---

Passage 1: 1 Kings 20

(1Ki 20:1) Then Ben-hadad the King of Aram assembled all his armie, and two and thirtie Kings with him, with horses, and charets, and went vp and besieged Samaria, and fought against it.

(Notes Reference) And Benhadad the king of Syria gathered all his host together: and [there were] thirty and two (a) kings with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it.

(a) That is, governors and rulers of provinces.

(1Ki 20:2) And he sent messengers to Ahab King of Israel, into the citie,

(1Ki 20:3) And sayd vnto him, Thus sayth Ben-hadad, Thy siluer and thy golde is mine: also thy women, and thy fayre children are mine.

(1Ki 20:4) And the King of Israel answered, and sayd, My lord King, according to thy saying, I am thine, and all that I haue.

(Notes Reference) And the king of Israel answered and said, My lord, O king, according to thy saying, (b) I [am] thine, and all that I have.

(b) I am content to obey and pay tribute.

(1Ki 20:5) And when the messengers came againe, they said, Thus commandeth Ben-hadad, and saith, When I shall send vnto thee, and command, thou shalt deliuer me thy siluer and thy golde, and thy women, and thy children,

(1Ki 20:6) Or els I will sende my seruants vnto thee by to morow this time: and they shall search thine house, and the houses of thy seruants: and whatsoeuer is pleasant in thine eyes, they shall take it in their handes, and bring it away.

(Notes Reference) (c) Yet I will send my servants unto thee to morrow about this time, and they shall search thine house, and the houses of thy servants; and it shall be, [that] whatsoever is pleasant in thine eyes, they shall put [it] in their hand, and take [it] away.

(c) He would not accept his answer unless he out of hand delivered whatever he asked, for he sought an opportunity to make war against him.

(1Ki 20:7) Then the King of Israel sent for all the Elders of the land, and sayd, Take heede, I pray you, and see how he seeketh mischiefe: for he sent vnto me for my wiues, and for my children, and for my siluer, and for my golde, and I denyed him not.

(1Ki 20:8) And all the Elders, and all the people sayd to him, Hearken not vnto him, nor consent.

(Notes Reference) And all the elders and all the people said unto him, Hearken (d) not [unto him], nor consent.

(d) They thought it their duty to risk their lives, rather than grant that thing which was not lawful, only to satisfy the lust of a tyrant.

(1Ki 20:9) Wherefore hee sayde vnto the messengers of Ben-hadad, Tell my lorde the King, All that thou didddest sende for to thy seruant at the first time, that I will doe, but this thing I may not do. And the messengers departed, and brought him an answere.

(1Ki 20:10) And Ben-hadad sent vnto him, and sayde, The gods do so to me and more also, if the dust of Samaria be ynough to all the people that follow me, for euery man an handfull.

(Notes Reference) And Benhadad sent unto him, and said, The gods do so unto me, and more also, if the (e) dust of Samaria shall suffice for handfuls for all the people that follow me.

(e) Much less will there be found any prey that is worth anything, when they are so many.

(1Ki 20:11) And the King of Israel answered, and sayd, Tell him, Let not him that girdeth his harneis, boast himselfe, as he that putteth it off.

(Notes Reference) And the king of Israel answered and said, Tell [him], Let not him that girdeth on [his harness] boast himself as he that (f) putteth it off.

(f) Do not boast before the victory is won.

(1Ki 20:12) And when he heard that tidings, as he was with the Kings drinking in the pauilions, he sayd vnto his seruants, Bring forth your engines, and they set them against the citie.

(1Ki 20:13) And beholde, there came a Prophet vnto Ahab King of Israel, saying, Thus sayeth the Lord, Hast thou seene all this great multitude? beholde, I will deliuer it into thine hande this day, that thou mayest knowe, that I am the Lord.

(Notes Reference) And, behold, there came a prophet unto Ahab king of Israel, saying, Thus saith the LORD, Hast thou seen all this great multitude? behold, I will deliver it into thine hand this day; and thou shalt know (g) that I [am] the LORD.

(g) Before God went about with signs and miracles to pull Ahab from his impiety, and now again with wonderful victories.

(1Ki 20:14) And Ahab sayd, By whome? And he sayde, Thus sayth the Lord, By the seruants of the princes of the prouinces. He sayde againe, Who shall order the battel? And he answered, Thou.

(1Ki 20:15) Then he nombred the seruantes of the princes of the prouinces, and they were two hundreth, two and thirtie: and after them he nombred the whole people of all the children of Israel, euen seuen thousand.

(1Ki 20:16) And they went out at noone: but Ben-hadad did drinke till he was drunken in the tentes, both he and the Kings: for two and thirtie Kings helped him.

(1Ki 20:17) So the seruants of the princes of the prouinces went out first: and Ben-hadad sent out, and they shewed him, saying, There are men come out of Samaria.

(Notes Reference) And the (h) young men of the princes of the provinces went out first; and Benhadad sent out, and they told him, saying, There are men come out of Samaria.

(h) That is, young men trained in the service of princes.

(1Ki 20:18) And he sayde, Whether they be come out for peace, take them aliue: or whether they bee come out to fight, take them yet aliue.

(1Ki 20:19) So they came out of the citie, to wit, the seruants of the princes of the prouinces, and the hoste which followed them.

(1Ki 20:20) And they slew euery one his enemie: and the Aramites fled, and Israel pursued them: but Ben-hadad ye King of Aram escaped on an horse with his horsemen.

(Notes Reference) And they slew every one his man: and the Syrians fled; and Israel pursued them: and Benhadad the king of Syria escaped on an horse with the (i) horsemen.

(i) They who were appointed for the preservation of his person.

(1Ki 20:21) And the King of Israel went out, and smote the horses and charets, and with a great slaughter slew he the Aramites.

(1Ki 20:22) (For there had come a Prophet to the King of Israel, and had sayd vnto him, Goe, be of good courage, and consider, and take heede what thou doest: for when the yeere is gone about, the King of Aram wil come vp against thee)

(1Ki 20:23) Then the seruants of the King of Aram said vnto him, Their gods are gods of the moutaines, and therefore they ouercame vs: but let vs fight against them in the playne, and doubtlesse we shall ouercome them.

(Notes Reference) And the servants of the king of Syria said unto him, Their (k) gods [are] gods of the hills; therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they.

(k) Thus the wicked blaspheme God in their fury, who nonetheless he does not permit to go unpunished.

(1Ki 20:24) And this doe, Take the Kings away, euery one out of his place, and place captaines for them.

(1Ki 20:25) And nomber thy selfe an armie, like the armie that thou hast lost, with such horses, and such charets, and we wil fight against them in the plaine, and doubtlesse we shall ouercome them: and he hearkened vnto their voyce, and did so.

(1Ki 20:26) And after the yeere was gone about, Ben-hadad nombred the Aramites, and went vp to Aphek to fight against Israel.

(1Ki 20:27) And the children of Israel were nombred, and were all assembled and went against them, and the children of Israel pitched before them, like two litle flockes of kiddes: but the Aramites filled the countrey.

(Notes Reference) And the children of Israel were numbered, and were all (l) present, and went against them: and the children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country.

(l) All those who were in the battle of the previous years, (1Ki 20:15).

(1Ki 20:28) And there came a man of God, and spake vnto the King of Israel, saying, Thus sayeth the Lord, Because the Aramites haue sayd, The Lord is the God of the mountaines, and not God of the valleis, therefore will I deliuer all this great multitude into thine hand, and ye shall know that I am the Lord.

(Notes Reference) And there came a man of God, and spake unto the king of Israel, and said, Thus saith the LORD, Because the Syrians have said, The LORD [is] God of the hills, but he [is] not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that (m) I [am] the LORD.

(m) Who has the same power in the valley as on the hills and can also destroy a multitude with few as with many.

(1Ki 20:29) And they pitched one ouer against the other seuen dayes, and in the seuenth day the battel was ioyned: and the children of Israel slew of the Aramites an hundreth thousand footemen in one day.

(1Ki 20:30) But the rest fled to Aphek into the citie: and there fel a wall vpon seuen and twentie thousand men that were left: and Ben-hadad fled into the citie, and came into a secret chamber.

(1Ki 20:31) And his seruants sayd vnto him, Beholde nowe, we haue heard say that the Kings of the house of Israel are mercifull Kings: we pray thee, let vs put sacke cloth about our loynes, and ropes about our heads, and goe out to the King of Israel: it may be that he will saue thy life.

(Notes Reference) And his servants said unto him, Behold now, we have heard that the kings of the house of Israel [are] merciful kings: let us, I pray thee, put sackcloth on our (n) loins, and ropes upon our heads, and go out to the king of Israel: peradventure he will save thy life.

(n) In sign of submission and that we have deserved death, if he will punish us with rigour.

(1Ki 20:32) Then they gyrded sackecloth about their loynes, and put ropes about their heads, and came to the King of Israel, and sayd, Thy seruant Ben-hadad sayth, I pray thee, let me liue: and he sayd, Is he yet aliue? he is my brother.

(1Ki 20:33) Now the men tooke diliget heede, if they could catch any thing of him, and made haste, and sayd, Thy brother Ben-hadad. And he sayd, Go, bring him. So Ben-hadad came out vnto him, and he caused him to come vp vnto the chariot.

(Notes Reference) Now the men did diligently observe whether [any thing would come] from him, and did hastily catch [it]: and they said, Thy brother (o) Benhadad. Then he said, Go ye, bring him. Then Benhadad came forth to him; and he caused him to come up into the chariot.

(o) He is alive.

(1Ki 20:34) And Ben-hadad sayd vnto him, The cities, which my father tooke from thy father, I wil restore, and thou shalt make streetes for thee in Damascus, as my father did in Samaria. Then said Ahab, I will let thee goe with this couenant. So he made a couenant with him, and let him goe.

(Notes Reference) And [Benhadad] said unto him, The cities, which my father took from thy father, I will restore; and thou shalt make streets for thee in (p) Damascus, as my father made in Samaria. Then [said Ahab], I will send thee away with this covenant. So he made a covenant with him, and sent him away.

(p) You shall appoint in my chief city what you will, and I will obey you.

(1Ki 20:35) Then a certaine man of the children of the Prophets sayd vnto his neighbour by the comandement of the Lord, Smite me, I pray thee. But the man refused to smite him.

(Notes Reference) And a certain man of the sons of the prophets said unto his neighbour in the word of the LORD, (q) Smite me, I pray thee. And the man refused to smite him.

(q) By this external sign he would more likely touch the king's heart.

(1Ki 20:36) Then sayd he vnto him, Because thou hast not obeyed the voyce of the Lord, beholde, as soone as thou art departed from me, a lyon shall slay thee. So when he was departed from him, a lyon found him and slew him.

(Notes Reference) Then said he unto him, Because thou hast not obeyed the voice of the LORD, behold, as soon as thou art departed from me, a lion shall (r) slay thee. And as soon as he was departed from him, a lion found him, and slew him.

(r) Because you have transgressed the commandment of the Lord.

(1Ki 20:37) Then he founde another man, and sayde, Smite mee, I pray thee. And the man smote him, and in smiting wounded him.

(1Ki 20:38) So the Prophet departed, and wayted for the King by the way, and disguised himselfe with ashes vpon his face.

(1Ki 20:39) And when the King came by, he cried vnto the King, and said, Thy seruant went into the middes of the battel: and beholde, there went away a man, whom another man brought vnto me, and sayd, Keepe this man: if he be lost, and want, thy life shall go for his life, or els thou shalt pay a talent of siluer.

(Notes Reference) And as the king passed by, he cried unto the king: and he said, (s) Thy servant went out into the midst of the battle; and, behold, a man turned aside, and brought a man unto me, and said, Keep this man: if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talent of silver.

(s) By this parable he makes Ahab condemn himself who made a covenant with God's enemy, and let him escape whom God had appointed to be slain.

(1Ki 20:40) And as thy seruant had here and there to do, he was gone: And the King of Israel said vnto him, So shall thy iudgement be: thou hast giuen sentence.

(1Ki 20:41) And hee hasted, and tooke the ashes away from his face: and the King of Israel knewe him that he was of the Prophets:

(1Ki 20:42) And he said vnto him, Thus saith the Lord, Because thou hast let goe out of thine handes a man whom I appoynted to dye, thy life shall goe for his life, and thy people for his people.

(1Ki 20:43) And the King of Israel went to his house heauie and in displeasure, and came to Samaria.

---

Passage 2: Jeremiah 47

(Jer 47:1) The wordes of the Lord that came to Ieremiah the Prophet, against the Philistims, before that Pharaoh smote Azzah.

(Notes Reference) The word of the LORD that came to Jeremiah the prophet against the Philistines, before Pharaoh smote (a) Gaza.

(a) Or Azzah, a city of the Philistines.

(Jer 47:2) Thus saith the Lord, Beholde, waters rise vp out of the North, and shalbe as a swelling flood, and shall ouerflowe the land, and all that is therein, and the cities with them that dwell therein: then the men shall crie, and all the inhabitants of the land shall howle,

(Notes Reference) Thus saith the LORD; Behold, waters rise out of the (b) north, and shall be an overflowing flood, and shall overflow the land, and all that is in it; the city, and them that dwell in it: then the men shall cry, and all the inhabitants of the land shall wail.

(b) He means the army of the Chaldeans, (Isa 8:7,8).

(Jer 47:3) At the noise and stamping of ye hoofes of his strong horses, at the noise of his charets, and at the rumbling of his wheeles: ye fathers shall not looke backe to their children, for feeblenes of handes,

(Notes Reference) At the noise of the stamping of the hoofs of his strong [horses], at the rushing of his chariots, [and at] the rumbling of his wheels, (c) the fathers shall not look back to [their] children for feebleness of (d) hands;

(c) The great fear will take away their natural affection.

(d) Their heart will so fail them.

(Jer 47:4) Because of the day that commeth to destroy all the Philistims, and to destroy Tyrus, and Zidon, and all the rest that take their part: for the Lord will destroy the Philistims, the remnant of the yle of Caphtor.

(Notes Reference) Because of the day that cometh to lay waste all the Philistines, [and] to cut off from Tyre and Zidon every helper that remaineth: for the LORD will lay waste the Philistines, the remnant of the country of (e) Caphtor.

(e) For the Caphtorims had destroyed in old time the Philistines, and dwelt in their land even to Gaza, (Deu 2:23).

(Jer 47:5) Baldenes is come vpon Azzah: Ashkelon is cut vp with the rest of their valleys. Howe long wilt thou thy selfe?

(Notes Reference) (f) Baldness is come upon Gaza; Ashkelon is cut off [with] the remnant of their valley: how long wilt (g) thou cut thyself?

(f) They who shaved their heads for sorrow and heaviness.

(g) As the heathen used in their mourning, which the Lord forbade his people to do, (Deu 14:1).

(Jer 47:6) O thou sword of the Lord, how long will it be or thou cease! turne againe into thy scaberd, rest and be still.

(Jer 47:7) Howe can it cease, seeing the Lord hath giuen it a charge against Ashkelon, and against the sea banke? euen there hath he appointed it.

(Notes Reference) How can it be (h) quiet, seeing the LORD hath given it a charge against Ashkelon, and against the sea shore? there hath he appointed it.

(h) Meaning, that it is not profitable that the wicked should by any means escape or hinder the Lord when he will take vengeance.

---

Passage 3: 1 Corinthians 6

(1Co 6:1) Dare any of you, hauing businesse against an other, be iudged vnder the vniust, and not vnder the Saintes?

(Notes Reference) Dare (1) (a) any of you, having a matter against another, go to law (b) before the unjust, (2) and not before the saints?

(1) The third question is of civil judgments. Whether it is lawful for one of the faithful to draw another of the faithful before the judgment seat of an infidel? He answers that is not lawful because it is an offence for the faithful to do this, for it is not evil in itself that a matter be brought before the judgment seat, even of an infidel.

(a) As if he said, "Have you become so impudent, that you are not ashamed to make the Gospel a laughing stock to profane men?"

(b) Before the unjust. (2) He adds that he does not forbid that one neighbour may go to law with another, if need so require, but yet under holy judges.

(1Co 6:2) Doe ye not knowe, that the Saintes shall iudge the worlde? If the worlde then shalbe iudged by you, are ye vnworthie to iudge the smallest matters?

(Notes Reference) (3) 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) He gathers by a comparison that the faithful cannot seek to be judged by infidels, without great injury done to the saints, seeing that God himself will make the saints judges of the world, and of the devils, with his Son Christ. Much more ought they to judge these light and final causes which may be by equity, and good conscience determined.

(1Co 6:3) Knowe ye not that we shall iudge the Angels? howe much more, things that perteine to this life?

(1Co 6:4) If then ye haue iudgements of things perteining to this life, set vp them which are least esteemed in the Church.

(Notes Reference) (4) If then ye have (c) judgments of things pertaining to this life, set them to judge who are (d) least esteemed in the church.

(4) The conclusion, in which he prescribes a remedy for this wrong: that is, if they end their private affairs between themselves by chosen arbiters out of the Church: for which matter and purpose, the least of you, he says, is sufficient. Therefore he does not condemn judgment seats, but shows what is expedient for the circumstance of the time, and that without any diminishing of the right of the magistrate. For he does not speak of judgments, which are practised between the faithful and the infidels, neither of public judgments, but of controversies which may be ended by private arbiters.

(c) Courts and places of judgments.

(d) Even the most abject among you.

(1Co 6:5) I speake it to your shame. Is it so that there is not a wise man among you? no not one, that can iudge betweene his brethren?

(Notes Reference) (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) He applies the general proposition to a particular, always calling them back to this, to take away from them the false opinion of their own excellency from where all these evils sprang.

(1Co 6:6) But a brother goeth to law with a brother, and that vnder the infidels.

(1Co 6:7) Nowe therefore there is altogether infirmitie in you, in that yee goe to lawe one with another: why rather suffer ye not wrong? why rather susteine yee not harme?

(Notes Reference) (6) Now therefore there is utterly a (e) fault among you, because ye go to law one with another. (7) Why do ye not rather take wrong? why do ye not rather [suffer yourselves to] be defrauded?

(6) Now he goes further also, and even though by granting them private arbiters out of the congregation of the faithful, he does not simply condemn, but rather establishes private judgments, so that they are exercise without offence. Yet he shows that if they were such as they ought to be, and as it were to be wished, they should not need to use that remedy either.

(e) A weakness of mind which is said to be in those that allow themselves to be overcome by their lusts, and it is a fault that differs greatly from temperance and moderation: so that he nips those who could not endure an injury done to them. (7) This pertains chiefly to the other part of the reprehension, that is, that they went to law even under infidels, whereas they should rather have suffered any loss, than to have given that offence. But yet this is generally true, that we ought rather to depart from our right, than try the uttermost of the law hastily, and upon an affection to revenge an injury. But the Corinthians cared for neither, and therefore he says that they must repent, unless they will be shut out of the inheritance of God.

(1Co 6:8) Nay, yee your selues doe wrong, and doe harme, and that to your brethren.

(1Co 6:9) Knowe yee not that the vnrighteous shall not inherite the kingdome of God? Be not deceiued: neither fornicatours, nor idolaters, nor adulterers, nor wantons, nor buggerers,

(Notes Reference) Know ye not that the unrighteous shall not inherit the kingdom of God? (8) Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

(8) Now he prepares himself to pass over to the fourth treatise of this epistle, which concerns other matters, concerning this matter first, how men may well use a woman or not. And this question has three parts: fornication, matrimony, and a single life. As for fornication, he utterly condemns it. And marriage he commands to some, as a good and necessary remedy for them: to others he leaves is free. And others he dissuades from it, not as unlawful, but as inconvenient, and that not without exception. As for singleness of life (under which also I comprehend virginity) he enjoins it to no man: yet he persuades men to it, but not for itself, but for another respect, neither to all men, nor without exception. And being about to speak against fornication, he begins with a general reprehension of those vices, with which that rich and riotous city most abounded: warning and teaching them earnestly, that repentance is inseparable joined with forgiveness of sins, and sanctification with justification.

(1Co 6:10) Nor theeues, nor couetous, nor drunkards, nor railers, nor extortioners shall inherite the kingdome of God.

(1Co 6:11) And such were some of you: but yee are washed, but yee are sanctified, but yee are iustified in the Name of the Lord Iesus, and by the Spirit of our God.

(Notes Reference) And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the (f) name of the Lord Jesus, and by the Spirit of our God.

(f) In Jesus.

(1Co 6:12) All thinges are lawfull vnto mee, but all thinges are not profitable. I may doe all things, but I will not be brought vnder the power of any thing.

(Notes Reference) (9) (g) 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 (h) power of any.

(9) Secondly, he shows that the Corinthians offend in small matters. First, because they abused them. Next, because they used indifferent things, without any discretion, seeing the use of them ought to be brought to the rule of charity. And that he does not use them correctly, who immoderately abuses them, and so becomes a slave to them.

(g) Whatever: but this general word must be restrained to things that are indifferent.

(h) He is in subjection to things that are indifferent, whoever he is that thinks he may not be without them. And this is a flattering type of slavery under a pretence of liberty, which seizes upon such men.

(1Co 6:13) Meates are ordeined for the bellie, and the belly for the meates: but God shall destroy both it, and them. Nowe the bodie is not for fornication, but for the Lord, and the Lord for the bodie.

(Notes Reference) (10) 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.

(10) Secondly, because they counted many things as indifferent which were of themselves unlawful, as fornication, which they numbered among mere natural and lawful desires, as well as food and drink. Therefore the apostle shows that they are utterly unlike: for foods, he says, were made for the necessary use of man's life which is not perpetual: for both foods, and all this manner of nourishing, are quickly abolished. But we must not so think of the uncleanness of fornication, for which the body is not made, but on the other hand is ordained to purity, as appears by this, that is consecrated to Christ, even as Christ also is given us by his Father to enliven our bodies with that power with which he also rose again.

(1Co 6:14) And God hath also raised vp the Lord, and shall raise vs vp by his power.

(1Co 6:15) Knowe yee 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.

(Notes Reference) (11) 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.

(11) A declaration of the former argument by opposites, and the application of it.

(1Co 6:16) Doe ye not knowe, that he which coupleth himselfe with an harlot, is one body? for two, sayeth he, shalbe one flesh.

(Notes Reference) (12) What? know ye not that he which is joined to an harlot is one body? for (i) two, saith he, shall be one flesh.

(12) A proof of the same argument: a harlot and Christ are completely contrary, so are the flesh and the Spirit. Therefore he that is one with a harlot (which is done by sexual intercourse with their bodies) cannot be one with Christ, which unity is pure and spiritual.

(i) Moses does not speak these words about fornication, but about marriage: but seeing that fornication is the corruption of marriage, and both of them are a carnal and fleshly copulation, we cannot say that the apostle abuses his testimony. Again, Moses does not have this word "two", but it is very well expressed both here and in (Mat 19:5), because he speaks only of man and wife: whereupon the opinion of those that vouch it to be lawful to have many wives is overthrown: for he that companies with many, is broken as it were into many parts.

(1Co 6:17) But hee that is ioyned vnto the Lord, is one spirite.

(1Co 6:18) Flee fornication: euery sinne that a man doeth, is without the bodie: but hee that committeth fornication, sinneth against his owne bodie.

(Notes Reference) (13) Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.

(13) Another argument why fornication is to be avoided, because it defiles the body with a peculiar type of filthiness.

(1Co 6:19) Knowe yee not, that your body is the temple of the holy Ghost, which is in you, whom ye haue of God? and yee are not your owne.

(Notes Reference) (14) What? know ye not that your body is the temple of the Holy Ghost [which is] in you, which ye have of God, and (15) ye are not your own?

(14) The third argument: because a fornicator is sacrilegious, because our bodies are consecrated to God.

(15) The fourth argument: because we are not our own men, to give ourselves to any other, much less to Satan and the flesh, seeing that God himself has bought us, and that with a great price, to the end that both in body and soul, we should serve to his glory.

(1Co 6:20) For yee are bought for a price: therefore glorifie God in your bodie, and in your spirit: for they are Gods.