A Paraphrase on the New Testament

CHAP. I.

1. PAul called to be an apostle of Jesus Christ, through the will of God, and Softhenes our Brother, 2. Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours.

1, 2. Paul a called Apostle by the special Electing Will and Favor of God, and Brother Sosthenes ; To the Church of God at Corinth, being sanctified to God in Christ, and so are called Saints; with all such as faithfully call on the Name of Christ, our common Lord.

3. Grace be unto you, and peace from God our Father, and from the Lord Jesus Christ.

3. I wish the great Blessings of Grace and Peace, inward and outward Welfare, from God the Fountain of all Good, and Jesus Christ the Mediator and Donor of all to us.

4. I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ. 5. That in everything ye are enriched by him in all utterance and in all knowledge, 6. Even as the testimony of Christ was confirmed in you. 7. So that ye come behind in no gift, waiting for the coming of our Lord Jesus Christ.

4, 5, 6, 7. I am thankful for what you have received, that you abound in the Gifts of Utterance and Knowledge, as among you the Gospel of Christ was confirmed to you by the Miraculous Gifts of the Spirit, which you saw and received, so that you have attained to such an Eminency, as fitteth you for the Perfection of all at the coming of Christ, which you hope and wait for.

8. Who shall also confirm you unto the end, that you may be blameless in the day of our Lord Jesus Christ.

8. Who will not deny you his Confirming Grace, that you may be found holy and justifiable at that day.

9. God is faithful by whom ye were called into the fellowship of his son Jesus Christ our Lord.

9. For God is faithful, who freely called you to the State of Communion with and in Christ, when you were Aliens to it, and therefore will not fail you when you are called and reconciled.

10. Now I beseech you brethren by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment. 11. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.

10, 11. But notwithstanding all your Gifts, I find cause to beseech you, even by the Authority and precious Name of Christ, that you will take heed of Divisions, Sidings, and Contentions, and be as one in Mind and Judgment. For I have been credibly told of your Contentions, &c.

Note, 1. That Churches and Persons of eminent Gifts may be liable to sinful Divisions and Strife. 2. That Unity and Concord must improve all our Gifts, if we would have them profit ourselves and others. 3. Therefore it must be in the Necessary things that we must unite, and be of the same Mind and Judgment, and not in things Doubtful and Unnecessary: else it would be as vain, as to beseech them to be all Men of Learning or highest Understanding.

12. Now this I say, that everyone of you saith, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ.

12. I hear that you name yourselves as the Followers or Party of this or that Man, as if you set your Teachers and their Doctrine against one another, and even Christ against his Ministers.

13. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

13. Will ye make Christ, who is our common Head and Savior, to be the Head of a Faction? Or will you set Paul against Christ? As if Paul had been crucified for you, or you baptized into his Name? Know ye not that we have no Head of the Church but Christ?

14. I thank God that I baptized none of you but Crispus and Gaius: 15. Lest any should say that I had baptized in mine own name. 16. And I baptized also the household of Stephanus: besides I know not whether I baptized any other.

14, 15, 16. Though Baptizing be Christ's Ordinance, I thank God that he so over-ruled my Actions, that I baptized none of you, but Crispus and Gaius, and the Household of Stephanus, but that it was done by others, because thereby I have escaped this Scandal, which might have done more harm, than my Baptising would have done good.

Note, That as Abraham and others were to bring all their Housholds with them into the Covenant, who were their own, and not free Servants; so were those that had Housholds bound to bring all their own into God's Covenant, as far as they were able.

17. For Christ sent me not to baptize, but to preach the Gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

17. For though Baptizing be within my Commission, it was not that, but Preaching the Gospel to convert Souls to Christ, that I was most expressly and principally commissioned to: And that not by such Human Arts of Philosophy and Oratory as now pass for Wisdom, lest these should carry the Praise from the Doctrine, Cross, and Miracles which Christ doth work by, to convert the World.

Note, how grossly they err, that say, That God converteth and giveth Grace by Sacraments only, or rather than by Preaching.

18. For the Preaching of the cross is to them that perish, foolishness: but unto us which are saved, it is the power of God.

18. For to them that thus pass for Wise Men in the World, but are unsaved and perish in their Wisdom, it seemeth great Folly to trust in a Crucified Christ for Salvation, and suffer for him: But the Power and Wisdom of God are this way eminently manifested to us, who have felt its saving Efficacy on ourselves, and shall be saved by it.

19. For it is written, I will destroy the wisdom of the wise; and will bring to nothing the understanding of the prudent.

19. For God, who is against the Pride of Man, did prophesy, That he would frustrate the Carnal Wisdom of ungodly Men, saying, I will destroy, &c.

20. Where is the wise? where is the scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world?

20. Doth not the Gospel of a Crucified Christ now vanquish and shame the Learned Philosophy and Oratory, Heathen and Jewish artificial Learning, counted the chief Wisdom? And doth it not silence and shame the wrangling Logicians, and show the Folly and utter Impotency and Vanity of their Learning?

21. For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

21. For when as the World, by God's wise Permission, lived in such Ignorance, that they had not the Practical Knowledge of the True God, but disobeyed him, and worshipped Idols, it pleased God by that Preaching of Christ which they count Foolishness, to convert and save Believers, and do that which all their Learning could not do.

22. The Jews require a sign, and the Greeks seek after wisdom: 23. But we preach Christ crucified; unto the Jews a stumbling-block, and unto the Greeks foolishness; 24. But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

22, 23, 24. For besides all the Miracles and Resurrection of Christ, the Jews require some Sign from Heaven, to prove to them that Christ was sent from God: And the Greeks look for eminent Learning to prove it, (some eminent Learning in Philosophy, Logic, or Oratory.) But we, that convert and save the World, do it by preaching Salvation by a Crucified Christ, though it be to the Jews a Scandal which they cannot receive, and to Gentiles seeming Folly: But to them that are converted and saved by it, Christ is the Power and the Wisdom of God.

25. Because the foolishness of God is wiser then men, and the weakness of God is stronger then men.

25. For that of God which Men count Foolishness and Weakness, and deride, doth overcome their pretended Wisdom and Strength, and do that which they cannot do, and proveth them to be but Folly and Weakness.

26▪ For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called.

26. As Christianity is the true Wisdom, you see by experience, that not many Learned Men, or Great Men that rule in the World, or Noble Men that abound in Wealth, Pleasures, and Honor, become Christians.

27. But God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world, to confound the things which are mighty, 28. And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are; 29. That no flesh should glory in his presence.

27, 28, 29. But it pleaseth God to choose that which the World counts Foolish, and Weak, and Base, to confound, shame, and overcome that which is accounted by them Wise, and Mighty, and Honorable; and the things which they despise, God will use and honor; yea, by that which seemeth nothing to them, or which yet is not in being, to vanquish those which seem great and real to them; that so the Pride of Man may be shamed, and the Impotency of Man man fested, and all Flesh may be humbled, and driven from their Self-confidence, and none may glory of anything of his own against his Glory.

30, 31. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification and redemption. That according as it is written, He that glorieth, let him glory in the Lord.

30, 31. But it is by his Power and Work that you are made Christians, united to Christ, who of God is made to us the Object and Teacher of the truest Wisdom; (To know him, and to be taught by him the Great things of Salvation, excelleth all the Heathen Philosophy.) He is made of God our Righteousness, the Merits of his perfect Righteousness procuring our free Pardon and Adoption, which our Works could not do. He is made our Sanctification, we being purified by virtue of his Sacrifice, and by his Spirit, and by him separated as a Peculiar People to God. And by him it is that we have Redemption and Deliverance from Sin, and Satan, and the Law, and Death, and Hell: That as it is written, God and not Man may be all our Glorying and Trust.

CHAP. II.

1. ANd I, brethren, when I came to you, came not with excellency of speech, or of wisdom, declaring unto you the testimony of God.

1. Accordingly I myself being sent by Christ to preach to the World, did not come to you with the admired Philosophy and Oratory of the World, in declaring the Gospel-Mystery, and God's Attestation of it.

2. For I determined not to know anything among you, save Jesus Christ and him crucified.

2. For I resolved to make no Ostentation of any other Learning, and to teach you no other, than the Knowledge of a Crucified Christ, in an humble manner preached.

3. And I was with you in weakness, and in fear, and in much trembling.

3. And accordingly I was humbled among you, by Persecutions, and Abuse, and continual Dangers and Sufferings, in conformity to the Cross of Christ, which I preached.

4. And my speech, and my preaching was not with enticing words of man's wisdom, but in demonstration of the spirit and of power.

4. And my manner of preaching was not by the witty Insinuations of Artificial Learning, (Oratory or Logic;) but so as did demonstrate the supernatural Gift of the Spirit of God, and in the Power thereof, manifested by Miracles and Success.

5. That your faith should not stand in the wisdom of men, but in the power of God.

5. That your Faith, the Effect, which will be like its Cause and Motives, might not be merely Human, founded on and resolved into the Art of the Speaker; but Divine, grounded on and resolved into the Evidence of Divine Revelation and Authority.

6. Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to naught.

6. Yet we are not without useful Learning, and sublimity and accurateness of Speech; but use such with those that are knowing and capable of it: But not the vain and frothy Learning which is now most applauded in the World by Men of Name and Power, which perisheth as a Bubble, and saveth not them that have it.

7. But we speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our glory.

7. But we speak the Mystery of Redemption, the Product and Discovery of the Wisdom of God, which hath been kept in much darkness, and little known, but ordained before the World was to be opened in the fullness of time to our Glory.

8. Which none of the princes of this world knew: For had they known it they would not have crucified the Lord of glory.

8. Which none of the Rulers of this Age of the World knew; else they had not crucified Christ, &c.

9. But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.

9. For the great Gifts of God's Grace, decreed and prepared for all that love him, are such as Man seeth not, and hardly believeth, and cannot comprehend: As it is written, Eye hath not seen, &c.

10. But God hath revealed them unto us by his spirit, for the spirit searcheth all things, yea the deep things of God.

10. But God by his Spirit hath revealed them to us his Apostles (and to others that have his Spirit in the measure that they have it): For the Spirit of God is given us (in our several measures) to teach us all things fit for us to know, even the Depths of God.

11. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the spirit of God.

11. As a Mans Spirit is conscious of its own secret Actings and Thoughts, which no Man else can know; so the Spirit of God knoweth the Secret things of God, and maketh us know them in our measures, which they that have not the Spirit cannot by all their Learning know.

12. Now we have received, not the spirit of the world: but the spirit which is of God, that we might know the things that are freely given to us of God.

12. And this Spirit God hath given to us; not the Spirit of the World, to make us carnally and worldly wise; but the Spirit of God, to make us savor and know God's great mysterious Gifts of Grace.

13. Which things also we speak, not in the words which man's wisdom teacheth, but which the holy Ghost teacheth, comparing spiritual things with spiritual.

13. And these are the things which we preach to you, not in the Words and Manner now counted by the Heathens to be Learned and Wise, nor after their vain Arts; but in the very Words and Manner which God's Spirit teacheth us, who teacheth us the Matter, fitting Spiritual Words to Spiritual Things, that all may be of God.

14. But the natural man receiveth not the things of the spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned.

14. But they that have not the Spirit themselves, but mere Nature, cannot with all their Learning receive these spiritual Mysteries revealed to us by God; for they will seem but Fanatick Dreams and Foolishness to them, not to be believed. Nor can they understand them; for only a Mind illuminated by God's Spirit doth discern them.

15. But he that is spiritual judgeth all things, yet he himself is judged of no man.

15. But he that is Spiritual discerneth these revealed things of the Spirit in his Measure; when yet he himself, and his own Spiritual Apprehensions and Affections, are unknown to Carnal Men that hear him.

16. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

16. For who hath pried into God's secret Counsels, or known his Mind, further than he hath opened it to him? But Christ our Teacher hath told us his own and his Fathers Mind, which we are to preach to the World for Men's Salvation.

CHAP. III.

1. ANd I, brethren, could not speak unto you as unto spiritual, but as unto carnal; even as unto babes in Christ.

1. But this Spiritual Wisdom, of which I have said such great things, is not in all Christians alike. Though the Apostles had the Spirit to lead them to all needful Truth, and record it for the Church, yet some weak Christians are still so much carnal, that their Spiritual Wisdom is but such as Babes in Christ have, who have still need to be fed and taught by others: And as to such, I am constrained to speak to you.

2. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.

2. I fed you with the Food of Babes, and not of strong understanding Men; or else I had lost my labor by your incapacity: For harder things you could not, nor yet can bear.

3. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men.

3. For ye are yet in a great measure Carnal: Do not your Envy, and Strife, and Divisions, prove that you are so far Carnal, and live according to the corrupt Nature of Man, and not by the Spirit of God?

4. For while one saith, I am of Paul, and another, I am of Apollos, are ye not carnal?

4. For while you divide into Factions for your several Teachers, are ye not so far Carnal?

5. Who then is Paul? and who is Apollos? but ministers by whom ye believed, even as the Lord gave to every man.

5. What are any of us but Christ's Ministers, by whose Ministry you were brought to believe in Christ, even as God gave us various D • grees and of Success.

6. I have planted, Apollos watered, but God gave the increase.

6. I first preached to your Conversion, and Apollos to your further Edification: but the Success and Fruit of all was not from our Power, but from the free Grace of God.

7. So then, neither is he that planteth anything, neither he that watereth; but God that giveth the increase.

7. If then you would know to whom to ascribe your Conversion and Salvation, we poor Ministers that plant and water are but as God's Tools, and to be accounted as nothing in comparison of him, who (as he sent us, and enabled us, so) caused freely all the Success, which is our Joy, and your Welfare.

8. Now he that planteth, and he that watereth, are one: and every man shall receive his own reward, according to his own labor.

8. Now it is by the same Ministerial Grace and Office that one of us planteth, and another watereth; and it is the same Spirit that moveth us, and the same Gospel which we preach: But we also have our different Measure of Gifts, Grace, and Labor; and so shall we have of our Reward.

9. For we are laborers together with God: ye are God's husbandry, ye are God's building.

9. For we are all but God's Ministers, Fellow-laborers each with other, having our several Parts to do: ye are not our Husbandry, and Building, and Church, but God's.

10. According to the grace of God which is given unto me, as a wise master-builder I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

10. As God gave me an extraordinary Call and Grace, my Work hath been that of an Architect or Chief Builder; and accordingly I have laid the Foundation of many Churches, preaching Christ where none before believed; and another hath come after me to build them up: But let every Man take heed that he teach nothing but what is true and sound.

11. For other foundation can no man lay, than that is laid, which is Jesus Christ.

11. Let him not alter the Foundation which I have laid: For there is no other but Christ, or the Essentials of Christianity.

12. Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble: 13. Every man's work shall be made manifest. For the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.

12, 13. And what following Teachers build on this Foundation, God will bring to trial and manifest. If it be sound and holy, Gold, Silver, Precious Stones, God will approve and bless it: If it be Error, or Carnal Policy, or corrupt Mixtures, or things unprofitable, God will try and disown it, by his Spirit, and by the Fire of Persecution.

14. If any man's work abide which he hath built thereupon, he shall receive a reward.

14. If his Labor and Doctrine prove sound, and endure God's Furnace in trial, he shall be rewarded.

15. If any man's work shall be burnt, he shall suffer loss; but he himself shall be saved; yet so, as by fire.

15. If it prove that such Teachers have erred, and misled the People, God's Trial will turn such Labor to their grief, as worse than lost: But if he practically hold the Foundation, he shall be pardoned and saved; yet not without the trying Furnace, which shall detect his Error, and teach him better to his cost.

16. Know ye not that ye are the temple of God, and that the spirit of God dwelleth in you?

16. Know ye not that your Souls severally, and your Church collectively, are the Temple of God, and that the Spirit of God dwelleth in you and among you; and therefore you must be holy.

17. If any man defile the Temple of God, him shall God destroy: for the temple of God is holy, which temple ye are.

17. God will destroy them that profane his holy Temple, and defile it with the things which he abhorreth: And you and your Churches are this holy Temple, if you are holy, and his indeed.

18. Let no man deceive himself: If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.

18. Let none of you deceive himself by pretended Wisdom, which is not Spiritual, and doth not purify Heart and Life: like those that boast of Wisdom, and live in the filth of Sin. If any Man among you be puffed up with the Conceit of this Philosophical worldly Wisdom, let him know, that it is but Folly, and be convinced of his Ignorance, that he may humbly learn of Christ, and be made truly wise.

19. For the wisdom of this world is foolishness with God: for it is written, He taketh the wise in their own craftiness. 20. And again, The Lord knoweth the thoughts of the wise, that they are vain.

19, 20. For all that Men call Learning and Wisdom, which doth but serve a worldly Interest, and saveth not the Soul from Sin and Hell, is mere Foolishness in God's account: For it pro • eth but a Snare to themselves, and vapoureth away as Idleness and Vanity; As it is written, &c.

21. Therefore let no man glory in men: for all things are yours: 22. Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours: 23. And ye are Christ's; and Ghrist is God's.

21. Therefore think not over-highly of any Man; especially for his worldly Wisdom and Learning, or boasting that he knoweth more than others: For all Teachers and their Wisdom are but God's Gifts for your good; Apostles, Providence, Life, or Death, all are for your Salvation; and that is best to you, that maketh you best: The End must direct you to judge of the Means, and so of Teachers: They are for you, and your Salvation; and you are Christ's, and for his Glory; and Christ, as Man and Mediator, is God's, and for his Glory.

CHAP. IV.

1. LEt a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.

1. I speak not all this to draw you from the due honor of faithful Ministers: Account us neither more nor less, but as the Ministers of Christ for your Salvation, and Stewards called and trusted with the just ministration of the mysteries of God; that is, the sound preaching of his word, and due application of it, and administration of his Sacraments, and power of the Keys to judge who shall be baptized, and live as fit in holy Communion with his vi • ible Churches.

2. Moreover it is required in stewards, that a man be found faithful.

2. And it is required of Stewards, especially that have so great a trust, that they be faithful and answer that trust, in matter, and manner, and application; and that they falsify not God's word, nor corrupt his Worship, or Church, nor betray or neglect Souls, nor turn over their proper trust and work to others.

3. But with me it is a very small-thing that I should be judged of you, or of man's judgment: Yea, I judge not mine own self.

3. And if any among you censure me, I account it a very small matter; though I despise no man's just admonition, Man's Judgment signifieth little as to myself, further than it may be hurtful to others: For my case will not be finally determined by any Mans Judgment, nor by my own.

4. For I know nothing by myself, yet am I not hereby justified: but he that judgeth me is the Lord.

4. For my Conscience is witness of my sincerity, and I know no unfaithfulness in my Stewardship, though I am yet imperfect; but this is not my deciding Justification, nor is my Conscience any public or final Judge, but only the discerner of my Case. It is Christ only whose Judgment must publicly and finally pass my doom.

5. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.

5. Therefore usurp not God's part in uncalled, bold, and peremptory judging: Stay till God's day come; he will bring works of darkness into light, and open the secrets of Men's Hearts; and then those that indeed are excellent persons shall have God's approbation and praise, which is better than the applause of factions and partial followers.

6. And these things, brethren, I have in a figure transferred to myself, and to Apollos for your sakes: that ye might learn in us, not to think of men above that which is written, that no one of you be puffed up for one against another.

6. All this I have spoken as if the case had been my own and Apollos, to warn you of the sin and danger of making men the heads of Factions and Divisions, by thinking over highly of yourselves, or them; and that you think of all Ministers but as God's Stewards for your good, as I wrote here-before, and use them for Concord and not for Sects.

7. For who maketh thee to differ from another? and what hast thou that thou didst not receive? Now if thou didst receive it, why dost though glory, as if thou hadst not received it?

7. And if really any of you are wiser than others, who gave thee that wisdom which maketh the difference? and what hast thou which was not freely given thee without desert? And if it was so given thee, why art thou puffed up and boastest, as if it had been deserved, or was from thyself?

8. Now ye are full, now ye are rich, ye have reigned as Kings without us: and I would to God ye did reign, that we also might reign with you.

8. You take yourselves to be grown much wiser and better under your exalted envious teachers, than you were under us, and so set light by those that converted you: You are as Kings in your fullness and prosperity in your own conceits, since I was with you: And I would you were so indeed, that we might rejoice and partake with you, and be refreshed with you under all the persecution which we yet endure.

9. For I think God hath set forth us the apostles last, as it were appointed to death. For we are made a spectacle unto the world, and to angels, and to men.

9. For God seemeth to have called us Apostles to be exposed on the Theatre of the world, as last, and appointed to greater sufferings than the Prophets were, who suffered before us, in our Martyrdom to be made public spectacles to the world, both Angels and Men.

10. We are fools for Christ's sake, but ye are wise in Christ: we are weak, but ye are strong: ye are honorable, but we are despised.

10. While you are conceited of yourselves as wise in the things of Christ, and as strong and honorable, we are despised by the boasters of the world, as fools and weak.

11, 21. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and labor working with our own hands:

11, 12. Your prosperous state, and our suffering state much differ: Formerly, and to this day, we are taken for contemptible vagab • nds, and live in hunger and thirst, and poor clothing, abused and buffeted without Justice or Relief, having no fixed habitation of our own, and put to get our Bread by our handy labor, while we preach to others.

12, 13. Being reviled, we bless, being persecuted, we suffer it: 13. Being defamed, we entreat: we are made as the filth of the world, and as the off-scouring of all things unto this day.

12, 13. Being reviled by opprobrious words, we wish them well that do it: being unjustly persecuted, we put all up, and patiently bear it: Being defamed by vilifying false accusers, we entreat and speak them fair; we are esteemed and used as the filth of the world, and the off-scouring, refuse and scum of the Earth, as unworthy of Human Society or Peace to this day.

14. I write not these things to shame you, but as my beloved sons I warn you.

14. And though we suffer all this for you, and such others, and some of you have added to my Afflictions, which you should have eased, I write it to warn you, and not to reproach you with it; even as to my Sons, and not mine Enemies.

15. For though you have ten thousand instructors in Christ, yet have you not many fathers: for in Christ Jesus I have begotten you through the gospel.

15. For though you have never so many Teachers, you owe some special Respect to me, who am your Father, or first Converter by my Ministry.

16. Wherefore I beseech you, be ye followers of me.

16. Wherefore I beseech you, let no teachers draw you from the Doctrine which I delivered to you from Christ, but constantly adhere to it.

17. For this cause have I sent unto you Timothy, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways, which be in Christ, as I teach everywhere in every church.

17. And till I can come myself, I have sent Timothy, who is my Son and faithful, who knoweth my Doctrine and Practice, in the things of Christ, and will faithfully remember you of them.

18. Now some are puffed up as though I would not come to you.

18, Some envious teachers vaunt as if I durst not come to you, and stand before them.

19. But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.

19. But I will come shortly if the Lord will, and will try your boasting envious teachers, not who hath the smoothest Tongue, but who hath the greatest power of the Spirit.

20. For the Kingdom of God is not in word, but in power.

20. For the Kingdom of Christ is not raised, nor distinguished from the World, or carried on by smooth Words, but by Works of Divine Efficacy and Power.

21. What will ye? shall I come unto with a rod, or in love, and in the spirit of meekness?

21. And had you not rather that I come in love and meekness, than with punishing Power, to delivet any offenders to Satan as God's Executioner on their bodies?

CHAP. V.

1. IT is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his fathers wife.

1. It is not a doubtful Fame, but a credible Report, that there is such Fornication among you, as Civil Heathens do abhor; that one should have his Fathers Wife.

2. And ye are puffed up, and have not rather mourned, that he that hath done this deed, may be taken away from among you.

2. And you have made light of it, and not as sensible of the Sin and Shame, bewailed it, that he that is impenitent in this Sin may be cut off from your Society.

3. For I verily as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed; 4. In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5. To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

3, 4, 5. For though I be absent in Body, yet present in Spirit, I have, by the Power given me by Christ, determined already, when you are assembled, and my Spirit with you, to deliver this Man to Satan, by casting him out of the Church, and leaving him to God's Executioner, to inflict destructive Punishment on his Body, to bring him to Repentance for the saving of his Soul.

Note, 1. That Paul himself was the Judge. 2. Yet he would do it when they were assembled, for Order, to show them what they should have done. 3. That it was in a Church-assembly of Men present for holy Communion, and not in a Lay-Court, or a Consistory of the Pastors of other Assemblies, who knew not the Man, nor had any special Over-sight of him. 4. That Satan is God's Executioner on the Bodies even of Christians, specially of Sins to Death. The Church having then no Christian Magistrates, was put to appeal to God, to punish Capital Crimes miraculously. 5. That yet this is to save the Sinner by Repentance, as well as to be a Warning to others.

6. Your glorying is not good: Know ye not that a little leaven leaveneth the whole lump?

6. You do not well to bear up such a Man in his Sin, and to make light of it: The whole Church, so far as it's guilty of such a Conniving or Consent, is thus defiled with Guilt, and may be tempted to the like Sin.

7. Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us.

7. As the Jews when they kept the Passover were to cast all Leavened Bread out of their Houses, so we assemble to commemorate the Sacrifice of Christ our Paschal Lamb. Purge out of your Assemblies the old Leaven of scandalous Sins, that you may approve yourselves a Society acceptable to God through Christ.

Note, 1. That, as Dr. Hammond observes out of Chrysostom and Theodoret, there was a Tradition, that this Offender was a Bishop. 2. And the Assembly was to purge the Church of such a one, whoever he was, by forsaking him.

8. Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

8. Therefore let our Christian Assemblies be kept as holy Feasts before God, not with the Vices of our old Natural or Heathen State, nor with the odious Leaven of Naughtiness and Wickedness; but with the Unleavened Bread of Purity, Sincerity, and Truth.

9. I wrote to you in an epistle, not to company with fornicators. 10. Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with Idolaters; for then must ye needs go out of the world.

9, 10. I did indeed write to you before (in this or some other Epistle) to avoid Familiarity with Fornicators, Covetous, Extortioners, Idolaters, &c. I meant, that you show your abhorrence of this Sin, and shame the Sinner, by shunning his Company, when it is unnecessary, and it is in your power so to do: But I meant not that you should have no Company or Converse at all with any that are such; for you live among Unbelievers, and cannot go out of the World.

11. But now I have written unto you, not to keep company, if any man that is called a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one, no not to eat.

11. But my Meaning and your Duty is, That you shun all Company which may signify owning or Brotherly Familiarity with any called Christians, who are such scandalous Sinners, that the Church and Religion may not be thought to favor them, and that Shame may humble them. And though it belong not to every Christian, but to the Church, to cast such out of Public Societies, nor to separate from the Church because such are there; yet as the Church ought to purge out such, so every private Man should avoid that Familiarity which is in their power, even that which lieth in Friendly Eating, or the like.

12. For what have I to do to judge them also that are without? Do not ye judge them that are within?

12. For we are not authorised to call those without the Church before us, to try and judge their Cases, who never submitted to our Authority, and are not a Scandal to the Christian Profession. It is them that have consented to our Power and Discipline, that you judge.

13. But them that are without, God judgeth. Therefore put away from among yourselves that wicked person.

13. Those that are without the Church we must leave to the Judgment of God; they are not under our Government: But that wicked Person who is as one of you, disown, and put away from your Communion.

CHAP. VI.

1. DAre any of you having a matter against another, go to law before the unjust, and not before the saints?

1. Another Scandal I hear of among you, is, That you go to Law against one another before Heathen Judges, when you might decide your Differences among yourselves. How dare you do this, when Heathens are unjust, and will deride you?

2. Do ye not know that the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the smallest matters?

2. Know ye not that Christ will commit that Honor to his Saints, with him to judge the World of the Ungodly? And you should be all Saints yourselves? And if the World shall be judged by you, are you not meet to decide your own little Differences?

3. Know ye not that we shall judge angels? How much more things that pertain to this life?

3. And as Christ is the Judge of the Evil Angels, we shall be honored to join with him in that Judgment also, when all his Enemies shall be put under his Feet and ours. How much more are we meet to decide these Worldly Strifes?

4. If then you have judgment of things pertaining to this life, set them to judge who are least esteemed in the church.

4. If then it be a thing belonging to you, though you are no Magistrates, to arbitrate your own Differences, if you have no Wise M • n and Elders among you whom you will trust, choose the weakest; for the lowest of you should be fitter than unjust Heathens.

5. I speak to your shame. Is it so, that there is not a wise man among you? no not one that shall be able to judge between his brethren?

5. I speak Ironically, to your shame. Are you the Men that boast of Wisdom? and is there not one Man among you wise enough to judge of the Differences of Christians?

6. But brother goeth to law with brother, and that before the unbelievers.

6. But you must take the contentious and chargeable way of Public Judicatures, and that before Infidels, that are unjust, and will deride you?

7. Now therefore there is utterly a fault among you, because ye go to law one with another: why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?

7. Why have you not learnt of Christ to put up Injuries, and let go your Right, rather than violate the Laws of Love and Peace? It is your Sin to be uncharitable, and contentious Seekers of your own Right. Is patience, and Forbearing, an • Forgiving a strange thing to you? Is it not your certain Duty?

8. Nay, you do wrong and defraud, and that your brethren.

8. Nay, you that are bound to forgive Wrongs, do wrong others, even your Christian Brethren.

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, 10. Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

9, 10. Think not you can be saved either by the Righteousness of Christ, or by a dead Belief, or Profession of Christianity, without a Personal Righteousness, consisting in sincere Obedience to God: and you are not such, if you live in such Sins as these here named. Let no Deceivers persuade you otherwise: You may, by neglect of Discipline, be in the Church Visible; but you are, while such, uncapable of Salvation.

11. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God.

11. Though some of you were such in your Heathen State, you have since been baptized unto Christ and the Holy Spirit, and renouncing these Sins, have been Sacramentally washed from them, and dedicated as holy to God, and numbered with the Just; and if you are sincere Believers, you are such indeed, as well as Sacramentally, by the Merits of Christ, and the Spirits Sanctification.

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.

12. As to them that say, That there is no Law against the pleasing of our Appetites, or simple Fornication, they take notice only of Political Laws, with Human Executions. I confess, that Moses 's Law, as such, being Political, lest some Excesses and Fornications, as Polygamy, &c. unpunished, or but lightly punished; and the Roman Laws neglect them; and Moses 's Law, as such, is abrogated, and so I am under no Political Law which punisheth these: But I am a Servant of Christ, whose Law of Grace forbiddeth all things that are inexpedient, and contrary to the Purity and Hopes of Christianity, or to the Law of Love. And if you plead Christian Liberty, I answer, 1. As to Meats, and other things indifferent, though they are in themselves lawful, yet it is not indifferent how we use them, whether we do hurt or not, when they are inexpedient and hurtful. 2. And I wlll not be so enslaved to my fleshly appetite, as to obey it to my own or others hurt.

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.

13.2. And I further answer, That you do ill to join Fornication with things Indifferent: Meats indeed are to feed Flesh and Appetite, and the Belly and Appetite are for them; but both must be used as, perishing things; but our Bodies are not made for Fornication, but to serve the Lord, who also will take care of them as his Redeemed.

14. And God hath both raised up the Lord, and will also raise up us by his own power.

14. And accordingly, God that raised up the Body of Christ, will also raise us by his Power.

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.

15. It is so far from being lawful, that it hath this odious aggravation, to make those Bodies the united Members of an Harlot, which are united and related to Christ as his Members, that is, of the holy Society of which he is the Head.

16. What, know ye not that he which is joined to an harlot, is one body? for two (saith he) shall be one flesh.

16 Fornication is a sort of Union with a Harlot for to G • neretion they are as one flesh.

17. But he that is joined unto the Lord, is one spirit.

17. But those that by a true Faith are joined to Christ, are qui • kned and acted in holiness by the very Spirit of Christ, and so are one Spirit with him, by a Union which destroyeth not their personal individuation, nor maketh them Christ, but maketh them more blessedly one with him than we can now comprehend: (Even Plants live by the Sun-beams, and yet are not the Sun.)

18. Flee fornication. Every sin that a man doth, is without the body: but he that committeth fornication, sinneth against his own body.

18. Hate and avoid Fornication also on this account: Most other sins in their outward acts, are but the ab • se of things without you (as your Money, Lands, Houses, Friends, Enemies, Power, &c. ) But Fornication is the abusive polluting and debasing your own Bodies.

19. What, know ye not that your body is the temple of the holy Ghost, which is in you, which ye have of God?

19. When God giveth his Spirit to Believers to sanctify them to himself, he thereby maketh them as Temples, Holy, for his holy Spirit to dwell in and actuate.

19, 20. And ye are not your own; for ye are bought with a Price: therefore glorify God in your body, and in your spirit, which are God's.

19, 20. And seeing you are not at all your own, you may not do with your bodies what you list: God is your absolute Owner, (not only by the right of Creation and Preservation, but) by that of Redemption, • y the price of the Blood and Merits of Christ: Therefore you rob and wrong him (though you cannot hurt him) if you alienate his own, and glorify not that God whose you wholly are, by the faithful Love and Service of Soul and Body which are his. (And to be thus his, is your Honor, Safety, and Felicity.)

CHAP. VII.

1. NOw concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.

1. As to the Question about Marriage, of which you wrote, I say, That if a Man have no kind of intrinsic or extrinsic Reason to make it best for him, it is for a Mans own ease and quietness in the World to live single, and safest to avoid Temptations, to keep at sufficient distance from Women, especially to avoid all tempting and immodest Touches, or Familiarity.

2. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.

2. But the State of Man on Earth is such, that M • n cannot always do that which is most for their own quietness and ease. Some have so strong Lust, that Marriage is necessary to them, to avoid Fornication: And to those that need it, it is God's Ordinance for the Propagation of Mankind on Earth.

3. Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.

3. And let Husband and Wife perform to each other all the Duties of Marriage which they promised.

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.

4. By the Marriage-Covenant you have given each other power of your Bodies, for regular Congress.

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 for your incontinency.

5. To deny this to each other, is Injury and Fraud: except when you are called to Humbling, Fasting, and Prayer; and then you should consent to that sort of Abstinence: but after use due Matrimonial Conversation, lest your forbearance give Satan advantage to tempt you.

6. But I speak this by permission, and not of commandment.

6. But mistake me not, as if I hereby imposed Marriage on all Men as their Duty, though allowed when necessary, or gave this my Counsel as a Law.

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.

7. For I could wish that all Men, for their own advantage, had the Gift of Continence as well as I have: But God, who will have the World yet continued, hath not given it to all; but some have one measure and sort of G • ft, and some another.

8. I say therefore to the unmarried, and widows, It is good for them if they abide even as I.

8. It is most for their own ease, and liberty, and quiet, if they can, to abide single as I do.

9. But if they cannot contain, let them marry: for it is better to marry than to burn.

9. But if they cannot, let them use Marriage, as God's appointed Remedy for such▪ which is better than sinful Lust.

10. And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:

10. But though it be no Sin to marry, it is a Sin to depart when married: Herein I • ay God, Command upon you, and offer it not to your Choice, as a thing indifferent.

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.

11. But to marry upon departure, is a double Sin. If any intolerable Abuse, or Passion provoke her to depart, let her remain unmarried, and be reconciled to her Husband: And so let not the Husband 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. 13. And the woman which hath an husband that believeth not, and if he please to dwell with her, let her not leave him.

12, 13. But as to the Case of Separation from an Infidel (which some may think necessary by the Israelites Case in Ezra, &c. ) I bring you not this as a flat Command of Christ, but as my best Advice: Though you may let an Infidel go, and may live without, him that will not stay with you, but is the Deserter, in enmity to your Religion; yet I think it best for you to do your best first to make such willing to continue, and, though it be to your great trouble, to live with such: yet if they be willing to stay, be not you the Deserters, no not for a time, nor omit due means to make them willing; though some such will be tyrannical and malicious Adversaries.

14. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean, but now are they holy.

14. For though the Case in Ezra may make you doubt how it was with the Israelites ; yet to Christians, under the Law of Grace, your abode with an Infidel doth not make your Conjugal Stare, or Converse, or Family to be unholy. The State and Interest of a Believer maketh your Relation and Cohabitation holy, as separated to God for holy use, which the Believer can improve, as all things else are sanctified to him, for the Service of God Else your Children would be like those of the Infidels, unclean, as not in the Covenant and Church of God: but now they are holy, and numbered with his Peculiar People. For the Christian devoteth to God himself, and all that is in his power and dispose, which is accepted according to the Capacity and Use of that which is devoted; and this he doth by God's Command, and therefore with his Acceptance; as the Seed of the Faithful always were.

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.

15. But (to resolve your Doubt) I say, If the Unbeliever depart, and will not be persuaded to stay, you are not bound to follow them whither ever they go. Marriage was made for mutual help, and you are not bound in such Cases to be enslaved by a Sinners Implacability and Desertion. But yet omit nothing that tendeth to a peaceable Cohabitation: for God hath called us all to Peace.

16. For what knowest thou, O wife, whether thou shalt save thy husband? o • how knowest thou, O man, whether thou shalt save thy wife?

16. And as the Relation and Marriage-Converse is sanctified to the Believer, so you know not but by loving and peaceable Behaviour the Unbeliever may be converted and saved.

17. But as God hath distributed to every man, as the Lord hath called everyone, so let him walk: and so ordain I in all churches.

17. But let none on pretense of Christianity desert the Relation that God hath set him in, but do his Duty in the Place that God hath distributed and called him to: And this Order I appoint to all the Churches.

18. Is any man called being circumcised? let him not become uncircumcised: is any called in uncircumcision? let him not become circumcised.

18. Think not that Christianity requireth any needless Changes, to Circumcision or Uncircumcision, as to the external Ceremony: It is a Change from Sin to God which it requireth.

19. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.

19. To be one that was or that was not circumcised, is no part of the Christian Religion; but to keep those Commandments which God hath given us, either in the Law of Nature, or by Jesus Christ. Do God's Work, and make it not more than it is.

20. Let every man abide in the same calling wherein he was called.

20. Pretend not Religion for breaking away from the State of Relation that the Gospel found you in, without a just Discharge, or cause of Change.

21. Art thou called being a servant? care not for it; but if thou mayest be made free, use it rather.

21. If thou wast a Servant when thou wast converted, be contented with thy Condition; for it's not contrary to thy Deliverance by Christ. But if thou mayest be set free from a Servile Life, on lawful Terms, it's rather to be chosen: (For it is not all change of Relation, or outward State, that I forbid.)

22. For he that is called in the Lord, being a servant, is the Lord's free-man: likewise also he that is called being free, is Christ's servant.

22. A Christian Servant hath that sort of Freedom which Christ hath purchased: He is freed from Guilt, and the Curse, and the Slavery of Sin and Satan: And the Freest and Greatest that is a Christian, is devoted absolutely to the Service of Christ.

23. Ye are bought with a price, be not ye the servants of men.

23. And if you are free, make not yourselves needlessly the Servants of Men, especially or Infidels; nor serve any Man before Christ, or against him: For he hath bought you to be his Servants.

24. Brethren, let every man wherein he is called, therein abide with God.

24. To conclude, Serve God in the Calling that Grace found you in, till he remove you.

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.

25. As to your Question about Virginity, God hath made no Universal Law for it, or against it; and I pretend not to give you any such. But it being a Case to be variously resolved, according to Persons various Conditions, I shall give you faithfully my Judgment how to decide it severally for yourselves.

26. I suppose therefore, that this is good for the present distress, I say, that it is good for a man so to be.

26. Christians being now under Persecution and Distress, no doubt but it is much more for their ease and quiet to be single, than to have a Wife or Husband, and Children to care for, in Poverty or in Flight.

27. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.

27. If thou be bound, to seek to be loosed is a Sin: But if thou art loosed, that thou seek not to be bound without necessity, is my Advice.

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.

28. But to marry, as such, is no Sin: (Though it be a Sin to do it when there is clear Reason against it.) But such must reckon upon Trouble in the Flesh. But though I sorewarn you to prevent your Trouble, I would not by urgency be your Snare.

29. But this I say, brethren, the time is short. It remaineth, that both they that have wives, be as though they had none; 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.

29, 30, 31. But this none should forget, that this Life is so short, and the End of all so near and sure, that there is little difference between having a Wife or no Wife, weeping or not weeping, rejoicing or not rejoicing, possessing and not possessing: And therefore you should have Wives, and weep, and rejoice, and possess, and use this World as if you did it not, with such an Indifferency through the sense of greater things, as that you may not be overmuch affected with the getting, or enjoying, or loss of any transitory thing: For all these things are in continual change, and the Fashion of them passeth away.

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:

32. Carefulness about the World is so bad a thing, that I would have you escape it if you can. The unmarried hath less Worldly Care to divert him from caring how to please God, and to do good to others, and secure his Soul.

33. But he that is married, careth for the things that are of the world, how he may please his wife.

33. But he that is married hath made himself so much more Duty, Temptation, and Trouble, as must needs increase those Cares which will much divert his Thoughts and Cares from the pleasing of God: Particularly, the Care of pleasing his Wife will take him up; because there is in all Persons much unsuitableness, and difference of Judgment, Temper, and Inclinations; and in the weaker Sex usually much Passion and Impatience, and difficulty in bearing that which crosseth their Wills; so that the wisest Man can hardly please some, with all his Skill, and Kindness, and Diligence, without violating his Duty to God

34. 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.

34. And the difference is great also on the Womens part, (whose Weakness usually can less bear Difficulties, Troubles, and Temptations.) The unmarried is free from abundance of Troubles and Temptations which would turn away her Care from the things of God, and so she is more free to keep close to God, and to keep both spiritual and corporal Sanctity: But she that is married must needs care for worldly things, for Children, and Family, and specially to please her Husband, (who possibly may be unsuitable, and tyrannical, and hardly pleased without displeasing God.) And to live in mutual displeasure, how sad and tempting a Condition will that be? (Christ told Martha how had a choice it was to be cumbered about many things, though lawful, in comparison of choosing a free Attendance on the Better part.)

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 that you may attend upon the Lord without distraction.

35. If any of • ou think that I wrong you, by debarring you from the Comforts of Marriage, let such know, that I speak but comparatively, and for your profit tell you, that many ignorantly rush upon it, without consideration, and so miscarry by unexpected Troubles. I forbid not Marriage, nor make a Law for you, to ensnare you; but I would have you prudently to prefer the Condition which is best for yourselves, in which you may serve God without distracting Cares.

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.

36. But in these things, about which there is no Common Law, Men should themselves best judge what is suitable, convenient, and best for themselves. If therefore you find that your Daughters have need, and that it will be inconvenient to them to pass the Flower of their Age, let them marry; it is no sin in itself, nor to such as so need it.

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. 38. So then, he that giveth her in marriage, doth well: but he that giveth her not in marriage, doth better.

37, 38. But yet he that being urged by no necessity of his own or of his Daughter, hath fixed his Resolution to preserve the Freedom of a Single Life, (not by Vows, which bind those whose Condition God may alter, and so make Laws and Snares to themselves, but) by well-grounded Reason submitting to God, that can change their State; this Man taketh the way to his Daughters greatest Peace and Advantage. So then, he that giveth her in Marriage, doth that which is in itself good, and no sin: But he that giveth her not in Marriage, doth that which is better for her, if she have no necessity.

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.

39. God's Law and Mans bind the Wife to her Husband during his Life: But if her Husband be dead, she may marry another, if nothing in her Condition forbid it; but it must be to a Believer, that is fit for her.

40. But she is happier if she so abide, after my judgment: and I think also that I have the spirit of God.

40. But as I am giving you no Common Law against Marriage, or for it, but directing you how everyone may discern what is best for themselves, my Judgment is, That ordinarily, where there is no necessity, a Single Life is more for the Persons peace and quietness, and freedom from Hindrances in serving God, and therefore better for them.

CHAP. VIII.

1. NOw as touching things offered unto idols, we know that we all have knowledge. Knowledge pusseth up, but charity edifieth.

1. As to your Case about things offered to Idols, they that, to defend their licentious Practice herein, pretend to know more of their Liberty than we do, must understand, that we have Knowledge as well as they; and Knowledge without Charity is not an Excellency to be boasted of; it doth but puff Men up with Pride and Self-conceitedness: but Charity is necessary to true Edification.

2. And if any man think that he knoweth anything, he knoweth nothing yet as he ought to know.

2. And this Conceitedness of their great Knowledge and Wisdom, proveth that they know nothing at all as they ought. If they knew themselves, or Man, they would know the weakness of Mans Understanding, and how little they know. If they knew God, or any of his Works, they would know their Incomprehensibleness. Indeed though we know somewhat of God, and his Works, and Word, we have no adequate knowledge of anything in the World; we know not the whole of anything, but some part of it. And to be ignorant of our Ignorance, is a double Ignorance. It is this false Conceit, That Men know more than indeed they know, which is the grand Cause of all the pernicious Errors of the World; And confident Error is far more dangerous and hurtful than mere Nescience.

3. But if any man love God, the same is known of him.

3. But he that hath such Knowledge as habituateth his Soul to the true Love of God and Holiness, is one that God owneth and knoweth as his own, and attaineth the true End of Knowledge: For our Happiness is better secured by God's loving beneficent Knowledge of us, and all our Concerns, than by our own Wisdom.

4. As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.

4. And as to the Case of eating things offered to Idols, we know, as well as these Pretenders to great Wisdom, that Idols are nothing but Fictions of deceived Men, and that there is no God but one.

5. For though there be that are called gods, whether in heaven or in earth (as there be gods many, and lords many) 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.

5, 6. For though the World hath feigned many Deities, Supreme and Subordinate ones, as Mediators; yet we know that there is but One God the Father, of whom all Creatures have all their Beings, and for and to whom we and all things are; and One Lord Jesus Christ, by whom all things were at first created, and are ordered, and by whom we are redeemed, and who only is our Mediator with this One God.

( Note, That this Text, which the Arians greatly boast of, and mistake, as if it expressly confined the Deity to the Father, as distinct from Christ, is variously expounded against them by two sorts of Expositors. I. The ordinary Exposition is, 1. That though there be but One God the Father, the same God is also the Son. 2. But (more probably) that in Scripture God the Father (as Fundamentum Trinitatis, as the Schoolmen speak) is oft put for the Deity, as such, comprehending the Three Persons. II. Theirs that hold three Natures in Christ, viz. 1. The Second Person in the Divine Nature▪ 2. Unitively producing the first of Creatures, a Superangelical Being, by whom he made all other Creatures, and who appeared to the Fathers of old. And, 3. The Human Nature assumed into Personal Union by the Superangelical and Divine. These say, that Christ is called [ One Lord, by whom are all things ] as in this first created Superangelical Nature, distinct from One God the Father, but not divided from him. But besides Peter Sterry, and some such of late, few have entertained this)

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 unto an idol; and their conscience being weak, is defiled.

7. But when every Man knoweth not this, that an Idol is nothing, but Custom hath fixed in Men the conceit of many Subordinate Demi-gods, to whom they think they owe some Worship, some Novices and corrupted Professors of Christianity are not yet cured of these dangerous Opinions, and really intend some Honor to the Idol; and their Diseased Souls will be more defiled, when they are herein encouraged by your Example, and see you do the same outward Act, though you do it not with the same Opinion and Intention.

( Note, Some Expositors rather think that this is the Sense; [Some know not that an Idol is nothing, but think them real Demons that are worshipped, and that eating things offered to them is real Worship; and are tempted to it by fear to save themselves, and will be hardened and defiled by the encouragement of your Example.] But this seemeth not so agreeable to the Phrase.)

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.

8. It is not the mere eating or not eating the Meat, that is any great matter, nor maketh one better and more acceptable to God, and another worse.

9. But take heed lest by any means-this liberty of yours become a stumbling-block to them that are weak.

9. But take heed, though the eating of that Meat as such be lawful, lest by outward Symbolizing with Idolaters you seem to worship the Idol, and so tempt others both to the mutual Error and corporal Sin, (against Charity and Piety, viz. the Second Commandment:) For weak unsettled Persons are too easily seduced.

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:

10. For though thou say, that thou dost not offer it to an Idol, but eat it in that Temple, to avoid danger, as a common Meal; yet thy Action will persuade the weak, that it is lawful, which so knowing a Man doth seem by his own Practice to approve.

11. And through thy knowledge shall the weak brother perish, for whom Christ died?

11. And whereas Christ died, rose, and revived, that he might be Lord of the Dead and Living, and hath a Right of Propriety unto all, having purchased for them a Conditional Gift of Salvation, thou wilt now rob Christ of his Right, and them of their Salvation, by the abuse of thy pretended Knowledge.

12. But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.

12. Know therefore, that thus ensnaring the Consciences of the weak by Temptation, is not only uncharitable wrong to them, but Sin and Injury against the very Blood and Right of Christ.

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.

13. I conclude then, That I do not make so light of another's Sin, nor set so light by the Soul of a weak Brother, or by the Blood and Right of Christ, as for Flesh, or any unnecessary thing, to abuse my Liberty, when it will prove to them a dangerous Temptation to Sin. Though it be their culpable weakness that maketh them in such danger, I will forbear Flesh as long as I live, if that conduce to save them from Sin, (unless God lay on me a necessity to do otherwise, and leave it no longer to my liberty as indifferent.) To prefer my Liberty or Commodity in the use of things otherwise lawful, before the saving of the Soul, even of the Erroneous, from Sin, is to despise both Christ and Souls.

Note, O Then what have those Papal Church-Tyrants to answer for, that by their numerous, vain, yea, noxious Canons, to show their usurped Dominion over Souls, will rather tempt Men, and excommunicate Christians, and burn them, and keep the Christian World in scandalous pernicious Strife, than they will give Men leave to deny Obedience to their Usurpation in such things? And how unlike Paul are they that say, They will not deny their own Liberty or Convenience in an unnecessary Humour or Pleasure, for any Man, whose Error or Weakness is the cause of his Offence or Stumbling?

And many good Christians mistake this and such Texts, thinking that by offending the weak is meant displeasing them, and doing that which others take for Sin: When as by offending, is meant laying a Stumbling-block, or causeless occasioning or tempting Men to Sin and Ruin.

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?

1. It seems some among you object against me, 1. That I am no Apostle. 2. That I get my Living by Tent-making. 3. That I am none of those that knew Christ. 4. That my Knowledge is lower than theirs. To all which I say, 1. That Christ made me an Apostle by his Mission. 2. That I may use my own Liberty, either to live on the Church, or on my Labor, as is most for the furtherance of the Gospel. 3. That I have seen Christ from Heaven, though not on Earth. 4. That you are the Fruit and Seal of my Ministry, which therefore is not to be questioned by you.

2. If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.

2. You of all Men should not question my Apostleship, who were converted by it.

3. Mine answer to them that do examine me, is this, 4. Have we not power to eat and to 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?

3, 4, 5, 6. And as to my Labor, I answer, That I own my Power to live on the Church: And I that persuade you to forbear the use of your Liberty when it would do hurt, do go before you by my own Example. I have right to be maintained by my Hearers, and to put the Church to the charge of a Wife and Family with me, as other Apostles do. I and Barnabas have power to forbear working for our Living.

7. Who goeth a warfare at any time at his own charges? who planteth a vineyard, and eateth not of the fruit therereof? or who feedeth a flock, and eateth not of the milk of the flock?

7. Soldiers are paid by those that use them; and the Husbandman and Shepherd live on the Fruit of their Labor: and so may I.

8. Say I these things as a man? or saith not the law the same also? 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 ploweth should plow in hope; and that he that thresheth in hope, should be partaker of his hope.

8, 9, 10. Do I speak this as a Man pleading his own Interest? Doth not God say it in his Law? &c. And doth God make Laws chiefly for the good of Oxen, or for Men? For Men, no doubt, to encourage them by just Expectations of the Fruit of their own just Labors.

11. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?

11. The Spiritual things which we sowed with you, are far greater than the Carnal things which we may reap: And if you maintain others, you owe more to us.

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.

12. Yet have I not claimed or taken that which is my due, lest it should hinder the Success of my Ministry.

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?

13. You know that the Levites and Priests live on the Things that are offered in the Temple and at the Altar.

14. Even so hath the Lord ordained, that they which preach the gospel, should live of the gospel.

14. So is it the Lord's own Appointment, (who said, The laborer is worthy of his hire ) that they who are called to preach the Gospel as a stated Office, (and not only occasionally) should be maintained in and for that Labor, and not be taken off by Cares and Worldly Labor.

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.

15. But as I have not made use of this my Due, so I write not as expecting it: For I value my Advantages for the Gospel as my Glory, above my Right, and above my Life.

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.

16. For my bare Preaching would have nothing singular, to vindicate me from Calumny, or extraordinarily further the Success of my Labors: Even bad Men preach, and I am under a Command or Law of Christ, which will punish me if I do not.

17. For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.

17. For if my Preaching, and that without Maintenance from you, be done willingly, God will reward me (who accepteth no unwilling Service): But if I preach but for fear of Punishment, and take not Maintenance because Men will not give it, I do but a Task imposed on me, and forfeit my Reward so far as I am unwilling.

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.

18. What then is that Qualification of my Service which God will specially reward? Not the mere Task of Preaching; but that I so do it, as to devote all my own Rights and Interest to the Great Ends of the Gospel; and whatever I lose or suffer by it, take that course which tendeth most to promote the desirable Success.

19. For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.

19. I am no Mans Slave or Bond-man, to serve him against my will: but I am a voluntary Servant to all Men, in charity to save them, and in obedience 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; 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. 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 save some.

20, 21, 22. To the Jews, and those whose Education and Consciences keep them under Moses 's Law, I behaved myself by all Lawful Compliance and Conformity to that Law, that I might win them, (preserving the Truth of the Gospel, and my own and the Gentiles Liberty.) When I converse with the Gentiles that are not under the Law of Moses, and have no written Law of God, as the Jews have, but only the Law of Nature, and Men's Laws, I fit myself and Doctrine to their State and Capacity, to win them, not pleading the written Law with them, as I do with the Jews : (Though I am far from thinking or living as lawless; for I am under Christ's own Government and Law) To the scrupulous ignorant sort of Christians, and those that are yet unsettled, and liable to temptation, I behaved myself with all winning Compliance and Pleasingness; knowing, that stiff Singularity, and affected or unnecessary Crossness to others, is not the way to gain, but to alienate them. And though I know that all will not be won by such Compliance, yet I am made all things lawful towards all Men, that by this my duty I may save some.

23 And this I do for the gospels sake, that I might be partaker thereof with you.

23. All this I do, not as a man pleasing Flatterer, for Lucre or Repute; but to promote the Ends of the Gospel with you, that you and I may rejoice therein together.

24. Know ye not that they which run in a race, run all, but one receiveth the prize? So run that ye may obtain.

24. As it is not everyone that runneth that wins the Prize; so it is not everyone that preacheth, or professeth Christianity, that is accepted to Salvation. Therefore so preach, and so live, as answereth your Covenant and Profession, and as God hath promised to accept and reward.

25. And every man that striveth for the mastery is temperate in all things: Now they do it to obtain a corruptible crown, but we an incorruptible.

25. Even in Ludicrous Plays, Races, Combates, &c. Men prepare their Bodies by Abstinence and strict Diet, and this but for a withering Garland, Applause, or Prize: And shall not we do much more for the Heavenly Glory?

26. I therefore so run, not as uncertainly: so fight I, not as one that beateth the air:

26. I therefore do not run in vain, as not knowing for what, or as by Sloth to lose the Prize; nor fight I as Fencers, for mere Shew and Ostentation.

27. But I keep under my body, and bring it into subjection: lest that by any means when I have preached to others, I myself should be a cast-away.

27. But my first work is about myself, to mortify and subdue all my Fleshly Desires, which stand against my Duty, and to keep my Body in constant subjection, lest when by Preaching I have won others, I should as a carnal Man be lost and cast away myself.

(And if you are true to the Gospel, and to your own Souls, and would not prove self-deceiving Hypocrites, take you the same course, and devote all your Interests to the Ends of your Profession, and the saving of Souls, instead of pleading for and abusing your real or pretended Liberties, to the tempting of others, and hindering their Salvation, and boasting of this pernicious Folly, as the Knowledge wherein you excel others.)

CHAP. X.

1. MOreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2. And were all baptized unto Moses in the cloud, and in the sea; 3. And did all eat the same spiritual meat; 4. And did all drink the same spiritual drink: (For they drank of that spiritual Rock that followed them: and that Rock was Christ.)

1, 2, 3, 4. And because your boast of Knowledge, and your scandalous uncharitable abuse of your Liberty, and insulting therein, give me cause to be jealous of many among you, let me further remember you, That it is not your being Baptized, and being Partakers of outward Privileges, and being eminent in the Church, that will save you, if you live in Sin: For all the Israelites passed through the Sea, and were under the Cloud, and so were typically baptized by Covenant to Moses 's Law; and they did all eat the Passover, which was Sacramentally Spiritual Meat, and typically as our Eucharist; and they all drank of the miraculous Rock-water oft in the Wilderness, which Rock and Water were typically or spiritually Christ and his Sacramental Blood.

5. But with many of them God was not well pleased: for they were overthrown in the wilderness.

5. And yet with many, yea most of them, God was so offended by their Sin, that he overthrew them in the Wilderness.

6. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

6. Now these were admonishing Types to us, and written to warn us, that we lust not after forbidden gratifying of the Flesh, as they did: (If they are accused as lusting in the Wilderness for Flesh, when they had only Manna for forty years, what excess of Lust is it in them that take it for their Liberty and Wisdom to serve their Flesh and Appetite, to the scandal of others by their ill Example?)

7. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.

7. And take warning by them, and do not partake of Idols Feasts, and make a sport of that which God is jealous in.

8. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

8, And take warning by their Destruction, Num. 25.1, 2, 3. to avoid Fornication, which some of you make light of.

9. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

9. And be warned by their Plagues, that you make not your Fleshly Lusts, and your impatience of Sufferings, to be the Law and Measure of your Expectations from God, as if he must needs do what your Flesh would have him, and allow you to do what you desire.

10. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

10. And let not the Life of Self-denial, and Sufferings in the Flesh, which Christ calls you to, provoke you to murmur and be impatient under the Cross, or weary of Christianity, lest you be destroyed by the Executioners of God's Justice, as they were by the Plague.

11. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

11. The History of them, and their Sins and Punishments, are written for the use of all following Generations, even for us that live in the last Age of the World, to warn us to avoid the like.

12. Wherefore let him that thinketh he standeth, take heed lest he fall.

12. Therefore instead of Self-conceitedness and Self-confidence, let even those that think best of themselves for Wisdom and Stability, take heed lest they fall to Sin and Misery.

13. There hath no temptation taken you, but such as is common to man: but God is faithful, who will not suffer you to be tempted above that you are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

13. There hath yet no tempting Trial befallen you, but such as Men in your State of Humanity ordinarily undergo; so that your Sufferings have been no justification of any self-saving Compliance with Idolaters: And you have no cause to distrust God for the time to come; for he is faithful, and will not let your Trials be intolerable, but with the Trial will show you a safe passage out of it at last, that by the forefight of that, and the breyity, you may be able to undergo it.

14, 15. Wherefore my dearly beloved, flee from idolatry. I speak as to wise men: judge ye what I say.

14, 15. As you plead for Wisdom, I will suppose I speak to Men of Wisdom, who can judge of Reason; and I offer the Reason of my Exhortation to your wisest Judgment.

16. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

16. Is not our Communion in the Lord's Supper, in Wine and Bread blessed, a common Reception Sacramentally of the Blood and the Body of Christ? Do we not join in a professed Reception of these, communicated to us by Christ?

17. For we being many are one bread, and one body: for we are all partakers of that one bread.

17. For we that are many Persons, are one Church or Body of Christ, by Covenant-union with him the Bread of Life, of whom we all Sacramentally and professed'y partake; as many Grains of Corn make one Loaf and many Members one Body.

18. Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?

18. Do not they that eat of the Sacrifices of the Jews, thereby profess Worship to the God they sacrifice to?

19. What say I then? that the idol is anything, or that which is offered in sacrifice to idols is anything? 20. But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

19, 20. And now do not we know as well as others, that an Idol or Image is nothing, (but Wood, Stone, Gold, &c. ) and that the Meat that is offered them is not in itself at all changed from what it was? But I say, that it is Devils that seduce the Heathens to this Idolatry, and Devils whom they thereby obey, and Devils whom they worship, as supposed Demigods, there represented; and consequentially, Devils with whom they have this Federal Communion. And I would not have you Christians to be Subjects and Communicants with Devils.

21. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.

21. Think not that you may do both: You cannot lawfully, acceptably, or effectually, Sacramentally and Federally, communicate in the Blood and Body of Christ, or receive that sacred Cup and Bread, and be made Members of him and his Church, and also communicate in the Federal Sacrifices to Devils; no, not with your Bodies, though you never so much despise them in your Hearts.

22. Do we provoke the Lord to jealousy? are we stronger then he?

22. Shall we provoke God by that which in the Second Commandment, and often, he hath told us, he will be a jealous Avenger of? Are we strong enough to overcome him, or to bear the Wrath of the Almighty?

23. All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.

23. As I am from under Moses 's Law, and not bound by it, as such; so also I know that all Meats are in themselves now clean, and lawful to me: But lawful things may be used contrary to the Will of God, the Ends of Christianity, and the Edification of others; and the Law of Christ forbiddeth us so to use them.

24. Let no man seek his own: but every man another's wealth.

24. We are bound by Christ to love others as ourselves, and therefore not to prefer our own small and bodily Interest or Safety, before the spiritual, greater Good of others; nor to do only what we think best for ourselves, but also what is best for others, (especially for the Church of Christ.)

25. Whatsoever is sold in the shambles, that eat, asking no question for conscience sake. 26. For the earth is the Lord's, and the fullness thereof.

25. If it be sold in the Shambles, it is common Food to you; your Consciences need not ask whether it be unclean, or whether it was ever offered to any Idol. 26. God, that is the Lord of all the Earth, hath allowed us all that is fit for Food.

27. If any of them that believe not, bid you to a feast, and ye be disposed to go; whatsoever is set before you eat, asking no question for conscience sake.

27. As it is not unlawful when invited to go to a Feast to Unbelievers; so, when you see cause to go, eat what is set before you, and question not the Lawfulness of it yourselves.

28. But if any man say unto you, This is offered in sacrifice unto idols, eat not, for his sake that shown it, and for conscience sake. The earth is the Lord's, and the fullness thereof.

28. But if any Man say, This is part of the Meat that was an Idol Sacrifice, eat not of it, for his sake that told thee so, lest thou tempt him to venture on Idol-Sacrifices; and for Conscience sake, that thou uncharitably seduce not his Conscience. God hath allowed thee lawful Meats enough; thou needest not eat to others hurt.

29. Conscience I say, not thine own, but of the others: for why is my liberty judged of another man's conscience?

29. When I say Conscience, I mean, that you wrong not another's Conscience. I mean not that this Meat is unlawful to you, had you not been told it was offered to Idols, or had eaten it privately, where no one was hurt by it: For another Mans Conscience is not my Guide, nor makes Lawful Food Unlawful to me. But Uncharitableness, and Hurtfulness to others, (as well as Corporal Idolatry) I must make Conscience to avoid myself, as against the great Commands of Christ.

30. For, if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?

30. For if I neither seem to worship the Idol myself, nor hurt another, but with Thanksgiving eat what's set before me at a Common Feast, though another expect that I should inquire whether it was not an Idols Sacrifice, I sin not, nor ought he to speak evil of me as a Sinner.

31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory God.

31. Therefore, as in all that you do, so in these things, where God hath made no particular, common, determining Law, the Interest of our Great End, the Glory of God, must be our common and most obliging Law: Neither eat, nor drink, nor do anything against the Glory of God, and your Reliligion, and the Good of others, in which God is glorified. Yea, do nothing but what, as some Means, hath its tendency to his Glory; nothing that is either hurtful or vain.

32. Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God:

Avoid all unnecessary things, which will be a stumbling, or hurtful Temptation, to Jews or Heathens, or the Church of God, or any Members of it.

(So dangerously are abundance of Religious Persons mistaken, that scruple not offending or hardening the ungodly by sour Contempt, and causeless Singularity, and that take displeasing mistaken Censorious Christians to be the Offence here meant, when pleasing them by seeming to own their Mistakes (as Peter did, Gal. 2. by his Separation) is a usual hurtful way of scandalizing them.)

33. Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

33. Imitate me in this, who in things which God hath lest undetermined to my power, do choose that part which pleaseth other Men, so far as is for their profit, and do not humor or please my own self-will, for any carnal Interest of my own, but do that which tendeth to the good of most, even their Salvation.

Note, O happy had it been with the Christian World, if the Bishops had been of Paul 's mind, and had not chosen to silence, banish, burn, and murder thousands of God's faithful Servants, for not humouring their Wills, and obeying unnecessary Canons, imposed by Papal Usurpation.

CHAP. XI.

1. BE ye followers of me, even as I also am of Christ.

1. In all this self-denial which I tell you I have used, I follow Christ, who denied his very Life for us. Therefore follow me, as I follow Christ.

2. Now I praise you brethren, that you remember me in all things, and keep the ordinances as I delivered them to you.

2. It is your Praise (as well as your Duty and Safety) that you remember what Doctrine and Orders we Apostles of Christ at first delivered to you, and keep that which then we taught you.

3. But I would have you know, that the head of every man is Christ; and the head of the woman, is the man; and the head of Christ, is God.

3. And now to your Case about Church-Order, I first remember you, that the due Subordination of Persons must be kept: Christ is the Head of all Men, high and low; and the Man is the Head of the Woman, who therefore must show Subjection; and God is the Head of Christ, as Man and Mediator.

4. Every man praying, or prophesying, having his head covered, dishonoreth his head.

4. It being the Custom then to cover the Faces of those that were put to any great shame, a Man that shall veil his Head and Face, doth thereby take Reproach unto himself.

5. But every woman that prayeth, or prophesieth with her head uncovered, dishonoreth her head: for that is even all one as if she were shaven.

5. But for a Woman to be uncovered in the Assembly at Public Worship, Prayer, or Prophecying, is a dishonor to her, as contrary to the sign of Subjection which is her Duty.

( Note, That the Woman is said to Pray or Prophesy, that joineth with the Church therein.)

As Custom maketh it a shame to her to be shaven, so also to be unveiled.

( Note, That this was a changeable Custom, and is contrary now with us.)

6. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.

6. The Custom of long Hair as a kind of Covering, pleads also for the Custom of Vailing.

7. For a man indeed ought not to cover his head, for as much as he is the image and glory of God: but the woman is the glory of the man.

7. The Mans Face is used well to be uncovered, as being first made in the Image of God, and so a Beam of his Splendour: But the Woman made out of Man, is subject to him and his Splendour.

8. For the man is not of the woman, but the woman of the man.

8. For at the Creation the Man was first made, and the Woman was made out of the Man.

9. Neither was the man created for the woman: but the woman for the man.

9. And so God made the Woman after, to be a meet Help for the Man; and not the Woman first, and then the Man, as a Helper to her: (Though they must now be mutual Helpers.)

10. For this cause ought the woman to have power on her head, because of the angels.

10. Therefore the Woman ought to be veiled, to signify her subjection to the Power of Man, yea, and especially her Reverence to the Ministers of God, (and perhaps of the Angels that are Spectators of the Church assembles: Doctrinally both are true; though which is here meant, cannot be proved.)

11. Nevertheless, neither is the man without the woman, neither the woman without the man in the Lord.

11. Yet Men have no Being but by Women, nor without Men do Women exist or propagate; and this is by the Ordination of the Lord.

12. For as the woman is of the man, even so is the man also by the woman: but all things of God.

12. For as at the first Creation the Woman was taken out of the Man, so in Generation the Man is of the Woman, and all things are of God.

13. Judge in yourselves: is it comely that a woman pray unto God uncovered?

13. The signification of being uncovered, being by Custom a Note Superiority, judge in yourselves whether such be decent for a Woman at the Churches Prayers.

14. Doth not even nature itself teach you, that if a man have long hair, it is a shame unto him?

14. And when common Custom hath made the wearing of Hair at length the Note of the Female Sex, doth not Nature itself tell you, that it is a shame for a Man to be so like a Woman? (when God forbiddeth us so much as to be clothed as Women, to confound the Sexes, which must needs be visibly distinguished.)

15. But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.

15. But Use t • lls us, that for Women to let their Hair grow out at length, is a signification of Modesty, as a kind of Covering, and so is decent to them.

16. But if any man seem to be contentious, we have no such custom, neither the churches of God.

16. But if any will contentiously dispute against what I say, though I would make no greater a matter of such things than the nature of them requireth, let this Answer suffice to resolve sober Minds: The Custom of all the Churches is against Womens being uncovered, as an unseemly thing; and you should not easily be different from all the Churches, in a Matter which depends on the Signification of an Action, which Use and common Opinion must interpret. We, that must be as concordant as we can, must not affect dissimilitude.

17. Now in this that I declare unto you, I praise you not, that you come together, not for the better, but for the worse.

17. But about your Church-Assemblies I have a greater matter, of which I must blame you; that you come together for holy Communion, not as you ought, but in sinful sort.

18. For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.

18. For first, when your coming together in one Church, to profess Union and Communion, as Members of one Body in holy Love, yet I hear credibly, that you even there show your Divisions, and are of dissenting Minds, and Parties, and Practices.

19. For there must be also heresies among you, that they which are approved, may be made manifest among you.

19. For God will permit Heresies, or Sects and Divisions, to arise among you, to try you, that it may be seen who are sound, well settled, approved Christians, (when the Chaff flieth away.)

20. When ye come together therefore into one place, this is not to eat the Lord's supper. 21. For in eating everyone taketh before other his own supper: and one is hungry, and another is drunken.

20, 21. When you meet in one place, as a Church, to profess Unity in Christ, it is not like the Supper of the Lord, which▪ is a holy Feast of Sacramental Unity, where all had the same Food, and the same Sacramental Body and Blood of Christ: For you first bring to the Church everyone his own Supper for himself, instead of a Common Feast of Love, and the Rich eat and drink to the full, and the Poor are hungry.

22. What, have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.

22. If you must d • ffer according to your Riches, do it in your own Houses, and pretend not a holy Love-Feast in such Disparities; and abuse not Church-Assemblies and Feasts, by your Fulness, and uncharitable Propriety; and shame not the Poor, that should be Feasted with you. This is a Practice worthy to be blamed in you.

23. For I have received of the Lord that which I also delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread: 24. And when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you: this do in remembrance of me.

23, 24. For I have not taught you of my own invention the Doctrine of the Sacrament, but I received it from Christ (partly by them that were present, and partly by his inspiration,) to wit, that the same night in which he was, &c.

Note, 1. It was Bread that he took, it was Bread which he brake, after Thanksgiving or Benediction, it was Bread which he gave them.

2. Yet it was his Body which he gave them, Sacramentally and Relatively: As the same thing which is material • y Gold and Silver, may formally be the Kings Coyn, and Current Money, or a badge of Honor, or the Kings Image, &c.

3. That Christ gave it them together plurally, and bid them take it as personal applyers, each to himself.

4. That it is his Will and Institution that this use should be continued to the Church, in commemoration of his sacrificed Body and Blood.

25. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

25. So also he took the Cup after Supper, saying, The Wine in this Cup is by Sacramental signification my Blood, as it purchaseth (as a Sacrifice) and sealeth the New Covenant or Statute: Use it thus frequently in your holy Communion, in remembrance of my Bloodshed.

26. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come.

26. For by the frequent use of this Bread and Cup, ye are to represent and declare the Sacrificing of Christ for our Sins, till he come in Glory.

27. Wherefore, whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.

27. And it being so sacred an Institution, for so high a Use, whoever shall profane it, and use it but as common Food, or contrary to the holy Ends of it, which is the signification of God's Love to us by the Sacrifice of Christ for our Sins, and our Signification and Covenant of Love and Union with him and one another, he partaketh in Guilt with them that despise and crucify him.

28. But let a man examine himself, and so let him eat of that bread, and drink of that cup.

28. But let Men try and examine themselves, whether their Hearts and Practice do answer the necessary Ends of this holy Institution, [coming to it as reverent Partakers of the Sacramental or Representative Sacrificed Body and Blood of Christ, in the penitent and believing sense of their Sin, and need of a Savior, and of his pardoning and healing Grace trusting the Hopes of their Salvation on him, and sincerely renewing their Self-dedication to him, and Covenant of New Obedience to him, in Love and Unity with his Church, even all sincere Believers,] and so let them comfortably herein communicate.

29. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.

29. For he that eateth and drinketh otherwise than thus, that is, profanely, and not to the Ends of the Institution, doth but draw Judgment on himself, instead of Grace.

30. For this cause many are weak and sickly among you, and many sleep.

30. For this very Sin of Profaning the holy Ordinance, God hath inflicted on many of you Weakness and Sickness, and Death on some. (For God useth Paternal Castigation, Justice, and Punishments even on his Family.)

31. For if we would judge ourselves, we should not be judged.

31. And if we would examine and judge ourselves, and so come to this Feast as true penitent Believers, with a right Intent, and holy Reverence, we should escape such castigatory Penalties, and the Judgment of God.

32. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

32. But these Judgments of God on his Family are not by destructive Revenge, but Fatherly Chastisements, to bring us to Repentance, that we may not be condemned with the unholy World.

33. Wherefore, my brethren, when ye come together to eat, tarry one for another.

33. Wherefore, as Brethren, do all in that impartial Unity and Love, as answereth your Profession and Christ's Institution, and not in Selfishness, Division, or Profaneness.

34. And if any man hunger, let him eat at home, that ye come not together unto condemnation. And the rest will I set in order when I come.

34. Let the hungry eat at home, and not disorder the sacred Communion, and use it carnally, or as a common Feast, and that with uncharitable inequality; lest your profanation of so holy a thing bring down God's Judgments on you. As for other Points of Church Order, I will determine them when I come.

CHAP. XII.

1. NOw concerning spiritual gifts, brethren, I would not have you ignorant. 2. Ye know that ye were Gentiles carried away unto these dumb idols, even as ye were led.

1, 2. As to your case of discerning Spirits and Spiritual Gifts, it is of great importance that you should not be ignorant, lest you should take evil Spirits for the Spirit of God, or not distinguish the various Gifts of God's own Spirit in Believers: In your Heathen state you were carried away with Idol Oracles and Worship.

3. Wherefore I give you to understand, that no man speaking by the Spirit of God, calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the holy Ghost.

3. First, in general you may be sure, that none of those Idol Oracles or Blasphemers that speak against Christ, and Anathematize him, as Infidels do, do speak by the Spirit of God. (For God's Spirit bore uncontrollable witness to Christ, by Prophesy, Resurrection, Miracles, and Holiness.) And on the contrary side, he that believeth and confesseth that Jesus is the Lord, the true Son of God and our Mediator, hath surely learnt this of the holy Ghost, his outward testimony in the foresaid evidence, and his inward teaching. (For do but truly believe the truth of Christ himself, and the truth of all his Doctrine will undeniably follow.)

4. Now there are diversities of gifts, but the same Spirit. 5. And there are differences of administrations, but the same Lord. 6. And there are diversities of operations, but it is the same God, which worketh all in all.

4, 5, 6. And as Gifts are ascribed to the Holy Ghost, and Administrations to the Son, and Operations to the Father Almighty; so in all these there is great diversities, both of kinds and of degrees.

7. But the manifestation of the Spirit is given to every man to profit withal.

7. But all the gifts of the Spirit are given for the Churches edification, or to do good with. (Though some of them are found in unholy Men, who perish in their sin.)

8. For to one is given by the Spirit, the word of wisdom; to another the word of knowledge by the same Spirit;

8. The same Spirit maketh one eminently wise and prudent in applying sacred Truth to the Case of the Hearers; and it giveth another an eminent knowledge of sacred Mysteries.

9. To another faith by the same Spirit; to another the gifts of healing by the same Spirit;

9. Another he maketh eminently strong in Faith, for extraordinary Effects; and another hath the Gift of miraculous Healing of the Sick, (when the Spirit will have it done.)

10. To another the working of miracles; to another prophesy; to another discerning of Spirits; to another divers kinds of tongues; to another the interpretation of tongues.

10. To another, other sorts of powerful Miracles; to another, to speak by immediate Inspiration, either Predictions, or powerful Explications and Applications of God's Word; to another, a quick and sure Discerning whether Men pretending to the Spirit speak from God or not; to another, the speaking of divers Languages; to another, the Interpretation of those Languages to them that understand them not.

11. But all these worketh that one and the self-same Spirit, dividing to every man severally as he will.

11. And though these are very various, and greatly d • fference Man from Man, yet it is the same Spirit that worketh them all, diversifying as he freely and wisely pleaseth.

12. For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.

12. For here One and Many well consist: As the Natural Body is but One Body, but made of Many Members, differing in number, excellency, and office; so is Christ and his Church.

13. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

13. F • r as Sacramentally all visible Members are baptized into one Universal Church of professed Christian, and drink the Cap of holy Union and Communion in the Lord's Supper; so all true, living, saved Members are baptized by one Spirit into one Universal Church of true spiritual Christians, and drink the true uniting Spirit of Communion.

14, 15, 16, 17. For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? if the whole were hearing, where were the smelling?

14, 15, 16, 17. The Body is not one Member as to Number, Kind, or Office; but many united: And so in Christ's Body the Church: If a mistaken Christian himself should say, Because I am low in place, Grace, or Gifts, I am none of the Church; this will not prove or make him none: Much less, if others, by false Censure or Church-tyranny, say he is none, or excommunicate him for dissenting from their vain Appendages or Opinions. If all were of one Office, Stature, Complexion, or degree of Grace or Knowledge, who would be Rulers, and who Subjects? who Teachers, and who Learners? How many Offices of Piety and Charity would be unperformed? God hath not a Church on Earth where all Members are so wise, as besides the Essentials of Christianity, to know all the Integrals; much less, to know the numerous little Accidents of Forms and Ceremonies, and all that is really or pretendedly Indifferent and Lawful (which Domineerers can invent) to be so indeed, and so to be all united in such things indifferent.

18. But now hath God set the members, everyone of them in the body, as it hath pleased him. 19. And if they were all one member, where were the body? 20. But now are they many members, yet but one body.

18, 19, 20. But as the Wise Creator in Nature, so as our Redeemer, Governor, and Regenerator by Grace, God hath chosen great diversity of Members, as to Office and Gifts; and he himself, as it pleased him, hath set them in his Church. (And who are they that presume against him, to censure or cast out the meanest of such?) Were they all numerically, or in Office, or degree of Knowledge and Grace, but one, or equal, the Church would not be such a thing as God hath made it. But now God, that freely delighteth in the variety of his Works, hath made it one Body of Christ, composed of variety of Members.

21. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.

21. As the principal Members of the Body need the less principal; so the Rulers, Pastors, and wisest Members of the Church need even those weak and inferior Christians, whom surly Censurers, and proud or contentious Usurpers, will cast out.

22. Nay, much more those members of the body which seem to be more feeble, are necessary.

22. Yea, the Parts which are least honored, and feeble, have a peculiar necessary Office, which none of the rest is able to perform or supply.

23. And those members of the body, which we think to be less honorable, upon these we bestow more abundant honor, and our uncomely parts have more abundant comeliness.

23. And those Parts which we account shameful, we most carefully clothe and cover, to hide either Deformity or Shame, (and do not reproach, neglect, or cast away.)

24. For our comely parts have no need: but God hath tempered the body together, having given more abundant honor to that part which lacked: 25. That there should be no schism in the body; but that the members should have the same care one for another.

24, 25. Our comely Parts need not our care to adorn and cover them from Shame: But God hath so contempered the Parts, that we should more care to secure from dishonor the Parts that need our care: That Unity and Love of the Whole should cause such Love and Care for every Part, that the Parts should not envy, or strive against, or cut off, or divide from one another.

Note, 1. O how clean contrary to this are the tearing Canons and Cruelties that cut off all Members that think any of their needless Impositions unlawful!

2. And here Paul tells us the true Cause of Schism: Not Weakness of Christians, but the Butchery of that Clergy that cut off the Weak, when they should carefully hide their Dishonor in Love; and that revile them whom they should love as themselves.

26. And whether one member suffer, all the members suffer with it: or one member be honored, all the members rejoice with it.

26. As all the Body condoleth or rejoiceth with the pain or welfare of every Member, even the weakest; so is it with the Living Members of Christ.

Note, Therefore they are but Hypocrites, like Wooden Legs, that have no such sense; and traiterous Enemies of Christ, that hate, and reproach, and destroy his true Members.

27. Now ye are the body of Christ, and members in particular.

27. Thus must it be with you, that are the several Members of Christ's Church.

28. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues.

28. And God hath set in his Church Diversity and Disparity, both in qualifying Gifts and Offices: As, in the first place, are Apostles, sent immediately by Christ, to be the Chief Witnesses and Recorders of his Works and Words. Next them, Prophets, immediately inspired to reveal his W • ll: And next them, settled Teachers of his Record • d Word: And then, Workers of Miracles, for convi • cing Infidels, and confirming Believers: Then, extraordinary Gifts of Healing; and eminent Helpers of the Churches by Charity and special Care, especially for Ministers and the Poor; and Governments, to arbitrate Differences, and keep Order; and Languages, to spread and confirm the Word.

29, 30. Are all apostles? are all prophets? are all teachers? are all workers of miracles? Have all the gifts of healing? do all speak with tongues? do all interpret? 31. But covet earnestly the best gifts:

29, 30, 31. None of all these Gifts or Offices are common to all. But desire most that which is best and most edifying.

Note, That even Apostles are but Chief Members, and Peter himself not the Head, but one of them.

31. And yet show I unto you a more excellent way.

31. Yet true Christian Love excelleth all these Gifts and Offices.

CHAP. XIII.

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

1. Lest you should too much trust to any of these forementioned Gifts, which Christ giveth to some that perish, you must know, that the true Divine Nature, proper to Saints, consisteth in Charity, (which is the predominant Love of God, and of Saints as Saints, and Men as Men, as God is in them, and served by them.) And if I be without this, could I preach, discourse, and pray in better Language and Oratory than any mortal Man, even as well as Angels, what were this Voice to God, that is a Spirit, and looketh to the Heart, but even as the tinkling of a Musical Instrument?

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.

2. And though I could speak by Inspiration (as Balaam did) of things present or things to come, and could understand all the deep and difficult Points in God's Word and Works, and were the most excellent Philosopher, and could truly open all the Principles and Compositions in Nature; and though I could believe even to the Production of the most miraculous Effects, and yet have not this predominant Love of God, and of Saints, and of Men, as to God's Acceptance, and my own Salvation, I am as a mere Nothing: None of these Shadows will do my Work.

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.

3. And though I give all that I have to the Poor, either to be well spoken of, or through fear of Hell, or a conceit of obliging God by Merit, or out of mere natural Pity, or any other Cause, which includeth not Love, it will not profit me to Salvation, Yea, if for these lower Ends I should forsake Life itself, without the predominant Love of God and Man, it would be as nothing to me.

4. Charity suffereth long and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,

4. Love is kind, inclining to do good, and is patient, and can bear much wrong from others, (as Self-love maketh us bear much more from ourselves.) Love envieth▪ not the Reputation, Applause Precedency, or Profit of others. Love doth not vaunt and lift up a Mans self in his own esteem, or desire to be lifted up by others, above our Worth and Place, but in Honor preferreth others.

5. Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil,

5. Love doth not break out into injurious Reflexions, or Passions, or uncomely Deportment towards others: It is not selfish and seeketh not our own inordinately, to the injury, neglect, or greater hurt of others: Is not provoked to any uncharitable thought, word, or deed, by small Injuries or Occasions, but beareth, forbeareth, and forgiveth; and doth not think evil of any groundlessly, or till constrained, nor design evil or hurt against any unnecessarily or unjustly.

6. Rejoiceth not in iniquity, but rejoiceth in the truth:

6. It doth not rejoice in the Sins that others commit, nor in the Wrongs they undergo, nor themselves to do unjustly against any, or to be prosperous therein against them.

7. Beareth all things, believeth all things, hopeth all things, endureth all things.

7. It doth by others as we feel we do by ourselves; that is, it b • areth with the Faults of Men so far as •• not against their own or others good: It is inclined to believe the best of all Men, till Evidence constrain us to know the worst, (not neglecting such cautelous suspicion, as may save us from rash and foolish trust.) It still hopeth well of others, as far as there is any ground of hope: It endureth hurt and wrong from others, when it is for their own or others greater good.

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.

8. Holy Love is an everlasting Quality and Employment, and shall not cease, but be perfected at Death, and in Heaven: But Prophesying, Languages, Sciences, and all the art • ficial and imperfect sort of Knowledge which now we have, shall cease, as useless there.

9, 10. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.

9, 10. For here the manner of our knowing in the Body is imperfect, and the measure is all inadequate: we know nothing wholly, but some part of things; and so we speak, even in Prophesying and Preaching: But Perfection will end all this Imperfection.

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.

11. As Manhood, and increase of Wit and Experience, change the Childish Speech, Understanding, and Thoughts, into that which is true and more perfect; so much more will the Life to come do.

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.

12. For our Knowledge now in this Body and World, is by imperfect Media, as we see things in a Glass; and know by Riddles, Parables, or Similitudes, a superficial Glimpse: But then we shall know as Men that see each others Faces, by intuition. Now we know but little Parts, and Out-sides, and Accidents of things, and nothing adequately: but then we shall know in the World of Spirits, as those Spirits now know us; which is better than we know ourselves.

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

13. I conclude therefore, That though now our State of Grace consist of Faith, Hope, and Love, the Greatest of these is Love: (For it is the Divine Nature, the Everlasting Work, the Souls Felicity, even its Complacency in God, and in all his Sa • nts, and all his Works: and it is the End, to which Faith and Hope are but the Means.

CHAP. XIV.

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

1. The sum of my Advice is, That above all you value and pursue Charity, (or holy Love:) But desire also Spiritual Gifts, in subordination to it, and for the profitable exercise of it; and therefore prefer Prophecy, (which is speaking by immediate Inspiration; to the Instruction and Edification of others) as most profitable.

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.

2. For he that speaketh in an unknown Language, speaketh not to the Understanding of Man, though God understand him: For though he speak never so high and excellent Mysteries, no Man that knoweth not that Language understandeth him.

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

3. But he that intelligibly applieth God's Word to the Hearers, speaketh so as conduceth to their Edification, and Exhortation, and Comfort, which are the Ends of your Assemblies.

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

4. It is supposed, that he that speaketh in a Language unknown to the People, understandeth it himself, and so may be edified himself: (For the Spirit of God did not move Men to speak like Parrots, they knew not what.) But he that by God's Spirit instructeth and exhorteth others, edifieth the Church; for which End you meet.

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.

5. I would you had all such knowledge of Languages as is useful to propagate the Gospel: But I more wish, as Moses, that all the Lord's People were Prophets, that is, inspired to speak wisely and zealously the Will of God to Men. For he is the Greatest in the Church, who is most Edifying; and that is he that prophesieth, more than he that speaketh strange Language, unless he interpret it to the Churches Edification.

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

6. What the better will you be for speaking Languages to you, except I either reveal to you something immediately from God, or open to you some Truths which you knew not before, or f • om God urge you to some needful Duty, or Doctrinally expound to you the Matters of Faith and Obedience recorded in the Gospel.

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?

7. Even the sound of lifeless things, as Musical Instruments, being used for some signification, are useless, if by distinction their signification be not perceptible.

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

8. You may learn this of Soldiers, how vain the unintelligible Sound of the Trumpet is.

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.

9. So if you speak not intelligibly to the Hearers, what the better are they? You do but speak into the air.

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

10. Even the Voices of Birds and Beasts have their useful significancy to Man, and to one another: much more of Men.

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.

11. Therefore what I understand not, is of no mor use to me, than to a Barbarian of another Language.

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.

12. Therefore as you much desire Spiritual Gifts, prefer those that most edify, and seek them not for vain glory.

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

13. Let him that hath the Gifts of Languages, pray for the Gift of edifying Interpretation.

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

14. If I pray in an unknown Tongue, my Spirit prayeth, but others understand me not, and cannot profitably join with me.

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.

15. Therefore when I pray or sing by the Gift of unknown Tongues, I will also pray and sing intelligibly, for edification.

16. Else when thou shalt bless with the spirit, how sholl he that occupieth the room, of the unlearned, say Amen at thy giving of thanks, seeing he understandeth not what thou sayest.

16. If others join not with thee, it is but a private Exercise, and not a Church-exercise: And how shall the Vulgar join by consent, and say, Amen, to what they do not understand?

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

17. Thy Thanksgiving is a good Work; but what is another or the Church the wiser for it?

18. I thank my God, I speak with tongues more than you all:

18. I thank God he hath given the Gift of more Languages to me, than to any of you.

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.

19. Yet in the Worshipping Assembly, (which is the Church) I prefer a few intelligible Words which may teach others, before all that can be said for ostentation, and are unintelligible.

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

20. Be not like Children, that l • ve unedifying Gingles; but imitate them in harmlessness: but as Men, value and use that which increaseth Wisdom and Understanding.

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.

21. It is spoken in Isaiah 14.11. by God, That with Men of, &c. to show their hardheartedness, that would neither hear their own Prophets, nor Strangers sent to them by the Providence of God.

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.

22. So that the miraculous Gift of Languages is to convince Unbelievers, of that which the Church believeth already: But Prophetical opening the Doctrine of Christ, for further edification, is appointed for them that are already Believers.

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

23. Surely you should not meet or worship God scandalously, like mad Men: But if the whole Church do meet in one place, (as Churches then did) and all speak in unknown Tongues, the Unlearned and Unbelievers will take you all for mad Fanatics.

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:

24. But if all that speak do by God's Spirit use convincing Evidence in Explication and Application, they all convince him, and show him his Condition.

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.

25. And this searching convincing Light will make them join with you in the reverent Worship of God, and make them report that God is in your Church, a a holy Assembly.

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 to edifying.

26. Therefore let all your G • fts, whether of Psalmody, or Doctrine, or Languages, or Revelation, or Interpretation, be used to Edification, which is the true End of Church-Assemblies: And the End is your Directory, in the use of all undetermined Accidents of the Means.

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.

27. If you will use your Guift of Languages, let it be done by no more than two or three, one after another; and let some interpret it to the Unlearned in the Church.

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

28. That which only God and yourselves understand, let none but God and yourselves hear; and speak not that in the Church which they cannot understand.

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

29. And the Prophets also must do all to Edification, and therefore must speak no more than may edisie the Church, which is but two or three at an Assembly, the rest judging.

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

30. If God immediately inspire another then to speak, let the first give way to him by silence.

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

31. For all that are Prophets, or are then prophetically inspired, may prophesy in order, that all in the Church may learn, and be exhorted, and comforted.

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

32. And whereas Men may pretend to be inspired of God, and that to speak just at that time, when it is not so (as their own Understanding must judge of the edifying Season and Order, so) the Prophets that are Hearers, having the Spirit of God, are fit Judges whether it be that Spirit, or a Delusion and Passion of their own, that Order may be kept in the Assemblies, at least as to the time.

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

33. For pretended Inspirations and Mandates are not to be believed against God's common Law to all the Churches, which have a surer notification than a single Man can give us: B • t God's common Law is against Confusion, and for Peace and Order; and therefore it is certain, that Confusion is not of Divine Inspiration.

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.

34. And it is one of the Rules of Order, That Women be no Public Teachers or Speakers in the Church: God permitteth it not, who hath commanded them Subjection by the Law.

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.

35. Not but that they should learn; but it must be with modesty, asking their Husbands, if they have such as are able to teach them (as they ought; else they have other private Helps.) It's a shame to the Church and her, for a Woman there to speak (except in common singing Psalms, or other Common Acts.)

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

36. I ask them that contradict this; Did God's Word come out from you, or from entrusted Apostles? Or did it come to you only, that you contradict the Churches?

37. If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you, are the commandments of the Lord. 38. But if any man be ignorant, let him be ignorant.

37, 38. If any be indeed a Prophet, or Inspired, and not pretendedly only, he will confess, that these Canons or Decisions are God's own Commandments, and not my Device. But if Men will be obstinate in their Ignorance, let them look to it.

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

39. Prophecy for the Churches Edifying is to be coveted, and Languages there not forbidden.

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

40. That Sacred things be all done decently, and not with uncomely negligence, and orderly, and not in confusion, or as every Mans Fancy leads him, this is a General Law of God, according to which undetermined Modes and Circumstances must be regulated and done.

CHAP. XV.

1. MOreover, brethren, I declare unto you the gospel which I preached unto you, which also you have received, and wherein ye stand; 2. By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.

1, 2. And because some endeavor to subvert your Faith, I will recite the sum of that Gospel which I preached to you, and in which you have since continued and which is the sure and sufficient Doctrine of Salvation, (though the Articles be few) without all the corrupt Additions invented by proud erroneous Men; unless your Belief of them have been unsound and superficial, and so in vain. See that your unsound Belief deceive you not, and this Gospel will not deceive you.

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.

3. For I told you, that Christ died as a voluntary Sacrifice for our Sins, therein fulfilling what was prophesied of him. This I received from God by Inspiration, and from the certain Witnesses by just Report and Evidence.

4. And that he was buried, and that he rose again the third day according to the scriptures: 5. And that he was seen of Cephas, then of the twelve. 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.

4, 5, 6. And as the Scripture foretold, he was buried, and rose again the third day, and appeared to Peter, and after to the special Disciples, who were Twelve before Judas 's Defection, and after. And after that [it's like, in Galilee ] he was seen of Five hundred, &c.

7. After that, he was seen of James, then of all the apostles.

7. Note, That it's not to be wondered at, that this Appearance to James, and to the Five hundred, are not before distinctly mentioned in the Gospel, when St. John tells us how small a part of what Christ did is written. And as one Evangelist hath some things which the other omit, so if Paul have some which all four omitted, the same Spirit recordeth them all.

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

8. And after all these he appeared to me from Heaven, as to one that was too late converted.

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.

9. For my persecuting God's Church maketh me so unworthy to be numbered with the Apostles, that though God called me to be one, I must esteem myself as the last, so the least of them, or below the Twelve.

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 than they all: yet not I, but the grace of God which was with me.

10. But God's free Grace hath called me to this Honor and Work: and his Grace given hath not been in vain; for (though I came late in, and was a Persecutor) I have since been more laborious than any of them all: which I ascribe not to myself, but to God's free Grace, which chose, called, instructed, excited, and strengthened me.

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

11. But whether the Conversion of so many of several Nations was by me or by them, is not material to the thing in question. These same Articles of Faith were they that we all unanimously pr • ached, and into the Belief of which, as the Christian Verity, you were Baptized.

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?

12. And how then can the same that say they believe the Resurrection of Christ, deny the Resurrection of the Dead, and the Life hereafter?

13.14. But if there be no resurrection of the dead, then is Christ not risen. And if Christ be not risen, then is our preaching vain, and your faith is also vain.

13, 14. If none rise, Christ is not risen: And if Christ be not risen, then it is Falsehood and Deceit which we preach, and whi • h you have believed, and not the glad Tidings of Salvation.

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

15. And then it will follow, not only that we deceive the world, but that we belie God himself, when we witness that he hath raised Christ; which would be a most heinous crime.

16. For if the dead rise not, then is not Christ raised: 17, And if Christ be not raised, your faith is vain; ye are yet in your sins.

16, 17. If the dead rise not, and Christ rose not, what hope have you of Salvation from sin and death?

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

18. Then dead Christians are perished: that is, If their Souls live not when the Body▪ is dissolved, their Souls perish; and if the body rise not, that perisheth forever; and the Martyrs would be great losers, and martyrdom folly.

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

19. And if there be no resurrection or life after this, but our hope of benefit by Christ were only in the things and time of this present life, none were so miserable as Christians, who must forsake all, even life it s • lf for Christ.

Note, That the thing denied by the Heretics, was not only the resurrection, of the body, but also all life after this for Soul or Body: And so the Apostle joineth the confutation of both, under the name of Resurrection.

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

20. But we have full proof even from sense, that Christ is risen; and therefore as the first-fruits consecrate the whole, so Christ's Resurrection being to purchase ours, doth prove to our comfort, that the dead shall rise.

21. For since by man came death, by man came also the resurrection of the dead. 22. For as in Adam all die, even so in Christ shall all be made alive.

21, 22. For as by Man came death Corporal, as well as Spiritual and Eternal, by Man also came our deliverance by a Resurrection. For as by Adam 's sin the sentence of death came on all his posterity, as •• ch; so all that are in Christ shall by him be delivered to everlasting happy life.

Note, That the Resurrection of all Men, good and bad, is an effect of Christ's death and resurrection, antecedently to differencing Grace, as appeareth John 5.24, 25, &c. But that it proveth a Resurrection to condemnation, is consequently caused by Men's sin: and the Apostle here speaketh of the Elects Resurrection to felicity.

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

23. But Christ the cause of our Resurrection must rise before us, and all Christians at his coming.

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.

24. Then cometh the end of his acquired Mediatorial Kingdom, when he shall have reduced us perfectly to God his Father, and we shall need his reducing healing Government no more, and so God shall govern us in the state of perfect innocence and Christ shall have put down all Rebelling Powers▪ Authority and Rule.

Note, This is a sad intimation that so much of Rule, Authority and Power as is here called [ All, ] will be against Christ.

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

25. For these Powers now mentioned being Enemies to Christ, he must reign till they are all subdued.

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

26. By Enemies I mean all that resist his saving works: And of these death is the last.

27. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted which did put all things under him.

27. Only God is evident • y excepted, who is he that thus puts all things under him.

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.

28. When Christ hath subdued all that opposeth his saving mediatorial work, Christ as a Creature shall be forever himself subject to the Deity, and shall give up his recovering work (though still it will be our Glory to see his Glory:) So that the pure, blessed Deity will be the felicity of Saints, and be all in all.

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

29. And if the dead rise not, to what purpose do we in Baptism profess our belief of the Resurrection, and resign our Bodies a living Sacrifice to die when Christ requireth it, and this in hope of a resurrection signified by our rising from under the Water.

30, 31. And why stand we in jeopardy every hour? I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.

30, 31. What folly were it in us Christians to choose a Religion and course of life, for which we are in continual danger from the malignant World? I protest by the joy which I have in your Christianity, that I live continually a dying life, that is, in daily sufferings, and danger of death, and preparation for it.

32. If 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.

32. If as Men Combat one with another, I was put at Ephesus to strive with Beasts (or Beasts in the shape of Men) what get I by such hazards and sufferings, if there be no life to come? Then it will follow, that those sensual fools are the Wise Men, who say, Let us eat and drink, and take pleasure to the Flesh while we may, for we shall shortly die.

33. Be not deceived: Evil communications corrupt good manners.

33. Let not such evil Principles, and Proverbs, and talk deceive you. Ill words deceive many, and draw to ill Deeds and Conversations.

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

34. Such lewd opinions show that men's Reasons and Consciences are in a sleep and stupidity; awake them, and they will lead you from sin to righteousness. By this it appeareth that some among you that call themselves Christians, have not yet the true knowledge of God and his Will; which I say, to humble you by shame.

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

35. But some of you may the hardlier believe the Resurrection, because they cannot tell how the dead are raised, and with what body they shall rise.

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

36. This is the Objection of a Fool: For in sowing (though a Seed truly dead be unfruitful, yet) the Seed is buried, and by a sort of Rotting or Corruption seemeth as dead, before it spring up unto Fruit.

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.

37. The Corn which thou sowest hath not the Blade or Stalk, and Ear, and Flower, and Chaff. It is not formally, but virtually or seminally the same, whether it be Wheat, or other Grain.

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

38. But out of this Seed, and by its Seminal Virtue, God, by the addition of attracted Nutriment, giveth it a Body, with Straw, Flowers, Chaff, and Seed, as pleaseth him: It being his Power and Will, to which nothing is impossible, which must satisfy our inquisitive Minds; Resurrection, as Generation, being unsearchable to us.

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.

39. But you must allow a difference of Bodies: for even here there is much difference.

40. There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terestrial is another. 41. There is one glory of the sun, and another glory 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.

40, 41, 42. The Celestial Bodies greatly differ from the Earthly Bodies; and so do even the Celestial among themselves; as the Sun from the Moon, and one Star from another, &c. And so shall our Bodies at the Resurrection greatly differ from these that we have now; particularly, by being incorruptible.

43. It is sown in dishonor it is raised in glory: it is sown in weakness, it is raised in power: 44. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body.

43, 44. It is now so vile a Body, that it must rot and corrupt in darkness in the Earth; but it shall rise in Glory. It is buried in utter impotency, like the common Earth; but God's Power shall raise it a Powerful Body. It is buried like the Body of a Beast, that was passive, and only acted by the living Soul; but it shall rise a Spiritual Body, more suited to the Nature of the Soul, and having also an active Nature (like as Fire hath) in itself. There are Natural Bodies, of Passive Matter, in daily flux, repaired by Food, and acted only by other Natures, or Souls: And there are Spiritual Bodies, (either such as the Sun and Light hath, or higher) which are incorruptible, and of themselves not inclined to death, dissolution, or change, and besides the Soul, are so like it, that they are themselves Active Natures.

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

45. That is, The first Adam was made by God a living Soul, put into a corruptible Body, not having an unchangeable State in himself, nor Power to make his Posterity such; But the second Adam had in himself unchangeable Life, suited to a spiritual, glorious State, and was the Root of such to his Believing Posterity, enabled, as the Lord of Life, to rise himself, ascend to Heaven, and to raise them to Life, and take them to himself, and to make them a spiritual, holy People, capable thereof.

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

46. But the Animal Person, from whom by Generation we have but mere Nature, was to us in causality, before him that conveyeth to us Spiritual and Everlasting Life. Our Nature derived from Adam was before the Reparation, Spiritual Holiness, Resurrection, or Glory given by Christ; even as Adam was before Christ's own Incarnation and Resurrection. Perfection is the last and ripe State of God's Work in our Salvation.

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

47. Adam was made out of the Dust of the Passive Elements; though God breathed into him a Living Soul, yet Earth was his first abode: But Christ is the Lord from Heaven; his Divine Nature being there from everlasting, assumed the Human by the overshadowing of the Holy Ghost.

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

48. And as Adam was a Natural Man, and the Root of such; so it is but Nature which we have from him: And as Christ is Heavenly and Spiritual, so will he make all the holy Seed to be like him, Spiritual and Heavenly.

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

49. And as we are born of Adam, Men, as he was; so we shall be made by Christ Spiritual and Heavenly, as he is.

50. Now this I say, brethren, that flesh and blood cannot inherit the Kingdom of God; neither doth corruption inherit incorruption.

50. And this I tell you, That these Bodies must not come to Heaven in the proper Form of Flesh and Blood, nor can as such possess it▪ for, as such, they are corruptible, and cannot so inherit Heaven, which is incorruptible.

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

51. And I will tell you that which is commonly unknown: Though the Just shall not die that are alive at Christ's coming, they shall all be changed, as well as those that rise from the Dead, from being proper Flesh and Blood, to have Spiritual Bodies.

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.

52. In a moment Christ's potent Call will be like a Trumpet, calling Men together; and the Dead shall be raised, and living Saints changed into an incorruptible state.

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

53. For this mortal Body and Composition, which is now corruptible by Dissolution, must be changed into an incorruptible and immortal state of Being and Habitation.

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, Death is swallowed up in victory.

54. And Death being conquered by Christ, (being a Fruit of Sin, from which he saveth us) we shall die no more.

55. O death, where is thy sting? O grave, where is thy victory? 56. The sting of death is sin; and the strength of sin is the law.

55. Though now Death seem to conquer us, we triumph over it by Faith in Christ, foreseeing our Resurrection: being saved from Sin, which is the Sting, and the Penal Law or Curse, which is Sins condemning Strength.

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

57. But by Faith, which seeth things to come, we give God thanks, that will raise us from the Dead, and give us final Victory over Death through Christ.

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

58. And now, Brethren, make this necessary use of all. Seeing our Faith and Hope of a Resurrection and future Life assureth us, that none of our Christian Labor or Suffering shall be in vain, or to our loss, or without a glorious Reward; what remaineth, but that against all Temptations you be steadfast and unmovable, and do God's Work with all your Power, abounding in Labor and Patience to the end?

CHAP. XVI.

1. NOw concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.

1. I come next to your Order for Collections for the poor Christians in the present Famine at Jerusalem : In which I would have you, as most convenient, to observe this Order, which I gave to the Churches of Galatia.

2. Upon the first day of the week, let everyone of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

2. The Lord's-day being separated for sacred Works, of which holy Charity is a great part, let everyone willingly lay by, as devoted to God for this Service, according to the proportion of his Increase, that I may find it ready, and not stay when I come for your Collections.

3. And when I come, whomsoever you shall approve by your Letters, them will I send to bring your liberality unto Jerusalem.

3. And then, that you may be satisfied of the faithful delivery, you shall choose the Messenger yourselves.

4. And if it be meet that I go also, they shall go with me.

4. And if I find cause to go myself, your own Trustees shall go with me.

5. Now I will come unto you, when I shall pass through Macedonia: (for I do pass through Macedonia) 6. And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey, whithersoever I go. 7. For I will not see you now by the way, but I trust to tarry a while with you, if the Lord permit.

5, 6, 7. Note, That a wise Fore-contrivance of our own Course of Labor is lawful, but only with submission to God's Will.

8, 9. But I will tarry at Ephesus until Pentecost. For a great door and effectual is opened unto me, and there are many adversaries.

8, 9. Hope of great Success, and the opposition of many Adversaries, persuade me to stay at Ephesus.

Note, That great Success of the Gospel oft consisteth with many Adversaries.

10. Now if Timothy come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do.

10. See that Timothy, when he cometh, be not discouraged by distrust, or abuse; for he is my faithful Helper in the same Work of the Lord, in which I serve him.

11. Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.

11. Despise him not, but give credit to his Message, and respectfully conduct him at his return to us.

12. As touching our brother Apollos, I greatly, desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

12. Note, That Paul left him to his choice, and did not suspend or silence him for disobeying an Apostle.

13. Watch ye, stand fast in the faith, quit you like men, be strong.

13. Finally, Your Case is so weighty, and Trial so great, as require your constant watch, your resolved steadfastness in the Faith, a Manlike Strength, Endeavor, and Defense.

14. Let all your things be done with charity.

14. The sum and chiefest Rule that I give you, is, Do all that you do in Love, or Endearedness to one another; and this will cast out Selfishness, Pride, Envy; and Division, and keep you from rash censuring, separating, despising, or abusing one another.

15, 16. I beseech you, brethren (ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have addicted themselves to the ministry of the saints) That ye submit yourselves unto such, and to everyone that helpeth with us and laboreth.

15, 16. The House of Stephanas being the first converted in Achaia, and addicted to further Christians with their Estates and Labor, and he being now my Fellow-laborer, submit yourselves to him, and to all such.

17. I am glad of the coming of Stephanas, and Fortunatus, and Achaicus: for that which was lacking on your part, they have supplied. 18. For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.

17, 18. For they have performed such respectful Offices as you were wanting in. Therefore let such be respected by you.

19. The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house. 20. All the brethren greet you. Greet ye one another with an holy kiss. 21. The salutation of me Paul with mine own hand.

19, 20, 21. The Christians of their Family, (or the Assembly that used to meet there for Church Communion.)

22. If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha.

22. Those that love the Lord Jesus as their Savior and Hope, will stick to him, and confess him in Temptation and Sufferings: And if any Man love him not, let him, as accursed, be delivered to Satan, and cut off from God.

23, 24. The grace of our Lord Jesus Christ be with you. My love be with you all in Christ Jesus. Amen.

23, 24. The best Benediction I can give you, is by praying, That the Grace of our Lord Jesus Christ may be with you, (for that will render you holy and acceptable to God, and save you from Evil, and bring, you to Glory.) I am sure my Love is with you all: May your Loveliness so continue it. Amen.

CHAP. I.

1. PAul an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God [which is at Corinth, with all the saints which are in all Achaia:] 2. Grace be to you, and peace from God our Father, and from the Lord Jesus Christ.

1, 2. When it is read to the Church at Corinth, to whom it is specially directed, to be communicated to others in Achaia by them.

3. Blessed be God even the father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; 4. Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.

3, 4. —[By the same Reasons that comforted me, and by the experience of his Mercies, which giveth me a comforting frame of Mind.

5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.

5. As I suffer more than others for Christ, so I have proportionable comfort by Christ.

6. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.

6. So great is the love of God to you, that both our afflictions and our comforts are intended as means to your comfort; that you may the easilier suffer as we do, and hope for that comfort that we enjoy, and that all may further your Salvation.

7. And our hope of you is steadfast, knowing that as you are partakers of the sufferings, so shall ye be also of the consolation.

7. Therefore I hope that suffering will not overthrow your Faith, while you look for the same consolation.

8. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure above strength, insomuch that we despaired even of life:

8. I would have you know how great our sufferings were in Asia, even beyond our own strength to bear them, and such as put me in expectation of death.

9. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead.

9. But God brought me to this expectation of death, that I might not trust to my present life, but unto God alone, and that as one that can raise the dead, and give them a better life hereafter, than that which they lay down for Christ.

10. Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us: 11. You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.

10, 11. Who hath delivered us from so terrible a kind of Death, and still doth deliver us, and we hope will do till our Work be done: But your Prayers must concur as the Means, that God also may have all your Thanks.

12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards

12. Note, 1. That a Christian must have rejoicing not only in Christ's Merits, but in the Conscience of his own Sincerity. 2. Sincerity is much in Simplicity, and contrary to self-seeking fleshly Wisdom. 3. It is God's Grace that giveth this Sincerity. 4. Where it is used in eminent Self-denial, it may lawfully be gloried in against D • tractors.

13. For we write none other things unto you, then what you read or acknowledge, and I trust you shall acknowledge even to the end.

13. For I willingly expose myself and Doctrine to your Trial; I write but the same things which you have received and own, and I hope will own even to the end.

14. As also you have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.

14. As I myself have been owned by you as your Comfort, though I have some Accusers, even as you are my Comfort when I render an Account of my Ministry to Christ.

15. And in this confidence I was minded to come unto you before, that you might have a second benefit:

15. And in confidence of this our mutual Love, I purposed to come to you, for the increase of your Graces.

16. And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judea.

16. When I carry the Contribution to Judea.

17. When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea, yea, and nay, nay? 18. But as God is true, our word toward you, is not yea and nay.

17, 18. What I purposed was with submission to God's Providence and Will. Had any cause then to accuse me of Levity and Falsehood in my Promises, as if my Word were not to be credited? I take God to witness, that I spake my real Purpose in truth, though I was hindered from Performance.

19. For the son of God, Jesus Christ, who as preached among you by us, even by me, and Sylvanus, and Timothy, was not yea and nay, but in him was yea. 20. For all the promises of God in him are Yea, and in him Amen, unto the glory of God by us.

19, 20. And more abusive is it hence to gather my Incredibility in preaching, and the uncertainty of my Doctrine: For Christ whom we preached is a certain Savior, and his Promises all sure, and are sealed, confirmed, and proved to God's Glory, in the Power of our Ministry.

21. Now he which stablisheth us with you in Christ, and hath anointed us, is God: 22. Who hath also sealed us, and given the earnest of the spirit in our hearts.

21, 22. And it is God himself who stablisheth both us and you in Christ, and hath anointed and sealed us, and given us the Earnest of his Spirit, which is his Pledge, and our Security.

23. Moreover, I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.

23. I do by Oath call God himself to witness, that my not coming yet to you, was not out of any such Falsehood, Levity, or Self-respect as my Accusers intimate; but I delayed, as foreseeing how unpleasing it would be to have exercised the Severity among you, which your Sin, before Repentance, required.

24. Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.

24. Not that we are Lord's over your Faith, or have any power to change it; but our Preaching and Discipline is to help your Joy, by casting out Sin, and by stablishing you in Faith, in and by which you must stand and live.

CHAP. II.

1, 2. BUt I determined this with myself, that I would not come again to you in heaviness. For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me?

1, 2. But the true cause of my delay to come to you, was, that having reproved you for many Sins, which required sharper Censure if you had not disowned them, I was not forward to grieve you by such displeasing Work, and staid to hear of your Repentance. For your Grief is my own; and none can take it from me, but yourselves, by your Repentance.

3. And I wrote this same unto you, lest when I came, I should have sorrow from them of whom I ought to rejoice, having confidence in you all, that my joy is the joy of you all.

3. And I gave you my Reproof by a Letter, tha • it might cause that Reformation which might prevent my Sorrow when I came myself: for I ought to have joy in you, as I hope also my joy is yours.

4. For out of much affliction and anguish of heart, I wrote unto you with many tears; not that you should be grieved, but that ye might know the love which I have more abundantly unto you.

4. For I was so far from insulting over you, or desiring your hurt, that I performed that necessary part of my Office with great grief and anguish, and wrote to you with many tears; not delighting to grieve you, but to show my Love for your Reformation and Salvation.

5. But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all.

5. But the Grief which I had by the Sins of some particular Persons, I am far from charging on all the Church.

6. Sufficient to such a man is this punishment, which was inflicted of many.

6. The Churches Censure and Rejection of such a Sinner, is as much Punishment as I judged meet.

Note, That the Punishment was not only in the presence of Many, (that is, the Assembly) but also [ by many :] For though the Pastor had the Keys, the People were consenting Executioners, by avoiding Communion with the Excommunicate.

7. So that contrariwise, ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.

7. But now he is penitent, ye ought to forgive, and comfort him with the notice of Pardoning Mercy from God, lest too much sorrow overwhelm him.

Note, That Sorrow for Sin may be too much; and it is so, when it swalloweth us up, and doth more hurt than good.

8. Wherefore I beseech you that ye would confirm your love towards him.

8. I that judged him for his Sin, now absolve him, and entreat you in Love to receive him.

9 For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things.

9. I wrote to you to cast him out, to exercise your Obedience: and so I now do to take him in.

10. To whom ye forgive anything, I forgive also: for if I forgave anything, to whom I forgave it, for your sakes forgave I it, in the person of Christ;

10. As • o • forgive him, and desire his Restoration, • o do I: And I absol • e him by Christ's Authority, as his Minister, for your own Good and Comfort; Discipline being for the Churches good.

11. Lest Satan should get an advantage of us: for we are not ignorant of his devices.

11. For we know that Satan hath his Stratagems, and would turn our Justice and Discipline to our hurt, (either by too much dejecting the Sinner, or by exasperating and dividing the Church:) And we would not be over-reached by him: The Means are for the End.

12. Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord, 13. I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia.

12, 13. At Troas I had great Encouragement in my Ministry; but not hearing of you by Titus, disquieted me, &c.

14. Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place.

14. To God I give Thanks, who causeth me to rejoice in the Success of my Ministry for Christ; and where ever I come communicateth to Men the Knowledge of his Gospel.

15. For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish. 16. To the one we are the savor of death unto death; and to the other the savor of life unto life:

15, 16. For our Service to God is an acceptable Sacrifice, for the sake of Christ, both about them that are saved, and them that perish; to them that abuse and reject the Gospel to their own destruction, and them that are converted and saved by it: For God will be glorified in both, and accepteth our Ministry to both, notwithstanding the various Success.

16, 17. And who is sufficient for these things? For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

16, 17. So great is this Work, that neither I nor any is sufficient for it, in our own Strength, without God's suitable Help and Grace. But I have the Conscience of my Sincerity, that I do not as do the Corrupters of the Word of God; but I speak the things of Christ in truth, as God inspired me, and as in his sight.

CHAP. III.

1. DO we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?

1. And seeing the Reputation of our Persons is so needful to the Ends of our Ministry, let me expostulate with you, why you should hearken to them who make it needful to vindicate ourselves? Am I a Stranger to you? Do I need, as some others, to be recommended to you by other Men's Letters? Or by your Letters to be recommended to other Churches? Do I not bring with me the Proof of mine Apostleship?

2. Ye are our epistle written in our hearts, known and read of all men:

2. Your own Conversion by my Ministry, which is the rejoicing of my Heart, is more than a Commendatory Epistle; and this may be read of all that know you.

3. For as much as ye are manifestly declared to be the epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart.

3. For your Conversion openly proveth, that you are as it were Christ's own Epistle by our Ministry, written by the quickening Spirit of the Living God, and not with Ink; not as Moses 's Law, on Tables of Stone; but on your very Hearts; And therefore, as you are the Epistle or Testimony of the Work of Christ, so of me, as his Minister.

4, 5. And such trust have we through Christ to Godward: Not that we are sufficient of ourselves to think anything as of ourselves: but our sufficiency is of God.

4, 5. It is of God that I have this Confidence and Glorying: Far be it from me to think that I have any such Sufficiency of myself, to convert Souls; but my Sufficiency and the Success is all of God.

6. Who also hath made us able ministers of the new testament, not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

6. It is he that hath made me an able Minister of the New Covenant; not a Preacher of the Law of Moses written in Stone, but of the Gospel of Christ, who sendeth us forth by his Spirit, and giveth his Spirit by our Ministry: For the Law of Moses curseth Sinners, and showeth them Sin, and condemneth them: But the Spirit of Christ doth quicken them, and kill their Sin, and lead them in the way of Life.

7. But if the ministration of death written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, which glory was to be done away.

7. For if that Ministry of Moses, which by consequence was of Death, (or of a Law that condemned, but gave not the Spirit of Life) written and engraven by God in Stones, was accompanied with so great Glory, that the Israelites could not endure to look Moses in the Face, for the Glory of his Countenance, which yet is now done away;

8. How shall not the ministration of the spirit be rather glorious.

8. Must not the more excellent Ministry of a durable Gospel, by which God giveth Men his Spirit, be more glorious? (though we the Ministers seem contemptible.)

9. For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.

9. The different Covenants show the different Glory of the Ministry: For if Moses 's Ministration of a condemning Law was Glory, our Ministration of a justifying, saving, Gospel-Covenant must needs exceed his Ministry in true Glory.

10. For even that which was made glorious, had no glory in this respect, by reason of the glory that excelleth.

10. For as a greater Light maketh a lesser seem as none, so the Mosaic Ministry of the Law had as it were no Glory, being, clouded by the Glory of the Gospel.

11. For if that which is done away was glorious, much more that which remaineth is glorious.

11. For if the Law of Moses (considered formally as such, and given to the Jews to rule their Commonwealth, and lead them to Christ) which was to cease when the Gospel came, to which it was a Schoolmaster, was yet given in Glory; much more is the Gospel, which is to continue, and its Ministration, glorious.

12. Seeing then that we have such hope, we use great plainness of speech.

12. Wonder not then that we speak boldly to you, when we can show such Authority.

13. And not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished.

13. We do not as Moses veil our Faces, signifying that the Israelites could not well look to the true End and Meaning of their own Law, which is Christ, to whom by Types it pointed them; nor see that it was to be abolished by his better Covenant, as it now is. We speak freely to you with open Face.

14. But their minds were blinded: for until this day remaineth the same veil untaken away, in the reading of the old testament; which veil is done away in Christ.

14. But the Minds of the unbelieving Jews were blinded, and to this day the Veil remaineth by this their Blindness, so that they understand not the End and Design of the Old Testament when they read it. B • t it's taken away by Christ to true Believers.

15. But even unto this day when Moses is read, the veil is upon their heart.

15. Their Unbelief showeth us, that the Veil and Blindness is on them to this day.

16. Nevertheless, when it shall turn to the Lord, the veil shall be taken away.

16. But when they shall be converted to Christianity, the Veil shall be taken away, and they shall understand the Meaning and Tendency of the Law.

17. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.

17. And as the Letter doth but point unto the Spirit, without which it doth but kill; so it is Christ who is that Spirit which is the Sum and End of the Letter and Types: And where the Spirit of the Lord is, there is Freedom and Power of Speech, as well as Deliverance: And therefore we use that Freedom with you.

18. But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord.

18. And so all true Christians, not veiled as the Jews, but with open Face, in the open Light, though yet but as in a Glass, behold the Glory of the Lord; and by our Spiritual Renovation are changed into the Image of Christ, from one Degree of Glory to another, by the Spirit of the Lord, who will perfect his Work.

CHAP. IV.

1. THerefore seeing we have this ministry, as we have received mercy we faint not:

1. Therefore having received a more honorable Ministry than that of Moses, God's Mercy encourageth us, and keepeth us from fa • nting in our Labors and Sufferings.

2. But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully, but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.

2. But have renounced those things which cannot endure the Light, lest they should be shamed, but are craftily carried on in the dark; nor do we use deceiving Arts in handling the Word of God, but in the open Light, by Evidence of Truth, we expose ourselves to trial, and expect Success.

3. But if our gospel be hid, it is hid to them that are lost:

3. So that if our Preaching be not yet understood and believed, it is not for want of our clear Delivery, but from the miserable Case of lost uncapable Hearers.

4. In whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

4. Because the Devil, by the love of worldly things, ruling the Hearts of worldly Men, hath blinded them, that they may not believe the Gospel, and see that Glory which shineth in Christ, who is the Image of God.

5. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus sake.

5. It is not ourselves that we commend by preaching to you, or set up for you to believe in; but it is Christ Jesus the Lord, (else indeed our Ministry were inglorious:) and we only manifest ourselves to be faithful Servants for your Salvation by Christ, who hath called us hereto, and whose Glory we proclaim.

6. For God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ.

6. For God, who by his Word created Light, hath shined by Spiritual Light into our Hearts, giving us that Knowledge of God which gloriously appeareth in the Person, Doctrine, and Works of Christ, which he commandeth us to communicate to others.

7. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

7. But we that are thus trusted and honored of God, are ourselves poor, frail, afflicted Mortals, that it m • y appear, that it is by the Power of God, and not of Men, that the Gospel prospereth.

8. We are troubled on every side, yet not distressed; we are perplexed, but not in despair; 9. Persecuted, but not forsaken; cast down, but not destroyed;

8, 9. We are many ways troubled, but not brought to any extreme distress; in straits, but not in despair; persecuted by Men, but not forsaken of God; cast down low, and yet upheld, and not destroyed.

10. Always bearing about in the body, the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.

10. We still bear in our Bodies a memorative Conformity to our suffering dying Lord, that our delivered Bodies also might have some conformity to his Life, by whom we live, and whom we preach.

11. For we which live, are always delivered unto death for Jesus sake, that the life also of Jesus might be made manifest in our mortal flesh.

11. For we that yet live are in continual danger of death by Persecutors, for Jesus sake: that we might be Emblems of Christ's Resurrection and Life, and a Proof that he liveth, who preserveth us, while we preach that blessed Life which he possesseth, and hath purchased and promised.

12. So then death worketh in us, but life in you.

12. So that in our Sufferings Christ's Death is resembled; but his Life in your Conversion and Preservation.

13. We having the same spirit of faith, according as it is written, I belived, and therefore have I spoken: we also believe, and therefore speak;

13. But we have the s • me Spirit of Faith as you have, and therefore say with David, That we speak because we believe.

14. Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you.

14. For he that raised up Christ, shall raise us up both from our Suf • erings and Death, and present us with you who are the B • essings of our Labors.

15. For all things are for your sakes, that the abundant grace might, through the thanksgiving of many, redound to the glory of God.

15. For it is for you that we suffer, and labor, and are preserved; that as many have the Benefit, so God may be glorified by the Thanksgiving of many.

16. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day.

16. Therefore we are not tired in our Labor or Suffering; but while our Bodies suffer and perish, our Souls receive daily new Supplies of Strength and Comfort.

17. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;

17. For all our Sufferings for Christ, and Bodily Afflictions, are very tolerable and light, and so short as to be but as for one moment; and so gainful, that they are the Means appointed to procure us a Crown of Glory, which is weighty, and of exceeding Worth, and Everlasting.

18. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen, are temporal; but the things which are not seen, are eternal.

18. For we intend no worldly End, nor fix our Eyes and Mind on these transitory things, which now are here seen; but on the Glory and Kingdom which is unseen: For the things which are seen are temporary, mutable, and fly away, and therefore are not to be much regarded; but the things which are now to us unseen, are unchangeable and everlasting.

CHAP. V.

1. FOr we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.

1. For by Faith we know, that if our Bodies, which are as a Tent or Tabernacle to the Soul, were dissolved, we have in the Heavens a Building of God's providing for the Blessed, not like our Houses here made by Man, but Celestial and Everlasting.

N • te, 1. That Faith is a sort of Knowledge: We kn • w what God saith is true; and we know this to be his Word.

2. That our Happiness will not be only in the New Earth, and at the Resurrection: but it is a Dwelling in Heaven, now existent, and such as shall be everlasting: And therefore no hope of Christ's Reign on Earth, should take down our Hopes and Desires of Heaven.

2. For in this we groan earnestly, desiring to be clothed upon with our house which is from heaven. 3. If so be that being clothed, we shall not be found naked.

2, 3. For in this Body we are under a constant uneasiness, which maketh us groan with earnest desire to be better clothed, even with the Incorruptible Celestial Glory: For when Death unclotheth us, we shall not be found naked and destitute, (or, as some expound it, [So be it we be not found, as Adam, naked in our Guilt, when we enter into the future State.])

4. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.

4. For our Burdens in this Body are so great, as make us groan: not that we desire Death, as Death; or to be unhoused, or without Cloathing to the Soul: but we would be better clothed with a Heavenly Glory, that that which is Mortal may be swallowed up by Immortal Glory.

5. Now he that hath wrought us for the self-same thing, is God, who also hath given unto us the earnest of the Spirit.

5. And we have good Evidence for the certainty of this Hope: For God himself, who doth nothing in vain, hath made and formed us hereunto: It is he that gave us Immortal Souls, and Faculties to prepare for a better Life: And it is he that hath redeemed us to it, and hath promised it, and provided and commanded us the Means that lead to it, and hath given us by his Spirit those holy Affections, Desires, and Endeavors which are the Earnest of it, and which he will not frustrate.

6. Therefore we are always confident, knowing that whilst we are at home in the body, we are absent from the Lord: 7. (For we walk by faith, not by sight.)

6, 7. Therefore we go on in the Confidence and Boldness which beseem Believers, being above the Fear of Death; knowing, that while we dwell here in these Bodies, we are absent from the Glory where God is fully manifested to the Blessed: For it is not things seen which are the Motives, Hopes, and Comfort of our Lives; but it's things believed and unseen.

8. We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.

8. I say, we are bold and comfortably confident in all our Labors and danger of Death, and rather willing to go from the Body, and to be at home or present with the Lord.

9. Wherefore we labor, that whether present or absent we may be accepted of him.

9. Whether we shall yet live or die, we leave to God; but it's our earnest desire, care, and labor, that whether we live here or die, or where ever we are, we may please God, and be accepted by him.

10. For we must all appear before the judgment-seat of Christ, that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad.

10. For we must all appear at the Judgment-seat of Christ, where all that we have done will be brought to light, and every Man shall be sentenced and rewarded according as he hath lived and done in the Body, whether it be good or evil, according to that Law which pardoneth penitent Believers.

11. Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God, and I trust also are made manifest in your consciences.

11. It is the knowledge of the Terrors of the Lord, and how woeful it will be to be found there unjustified under Guilt, and sentenced to Damnation, which causeth us to make so much ado in the World, to persuade Men to believe and repent, that they may be saved: And God, that knoweth our Hearts and Ways, will justify us herein, and I hope so do your convinced Consciences.

12. For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that you may have somewhat to answer them which glory in appearance, and not in heart.

12. I say not all this to get your Praise by myself-commendation, but to give you the Matter of Answer to them that would draw you from the Truth, by drawing you into a disesteem of us that were your first Teachers, and by boasting of themselves by outward appearances, without an answerable inward Worth.

13. For whether we be besides ourselves, it is to God: or whether we be sober, it is for your cause.

13. And if any tell you that our Zeal is but crazed Melancholy, (as Festus thought of Paul ) it is in obedience to God's Command, and for his Work and Glory; (and dare any accuse this of Madness?) And if we be thought to do it soberly, it is not for our Glory, but for your Stability and Safety.

14. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead: 15. And that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again.

14, 15. If any think we are too zealously transported, let them know, that the greatness of Christ's Love to us, and ours to him, constraineth us, and will bear no cold Indifferency: For we have cause to judge, that they are great things which our Redemption intimateth, even that Christ, who died for all, found all Men dead in Sin and Misery; and that he therefore redeemed them by his Death, that they who are recovered by him should not hereafter live to themselves, but to him that died for them, and rose again.

16. Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.

16. Wherefore it is the great things of Spirituality and Eternity which we now look at in our Ministry and Life: We value no Man on mere Carnal Advantages or Account; yea, if we had been of those that conversed with Christ on Earth in the Body, and had eat and drunk in his presence, such Corporal Familiarity is ended, and is not it that our Faith, and Hope, and Preaching most respecteth; but his Spiritual Kingdom, and Glorious Presence, and the Means thereto.

17. Therefore if any man be in Christ, he is a new creature: old things are past away, behold, all things are become new.

17. Therefore if any one be a Christian indeed, a true Member of Christ, he is a new Man, as it were new made by Regeneration. The old Legal and Carnal Mind and Conversation are ceased; his old Mind, and Will, and Life are changed; his fleshly and earthly Mind is become spiritual and heavenly, and all is new.

18. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

18. The Divine Revelation and the Divine Nature in us, now causeth us to mind and use all things as they belong to God, and as they are all Of Him, and By Him, and To Him ; and to overlook comparatively Carnal Interest: and as reconciled, and brought home to God by Jesus Christ, and placing all our Interest and Hopes in him, who also hath committed to us this Ministry, to draw home the World into this reconciled State.

19. To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.

19. To tell them, that it was God himself that sent Christ to redeem us, and was in Christ, reconciling the lapsed World to himself, by the Doctrine, Merits, and Sacrifice of Christ, which was performed by his gracious Will for that end; purchasing their Pardon, and not using them as their Sin deserveth, but giving them an Act of Oblivion, on condition of Believing Acceptance; and hath committed to us the Ministry, to preach this Reconciliation to the World.

20. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.

20. By all this they that contemn us may see what is the Nature and Dignity of our Apostleship: We are sent to Men from God, as his Ambassadors, to persuade them to believe in Christ. As though God himself did beseech you by us his Messengers, we pray you in Christ's stead, who is the Prime and Great Apostle from the Father, to be reconciled to God, even thankfully to accept his Grace, and to give up Heart and Life to him.

21. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

21. For God hath made Christ to be a Sacrifice for Sin, who himself was sinless; and this in our stead, and for our Pardon and Salvation, that so in him we might have the Righteousness which is freely given us of God, and be Partakers of the Divine Nature.

CHAP. VI.

1. WE then as workers together with him, beseech you also, that ye receive not the grace of God in vain:

1. We then whose Office is to subserve Christ so your Salvation, beseech you that ye take care that all the Mercy which he hath shown you in the Gospel, and you profess to have received, be not in vain, and •• ustrated by any deceit.

2. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation)

2. It is of exceeding great moment to know your time and day of Grace: God hath his accepted time, and special day of Mercy, which all should watch and take; as it is written, I have heard thee, &c. And certainly this is your time and day of Mercy, while Mercy is so freely and fully preached to you.

3. Giving no offense in anything, that the ministry be not blamed:

3. Our care is to give no occasion of falling to any, nor expose the Ministry to blame, or to the hard thoughts of those that should be saved by it.

4, 5. But in all things approving ourselves as the ministers of God in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings.

4, 5. Note, What an approved Minister of Christ must endure and do, for the Ends of his Ministry, if he be called to it.

6. By pureness, by knowledge, by longsuffering, by kindness, by the holy Ghost, by love unfeigned, 7. By the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, 8. By honor and dishonor, by evil report and good report:

6, 7, 8. Note, By how many means the Work of the M • nistry is promoted, and how we must be qualified thereto.

8, 9, 10. As deceivers and yet true; as unknown, and yet well known; as dying, and behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

8, 9, 10. Our Life is made up of seeming, but not real Contradictions. As Deceivers use Craft to hu • t Men, we use our Wit and Skill (or Wiles) to save Men; and yet we deliver nothing but the truth: Our Spirit and Spiritual Condition is unknown; and yet our Out-side known to many. We daily are exposed to the danger of Death, and die daily; and yet you see we are alive. We are oft chastened, and yet not killed; we are under many Sorrows in the Flesh, and yet we continually rejoice in God; we are poor, and yet God useth us to make many rich in Grace; we have nothing, and yet by Faith all the World is ours, as ordered by God and used by us for our Spiritual Good Love maketh all other Men's Estates comfortable to us as our own, and God useth all things for our good.

11. O ye Corinthians, our mouth is open unto you, our heart is enlarged. 12. Ye are not straitened in us, but ye are straitened in your own bowels.

11, 12. Our Mouth hath been opened to you in full Communication of the Gospel, and our Hearts enlarged towards you, in Love and Zeal for your Salvation. If yet there be any straitness and defects in you of Knowledge and Love, it is of yourselves, and your own deficiency.

13. Now for a recompense in the same, (I speak as unto my children) be ye also enlarged.

13. And Justice requireth, that (as Children to a Father) your Love and Kindness be large towards us, and that the Fruits of our Ministry in you be not narrow and defective.

14. Be ye not unequally yoked together with unbelivers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 15. And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?

14, 15. Let not Seducers, or Carnal Interest, draw you to Communion with Infidels and Idolaters, as if you were inclined to their way, or were yet indifferent in Religion. Partake not externally of their Sacrifices, as if you were of their Society: For how can such Contraries as Righteousness and Unrighteousness, Light and Darkness, Christ and Belial, a Believer and an Infidel, be united, or have special Communion, even Symbolical, in the things wherein they are contrary?

16. And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.

16. Will you join the Temple of God and Idols together? God hath made you his Temple, and peculiar People, and promised specially to own you in Communion as your God: And will you go to Idols Temples, as if your God had Concord and Communion with them?

17, 18. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

17, 18. Wherefore go not to the Idols Temples, and symbolize not with them in Religion to avoid Persecution; but come out from among them, as a holy People segregate to the Lord, and defile not yourselves with their unclean things, and then God will own you as his Sons and Daughters, while you are pure, and cleave to him.

1. Note, That this Command for the Church to avoid Communion with Idolaters and Infidels, is perverted by them that feign it to forbid Communion with Christians and their Churches, if they do but differ in some tolerable Opinion or Practice from them, which their censorious Ignorance will falsely call Idolatry. They call such Differences or Defects False Worship, and then say we must not join in False Worship : Whereas every faulty Manner of Worship may be called False, because it is so far disagreeable to the Rule: And no Man offers any Worship to God that is not False, if all Faultiness be Falseness. But it's no False Worship that will allow us to separate from Churches or Christians, further than they separate from Christ, and Christ disowneth them for that Faultiness; or than they make any Sin to be to us necessary to any part of their Communion. They were very foul Sins, even in Worship, that the Corinthians were guilty of; and yet none was commanded to come out from them.

And much more are those Papists displeasing to God, who cast out and violently persecute good Christians, that do but avoid as sinful some Circumstances or Forms which their Canons impose as things Indifferent, or made Necessary merely by themselves.

Yet is it not the Name of a Christian Church that will make it lawful for us to communicate in Idolatry, or to commit any Sin for their Communion, or to own such Worship as we know God rejecteth: But as he pardoneth the faulty Imperfections of other Men's and Churches Worship, and of our own, so must we bear with our own and the Churches tolerable Failings, so far as we cannot cure them.

II. They are mistaken that think it is unequal marrying with Infidels, which the Apostle here only or chiefly meaneth. The Word translated [ Yoaked ] signifieth here rather Inclined towards them, as the Ballance is by Weight: And that wh • ch Paul chiefly pleads against all along, is that Rev. 2. & 3. called the Doctrine of Jezebel and the Nicolaitans, which God hateth, which taught the Lawfulness of Fornication, and eating things offered to Idols; and this on pretence of greater Wisdom and Revelation than Paul had.

CHAP. VII.

1. HAving therefore these promises (dearly beloved) let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

1. Having these Promises, That God will be your God, and own you, and dwell in you, on this Condition, that you keep yourselves pure to him, from Fleshly Vice and Idol-Communion; let us avoid all Defilement of the Flesh, by Fornication, or outward symbolizing with Idolaters; and of the Spirit, by entertaining the Doctrines of Seducers, or suffering our Hearts to depart from God.

2. Receive us: we have wronged no man, we have corrupted no man, we have defrauded no man.

2. And let not seducing Teachers turn you from receiving the Ministry of us by whom you were converted: We have not done by you as they do; we have wronged none, corrupted none, nor covetously over-reached or defrauded any.

3. I speak not this to condemn you: for I have said before, that you are in our hearts to die and live with you.

3. It is not censoriously, or for your reproach, that I say this; for you are dear unto me.

4. Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation.

4. It is my Love that makes me use so much freedom of Speech to you, and maketh me boast of you. I am full of Comfort and Joy, to think of your continuance in the Faith.

5. For when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears.

5. And our Condition needed such Consolation: for in Macedonia our Flesh had no rest from Labor and Trouble; we had Persecution and Opposition without, and Fears within.

6. Nevertheless, God that comforteth those that are cast down, comforted us by the coming of Titus:

6. But God who comforteth them that are humbled, made the coming of Titus a Comfort to me.

7. And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more.

7. Not so much for his Company and Welfare, as for the glad Tidings which he brought of you, even of your earnest desire of me, your sorrow for the Sin which I reproved, and your Zeal in my just Vindication against Accusers, which were my Joy for you.

8. For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle made you sorry, though it were but for a season.

8. For though, till I heard of the Success, I was troubled myself that I must trouble you; yet now I repent not of it: for I perceive, that the Sorrow which it caused in you was but short, till the reproved Sinner did repent.

9. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.