THE Church of Corinth , having written to Paul about some cases of conscience touching matrimony , with which some of the members had acquainted the Church ; the Apostle in this Chapter returneth answer thereunto from Vers. 1. to 15. To the first question , Whether a Christian in such a time as then it was , might marry , hee answereth affirmatively , they may , Vers. 1 , 2. The second question , What due benevolence Christian yokefellowes doe owe to each other , is answered , Vers. 3 , 4 , 5 , 6 , 7. A third case , much like to the first , viz. How farre it is meet for widowers , or other unmarried persons to remaine so , is answered further , Vers. 8. 9. A fourth case , touching the lawfulnesse or unlawfulnesse of divorce , is answered , Vers. 10. 11. A fifth case , Whether persons being unequally yoaked , the beleeving party may abide with the Infidell , or with a good conscience may continue cohabitation and communion ; this is answered from Vers. 11. to the 25. In which answer , you have first , The Instructor , viz. not the Lord Jesus immediatly and personally , who albeit hee spake by word of mouth to that other case of divorce , Matth. 5. 39. and 19 9. yet to this other case last mentioned , he expressely spake not ( not the Lord ) but I Paul , speake rather expresly by word of mouth to this last case , albeit what I also herein speake , I speake by divine Inspiration from the Spirit of the Lord , Vers. 40. Secondly , you have the matter of this divine mandatory answer ; and therein , 1. An Inhibition of any such refusall of desired conjugall communion and cohabitation with an Infidell yoke-fellow , vers. 12 , 13 This he confirmeth by 4 reasons . 1. Because no pollution of conscience ariseth from such conjugall cohabitation unto the beleeving party , but rather a sanctification of the infidell . 2. Because inward and outward peace is furthered by such cohabitation Ver. 15. 3. Because thereby an opportunitie is offered of gaining the Infidell party to the faith , Vers. 16. 4. Because each Christian is bound to be content with their calling , Vers. 17. whether respecting nationall , Vers. 18 , 19 , 20. or personall references , Vers. 21 , 22 , 23 , 24. 2 A ●oleration and grant of libertie in a passive way , in case of being wilfully and hatefully rejected by an Infidell spouse , to the beleeving party . This rather needing the check and bit , then the loosing of the reines , he doth but touch it . In the first reason of the Inhibition lay the weight of the scruple of sundry of the Corinthian Church-members troubled consciences , and therefore Paul backeth that reason with another distinct reason to confirme it , in the later end of the foureteenth Vers . viz. else were , &c. but now , &c. where the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in Argumentations , as 1 Cor. 5. 10. and the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in like sort used 1 Cor. 12. 18. 20. so Rom. 3. 21. Heb. 8. 6. and 9. 26. and 11. 16. doe declare that that sentence is annexed in way of Argument to the proposition immediatly before .

ERe we launch into this deep , so variously coasted and sounded , let us premise some few things .

1. That the persons moving this scruple , were not persons then to marry , as if that were inquired : whether it were meet for a beleeving party to match with an Infidell , forbidden 2 Cor. 6. but they were parties actually married , husband and wife .

2. That such as moved the case , were not couples whereof both were Infidels , and out of the Church : nor yet both visibly beleeving and in Church-fellowship : but persons unequally yoaked ; one beleeving Christian , and of the Church : the other Infidell , Pagan , and without .

3. That it was not the case properly and originally of the whole Church , but of some members in it , like as the former cases about persons which were to marry were the cases onely of some .

4. That the ground of the beleeving parties scruple touching abiding in a conjugall way with their Infidell Yokefellowes lay in their perplexing feare , lest their soules might come to bee thereby polluted ; as having fellowship with such whose unbeleefe of it selfe tended to make such a course in it selfe lawfull to become unsanctified , Tit. 1. 15. Prov. 15. 8. and 21. 4. And some other way they doubted they might runne hazard of participation and reflexion of guilt by intimacy of Communion , as Nebem . 13. 25 , 26. or the like .

5. That the whole Church of Corinth ingaged and imbarqued themselves in this case of some of their particular members , so farre as to write for satisfaction about it , 2 Cor. 1. 2. compared with Chap. 7. 1 , &c.

6. That by the words foregoing , husband , wife , is intended onely the beleeving parties , whether husband or wife : and that also they were considered in this passage , of such , as to , in , or by whom the Infidell parties were sanctified , not meerely as husbands and wives , but as beleeving . The former I thinke none will deny : For what had the Church to do with those couples whereof both were without ? or what likelihood was it , that Pagan couples should scruple such abode upon any ground of pollution of conscience , which they feared ? Besides , the occasion of this Vers. 12. The husband having such a wife is expresly called a brother , vers. 15. in the resolution of the matter in case of wilfull rejection , what liberty may be taken : The parties chiefely interessed , are called by the name of brother and sister . The second is as evident , that in this case , they are considered as beleevers , both by the opposition of them to the unbeleeving parties , in regard of whom they scrupled pollution : and in that that being sanctified , is not appropriated in any way of efficiency to the unbeleevers ; thus . The wife is sanctified to , in , or by the unbeleeving husband , or the husband is sanctified , to , in , or by the unbeleeving wife ; as if the unbeleeving party were chiefe in this ; but contrariwise , rather the unbeleeving husband is sanctified in , to , or by the wife , &c. Finally , when in the 16. verse the case is understood of a person , which is as well a beleever , as an husband or wife , by whom it 's said the other infidell party may come to bee saved , yet that party is barely named wife or husband , not beleeving wife or husband ; will any now say , that there can be no other reason thereof rendred , but this ; that albeit the party intended were both an husband or wife , and a beleever : yet in that particular the party is considered , not as a beleever , but as an husband or wife ? I suppose here the absurditie would bee so grosse , that none would owne it , no more let any truely judicious speake that way of that here mentioned ; the unbeleeving husband is sanctified by , or to , or in the wife .

7. That the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are thus to bee understood , by the particle [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in , or to , or by , as our translators have rendred it , for so also that particle is frequently used , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per , or by , as John 1. 4. life in , or by him : So Rom. 5. 15. The Gift , in or by grace : So 1 Cor. 15. 21 , 22. in one verse , 't is by man , and by man , verse 22. expressed , die in Adam , in Christ made alive , or by him . So , 2 Cor. 6. 6 , 7. in or by knowledge purenesse , &c. and vers. 7. in , or by the word of truth , there 't is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the next phrase it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the same sense by the power of God , &c. But I contend not , if rendred in , or to , the husband or wife .

By [ Sanctified ] is not meant made Gratious , or Converted . This might be possible , vers. 16. yet uncertaine ; not knowne : but this is so , de praesenti , the unbeleeving husband is sanctified .

2. Nor is it meant barely , being made a lawfull husband or wife , of whom the other party might make lawfull use : John Spilsbury is right in that : That the Corinthians never scrupled that , but that marriage fellowship was honorable , and the bed undefiled . This was so , to and among all , Pagan or Christian , equally or unequally yoked in the dayes of the Author to the Hebrews , Heb. 13. 4. This was no such puzling case , that they need write to an Apostle so solemnly about it from learned Corinth , where they had so much , if not too much civill and common Law . And to what purpose were it to make so narrow a Plaister , as that of civill lawfulnesse of conjugall use to so broad a sore , as a troubled conscience : knowing , that many things may be by civill Lawes lawfull , yet tender consciences dare not take libertie to make use thereof accordingly ▪ some Lawes , even amongst Gods people , were made rather for their hardnesse of heart , as that of divorce , Matth. 19. 8. then otherwise ; yea this was to give Physick which did not suite with the malady : The Corinthians not being troubled about the matter of lawfulnesse of marriage fellowship . That bed was to all Corinthians , as well as others , counted in it selfe undefiled . But rather , whether that use was sanctified to them ; so , as that which was in it selfe lawfull , did not by the Infidels sinne become defiled , yea , so farre , as that they partaking with them in that marriage use , should partake with them in some defilement of conscience . The Apostle when speaking to the case as beleevers were Interested in it , hee saith more in that , the unbeleeving husband or wife is sanctified to the other party ; then thus : that such become lawfull husband or wife to such , or their conjugall use lawfull . Beleevers in all lawfull things have all which others have , scil. lawfull use thereof : as men : but they have more then any unbeleeving Infidell persons have , or can have , whilst Infidell , even a holy use thereof also as beleevers ; To the pure all things are pure : scil. not onely lawfull , for so meate , and drinke , and physick , and marriage , &c. are to others , but holy in and for the use thereof : Each one which hath a lawfull use of a person or thing , hath not therefore an holy use thereof . To the impure and unbeleeving many things , as plowing , apparell , conjugall cohabitation , &c. are in themselves lawfull , yet nothing is pure to them , but their consciences are defiled in the use thereof , Tit. 1. 15. Prov. 24. 4. whether the promise give right to such and such blessings , or no , or whether ever the blessing of the blessings bee pleaded for in prayer , or no , men may have a lawfull use of their meate and sleep , &c but such have the holy use , or every thing is sanctified to such by the word and prayer , which improve the same for that end , 1 Tim. 4. 5. for so hee giveth meate to them which feare him , as mindfull of his covenant , Psal. 111. 5. and so hee giveth his beloved sleepe , Psal. 127. 2.

The eighth and last thing premised is , that the Apostle in the Argument which hee useth here to confirme that of such yokefellowes , being thus sanctified to , or by the beleeving parties , hee changeth the person , from the third to the second : as concerning and nearely touching the body of the Church collectively ; especially such as were parents and had children . The case might originally respect some few : yea , but hee argueth about it not thus : Else their children were uncleane , &c. but else your children were uncleane , but now are they holy , as extending it to all the children of the Church , and to the children of the members of it , whether the parents were both fathers and mothers of the Church , as it was the case of many , or whether the fathers or mothers onely were in the Church , which was the case of some .

ANd now to ascend the Watch-Tower . Albeit Gigantine Casuists have done worthily , yet let a dwarfe on their shoulders mention what roaving fancies he discovers to misse , and what explication hee observeth to hold a right and streight course , and to weather , and directly to fall in with , and come up to the point of divine truth , circumscribed in the clause mentioned , [ Else your children were uncleane , but now they are holy . ]

And here , but barely to name explications of the words , uncleane , and holy , to which our opposites stick not : As when holy is used as opposed to corporally uncleane by actuall lusts ; as 1 Sam. 21. 5. 1 Thess. 4. 4. or holy , as actually holy for office , Numb 16. 7. or holy , for a person borne without sinne , and so not inherently uncleane : So onely the Child Jesus , was not uncleane , but holy , Act. 3. Prov. 20. Job 23. Albeit , grosser Anabaptists some of them have not doubted to affirme this of other children also ; or holy for one personally holy , or truely gratious and godly , wee contend not to determine of all beleevers children , that they are thus . Albeit , wee are charitable in our thoughts and hopes this way , of this or that particular child : or holy , for persons elected or saved : we doe not positively affirme this neither of all them considered together : Albeit we hope the best of the particular children presented to us : and yet we judge that a most unsound and uncharitable speech of I. S. in his booke against Infants-Baptisme , p. 3. That Infants in respect of their nonage are neither subjects of election , nor subjects capable of glory ; * * Me thinks these words do savour much of the Popish Arminian Tenet of foreseen faith . Contrary to that Rom. 9. 10 , 11 , 12. Esay 65. 20. some beleevers Infants die Infants : will any say , they are all damned ? God forbid . Yea , but if supposed to bee saved , then to bee glorified , unlesse some Limbus Infantum be imagined , which is neither the place of glory , nor of damnation . And if supposed to come to glory , they are capable subjects of it , unlesse God order any to glory , whom he fitteth not for it . If supposed to be sayed , then also elected , and so subjects of election , or persons in whom election is partly subjected ; unlesse it be supposed either that some reprobates , or persons not elected , nor capable of being elected are saved , or that there is some middle state betwixt Iacob have I loved before he had done good , & Esau have I hated or rejected before hee had done actually evill . Contrary to Rom. 9. And supposing that such Infants dying Infants , are elected and glorified , it must be concluded , that as Infants , they were subjects of election , and are capable of glory , unlesse any will fondly imagine that God in choosing them eyed them as other persons then ever they lived to become , or glorified other persons , then ever they were in glorifying of them ; for dying Infants they never came to be other then Infants .

Nor by holy , is meant ceremonially holy ; of which holinesse the Apostle speaketh , as is evident by the mention of the instrumentall meanes of sprinkling of bulls and goats blood , Heb. 9. 13. which Mr. B. would seeme to draw as if intended of outward holinesse now visible to the Church , when it 's evidently spoken of that branch of Jewish ceremoniall holinesse now abrogated .

Nor by holy , is meant here persons which possibly may be converted ; but this is but a may bee in respect of all such children : whereas the Apostle saith peremptorily , they are , not they may bee holy .

Nor by holy , is meant persons that may be religiously educated , as I doe not remember such use of the word holy in Scripture : however , it is not here the thing intended ; for the Apostle positively saith , they are , not , they may be holy ; whereas many beleevers babes never live to be holy by holy education .

Others expound it thus , in reference to that inhibited separation , verse 12 , 13. that if you stay together , the children will bee counted legitimate , but if you part , they will be accounted bastards . This is far-fetcht , nor de jure , in cases of lawfull divorce for adultery , ought the children begot of the divorced Wife in lawfull wedlock before her adulterous pranks , and divorce for it , bee counted bastards .

BUt there are three other Expositions of this clause , which are more usually urged , and pleaded by opposites to Infants federall holinesse .

First , some make this clause [ Else your children , &c. ] to be a reason inforcing that inhibition , verse 12 , 13. and not of the sanctifying of the infidell spouse in the other . Thus , if you divorce your yoke-fellows , you must put away your children also , as they did , Ezra 10. 44. And Hen. Denne maketh the meaning of your children are holy , to be the same with the unbeleeving husband or wife is sanctified , scil. They are not to be put away . Whereas the immediate connection of this clause to that passage , vers. 14. in way of arguing ; and not to vers. 12 , 13. sheweth it to be a reason of the former , not of the other in vers. 12 , 13. The case of putting away came in question , but as a supposed remedy of pollution of conscience by conjugall communion : the unlawfulnesse of which remedy , being so expresly mentioned , vers. 12. 13. and confirmed by foure reasons , vers. 14 , 15 , 16 , 17. there needed no more weight put there . But since the feare of pollution of conscience , did occasion that case , vers. 12 , 13. and that feare is so fully taken off in the first of the 4 reasons against such putting away mentioned in the former part of the 14 vers. meet it was to strengthen that reason in especiall : which so directly met with the bottome scruple , as it was in this very clause , Else , &c. but now , &c. And to imagine this to bee the Apostles inference : If you put away husbands or wives , you must put away children too , &c. supposeth an Apostle to reason impertinently and unsoundly , since in the case of divorce of spouses , it doth not necessarily follow , that the children begotten of them bee also put away .

For 1. even in lawfull divorces for adultery , no word of the enjoyning childrens being put away , Matth. 19. & Chap. 5. nor was it so practiced : the husband need not own his wives bastard indeed , as his other children , but must own those begotten of his own wife before her divorce , Deut. 21. 15 , 16 , 17. compared with Chap. 24. 1.

2. The children lawfully begot , partaking of the believing parent as well as Pagan ; Reason will plead as strongly with nature , and more strongly with grace in the divorcing party , putting away the other when desirous to abide , verse 12 , 13. that the children are rather to be detained by the beleeving party , as suppose the father , &c. for higher and holyer ends , then by putting them away to hazard their owne childrens soules welfare .