celebrated unworthily, by reason of the divisions and factions among them, and the disorders in not staying for one another, and also intemperance, not discerning the Lord's body, not distinguishing this supper from other meals, nor behaving themselves suitably to the end of its institution, by a solemn commemoration of Christ's death. This is the substance of what is said to the end of the eleventh chapter.

In the next place', the Apostle discourseth concerning spiritual persons, and their spiritual gifts, such as peculiar wisdom and knowledge in matters of religion; the gifts of healing, and of languages, and prophesying, &c. Of these he declares that every one had his proportion, according to the will of God, and they should not look on each other as single by himself, but one assist the other, and all join for the public good of the church, as members of the same body, each supporting and helping another; otherwise, without this unity, and also love and charity, which St. Paul hence takes an occasion to describe", the best gifts are not valuable. The Apostle adds a solemn charge against using the gift of tongues without interpreting", and that women keep silence in the churches, so as not to perform any ministerial office in the Christian assemblies, as a sign of their being under obedience or subjection to their husbands. Thus much from the beginning of the twelfth to the end of the fourteenth chapter.

And because some among them had learned from their philosophers P to deny the resurrection of the dead, therefore the Apostle fully asserts and proves that doctrine, shewing, that we shall arise by virtue of Christ's resurrection, which is a pledge of

1 Chap. xii. • Ver. 34, &c. F Chap. 15.

m Particularly chap. xiii.
Grot. Præf. in 1 Cor.

■ Chap. xiv. Chap. xv. 12.

the general resurrection of all mankind', and whereby Christ having subdued all the enemies of his church, the last of which is death, he himself shall deliver up, and resign his kingdom, or kingly power and office, as Mediator, to the Father; there being then no farther occasion for such a power or office: and then God (Father, Son, and Holy Ghost) shall be all in all, govern all things immediately without a Mediator for the future. Farther, if there be no resurrection, what shall they do who are baptized for the dead? Of which difficult text there are, among others, the following interpretations; viz. 1st, That to be baptized for the dead, signifies to be baptized in the person, or stead, of one that died before he was baptized; (but this being the practice "of some heretics, it is not likely that the Apostle would raise an argument from thence.) Or, 2dly, Upon confessing the article of the resurrection of the dead, and consequently in hope of the resurrection: which interpretation seems most probable. And so the question is put, Why have they, in their baptism, made profession of the resurrection from the dead? The Apostle says, indeed, that flesh and blood shall not inherit the kingdom of God"; but that is meant of flesh and blood, as it is now unaltered, and subject to corruption; and therefore he adds in the following words, neither doth corruption inherit incorruption: but the gross bodies of the saints shall be altered, as to their quality, at the resurrection, and changed into spiritual bodies. Whereby it is understood, that they shall be free from their gross allay, and be refined and made pure and bright like spirits, be raised in glory, fitted for the enjoyment of spiritual and heavenly pleasures;

* Ver. 13, &c. sost. in loc.

X

ท Chry

• Ver. 24, &c. t Ver. 29. * Chrysost. et Ham. in loc. y See ver. 14,

17.

z Ver. 50.

a Ver. 44.

and also have no need of sleep or nourishment, like unto a natural body, nor be subject any more to sickness, death, or corruption; for this corruptible must put on incorruption, and this mortal must put on immortality. And as for such who shall be living when the day of judgment comes, or found alive at the last trump, they shall not sleep, or die, that is, after the usual dissolution of nature, but shall be changed in a moment, or put into the same state with such who were dead, and are risen again.

Afterwards, he puts them in mind of providing beforehand a relief to be sent to their Christian brethren at Jerusalem; and to that purpose, that every one should lay by him in store, each Lord's day, in such a measure as God had blessed him the week before.

Lastly, Having exhorted them to stedfastness and Christian love, with submission to their spiritual teachers, as the best way to cure their dissensions and disorders, he concludes.

In ver. 22. of this last chapter, the Apostle pronounces a direful judgment against one who loves not the Lord Jesus; let him be Anathema Maranatha: the former of these two words signifies accursed, or devoted to destruction; the latter, the Lord cometh, that is, let him be accursed, the Lord cometh to execute vengeance on him.

Observations on the First Epistle to the
Corinthians.

1st, THAT the fire St. Paul mentions cannot be a popish purgatory fire, because it is not proper material fire, but figuratively so called, he shall be

b Ver. 53. © Ver. 51. in loc. Chap. iii.

d Chap. xvi. • Hammond * As appears from ver. 15.

saved as by fire. Again; this fire was to try not every man, but every man's works', (for which, see what hath been said before on the first part of this Epistle.) Farther, the Scripture intimates no more than two states after this life, in heaven or hell; and two expectances, of salvation or damnation; and divides all sorts of people into two ranks, sheep and goats a third place or mansion is no where to be found in Scripture.

2dly, That it is of much concern, that every member of Christ's church do his duty, in preserving peace and unity amongst Christians, since the Apostle writes thus earnestly to the Corinthians, as well as to the Romans, on this subject; and represents those who cause divisions as mere carnal sons, and their behaviour as contrary to the Christian doctrine, as it would be unnatural to tear off a limb or member from the rest of one and the same body.

m

per

3dly, That although the Apostle wrought with his hands at Corinth, yet he declared it to be the ordinance of the Lord, that the ministers should be maintained by those to whom they minister spiritual things, (either by public prayer, and praises, preaching, or administering the sacraments.) The prophet Micah complained, the priests teach for hire; but that was not because they had a maintenance, for God allotted the same, and a very large one too; for, first, they had the tenth part, which from the beginning God reserved to himself", and then settled it on the Levites; then another tithe of the nine parts remaining was to be spent at the tabernacle, of which the Levites had their share"; to which, if we add the first-born, with other offerings, the cities

་

and suburbs appropriated to the Levites, it hath been computed, that a fifth part of the land belonged to them; and the prophet reproved the people for withholding any part of these tithes and offerings, because thereby they robbed not so much man, as God himself. But the priests were reproved, because for hire they dared to teach, not what God appointed them, but what best pleased the people, and for money soothed them in their sins'. So the hireling in Johns is not he who receives maintenance or hire, of which Christ says the labourer is worthy, but he that intrudes, whose own the sheep are not", and designs not their good, careth not for the sheep, but in danger fleeth, and leaveth them to themselves *.

4thly, That the Apostle's declaring against the philosophy, or wisdom of this world, and the excellency of speech, or eloquence, in the beginning of this Epistle, doth not thereby disparage sound philosophy, human learning and wisdom, or the gift of persuasive speaking, but such vain philosophy, wisdom, and eloquence of the Corinthians, as rendered them proud and conceited, and made them esteem the preaching of Christ foolishness, and oppose the wisdom of God, and the mysteries of the Gospel; as if it were beneath their deep knowledge and lofty eloquence to vouchsafe attention to the Apostle, when he preached Christ crucified, in weakness and fear, and much trembling. But when, on the other hand, human learning, true philosophy and knowledge, and a fluency of speech, are made to be subservient to the glory of God, the Author of every good and perfect gift, and the demonstration of the Gospel, by promoting the great end and design there

Mal. iii. 8.

t Luke x. 7.
z Chap. ii. 2, 3.

See Mic. ii. 11. and iii. 5. " Ver. 12. * Ver. 13.

s John x. 12. Chap. i. 18, 24.