1 Corinthians 6

1 Corinthians 6:1

DAre any of you] As if he had said, are any of you become so impudent, that ye are not ashamed to make the Gospel a laughing stock to profane men? yet is it no simply unlawfull in it self to trie civill causes at the tribunall of infidels, if right cannot be had else-where, and the matter be of very great consequence, and not onely concerning our selves, but our friends, family, and posteritie, but where they might have differences composed by the arbitrement of holy brethren out of spleene, or any other sinister affection to implead one another before heathen Judges, could not be done without great scandall to the godly, and wrong to the Christian Religion. For hereby the Gentiles were acquainted with the covetousnesse, ambition, desire of revenge, and manifold jarres among Christians, whereof they made use, and took occasion thereby to traduce our most holy faith: hoc Ithacus velit & magno mercentur Achivi.

to law] Gr. to be judged.

before the unjust] Gr. of. By the unjust he meaneth Pagans and Infidels, for he opposeth them to Saints and brethren: now he tearmeth the Infidels unjust, not onely because they are destitute of the righteousnesse of God in Christ, but because in their tribunall matters were carried very corruptly, and sentences given against all justice and conscience, as Saint Cyprian and other the Ancients justly complain against them; inter leges peccatur, inter jura delinquitur justitia, nec ubi defenditur servatur, &c.

1 Corinthians 6:2

the saints shall judge the world] The Apostle useth an argument a majore ad minus, if the Saints together with Christ shall be Judges of the world, and of the devils: how much more are they fit to be Judges in light and small causes, which may be by equitie and good conscience without much difficulty determined?

judge the smallest matters] Gr. of the smallest judicatures.

1 Corinthians 6:4

are least esteemed in the Church] Or, are of no account in. The Apostle herein prescribeth a remedie for the mischief before mentioned, namely, by composing their private differences between themselves by chosen arbitrators out of the Church, for which matter and purpose, saith he, the least of you are sufficient.

1 Corinthians 6:5

between his brethren] Gr. between his brother.

1 Corinthians 6:6

goeth to law with brother] Gr. is judged with a brother.

before the] Or, of the.

1 Corinthians 6:7

a fault] The Greek word 〈 in non-Latin alphabet 〉, coming from 〈 in non-Latin alphabet 〉Vinci, signifieth properly to have the worst in a conflict or combate: whereby the Apostle implies, that the flesh is too strong for the spirit in them who out of covetousnesse, malice, or desire of revenge among the Corinthians drew their brethren before the tribunals of the heathens; and that howsoever they might be superiours in their trials of law in those Courts, yet that truly they sate down by the losse, receiving thereby more damage in their souls, then gain in their estates. And as the Apostle here, so Moses Gerundensis, and Rabbi Solomon discoursing of the Discipline of the Hebrews condemne the practise of those among the Jews, who went to law with their brethren before Infidels, For, say they, qui adduit Israelem ad tribunal Getium polluit nomen De & honorat nomen Idoli: he which bringeth an Israelite before the tribunall of the Gentiles there to have his cause tried, defileth the name of God, and doth honour to an Idol.

among you] In these words the Apostle intimates that both were in fault, as well the plaintiffe as the defendant, the one in giving cause by his unjustnesse, the other by being so easily provoked by his impatience upon every offence, and damage received, although it were not of that weight which in Christian discretion charitie and equitie deserved such fierce and scandalous pursuing.

go to law one with] Gr. have judgements one with.

why do ye not, &c.] See Matthew 6:39. Luke 6:29. Romans 12:19.

rather take wrong] We should rather suffer some losse, then give offence, rather depart from our right, then to try the utmost of the law hastily; and that out of desire of revenge.

1 Corinthians 6:9

Be not deceived] Being about to speak against fornication, he beginneth with a generall reprehension of those vices wherewith that rich and riotous citie most abounded, warning and teaching them earnestly that repentance is unseparably joyned with forgivenesse of sinnes, and sanctification with justification.

1 Corinthians 6:10

extortioners] Or, ravenous.

1 Corinthians 6:11

some of you] See Titus 3:3.

justified in the name of the Lord Jesus] That is, by the Lord Jesus apprehended by faith, as we read Acts the fourth, v. 12. There is no other name under heaven given among men whereby we must be saved.

1 Corinthians 6:12

All things, &c.] See Chap. 10. 23. Here he beginneth to tax the Corinthians who simply offended in matters indifferent, because they used them without any discretion: For seeing the use of them ought to be brought to the rule of charitie, he doth not use them aright who is so immoderate in the use of them, that he becometh a slave unto them. Though the words be generall, yet they make nothing for the Libertines or carnall Gospellers; for that rule of the Logitians here holdeth, verba sunt restringenda ad subjectam matriam, words how generall soever they seem are to be restrained to the matter treated of. Now the matter was concerning the use of things indifferent, as of meats and drinks, and the like. If it be objected that he speaketh in verses immediatly following of fornication which is not a thing indifferent. It is answered, that he sets down the rule of things indifferent before he treat of fornication, by reason that many according to the errour of the Pagans and Gentiles did reckon fornication to be of that number; see Acts 15:20. In particular, many in Corinth were so farre from holding fornication a sinne, that they consecrated a temple to Venus, at which many thousand maids prostituted themselves; and for this reason among others it is conceived that Saint Paul in the verses following so particularly and so vehemently reproveth this vice.

but all things are not expedient] Or, profitable. It is not expedient at all times to do those things which are otherwise lawfull, but rather we ought to forbear the use of such things which otherwise our Christian libertie permitteth, for the maintenance of charitie, and supporting of the weake, and preserving and propagating the peace of the Church.

power of any] He bringeth himself under the power of things indifferent, who thinketh that he may not be without them, which is a flattering kind of slaverie, under colour of libertie, which seiseth upon such men. He equally erreth who in things indifferent either thinketh that he must alwaies use them, or that he may not at all; and there may be a kind of superstition as well in the dfect as in the excesse about the use of things indifferent, Colossians 2:21.

1 Corinthians 6:13

Meats for the belly, &c.] Gr. to the belly. That is, meats and drinks are indifferent things, but fornication is not of the number of such things. For although both the one and the other, namely eating of meats and fornication be bodily acts; yet the quality of the meat hath no morall relation to the soul, neither to its present sanctification, nor future glorification: it leaveth no impression behind it, Matthew 5:11. 17. but it is onely for the sustenance of this life, and after our passage to another life; all the use of meats and of the stomach and belly which receiveth and digesteth them is abolished; whereas on the other side all carnall copulations save the matrimoniall, are expressely prohibited by God, and are destructive of, and repugnant to the right end and use of our bodies, which are to be consecrated to Christ (belonging to him as his own members) and to be governed and acted by him to serve him in holinesse and purenesse, and by that means to be made partakers of his glory in the last resurrection.

for] Gr. to.

destroy both it] Gr. mak vyd or of no use both it.

for fornication] Gr. to fornication.

1 Corinthians 6:14

And God] Gr. But God.

1 Corinthians 6:15

bodies are the members of Christ] Not onely your soules, but your bodies also; for true beleevers being entirely united to Christ as their head, 1 Corinthians 12:12. 27. their bodies also are a part of his mysticall body.

shall I then take the members] Gr. taking then the members. Shall I dis-member or dis-joynt my self from Christ by any base carnall conjunction, such as cannot stand with that spirituall union I have with him, in trenching thus upon the right he hath over my body; and depriving my self of the happinesse to be governed and quickned by him and his Spirit.

and make] Gr. shall I make.

1 Corinthians 6:16

two (saith he) shall be one flesh] Gr. into one flesh. See Genesis 2:24. Matthew 19:5. Ephesians 5:31.

1 Corinthians 6:17

joyned unto the Lord] By faith and love. For Christ is the husband of the Church, and every faithfull soul, who betrotheth her to himself in faithfulnesse and loving kindnesse and righteousnesse, Hos. 2. 19, 20. is his bride.

is one Spirit] Is made wholly spirituall by his union with Christ, he is not divided between God and Mammon, between the Spirit and Flesh: Or, he is led and governed by one and the self same Spirit.

1 Corinthians 6:18

Flee fornication] Here the Apostle useth divers arguments to dehort the Corinthinas from fornication. First, because it staineth the body with a peculiar kind of filth. Secondly, because a fornicatour is guiltie of sacriledge; for that our bodies are consecrated to God as his temples, vers. 19. Thirdly, because we are not our own, to give our bodies to any other, much lesse to Satan and the Flesh, seeing that God himself hath bought us, and that with a great price, to the end that both in body and soule we should serve him. For the phrase he useth here of fleeing, it implyeth that whereas other vices are conquered by struggling and striving with them: the best way to subdue this vice, is to fight with it after the manner of the Parthians, who did fight flying.

without the body] That is, is committed by the abuse of some externall object; as namely a drunkard abuseth wine, gluttonie abuseth meat in the quantitie or qualitie: but a fornicatour abuseth his own body. But we must note that this generall rule, every sinne that a man doth is without the body, is to be understood of such sinnes as break out into externall actions, or are acted by our bodies: for envie, malice, and the inward acts of all vices are done in the soul, and cannot be properly said to exercise their act upon any thing without the body, though they work upon the body it self by making it pine and wast away, or otherwise distempering it.

sinneth against his own body] Some by his own body understand the body of his wife, which according to Gods ordinance is his own body; for saith he, two shall be one flesh: and this is Severianus an ancient Fathers interpretation; but it is too narrow an interpretation: For in that sense onely the adulterer sinneth against his own body, who wrongeth his wife, not he that committeth simple fornication. Others understand the words comparatively, that a fornicatour more sinneth against his own body then other vicious persons; for either they defile their souls onely and not their bodies, as those who commit spirituall wickednesse; or if they sinne against their own body, as the drunkard and glutton doth, and the body receive also much shame and damage thereby; yet they sinne not in so grievous a manner, nor so much wrong and hurt the body as the fornicatour doth. But the most proper and genuine interpretation seemeth to be this: other sinnes though they may be acted by the body, and make an ill impression upon the body it selfe, yet have not the propertie and force over mans body to enslave the same unto another, as fornication hath, whereby the fornicatour is made a member of the harlot by vertue of that first order of God, Duo erunt in am carnem, which is not disannulled by the abuse of men.

1 Corinthians 6:19

know ye not &c.] See Chap. 3. 16.

1 Corinthians 6:20

ye are bought with a price] See Chap. 7. 23. By Christ who hath redeemed you. The word price is added, not by a Pleonasmus, but 〈 in non-Latin alphabet 〉, to intimate the excellencie and dignitie of the price wherewith we were bought, which was not silver or gold, but the precious bloud of Christ, as of a Lamb without blemish and without spot, 1 Pet. 1. 18, 19.