mh_parser/vol_split/46 - 1Corinthians/Chapter 6.xml

<div2 id="iCor.vii" n="vii" next="iCor.viii" prev="iCor.vi" progress="45.09%" title="Chapter VI">
<h2 id="iCor.vii-p0.1">F I R S T   C O R I N T H I A N
S.</h2>
<h3 id="iCor.vii-p0.2">CHAP. VI.</h3>
<p class="intro" id="iCor.vii-p1">In this chapter the apostle, I. Reproves them for
going to law with one another about small matters, and bringing the
cause before heathen judges, <scripRef id="iCor.vii-p1.1" osisRef="Bible:1Cor.6.1-1Cor.6.8" parsed="|1Cor|6|1|6|8" passage="1Co 6:1-8">ver.
1-8</scripRef>. II. He takes occasion hence to warn them against
many gross sins, to which they had been formerly addicted,
<scripRef id="iCor.vii-p1.2" osisRef="Bible:1Cor.6.9-1Cor.6.11" parsed="|1Cor|6|9|6|11" passage="1Co 6:9-11">ver. 9-11</scripRef>. III. And,
having cautioned them against the abuse of their liberty, he
vehemently dehorts them from fornication, by various arguments,
<scripRef id="iCor.vii-p1.3" osisRef="Bible:1Cor.6.12-1Cor.6.20" parsed="|1Cor|6|12|6|20" passage="1Co 6:12-20">ver. 12 to the end</scripRef>.</p>
<scripCom id="iCor.vii-p1.4" osisRef="Bible:1Cor.6" parsed="|1Cor|6|0|0|0" passage="1Co 6" type="Commentary"/>
<scripCom id="iCor.vii-p1.5" osisRef="Bible:1Cor.6.1-1Cor.6.8" parsed="|1Cor|6|1|6|8" passage="1Co 6:1-8" type="Commentary"/><div class="Commentary" id="Bible:1Cor.6.1-1Cor.6.8">
<h4 id="iCor.vii-p1.6">Causes of Litigation
Censured. (<span class="smallcaps" id="iCor.vii-p1.7">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.vii-p2">1 Dare any of you, having a matter against
another, go to law before the unjust, and not before the saints?
  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?   3 Know ye not that we shall judge angels?
how much more things that pertain to this life?   4 If then ye
have judgments of things pertaining to this life, set them to judge
who are least esteemed in the church.   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?   6 But
brother goeth to law with brother, and that before the unbelievers.
  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 <i>suffer yourselves to</i> be defrauded?   8
Nay, ye do wrong, and defraud, and that <i>your</i> brethren.</p>
<p class="indent" id="iCor.vii-p3">Here the apostle reproves them for going to
law with one another before heathen judges for little matters; and
therein blames all <i>vexatious law-suits.</i> In the previous
chapter he had directed them to punish heinous sins among
themselves by church-censures. Here he directs them to determine
controversies with one another by church-counsel and advice,
concerning which observe,</p>
<p class="indent" id="iCor.vii-p4">I. The fault he blames them for: it was
going to law. Not but that <i>the law is good, if a man use it
lawfully.</i> But, 1. <i>Brother went to law with brother</i>
(<scripRef id="iCor.vii-p4.1" osisRef="Bible:1Cor.6.6" parsed="|1Cor|6|6|0|0" passage="1Co 6:6"><i>v.</i> 6</scripRef>), one member of
the church with another. The near relation could not preserve peace
and good understanding. The bonds of fraternal love were broken
through. <i>And a brother offended,</i> as Solomon says, <i>is
harder to be won than a strong city;</i> their contentions are like
the bars of a castle, <scripRef id="iCor.vii-p4.2" osisRef="Bible:Prov.18.19" parsed="|Prov|18|19|0|0" passage="Pr 18:19">Prov. xviii.
19</scripRef>. Note, Christians should not contend with one
another, for they are brethren. This, duly attended to, would
prevent law-suits, and put an end to quarrels and litigations. 2.
They brought the matter before the heathen magistrates: <i>they
went to law before the unjust, not before the saints</i> (<scripRef id="iCor.vii-p4.3" osisRef="Bible:1Cor.6.1" parsed="|1Cor|6|1|0|0" passage="1Co 6:1"><i>v.</i> 1</scripRef>), brought the controversy
before unbelievers (<scripRef id="iCor.vii-p4.4" osisRef="Bible:1Cor.6.6" parsed="|1Cor|6|6|0|0" passage="1Co 6:6"><i>v.</i>
6</scripRef>), and did not compose it among themselves, Christians
and saints, at least in profession. This tended much to the
reproach of Christianity. It published at once their folly and
unpeaceableness; whereas they pretended to be the children of
wisdom, and the followers of the Lamb, the meek and lowly Jesus,
the <i>prince of peace.</i> And therefore, says the apostle,
"<i>Dare any of you,</i> having a controversy with another, go to
law, implead him, bring the matter to a hearing before the unjust?"
Note, Christians should not dare to do any thing that tends to the
reproach of their Christian name and profession. 3. Here is at
least an intimation that they went to law for trivial matters,
things of little value; for the apostle blames them that they did
not suffer wrong rather than go to law (<scripRef id="iCor.vii-p4.5" osisRef="Bible:1Cor.6.7" parsed="|1Cor|6|7|0|0" passage="1Co 6:7"><i>v.</i> 7</scripRef>), which must be understood of
matters not very important. In matters of great damage to ourselves
or families, we may use lawful means to right ourselves. We are not
bound to sit down and suffer the injury tamely, without stirring
for our own relief; but, in matters of small consequence, it is
better to put up with the wrong. Christians should be of a
forgiving temper. And it is more for their ease and honour to
suffer small injuries and inconveniences than seem to be
contentious.</p>
<p class="indent" id="iCor.vii-p5">II. He lays before them the aggravations of
their fault: <i>Do you not know that the saints shall judge the
world</i> (<scripRef id="iCor.vii-p5.1" osisRef="Bible:1Cor.6.2" parsed="|1Cor|6|2|0|0" passage="1Co 6:2"><i>v.</i> 2</scripRef>),
<i>shall judge angels?</i> <scripRef id="iCor.vii-p5.2" osisRef="Bible:1Cor.6.3" parsed="|1Cor|6|3|0|0" passage="1Co 6:3"><i>v.</i>
3</scripRef>. And are they unworthy <i>to judge the smallest
matters, the things of this life?</i> It was a dishonour to their
Christian character, a forgetting of their real dignity, as saints,
for them to carry little matters, about the things of life, before
heathen magistrates. When they were to judge the world, nay, to
judge, it is unaccountable that they could not determine little
controversies among one another. By judging the world and angels,
some think, is to be understood, their being assessors to Christ in
the great judgment-day; it being said of our Saviour's disciples
that they should at that day <i>sit on twelve thrones, judging the
twelve tribes of Israel,</i> <scripRef id="iCor.vii-p5.3" osisRef="Bible:Matt.19.28" parsed="|Matt|19|28|0|0" passage="Mt 19:28">Matt.
xix. 28</scripRef>. And elsewhere we read of our <i>Lord's coming
with ten thousand of his saints to execute judgment on all,</i>
&amp;c., <scripRef id="iCor.vii-p5.4" osisRef="Bible:Jude.1.14-Jude.1.15" parsed="|Jude|1|14|1|15" passage="Jude 1:14,15">Jude 14, 15</scripRef>.
<i>He will come to judgment with all his saints,</i> <scripRef id="iCor.vii-p5.5" osisRef="Bible:1Thess.3.13" parsed="|1Thess|3|13|0|0" passage="1Th 3:13">1 Thess. iii. 13</scripRef>. They themselves are
indeed to be judged (see <scripRef id="iCor.vii-p5.6" osisRef="Bible:Matt.25.31-Matt.25.41" parsed="|Matt|25|31|25|41" passage="Mt 25:31-41">Matt. xxv.
31-41</scripRef>), but they may first be acquitted, and then
advanced to the bench, to approve and applaud the righteous
judgment of Christ both on men and angels. In no other sense can
they be judges. They are not partners in their Lord's commission,
but they have the honour to sit by, and see his proceeding against
the wicked world, and approve it. Others understand this judging of
the world to be meant when the empire should become Christian. But
it does not appear that the Corinthians had knowledge of the
empire's becoming Christian; and, if they had, in what sense could
Christian emperors be said to judge angels? Others understand it of
their condemning the world by their faith and practice, and casting
out evil angels by miraculous power, which was not confined to the
first ages, nor to the apostles. The first sense seems to be most
natural; and at the same time it gives the utmost force to the
argument. "Shall Christians have the honour to sit with the
sovereign Judge at the last day, whilst he passes judgment on
sinful men and evil angels, and are they not worthy to judge of the
trifles about which you contend before heathen magistrates? Cannot
they make up your mutual differences? Why must you bring them
before heathen judges? When you are to judge them, as it fit to
appeal to their judicature? Must you, about <i>the affairs of this
life, set those to judge who are of no esteem in the church?</i>"
(so some read, and perhaps most properly, <scripRef id="iCor.vii-p5.7" osisRef="Bible:1Cor.6.4" parsed="|1Cor|6|4|0|0" passage="1Co 6:4"><i>v.</i> 4</scripRef>), <i>heathen</i> magistrates,
<b><i>exouthenemenous,</i></b> the <i>things that are not,</i>
<scripRef id="iCor.vii-p5.8" osisRef="Bible:1Cor.1.28" parsed="|1Cor|1|28|0|0" passage="1Co 1:28"><i>ch.</i> i. 28</scripRef>. "Must
those be called in to judge in your controversies of whom you ought
to entertain so low an opinion? Is this not shameful?" <scripRef id="iCor.vii-p5.9" osisRef="Bible:1Cor.6.5" parsed="|1Cor|6|5|0|0" passage="1Co 6:5"><i>v.</i> 5</scripRef>. Some who read it as our
translators make it an ironical speech: "If you have such
controversies depending, set those to judge who are of least esteem
among yourselves. The meanest of your own members are able surely
to determine these disputes. Refer the matters in variance to any,
rather than go to law about them before heathen judges. They are
trifles not worth contending about, and may easily be decided, if
you have first conquered your own spirits, and brought them into a
truly Christian temper. <i>Bear and forbear,</i> and the men of
meanest skill among you may end your quarrels. <i>I speak it to
your shame,</i>" <scripRef id="iCor.vii-p5.10" osisRef="Bible:1Cor.6.5" parsed="|1Cor|6|5|0|0" passage="1Co 6:5"><i>v.</i>
5</scripRef>. Note, It is a shame that little quarrels should grow
to such a head among Christians, that they cannot be determined by
arbitration of the brethren.</p>
<p class="indent" id="iCor.vii-p6">III. He puts them on a method to remedy
this fault. And this twofold:—1. By referring it to some to make
it up: "<i>Is it so that there is no wise man among you, no one
able to judge between his brethren?</i> <scripRef id="iCor.vii-p6.1" osisRef="Bible:1Cor.6.5" parsed="|1Cor|6|5|0|0" passage="1Co 6:5"><i>v.</i> 5</scripRef>. You who value yourselves so much
upon your wisdom and knowledge, who are so puffed up upon your
extraordinary gifts and endowments, is there none among you fit for
this office, none that has wisdom enough to judge in these
differences? Must brethren quarrel, and the heathen magistrate
judge, in a church so famous as yours for knowledge and wisdom? It
is a reproach to you that quarrels should run so high, and none of
your wise men interpose to prevent them." Note, Christians should
never engage in law-suits till all other remedies have been tried
in vain. Prudent Christians should prevent, if possible, their
disputes, and not courts of judicature decide them, especially in
matters of no great importance. 2. By suffering wrong rather than
taking this method to right themselves: <i>It is utterly a fault
among you to go to law in this matter:</i> it is always a fault of
one side to go to law, except in a case where the title is indeed
dubious, and there is a friendly agreement of both parties to refer
it to the judgment of those learned in the law to decide it. And
this is referring it, rather than contending about it, which is the
thing the apostle here seems chiefly to condemn: <i>Should you not
rather take wrong, rather suffer yourselves to be defrauded?</i>
Note, A Christian should rather put up with a little injury than
tease himself, and provoke others, by a litigious contest. The
peace of his own mind, and the calm of his neighbourhood, are more
worth than victory in such a contest, or reclaiming his own right,
especially when the quarrel must be decided by those who are
enemies to religion. But the apostle tells them they were so far
from bearing injuries <i>that they actually did wrong, and
defrauded, and that their brethren.</i> Note, It is utterly a fault
to wrong and defraud any; but it is an aggravation of this fault to
defraud our Christian brethren. The ties of mutual love ought to be
stronger between them than between others. And <i>love worketh no
ill to his neighbour,</i> <scripRef id="iCor.vii-p6.2" osisRef="Bible:Rom.13.10" parsed="|Rom|13|10|0|0" passage="Ro 13:10">Rom. xiii.
10</scripRef>. Those who love the brotherhood can never, under the
influence of this principle, hurt or injure them.</p>
</div><scripCom id="iCor.vii-p6.3" osisRef="Bible:1Cor.6.9-1Cor.6.11" parsed="|1Cor|6|9|6|11" passage="1Co 6:9-11" type="Commentary"/><div class="Commentary" id="Bible:1Cor.6.9-1Cor.6.11">
<h4 id="iCor.vii-p6.4">Solemn Warnings. (<span class="smallcaps" id="iCor.vii-p6.5">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.vii-p7">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.   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.</p>
<p class="indent" id="iCor.vii-p8">Here he takes occasion to warn them against
many heinous evils, to which they had been formerly addicted.</p>
<p class="indent" id="iCor.vii-p9">I. He puts it to them as a plain truth, of
which they could not be ignorant, that such sinners should not
inherit the kingdom of God. The meanest among them must know thus
much, that <i>the unrighteous shall not inherit the kingdom of
God</i> (<scripRef id="iCor.vii-p9.1" osisRef="Bible:1Cor.6.9" parsed="|1Cor|6|9|0|0" passage="1Co 6:9"><i>v.</i> 9</scripRef>), shall
not be owned as true members of his church on earth, nor admitted
as glorious members of the church in heaven. All unrighteousness is
sin; and all reigning sin, nay, every actual sin committed
deliberately, and not repented of, shuts out of the kingdom of
heaven. He specifies several sorts of sins: against the first and
second commandments, as <i>idolaters;</i> against the seventh, as
<i>adulterers, fornicators, effeminate,</i> and <i>Sodomites;</i>
against the eighth, as <i>thieves</i> and <i>extortioners,</i> that
by force or fraud wrong their neighbours; against the ninth, as
<i>revilers;</i> and against the tenth, as <i>covetous and
drunkards,</i> as those who are in a fair way to break all the
rest. Those who knew any thing of religion must know that heaven
could never be intended for these. The scum of the earth are no
ways fit to fill the heavenly mansions. Those who do the devil's
work can never receive God's wages, at least no other than
<i>death, the just wages of sin,</i> <scripRef id="iCor.vii-p9.2" osisRef="Bible:Rom.6.23" parsed="|Rom|6|23|0|0" passage="Ro 6:23">Rom. vi. 23</scripRef>.</p>
<p class="indent" id="iCor.vii-p10">II. Yet he warns them against deceiving
themselves: <i>Be not deceived.</i> Those who cannot but know the
fore-mentioned truth are but too apt not to attend to it. Men are
very much inclined to flatter themselves that <i>God is such a one
as themselves,</i> and that they may live in sin and yet die in
Christ, may lead the life of the devil's children and yet go to
heaven with the children of God. But this is all a gross cheat.
Note, It is very much the concern of mankind that they do not cheat
themselves in the matters of their souls. We cannot hope to sow to
the flesh and yet reap everlasting life.</p>
<p class="indent" id="iCor.vii-p11">III. He puts them in mind what a change the
gospel and grace of God had made in them: <i>Such were some of
you</i> (<scripRef id="iCor.vii-p11.1" osisRef="Bible:1Cor.6.11" parsed="|1Cor|6|11|0|0" passage="1Co 6:11"><i>v.</i> 11</scripRef>),
such notorious sinners as he had been reckoning up. The Greek word
is <b><i>tauta</i></b>—<i>such things</i> were some of you, very
monsters rather than men. Note, Some that are eminently good after
their conversion have been as remarkably wicked before. <i>Quantum
mutatus ab illo!—How glorious a change does grace make!</i> It
changes the vilest of men into saints and the children of God. Such
were some of you, but you are not what you were. <i>You are washed,
you are sanctified, you are justified in the name of Christ, and by
the Spirit of our God.</i> Note, The wickedness of men before
conversion is no bar to their regeneration and reconciliation to
God. The blood of Christ, and <i>the washing of regeneration,</i>
can purge away all guilt and defilement. Here is a rhetorical
change of the natural order: <i>You are sanctified, you are
justified.</i> Sanctification is mentioned before justification:
and yet the name of Christ, by which we are justified, is placed
before the Spirit of God, by whom we are sanctified. Our
justification is owing to the merit of Christ; our sanctification
to the operation of the Spirit: but both go together. Note, None
are cleansed from the guilt of sin, and reconciled to God through
Christ, but those who are also sanctified by his Spirit. All who
are made righteous in the sight of God are made holy by the grace
of God.</p>
</div><scripCom id="iCor.vii-p11.2" osisRef="Bible:1Cor.6.12-1Cor.6.20" parsed="|1Cor|6|12|6|20" passage="1Co 6:12-20" type="Commentary"/><div class="Commentary" id="Bible:1Cor.6.12-1Cor.6.20">
<h4 id="iCor.vii-p11.3">Against Fornication. (<span class="smallcaps" id="iCor.vii-p11.4">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.vii-p12">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.   13 Meats for the belly, and
the belly for meats: but God shall destroy both it and them. Now
the body <i>is</i> not for fornication, but for the Lord; and the
Lord for the body.   14 And God hath both raised up the Lord,
and will also raise up us by his own power.   15 Know ye not
that your bodies are the members of Christ? shall I then take the
members of Christ, and make <i>them</i> the members of a harlot?
God forbid.   16 What? know ye not that he which is joined to
a harlot is one body? for two, saith he, shall be one flesh.  
17 But he that is joined unto the Lord is one spirit.   18
Flee fornication. Every sin that a man doeth is without the body;
but he that committeth fornication sinneth against his own body.
  19 What? know ye not that your body is the temple of the
Holy Ghost <i>which is</i> in you, which ye have of God, and ye are
not your own?   20 For ye are bought with a price: therefore
glorify God in your body, and in your spirit, which are God's.</p>
<p class="indent" id="iCor.vii-p13">The <scripRef id="iCor.vii-p13.1" osisRef="Bible:1Cor.6.12-1Cor.6.13" parsed="|1Cor|6|12|6|13" passage="1Co 6:12,13">twelfth
verse and former part of the thirteenth</scripRef> seem to relate
to that early dispute among Christians about the distinction of
meats, and yet to be prefatory to the caution that follows against
fornication. The connection seems plain enough if we attend to the
famous determination of the apostles, <scripRef id="iCor.vii-p13.2" osisRef="Bible:Acts.15.19-Acts.15.29" parsed="|Acts|15|19|15|29" passage="Ac 15:19-29">Acts xv.</scripRef>, where the prohibition of certain
foods was joined with that of fornication. Now some among the
Corinthians seem to have imagined that they were as much at liberty
in the point of fornication as of meats, especially because it was
not a sin condemned by the laws of their country. They were ready
to say, even in the case of fornication, <i>All things are lawful
for me.</i> This pernicious conceit Paul here sets himself to
oppose: he tells them that many things lawful in themselves were
not expedient at certain times, and under particular circumstances;
and Christians should not barely consider what is in itself lawful
to be done, but what is fit for them to do, considering their
profession, character, relations, and hopes: they should be very
careful that by carrying this maxim too far they be not brought
into bondage, either to a crafty deceiver or a carnal inclination.
<i>All things are lawful for me,</i> says he, <i>but I will not be
brought under the power of any,</i> <scripRef id="iCor.vii-p13.3" osisRef="Bible:1Cor.6.12" parsed="|1Cor|6|12|0|0" passage="1Co 6:12"><i>v.</i> 12</scripRef>. Even in lawful things, he would
not be subject to the impositions of a usurped authority: so far
was he from apprehending that in the things of God it was lawful
for any power on earth to impose its own sentiments. Note, There is
a liberty wherewith Christ has made us free, in which we must stand
fast. But surely he would never carry this liberty so far as to put
himself into the power of any bodily appetite. Though all meats
were supposed lawful, he would not become a glutton nor a drunkard.
And much less would he abuse the maxim of lawful liberty to
countenance the sin of fornication, which, though it might be
allowed by the Corinthian laws, was a trespass upon the law of
nature, and utterly unbecoming a Christian. He would not abuse this
maxim about eating and drinking to encourage any intemperance, nor
indulge a carnal appetite: "<i>Though meats are for the belly and
the belly for meats</i> (<scripRef id="iCor.vii-p13.4" osisRef="Bible:1Cor.6.13" parsed="|1Cor|6|13|0|0" passage="1Co 6:13"><i>v.</i>
13</scripRef>), though the belly was made to receive food, and food
was originally ordained to fill the belly, yet if it be not
convenient for me, and much more if it be inconvenient, and likely
to enslave me, if I am in danger of being subjected to my belly and
appetite, I will abstain. <i>But God shall destroy both it and
them,</i> at least as to their mutual relation. There is a time
coming when the human body will need no further recruits of food."
Some of the ancients suppose that this is to be understood of
abolishing the belly as well as the food; and that though the same
body will be raised at the great day, yet not with all the same
members, some being utterly unnecessary in a future state, as the
belly for instance, when the man is never to hunger, nor thirst,
nor eat, nor drink more. But, whether this be true or no, there is
a time coming when the need and use of food shall be abolished.
Note, The expectation we have of being without bodily appetites in
a future life is a very good argument against being under their
power in the present life. This seems to me the sense of the
apostle's argument; and that this passage is plainly to be
connected with his caution against fornication, though some make it
a part of the former argument against litigious law-suits,
especially before heathen magistrates and the enemies of true
religion. These suppose that the apostle argues that though it may
be lawful to claim our rights yet it is not always expedient, and
it is utterly unfit for Christians to put themselves into the power
of infidel judges, lawyers, and solicitors, on these accounts. But
this connection seems not so natural. The transition to his
arguments against fornication, as I have laid it, seems very
natural: <i>But the body is not for fornication, but for the Lord,
and the Lord for the body,</i> <scripRef id="iCor.vii-p13.5" osisRef="Bible:1Cor.6.13" parsed="|1Cor|6|13|0|0" passage="1Co 6:13"><i>v.</i> 13</scripRef>. Meats and the belly are for one
another; not so fornication and the body.</p>
<p class="indent" id="iCor.vii-p14">I. The body is not for fornication, but for
the Lord. This is the first argument he uses against this sin, for
which the heathen inhabitants of Corinth were infamous, and the
converts to Christianity retained too favourable an opinion of it.
It is making things to cross their intention and use. The <i>body
is not for fornication;</i> it was never formed for any such
purpose, <i>but for the Lord,</i> for the service and honour of
God. It is to be an instrument <i>of righteousness to holiness</i>
(<scripRef id="iCor.vii-p14.1" osisRef="Bible:Rom.6.19" parsed="|Rom|6|19|0|0" passage="Ro 6:19">Rom. vi. 19</scripRef>), and therefore
is never to be made an instrument of uncleanness. It is to be a
member of Christ, and therefore must not be made the member of a
harlot, <scripRef id="iCor.vii-p14.2" osisRef="Bible:1Cor.6.15" parsed="|1Cor|6|15|0|0" passage="1Co 6:15"><i>v.</i> 15</scripRef>. And
<i>the Lord is for the body,</i> that is, as some think, Christ is
to be Lord of the body, to have property in it and dominion over
it, having assumed a body and been made to partake of our nature,
that he might be head of his church, and head over all things,
<scripRef id="iCor.vii-p14.3" osisRef="Bible:Heb.2.5 Bible:Heb.2.18" parsed="|Heb|2|5|0|0;|Heb|2|18|0|0" passage="Heb 2:5,18">Heb. ii. 5, 18</scripRef>. Note, We
must take care that we do not use what belongs to Christ as if it
were our own, and much less to his dishonour.</p>
<p class="indent" id="iCor.vii-p15">II. Some understand this last passage,
<i>The Lord is for the body,</i> thus: He is for its resurrection
and glorification, according to what follows, <scripRef id="iCor.vii-p15.1" osisRef="Bible:1Cor.6.14" parsed="|1Cor|6|14|0|0" passage="1Co 6:14"><i>v.</i> 14</scripRef>, which is a second argument
against this sin, the honour intended to be put on our bodies:
<i>God hath both raised up our Lord, and will raise us up by his
power</i> (<scripRef id="iCor.vii-p15.2" osisRef="Bible:1Cor.6.14" parsed="|1Cor|6|14|0|0" passage="1Co 6:14"><i>v.</i> 14</scripRef>),
by the power of him who <i>shall change our vile body, and make it
like to his glorious body by that power whereby he is able to
subdue all things to himself,</i> <scripRef id="iCor.vii-p15.3" osisRef="Bible:Phil.3.21" parsed="|Phil|3|21|0|0" passage="Php 3:21">Phil. iii. 21</scripRef>. It is an honour done to the
body that Jesus Christ was raised from the dead: and it will be an
honour to our bodies that they will be raised. Let us not abuse
those bodies by sin, and make them vile, which, if they be kept
pure, shall, notwithstanding their present vileness, be made like
to <i>Christ's glorious body.</i> Note, The hopes of a resurrection
to glory should restrain Christians from dishonouring their bodies
by fleshly lusts.</p>
<p class="indent" id="iCor.vii-p16">III. A third argument is the honour already
put on them: <i>Know you not that your bodies are the members of
Christ?</i> <scripRef id="iCor.vii-p16.1" osisRef="Bible:1Cor.6.15" parsed="|1Cor|6|15|0|0" passage="1Co 6:15"><i>v.</i> 15</scripRef>.
If the soul be united to Christ by faith, the whole man is become a
member of his mystical body. The body is in union with Christ as
well as the soul. How honourable is this to the Christian! His very
flesh is a part of the mystical body of Christ. Note, It is good to
know in what honourable relations we stand, that we may endeavour
to become them. <i>But now,</i> says the apostle, <i>shall I take
the members of Christ, and make them the members of a harlot? God
forbid.</i> Or, <i>take away</i> the members of Christ? Would not
this be a gross abuse, and the most notorious injury? Would it not
be dishonouring Christ, and dishonouring ourselves to the very last
degree? What, make a Christ's members the members of a harlot,
prostitute them to so vile a purpose! The thought is to be
abhorred. God forbid. <i>Know you not that he who is joined to a
harlot is one body</i> with hers? <i>For two,</i> says he, <i>shall
be one flesh. But he who is joined to the Lord is one spirit,</i>
<scripRef id="iCor.vii-p16.2" osisRef="Bible:1Cor.6.16-1Cor.6.17" parsed="|1Cor|6|16|6|17" passage="1Co 6:16,17"><i>v.</i> 16, 17</scripRef>.
Nothing can stand in greater opposition to the honourable relations
and alliances of a Christian man than this sin. He is joined to the
Lord in union with Christ, and made partaker by faith of his
Spirit. One spirit lives and breathes and moves in the head and
members. Christ and his faithful disciples are one, <scripRef id="iCor.vii-p16.3" osisRef="Bible:John.17.21-John.17.22" parsed="|John|17|21|17|22" passage="Joh 17:21,22">John xvii. 21, 22</scripRef>. <i>But he that
is joined to a harlot is one body, for two shall be one flesh,</i>
by carnal conjunction, which was ordained of God only to be in a
married state. Now shall one in so close a union with Christ as to
be one spirit with him yet be so united to a harlot as to become
one flesh with her? Were not this a vile attempt to make a union
between Christ and harlots? And can a greater indignity he offered
to him or ourselves? Can any thing be more inconsistent with our
profession or relation? Note, The sin of fornication is a great
injury in a Christian to his head and lord, and a great reproach
and blot on his profession. It is no wonder therefore that the
apostle should say, "<i>Flee fornication</i> (<scripRef id="iCor.vii-p16.4" osisRef="Bible:1Cor.6.18" parsed="|1Cor|6|18|0|0" passage="1Co 6:18"><i>v.</i> 18</scripRef>), avoid it, keep out of the
reach of temptations to it, of provoking objects. Direct the eyes
and mind to other things and thoughts." <i>Alia vitia pugnando,
sola libido fugiendo vincitur—Other vices may be conquered in
fight, this only by flight;</i> so speak many of the fathers.</p>
<p class="indent" id="iCor.vii-p17">IV. A fourth argument is that it is a sin
against our own bodies. <i>Every sin that a man does is without the
body; he that committeth fornication sinneth against his own
body</i> (<scripRef id="iCor.vii-p17.1" osisRef="Bible:1Cor.6.18" parsed="|1Cor|6|18|0|0" passage="1Co 6:18"><i>v.</i> 18</scripRef>);
every sin, that is, every other sin, every external act of sin
besides, is without the body. It is not so much an abuse of the
body as of somewhat else, as of wine by the drunkard, food by the
glutton, &amp;c. Nor does it give the power of the body to another
person. Nor does it so much tend to the reproach of the body and
render it vile. This sin is in a peculiar manner styled
uncleanness, pollution, because no sin has so much external
turpitude in it, especially in a Christian. He sins against his own
body; he defiles it, he degrades it, making it one with the body of
that vile creature with whom he sins. He casts vile reproach on
what he Redeemer has dignifies to the last degree by taking it into
union with himself. Note, We should not make our present vile
bodies more vile by sinning against them.</p>
<p class="indent" id="iCor.vii-p18">V. The fifth argument against this sin is
that the bodies of Christians are <i>the temples of the Holy Ghost
which is in them, and which they have of God,</i> <scripRef id="iCor.vii-p18.1" osisRef="Bible:1Cor.6.19" parsed="|1Cor|6|19|0|0" passage="1Co 6:19"><i>v.</i> 19</scripRef>. He that is joined to
Christ is one spirit. He is yielded up to him, is consecrated
thereby, and set apart for his use, and is hereupon possessed, and
occupied, and inhabited, by his Holy Spirit. This is the proper
notion of a temple—a place where God dwells, and sacred to his
use, by his own claim and his creature's surrender. Such temples
real Christians are of the Holy Ghost. Must he not therefore be
God? But the inference is plain that hence we are not our own. We
are yielded up to God, and possessed by and for God; nay, and this
is virtue of a purchase made of us: <i>You are bought with a
price.</i> In short, our bodies were made for God, they were
purchased for him. If we are Christians indeed they are yielded to
him, and he inhabits and occupies them by his Spirit: so that our
bodies are not our own, but his. And shall we desecrate his temple,
defile it, prostitute it, and offer it up to the use and service of
a harlot? Horrid sacrilege! This is robbing God in the worst sense.
Note, The temple of the Holy Ghost must be kept holy. Our bodies
must be kept as his whose they are, and fit for his use and
residence.</p>
<p class="indent" id="iCor.vii-p19">VI. The apostle argues from the obligation
we are under <i>to glorify God both with our body and spirit, which
are his,</i> <scripRef id="iCor.vii-p19.1" osisRef="Bible:1Cor.6.20" parsed="|1Cor|6|20|0|0" passage="1Co 6:20"><i>v.</i> 20</scripRef>.
He made both, he bought both, and therefore both belong to him and
should be used and employed for him, and therefore should not be
defiled, alienated from him, and prostituted by us. No, they must
be kept as vessels fitted for our Master's use. We must look upon
our whole selves as holy to the Lord, and must use our bodies as
property which belongs to him and is sacred to his use and service.
We are to honour <i>him with our bodies and spirits, which are
his;</i> and therefore, surely, must abstain from fornication; and
not only from the outward act, but from the <i>adultery of the
heart,</i> as our Lord calls it, <scripRef id="iCor.vii-p19.2" osisRef="Bible:Matt.5.28" parsed="|Matt|5|28|0|0" passage="Mt 5:28">Matt.
v. 28</scripRef>. Body and spirit are to be kept clean, that God
may be honoured by both. But God is dishonoured when either is
defiled by so beastly a sin. Therefore flee fornication, nay, and
every sin. Use your bodies for the glory and service of their Lord
and Maker. Note, We are not proprietors of ourselves, nor have
power over ourselves, and therefore should not use ourselves
according to our own pleasure, but according to his will, and for
his glory, <i>whose we are, and whom we should serve,</i> <scripRef id="iCor.vii-p19.3" osisRef="Bible:Acts.27.23" parsed="|Acts|27|23|0|0" passage="Ac 27:23">Acts xxvii. 23</scripRef>.</p>
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