1 Corinthians 7 commentary

The apostle tells the Corinthians that it was good, in that juncture of time, for Christians to keep themselves single. Yet he says that marriage, and the comforts of that state, are settled by Divine wisdom. Though none may break the law of God, yet that perfect rule leaves men at liberty to serve him in the way most suited to their powers and circumstances, of which others often are very unfit judges. All must determine for themselves, seeking counsel from God how they ought to act.

Man and wife must not separate for any other cause than what Christ allows. Divorce, at that time, was very common among both Jews and Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an engagement for life, by God's appointment. We are bound, as much as in us lies, to live peaceably with all men, Ro 12:18, therefore to promote the peace and comfort of our nearest relatives, though unbelievers. It should be the labour and study of those who are married, to make each other as easy and happy as possible. Should a Christian desert a husband or wife, when there is opportunity to give the greatest proof of love? Stay, and labour heartily for the conversion of thy relative. In every state and relation the Lord has called us to peace; and every thing should be done to promote harmony, as far as truth and holiness will permit.

The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religion, an argument to break through any natural or civil obligations. He should quietly and contentedly abide in the condition in which he is placed by Divine Providence.

Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set their hearts on the comforts of the state. As to afflictions; they must not indulge the sorrow of the world: even in sorrow the heart may be joyful. As to worldly enjoyments; here is not their rest. As to worldly employment; those that prosper in trade, and increase in wealth, should hold their possessions as though they held them not. As to all worldly concerns; they must keep the world out of their hearts, that they may not abuse it when they have it in their hands. All worldly things are show; nothing solid. All will be quickly gone. Wise concern about worldly interests is a duty; but to be full of care, to have anxious and perplexing care, is a sin. By this maxim the apostle solves the case whether it were advisable to marry. That condition of life is best for every man, which is best for his soul, and keeps him most clear of the cares and snares of the world. Let us reflect on the advantages and snares of our own condition in life; that we may improve the one, and escape as far as possible all injury from the other. And whatever cares press upon the mind, let time still be kept for the things of the Lord.

The apostle is thought to give advice here about the disposal of children in marriage. In this view, the general meaning is plain. Children should seek and follow the directions of their parents as to marriage. And parents should consult their children's wishes; and not reckon they have power to do with them, and dictate just as they please, without reason. The whole is closed with advice to widows. Second marriages are not unlawful, so that it is kept in mind, to marry in the Lord. In our choice of relations, and change of conditions, we should always be guided by the fear of God, and the laws of God, and act in dependence on the providence of God. Change of condition ought only to be made after careful consideration, and on probable grounds, that it will be to advantage in our spiritual concerns.

As he had spoken of fornication, he now appropriately proceeds to speak of marriage which is the remedy for avoiding fornication. Now it appears, that, notwithstanding the greatly scattered state of the Corinthian Church, they still retained some respect for Paul, inasmuch as they consulted him on doubtful points. What their questions had been is uncertain, except in so far as we may gather them from his reply. This, however, is perfectly well known, that immediately after the first rise of the Church, there crept into it, through Satan’s artifice, a superstition of such a kind, that a large proportion of them, through a foolish admiration of celibacy, “C’est a dire, l’abstinence du mariage;” — “That is to say, abstinence from marriage.” despised the sacred connection of marriage; nay more, many regarded it with abhorrence, as a profane thing. This contagion had perhaps spread itself among the Corinthians also; or at least there were idly-disposed spirits, who, by immoderately extolling celibacy, endeavored to alienate the minds of the pious from marriage. At the same time, as the Apostle treats of many other subjects, he intimates that he had been consulted on a variety of points. What is chiefly of importance is, that we listen to his doctrine as to each of them.

1. It is good for a man. The answer consists of two parts. In the first, he teaches that it were good for every one to abstain from connection with a woman, provided it was in his power to do so. In the second, he subjoins a correction to this effect, that as many cannot do this, in consequence of the weakness of their flesh, these persons must not neglect the remedy which they have in their power, as appointed for them by the Lord. Now we must observe what he means by the word good, when he declares that it is good to abstain from marriage, that we may not conclude, on the other hand, that the marriage connection is therefore evil — a mistake which Jerome has fallen into, not so much from ignorance, in my opinion, as from the heat of controversy. For though that great man was endowed with distinguished excellences, he labored, at the same time, under one serious defect, that when disputing he allowed himself to be hurried away into great extravagancies, so that he did not keep within the bounds of truth. The inference then which he draws is this “It is good not to touch a woman: it is therefore wrong to do so.” Our Author, when commenting on Matthew 19:10, animadverts in strong terms on Jerome’s manner of handling the subject of marriage, as discovering “a malicious and wicked disposition.” Harmony, volume 2 p. 386. — Ed. Paul, however, does not make use of the word good here in such a signification as to be opposed to what is evil or vicious, but simply points out what is expedient on account of there being so many troubles, vexations, and anxieties that are incident to married persons. Besides, we must always keep in view the limitation which he subjoins. Nothing farther, therefore, can be elicited from Paul’s words than this — that it is indeed expedient and profitable for a man not to be bound to a wife, provided he can do otherwise. Let us explain this by a comparison. Should any one speak in this way: “It were good for a man not to eat, or to drink, or to sleep” — he would not thereby condemn eating, or drinking, or sleeping, as things that were wrong — but as the time that is devoted to these things is just so “C’est autant de perdu quant aux choses spirituelles;” — “It is so much of loss as to spiritual things.” much taken from the soul, his meaning would be, that we would be happier if we could be free from these hindrances, and devote ourselves wholly “Nous employer entierement et incessaumment;” — “Employ ourselves entirely and unceasingly.” to meditation on heavenly things. Hence, as there are in married life many impediments which keep a man entangled, it were on that account good not to be connected in marriage.

But here another question presents itself, for these words of Paul have some appearance of inconsistency with the words of the Lord, in Genesis 2:18, where he declares, that it is not good for a man to be without a wife. What the Lord there pronounces to be evil Paul here declares to be good I answer, that in so far as a wife is a help to her husband, so as to make his life happy, that is in accordance with God’s institution; for in the beginning God appointed it so, that the man without the woman was, as it were, but half a man, and felt himself destitute of special and necessary assistance, and the wife is, as it were, the completing of the man. Sin afterwards came in to corrupt that institution of God; for in place of so great a blessing there has been substituted a grievous punishment, so that marriage is the source and occasion of many miseries. Hence, whatever evil or inconvenience there is in marriage, that arises from the corruption of the divine institution. Now, although there are in the meantime some remains still existing of the original blessing, so that a single life is often much more unhappy than the married life; yet, as married persons are involved in many inconveniences, it is with good reason that Paul teaches that it would be good for a man to abstain. In this way, there is no concealment of the troubles that are attendant upon marriage; and yet, in the meantime, there is no countenance given to those profane jests which are commonly in vogue with a view to bring it into discredit, such as the following: that a wife is a necessary evil, and that a wife is one of the greatest evils. For such sayings as these have come from Satan’s workshop, and have a direct tendency to brand with disgrace God’s holy institution; and farther, to lead men to regard marriage with abhorrence, as though it were a deadly evil and pest.

The sum is this, that we must remember to distinguish between the pure ordinance of God and the punishment of sin, which came in subsequently. According to this distinction, it was in the beginning good for a man, without any exception, to be joined to a wife, and even yet, it is good in such a way, that there is in the meantime a mixture of bitter and sweet, in consequence of the curse of God. To those, however, who have not the gift of continency, it is a necessary and salutary remedy in accordance with what follows.

2. But to avoid fornication He now commands, that those who are liable to the vice of incontinency should have recourse to the remedy. For though it may seem that the statement is universal, it ought, nevertheless, to be restricted to those who feel themselves urged by necessity. As to this, every one must judge for himself. Whatever difficulty, therefore, is perceived to be in marriage, let all that cannot resist the promptings of their flesh, know that this commandment has been enjoined upon them by the Lord. But it is asked — “Is this the only reason for entering into matrimony, that we may cure incontinency?” I answer, that this is not Paul’s meaning; for as for those that have the gift of abstinence from marriage, he leaves them at liberty, “Il laisse la liberte de se marier ou ne se marier point;” — “He gives liberty to marry or not marry.” while he commands others to provide against their infirmity by marrying. The sum is this — that the question is not as to the reasons for which marriage has been instituted, but as to the persons for whom it is necessary. For if we look to the first institution, it could not be a remedy for a disease which had as yet no existence, but was appointed for begetting offspring; but after the fall, this second purpose was added.

This passage is also opposed to (τολυγαμία) polygamy For the Apostle desires that every woman have her own husband, intimating that the obligation is mutual. The man, therefore, who has once pledged his fidelity to a woman as his wife, must not separate from her, as is manifestly done in case of a second connection.

1 Corinthians 7:3-5

3. Let the husband render unto the wife due benevolence: and like also the wife unto the husband.

3. Uxori vir debitam benevolentiam vicissim praetet, similiter et uxor marito.

4. The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.

4. Mulier corporis sui potestatem non habet, sed maritus: similiter et maritus corporis sui potestatem non habet, sed uxor.

5. Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

5. Ne fraudetis alter alterum, nisi ex mutuo consensu ad tempus, ut vacetis ieiunio et orationi: et rursum in unum redite, ne tentet vos Satanas propter incontinentiam vestram.

3. The husband to the wife. He now prescribes the rules to be observed in the marriage connection, or he teaches what is the duty of husband and wife. And in the first place he lays down a general doctrine as to mutual benevolence — that the husband love his wife, and the wife her husband; for as to the interpretation which others give to the expression due benevolence — duty of marriage — I do not know how far it is suitable. The reason that inclines them to this view is, that it is immediately added, The husband has not power of his own body, etc.; but it will suit better to regard that as an inference drawn from the preceding statement. Husband and wife, therefore, are bound to mutual benevolence: hence it follows, that they have, neither the one nor the other, the power of their own body. But it may be asked, why the Apostle here puts them upon a level, instead of requiring from the wife obedience and subjection. I answer, that it was not his intention to treat of all their duties, but simply of the mutual obligation as to the marriage bed. In other things, therefore, husband and wife differ, both as to duty and as to authority in this respect the condition of both is alike — as to the maintaining of conjugal fidelity. For this reason, also, polygamy (τολυγαμία) is again condemned; for if this is an invariable condition of marriage, that the husband surrenders the power of his own body, and gives it up to his wife, how could he afterwards connect himself with another, as if he were free?

5. Defraud ye not one the other Profane persons might think that Paul does not act with sufficient modesty in discoursing in this manner as to the intercourse of a husband with his wife; or at least that it was unbecoming the dignity of an Apostle. If, however, we consider the reasons that influenced him, we shall find that he was under the necessity of speaking of these things. In the first place, he knew how much influence a false appearance of sanctity has in beguiling devout minds, as we ourselves know by experience. For Satan dazzles us with an appearance of what is right, that we may be led to imagine that we are polluted by intercourse with our wives, and leaving off our calling, may think of pursuing another kind of life. Farther, he knew how prone every one is to self-love, and devoted to his own gratification. From this it comes, that a husband, having had his desire gratified, treats his wife not merely with neglect, but even with disdain; and there are few that do not sometimes feel this disdain of their wives creep in upon them. It is for these reasons that he treats so carefully of the mutual obligations of the married life. “If at any time it comes into the minds of married persons to desire an unmarried life, as though it were holier, or if they are tempted by irregular desires, “Ou qu’ils soyent tentez de se debaucher en pallardises;” — “Or are tempted to defile themselves with whoredoms.” let them bear in mind that they are bound by a mutual connection.” The husband is but the one half of his body, and so is it, also, as to the wife. Hence they have not liberty of choice, but must on the contrary restrain themselves with such thoughts as these: “Because the one needed help from the other, the Lord has connected us together, that we may assist each other.” Let each then be helpful to each other’s necessity, and neither of them act as if at his or her own disposal.

Unless by mutual consent He requires mutual consent, in the first place, because the question is not as to the continency of one merely, but of two; and besides, he immediately adds two other exceptions. The first is, that it be done only for a time, as perpetual continency is not in their power, lest if they should venture to make an attempt beyond their power, they might fall before Satan’s stratagems. The second is, that they do not abstain from conjugal intercourse, on the ground of that abstinence being in itself a good and holy work, or as if it were the worship of God, “Un seruice agreable a Dieu;” — “A service agreeable to God.” but that they may be at leisure for better employments. Now though Paul had taken such pains in guarding this, yet Satan prevailed so far as to drive “Solicite et induit plusieurs;” — “Enticed and induced many.” many to unlawful divorce, from a corrupt desire for an unmarried life. The husband, leaving his wife, fled to the desert, that he might please God better by living as a monk. The wife, against her husband’s will, put on the veil — the badge of celibacy. Meanwhile they did not consider that by violating their marriage engagement they broke the Lord’s covenant, and by loosing the marriage tie, they cast off the Lord’s yoke.

This vice, it is true, was corrected in some measure by the ancient canons; for they prohibited a husband from leaving his wife against her will, on pretense of continency; and in like manner a wife from refusing to her husband the use of her body. In this, however, they erred — that they permitted both together to live in perpetual celibacy, as if it were lawful for men to decree anything that is contrary to the Spirit of God. Paul expressly commands, that married persons do not defraud each other, except for a time The bishops give permission to leave off the use of marriage for ever. Who does not see the manifest contrariety? Let no one, therefore, be surprised, that we make free to dissent on this point from the ancients, who, it is evident, deviated from the clear statements of the word of God.

That ye may have leisure for fasting and prayer. We must take notice, that Paul does not speak here of every kind of fasting, or every kind of prayer. That sobriety and temperance, which ought to be habitual on the part of Christians, is a kind of fasting. Prayer, too, ought to be not merely daily, but even continual. He speaks, however, of that kind of fasting which is a solemn expression of penitence, with the view of deprecating God’s anger, or by which believers prepare themselves for prayer, when they are undertaking some important business. In like manner, the kind of prayer that he speaks of is such as requires a more intense affection of the mind. “L’affection du coeur plus ardente et extraordinaire;” — “A more ardent and extraordinary affection of the mind.” See Institutes (volume 3.) For it sometimes happens, that. we require (leaving off everything else) to fast and pray; as when any calamity is impending, if it appears to be a visitation of God’s wrath; or when we are involved in any difficult matter, or when we have something of great importance to do, as, for example, the ordaining of pastors. “Comme quand on vent elire ou ordonner des pasteurs et ministres;” — “As when persons wish to elect or ordain pastors and ministers.” Now it is with propriety that the Apostle connects these two things, because fasting is a preparation for prayer, as Christ also connects them, when he says,

This kind of devils goeth not out but by fasting and prayer. (Matthew 17:21.)

When, therefore, Paul says, that ye may be at leisure, the meaning is, that having freed ourselves from all impediments, we may apply ourselves to this one thing. Now if any one objects, that the use of the marriage bed is an evil thing, inasmuch as it hinders prayer, the answer is easy — that it is not on that account worse than meat and drink, by which fasting is hindered. But it is the part of believers to consider wisely when it is time to eat and drink, and when to fast. It is also the part of the same wisdom to have intercourse with their wives when it is seasonable, and to refrain from that intercourse when they are called to be engaged otherwise.

And come together again, that Satan tempt you not Here he brings forward the reason, from ignorance of which the ancients have fallen into error, in rashly and inconsiderately approving of a vow of perpetual continency. For they reasoned in this manner: “If it is good for married persons sometimes to impose upon themselves for a time a voluntary continency with mutual consent, then, if they impose this upon themselves for ever, it will be so much the better.” But then, they did not consider how much danger was involved in this, for we give Satan an occasion for oppressing us, when we attempt anything beyond the measure of our weakness. “Par dessus nos forces, et la mesure de nostre imbecilite;” — “Beyond our strength, and the measure of our weakness.” “But we must resist Satan.” “Mais (dira quelqu’vn)il faut resister a Satan;” — “But (some will say) we must resist Satan.” What if arms and shield be wanting? “They must be sought from the Lord,” say they. But in vain shall we beseech the Lord to assist us in a rash attempt. We must, therefore, carefully observe the clause — for your incontinency: for we are exposed to Satan’s temptations in consequence of the infirmity of our flesh. If we wish to shut them out, and keep them back, it becomes us to oppose them by the remedy, with which the Lord has furnished us. Those, therefore, act a rash part, who give up the use of the marriage bed. It is as if they had made an agreement with God as to perpetual strength. “Qu’il leur donnera tousiours la puissance de s’en passer;” — “That he would give them always the power to do without it.”

1 Corinthians 7:6-9

6. But I speak this by permission, and not of commandment.

6. Hoc autem dico secundum veniam, non secundum praeceptum.

7. For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.

7. Optarim enim, omnes homines esse sicut me: sed unusquisque proprium donum habet ex Deo, alius sic, alius autem sic.

8. I say therefore to the unmarried and widows, It is good for them if they abide even as I.

8. Dico autem inconiugatis et viduis: bonum ipsis est, si maneant ut ego.

9. But if they cannot contain, let them marry: for it is better to marry than to burn.

9. Si autem non continent, matrimonium contrahant: melius enim est matrimonium contrahere quam uri.

6. By permission That they might not, by taking their stand upon a precept of the kind that he had prescribed, loosen unduly the restraints of lust, “Leurs affections desordonnees;” — “Their inordinate affections.” he adds a limitation — that he had written these things on account of their infirmity — that they may bear in mind that marriage is a remedy for unchastity, lest they should inordinately abuse the advantage of it, so as to gratify their desire by every means; nay more, without measure or modesty. He has it also in view to meet the cavils of the wicked, that no one might have it in his power to object in this way: “What! are you afraid that husbands and wives will not of their own accord be sufficiently inclined to carnal delight that you prompt them to it?” For even the Papists, those little saints, “Les hypocrites qui veulent estre estimez de petis saincts;” — “Hypocrites, who wish to be regarded as little saints.” are offended with this doctrine, and would gladly have a contest with Paul, on the ground of his keeping married persons in mutual cohabitation, and not allowing them to turn aside to a life of celibacy. He assigns, then, a reason for his doctrine, and declares, that he had not recommended connubial intercourse to married persons with the view of alluring them to delight, or as though he took pleasure in commanding it, but had considered what was required by the infirmity of those that he is addressing.

Foolish zealots “Les sots et indiscrets zelateurs;” — “Foolish and inconsiderate zealots.” for celibacy make a wrong use of both clauses of this verse; for as Paul says that he speaks by permission, they infer from this, that there is therefore something wrong in conjugal intercourse, for where there is need of pardon, “Ou permission et pardon ha lieu;” — “Where permission and pardon have place.” there must be sin. Farther, from his saying that he speaks not by commandment, they infer, that it is, therefore, a holier thing to leave off the use of marriage and turn to celibacy. To the former, I answer, that as there is, I acknowledge, an inordinate excess in all human affections, I do not deny that there is as to this matter an irregularity, (ἀταξία,) The term ἀταξία is used by our author in the Harmony (volume 1) to mean disorder, as contrasted with the orderly condition of the kingdom of God It contains an allusion to the disorderly conduct of soldiers, who quit their ranks It is used in this sense by Thucydides (7:43.) — Ed which, I allow, is vicious. “Vn appetit desmesure, lequel ie concede estre vicieux;” — “An immoderate desire, which, I allow, is vicious.” Nay more, this affection, I allow, is beyond others violent, and next to brutish. But, on the other hand, I also maintain, that whatever there is of vice or baseness, is so covered over by the honorableness of marriage, that it ceases to be a vice, or at least is not reckoned a fault by God, as Augustine elegantly discourses in his book “On the advantage of Marriage,” and frequently in other places. You may then take it briefly thus: “Pour resolution done de ce poinet en peu de paroles, disons en ceste sorte;” — “For a solution, then, of this point in a few words, let us express it in this way.” conjugal intercourse is a thing that is pure, honorable and holy, because it is a pure institution of God: the immoderate desire with which persons burn is a fault arising from the corruption of nature; but in the case of believers marriage is a veil, by which that fault is covered over, so that it no longer appears in the sight of God. To the second I answer: as the term commandment is properly applied to those things which relate to the duties of righteousness, and things in themselves pleasing to God, Paul on this account says that he does not speak by commandment He has, however, sufficiently shown previously, that the remedy, which he had enjoined, must necessarily be made use of.

7. For I should wish, that all. This is connected with the exposition of the foregoing statement; for he does not fail to intimate, what is the more convenient way, but he wishes every one to consider what has been given him. “Donne de Dieu;” — “Given by God.” Why, then, has he, a little before, spoken not by way of commandment? It is for this reason, that he does not willingly constrain them to marry, but rather desires that they may be free from that necessity. As this, however, is not free to all, he has respect to infirmity. If this passage had been duly weighed, that perverse superstition connected with the desire of celibacy, which is the root and cause of great evils, would never have gained a footing in the world. Paul here expressly declares, that every one has not a free choice in this matter, because virginity is a special gift, that is not conferred upon all indiscriminately. Nor does he teach any other doctrine than what Christ himself does, when he says, that

all men are not capable of receiving this saying. (Matthew 19:11.)

Paul, therefore, is here an interpreter of our Lord’s words, when he says that this power has not been given to all — that of living without marriage.

What, in the meantime, has been done? Every one, without having any regard to his power, has, according to his liking, vowed perpetual continency. Nor has the error as to this matter been confined to the common people and illiterate persons; for even the most eminent doctors, devoting themselves unreservedly to the commendation of virginity, and forgetting human infirmity, have overlooked this admonition of Paul — nay rather, of Christ himself. Jerome, blinded by a zeal, I know not of what sort, does not simply fall, but rushes headlong, into false views. Virginity, I acknowledge, is an excellent gift; but keep it in view, that it is a gift. Learn, besides, from the mouth of Christ and of Paul, that it is not common to all, but is given only to a few. Guard, accordingly, against rashly devoting what is not in your own power, and what you will not obtain as a gift, if forgetful of your calling you aspire beyond your limits.

At the same time the ancients erred even in their estimate of virginity, for they extol it as if it were the most excellent of all virtues, and wish it to be regarded as the worship of God. “Comme vn service agreable a Dieu;” — “As a service agreeable to God.” Even in this there is a dangerous error; and now follows another — that, after celibacy had begun to be so much esteemed, many, vying with each other, rashly vowed perpetual continency, while scarcely the hundredth part of them were endowed with the power and gift. Hence, too, a third sprung up — that the ministers of the Church were forbidden to enter into marriage, as a kind of life unbecoming the holiness of their order. “Comme vn estat indigne et non conuenable a la sanctete de l’ordre;” — “As a condition unbefitting, and unsuitable to the holiness of their order.” As for those who, despising marriage, rashly vowed perpetual continency, God punished their presumption, first, by the secret flames of lust; “De passions et cupiditez desordonnees;” — “Of inordinate passions and lusts.” and then afterwards, by horrible acts of filthiness. The ministers of the Churches being prohibited from lawful marriage, the consequence of this tyranny was, that the Church was robbed of very many good and faithful ministers; for pious and prudent men would not ensnare themselves in this way. At length, after a long course of time, lusts, which had been previously kept under, gave forth their abominable odor. It was reckoned a small matter for those, in whom it would have been a capital crime to have a wife, to maintain with impunity concubines, that is, prostitutes; but no house was safe from the impurities of the priests. Even that was reckoned a small matter; for there sprung up monstrous enormities, which it were better to bury in eternal oblivion than to make mention of them by way of example. The reader will find the same subject largely treated of by our author in the Institutes, volume 3. — Ed.

8. I say, then, to the unmarried. This depends on what goes before, and is a sort of inference from it. He had said that the gifts of God are variously distributed — that continency is not in the power of all, and that those who have it not ought to have recourse to the remedy. He now directs his discourse to virgins, to all that are unmarried, and to widows, and he allows that an unmarried life ought to be desired by them, provided they have the power; but that regard must always be had by each individual to the power that he possesses. The sum is this, that an unmarried life has many advantages, and that these are not to be despised, provided every one measures himself according to his own size and measure. “Se mesure a son aulne (comme on dit) c’est a dire, selon sa faculte;” — “Measures himself by his own ell, (as they say,) that is to say, according to his ability.” Hence, though virginity should be extolled even to the third heavens, this, at the same time, always remains true — that it does not suit all, but only those who have a special gift from God. For as to the objection that is brought forward by Papists — that in baptism, also, we promise to God purity of life, which it is not in our power to perform, the answer is easy — that in that we promise nothing but what God requires from all his people, but that continency is a special gift, which God has withheld from many. Hence those who make a vow of continency, act precisely as if any unlearned and illiterate person were to set himself off as a prophet, or teacher, or interpreter of languages.

We must also notice carefully the word continue; for it is possible for a person to live chastely in a state of celibacy for a time, but there must be in this matter no determination made for tomorrow. Isaac was unmarried until he was thirty years of age, and passed in chastity those years in which the heats of irregular desire are most violent; yet afterwards he is called to enter into the married life. In Jacob we have a still more remarkable instance. Hence the Apostle would wish those who are at present practicing chastity, to continue in it and persevere; but as they have no security for the continuance of the gift, he exhorts all to consider carefully what has been given them. This passage, however, shows that the Apostle was at that time unmarried; for as to the inference drawn by Erasmus, that he was married, because he makes mention of himself in connection with married persons, it is frivolous and silly; for we might, on the same principle, infer that he was a widower, “Qu’il estoit sans femme,” — “That he was unmarried.” because he speaks of himself in connection with widows. “Entre ceux qui n’estoyent point mariez;” — “Among those that were unmarried.” Now the words intimate, that at that time he was unmarried; for I do not give any countenance to the conjecture, that he had put away his wife somewhere, and had of his own accord abandoned the use of the marriage bed. For where, in that case, had been the injunction, “Car comment se fust-il done acquitte de ce qu’il commande yci aux gens mariez?” — “For how, in that case, would he have discharged the duty that he enjoins upon married persons?” Come together again without delay? (1 Corinthians 7:5.) It would certainly be an absurdity to say, that he did not obey his own precepts, and did not observe the law which he imposed upon others. It is, however, a singular token of modesty, that, while he is himself endowed with the gift of continency, he does not require others to bind themselves to his rule, but allows them that remedy for infirmity which he dispenses with. Let us, then, imitate his example, so that if we excel in any particular gift, we do not rigorously insist upon it on the part of others, who have not as yet reached that height.

9. But if they cannot contain While he advises to abstain from marriage, he always speaks conditionally — if it can be done, if there is ability; but where the infirmity of the flesh does not allow of that liberty, he expressly enjoins marriage as a thing that is not in the least doubtful. For this is said by way of commandment, that no one may look upon it as mere advice. Nor is it merely fornicators that he restrains, but those also who are defiled in the sight of God by inward lust; and assuredly he that cannot contain tempts God, if he neglects the remedy of marriage. This matter requires — not advice, but strict prohibition.

For it is better There is not strictly a comparison here, inasmuch as lawful marriage is honorable in all things, (Hebrews 13:4,) but, on the other hand, to burn is a thing that is exceedingly wrong. The Apostle, however, has made use of a customary form of expression, though not strictly accurate, as we commonly say: “It is better to renounce this world that we may, along with Christ, enjoy the inheritance of the heavenly kingdom, than to perish miserably in carnal delights.” I mention this, because Jerome constructs upon this passage a childish sophism “Vn sophisme plus que puerile;” — “A worse than childish sophism.” — that marriage is good, inasmuch as it is not so great an evil as to burn I would say, if it were a matter of sport, that he foolishly amuses himself, but in a matter so weighty and serious, it is an impious scoff, unworthy of a man of judgment. Let it then be understood, that marriage is a good and salutary remedy, because to burn is a most base abomination in the sight of God. We must, however, define what is meant by burning; for many are stung with fleshly desires, who, nevertheless, do not require forthwith to have recourse to marriage. And to retain Paul’s metaphor, it is one thing to burn and another to feel heat. Hence what Paul here calls burning, is not a mere slight feeling, but a boiling with lust, so that you cannot resist. As, however, some flatter themselves in vain, by imagining that they are entirely free from blame, if they do not yield assent to impure desire, observe that there are three successive steps of temptation. For in some cases the assaults of impure desire have so much power that the will is overcome: that is the worst kind of burning, when the heart is inflamed with lust. In some instances, while we are stung with the darts of the flesh, it is in such a manner that we make a stout resistance, and do not allow ourselves to be divested of the true love of chastity, but on the contrary, abhor all base and filthy affections.

Hence all must be admonished, but especially the young, that whenever they are assailed by their fleshly inclinations, they should place the fear of God in opposition to a temptation of this sort, cut off all inlets to unchaste thoughts, entreat the Lord to give them strength to resist, and set themselves with all their might to extinguish the flames of lust. If they succeed in this struggle, let them render thanks unto the Lord, for where shall we find the man who does not experience some molestation from his flesh? but if we bridle its violence, before it has acquired the mastery, it is well. For we do not burn, though we should feel a disagreeable heat — not that there is nothing wrong in that feeling of heat, but acknowledging before the Lord, with humility and sighing, “Auee pleurs et humilite;” — “With tears and humility.” our weakness, we are meanwhile, nevertheless, of good courage. To sum up all, so long as we come off victorious in the conflict, through the Lord’s grace, and Satan’s darts do not make their way within, but are valiantly repelled by us, let us not become weary of the conflict.

There is an intermediate kind of temptation “Il y a vne autre espece de tentation moyenne entre les deux que i’ay dites;” — “There is another kind of temptation, intermediate between the two, that I have mentioned.” — when a man does not indeed admit impure desire with the full assent of his mind, but at the same time is inflamed with a blind impetuosity, and is harassed in such a manner that he cannot with peace of conscience call upon God. A temptation, then, of such a kind as hinders one from calling upon God in purity, and disturbs peace of conscience, is burning, such as cannot be extinguished except by marriage. We now see, that in deliberating as to this, one must not merely consider whether he can preserve his body free from pollution: the mind also must be looked to, as we shall see in a little.

1 Corinthians 7:10-17

10. And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:

10. Coniugibus denuntio, non ego, sed Dominus: Uxor a marito ne discedat.

11. But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.

11. Quodsi discesserit, maneat innupta, aut viro reconcilietur: et vir uxorem ne dimittat.

12. But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.

12. Reliquis ego dico, non Dominus: Si quis frater uxorem habet infidelem, et ipsa consentit cum eo habitare, ne dimittat eam:

13. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

13. Et mulier si maritum habet infidelem, et ipse consentit cum ea habitare, ne relinquat eum.

14. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.

14. Sanctificatus est enim vir infidelis in uxore: et sanctificata est uxor incredula in viro: alioque liberi vestri immundi essent: nunc autem sancti sunt.

15. But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.

15. Quod si infidelis discedit, discedat: non enim subiectus est servituti frater ant soror in talibus, in pace autem vocavit nos Deus.

16. For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?

16. Quid enim scis, mulier, an maritum servatura sis? ant quid scis, O vir, an uxorem sis servaturus?

17. But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.

17. Nisi unusquisque ut ei gratiam divisit Dominns, sic ambulet: et sic in Ecclesiis omnibus praecipio.

10. To the married I command. He now treats of another condition of marriage — its being an indissoluble tie. Accordingly, he condemns all those divorces that were of daily occurrence among the heathens, and were not punished among the Jews by the law of Moses. Let not, says he, the husband put away his wife, and let not the wife depart from her husband. Why? Because they are joined together by an indissoluble bond. It is surprising, however, that he does not make an exception, at least in case of adultery; for it is not likely that he designed to curtail in anything the doctrine of Christ. To me it appears clear, that the reason why he has made no mention of this “Il n’a pas voulu toucher ce poinct;” — “He has not chosen to touch upon this point.” is, that as he is discoursing of these things only in passing, he chose rather to send back the Corinthians to the Lord’s permission or prohibition, than to go over everything in detail. For when persons intend to teach anything in short compass, they content themselves with a general statement. Exceptions are reserved for a minuter and more extended and particular discussion.

But as to what he subjoins — not I, but the Lord — he intimates by this correction, that what he teaches here is taken from the law of God. For other things that he taught he had also from the revelation of the Spirit; but he declares that God is the author of this, in respect of its being expressly taken from the law of God. If you inquire as to the particular passage, you will nowhere find it in so many words; but as Moses in the beginning testifies, that the connection between a husband and wife is so sacred, that for the sake of it

a man ought to leave his father and mother. (Genesis 2:24.)

It is easy to gather from this, how inviolable a connection it is. For by right of nature a son is bound to his father and mother, and cannot shake off that yoke. As the connection of marriage is preferred to that bond, much less ought it to be dissolved.

11. But if she depart That this is not to be understood of those who have been put away for adultery, is evident from the punishment that followed in that case; for it was a capital crime even by the Roman laws, and almost by the common law of nations. But as husbands frequently divorced their wives, either because their manners were not congenial, or because their personal appearance did not please them, or because of some offense; “Pource qu’elles n’estoyent assez belles, ou pour quelque autre despit ou desplaisir;” — “Because they were not handsome enough, or on the ground of some other offense or dislike.” and as wives, too, sometimes deserted their husbands on account of their cruelty, or excessively harsh and dishonorable treatment, he says that marriage is not dissolved by divorces or dissensions of that nature. For it is an agreement that is consecrated by the name of God, which does not stand or fall according to the inclination of men, so as to be made void whenever we may choose. The sum is this: other contracts, as they depend on the mere inclination of men, are in like manner dissolved by that same inclination; but those who are connected by marriage are no longer free, so as to be at liberty, if they change their mind, to break in pieces the pledge, The phrase used by our Author — frangant tesseram — (break the pledge) contains an allusion to the custom among the Romans of having, on occasion of a league of hospitality being formed, a tally (tessera) or piece of wood cut into two parts, of which each party kept one. If either of the parties acted inconsistently with the engagement, he was said — confregisse resseraph — to have broken the pledge. See Plaut. Cist. 2. 1:27. — Ed. (as the expression is,) and go each of them elsewhere in quest of a new connection. For if the rights of nature cannot be dissolved, much less can this, which, as we have said already, is preferred before the principal tie of nature.

But as to his commanding the wife, who is separated from her husband, to remain unmarried, he does not mean by this that separation is allowable, nor does he give permission to the wife to live apart from her husband; but if she has been expelled from the house, or has been put away, she must not think that even in that case she is set free from his power; for it is not in the power of a husband to dissolve marriage. He does not therefore give permission here to wives to withdraw, of their own accord, from their husbands, or to live away from their husband’s establishment, as if they were in a state of widowhood; but declares, that even those who are not received by their husbands, continue to be bound, so that they cannot take other husbands.

But what if a wife is wanton, or otherwise incontinent? Would it not be inhuman to refuse her the remedy, when, constantly burning with desire? I answer, that when we are prompted by the infirmity of our flesh, we must have recourse to the remedy; after which it is the Lord’s part to bridle and restrain our affections by his Spirit, though matters should not succeed according to our desire. For if a wife should fall into a protracted illness, the husband would, nevertheless, not be justified in going to seek another wife. In like manner, if a husband should, after marriage, begin to labor under some distemper, it would not be allowable for his wife to change her condition of life. The sum is this — God having prescribed lawful marriage as a remedy for our incontinency, let us make use of it, that we may not, by tempting him, pay the penalty of our rashness. Having discharged this duty, let us hope that he will give us aid should matters go contrary to our expectations.

12. To the rest I say By the rest he means those who are exceptions, so that the law, common to others, is not applicable to them; for an unequal marriage is on a different footing, when married persons differ among themselves in respect of religion; Now this question he solves in two clauses. The first is, that the believing party ought not to withdraw from the unbelieving party, and ought not to seek divorce, unless she is put away. The second is, that if an unbeliever put away his wife on account of religion, a brother or a sister is, by such rejection, freed from the bond of marriage. But why is it that Paul speaks of himself as the author of these regulations, while they appear to be somewhat at variance with what he had, a little before, brought forward, as from the Lord? He does not mean that they are from himself in such a way as not to be derived from the Spirit of God; but, as there was nowhere in the law or in the Prophets any definite or explicit statement on this subject, he anticipates in this way the calumnies of the wicked, in claiming as his own what he was about to state. At the same time, lest all this should be despised as the offspring of man’s brain, we shall find him afterwards declaring, that his statement are not the contrivances of his own understanding. There is, however, nothing inconsistent with what goes before; for as the obligation and sanctity of the marriage engagement depend upon God, what connection can a pious woman any longer maintain with an unbelieving husband, after she has been driven away through hatred of God?

14. For the unbelieving husband is sanctified He obviates an objection, which might occasion anxiety to believers. The relationship of marriage is singularly close, so that the wife is the half of the man — so that they two are one flesh — (1 Corinthians 6:16) — so that the husband is the head of the wife; (Ephesians 5:23;) and she is her husband’s partner in everything; hence it seems impossible that a believing husband should live with an ungodly wife, or the converse of this, without being polluted by so close a connection. Paul therefore declares here, that marriage is, nevertheless, sacred and pure, and that we must not be apprehensive of contagion, as if the wife would contaminate the husband. Let us, however, bear in mind, that he speaks here not of contracting marriages, but of maintaining those that have been already contracted; for where the matter under consideration is, whether one should marry an unbelieving wife, or whether one should marry an unbelieving husband, then that exhortation is in point —

Be not yoked with unbelievers, for there is no agreement between Christ and Belial. (2 Corinthians 6:14.)

But he that is already bound has no longer liberty of choice; hence the advice given is different.

While this sanctification is taken in various senses, I refer it simply to marriage, in this sense — It might seem (judging from appearance) as if a believing wife contracted infection from an unbelieving husband, so as to make the connection unlawful; but it is otherwise, for the piety of the one has more effect in sanctifying marriage than the impiety of the other in polluting it. Hence a believer may, with a pure conscience, live with an unbeliever, for in respect of the use and intercourse of the marriage bed, and of life generally, he is sanctified, so as not to infect the believing party with his impurity. Meanwhile this sanctification is of no benefit to the unbelieving party; it only serves thus far, that the believing party is not contaminated by intercourse with him, and marriage itself is not profaned.

But from this a question arises — “If the faith of a husband or wife who is a Christian sanctifies marriage, it follows that all marriages of ungodly persons are impure, and differ nothing from fornication.” I answer, that to the ungodly all things are impure, (Titus 1:15,) because they pollute by their impurity even the best and choicest of God’s creatures. Hence it is that they pollute marriage itself, because they do not acknowledge God as its Author, and therefore they are not capable of true sanctification, and by an evil conscience abuse marriage. It is a mistake, however, to conclude from this that it differs nothing from fornication; for, however impure it is to them, it is nevertheless pure in itself, inasmuch as it is appointed by God, serves to maintain decency among men, and restrains irregular desires; and hence it is for these purposes approved by God, like other parts of political order. We must always, therefore, distinguish between the nature of a thing and the abuse of it.

Else were your children It is an argument taken from the effect — “If your marriage were impure, then the children that are the fruit of it would be impure; but they are holy; hence the marriage also is holy. As, then, the ungodliness of one of the parents does not hinder the children that are born from being holy, so neither does it hinder the marriage from being pure.” Some grammarians explain this passage as referring to a civil sanctity, in respect of the children being reckoned legitimate, but in this respect the condition of unbelievers is in no degree worse. That exposition, therefore, cannot stand. Besides, it is certain that Paul designed here to remove scruples of conscience, lest any one should think (as I have said) that he had contracted defilement. The passage, then, is a remarkable one, and drawn from the depths of theology; for it teaches, that the children of the pious are set apart from others by a sort of exclusive privilege, so as to be reckoned holy in the Church.

But how will this statement correspond with what he teaches elsewhere — that we are all by nature children of wrath; (Ephesians 2:3;) or with the statement of David — Behold I was conceived in sin, etc. (Psalms 51:5.) I answer, that there is a universal propagation of sin and damnation throughout the seed of Adam, and all, therefore, to a man, are included in this curse, whether they are the offspring of believers or of the ungodly; for it is not as regenerated by the Spirit, that believers beget children after the flesh. The natural condition, therefore, of all is alike, so that they are liable equally to sin and to eternal death. As to the Apostle’s assigning here a peculiar privilege to the children of believers, this flows from the blessing of the covenant, by the intervention of which the curse of nature is removed; and those who were by nature unholy are consecrated to God by grace. Hence Paul argues, in his Epistle to the Romans, (Romans 11:16,) that the whole of Abraham’s posterity are holy, because God had made a covenant of life with him — If the root be holy, says he, then the branches are holy also. And God calls all that were descended from Israel his sons’ now that the partition is broken down, the same covenant of salvation that was entered into with the seed of Abraham “Auec Abraham, et auec la semence;” — “With Abraham and with his seed.” is communicated to us. But if the children of believers are exempted from the common lot of mankind, so as to be set apart to the Lord, why should we keep them back from the sign? If the Lord admits them into the Church by his word, why should we refuse them the sign? In what respects the offspring of the pious are holy, while many of them become degenerate, you will find explained in the tenth and eleventh chapters of the Epistle to the Romans; and I have handled this point there.

15. But if an unbeliever depart. This is the second department of his statement, in which he sets at liberty a believing husband, who is prepared to dwell with an unbelieving wife, but is rejected by her, and in like manner a woman who is, without any fault on her part, repudiated by her husband; for in that case the unbelieving party makes a divorce with God rather than with his or her partner. There is, therefore, in this case a special reason, inasmuch as the first and chief bond is not merely loosed, but even utterly broken through. While some are of opinion that we are at this day situated in a much similar way with Papists, “Que nous auons auiourd’huy semblable cause de nous departir d’avec les Papistes;” — “That we have at this day similar ground of separation from Papists.” we ought to consider wisely what difference there is between the two cases, that we may not attempt anything rashly.

In peace. Here, too, interpreters differ; for some take it in this way — “We are called in peace: let us therefore avoid all ground and occasion of quarrels.” I take it in a more simple way: “Let us, so far as we can, cultivate peace with all, to which we have been called. We must not, therefore, rashly separate from unbelievers, unless they first make a divorce. God, therefore, has called us in peace to this end, that we might cultivate peace with all, by acting properly towards every one.” This, then, belongs to the former department of his statement — that

believers ought to remain with unbelievers, if they are p1eased, etc., (1 Corinthians 7:12 and 13,)

because a desire for divorce is at variance with our profession.

16. For what knowest thou, O woman? Those who are of opinion that this observation is a confirmation of the second department of his statement, expound it thus. “An uncertain hope ought not to detain thee,” etc. But, in my opinion, the exhortation is taken from the advantage to be derived; for it is a great and distinguished blessing if a wife gain (1 Corinthians 9:19) her husband. Now, unbelievers are not in so hopeless a condition but that they may be brought to believe. They are dead, it is true, but God can even raise the dead. So long, therefore, as there remains any hope of doing good, and the pious wife knows not but that she may by her holy conversation (1 Peter 3:1) bring back her husband into the way, “Au bon chemin;” — “Into the good way.” she ought to try every means before leaving him; for so long as a man’s salvation is doubtful, it becomes us to be prepared rather to hope the best.

As to his saying, however, that a husband may be saved by his wife, the expression, it is true, is not strictly accurate, as he ascribes to man what belongs to God; but there is no absurdity in it. For as God acts efficaciously by his instruments which he makes use of, he does, in a manner, communicate his power to them, or, at least, he connects it with their service in such a manner, that what he does he speaks of as being done by them, and hence, too, he sometimes ascribes to them the honor which is due to himself alone. Let us, however, bear in mind, that we have nothing in our power, except in so far as we are directed by him as instruments.

17. Unless every one, according as God has dispensed his grace, etc. Such is the literal meaning: only I have in my rendering made use of the nominative, “Our Author refers to the word ἑκαστος, (every one,) which occurs in the first clause of the verse in the dative case, and in the second clause in the accusative, and in both instances rendered by him in the nominative — unusquisque (every one.) — Ed in order that the connection may be more easy and natural. The meaning is: “What, then, is to be done, unless The particles which occur in the original, ἐι μὴ, (unless,) might in this passage, and in several other instances in the New Testament, (as well as in classical writers,) be rendered only They correspond to the Hebrew particles אם-לא. See Genesis 24:38. — Ed that every one walk according to the grace given to him, and according to his calling? Let every one, therefore, labor for this, and use his endeavor, that he may do good to his neighbors, and, more especially, when he ought to be excited to it by the particular duty of his calling.” He mentions two things — the calling, and the measure of grace These he desires us to look to in deliberating as to this matter; as it ought to be no small stimulus to us to duty, that God condescends to make us ministers of his grace for the salvation of our brethren; while the calling, on the other hand, should hold us, as it were, under God’s yoke, even where an individual feels his situation to be an unpleasant one.

And so in all the Churches. I am of opinion that he added this, with the view of obviating the calumnies of some who boasted that he assumed more authority over the Corinthians than he ventured to do over others. At the same time he might have also another end in view — that this doctrine might have the more weight, when the Corinthians understood that it was already published in all the Churches. For we embrace the more readily what we understand that we have in common with all the pious. The Corinthians, on the other hand, would have felt it hateful to be bound more closely than others.

1 Corinthians 7:18-24

18. Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.

18. Circumcisus aliquis vocatus est? ne arcessat praeputium: in praeputio aliquis vocatus est? ne circumcidatur.

19. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.

19. Circumcisio nihil est, et praeputium nihil est, sed observatio mandatorum Dei.

20. Let every man abide in the same calling wherein he was called.

20. Unusquisque in qua vocatione fuit vocatus, maneat.

21. Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.

21. Servus vocatus es? ne sit tibi curae: at si etiam possis liber fieri, magis utere.

22. For he that is called in the Lord, being a servant, is the Lord’s freeman: likewise also he that is called being free, is Christ’s servant.

22. Etenim qui in Domino vocatus est servus, libertus Domini est: similiter et qui liber vocatus est, servus est Christi.

23. Ye are bought with a price; be not ye the servants of men.

23. Pretio empti estis: nolite fieri servi hominum.

24. Brethren, let every man, wherein he is called, therein abide with God.

24. Unusquisque in eo, in quo vocatus est, fratres, maneat apud Deum.

18. Circumcised, etc. As he had made mention of the calling, he takes occasion, from a particular instance, to make a digression for a little into a general exhortation, as he is wont to do in many instances; and, at the same time, he confirms, by different examples, what he had said respecting marriage. The sum is this, that in external things you must not rashly abandon the calling on which you have once entered by the will of God. And he begins with circumcisions, respecting which many at that time disputed. Now, he says that with God it makes no difference whether you are a Gentile or a Jew. Hence he exhorts every one to be contented with his condition. It must always be kept in view, that he treats only of lawful modes of life, which have God as their approver and author.

19. Circumcision is nothing While this similitude was suited to the subject in hand, it appears to have been designedly made use of with the view of reproving, in passing, the superstition and haughtiness of the Jews. For, as the Jews gloried in circumcision, it was possible that many might feel dissatisfied with the want of it, as if their condition were the worse on that account. Paul, therefore, places both conditions upon a level, lest, through hatred of the one, the other should be foolishly desired. These things, however, must be understood as referring to the time when circumcision was at length abolished; for, if he had had an eye to the covenant of God, and his commandment, he would, without doubt, have estimated it higher. In another passage, it is true, he makes light of the letter of circumcision, (Romans 2:27,) and declares that it is of no account in the sight of God; but here, as he simply contrasts circumcision with uncircumcision, and makes both alike, it is certain that he speaks of it as a matter of indifference and of no moment. For the abolishing of it has this effect — that the mystery which had been previously conveyed under it, does not now any longer belong to it: nay more, it is now no longer a sign, but a thing of no use. For baptism has come in the place of the symbol used under the law on this footing, that it is enough that we be circumcised by the Spirit of Christ, while our old man is buried with Christ.

But the keeping of the commandments As this was one of the commandments, so long as the Church was bound to legal ceremonies, we see that it is taken for granted, that circumcision had been abolished by the advent of Christ, so that the use of it, indeed, was allowed among the ignorant and weak, but advantage in it — there was none. For Paul speaks of it here as a thing of no moment: “As these are outward things, let them not take up your attention, but devote yourself rather to piety and the duties which God requires, and which are alone precious in his sight.” As to the circumstance that Papists bring forward this passage for the purpose of overthrowing justification by faith, it is utterly childish; for Paul is not disputing here as to the ground of justification, or the way in which we obtain it, but simply as to the object to which the aim of believers ought to be directed. “Do not occupy yourselves to no purpose in things of no profit, but, on the contrary, exercise yourselves in duties that are well pleasing to God.”

20. Every man in the calling in which. This is the source from which other things are derived, — that every one should be contented with his calling, and pursue it, instead of seeking to betake himself to anything else. A calling in Scripture means a lawful mode of life, for it has a relation to God as calling us, “Car d’autant que ce nom vient d’vn mot qui signifie Appeler, il ha vne correspondance mutuelle a Dieu, qui nous appelle a ceci ou a cela;” — “For as this term comes from a word which signifies to call, it has a mutual relationship to God, who calls us to this or that.” — lest any one should abuse this statement “Ceque ie di, afinque nul n’abuse ceste sentence;” — “Which thing I say, in order that no one may abuse this statement.” to justify modes of life that are evidently wicked or vicious. But here it is asked, whether Paul means to establish any obligation, “Vne obligation et necessite;” — “An obligation and necessity.” for it might seem as though the words conveyed this idea, that every one is bound to his calling, so that he must not abandon it. Now it were a very hard thing if a tailor “Vn cordonnier;” — “A shoemaker.” were not at liberty to learn another trade, or if a merchant were not at liberty to betake himself to farming. I answer, that this is not what the Apostle intends, for he has it simply in view to correct that inconsiderate eagerness, which prompts some to change their condition without any proper reason, whether they do it from superstition, or from any other motive. Farther, he calls every one to this rule also — that they bear in mind what is suitable to their calling He does not, therefore, impose upon any one the necessity of continuing in the kind of life which he has once taken up, but rather condemns that restlessness, which prevents an individual from remaining in his condition with a peaceable mind “Paisiblement, et en repos de conscience;” — “Peaceably, and with quiet of conscience.” and he exhorts, that every one stick by his trade, as the old proverb goes.

21. Art thou called being a servant? We see here that Paul’s object “Tout le but a quoy tend Sainct Paul;” — “The whole object at which St. Paul aims.” is to satisfy their consciences; for he exhorts servants to be of good cheer, and not be cast down, as if servitude were a hinderance in the way of their serving God. Care not for it then, that is to say, be not concerned how you may throw off the yoke, as if it were a condition unbecoming a Christian, but be contented in mind. And hence we infer, not merely that it is owing to the providence of God that there are different ranks and stations in the world, but also, that a regard to them is enjoined by his word.

But if thou mayest even be made free The particle even (in my opinion) has simply this force, — “If, in place of servitude, you could attain even to liberty, it would be more advantageous for you.” It is uncertain, however, whether he continues his discourse to servants, or turns to address those that are free. In the latter case, γενέσθαι would here mean simply to be Either meaning suits sufficiently well, and they amount to the same thing. He means to intimate, that liberty is not merely good, but also more advantageous than servitude. If he is speaking to servants, his meaning will be this — While I exhort you to be free from anxiety, I do not hinder you from even availing yourselves of liberty, if an opportunity presents itself to you. If he is addressing himself to those that are free, it will be a kind of concession, as though he had said — I exhort servants to be of good courage, though a state of freedom is preferable, “Soit beaucoup meilleur;” — “Is much better.” and more to be desired, if one has it in his choice.

22. For he that is called in the Lord, being a servant To be called in the Lord, being a servant, is to be chosen out of the rank of servants, and made a partaker of the grace of Christ. Now this statement is designed to furnish consolation to servants, and, at the same time, to beat down the haughtiness of those that are free-born. As servants feel their situation irksome, in respect of their being mean and despicable, it is of importance that the bitterness of servitude be alleviated by some consolation. Those, on the other hand, that are free, need to be restrained, in order that they may not be unduly elated on account of their more honorable condition, and be lifted up with pride. The Apostle does both; for he teaches, that as the liberty of the spirit is greatly preferable to the liberty of the flesh, servants ought to feel the unpleasantness of their condition the more tolerable, when they take into view that inestimable gift with which they have been endowed; and, on the other hand, that those who are free ought not to be puffed up, inasmuch as their condition in the principal respect is not superior to that of servants. We must not, however, infer from this, that those that are free are made inferior to servants, or that political order is subverted. The Apostle saw what suited both. Those that were free required (as I have said) to be restrained, that they might not in a wanton manner triumph over servants. To servants, on the other hand, some consolation required to be administered, that they might not be disheartened. Now these things tend rather to confirm political order, while he teaches that the inconvenience of the flesh is compensated by a spiritual benefit.

23. Yea are bought with a price We had these words in the preceding chapter, (1 Corinthians 6:20,) but for a different purpose. As to the word price, I have stated there, what is my view of it. The sum is this, that he exhorts servants, indeed, not to be anxious as to their condition, but wishes them rather to take heed not to subject themselves to the wicked or depraved inclinations of their masters. “We are holy to the Lord, because he has redeemed us: let us, therefore, not defile ourselves for the sake of men, as we do when we are subject to their corrupt desires.” This admonition was very necessary at that time, when servants were driven by threats and stripes, and even fear of death, to obey every kind of command without selection or exception, so that they reckoned the procuring of prostitutes, and other crimes of that nature, to be duties belonging to servants, equally with honorable employment’s. It is, therefore, not without reason that Paul makes this exception — that they are not to yield obedience in things base and wicked. Would that this were thoroughly and entirely impressed upon the minds of all! There would not, in that case, be so many that prostitute themselves to the lusts of men, as if exposed for sale. As for us, let us bear in mind, that we belong to him who has redeemed us.

24. Let him abide with God. I have already noticed above, that men are not here bound by a perpetual necessity, so as never to have it in their power to change their condition, if at any time there should be a fit occasion for it; but that he simply represses those thoughtless humors, which hurry men hither and thither, so that they are harassed by a continual restlessness. Hence Paul says, that it is all one in the sight of God what a person’s manner of life is in this world, inasmuch as this diversity does not hinder agreement in piety.

1 Corinthians 7:25-28

25. Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.

25. De virginibus autem praeceptum Domini non habeo: sed consilium do, tanquam misericordiam consequutus a Domino, ut sim fidelis.

26. I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.

26. Arbitror igitur hoc bonum esse propter instantem necessitatem, quod bonum sit homini sic esse.

27. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.

27. Alligatus es uxori? ne quaeras solutionem. Solutus es ab uxore? ne quaeras uxorem

28. But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.

28. Quodsi etiam duxeris uxorem,non peccasti: et si nupserit virgo,non peccavit: attamen afflictionem in carne habebunt eiusmodi. Ego autem vobis parco.

25. Concerning virgins He now returns to treat of marriage, of which he had begun to speak in the commencement of the chapter. What he is now about to state he had previously touched upon, but briefly and somewhat obscurely. He accordingly intimates more explicitly what his views are respecting virginity; but as it is a matter that is liable to be misapprehended, and is full of difficulties, he always speaks, as we shall see, conditionally. Virgins here I understand as meaning virginity. As to this, he says he has no commandment of the Lord; because the Lord does not in any part of the Scriptures declare what persons ought to remain unmarried. Nay, on the contrary, inasmuch as the Scripture says, that

male and female were created together, (Genesis 2:21,)

it seems as if it called every one equally and without exception to marriage: “Appelle indifferemment et sans exception tous hommes et femmes a se marier;” — “Calls all men and women indiscriminately and without exception to marry.” at least celibacy is nowhere enjoined upon any one, or commended.

He says that he gives advice, not as if there were anything doubtful in it, and had little or no stability, but as being certain, and deserving to be maintained without any controversy. The word, too, that he employs, γνώμη, signifies not merely advice, but a decisive judgment. Such is the view that Beza takes of the meaning of the term here — “Sententiam in hac re meam dico;” — “I give you my authoritative decision as to this matter.” — Ed. Papists, however, rashly infer from this, that it is allowable to go beyond the limits of God’s word, since nothing was farther from Paul’s intention than to go beyond the limits of God’s word for if any one attends more closely, he will see, that Paul here advances nothing but what is included in what Christ says in Matthew 5:32, and Matthew 19:5; but in the way of anticipating an objection, he acknowledges that he has no express precept in the law, pointing out who ought to marry, and who not

Having obtained mercy to be faithful. He secures authority for his decision, that no one may think himself at liberty to reject it, if he chooses. For he declares that he does not speak simply as a man, but as a faithful teacher of the Church, and an Apostle of Christ. According to his custom, he declares himself to be indebted for this to the mercy of God, The original word, ἠλεημένος, which has occasioned no inconsiderable difficulty to interpreters, is ingeniously supposed by Granville Penn, in his Supplemental Annotations, to be a dialectic variation of ηλημενος, for ειλημενος, bound, (from ειλεω, to bind,) in which case the meaning would be this: “as one bound by the Lord to be faithful.” Taking the word in this light, the expression is much similar to what we find employed by the Apostle in a subsequent chapter of this Epistle — ἀνάγκη γάρ μοι ἐπίκειται, necessity is laid upon me (1 Corinthians 9:16.) — Ed as it was no common honor, nay superior to all human merits. Hence it appears, that whatever things have been introduced into the Church by human authority, “Du cerueau des hommes;” — “From man’s brain.” have nothing in common with this advice of Paul. But faithful here means truthful — one who does not do what he does merely from pious zeal, but is also endowed with knowledge, so as to teach with purity and faithfulness For it is not enough for a teacher to be conscientious, if he has not also prudence and acquaintance with the truth.

26. I think therefore that this is good. While I translate this passage of Paul’s writings differently from Erasmus or the Vulgate, I at the same time do not differ from them as to its meaning. They divide Paul’s words in such a way, that the same thing is repeated twice. I, on the other hand, make it simply one proposition, and not without authority, for I follow ancient and approved manuscripts, which make it all one sentence, with merely a colon between. The meaning is this: “I think it expedient on account of the necessity, with which the saints are always harassed in this life, that all should enjoy the liberty and advantage of celibacy, as this would be of advantage to them.” There are some, however, that view the term necessity as referring to the age of the Apostle, which was, undoubtedly, full of trouble to the pious: but he appears to me to have had it rather in view to express the disquietude with which the saints are incessantly harassed in the present life. I view it, therefore, as extending to all ages, and I understand it in this way, that the saints are often, in this world, driven hither and thither, and are exposed to many and various tempests, “Diuerses afflictions et orages;” — “Various afflictions and tempests.” so that their condition appears to be unsuitable for marriage. The phrase so to be, signifies to remain unmarried, or to abstain from marriage.

27. Art thou bound to a wife? Having stated what would be most advantageous, he adds at the same time, that we ought not to be so much influenced by the advantages of celibacy, that one that is bound by the tie of marriage should shake off the connection. It is therefore a restriction upon the preceding statement, lest any one, influenced by his commendation of celibacy, should turn his thoughts to it, and despise marriage, forgetful of his necessity or of his calling Now in these words he does not merely forbid the breaking up of the connection of marriage, but also represses the dislikes that are wont to creep in, that every one may continue to live with his wife willingly and cheerfully.

Art thou loosed from a wife? This second clause must be taken with a reservation, as is manifest from the entire context. He does not, then, allow to all the choice of perpetual celibacy, but only to those to whom it is given. Let no one, therefore, who is not constrained by any necessity, rashly ensnare himself, for liberty ought not to be lightly thrown away. “Car il ne faut pas quitter legerement sa liberte sans y bien penser;” — “For he ought not to abandon his liberty lightly, without thinking much as to it.”

28. But if thou shouldest even marry. As there was a danger of one’s thinking from the preceding statement, that he tempted God, if he knowingly and willingly bound himself to marriage, (as that would be to renounce his liberty,) he removes this scruple; for he gives liberty to widows to marry, and says, that those that marry do not sin. The word even also seems to be emphatic — to intimate, that even though there be no positive necessity urging to it, the unmarried are not prohibited from marrying whenever they may see fit.

And if a virgin marry Whether this is an amplification, or simply an illustration, this, in the first place, is beyond all controversy, that Paul designed to extend the liberty of marriage to all. Those who think that it is an amplification, are led to think so by this, that it seems to approach nearer to a fault, and is more open to reprehension, or at least has more occasion of shame, to loose the virgin girdle (as the ancients express themselves) than, upon the death of a husband, to enter into a second marriage. The argument then would be this: “If it is lawful for a virgin to marry, much more may widows.” I am rather of opinion, that he makes both equal in this way: “As it is allowable for a virgin, so is it for widows also.” For second marriages among the ancients were not without some mark of reproach, as they adorned those matrons, who had contented themselves with one marriage during their whole life, with a chaplet of chastity In accordance with this, Univira, (the wife of one husband,) is often found in ancient inscriptions as an epithet of honor. — Ed. — an honor that tended to reflect reproach upon those that had married repeatedly. And it is a well known saying of Valerius, “Autheur aneien;” — “An ancient author.” that “it betokens a legitimate excess “C’est a dire, coloree et reglee par les lois;” — “That is to say, colored over and regulated by the laws.” when a second marriage is desired.” The Apostle, therefore, makes virgins and widows alike as to liberty of marriage.

Nevertheless such shall have trouble in the flesh. He frequently repeats the reason why he leans more to the side of celibacy in his exhortations, lest he should seem to prefer the one condition to the other on its own account, rather than on account of its consequences. He says, that there are many troubles that are connected with the married life, and that on that account he wishes all to be free from marriage, who desire to be exempt from troubles. When he says, that they will have trouble of the flesh, or in the flesh, he means, that the anxieties and distresses in which married persons are involved arise from the affairs of the world. The flesh, therefore, is taken here to mean the outward man. To spare means to indulge, or to wish them to be exempted from the troubles that are connected with marriage. “I am desirous to make provision for your infirmity, that you may not have trouble: now marriage brings with it many troubles. This is the reason why I should wish you not to require to marry — that you may be exempt from all its evils.” Do not, however, infer from this that Paul reckons marriage to be a necessary evil for those troubles of which he speaks do not arise so much from the nature of marriage, as from the corruption of it, for they are the fruits of original sin.

1 Corinthians 7:29-35

29. But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;

29. Hoc autem dico, fratres, quia “Ou, Mais ie vous di ceci, mes freres, que le temps;” — “Or, But I say this to you, my brethren, that the time.” tempus contractum est: reliquum est, ut qui uxores habent, sint tanquam non habentes:

30. And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;

30. Et qui flent, tanquam non flentes: et qui gaudent, tanquam non gandentes: et qui emunt, tanquam non possidentes:

31. And they that use this world, as not abusing it: for the fashion of this world passeth away.

31. Et qui utuntur hoc mundo,tanquam non utentes: praeterit enim figura mundi hujus.

32. But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:

32. Velim autem vos absque solicitudine esse. Qui coelebs est,curat ea quae sunt Domini, quomodo placiturus sit Domino:

33. But he that is married careth for the things that are of the world, how he may please his wife.

33. Coniugatus curat ea quae sunt mundi, qualiter uxori placiturus sit, et divisus est.

34. There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband

34. Et mulier caelebs, et virgo curat ea quae sunt Domini, ut sancta sit corpore et spiritu: at quae maritum habet, curat ea quae sunt mundi, quomodo placitura sit marito.

35. And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

35. Hoc autem ad utilitatem vestram dico, non ut laqueum vobis iniiciam, sed ad honestatem ac decorum, ut Domino adhaereatis absque ulla distractione.

29. Because the time is short, etc. Again he discourses respecting the holy use of marriage, for the purpose of repressing the wantonness of those who, when they have married, think of nothing but the delights of the flesh. They have no remembrance of God. Hence he exhorts believers not to give way to unbridled desire in such a way, that marriage should have the effect of plunging them into the world. Marriage is a remedy for incontinency. It has really the effect, if it be used with moderation. He therefore exhorts married persons to live together chastely in the fear of the Lord. This will be effected, if marriage is made use of by them, like other helps of this earthly life, having their hearts directed upwards to meditation on the heavenly life. Now, he draws his argument from the shortness of human life: “This life,” says he, “which we are now spending is frail, and of short duration. Let us not therefore be held entangled by it. Let those accordingly who have wives, be as though they had none.” Every one, it is true, has this philosophy in his mouth, but few have it truly and in good earnest impressed upon their minds. In my first translation, I had followed a manuscript, to which (as I afterwards discovered) not one of the many others gave any countenance. I have accordingly deemed it proper to insert the particle because, to make the meaning more apparent, and in accordance also with the reading in some ancient copies. For as in those cases in which we are deliberating as to anything, we look to the future rather than to the past, he admonishes us as to the shortness of the time that is to come.

As though they had none All things that are connected with the enjoyment of the present life are sacred gifts of God, but we pollute them when we abuse them. If the reason is asked, we shall find it to be this, that we always dream of continuance in the world, for it is owing to this that those things which ought to be helps in passing through it become hindrances to hold us fast. Hence, it is not without good reason, that the Apostle, with the view of arousing us from this stupidity, calls us to consider the shortness of this life, and infers from this, that we ought to use all the things of this world, as if we did not use them. For the man who considers that he is a stranger in the world uses the things of this world as if they were another’s — that is, as things that are lent us for a single day. The sum is this, that the mind of a Christian ought not to be taken up with earthly things, or to repose in them; for we ought to live as if we were every moment about to depart from this life. By weeping and rejoicing, he means adversity and prosperity; for it is customary to denote causes by their effects. “Or de prosperite s’ensuit ioye, comme d’aduersitez pleurs;” — “Now joy is attendant on prosperity, as tears are on adversities.” The Apostle, however, does not here command Christians to part with their possessions, but simply requires that their minds be not engrossed in their possessions. “Enterrez en icelles;” — “Buried in them.”

31. And they that use this world In the first clause there is the participle χρώμενοι (using,) in the second, there is a compound of it — καταχρώμενοι (abusing.) Now the preposition κατα in a compound state is generally taken in a bad sense, or at least denotes intensity. “Tellement que le mot signifie yci, Abusans, ou Vsans trop;” — “So that the word means here abusing, or using too much.” The verb καταχράομαι, is frequently made use of by classical writers to mean using to the uttermost, using up, or misusing See Dem 430, 10, and Lys 153, 46. — Ed Paul, therefore, directs us to a sober and frugal use of things, such as may not impede or retard our course, but may allow of our always hastening forward toward the goal.

For the fashion of this world passeth away By the term here used, the Apostle has elegantly expressed the vanity of the world. “There is nothing,” says he, “that is firm or solid; “En ce monde;” — “In this world.” for it is a mere show or outward appearance, as they speak.” He seems, however, to have had an allusion to theatrical representations, in which, on the curtain being drawn up in a single moment, a new appearance is presented, and those things that held the eyes of the spectators in astonishment, are immediately withdrawn from their view. I do not see why it is that Erasmus has preferred the term habitus (form.) He certainly, in my opinion, obscures Paul’s doctrine; for the term fashion is tacitly opposed to substance. “Comme s’il disoit, que ce monde n’ha point vn estre, mais seulement vne monstre et vaine apparence;” — “As if he had said, that this world has not an existence, but only a show and mere appearance.”

32. But I would wish you. He returns to the advice which he had spoken of, (1 Corinthians 7:25,) but had not as yet fully explained, and in the outset he pronounces, as he is wont, a commendation upon celibacy, and then afterwards allows every one the liberty of choosing what he may consider to suit him best. It is not, however, without good reason that he returns so frequently to proclaim the advantages of celibacy, for he saw that the burdens of matrimony were far from light. The man who can exempt himself from them, ought not to refuse such a benefit, and it is of advantage for those who resolve to marry, to be forewarned of those inconveniences, that they may not afterwards, on meeting with them unexpectedly, give way to despondency. This we see happens to many, for having promised themselves unmixed honey, on being disappointed in that expectation, they are very readily cast down by the slightest mishap. “Qu’ils puissent rencontrer;” — “That they may meet with.” Let them know, therefore, in good time, what they have to expect, that they may be prepared to endure everything patiently. The meaning is this: “Marriage brings along with it hindrances, from which I should wish you to be free and exempt.”

As, however, he has previously made use of the term trouble, (1 Corinthians 7:28,) and now makes mention of cares or anxieties, it may admit of doubt whether they have a different signification, or not. I am of opinion that the trouble referred to is what arises from things of a distressing nature, such as loss of children, widowhood, quarrels, and little differences, (as lawyers speak,) “Qui sourdent entre le man et la femme;” — “that arise between a husband and wife.” many occasions of dislike, faults of children, difficulty in bringing up a family, and the like. The anxieties, on the other hand, are, in my opinion, connected with things that are joyful, as for example marriage fooleries, jests, and other things with which married persons are taken up. Our Author’s meaning is, that while θλιψις (trouble) invariably relates to what is of a distressing nature, μεριμνα (care) is applied to anything that takes up the attention of the mind. — Ed

He that is unmarried careth for the things of the Lord. Mark the kind of exemption from anxieties that he desires in behalf of Christians — that they may devote to the Lord all their thoughts and aims. This, he says, belongs to celibacy; and therefore he desires all to enjoy this liberty. He does not mean, however, that it is invariably so in unmarried life, as experience shows it to be quite otherwise in priests, monks, and nuns, than whose celibacy nothing can be conceived to be farther from God. Add to this the many base fornicators who abstain from marriage for the very purpose of having greater liberty for the indulgence of lust, and that their vice may not appear. Where there is burning, (1 Corinthians 7:9,) no love of God can exist. But Paul’s meaning is this — that an unmarried person is free, and is not hindered from thinking of the things of God. The pious make use of this liberty. Others turn everything to their own destruction.

33. He that is married careth for the things of the world. By the things of the world you must understand the things that belong to the present life; for the world is taken here to mean the condition of this earthly life. But from this someone will infer, that all, therefore, who are married are strangers to the kingdom of God, “Forclos du royaume de Dieu;” — “Shut out from the kingdom of God.” as thinking of nothing but this earth. I answer, that the Apostle speaks only of a portion of the thoughts, as though he had said: “They have one eye directed to the Lord, but in such a way as to have the other directed to their wife; for marriage is like a burden, by which the mind of a pious man is weighed down, so that he does not move God-ward with so much alacrity.” Let us always, however, bear in mind, that these evils do not belong to marriage, but proceed from the depravity of men. Hence the calumnies of Jerome, See Harmony, volume 2. who scrapes together all these things for the purpose of bringing marriages into disrepute, fall. For, were any one to condemn agriculture, merchandise, and other modes of life, on this ground, that amidst so many corruption’s of the world, there is not one of them that is exempt from certain evils, who is there that would not smile at his folly? Observe, then, that whatever evil there is in marriage, has its origin somewhere else; for at this day a man would not have been turned away from the Lord by the society of his wife, if he had remained in a state of innocence, and had not corrupted the holy institution of God; but a wife would have been a help-meet to him in everything good, as she was created for that end. (Genesis 2:18.)

But some one will say: “If anxieties that are faulty and blameworthy are invariably connected with marriage, how is it possible for married persons to call upon God, and serve him, with a pure conscience?” I answer, that there are three kinds of anxieties. There are some that are evil and wicked in themselves, because they spring from distrust. Of these Christ speaks in Matthew 6:25: There are others that are necessary, and are not displeasing to God; as, for example, it becomes the father of a family to be concerned for his wife and children, and God does not mean that we should be mere stumps, so as to have no concern as to ourselves. The third class are a mixture of the two former; when we are anxious respecting those things as to which we ought to feel anxiety, but feel too keenly excited, in consequence of that excess which is natural to us. Such anxieties, therefore, are not by any means wrong in themselves, but they are corrupt, in consequence of αταξια, that is to say, undue excess. And the Apostle did not intend merely to condemn here those vices by which we contract guilt in the sight of God, but he desires in a general way, that we may be freed from all impediments, so as to be wholly at leisure for the service of God.

And is divided. It is surprising how there has come to be so much diversity upon this passage. For the common Greek version is so widely different from the old Latin translation, that the diversity cannot be ascribed to mistake or inadvertence, in the way in which a mistake often happens in a single letter or a single word. Now the Greeks commonly read it literally, “He that is married thinks of the things of the world, how he may please his wife: a married woman and a virgin are divided: She that is unmarried, thinketh of the things of the Lord,” etc. And being divided they understand as meaning to differ, as if it had been said: “There is a great difference between a married woman and a virgin; for the one is at leisure to attend to the things of God exclusively, while the other is taken up with various matters.” But as this interpretation is somewhat at variance with the simple meaning of the word, I do not approve of it, especially as the meaning of the other reading (which is found also in some Greek manuscripts) is more suitable and less forced. We may, accordingly, understand it in this manner — that a man who is married is divided, Kypke (in his Observationes Sacrae) renders the original word μεμέπισται, as Calvin does — divided or perplexed, and brings forward a passage from Achilles Tatius, in which εμεμεριστο is used in a similar sense. In the Syriac version, on the other hand, the rendering is as follows: Discrimen autem est inter mulierem et virginem — There is a difference between a wife and a virgin The Greek commentators interpret the clause thus: — Μεμέρισται, τουτ ᾿ εστιν, διαφερουσιν αλληλων, και ου την αὐτην εχουσι φροντιδὰ — They differ from one another and have not the same care Bloomfield considers divided or distracted to be a harsh interpretation, and not agreeable to the context, and renders the clause — “There is a difference between.” — Ed inasmuch as he devotes himself partly to God and partly to his wife, and is not wholly and exclusively God’s.

34. The unmarried woman and the virgin. What he had laid down as to men he now declares in like manner as to women — that virgins and widows are not prevented by earthly things from devoting their whole cares and their whole affections to God. Not that all act this part, but that there is opportunity for it, if the mind is so disposed. When he says, that she may be holy in body and in spirit, he shows what kind of chastity is true and acceptable to God — when the mind is kept unpolluted in the sight of God. Would to God that this were more carefully attended to! As to the body, we see what kind of devotement to the Lord there commonly is on the part of monks, nuns, and the whole scum of the Papistical clergy, than whose celibacy nothing can be imagined that is more obscene. “Plus infame et puante;” — “More infamous and abominable.” But not to speak at present of chastity of body, where is there one to be found among those that are held in admiration in consequence of their reputation for continency, that does not burn with base lusts? We may, however, infer from this statement of Paul, that no chastity is well pleasing to God that does not extend to the soul as well as to the body Would to God that those who prate in such haughty terms as to continency, did but understand that they have to do with God! They would not be so confident in their contendings with us. At the same time, there are none in the present day who dispute on the subject of continency in more magnificent style than those who are openly and in the most shameless manner guilty of fornication. But though they should conduct themselves ever so honorably in the sight of men, that is nothing, if they do not keep their minds pure and exempt from all uncleanness.

35. And this for your benefit. Observe the Apostle’s moderation. “La prudence et moderation de l’Apostre;” — “The prudence and moderation of the Apostle.” Though he knew the vexations, troubles, and difficulties of the married life, and, on the other hand, the advantages of celibacy, yet he does not venture to prescribe. On the contrary, having commended celibacy, and being afraid that some of his readers might be led away by such commendations, and might straightway say within themselves what the Apostles said in reply to Christ — It is good, therefore, so to be, (Matthew 19:10) Our author, quoting from memory, gives the substance of the passage referred to, while the words which he employs correspond with what we find in the 26th verse of this chapter. — Ed. — not in the meantime taking into view their ability, he here declares in express terms, that he points out, indeed, what is most advantageous, but does not wish to impose a necessity upon any one.

And here you have two things worthy of observation. The first is, for what purpose celibacy is to be desired — not on its own account, nor on the ground of its being a state that is nearer to perfection, but that we may cleave to God without distraction — that being the one thing that a Christian man ought exclusively to look to during his whole life. The second thing is, that no snare must be put upon men’s consciences, so as to keep back any one from marriage, but that every one must have liberty allowed him. It is well known what grievous errors have been fallen into on both these points. As to the second point, those assuredly have been bolder than Paul, who have not shrunk from passing a law respecting celibacy, with the view of prohibiting the whole of the clergy from matrimony. The same may be said of those who have made vows of perpetual continency, which are snares by which not a few myriads of souls have been drawn into endless ruin. Hence, if the Holy Spirit has spoken by the mouth of Paul, Papists cannot clear themselves from the crime of fighting against God, (Acts 5:39,) while binding men’s consciences in a matter in which He designed that they should remain free unless, perhaps, He “Le Sainct Esprit;” — “The Holy Spirit.” has since that time adopted a new plan, so as to construct a snare, which he had previously disapproved of.

1 Corinthians 7:36-38

36. But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.

36. Si quis autem virgini suae indecorum iudicat, si excedat florem aetatis, et ita fieri debet: quod voluerit faciat, non peccat: nubant.

37. Nevertheless he that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

37. Qui autem stat firmus in corde, necessitatem non habens, potestatem vero habens supra sua voluntate, et hoc decrevit in corde suo, servare suam virginem, bene facit.

38. So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.

38. Itaque et qui nuptum collocat, bene facit; et qui non collocat,melius facit.

36. But if any one thinketh that it were unseemly for his virgin. He now directs his discourse to parents, who had children under their authority. For having heard the praises of celibacy, and having heard also of the inconveniences of matrimony, they might be in doubt, whether it were at all a kind thing to involve their children in so many miseries, lest it should seem as if they were to blame for the troubles that might befall them. For the greater their attachment to their children, so much the more anxiously do they exercise fear and caution on their account. “Tant plus ils craignent qu’il ne leur adviene quelque inconvenient, et tant plus sont ils diligens a se donner garde pour eux;” — “So much the more do they fear lest they should meet with any inconvenience, and so much the more careful are they to use precautions on their account.” Paul, then, with the view of relieving them from this difficulty, teaches that it is their duty to consult their advantage, exactly as one would do for himself when at his own disposal. “Quand il n’est point sous la puissance d’autruy;” — “When he is not under the power of another.” Now he still keeps up the distinction, which he has made use of all along, so as to commend celibacy, but, at the same time, to leave marriage as a matter of choice; and not simply a matter of choice, but a needful remedy for incontinency, which ought not to be denied to any one. In the first part of the statement he speaks as to the giving of daughters in marriage, and he declares that those do not sin in giving away their daughters in marriage, who are of opinion that an unmarried life is not suitable for them.

The word ἀσχημονεῖν (to be unseemly) must be taken as referring to a special propriety, which depends on what is natural to the individual; for there is a general propriety, which philosophers make to be a part of temperance. That belongs equally to all. There is another, that is special, because one thing becomes one individual that would not be seemly in another. Every one therefore should consider (as Cicero observes) what is the part that nature has assigned to him. “La condition et propriete que nature luy a donnee;” — “The condition and propriety that nature has assigned to him.” See Cic. de Off. 1. 28. — Ed. Celibacy will be seemly for one, but he must not measure all by his own foot; “Comme on dit;” — “As they say.” and others should not attempt to imitate him without taking into view their ability; for it is the imitation of the ape — which is at variance with nature. If, therefore, a father, having duly considered his daughter’s disposition, is of opinion that she is not prepared for celibacy, let him give her away in marriage. Calvin seems to have understood the verb ἀσχημονεῖν here as meaning to be unseemly The ordinary meaning of the word is, to act in an unseemly manner It occurs in this sense in 1 Corinthians 13:5, and in various instances in the Classics, (see Eur. Hec. 407,) and the construction of the passage seems to require that it be understood as meaning, that the father thinks that he acts improperly towards his virgin daughter, or incurs somewhat of disgrace with respect to her. — Ed

By the flower of her age he means the marriageable age. This lawyers define to be from twelve to twenty years of age. Paul points out, in passing, what equity and humanity ought to be exercised by parents, in applying a remedy in that tender and slippery age, when the force of the disease requires it. And it requires to be so. In this clause I understand him as referring to the girl’s infirmity — in the event of her not having the gift of continency; for in that case, necessity constrains her to marry. As to Jerome’s making a handle of the expression sinneth not, for reviling marriage, with a view to its disparagement, as if it were not a praiseworthy action to dispose of a daughter in marriage, it is quite childish. “C’est vne cauillation puerile;” — “It is a childish cavil.” For Paul reckoned it enough to exempt fathers from blame, that they might not reckon it a cruel thing to subject their daughters to the vexations connected with marriage.

37. But he who standeth firm in his heart. Here we have the second part of the statement, in which he treats of young women who have the gift of abstaining from marriage. He commends therefore those fathers who make provision for their tranquillity; but let us observe what he requires. In the first place, he makes mention of a steadfast purpose — If any one has fully resolved with himself. You must not, however, understand by this the resolution formed by monks — that is, a voluntary binding over to perpetual servitude — for such is the kind of vow that they make; but he expressly makes mention of this firmness of purpose, because mankind often contrive schemes which they next day regret. As it is a matter of importance, he requires a thoroughly matured purpose.

In the second place he speaks of the person as having no necessity; for many, when about to deliberate, bring obstinacy with them rather than reason. And in the present case “Et mesme quand il est question du propos dont il est yci fait mention;” — “And even when there is a doubt on the subject, of which he has here made mention.” they do not consider, when they renounce marriage, what is in their power, but reckon it enough to say — “such is my choice.” Paul requires them to have power, that they may not decide rashly, but according to the measure of the grace that has been given them. The absence of necessity in the case he appropriately expresses in the following clause, when he says that they have power over their own will. For it is as though he had said — “I would not have them resolve before knowing that they have power to fulfill, for it is rash and ruinous “Vne arrogance pernicieuse;” — “pernicious arrogance.” to struggle against an appointment of God.” But, “according to this system,” some one will say, “vows are not to be condemned, provided these conditions were annexed.” I answer that, as to the gift of continency, as we are uncertain respecting the will of God as to the future, we ought not to form any determination for our whole life. Let us make use of the gift as long as it is allowed us. In the meantime, let us commit ourselves to the Lord, prepared to follow whithersoever he may call us (Revelation 14:4.)

Hath decreed in his heart. Paul seems to have added this to express the idea more fully, that fathers ought to look carefully on all sides, before giving up anxiety and intention as to giving away their daughters in marriage. For they often decline marriage, either from shame or from ignorance of themselves, while, in the meantime, they are not the less wanton, or prone to be led astray “Elles ne sont de rien moins suiettes a affections desordonnees, ou a estre seduites et abusees;” — “They are not at all the less liable to inordinate affections, or to be seduced and deceived.” Parents must here consider well what is for the interests of their daughters, that by their prudence they may correct their ignorance, or unreasonable desire.

Now this passage serves to establish the authority of parents, which ought to be held sacred, as having its origin in the common rights of nature. Now if in other actions of inferior moment no liberty is allowed to children, without the authority of their parents, much less is it reasonable that they should have liberty given them in the contracting of marriage. And that has been carefully enacted by civil law, but more especially by the law of God. So much the more detestable, then, is the wickedness of the Pope, who, laying aside all respect, either for Divine or human laws, has been so daring as to free children from the yoke of subjection to their parents. It is of importance, however, to mark the reason. This, says he, is on account of the dignity of the sacrament. Not to speak of the ignorance of making marriage a sacrament, what honor is there, I beseech you, or what dignity, when, contrary to the general feeling of propriety in all nations, and contrary to God’s eternal appointment, they take off all restraints from the lusts of young persons, that they may, without any feeling of shame, sport themselves, “S’esgayent et desbauchent;” — “Sport and debauch themselves.” under pretense of its being a sacrament? Let us know, therefore, that in disposing of children in marriage, the authority of parents is of first-rate importance, provided they do not tyrannically abuse it, as even the civil laws restrict it. “Comme aussi a ceste fin les loix ciuiles restraigment l’authorite d’iceux;” — “As also for this end civil laws restrict their authority.” The Apostle, too, in requiring exemption from necessity, “En requirant yci que les enfans sentent en eux ceste liberte et exemption de la necessite du mariage;” — “In requiring here that children feel in themselves this freedom and exemption from the necessity of marriage.” intimated that the deliberations of parents ought to be regulated with a view to the advantage of their children. Let us bear in mind, therefore, that this limitation is the proper rule — that children allow themselves to be governed by their parents, and that they, on the other hand, do not drag their children by force to what is against their inclination, and that they have no other object in view, in the exercise of their authority, than the advantage of their children.

38. Therefore he that giveth in marriage. Here we have the conclusion from both parts of the statement, in which he states, in a few words, that parents are free from blame if they give away their daughters in marriage, while he at the same time declares that they do better if they keep them at home unmarried. You are not, however, to understand that celibacy is here preferred to marriage, otherwise than under the exception which was a little before expressed. For if power be wanting on the part of the daughter, “Car quand la puissance defaudra a la fille de s’abstenir de mariage;” — “For when the daughter has not power to abstain from marriage.” the father acts an exceedingly bad part if he endeavors to keep her back from marriage, and would be no longer a father to her, but a cruel tyrant. The sum of the whole discussion amounts to this — that celibacy is better than marriage, because it has more liberty, so that persons can serve God with greater freedom; but at the same time, that no necessity ought to be imposed, so as to make it unlawful for individuals to marry, if they think proper; and farther, that marriage itself is a remedy appointed by God for our infirmity, “Pour subuenir a nostre infirmite;” — “To help our infirmity.” which all ought to use that are not endowed with the gift of continency. Every person of sound judgment will join with me in acknowledging and confessing, that the whole of Paul’s doctrine on this point is comprehended in these three articles.

1 Corinthians 7:39-40

39. The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.

39. Muller alligata est Legi, quamdiu maritus ejus vivit: si auterm dormierit maritus ejus, libera est, ut cui vult nubat, modo in Domino.

40. But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

40. Beatior vero est, si sic maneat,secundum meam sententiam: existimo autem, me quoque Spiritum Dei habere.

39. The wife is bound He had previously spoken indiscriminately of husbands and wives, but as wives, on account of the modesty of their sex, might seem to have less liberty, he has thought it necessary to give in addition some special directions in reference to them. He now, therefore, teaches that women are not less at liberty than men to marry a second time, on their becoming widows. “Apres auoir perdu lears premiers maris;” — “After having lost their first husbands.” We have already mentioned above, that those who desired a second marriage were branded with the reproach of intemperance, and that, with the view of putting some kind of slight upon them, those who had been contented with being once married, were wont to be presented with the “chaplet of chastity.” Nay more, this first opinion had, in course of time, become prevalent among Christians; for second marriages had no blessing pronounced upon them, and some Councils prohibited the clergy from being present on such occasions. The Apostle here condemns tyranny of that sort, and declares, that no hindrance ought to be thrown in the way of widows’ marrying, if they think proper.

It is of little consequence, and so far as the sense is concerned it matters nothing, whether we say that the wife is bound legi, (to the law,) in the dative, or lege, (by the law,) in the ablative. For it is the law that declares the connection between husband and wife to be indissoluble. If, however, you read it in the dative, the term will convey the idea of authority or obligation. “Authoritc ou puissance et suiection;” — “Authority or power and subjection.” Now he reasons from contraries; for if a woman is bound to her husband for life, she is, then, set at liberty by his death. After she has been set at liberty, let her be married to whom she will

When the verb to sleep means to die, “Comme en ce passage;” — “As in this passage.” it refers not to the soul, but to the body, as is manifest from its constant use in Scripture. The original expression is ἐὰν δὲ κοιμηθὟ ὁ ἀνὴρ αὐτὢς, — “If her husband has fallen asleep.” The metaphor is not peculiar to the Scriptures, but is made use of also by heathen writers, of which we have a beautiful instance in Callimachus — ἱερον ὑπνον Κοιμαται· Θνησκειν μη λεγε τους αγαθους· He sleeps a sacred sleep — say not that good men die. — Ed It is a foolish part, therefore, that is acted by certain fanatics, who, from this little word, make it their endeavor to prove that the souls of men, after being separated from their bodies, are destitute of thought and intelligence, or, in other words, of their life.

Only in the Lord This is thought to be added for the purpose of admonishing them in passing, that they ought not to yoke themselves with the irreligious, or to covet their society. This, I acknowledge, is true, but I am of opinion that more is meant that they should do this in a religious way, and in the fear of the Lord, “Auce reuerence, sagement, et en la erainte du Seigneur;” — “With reverence, wisely, and in the fear of the Lord.” for it is in this manner that marriages are formed auspiciously.

40. But she is happier if she so abide Why? Is it because widowhood is of itself a virtue? No; but because it will have less to distract, and is more exempt from earthly cares. As to what he adds — according to my judgment, he does not mean by this expression that his opinion was doubtful; but it is as if he had said that such was his decision as to this question; for he immediately adds that he has the Spirit of God, which is sufficient to give full and perfect authority. There appears, at the same time, to be somewhat of irony when he says I think For as the false apostles were ever and anon boasting in high-sounding terms of their having the Spirit of God, for the purpose of arrogating to themselves authority, and in the meantime endeavored to derogate from that of Paul, he says that he thinks that he is not less a partaker of the Spirit than they

CHAPTER 8

1 Corinthians 8:1-7

1. Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.

1. De iis porro quae idolis immolantur, scimus, quod omnes scientiam habemus: scientia inflat, caritas autem aedificat.

2. And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.

2. Si quis autem videtur sibi aliquid scire, nondum quicquam scit,qualiter scire oportet.

3. But if any man love God, the same is known of him.

3. At si quis diligit Deum, hie cognitus est ab illo.

4. As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.

4. De esu ergo eorum quae idolis immolantur, novimus, quod idolum nihil est in mundo, et quod non est alius Deus nisi unus.

5. For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)

5. Nam etsi sunt qui vocentur dii, sire in coelo sive super terram, quemadmodum sunt dii multi et domini multi:

6. But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

6. Nobis tamen unus Deus Pater, ex quo omnia, et nos in ipso: et unus Dominus Iesus Christus, per quem omnia, et nos per ipsum.

7. Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.

7. At non est in omnibus scientia: quidam autem cum idoli conscientia nunc quoque tanquam idolo immolatum edunt, et conscientia eorum, infirma quum sit, polluitur.

CHAPTER 7

1Co 7:1-40. Reply to Their Inquiries as to Marriage; the General Principle in Other Things Is, Abide in Your Station, for the Time Is Short.

1. The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever.

good--that is, "expedient," because of "the present distress"; that is, the unsettled state of the world, and the likelihood of persecutions tearing rudely asunder those bound by marriage ties. He 13:4, in opposition to ascetic and Romish notions of superior sanctity in celibacy, declares, "Marriage is HONORABLE IN ALL." Another reason why in some cases celibacy may be a matter of Christian expediency is stated in 1Co 7:34, 35, "that ye may attend upon the Lord without distraction." But these are exceptional cases, and in exceptional times, such as those of Paul.

2. Here the general rule is given

to avoid fornication--More literally, "on account of fornications," to which as being very prevalent at Corinth, and not even counted sins among the heathen, unmarried persons might be tempted. The plural, "fornications," marks irregular lusts, as contrasted with the unity of the marriage relation [Bengel].

let every man have--a positive command to all who have not the gift of continency, in fact to the great majority of the world (1Co 7:5). The dignity of marriage is set forth by Paul (Ep 5:25-32), in the fact that it signifies the mystical union between Christ and the Church.

3-4. The duty of cohabitation on the part of the married.

due benevolence--The oldest manuscripts read simply, "her due"; that is, the conjugal cohabitation due by the marriage contract (compare 1Co 7:4).

5. Defraud ... not--namely, of the conjugal duty "due" (1Co 7:3; compare the Septuagint, Ex 21:10).

except it be--"unless perchance" [Alford].

give yourselves to--literally, "be at leisure for"; be free from interruptions for; namely, on some special "season," as the Greek for "time" means (compare Ex 19:15; Joe 2:16; Zec 7:3).

fasting and prayer--The oldest manuscripts omit "fasting and"; an interpolation, evidently, of ascetics.

come together--The oldest manuscripts read, "be together," namely, in the regular state of the married.

Satan--who often thrusts in his temptations to unholy thoughts amidst the holiest exercises.

for your incontinency--because of your inability to "contain" (1Co 7:9) your natural propensities, which Satan would take advantage of.

6. by permission ... not of commandment--not by God's permission to me to say it: but, "by way of permission to you, not as a commandment." "This" refers to the directions, 1Co 7:2-5.

7. even as I--having tile gift of continence (Mt 19:11, 12). This wish does not hold good absolutely, else the extension of mankind and of the Church would cease; but relatively to "the present distress" (1Co 7:26).

8. to the unmarried--in general, of both sexes (1Co 7:10, 11).

and widows--in particular.

even as I--unmarried (1Co 9:5).

9. if they cannot contain--that is, "have not continency."

burn--with the secret flame of lust, which lays waste the whole inner man. (Compare Augustine [Holy Virginity]). The dew of God's grace is needed to stifle the flame, which otherwise would thrust men at last into hell-fire.

10. not I, but the Lord--(Compare 1Co 7:12, 25, 40). In ordinary cases he writes on inspired apostolic authority (1Co 14:37); but here on the direct authority of the Lord Himself (Mr 10:11, 12). In both cases alike the things written are inspired by the Spirit of God "but not all for all time, nor all on the primary truths of the faith" [Alford].

Let not the wife depart--literally, "be separated from." Probably the separation on either side, whether owing to the husband or to the wife, is forbidden.

11. But and if she depart--or "be separated." If the sin of separation has been committed, that of a new marriage is not to be added (Mt 5:32).

be reconciled--by appeasing her husband's displeasure, and recovering his good will.

let not ... husband put away ... wife--In Mt 5:32 the only exception allowed is, "saving for the cause of fornication."

12. to the rest--the other classes (besides "the married," 1Co 7:10, where both husband and wife are believers) about whom the Corinthians had inquired, namely, those involved in mixed marriages with unbelievers.

not the Lord--by any direct command spoken by Him.

she be pleased--Greek, "consents": implying his wish in the first instance, with which hers concurs.

13. the woman--a believer.

let her not leave him--"her husband," instead of "him," is the reading of the oldest manuscripts The Greek for "leave" is the same as in 1Co 7:12, "put away"; translate, "Let her not put away [that is, part with] her husband." The wife had the power of effecting a divorce by Greek and Roman law.

14. sanctified--Those inseparably connected with the people of God are hallowed thereby, so that the latter may retain the connection without impairing their own sanctity (compare 1Ti 4:5); nay, rather imparting to the former externally some degree of their own hallowed character, and so preparing the way for the unbeliever becoming at last sanctified inwardly by faith.

by ... by--rather, "in ... in"; that is, in virtue of the marriage tie between them.

by the husband--The oldest manuscripts read, "by the brother." It is the fact of the husband being a "brother," that is, a Christian, though the wife is not so, that sanctifies or hallows the union.

else ... children unclean--that is, beyond the hallowed pale of God's people: in contrast to "holy," that is, all that is within the consecrated limits [Conybeare and Howson]. The phraseology accords with that of the Jews, who regarded the heathen as "unclean," and all of the elect nation as "holy," that is, partakers of the holy covenant. Children were included in the covenant, as God made it not only with Abraham, but with his "seed after" him (Ge 17:7). So the faith of one Christian parent gives to the children a near relationship to the Church, just as if both parents were Christians (compare Ro 11:16). Timothy, the bearer of this Epistle, is an instance in point (Ac 16:1). Paul appeals to the Corinthians as recognizing the principle, that the infants of heathen parents would not be admissible to Christian baptism, because there is no faith on the part of the parents; but where one parent is a believer, the children are regarded as not aliens from, but admissible even in infancy as sharers in, the Christian covenant: for the Church presumes that the believing parent will rear the child in the Christian faith. Infant baptism tacitly superseded infant circumcision, just as the Christian Lord's day gradually superseded the Jewish sabbath, without our having any express command for, or record of, transference. The setting aside of circumcision and of sabbaths in the case of the Gentiles was indeed expressly commanded by the apostles and Paul, but the substitution of infant baptism and of the Lord's day were tacitly adopted, not expressly enacted. No explicit mention of it occurs till Irenæus in the third century; but no society of Christians that we read of disputed its propriety till fifteen hundred years after Christ. Anabaptists would have us defer baptism till maturity as the child cannot understand the nature of it. But a child may be made heir of an estate: it is his, though incapable at the time of using or comprehending its advantage; he is not hereafter to acquire the title and claim to it: he will hereafter understand his claim, and be capable of employing his wealth: he will then, moreover, become responsible for the use he makes of it [Archbishop Whately].

15. if ... depart--that is, wishes for separation. Translate, "separateth himself": offended with her Christianity, and refusing to live with her unless she renounce it.

brother or a sister is not under bondage--is not bound to renounce the faith for the sake of retaining her unbelieving husband [Hammond]. So De 13:6; Mt 10:35-37; Lu 14:26. The believer does not lie under the same obligation in the case of a union with an unbeliever, as in the case of one with a believer. In the former case he is not bound not to separate, if the unbeliever separate or "depart," in the latter nothing but "fornication" justifies separation [Photius in Æcumenius].

but God hath called us to peace--Our Christian calling is one that tends to "peace" (Ro 12:18), not quarrelling; therefore the believer should not ordinarily depart from the unbelieving consort (1Co 7:12-14), on the one hand; and on the other, in the exceptional case of the unbeliever desiring to depart, the believer is not bound to force the other party to stay in a state of continual discord (Mt 5:32). Better still it would be not to enter into such unequal alliances at all (1Co 7:40; 2Co 6:14).

16. What knowest thou but that by staying with thy unbelieving partner thou mayest save him or her? Enforcing the precept to stay with the unbelieving consort (1Co 7:12-14). So Ruth the Moabitess became a convert to her husband's faith: and Joseph and Moses probably gained over their wives. So conversely the unbelieving husband may be won by the believing wife (1Pe 3:1) [Calvin]. Or else (1Co 7:15), if thy unbelieving consort wishes to depart, let him go, so that thou mayest live "in peace": for thou canst not be sure of converting him, so as to make it obligatory on thee at all costs to stay with him against his will [Menochius and Alford].

save--be the instrument of salvation to (Jas 5:20).

17. But--Greek, "If not." "Only." Caution that believers should not make this direction (1Co 7:16; as Alford explains it) a ground for separating "of themselves" (1Co 7:12-14). Or, But if there be no hope of gaining over the unbeliever, still let the general principle be maintained, "As the Lord hath allotted to each, as God hath called each, so let him walk" (so the Greek in the oldest reading); let him walk in the path allotted to him and wherein he was called. The heavenly calling does not set aside our earthly callings.

so ordain I in all churches--Ye also therefore should obey.

18. not become uncircumcised--by surgical operation (1 Maccabees 1:15; Josephus [Antiquities, 12.5.1]). Some Christians in excess of anti-Jewish feeling might be tempted to this.

let him not be circumcised--as the Judaizing Christians would have him (Ac 15:1, 5, 24; Ga 5:2).

19. Circumcision ... nothing, but ... keeping of ... commandments of God--namely, is all in all. In Ga 5:6 this "keeping of the commandments of God" is defined to be "faith which worketh by love"; and in Ga 6:15, "a new creature." Circumcision was a commandment of God: but not for ever, as "love."

20. the same calling--that is, the condition from which he is called a Jew, a Greek, a slave, or a freeman.

21. care not for it--Let it not be a trouble to thee that thou art a servant or slave.

use it rather--Continue rather in thy state as a servant (1Co 7:20; Ga 3:28; 1Ti 6:2). The Greek, "But if even thou mayest be made free, use it," and the context (1Co 7:20, 22) favors this view [Chrysostom, Bengel, and Alford]. This advice (if this translation be right) is not absolute, as the spirit of the Gospel is against slavery. What is advised here is, contentment under one's existing condition (1Co 7:24), though an undesirable one, since in our union with Christ all outward disparities of condition are compensated (1Co 7:22). Be not unduly impatient to cast off "even" thy condition as a servant by unlawful means (1Pe 2:13-18); as, for example, Onesimus did by fleeing (Phm 10-18). The precept (1Co 7:23), "Become not (so the Greek) the servants of men," implies plainly that slavery is abnormal (compare Le 25:42). "Men stealers," or slave dealers, are classed in 1Ti 1:10, with "murderers" and "perjurers." Neander, Grotius, &c., explain, "If called, being a slave, to Christianity, be content--but yet, if also thou canst be free (as a still additional good, which if thou canst not attain, be satisfied without it; but which, if offered to thee, is not to be despised), make use of the opportunity of becoming free, rather than by neglecting it to remain a slave." I prefer this latter view, as more according to the tenor of the Gospel, and fully justified by the Greek.

22. the Lord's freeman--(Phm 16)--rather, "freedman." Though a slave externally, spiritually made free by the Lord: from sin, Joh 8:36; from the law, Ro 8:2; from "circumcision," 1Co 7:19; Ga 5:1.

Christ's servant--(1Co 9:21). Love makes Christ's service perfect freedom (Mt 11:29, 30; Ga 5:13; 1Pe 2:16).

23. be not ye--Greek, "become not ye." Paul here changes from "thou" (1Co 7:21) to "ye." Ye all are "bought" with the blood of Christ, whatever be your earthly state (1Co 6:20). "Become not servants to men," either externally, or spiritually; the former sense applying to the free alone: the latter to Christian freemen and slaves alike, that they should not be servile adherents to their party leaders at Corinth (1Co 3:21, 22; Mt 23:8-10; 2Co 11:20); nor indeed slaves to men generally, so far as their condition admits. The external and internal conditions, so far as is attainable, should correspond, and the former be subservient to the latter (compare 1Co 7:21, 32-35).

24. abide with God--being chiefly careful of the footing on which he stands towards God rather than that towards men. This clause, "with God," limits the similar precept in 1Co 7:20. A man may cease to "abide in the calling wherein he was called," and yet not violate the precept here. If a man's calling be not favorable to his "abiding with God" (retaining holy fellowship with Him), he may use lawful means to change from it (compare Note, see on 1Co 7:21).

25. no commandment of the Lord: yet ... my judgment--I have no express revelation from the Lord commanding it, but I give my judgment (opinion); namely, under the ordinary inspiration which accompanied the apostles in all their canonical writings (compare 1Co 7:40; 1Co 14:37; 1Th 4:15). The Lord inspires me in this case to give you only a recommendation, which you are free to adopt or reject--not a positive command. In the second case (1Co 7:10, 11) it was a positive command; for the Lord had already made known His will (Mal 2:14, 15; Mt 5:31, 32). In the third case (1Co 7:12), the Old Testament commandment of God to put away strange wives (Ezr 10:3), Paul by the Spirit revokes.

mercy of the Lord--(1Ti 1:13). He attributes his apostleship and the gifts accompanying it (including inspiration) to God's grace alone.

faithful--in dispensing to you the inspired directions received by me from the Lord.

26. I suppose--"I consider."

this--namely, "for a man so to be," that is, in the same state in which he is (1Co 7:27).

for--by reason of.

the present distress--the distresses to which believers were then beginning to be subjected, making the married state less desirable than the single; and which would prevail throughout the world before the destruction of Jerusalem, according to Christ's prophecy (Mt 24:8-21; compare Ac 11:28).

27. Illustrating the meaning of "so to be," 1Co 7:26. Neither the married (those "bound to a wife") nor the unmarried (those "loosed from a wife") are to "seek" a change of state (compare 1Co 7:20, 24).

28. trouble in the flesh--Those who marry, he says, shall incur "trouble in the flesh" (that is, in their outward state, by reason of the present distress), not sin, which is the trouble of the spirit.

but I spare you--The emphasis in the Greek is on "I." My motive in advising you so is, to "spare you" such trouble in the flesh. So Alford after Calvin, Bengel, and others. Estius from Augustine explains it, "I spare you further details of the inconveniences of matrimony, lest even the incontinent may at the peril of lust be deterred from matrimony: thus I have regard for your infirmity." The antithesis in the Greek of "I ... you" and "such" favors the former.

29. this I say--A summing up of the whole, wherein he draws the practical inference from what precedes (1Co 15:50).

the time--the season (so the Greek) of this present dispensation up to the coming of the Lord (Ro 13:11). He uses the Greek expression which the Lord used in Lu 21:8; Mr 13:33.

short--literally, "contracted."

it remaineth--The oldest manuscripts read, "The time (season) is shortened as to what remains, in order that both they," &c.; that is, the effect which the shortening of the time ought to have is, "that for the remaining time (henceforth), both they," &c. The clause, "as to what remains," though in construction belonging to the previous clause, in sense belongs to the following. However, Cyprian and Vulgate support English Version.

as though they had none--We ought to consider nothing as our own in real or permanent possession.

30. they that weep ... wept not--(Compare 2Co 6:10).

they that buy ... possessed not--(Compare Is 24:1, 2). Christ specifies as the condemning sin of the men of Sodom not merely their open profligacy, but that "they bought, they sold," &c., as men whose all was in this world (Lu 17:28). "Possessed" in the Greek implies a holding fast of a possession; this the Christian will not do, for his "enduring substance" is elsewhere (He 10:34).

31. not abusing it--not abusing it by an overmuch using of it. The meaning of "abusing" here is, not so much perverting, as using it to the full [Bengel]. We are to use it, "not to take our fill" of its pursuits as our chief aim (compare Lu 10:40-42). As the planets while turning on their own axis, yet revolve round the sun; so while we do our part in our own worldly sphere, God is to be the center of all our desires.

fashion--the present fleeting form. Compare Psa 39:6, "vain show"; Psa 73:20, "a dream"; Jas 4:14, "a vapor."

passeth away--not merely shall pass away, but is now actually passing away. The image is drawn from a shifting scene in a play represented on the stage (1Jo 2:17). Paul inculcates not so much the outward denial of earthly things, as the inward spirit whereby the married and the rich, as well as the unmarried and the poor, would be ready to sacrifice all for Christ's sake.

32. without carefulness--I would have you to be not merely "without trouble," but "without distracting cares" (so the Greek).

careth--if he uses aright the advantages of his condition.

34. difference also--Not merely the unmarried and the married man differ in their respective duties, but also the wife and the virgin. Indeed a woman undergoes a greater change of condition than a man in contracting marriage.

35. for your own profit--not to display my apostolic authority.

not ... cast a snare upon you--image from throwing a noose over an animal in hunting. Not that by hard injunctions I may entangle you with the fear of committing sin where there is no sin.

comely--befitting under present circumstances.

attend upon--literally, "assiduously wait on"; sitting down to the duty. Compare Lu 10:39, Mary; Lu 2:37, "Anna ... a widow, who departed not from the temple, but served God with fastings and prayers night and day" (1Ti 5:5).

distraction--the same Greek as "cumbered" (Lu 10:40, Martha).

36. behaveth ... uncomely--is not treating his daughter well in leaving her unmarried beyond the flower of her age, and thus debarring her from the lawful gratification of her natural feeling as a marriageable woman.

need so require--if the exigencies of the case require it; namely, regard to the feelings and welfare of his daughter. Opposed to "having no necessity" (1Co 7:37).

let them marry--the daughter and her suitor.

37. steadfast--not to be turned from his purpose by the obloquy of the world.

having no necessity--arising from the natural inclinations of the daughter.

power over his ... will--when, owing to his daughter's will not opposing his will, he has power to carry into effect his will or wish.

decreed--determined.

38. her--The oldest manuscripts have "his own virgin daughter."

but--The oldest manuscripts have "and."

39. bound by the law--The oldest manuscripts omit "by the law."

only in the Lord--Let her marry only a Christian (2Co 6:14).

40. happier--(1Co 7:1, 28, 34, 35).

I think also--"I also think"; just as you Corinthians and your teachers think much of your opinions, so I also give my opinion by inspiration; so in 1Co 7:25, "my judgment" or opinion. Think does not imply doubt, but often a matter of well-grounded assurance (Joh 5:39).

The things whereof ye wrote unto me - It is sufficiently evident that the principal part of this epistle was written in answer to some questions which had been sent to the apostle in a letter from the Corinthian Church; and the first question seems to be this: "Is it proper for a man to marry in the present circumstances of the Church?" The question concerning the expediency or inexpediency of marriage was often agitated among the ancient philosophers; and many, though inclined to decide against it, because of the troubles and cares connected with it, tolerated it in their opinions; because, though an evil, it was judged to be a necessary evil. The words of Menander are full to this effect: Γαμειν, εαν τις την αληθειαν σκοπῃ, κακον μεν εστιν, αλλ' αναγκαιον κακον· "If a man consider marriage in a proper point of view, it is an evil; but then it is a necessary evil." Metellus Numidicus spoke of it nearly in the same way. Si sine uxore possemus, Quirites, esse, omnes ea molestia careremus; sed quoniam ita natura tradidit, ut nec Cum Illis salis commode, nec Sine Illis ullo modo vivi possit, saluti perpetus potius quam brevi voluptati consulendum. "If, O ye Romans, we could live unmarried, we should be saved from a great deal of trouble; but, seeing that nature has so ordered it that we cannot live very comfortably with wives, and without them cannot live at all, marriage should be adopted, not for the sake of the short-lived pleasure, but rather for perpetual safety." But this was not the common opinion; the Jews absolutely required that every man should marry, and reputed those as murderers who did not. - See on 1Cor 7:6 (note). By the laws of Lycurgus unmarried persons were prohibited from seeing the public games. By the laws of the Spartans bachelors were punished. And Plato declares all such unworthy of any honor. And to this the commentator says, Amen.

Not to touch a woman - Γυναικος μη ἁπτεσθαι· The learned reader need not be informed in what sense ἁπτομαι is used among the Greeks, and langere among the Latins. For examples Wetstein may be consulted.

To avoid fornication - Δια τας πορνειας· verto, propter exercendam libidinem, vel ut libidinem licite exercere liceat. Probo hanc notionem ex Hebraeo, ibi זנה, zanah, est libidinem exercere, Hos 4:10 : For they shall eat and not have enough; they shall commit whoredom, תזנו, libidinem exercebunt, and shall not increase. Here the prophet certainly does not speak of whoredom in our sense of the word; for the persons he mentions expected to have children, which cannot be said of those who are addicted to improper connections: the prophet speaks concerning married persons, whom he threatens with a privation of children, notwithstanding libidinem exercebant in order to have numerous families. See Schoettgen. The following verse shows that this is the apostle's meaning.

Let every man have his own wife - Let every man have one woman, his own; and every woman one man, her own. Here, plurality of wives and husbands is most strictly forbidden; and they are commanded to marry for the purpose of procreating children.

In the Jewish constitutions there are some things not only curious, but useful, respecting marriage. "There are four causes which induce men to marry:

1. Impure desire;

2. To get riches;

3. To become honorable;

4. For the glory of God.

Those who marry through the first motive beget wicked and rebellious children. Those who marry for the sake of riches have the curse of leaving them to others. Those who marry for the sake of aggrandizing their family, their families shall be diminished. Those who marry to promote the glory of God, their children shall be holy, and by them shall the true Church be increased."

Let the husband render unto the wife due benevolence - Την οφειλομενην ευνοιαν· Though our version is no translation of the original, yet few persons are at a loss for the meaning, and the context is sufficiently plain. Some have rendered the words, not unaptly, the matrimonial debt, or conjugal duty - that which a wife owes to her husband, and the husband to his wife; and which they must take care mutually to render, else alienation of affection will be the infallible consequence, and this in numberless instances has led to adulterous connections. In such cases the wife has to blame herself for the infidelity of her husband, and the husband for that of his wife. What miserable work has been made in the peace of families by a wife or a husband pretending to be wiser than the apostle, and too holy and spiritual to keep the commandments of God!

The wife hath not power, etc. - Her person belongs to her husband; her husband's person belongs to her: neither of them has any authority to refuse what the other has a matrimonial right to demand. The woman that would act so is either a knave or a fool. It would be trifling to attribute her conduct to any other cause than weakness or folly. She does not love her husband; or she loves some one else better than her husband; or she makes pretensions to a fancied sanctity unsupported by Scripture or common sense.

Defraud ye not one the other - What ye owe thus to each other never refuse paying, unless by mutual consent; and let that be only for a certain time, when prudence dictates the temporary separation, or when some extraordinary spiritual occasion may render it mutually agreeable, in order that ye may fast and pray, and derive the greatest possible benefit from these duties by being enabled to wait on the Lord without distraction.

That Satan tempt you not for your incontinency - It is most evident that the separations permitted by the Apostle, for he enjoins none, are only for a season, on extraordinary occasions; and that the persons may come together again, lest Satan, taking advantage of their matrimonial abstinence, might tempt either party to illicit commerce.

There are a multitude of rules prescribed in such cases by the rabbins, and indeed even by heathen writers; for this was a matter in which common sense could always judge; and under the direction of experience, heathens, as well as those favored with Divine revelation, could see what was proper in all such cases.

Incontinence, εικρασια, want of strength to regulate one's desires or appetites; from α, negative, and κρατος, strength. It is remarkable that the apostle supposes that even this temporary continence might produce incontinence; and universal observation confirms the supposition.

I speak this by permission, etc. - It was a constant custom of the more conscientious rabbins, to make a difference between the things which they enjoined on their own judgment, and those which they built on the authority of the law. Thus Rabbi Tancum: "The washing of hands before meat is in our own power; washing after meat is commanded." In relation to this point Dr. Lightfoot produces some examples from the Jewish writers: "The man is commanded concerning begetting and multiplying, but not the woman. And when does the man come under this command? From the age of sixteen or seventeen years; but, if he exceeds twenty years without marrying, behold he violates and renders an affirmative precept vain. The Gemara says: It is forbidden a man to be without a wife; because it is written, It is not good for man to be alone. And whosoever gives not himself to generation and multiplying is all one with a murderer: he is as though he diminished from the image of God, etc." We may understand the apostle here as saying that the directions already given were from his own judgment, and not from any Divine inspiration; and we may take it for granted that where he does not make this observation he is writing under the immediate afflatus of the Holy Spirit.

For I would that all men, etc. - He wished that all that were then in the Church were, like him self, unmarried; but this was in reference to the necessities of the Church, or what he calls, 1Cor 7:26, the present distress: for it never could be his wish that marriage should cease among men, and that human beings should no longer be propagated upon earth; nor could he wish that the Church of Christ should always be composed of single persons; this would have been equally absurd; but as the Church was then in straits and difficulties, it was much better for its single members not to encumber themselves with domestic embarrassments.

Every man hath his proper gift of God - Continence is a state that cannot be acquired by human art or industry; a man has it from God, or not at all: and if he have it from God, he has it from him as the author of his nature; for where it does not exist naturally, it never can exist, but either by miraculous interference, which should never be expected, or by chirurgical operation, which is a shocking abomination in the sight of God. See the note on Mat 19:12 (note).

The unmarried and widows - It is supposed that the apostle speaks here of men who had been married, in the word αγαμοι, but were now widowers; as he does of women who had been married, in the word χηραι, but were now widows. And when he says ὡς καγω, even as I, he means that he himself was a widower; for several of the ancients rank Paul among the married apostles.

But if they cannot contain - If they find it inconvenient and uncomfortable to continue as widowers and widows, let them remarry.

It is better to marry than to burn - Bishop Pearce translates the original thus: For it is better to marry than to be made uneasy. Πυρουσθαι, says he, "signifies primarily to burn; but in a metaphorical sense, to be troubled, vexed, or made uneasy. So in 2Cor 11:29 : Who is offended and I burn not, και ουκ εγω πυρουμαι, and I am not troubled. So in Terence, Uro hominem, is I vex him." It would be well to soften the sense of this word in reference to the subject of which the apostle speaks. He cannot mean burning with lust, no more than Virgil means so when he says, Aen. iv. ver. 68: Uritur infelix Dido, the unfortunate Dido is tormented; and in Eccl. ii. 68: Me tamen urit amor, love torments me. All this may be said with the strictest truth in such cases where the impure fire referred to above has no existence.

A curious story, which certainly casts light on the phraseology of this place, is related by Dr. Lightfoot, from the tract Kiddushin, fol. 81. "Some captive women were brought to Nehardea, and disposed in the house and the upper room of Rabbi Amram. They took away the ladder (that the women might not get down, but stay there till they were ransomed.) As one of these captives passed by the window, the light of her great beauty shined into the house. Amram (captivated) set up the ladder; and when he was got to the middle of the steps (checked by his conscience) he stopped short, and with a loud voice cried out Fire! Fire! in the house of Amram! (This he did that, the neighbors flocking in, he might be obliged to desist from the evil affection which now prevailed in him.) The rabbins ran to him, and (seeing no fire) they said, Thou hast disgraced us. To which he replied: It is better that ye be disgraced in the house of Amram in this world, then that ye be disgraced by me in the world to come. He then adjured that evil affection to go out of him, and it went out as a pillar of Fire. Amram said: Thou art Fire, and I am Flesh; yet for all that I have prevailed against thee." From this story much instruction may be derived.

I command, yet not I, but the Lord - I do not give my own private opinion or judgment in this case; for the Lord Jesus commands that man shall not put asunder them whom God hath joined, Mat 5:32; Mat 19:6. And God has said the same, Gen 2:24. The following extracts will prove that the law among the Jews was very loose relative to the firmness of the marriage bond: -

A woman might put away or depart from her husband by giving this simple reason to the elders, who would give the following certificate. "In ____ day of ____ week, of ____ year, A., daughter of B., put away before us and said: My mother, or my brethren, deceived me, and wedded me or betrothed me, when I was a very young maid, to C., son of D.; but I now reveal my mind before you, that I will not have him."

Sometimes they parted with mutual consent, and this also was considered legal, as was also the marriage of the separated parties to others. Witness the following story: "A good man had a good wife; but because they had no children, they mutually put away each other. The good man married a bad (a heathen) wife, and she made him bad (a heathen); the good woman married a bad (a heathen) husband, and she made him good." Divorces were easily obtained among them, and they considered them the dissolving of the marriage bond; and, in consequence of these, the parties might remarry with others. This was contrary to the original institution of marriage, and is opposed both by our Lord and the apostle.

But, and if she depart - He puts the case as probable, because it was frequent, but lays it under restrictions.

Let her remain unmarried - She departs at her own peril; but she must not marry another: she must either continue unmarried, or be reconciled to her husband.

And let not the husband put away his wife - Divorces cannot be allowed but in the case of fornication: an act of this kind dissolves the marriage vow; but nothing else can. It is a fact that, among the Jews, the wife had just as much right to put away her husband as the husband had to put away his wife. As divorces were granted, it was right that each should have an equal power; for this served as a mutual check.

But to the rest speak I, not the Lord - As if he had said: For what I have already spoken I have the testimony of the Lord by Moses, and of my own Lord and Master, Christ; but for the directions which I am now about to give there is no written testimony, and I deliver them now for the first time. These words do not intimate that the apostle was not now under the influences of the Divine Spirit; but, that there was nothing in the sacred writings which bore directly on this point.

If any brother - A Christian man, have a wife that believeth not, i.e. who is a heathen, not yet converted to the Christian faith, and she be pleased to dwell with him, notwithstanding his turning Christian since their marriage, let him not put her away because she still continues in her heathen superstition.

And the woman - Converted from heathenism to the Christian faith; which hath a husband, who still abides in heathenism; if he be pleased to dwell with her, notwithstanding she has become a Christian since their marriage; let her not leave him because he still continues a heathen.

The unbelieving husband is sanctified by the wife - Or rather, is to be reputed as sanctified on account of his wife; she being a Christian woman, and he, though a heathen, being by marriage one flesh with her: her sanctity, as far as it refers to outward things, may be considered as imputed to him so as to render their connection not unlawful. The case is the same when the wife is a heathen and the husband a Christian. The word sanctification here is to be applied much more to the Christian state than to any moral change in the persons; for ἁγιοι, saints, is a common term for Christians - those who were baptized into the faith of Christ; and as its corresponding term קדושים kedoshim signified all the Jews who were in the covenant of God by circumcision, the heathens in question were considered to be in this holy state by means of their connection with those who were by their Christian profession saints.

Else were your children unclean - If this kind of relative sanctification were not allowed, the children of these persons could not be received into the Christian Church, nor enjoy any rights, or privileges as Christians; but the Church of God never scrupled to admit such children as members, just as well as she did those who had sprung from parents both of whom were Christians.

The Jews considered a child as born out of holiness whose parents were not proselytes at the time of the birth, though afterwards they became proselytes. On the other hand, they considered the children of heathens born in holiness, provided the parents became proselytes before the birth. All the children of the heathens were reputed unclean by the Jews; and all their own children holy. - See Dr. Lightfoot. This shows clearly what the apostle's meaning is.

If we consider the apostle as speaking of the children of heathens, we shall get a remarkable comment on this passage from Tertullian, who, in his treatise De Carne Christi, chaps. 37, 39, gives us a melancholy account of the height to which superstition and idolatry had arrived in his time among the Romans. "A child," says he, "from its very conception, was dedicated to the idols and demons they worshipped. While pregnant, the mother had her body swathed round with bandages, prepared with idolatrous rites. The embryo they conceived to be under the inspection of the goddess Alemona, who nourished it in the womb. Nona and Decima took care that it should be born in the ninth or tenth month. Partula adjusted every thing relative to the labor; and Lucina ushered it into the light. During the week preceding the birth a table was spread for Juno; and on the last day certain persons were called together to mark the moment on which the Parcae, or Fates, had fixed its destiny. The first step the child set on the earth was consecrated to the goddess Statina; and, finally, some of the hair was cut off, or the whole head shaven, and the hair offered to some god or goddess through some public or private motive of devotion." He adds that "no child among the heathens was born in a state of purity; and it is not to be wondered at," says he, "that demons possess them from their youth, seeing they were thus early dedicated to their service." In reference to this, he thinks, St. Paul speaks in the verse before us: The unbelieving husband is sanctified by the wife - else were your children unclean; but now are they holy; i.e. "As the parents were converted to the Christian faith, the child comes into the world without these impure and unhallowed rites; and is from its infancy consecrated to the true God."

But if the unbelieving, depart - Whether husband or wife: if such obstinately depart and utterly refuse all cohabitation, a brother or a sister - a Christian man or woman, is not under bondage to any particular laws, so as to be prevented from remarrying. Such, probably, the law stood then; but it is not so now; for the marriage can only be dissolved by death, or by the ecclesiastical court. Even fornication or adultery does not dissolve the marriage contract; nor will the obstinate separation of any of the parties, however long continued, give the party abandoned authority to remarry. If the person have been beyond sea, and not heard of for seven years, it is presumed he may be dead; and marriage has been connived at in such cases. If there be no person to complain, it may be presumed that there is none injured. But I have known instances where even a marriage after seven years' absence has been very unfortunate; the husband returning at the end of ten or twelve years, and to his utter distress finding his wife married to another man, and with issue of that marriage! There can be no safety in this case, unless there be absolute certainty of the death of the party in question.

God hath called us to peace - The refractory and disagreeing party should not be compelled to fulfill such matrimonial engagements as would produce continual jarring and discord. At the same time each should take care that he give no cause for disagreements and separations, for the author of the Christian religion is the author of peace, and has called us to it.

For what knowest thou, O wife - You that are Christians, and who have heathen partners, do not give them up because they are such, for you may become the means of saving them unto eternal life. Bear your cross, and look up to God, and he may give your unbelieving husband or wife to your prayers.

But as God hath distributed to every man, etc. - Let every man fulfill the duties of the state to which God in the course of his providence has called him.

So ordain I in all Churches - I do not lay on you a burden which others are not called to bear: this is the general rule which, by the authority of God, I impose on every Christian society.

Is any man called being circumcised? - Is any man who was formerly a Jew converted to Christianity?

Let him not become circumcised - Let him not endeavor to abolish the sign of the old covenant, which he bears in his flesh. The Greek words μη επισπασθω, let him not draw over, are evidently an elliptical expression: the word την ακροβυστιαν, the fore-skin, being understood; which, indeed, is added by the Armenian and the Itala, and several of the Latin fathers. It is a fact that it was possible by the assistance of art to do this; and Celsus himself prescribes the mode, De Medic. vii. 25. By frequent stretching, the circumcised skin could be again so drawn over, as to prevent the ancient sign of circumcision from appearing. Some in their zeal against Judaism endeavored to abolish this sign of it in their flesh: it is most evidently against this that the apostle speaks. Many false Jews made use of this practice, that they might pass through heathen countries unobserved; otherwise, in frequenting the baths they would have been detected.

Let him not be circumcised - Let no man who, being a Gentile, has been converted to the Christian faith, submit to circumcision as something necessary to his salvation.

Circumcision is nothing - Circumcision itself, though commanded of God, is nothing of itself, it being only a sign of the justification which should be afterwards received by faith. At present, neither it nor its opposite either hinders or furthers the work of grace; and keeping the commandments of God, from his love shed abroad in a believing heart, is the sum and substance of religion.

Let every man abide in the same calling - As both the circumcised and uncircumcised, in Christ, have the same advantages, and to their believing the same facilities; so any situation of life is equally friendly to the salvation of the soul, if a man be faithful to the grace he has received. Therefore, in all situations a Christian should be content, for all things work together for good to him who loves God.

Art thou called being a servant? - Δουλος εκληθης, Art thou converted to Christ while thou art a slave - the property of another person, and bought with his money? care not for it - this will not injure thy Christian condition, but if thou canst obtain thy liberty - use it rather - prefer this state for the sake of freedom, and the temporal advantages connected with it.

For he that is called - The man who, being a slave, is converted to the Christian faith, is the Lord's freeman; his condition as a slave does not vitiate any of the privileges to which he is entitled as a Christian: on the other hand, all free men, who receive the grace of Christ, must consider themselves the slaves of the Lord, i.e. his real property, to be employed and disposed of according to his godly wisdom, who, notwithstanding their state of subjection, will find the service of their Master to be perfect freedom.

Ye are bought with a price - As truly as your bodies have become the property of your masters, in consequence of his paying down a price for you; so sure you are now the Lord's property, in consequence of your being purchased by the blood of Christ.

Some render this verse interrogatively: Are ye bought with a price from your slavery? Do not again become slaves of men. Never sell yourselves; prefer and retain your liberty now that ye have acquired it.

In these verses the apostle shows that the Christian religion does not abolish our civil connections; in reference to them, where it finds us, there it leaves us. In whatever relation we stood before our embracing Christianity, there we stand still; our secular condition being no farther changed than as it may be affected by the amelioration of our moral character. But slavery, and all buying and selling of the bodies and souls of men, no matter what color or complexion, is a high offense against the holy and just God, and a gross and unprincipled attack on the liberty and rights of our fellow creatures.

Let every man - abide with God - Let him live to God in whatsoever station he is placed by Providence. If he be a slave, God will be with him even in his slavery, if he be faithful to the grace which he has received. It is very likely that some of the slaves at Corinth, who had been converted to Christianity, had been led to think that their Christian privileges absolved them from the necessity of continuing slaves; or, at least, brought them on a level with their Christian masters. A spirit of this kind might have soon led to confusion and insubordination, and brought scandals into the Church. It was therefore a very proper subject for the apostle to interfere in; and to his authority, the persons concerned would doubtless respectfully bow.

Now concerning virgins - This was another subject on which the Church at Corinth had asked the advice of the apostle. The word παρθενος, virgin, we take to signify a pure, unmarried young woman; but it is evident that the word in this place means young unmarried persons of either sex, as appears from 1Cor 7:26, 1Cor 7:27, 1Cor 7:32-34, and from Rev 14:4. The word παρθενος, virgin, is frequently applied to men as well as to women. See Suidas, under the word Αβελ· οὑτος παρθενος και δι καιος ὑπηρχε, He (Abel) was a virgin, and a righteous man. In 1Cor 7:36 the word is supposed to mean the state of virginity or celibacy, and very probable reasons are assigned for it; and it is evident that persons of either sex in a state of celibacy are the persons intended.

I have no commandment of the Lord - There is nothing in the sacred writings that directly touches this point.

Yet I give my judgment - As every way equal to such commandments had there been any, seeing I have received the teaching of his own Spirit, and have obtained mercy of the Lord to be faithful to this heavenly gift, so that it abides with me to lead me into all truth. In this way I think the apostle's words may be safely understood.

This is good for the present distress - There was no period in the heathen times when the Church was not under persecutions and afflictions; on some occasions these were more oppressive than at others.

The word αναγκη signifies, necessity, distress, tribulation, and calamity; as it does in Luk 21:23; 2Cor 6:4; 2Cor 12:10. In such times, when the people of God had no certain dwelling-place, when they were lying at the mercy of their enemies without any protection from the state - the state itself often among the persecutors - he who had a family to care for, would find himself in very embarrassed circumstances, as it would be much more easy to provide for his personal safety than to have the care of a wife and children. On this account it was much better for unmarried persons to continue for the present in their celibacy.

Art thou bound unto a wife? - i.e. Married; for the marriage contract was considered in the light of a bond.

Seek not to be loosed - Neither regret your circumstances, notwithstanding the present distress, nor seek on this account for a dissolution of the marriage contract. But if thou art under no matrimonial engagements, do not for the present enter into any.

But, and if thou marry - As there is no law against this, even in the present distress, thou hast not sinned, because there is no law against this; and it is only on account of prudential reasons that I give this advice.

And if a virgin marry - Both the man and the woman have equal privileges in this case; either of them may marry without sin. It is probable, as there were many sects and parties in Corinth, that there were among them those who forbade to marry, 1Tim 4:3, and who might have maintained other doctrines of devils besides. These persons, or such doctrines, the apostle has in view when he says, They may marry and yet not sin.

Trouble in the flesh - From the simple circumstance of the incumbrance of a family while under persecution; because of the difficulty of providing for its comfort and safety while flying before the face of persecution.

But I spare you - The evil is coming; but I will not press upon you the observance of a prudential caution, which you might deem too heavy a cross.

The time is short - These persecutions and distresses are at the door, and life itself will soon be run out. Even then Nero was plotting those grievous persecutions with which he not only afflicted, but devastated the Church of Christ.

They that have wives - Let none begin to think of any comfortable settlement for his family, let him sit loose to all earthly concerns, and stand ready prepared to escape for his life, or meet death, as the providence of God may permit. The husband will be dragged from the side of his wife to appear before the magistrates, and be required either to abjure Christ or die.

Linquenda tellus, et domus, et placens

Uxor; neque harum, quas colis, arborum

Te, praeter invisas cupressos,

Ulla brevem dominum sequetur.

Hor. Odar. lib. ii., Od. xiv., v. 22.

Your pleasing consort must be left;

And you, of house and lands bereft,

Must to the shades descend:

The cypress only, hated tree!

Of all thy much-loved groves, shall thee,

Its short-lived lord, attend.

Francis.

Poor heathenism! thou couldst give but cold comfort in such circumstances as these: and infidelity, thy younger brother, is no better provided than thou.

They that weep, etc. - There will shortly be such a complete system of distress and confusion that private sorrows and private joys will be absorbed in the weightier and more oppressive public evils: yet, let every man still continue in his calling, let him buy, and sell, and traffic, as usual; though in a short time, either by the coming persecution or the levelling hand of death, he that had earthly property will be brought into the same circumstances with him who had none.

And they that use this world - Let them who have earthly property or employments discharge conscientiously their duties, from a conviction of the instability of earthly things. Make a right use of every thing, and pervert nothing from its use. To use a thing is to employ it properly in order to accomplish the end to which it refers. To abuse a thing signifies to pervert it from that use. Pass through things temporal, so as not to lose those which are eternal.

For the fashion of this world - Το σχημα του κοσμον τουτου signifies properly the present state or constitution of things; the frame of the world, that is, the world itself. But often the term κοσμος, world, is taken to signify the Jewish state and polity; the destruction of this was then at hand, and this the Holy Spirit might then signify to the apostle.

Without carefulness - Though all these things will shortly come to pass, yet do not be anxious about them. Every occurrence is under the direction and management of God. The wrath of man shall praise him, and the remainder of it he shall restrain, and none can harm you if ye be followers of that which is good. We should all take the advice of the poet: - "With patient mind thy course of duty run;

God nothing does, nor suffers to be done,

But thou wouldst do thyself, couldst thou but see

The end of all events as well as He."

Byrom.

He that is unmarried careth for the things that belong to the Lord - He has nothing to do with a family, and therefore can give his whole time to the service of his Maker, having him alone to please.

But he that is married - He has a family to provide for, and his wife to please, as well as to fulfill his duty to God, and attend to the concerns of his own soul. The single man has nothing to attend to but what concerns his own salvation: the married man has all this to attend to, and besides to provide for his wife and family, and take care of their eternal interests also. The single man has very little trouble comparatively; the married man has a great deal. The single man is an atom in society; the married man is a small community in himself. The former is the centre of his own existence, and lives for himself alone; the latter is diffused abroad, makes a much more important part of the body social, and provides both for its support and continuance. The single man lives for and does good to himself only; the married man lives both for himself and the public. Both the state and the Church of Christ are dependent on the married man, as from him under God the one has subjects, the other members; while the single man is but an individual in either, and by and by will cease from both, and having no posterity is lost to the public for ever. The married man, therefore, far from being in a state of inferiority to the single man, is beyond him out of the limits of comparison. He can do all the good the other can do, though perhaps sometimes in a different way; and he can do ten thousand goods that the other cannot possibly do. And therefore both himself and his state are to be preferred infinitely before those of the other. Nor could the apostle have meant any thing less; only for the present distress he gave his opinion that it was best for those who were single to continue so. And who does not see the propriety of the advice?

There is a difference also between a wife and a virgin - That is: There is this difference between a married and an unmarried woman. The unmarried careth (only) for the things of the Lord, having no domestic duties to perform. That she may be holy - separated to Divine employments, both in body and spirit. Whereas she that is married careth (also) for the things of the world, how she may please her husband, having many domestic duties to fulfill, her husband being obliged to leave to her the care of the family, and all other domestic concerns.

On this verse there is a profusion of various readings in MSS., versions, and fathers, for which I must refer to Griesbach, as it would be impossible to introduce them here so as to make them look like sense.

This I speak for your own profit - The advices belong to yourselves alone, because of the peculiar circumstances in which you are placed. Nothing spoken here was ever designed to be of general application; it concerned the Church at Corinth alone, or Churches in similar circumstances.

Not that I may cast a snare upon you - Ουχ ἱνα βροχον ὑμιν επιβαλω - Here is a manifest allusion to the Retiarius among the Romans, who carried a small casting net, which he endeavored to throw over the head of his adversary and thus entangle him. Or to a similar custom among the Persians, who made use of a noose called the camand; which they employed in the same way. One of these lies before me; it is a strong silken cord, one end of which is a loop to be held in the hand, and the rest is in the form of a common snare or noose, which, catching hold of any thing, tightens in proportion as it is pulled by the hand that holds the loop.

The apostle, therefore, intimates that what he says was not intended absolutely to bind them, but to show them the propriety of following an advice which in the present case would be helpful to them in their religious connections, that they might attend upon the Lord without distraction, which they could not do in times of persecution, when, in addition to their own personal safety, they had a wife and children to care for.

For that which is comely, and that ye may attend upon the Lord without distraction , - The original αλλα προς το ευσχημον και ευπροσεδρον τῳ Κυριῳ απερισπαστως, of which our version is only a paraphrase, is thus translated by Bishop Pearson: But for the sake of decency, and of attending more easily upon the Lord without distraction. This is much more literal than ours.

Uncomely towards his virgin - Different meanings have been assigned to this verse; I shall mention three of the principal.

1. "In those early times, both among the Hebrews and Christians, the daughters were wholly in the power of the father, so that he might give or not give them in marriage as he chose; and might bind them to perpetual celibacy if he thought proper; and to this case the apostle alludes. If the father had devoted his daughter to perpetual virginity, and he afterwards found that she had fixed her affections upon a person whom she was strongly inclined to marry, and was now getting past the prime of life; he, seeing from his daughter's circumstances that it would be wrong to force her to continue in her state of celibacy; though he had determined before to keep her single, yet he might in this case alter his purpose without sin, and let her and her suitor marry."

2. "The whole verse and its context speaks of young women dedicated to the service of God, who were called παρθενοι, virgins, in the primitive Church. And a case is put here, 'that circumstances might occur to render the breach of even a vow of this kind necessary, and so no sin be committed.'"

3. "The apostle by παρθενος, does not mean a virgin, but the state of virginity or celibacy, whether in man or woman." Both Mr. Locke and Dr. Whitby are of this opinion, and the latter reasons on it thus: -

It is generally supposed that these three verses relate to virgins under the power of parents and guardians and the usual inference is, that children are to be disposed of in marriage by the parents, guardians, etc. Now this may be true, but it has no foundation in the text, for τηρειν την ἑαυτου παρθενον is not to keep his daughter's, but his own virginity, or rather his purpose of virginity; for, as Phavorinus says, He is called a virgin who freely gives himself up to the Lord, renouncing matrimony, and preferring a life spent in continency. And that this must be the true import of these words appears from this consideration, that this depends upon the purpose of his own heart, and the power he has over his own will, and the no necessity arising from himself to change this purpose. Whereas the keeping a daughter unmarried depends not on these conditions on her father's part but on her own; for, let her have a necessity, and surely the apostle would not advise the father to keep her a virgin, because he had determined so to do; nor could there be any doubt whether the father had power over his own will or not, when no necessity lay upon him to betroth his virgin. The Greek runs to this sense: if he had stood already firm in his heart, finding no necessity, viz. to change his purpose; and hath power over his own will, not to marry; finding himself able to persist in the resolution he had made to keep his virginity, he does well to continue a virgin: and then the phrase, if any man think he behaves himself unseemly towards his virgin, if it be over-aged, and thinks he ought rather to join in marriage, refers to the opinions both of Jews and Gentiles that all ought to marry. The Jews say that the time of marriage is from 16 or 17 to 20; while some of the Gentiles specify from 30 to 35. If any think thus, says the apostle, let them do what they will, they sin not: let them marry. And then he concludes with those words applied to both cases: so then, both he that marries doeth well, and he that marries not, doeth better.

This last opinion seems to be the true sense of the apostle.

It may be necessary to make a few general observations on these verses, summing up what has been said.

1. Παρθενος here should be considered as implying not a virgin, but the state of virginity or celibacy.

2. Ὑπερακμος, over-aged, must refer to the passing of that time in which both the laws and customs of Jews and Gentiles required men to marry. See above, and see the note on 1Cor 7:6.

3. Και οὑτως οφειλει γινεσθαι, And need so require; or, if there appear to be a necessity; is to be understood of any particular change in his circumstances or in his feelings; or, that he finds, from the law and custom in the case, that it is a scandal for him not to marry; then let him do what he wills or purposes.

4. Instead of γαμειτωσαν, let Them marry, I think γαμειτω, let Him marry, is the true reading, and agrees best with the context. This reading is supported by D*EFG, Syriac, in the Arabic, Slavonic, one of the Itala, and St. Augustine. Si nubat, if he marry, is the reading of the Vulgate, several copies of the Itala, Ambrose, Jerome, Ambrosiaster, Sedulius, and Bede. This reading is nearly of the same import with the other: Let him do what he willeth, he sinneth not, let him marry; or, he sinneth not if he marry.

5. The whole of the 37th verse relates to the purpose that the man has formed; and the strength that he has to keep his purpose of perpetual celibacy, being under no necessity to change that purpose.

6. Instead of ὁ εκγαμιζων, he who giveth her in marriage, I purpose to read ὁ γαμιζων, he who marrieth, which is the reading of the Codex Alexandrinus, the Codex Vaticanus, No. 1209, and of some others: with Clement, Methodius, and Basil. Την ἑαυτου παρθενον, his own virgin, is added after the above, by several very ancient and reputable MSS, as also by the Syriac, Armenian, Vulgate, Ethiopic, Clement, Basil, Optatus, and others; but it seems so much like a gloss, that Griesbach has not made it even a candidate for a place in the text. He then who marrieth, though previously intending perpetual virginity, doeth well; as this is agreeable to laws both Divine and human: and he who marrieth not, doeth better, because of the present distress. See 1Cor 7:26.

The wife is bound by the law - This seems to be spoken in answer to some other question of the Corinthians to this effect: "May a woman remarry whose husband is dead, or who has abandoned her?" To which he replies, in general, That as long as her husband is living the law binds her to him alone; but, if the husband die, she is free to remarry, but only in the Lord; that is she must not marry a heathen nor an irreligious man; and she should not only marry a genuine Christian, but one of her own religious sentiments; for, in reference to domestic peace, much depends on this.

But she is happier if she so abide - If she continue in her widowhood because of the present distress; for this must always be taken in, that consistency in the apostle's reasoning may be preserved. If this were not understood, how could St. Paul tell the widow that it would be more happy for her to continue in her widowhood than to remarry? She who had tried both the state of celibacy and the state of marriage could certainly best tell which was most for her comfort; and he could not tell any thing but by an express revelation from heaven, relative to the future state of any widow: it is certain that he can never be understood as speaking in general, as there are multitudes of persons abundantly more happy in their married than in their single state; and there are many widows also much more happy in their second marriage than they have been in their first.

After my judgment - According to the view I have of the subject, which view I take by the light of the Divine Spirit, who shows me the tribulations which are coming on the Church. But, says he, 1Cor 7:28 : I spare you - I will not be more explicit concerning coming evils, as I wish to save you from all forebodings which bring torment.

I think - I have the Spirit of God - Δοκω δε κᾳγω Πνευμα Θεου εχειν might be translated, I am Certain that I have the Spirit of God. This sense of δοκειν (which we translate to seem, to think, to appear, etc.) I have noticed in another part of this work. Ulpian, on Demosthen. Olynth. 1, says, Το δοκειν ου παντως επι αμφιβολου ταττουσιν οἱ παλαιοι αλλα πολλακις και επι του αληθευειν· The word δοκειν is used by the ancients, not always to express what is Doubtful, but often to express what is True and Certain. - See Bp. Pearce. The apostle cannot be understood as expressing any doubt of his being under the inspiration of the Divine Spirit, as this would have defeated his object in giving the above advices; for if they were not dictated by the Spirit of God, can it be supposed that, in the face of apparent self-interest, and the prevalence of strong passions, they could have been expected to have become rules of conduct to this people? They must have understood him as asserting that he had the direction of the Spirit of God in giving those opinions, else they could not be expected to obey.

1. In the preceding chapter we have met with subjects both of difficulty and importance. As to the difficulties, it is hoped that they have been so generally considered in the notes that few or none of them remain; and on the subjects of peculiar importance much time has been spent, in order to impress them on the mind of the reader. The delicacy of some of them would not admit of greater plainness; and in a few instances I have been obliged to wrap the meaning in a foreign language.

2. On the important subject of marriage I have said what I believe to be true, and scruple not to say that it is the most useful state in which - the human being can be placed; and consequently that in which most honor may be brought to God. I have listened with much attention for the better part of half a century to the arguments against marriage and in favor of celibacy; and I have had the opportunity of being acquainted with many who endeavored to exemplify their own doctrine. But I have seen an end of all their perfection: neither the world nor the Church are under any obligations to them: they either married when they could do it to their mind and convenience; or, continuing in their celibacy, they lived a comparatively useless life; and died as they should, unregretted. The doctrine is not only dangerous but anti-scriptural: and I hope I have sufficiently vindicated Paul from being its patron or supporter.

3. While I contend for the superior excellence of the marriage state, I hope I shall not be understood to be the apologist of indiscriminate marriages - no, many of them are blamable in a very high degree. Instead of consulting common sense and propriety, childish affections, brutish passions, or the love of money are the motives on which many of them have been contracted. Such marriages are miserable; must be so, and should not be otherwise; and superficial people looking at these form an estimate of the state itself, and then indulge themselves in exclaiming against an ordinance of God, either perverted by themselves or the equally foolish persons who are the subjects of their animadversion. That genuine Christians can never be so useful in any state as that of marriage I am fully convinced; but to be happy, the marriage must be in the Lord. When believers match with unbelievers, generally pars sincera trahitur; the good becomes perverted; and Satan has his triumph when he has got an immortal soul out of the Church of Christ into his own synagogue. But who among young people will lay this to heart? And how few among young men and young women will not sell their Savior and his people for a husband or a wife!

4. The doctrine of second marriages has been long a subject of controversy in the Church. The Scriptures, properly understood, have not only nothing against them, but much for them. And in this chapter St. Paul, in the most pointed manner, admits of them. A widow may marry again, only let it be in the Lord; and a widower has certainly the same privilege.

5. The conversion which the Scripture requires, though it makes a most essential change in our souls in reference to God, and in our works in reference both to God and man, makes none in our civil state: even if a man is called, i.e. converted in a state of slavery, he does not gain his manumission in consequence of his conversion; he stands in the same relation both to the state and to his fellows that he stood in before; and is not to assume any civil rights or privileges in consequence of the conversion of his soul to God. The apostle decides the matter in this chapter, and orders that every man should abide in the calling wherein he is called.

6. From the 20th to the 23rd verse the apostle refers to the state of slavery among the Greeks; and from what he says we find that even among the slaves there were Christian converts, to whom, though he recommends submission and contentment, yet he intimates that if they could get their freedom they should prefer it; and he strongly charges those that were free not to become again the slaves of men, 1Cor 7:23; from which we learn that a man might dispose of his own liberty, which, in a Christian, would be a disgrace to his redemption by Christ. The word ελευθερος, which we translate freeman, means properly freed-man, one who had been a slave but had regained his liberty. It is the same as libertus among the Romans, one who was manumitted. The manumission was performed three several ways:

1. The consent of the master that the slave should have his name entered in the census; or public register of the citizens.

2. The slave was led before the praetor, and the magistrate laid his wand, called vindicta, on his head, and declared him free.

3. By testament or will, the master bequeathing to the slave his freedom. The manner in which the second mode of manumission was performed is curious. The praetor having laid the rod vindicta upon the slave's head, pronounced these words, Dico eum liberum esse more Quiritum, "I pronounce him free according to the custom of the Romans." This done he gave the rod to the lictor, or serjeant, who struck the slave with it upon the head, and afterwards with the hand upon the face and back. The head also of the slave was shaven, and a cup given him by his master as a token of freedom, and the notary entered the name of the new freed-man in the public register, with the reasons of his manumission: it was customary also to give him another surname.

7. Among our Saxon ancestors, and also after the conquest, there was a species of slavery: all the villani were slaves to their respective lords, and each was bound to serve him in a great variety of ways. There is a profusion of curious examples of this in the ancient record preserved in the bishop's auditor's office in the cathedral of Durham, commonly known by the name of the Bolden Book. This record has been lately printed under the direction of his majesty's commissioners on the public records of the kingdom, in the supplement to Domesday Book.

8. Among our Saxon ancestors manumissions were granted on various accounts:

1. A person might, if able, purchase his own freedom.

2. One man might purchase the freedom of another.

3. Manumissions were granted to procure by their merit the salvation of departed souls.

4. Persons were manumitted also in order to be consecrated to the service of God. These manumissions were usually recorded in some holybook, especially in copies of the four Evangelists, which, being preserved in the libraries of abbeys, etc., were a continual record, and might at all convenient times be consulted. Several entries of these manumissions exist in a MS. of the four Evangelists, s. 4, 14, in the library of Corpus Christi or Bennet college, Cambridge.

I shall produce a specimen of one of the several kinds mentioned above, giving the original only of the first; and of the others, verbal translations.

1. The certificate of a man's having purchased his own freedom. "Here is witnessed, in this book of Christ, that Aelfwig the Red hath redeemed himself from Abbot Aelfsig, and the whole convent, with one pound. And this is witnessed by the whole convent at Bath.

May Christ strike him blind

Who this writing perverts."

This is a usual execration at the end of these forms, and is in rhyme in the original.

2. Certificate of one having purchased the liberty of another. "Here is witnessed, in this book of Christ, that Aedric Atford has redeemed Saegyfa, his daughter, from the Abbot Aelfsig, and from the convent of Bath, to be for ever free, and all her posterity."

3. Certificate of redemption in behalf of one departed. "Here is witnessed, in this book of Christ, that Aelfric Scot and Aegelric Scot are manumitted for the soul of Abbot Aelfsig, to perpetual liberty. This was done with the testimony of the whole convent."

4. Certificate of persons manumitted to be devoted to the service of God. "Here is witnessed, in this book of Christ, that John bought Gunnilda the daughter of Thurkill, from Goda, widow of Leafenath, with half a pound. With the testimony of the whole convent.

May Christ strike him blind

Who this writing perverts.

And he has dedicated her to Christ and St. Peter, in behalf of his mother's soul."

9. When a man was made free, it was either in the church or at some public meeting: the sheriff of the county took him by the right hand and proclaimed him a freeman, and showed him the open door and the public highway, intimating that he was free to go whithersoever he pleased, and then gave him the arms of a freeman, viz. a spear and a sword. In some cases the man was to pay thirty pence to his master of hide money, intimating that he was no longer under restraint, chastisement, or correction. From which it appears that our ancestors were in the habit of flogging their slaves. See the laws of Ina, c. 24, 39; of Wm. the Conqueror, c. 65; and of Hen. I. c. 78.

10. Among the Gentoos the manumission of a slave was as follows: The slave took a pitcher, filled it with water, and put therein berenge-arook (rice that had been cleansed without boiling) and flowers of doob, (a kind of small salad), and taking the pitcher on his shoulder he stands near his master; the master then puts the pitcher on the slave's head, breaks it so that the water, rice, flowers, and doob that were in the pitcher may fall on the slave's body: when this is done the master thrice pronounces, I have made thee free; then the slave steps forward a few paces towards the east, and then the manumission is complete. See Code of Gentoo laws, chap. 8: sec. 2, page 160. It is evident that the whole of this ceremony is emblematical:

1. The pitcher represents the confined, servile state of the slave.

2. The articles contained in it, his exclusion while in a state of slavery from the grand benefits and comforts of life.

3. The water contained in the pitcher, his exclusion from the refreshing influences of heaven; for slaves were not permitted to take part in the ordinances of religion.

4. The clean, unboiled rice, his incapacity to have secular possessions; for slaves were not permitted to possess lands either by inheritance or purchase: a slave could sow no seed for himself, and consequently have no legal claim on support from this staff of life.

5. The doob or salad shut up, his being without relish for that state of being which was rendered insupportable to him by his thraldom.

6. The breaking of the pitcher, his manumission and enjoyment of liberty: being as free to go whithersoever he would as the water was to run, being now disengaged from the pitcher.

7. The shedding of the water, rice, flower, etc., over his body, his privilege of enjoying and possessing every heavenly and earthly good.

8. His stepping towards the east, his acknowledgment to the supreme Being, the fountain of light and life, (of whom the sun was the emblem), for his enlargement; and his eagerness to possess the light and comfort of that new state of happiness into which he was now brought in consequence of his manumission.

11. The description that Dr. John Taylor gives, in his Elements of Civil Law, of the state of slaves among the ancients, will nearly suit with their state among our ancestors, though scarcely as bad as their state in the West Indies. "They were held among the Romans, pro nullis; pro mortuis; pro quadrupedibus: - for no men; for dead men; for beasts: nay, were in a much worse state than any cattle whatever. They had no head in the state, no name, no tribe or register. They were not capable of being injured, nor could they take by purchase or descent, had no heirs, and could make no will. Exclusive of what was called their peculium, whatever they acquired was their master's; they could neither plead nor be impleaded; but were entirely excluded from all civil concerns; were not entitled to the rights of matrimony, and therefore had no relief in case of adultery; nor were they proper objects of cognation or affinity. They might be sold, transferred, or pawned, like other goods or personal estate; for goods they were, and such were they esteemed. They might be tortured for evidence, punished at the discretion of their lord, and even put to death, by his authority. They were laid under several other civil incapacities, too tedious to mention." When all this is considered, we may at once see the horrible evil of slavery, and wonder at the grace which could render them happy and contented in this situation see the preceding chapter, 1Cor 7:20-22. And yet we need not be surprised that the apostle should say to those who were free or freed, Ye are bought with a price; do not become slaves of men.

12. I have entered the more particularly into this subject, because it, or allusions to it, are frequently occurring in the New Testament, and I speak of it here once for all. And, to conclude, I here register my testimony against the unprincipled, inhuman, anti-Christian, and diabolical slave-trade, with all its authors, promoters, abettors, and sacrilegious gains; as well as against the great devil, the father of it and them.

It is good for a man - Who is master of himself. Not to touch a women - That is, not to marry. So great and many are the advantages of a single life.

Yet, when it is needful, in order to avoid fornication, let every man have his own wife. His own - For Christianity allows no polygamy.

Let not married persons fancy that there is any perfection in living with each other, as if they were unmarried. The debt - This ancient reading seems far more natural than the common one.

The wife - the husband - Let no one forget this, on pretence of greater purity.

Unless it be by consent for a time - That on those special and solemn occasions ye may entirely give yourselves up to the exercises of devotion. Lest - If ye should long remain separate. Satan tempt you - To unclean thoughts, if not actions too.

But I say this - Concerning your separating for a time and coming together again. Perhaps he refers also to 1Co 7:2.

For I would that all men were herein even as I - I would that all believers who are now unmarried would remain "eunuchs for the kingdom of heaven's sake" St. Paul, having tasted the sweetness of this liberty, wished others to enjoy it, as well as himself. But every one hath his proper gift from God - According to our Lord's declaration, "All men cannot receive this saying, save they," the happy few, to whom it is given," Matt 19:11.

It is good for them if they remain even as I - That St. Paul was then single is certain and from Acts 7:58, compared with the following parts of the history, it seems probable that he always was so. It does not appear that this declaration, any more than 1Co 7:1, hath any reference at all to a state of persecution.

Not I - Only. But the Lord - Christ; by his express command, Matt 5:32.

But if she depart - Contrary to this express prohibition. And let not the husband put away his wife - Except for the cause of adultery.

To the rest - Who are married to unbelievers. Speak I - By revelation from God, though our Lord hath not left any commandment concerning it. Let him not put her away - The Jews, indeed, were obliged of old to put away their idolatrous wives, Ezra 10:3; but their case was quite different. They were absolutely forbid to marry idolatrous women; but the persons here spoken of were married while they were both in a state of heathenism.

For the unbelieving husband hath, in many instances, been sanctified by the wife - Else your children would have been brought up heathens; whereas now they are Christians. As if he had said, Ye see the proof of it before your eyes.

A brother or a sister - A Christian man or woman. Is not enslaved - is at full liberty. In such cases: but God hath called us to peace - To live peaceably with them, if it be possible.

But as God hath distributed - The various stations of life, and various relations, to every one, let him take care to discharge his duty therein. The gospel disannuls none of these. And thus I ordain in all the churches - As a point of the highest concern.

Circumcision is nothing, and uncircumcision is nothing - Will neither promote nor obstruct our salvation. The one point is, keeping the commandments of God; "faith working by love."

In the calling - The outward state. Wherein he is - When God calls him. Let him not seek to change this, without a clear direction from Providence.

Care not for it - Do not anxiously seek liberty. But if thou canst be free, use it rather - Embrace the opportunity.

Is the Lord's freeman - Is free in this respect. The Greek word implies one that was a slave, but now is free. Is the bondman of Christ - Not free in this respect; not at liberty to do his own will.

Ye are bought with a price - Ye belong to God; therefore, where it can be avoided, do not become the bondslaves of men - Which may expose you to many temptations.

Therein abide with God - Doing all things as unto God, and as in his immediate presence. They who thus abide with God preserve an holy indifference with regard to outward things.

Now concerning virgins - Of either sex. I have no commandment from the Lord - By a particular revelation. Nor was it necessary he should; for the apostles wrote nothing which was not divinely inspired: but with this difference, - sometimes they had a particular revelation, and a special commandment; at other times they wrote from the divine light which abode with them, the standing treasure of the Spirit of God. And this, also, was not their private opinion, but a divine rule of faith and practice. As one whom God hath made faithful in my apostolic office; who therefore faithfully deliver what I receive from him.

This is good for the present distress - While any church is under persecution. For a man to continue as he is - Whether married or unmarried. St. Paul does not here urge the present distress as a reason for celibacy, any more than for marriage; but for a man's not seeking to alter his state, whatever it be, but making the best of it.

Such will have trouble in the flesh - Many outward troubles. But I spare you - I speak as little and as tenderly as possible.

But this I say, brethren - With great confidence. The time of our abode here is short. It plainly follows, that even they who have wives be as serious, zealous, active, dead to the world, as devoted to God, as holy in all manner of conversation, as if they had none - By so easy a transition does the apostle slide from every thing else to the one thing needful; and, forgetting whatever is temporal, is swallowed up in eternity.

And they that weep, as if they wept not - "Though sorrowful, yet always rejoicing." They that rejoice, as if they rejoiced not - Tempering their joy with godly fear. They that buy, as if they possessed not - Knowing themselves to be only stewards, not proprietors.

And they that use this world, as not abusing it - Not seeking happiness in it, but in God: using every thing therein only in such a manner and degree as most tends to the knowledge and love of God. For the whole scheme and fashion of this world - This marrying, weeping, rejoicing, and all the rest, not only will pass, but now passeth away, is this moment flying off like a shadow.

Now I would have you - For this flying moment. Without carefulness - Without any incumbrance of your thoughts. The unmarried man - If he understand and use the advantage he enjoys - Careth only for the things of the Lord, how he may please the Lord.

But the married careth for the things of the world - And it in his duty so to do, so far as becomes a Christian. How he may please his wife - And provide all things needful for her and his family.

There is a difference also between a wife and a virgin - Whether the church be under persecution or not. The unmarried woman - If she know and use her privilege. Careth only for the things of the Lord - All her time, care, and thoughts centre in this, how she may be holy both in body and spirit. This is the standing advantage of a single life, in all ages and nations. But who makes a suitable use of it?

Not that I may cast a snare upon you - Who are not able to receive this saying. But for your profit - Who are able. That ye may resolutely and perseveringly wait upon the Lord - The word translated wait signifies sitting close by a person, in a good posture to hear. So Mary sat at the feet of Jesus, Luke 10:39. Without distraction - Without having the mind drawn any way from its centre; from its close attention to God; by any person, or thing, or care, or incumbrance whatsoever.

But if any parent think he should otherwise act indecently - Unbecoming his character. Toward his virgin daughter, if she be above age, (or of full age,) and need so require, 1Co 7:9, let them marry - Her suitor and she.

Having no necessity - Where there is no such need. But having power over his own will - Which would incline him to desire the increase of his family, and the strengthening it by new relations.

Doeth better - If there be no necessity.

Only in the Lord - That is, only if Christians marry Christians: a standing direction, and one of the utmost importance.

I also - As well as any of you. Have the Spirit of God - Teaching me all things This does not imply any doubt; but the strongest certainty of it, together with a reproof of them for calling it in question. Whoever, therefore, would conclude from hence, that St. Paul was not certain he had the Spirit of Christ, neither understands the true import of the words, nor considers how expressly he lays claim to the Spirit, both in this epistle, 1Co 2:16, 14:37, and the other. 2Co 13:3. Indeed, it may be doubted whether the word here and elsewhere translated think, does not always imply the fullest and strongest assurance. See 1Cor 10:12.

1 NOw concerning the things whereof ye wrote unto me , It is good for a man not to touch a woman .

It seemeth, that though this Church was very much corrupted, yet some of them retained a reverence for this great Apostle, and had wrote one or more Letters to him about some points, to which he returneth answer.

It seemeth that one thing they had wrote to him about, was about Marriage, not about the lawfulness of marrying (that Doctrine of Devils was not broached so early in the World) but concerning the advisableness of marriage, and mens use of their wives in that afflicted state of the Church.

The Apostle answereth, That it is good for a man not to touch a woman. When he saith, it is good, he means only more convenient or better, with respect to the troubled state of the Church, or that persons might be more at liberty for the service of God and the duties of Religion. Upon these accouts it were more convenient for a man not to marry (for that he meaneth by touching a woman.)

2 Nevertheless to avoid fornication, let every man have his own wife, and let every woman have her own husband .

In the Greek it is, because of fornications; the sense of which can be no other than this which our Translators give. The word is in the Plural number, to signifie that that which he meaneth by this term, is all sorts of impurities and uncleannesses, which are the products of the [illegible: 1 letter]usts of the flesh. These are sins of that nature and species, that if we cannot chuse what in respect of some circumstances would be more convenient, we must baulk it, rather than run into such a guilt. The Apostle doth therefore determine that in this case, it was every mans duty to marry, and every womans likewise; the reason of which must be, because God had ordained marriage as a means to bridle men, and restrain them from extravagant lusts. [His own wife] [her own husband] a clear place against Polygamy.

3 Let the husband render unto the wife due benevolence : and likewise also the wife unto the husband .

The word translated due benevolence, signifieth due good will or kindness, but from v. 5. it appeareth what the Apostle meaneth; Moses, Exod. 21.10. calleth it, the duty of marriage, both of them using a modest term in expressing the conjugal act, as we shall observe the Scripture always doing, when there is occasion to mention what men of profane hearts are ready to make a scoff at.

The Apostle maketh this the mutual duty both of husband and wife under due circumstances, therefore useth the word render, which implieth the thing required to be an act of justice.

Marginal references: 1 Pet. 3.7.

4 The wife hath not power of her own body, but the husband: likewise also the husband hath not power over his own body, but the wife .

He gives the reason of it, because marriage takes away from each married person the power over his or her own body, and giveth it to their correlate. The Apostle seemeth here to answer a question propounded to him by some Members of this Church: Whether, though they were married, the husband and wife might not forbear each others bed, and make use of their society each with other meerly for helps in other things, such as getting an Estate, looking after the affairs of a Family, &c. which the Apostle doth by no means judge advisable.

5 Defraud not one another , except it be with consent for a time, that ye may give your selves to fasting and prayer , and come together again k, that Satan tempt you not for your incontinency .

That is, withhold not your selves one from another, which he rightly calls defrauding one another, because he had before declared it a debt; and further declared, that neither the husband nor the wife had a power over their own bodies, but the power of either of their bodies was in their correlate.

He adds, except it be with consent, mutual consent, and then it is indeed no defrauding.

And for a time, for a religious end, that they might give themselves to Fasting and Prayer, not that this abstinence is necessary to us by any Divine precept, to prepare us for solemn Prayer, (for such only is here spoken of) for then the Apostle would not have made consent necessary in this case, but the Jews were commanded it, Exod. 19.15. as a preparation to their hearing of the Law, and it was a plece of the legal purification, as appeareth from 1 Sam. 21.4. as to which Christians were at liberty, and might observe or not observe it, as they agreed.

Then he requires, that they should return to their former course, not defrauding one another, lest the Devil observing their abstinence, should tempt them to unlawful mixtures, seeing their inability to contain themselves within the bounds of temperance and chastity.

Marginal references: Joel 2.16.

6 But I speak this by permission, and not of commandment .

Some refer these words to all that had gone before in this Chapter; but the best Interpreters rather refer them to what went immediately before in the preceding verse, declaring, that he had no express command from God, as to those things of abstaining for a time for Fasting and Prayer, and then coming together again, but he spake what he judged equitable and reasonable; but as to particular persons, they ought to judge and govern themselves according to their particular circumstances.

7 For I would that all men were even as I my self : but every man hath his proper gift of God, one after this manner, and another after that .

I would, in this place can signifie no more, than I could wish or desire (if it were the will of God) that all Christians had the gift of continency, which God (blessed be his Name) hath given me: that this is meant, is plain by the next words, and v. 9. it is apparent, that Paul did not will this absolutely; for that had been to have willed the disolution of the World, as well as the Church, within the compass of that Age.

But, [illegible: 1 letter]aith the Apostle, every one hath not the gift of continency, one hath it, another hath it not, which is the same thing which our Saviour said in reply to his Disciples, saying, If the case of the man [illegible: 1 letter]e so with his wife, it is not good to marry, Matt. 19.10. All men cannot receive this saying, save they to whom it is given.

Marginal references: Acts 26.29.; Chap. 12.1[illegible: 1 letter] ▪

8 I say therefore to the unmarried and widows, It is good for them if they abide even as I .

By the unmarried and widows, it is apparent that Paul means Virgins that were never married, and such as having been once married, had lost their husbands, though the first word in the Greek had been significa[illegible: 1 letter]ive enough of persons in both these states; yet the Apostle[illegible: 1 letter], [illegible: 1 letter]sing of two words, makes it past dispute, when he saith, It is good for such to be as he was; his meaning is, that it was better with respect to the present circumstances of Christians, or it was convenient, in which notion good is often taken, not for what is absolutely good, and indeed the nature of all good lyeth in the conveniency or suitableness of the thing so called to us; and though in the Divine precepts there is always such a suitableness, so as they must be always good, yet in other things, which God hath le[illegible: 1 letter]t to our liberty (such as is this of marriage) a thing may be good or evil, as the circumstances of several persons, yea, of the same person, may vary. S. Paul considereth only the circumstances of the World common to all Christians, and upon them determines this goodness, supposing the circumstances of the particular person not to rule otherwise. His not saying, It is good for them not to marry, but to be as he was, hath bred a question of no great import to be determined, whether Paul was ever married or no, in the determination of which the Ancients cou[illegible: 1 letter]d not agree: but it is not worth spending our time about, considering that all agree, he was at this time unmarried, which is all he doth here mean: if S. Paul was never married, we are sure Peter was; for we read of his wifes mother sick of a feav[illegible: 1 letter]r, Mark 1.30.

9 But if they cannot contain, let them marry: for it is better to marry then to burn .

That S. Paul's saying, It is good, &c. did not signifie it is the will of God, or (as the Papists would have it) it is my counsel in order to your further perfection, is plain by his precept for them to marry, if they could not contain; and this likewise lets us see that second Marriages are not only lawful, but may be an incumbent duty, that is, if they who are concerned as to them, cannot contain themselves within the bounds and rule of chastity, which must not only be interpreted with reference to acts of Uncleanness.

This is contradicted by the reason given by the Apostle, determining that marriage was much more eligible than burning, which term signifies the inward fervor and eager inclinations of the mind, not the acts only of the outward man.

Marginal references: 1 Ti[illegible: 1 letter] 5.14.

10 And unto the married I command, yet not I, but the Lord , Let not the wife depart from her husband .

The Apostle had spoke to married before, but in another case, he now returneth in his discourse to them again, speaking to another case, which it should seem they had put to him, what it was is not plainly expressed, but it may easily be gathered from v. 12, 13. as also from the Apostles determination in this verse: it was this, Whether it was lawful for the husband or the wi[illegible: 1 letter]e depart from his wi[illegible: 1 letter]e, or her husband, unless it were in the case of Adultery; for though here be nothing spoken as to that case, yet it plainly must be accepted, as determined before by our Saviour; but as the Jews, so the Heathens amongst whom these Corinthians lived, had entertained much too mean thoughts about the Marriage-bond, indulging themselves in a liberty to break it for every slight cause, and it should seem by v. 12, 13. it was judged by them a sufficient cause, if one of them were not converted to the Faith of Christ. Now in this case, saith the Apostle, I command, and what I tell you is the Will of God, it is not I alone who command it, but you are to look upon it as the Will of God concerning you, though revealed to you by me that am the Minister of God to you.

Let not the wi[illegible: 1 letter]e depart from her husband: she may be divorced from her husband in case of fornication, but let her not for any other cause make a voluntary secession.

Marginal references: [illegible: 1 word] 2.14. [illegible: 1 word]. [illegible: 1 letter].32. & 1[illegible: 1 letter].6. [illegible: 1 word] 10.11. [illegible: 1 word] 16.1[illegible: 1 letter].

11 But and if she depart , let her remain unmarried , or be reco[illegible: 1 letter]ciled to her husband : and let not the husband put away his wife .

How our Translators came to translate [non-Latin text not transcribed], which is manifestly a Verb Passive [if she depart] I cannot tell. It signifieth, if she be departed, and so is as well significative of a being parted from her husband by a judicial act of Divorce, as of a voluntary departing. The Jews were wont to give Bills of Divorce to their wives, for any trivial cause. The word is to be interpreted as well of any legal Divorce, not according to the true meaning of the Divine Law, as concerning a voluntary secession: in which case the Apostle commandeth,

that she should marry to no other; the reason is plain, because no such cause to divorce broke the bond of marriage, she was yet the wife of her former husband in Gods eye and account, and committed adultery, if she married to another, as our Saviour had determined, Matt. 5.32. & 19.9.

but he gives her a li[illegible: 3 letters]ty to be reconciled to her husband. In case that a woman put away by her husband, became another mans wife, by the Law, Deut. 24.4. she might not (though that latter husband died) return to her former husband; but in case she remained unmarried, she might be reconciled to him.

The Apostle giveth the same precept concerning husbands.

12 But to the rest speak I, not the Lord , If any brother hath a wife that believeth not , and she be pleased to dwell with him , let him not put her away .

Either as to the other part of your Epistle, or as to the cases of the rest mentioned in your Epistle, I shall give you my advice so far as I am instructed by the holy Spirit of God, though our Lord Jesus Christ hath set no certain rule concerning them.

That believeth not, both in this and v. 13. signifieth, that hath not embraced the Christian Faith, but still remaineth a Pagan.

If there be no other matter of difference betwixt such persons, save only in matter of Religion,

let him not for that put her away. If a Christian man or woman had their choice to make, it were unlawful for either of them to make choice of a Pagan for their yoke-fellow: but if after marriage either the husband or the wife embraceth the Christian Faith, the other correlate still abiding a Pagan, their difference in Religion is not a sufficient ground for a separation, this seemeth to be the Apostles meaning. The case seemeth a little different in the opinion of some Divines, when the Idolater or Idolatress blasphemeth God and the true Religion, and is continually tempting the correlate to Apostasie: but it is hard to determine against the plain precept of so great an Apostle, especially considering the reason by which he backeth his precept.

14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; Else were your children unclean , but now they are holy .

Sanctifying in holy Writing generally signifieth the separation, or setting apart of a person or thing from a common, to, and for an holy use, whether it be by some external Rites and Ceremonies, or by the infusing of some inward spiritual habits. In this place it seemeth to have a different sense from what it usually hath in holy Writ; for it can neither signifie the sanctification of the person by in[illegible: 1 letter]used habits of Grace; for neither is the unbelieving husband thus sanctified by the believing wi[illegible: 1 letter]e, neither is the unbelieving wife thus sanctified by the believing husband. Nor are either of them thus set apart for the service of God by any legal Rites, which hath made a great difference in the notions of Interpreters, how the unbelieving husband is sanctified by the believing wife, or the unbelieving wife by the believing husband. Some think it signifies no more than prepared for God, as sanctified signifies, Isa. 13.3. Others think they are sanctified by a moral denomination, I rather think it signifies brought into such a state, that the Believer, without offence to the Law of God, may continue in a married estate with such a yoke-fellow: and the state of marriage is an holy state, notwithstanding the disparity with reference to Religion.

Otherwise he saith, the children begotten and born of such parents would be unclean, in the same state that the children of Pagan parents are without the Church, not within the Covenant, not under the Promise. In one sense all children are unclean, i. e. children of wrath, born in sin, and brought forth in iniquity; but all are not in this sense unclean, some are within the Covenant of Grace, within the Church, capable of Baptism.

These are those that are called holy, not as inwardly renewed and sanctified, but relatively, in the same sense that all the Jewish Nation are called an holy people; and possibly this may give us a further light to understand the term sanctified, in the former part of the verse. The unbelieving husband is so far sanctified by the believing wife, and the unbelieving wife so far sanctified by the believing husband, that as they may lawfully continue in their married relation, and live together as man and wife, so the issue coming from them both shall he by God counted in Covenant with him, and have a right to Baptism, which is one of the Seals of that Covenant, as well as those children both whose parents are Believers.

15 But if the unbelieving depart, let him depart . A brother or a sister is not under bondage in such cases g: but God hath called us to peace .

If the unbelieving husband, or the unbelieving wife will leave his or her correlate, that is, so leave them, as to return no more to live as an husband, or as a wife with her or him that is Christian, let him depart. Such a person hath broken the bond of marriage, and in such cases Christians are not under bondage, they are not tyed by Law to fetch them again, nor by the Laws of God to keep themselves unmarried for their perverseness. But it [illegible: 1 letter]ay be objected, That nothing but Adultery by t[illegible: 1 letter]e Divine Law breaketh that bond. Answ. That is denied. Nothing but Adultery is a justifiable cause of divorce. No man may put away his wife, nor any wife put away her husband but for Adultery. But the husbands voluntary leaving his wife, or the wi[illegible: 1 letter]es voluntary leaving her husband, with a resolution to return no more to them, breaks also the bond of marriage, frustrating it as to the ends for which God hath appointed it, and after all due means used, to bring again the party departing, to their duty, doth certainly free the correlate. So that although nothing can justifie repudiation or putting away a wife or an husband, and marrying another, but the adultery of the person so divorced and repudiated, yet the departure either of husband and wife without the others consent for a long time, and refusal to return after all due means used, especially if the party so go[illegible: 1 letter]ng away, doth it out of an hatred and abomination of the others Religion, will justifie the person so deserted after due waiting and use of means to reduce him or her to their duty, wholly to cast off the person deserting, for no Christian in such case by Gods Law is under bondage.

For God hath called Christians unto peace, and in his ordinance of marriage aimed at the quiet and peace of his people in their se[illegible: 1 letter]vice of him in their families and relations; and therefore as Christians ought not to disturb the peace of their own consciences, turning away their relations, though they be Unbelievers: yet neither are they bound, if such will leave them, to court their own continual trouble and disturbance.

Marginal references: Gr, in peace.

16 For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? .

The Apostle having before determined the lawfulness of a Christian husbands or wifes abiding in a state of marriage with a wife or husband that was an infidel, if she or he were willing to abide with the Believer, now argues the great advantage which might be from it, for the glory of God, and the good of the Soul of such husband or wife: What knowest thou, O wife (saith he) it is not certain, that God will so far bless thy converse with thy husband or wife, as that thou shalt, by thy instruction, admonition, or example, be an occasion or instrument to bring them to Christ; but it is neither impossible nor improbable, and their willingness (notwithstanding their difference from thee in Religion, yet) to abide with thee, may give thee some hopes that they will hearken to thee. They are often (in the language of holy Writ) said, to save others, who are instrumental to bring them to Christ, Ch. 9.22. 1 Tim. 4.16. Iam. 5.20. We ought to bear with many inconveniences to our selves, where our bearing with them may any way promote the glory of God, or the good of Souls.

Marginal references: 1 Pet. 3.1.

17 But as God hath distributed to every man, as the Lord hath called every one, so let him walk: And so ordain I in all churches .

Calling in this place signifieth that station and course of life, wherein by the Providence of God any man is set. Some think, that this precept hath a special reference to what went before, as if the sense were this, If God by his Providence hath so ordered it that thy heart be changed, thy wifes or thy husbands heart being not yet changed, but he or she remaining Pagans, yet let not this cause any separation betwixt you, but, unless the Unbeliever will depart, live yet as man and wife together, mutually performing conjugal offices each to other. But the following verses where the Apostle, v. 21. speaks of Calling being a servant, shew this interpretation to be too narrow. The sense of the Text is: That the Profession of Christianity is consistent with any honest calling or course of life, and it is the will of God that Christians should not pretend their profession of Religion, to excuse them from the duties of any relation wherein they are set. This is an universal Rule,

and concerned not the Church of Corinth only, but all other Churches of Christ, being an Apostolical Constitution.

18 Is any man called being circumcised? let him not become uncircumcised: Is any called in uncircumcision? let him not become circumcised .

Is any one who was a native Jew, and so circumcised according to the Jewish Law converted (while he is in that state) to the Faith of Christ, let him not affect the state of him, that having been formerly a Gentile, was never circumcised. On the other side, is any, being a native Gentile, and so not circumcised, converted to Christianity, let not him affect the state of one converted from Judaism, who was circumcised. This is doubtless the sense of the verse, not (as some would have it) let him not endeavour by art to make himself uncircumcised, which was the wicked practice of some (for a better compliance with the Gentiles) of whom we read, 1 Maccab. 1.17.

19 Circumcision is nothing, and uncircumcision is nothing , but the keeping the commandments of God .

Circumcision was an Ordinance of God, a sign of Gods Covenant, as necessary to Salvation in its time, as the fulfilling of any precept of the Law contained in Ordinances: and Uncircumcision also was something; for by the Law relating to that Ordinance, the uncircumcised male is determined to have broken Gods Covenant, and determined to a cutting off, Gen. 17.10, 11, 12, 13, 14.

But in the present state of the Church, Circumcision wa[illegible: 1 letter] of no value or moment in the business of Salvation: Gal 5.6. In Christ Iesus neither circumcision availeth any thing, nor uncircumcision, but [illegible: 1 letter]aith which worketh by love.

Marginal references: Gal. 6.15.

20 Let every man abide in the same calling wherein he was called .

Let every man abide in the same state and condition of life in which he was when he was first converted to the Faith of Christ, that is, supposing that he was in an honest course of life (for we read that the Conjurers in the Acts burnt their books, and unlawful courses of life must not be adhered to after men have once given up their names to Christ.) The Apostles design is only to shew, that the Profession of Christianity maketh no state of life unlawful, which was before that profession lawful, nor dischargeth any from such as were before the duties of persons in their circumstances and relations. They too far strain this Text who interpret it into an obligation upon all men, not to alter that particular way and course of life and trading, to which they were educated, and in which they formerly have been ingaged, though such a thing be of too great moment and consequence for any to do without just advice and deliberation. The world is a mutable thing, and trades and particular courses of life wear out, and what will now bring in a due livelihood, possibly seven years hence will not furnish any with bread, and 'tis unreasonable in such a case to think, that the Rule of Christian profession tyes up a man under these changes of Providence to such a particular course of life, as he cannot in it, in the sweat of his face eat his bread.

21 Art thou called being a servant ? care not for it: but if thou mayst be made free, use it rather .

If whiles thou art a servant to another in any honest imployment, thou art converted to the Christian Religion, let it not trouble thee, matter it not. A man may be the servant of Christ, and yet a servant to men in any honest imployment.

But if thou mayst be made free by the favour of thy friends with the consent of thy master, use it rather, that is, (say some) rather chuse to be a servant still (which indeed in some cases may be the duty of a good Christian) that is, if thou seest, that in that station thou canst better serve God and the interest of thy masters or other Souls. But it is more probable the sense is, make use of thy liberty rather: for certain it is, that the freeman is ordinarily at more advantage for the service of God than he that is a servant.

22 For he that is called in the Lord, being a servant , is the Lords free-man: likewise also he that is called being free, is Christs servant .

For the state of a servant to men, no way prejudiceth [illegible: 1 letter] man as to his spiritual liberty: a servant and a free-man considered with reference to Christ, are both one; a servant may be as near the Kingdom of Heaven as a free-man, and let a man be in never so good a state of civil liberty; yet if he be a Christian, he is still a servant of Christ, and bound in all things to obey him. As to the new man, there is neither bond nor free, but Christ is all and in all.

Marginal references: Joh. 8.36▪ Rom. 6.18, 2[illegible: 1 letter] ▪; Gr. [illegible: 1 span]; Chap. 9.21. Gal. 5.13. Eph. 6.6. 1 Pet. 2.16.

23 Ye are bought with a price, be not ye the servants of men .

What price we are bought with, we heard Chap. 6.20. the Apostle there pressed it upon us as our duty to glorifie God with our bodies and our spirits: here he presseth upon us another duty, viz. upon that consideration not to be the servants of men: by which some think he forbiddeth the selling themselves as slaves to Infidels: others think that he only forbiddeth eye-service, as the Apostle calls it, Eph. 6.6. while in the mean time they might be the servants of men, if they served them as the servants of Christ, doing the will of God from the heart, with good will doing service as to the Lord, not to men. But the most probable interpretation is, Be not servants to the lusts of men, wherein you can serve men, and in the same actions also serve God, and be obedient to his Will: you may be the servants of men, but be not servants of men in such actions wherein to serve them, you must disobey God.

Marginal references: Chap. 6.20. 1 Pet. 1.18, 19.

24 Brethren, let every man wherein he is called, therein abide with God .

In whatsoever state or condition, whether he be married or unmarried, whether he be a master or a servant, whether he were before circumcised or uncircumcised, let him not think Christianity obligeth him to alter it, he may abide in it, only he must abide in it with God, as one who remembreth Gods Eye is upon him, and seeth him, and that he is bound to approve himself in it unto God, and to keep a good conscience towards him, as one that is a Member of the Church of God, and under the Laws of it.

25 Now concerning virgins , I have no commandment of the Lord : yet I give my judgment , as one that hath obtained mercy of the Lord to be faithful .

He had before spoken to married persons and widows, now he comes to speak concerning Virgins; and though [illegible: 1 letter]e mentions only the female Sex, yet the following words shew that his advice extended to both.

As to them he saith, he had no special direction from Christ, none that would suit the case of every Virgin,

but ye[illegible: 1 letter] he would give his advice, wh[illegible: 2 letters] seemed to him best.

And he would have them look upon him as one that himself had received mercy from the Lord, and as he desired to be faithful in the discharge of his trust, so might and ought to have credit given him in what he said. In [illegible: 1 letter]uch sense we read in Scripture of a faithful saying, a faithful Crea[illegible: 1 letter]o[illegible: 1 letter], [illegible: 1 letter] faithful man. &c.

26 I suppose therefore that this is good for the present distress , I say, that it is good for a man so to be.

Good here signifieth convenient (as before) if other circumstances of particular persons make it not sinful: or better with respect

to the present distress or necessity, by which, without doubt, the Apostle meaneth, not the common necessities of all men that are born once to dye, (which is the more easie the fewer relations we have to part from) nor yet of family-troubles and concerns; for there is none who hath a family in this world to look after, but will have trouble in the flesh, but the continual troubles with which the Church of God was disquieted, as the Ark upon the waters, and the more special troubles of the Primitive Church; for though their great Persecutions from the Heathen were not possibly at that time begun, yet Christ had foretold them, and the Apostles had them in a very near prospect (Paul is thought to have dyed the tenth or eleventh year of Nero.) For this present necessity or distress, the Apostle gives his opinion, That it was convenient and better for those that could honestly abstain from marriage, to keep themselves in their single and unmarried condition.

Marginal references: [illegible: 1 word], necessity.

27 Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife .

Art thou bound by marriage, or bound by contract, do not use any sinful ways to be loosed from that bond, either by divorce or by a voluntary departure: if the Unbeliever will depart, he or she may, you are not obliged to court their stay, but do not you put him or her away. Are you free from a wife, either as yet unmarried, or by the hand of God separated, in case you can without sin, abstain. If your circumstances be such, as they do not oblige you to marriage, do not seek a w[illegible: 1 letter]fe. The times are like to be full of trouble and difficulty. Our Master said, Wo to them that are with child, and give suck in those days, Matt. 24.19.

28 But and if thou marry, thou hast not sinned, and if a virgin marry, she hath not sinned: Nevertheless, such shall have trouble in the flesh : but I spare you.

I would not have you mistake me, as if I judged marriage sinful for persons in any state of condition, or of any Sex;

but those that are married in any time, will find troubles about the things of this life, and those that marry in such times as the[illegible: 2 letters] are, and you are like further to see, will meet with more than ordinary troubles of this nature, I only would spare you, and have you keep your selves as free as you can; or I spare you any further discourse of that nature, not willing to torment you before the time cometh.

29 But this I say, brethren , The time is short . It remaineth, that both they that have wives, be as though they had none .

He had before spoken to what concerned some, now he comes to what concerneth all.

The time (saith he) is short, furled up like sails, when the Mariner comes near his Port. He either meaneth the time of this life, or the time of the Worlds duration, we often find the Apostles speaking of their times as the last times (and in these senses all are concerned.) Or the time of the Churches rest and tranquillity, which they had hitherto enjoyed in a far more perfect degree, than they enjoyed them soon after this, when ten Persecutions followed immediately one upon the neck of another.

Therefore (saith the Apostle) it is the concernment of all Christians, not to indulge themselves too much in the pleasures and contentments of this life; but if ye be married, or shall marry, you will be concerned to keep your hearts as loose from the contentment and satisfaction men use to take in their wives, as if you had no wives at all.

Marginal references: [illegible: 1 word]. 13.11. 1 [illegible: 1 word]. 4.7. [illegible: 1 letter] [illegible: 1 word]. 3.8, 9.

30 And they that weep, as though they wept not : and they that rejoyce, as though they rejoyced not : and they that buy, as though they possessed not .

This consideration also should weigh with those who have a more afflicted portion in this life, and are mourners for the loss of their near relations, they have but lost what they could not long have kept, and for the time they kept them, must have enjoyed them probably with a great deal of sorrow and bitterness.

And so for any of those who rejoyced in any worldly enjoyments, the shortness of the time they are like to have them to rejoyce in, should admonish them to govern and moderate their joy, for it is like to be but like the crackling of thorns under a pot.

And those that have liberal possessions of good things in this life, they should look upon them as none of theirs, and use them as not like to be their possessions long.

31 And they that use this world, as not abusing it : For the fashion of this world passeth away .

While you have any thing of this worlds goods you may use them, yea, you must use them, without them you cannot live in the world; but the consideration how little the time is you are like to have them to use, should govern you in the use of them, so as you ought to take heed you do not use them to any other purpose, or for any other end, than that for which God hath appointed and given them to you.

For this world is like a Stage or Theatre where are diversities of Scenes, and the present Scene abideth but for a little time, then passeth, and another Scene or figure of things appeareth: those who appear this day in the form of Princes and Nobles, to morrow appear as beggers and persons of a low estate and degree.

Marginal references: [illegible: 1 word] ▪ 39.6. [illegible: 1 word] ▪ 2.17.

32 But I would have you without carefulness . He that is unmarried, careth for the things that belong to the Lord, how he may please the Lord .

The reason why I have advised (during the present distressed estate of the Church) a single rather than a married life, for those to whom God hath given the gift of continency, is, that those who are Christians might live as free from such cares as divide and distract men and womens minds, as they possibly can.

The single person that hath a spiritual heart disposed to pious performances, being free from other distractions and cares, caused by worldly occasions, will spend all his thoughts about his duty toward God, and how to please him.

Marginal references: 1 Tim. 5.5.

33 But he that is married, careth for the things that are of the world, how he may please his wife .

But he that is married, hath other things which he must take care about; for besides that he is obliged to provide for his family, husbands and wives are under some obligations to please each other by divertisements, which though not in themselves sinful, yet take up time, which those free from such relations, may spend more religiously.

34 There is a difference also between a wife and a virgin : The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married, careth for the things of the world, how she may please her husband .

There is the same difference betwixt a married woman and a single woman, as there is betwixt a married man and a single man.

If a woman be unmarried, and be piously disposed, she hath leisure and opportunity enough to mind the things of God; but if she be married, she will then be obliged to attend secular affairs, to take care for her family, and to please her husband. It is the same thing that was before said of the man. The sense is, That a conjugal relation draws along with it many diversions, from which a single life is free.

35 And this I speak for your own profit , not that I may cast a snare upon you , but for that which is comely , and that you may attend upon the Lord without distraction .

For your advantage both as to your converse in the world, and also for your religious conversation, and the performance of those duties which you owe unto God; for those that are married, must meet with more troubles and cares in this life, and cannot have so much time and leisure for religious duties, as others have that are not intangled in the domestick cares of a family.

Yet I would not bring you under a snare, imposing what God hath not imposed, and obliging you where God hath not obliged you.

The word here is [non-Latin text not transcribed], it strictly [illegible: 1 letter]ignifies a thing of a good figure, and is translated in Scripture honourable, Mark 15.43. Acts 13.50. & 17.11. where it signifies what is of a fair and good repute in the eye of the world, which is also the sense of it, Chap. 12.24. where we read of the comely parts of mans body; but in this place the word signifies most largely the same with profitable and convenient. For marriage is a state which neither is in it self indecent, nor ever was so reputed in the World by any Nation, and the Scripture tells us, that Marriage is honourable amongst all. The word therefore here is of the same significancy with [non-Latin text not transcribed], which in the beginning of the verse is translated profitable, and Chap. 6.12. is translated expedient.

The phrase in the Greek is very difficult to be translated properly into our English language, word for word it is, To sit well to the Lord without distraction; our Translators render it, To serve the Lord. We have something like it in our language, when we express our diligent attendance to a thing, under the notion of sitting close to a business, which is opposed to such an attendance to business, as we give when we have many avocations and callings away, so as we cannot sit close to it. The Apostle saith, That this was the end of his advising those who could contain not to marry under that state of things in the World referring to the Church, that they might with more ease and conveniency attend to the great concerns of their Souls, without those distracting and dividing thoughts, which they must have who were intangled with domestick business and relations.

36 But if any man think that he behaveth himself uncomely towards his virgin, if she passeth the flower of her age , and need so require , let him do what he will, he sinneth not: let them marry .

There is a general and a particular uncomeliness, some things are uncomely with respect to all persons, of such things the Apostle▪ doth not here speak; but of a particular uncomeliness with respect to the circumstances of particular persons. Neither doth uncomely here signifie a meer indecency and unhandsomness, but such a behaviour as suiteth not the general Rules of the Gospel, which judgment is to be ruled by the circumstances of persons, as they more or less desire marriage,

if she be of marriageable years, or rather if she beginneth to grow old,

and be desirous of marriage, so as the parent seeth reason to fear, that if he gives not her in marriage, she will so despose of her self without asking her fathers advice or leave, and be exposed possibly to worse temptations: which two things seem to interpret that term, if need so require.

In such a case as this a Christian parent shall not sin, if he disposeth her in marriage, let her marry to such a person as she loveth, and her parent seeth proper for her. He speaks in the Plural number, because marriage is betwixt two persons. The reason of this determination is, because the Apostle in his former discourse had no where condemned a married estate during the present distress of things, as sinful or unlawful, but only as inexpedient, or not so expedient as a single life during the present distress, he had before determined, v. 9. That it was better to marry than to burn. Now no inexpediency of a thing can balance what is plainly sinful. If therefore the case be such, that a man or woman must marry, or sin, though marriage brings with it more care and trouble, yet it is to be preferred before plain sinning.

37 Nevertheless, he that standeth stedfast in his heart , having no necessity , but hath power over his own will , and hath so decreed in his heart that he will keep his virgin , doth well .

If a man be resolved to keep his daughter a Virgin, not uncertain in his own mind, and wavering what he should do, upon a just consideration of circumstances,

and doth not see a necessity to dispose of her, either for the avo[illegible: 1 letter]ding some sin against God, or for the better providing for himself and the rest of his family,

but hath a perfect freedom in his own will, so that his will be not contradicted by his daughters fondness of a married life; for in such a case the father, though he would willingly not dispose of his daughter in marriage, yet ought to be over-ruled by the will of his daughter, and so hath not a power over his own will, being forced by the rules of Religion to take care of the soul and spiritual welfare of his child; for though the parent hath a great power over his child, and ought to consent to the marriage of his child, yet he hath no such power, as wholly to hinder them from marriage.

If he be fully resolved upon a due consideration of all circumstances, and the Virgin be satisfied, and yields up her self in the case to her fathers pleasure,

in such a case, if the father doth not put her upon marriage, but resolves to keep her unmarried, he doth well, that is, not only he shall not sin against God, but he doth that which is more eligible, considering the present circumstances of things, and better than if he did find out an husband for her, and give her to him (as it is expounded in the next verse)

38 So then, he that giveth her in marriage, doth well : but he that giveth her not in marriage, doth better .

There is no general rule for all parents in this case, where the duty or sin of parents may arise from their, or their childrens different circumstances. But supposing that a parent having duly weighed all circumstances, be fully resolved, and he finds the childs will concurring, that she can forbear, and is willing to do in the case what her parent desires; in such a case as this, if the parent disposeth her in marriage, I cannot say he sinneth, but he doth what he may do.

But with reference to the present state of things in the Church and in the World, and with reference to the young womans liberty for the service of God, he doth better, if he doth not so dispose her. The thing is in it self indifferent, and Christians must be in it ruled, and inclined one way or another from circumstances.

39 The wife is bound by the law as long as her husband liveth: but if her husband be dead, she is at liberty to be married to whom she will , only in the Lord .

The Apostle all along this Chapter hath been speaking to several cases, which the Church of Corinth had put to him concerning marriage: some that concerned persons already married: others that concerned such as were single, having been never married, he shutteth up his discourse with advice, which relateth to such as had lost their husbands, with reference to second marriages. As to this he determineth, That no woman might marry again while her first husband lived, that is, unless that her husbands be legally divorced from her for Adultery, or unless her husband, being an Heathen, had voluntarily deserted her: but if her husband were dead, she might marry to whom she would;

yet she was not at such liberty, as that she might marry an Vnbeliever. Unbelievers are either Heathens, or Christians in name; but such as are Idolaters, or profane persons, or Hereticks, who hold such Tenets as are inconsistent with any true Faith in Jesus Christ. This phrase, only in the Lord, seemeth to oblige godly women, not only to avoid marrying with Heathens, but with nominal Christians, that is, such who, although they have been baptized, and owne Christ with their tongues, yet hold such damnable Opinions, or live such profane lives, or worship God in such an idolatrous manner, as is inconsistent with any true Faith in Christ. The reason of the precept holds as well to the latter, as to the former.

Marginal references: Rom. 7.2.

40 But she is happier if she so abide, after my judgment : And I think also that I have the Spirit of God .

But if other circumstances concur, that a widow can abide without marriage without waxing wanton, and running into temptation, and so as to manage her outward concerns without the help of an husband, my opinion is, That she is more happy, if she keeps her self a widow, and doth not marry again, not happy, because more holy, or in a fairer road to the Kingdom of Heaven, but upon the two accounts before mentioned, more happy, because free from troubles and distractions, and because she will be more free and at liberty to mind heavenly things.

And, saith he, I think I know as much of the mind of the holy Spirit of God, as either those who teach you otherwise, or who may have opinions contrary to mine in this case.

Marginal references: 1 Thess. 4.[illegible: 2 letters]

Against Fornication. (a. d. 57.)

1 Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. 2 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. 3 Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. 4 The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. 5 Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency. 6 But I speak this by permission, and not of commandment. 7 For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. 8 I say therefore to the unmarried and widows, It is good for them if they abide even as I. 9 But if they cannot contain, let them marry: for it is better to marry than to burn.

The apostle comes now, as a faithful and skilful casuist, to answer some cases of conscience which the Corinthians had proposed to him. Those were things whereof they wrote to him, v. 1. As the lips of ministers should keep knowledge, so the people should ask the law at their mouths. The apostle was as ready to resolve as they were to propose their doubts. In the former chapter, he warns them to avoid fornication; here he gives some directions about marriage, the remedy God had appointed for it. He tells them in general,

I. That it was good, in that juncture of time at least, to abstain from marriage altogether: It is good for a man not to touch a woman (not to take her to wife), by good here not understanding what is so conformable to the mind and will of God as if to do otherwise were sin, an extreme into which many of the ancients have run in favour of celibacy and virginity. Should the apostle be understood in this sense, he would contradict much of the rest of his discourse. But it is good, that is, either abstracting from circumstances there are many things in which the state of celibacy has the advantage above the marriage state; or else at this juncture, by reason of the distress of the Christian church, it would be a convenience for Christians to keep themselves single, provided they have the gift of continency, and at the same time can keep themselves chaste. The expression also may carry in it an intimation that Christians must avoid all occasions of this sin, and flee all fleshly lusts, and incentives to them; must neither look on nor touch a woman, so as to provoke lustful inclinations. Yet,

II. He informs them that marriage, and the comforts and satisfactions of that state, are by divine wisdom prescribed for preventing fornication (v. 2), Porneias—Fornications, all sorts of lawless lust. To avoid these, Let every man, says he, have his own wife, and every woman her own husband; that is, marry, and confine themselves to their own mates. And, when they are married, let each render the other due benevolence (v. 3), consider the disposition and exigency of each other, and render conjugal duty, which is owing to each other. For, as the apostle argues (v. 4), in the married state neither person has power over his own body, but has delivered it into the power of the other, the wife hers into the power of the husband, the husband his into the power of the wife. Note, Polygamy, or the marriage of more persons than one, as well as adultery, must be a breach of marriage-covenants, and a violation of the partner's rights. And therefore they should not defraud one another of the use of their bodies, nor any other of the comforts of the conjugal state, appointed of God for keeping the vessel in sanctification and honour, and preventing the lusts of uncleanness, except it be with mutual consent (v. 5) and for a time only, while they employ themselves in some extraordinary duties of religion, or give themselves to fasting and prayer. Note, Seasons of deep humiliation require abstinence from lawful pleasures. But this separation between husband and wife must not be for a continuance, lest they expose themselves to Satan's temptations, by reason of their incontinence, or inability to contain. Note, Persons expose themselves to great danger by attempting to perform what is above their strength, and at the same time not bound upon them by any law of God. If they abstain from lawful enjoyments, they may be ensnared into unlawful ones. The remedies God hath provided against sinful inclinations are certainly best.

III. The apostle limits what he had said about every man's having his own wife, &c. (v. 2): I speak this by permission, not of command. He did not lay it as an injunction upon every man to marry without exception. Any man might marry. No law of God prohibited the thing. But, on the other hand, not law bound a man to marry so that he sinned if he did not; I mean, unless his circumstances required it for preventing the lust of uncleanness. It was a thing in which men, by the laws of God, were in a great measure left at liberty. And therefore Paul did not bind every man to marry, though every man had an allowance. No, he could wish all men were as himself (v. 7), that is, single, and capable of living continently in that state. There were several conveniences in it, which at that season, if not at others, made it more eligible in itself. Note, It is a mark of true goodness to wish all men as happy as ourselves. But it did not answer the intentions of divine Providence as well for all men to have as much command of this appetite as Paul had. It was a gift vouchsafed to such persons as Infinite Wisdom thought proper: Every one hath his proper gift of God, one after this manner and another after that. Natural constitutions vary; and, where there may not be much difference in the constitution, different degrees of grace are vouchsafed, which may give some a greater victory over natural inclination than others. Note, The gifts of God, both in nature and grace, are variously distributed. Some have them after this manner and some after that. Paul could wish all men were as himself, but all men cannot receive such a saying, save those to whom it is given, Matt. xix. 11.

IV. He sums up his sense on this head (v. 9, 10): I say therefore to the unmarried and widows, to those in a state of virginity or widowhood, It is good for them if they abide even as I. There are many conveniences, and especially at this juncture, in a single state, to render it preferable to a married one. It is convenient therefore that the unmarried abide as I, which plainly implies that Paul was at that time unmarried. But, if they cannot contain, let them marry; for it is better to marry than to burn. This is God's remedy for lust. The fire may be quenched by the means he has appointed. And marriage, with all its inconveniences, is much better than to burn with impure and lustful desires. Marriage is honourable in all; but it is a duty in those who cannot contain nor conquer those inclinations.

Inviolability of the Marriage Bond. (a. d. 57.)

10 And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: 11 But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. 12 But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. 13 And the woman which hath a husband that believeth not, and if he be pleased to dwell with her, let her not leave him. 14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. 15 But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace. 16 For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?

In this paragraph the apostle gives them direction in a case which must be very frequent in that age of the world, especially among the Jewish converts; I mean whether they were to live with heathen relatives in a married state. Moses's law permitted divorce; and there was a famous instance in the Jewish state, when the people were obliged to put away their idolatrous wives, Ezra x. 3. This might move a scruple in many minds, whether converts to Christianity were not bound to put away or desert their mates, continuing infidels. Concerning this matter the apostle here gives direction. And,

I. In general, he tells them that marriage, by Christ's command, is for life; and therefore those who are married must not think of separation. The wife must not depart from the husband (v. 10), nor the husband put away his wife, v. 11. This I command, says the apostle; yet not I, but the Lord. Not that he commanded any thing of his own head, or upon his own authority. Whatever he commanded was the Lord's command, dictated by his Spirit and enjoined by his authority. But his meaning is that the Lord himself, with his own mouth, had forbidden such separations, Matt. v. 32; xix. 9; Mark x. 11; Luke xvi. 18. Note, Man and wife cannot separate at pleasure, nor dissolve, when they will, their matrimonial bonds and relation. They must not separate for any other cause than what Christ allows. And therefore the apostle advises that if any woman had been separated, either by a voluntary act of her own or by an act of her husband, she should continue unmarried, and seek reconciliation with her husband, that they might cohabit again. Note, Husbands and wives should not quarrel at all, or should be quickly reconciled. They are bound to each other for life. The divine law allows of no separation. They cannot throw off the burden, and therefore should set their shoulders to it, and endeavour to make it as light to each other as they can.

II. He brings the general advice home to the case of such as had an unbelieving mate (v. 12): But to the rest speak I, not the Lord; that is, the Lord had not so expressly spoken to this case as to the former divorce. It does not mean that the apostle spoke without authority from the Lord, or decided this case by his own wisdom, without the inspiration of the Holy Ghost. He closes this subject with a declaration to the contrary (v. 40), I think also that I have the Spirit of God. But, having thus prefaced his advice, we may attend,

1. To the advice itself, which is that if an unbelieving husband or wife were pleased to dwell with a Christian relative, the other should not separate. The husband should not put away an unbelieving wife, nor the wife leave an unbelieving husband, v. 12, 13. The Christian calling did not dissolve the marriage covenant, but bind it the faster, by bringing it back to the original institution, limiting it to two persons, and binding them together for life. The believer is not by faith in Christ loosed from matrimonial bonds to an unbeliever, but is at once bound and made apt to be a better relative. But, though a believing wife or husband should not separate from an unbelieving mate, yet if the unbelieving relative desert the believer, and no means can reconcile to a cohabitation, in such a case a brother or sister is not in bondage (v. 15), not tied up to the unreasonable humour, and bound servilely to follow or cleave to the malicious deserter, or not bound to live unmarried after all proper means for reconciliation have been tried, at least of the deserter contract another marriage or be guilty of adultery, which was a very easy supposition, because a very common instance among the heathen inhabitants of Corinth. In such a case the deserted person must be free to marry again, and it is granted on all hands. And some think that such a malicious desertion is as much a dissolution of the marriage-covenant as death itself. For how is it possible that the two shall be one flesh when the one is maliciously bent to part from or put away the other? Indeed, the deserter seems still bound by the matrimonial contract; and therefore the apostle says (v. 11), If the woman depart from her husband upon the account of his infidelity, let her remain unmarried. But the deserted party seems to be left more at liberty (I mean supposing all the proper means have been used to reclaim the deserter, and other circumstances make it necessary) to marry another person. It does not seem reasonable that they should be still bound, when it is rendered impossible to perform conjugal duties or enjoy conjugal comforts, through the mere fault of their mate: in such a case marriage would be a state of servitude indeed. But, whatever liberty be indulged Christians in such a case as this, they are not allowed, for the mere infidelity of a husband or wife, to separate; but, if the unbeliever be willing, they should continue in the relation, and cohabit as those who are thus related. This is the apostle's general direction.

2. We have here the reasons of this advice. (1.) Because the relation or state is sanctified by the holiness of either party: For the unbelieving husband is sanctified by the wife, and the unbelieving wife by the husband (v. 14), or hath been sanctified. The relation itself, and the conjugal use of each other, are sanctified to the believer. To the pure all things are pure, Tit. i. 15. Marriage is a divine institution; it is a compact for life, by God's appointment. Had converse and congress with unbelievers in that relation defiled the believer, or rendered him or her offensive to God, the ends of marriage would have been defeated, and the comforts of it in a manner destroyed, in the circumstances in which Christians then were. But the apostle tells them that, though they were yoked with unbelievers, yet, if they themselves were holy, marriage was to them a holy state, and marriage comforts, even with an unbelieving relative, were sanctified enjoyments. It was no more displeasing to God for them to continue to live as they did before, with their unbelieving or heathen relation, than if they had become converts together. If one of the relatives had become holy, nothing of the duties or lawful comforts of the married state could defile them, and render them displeasing to God, though the other were a heathen. He is sanctified for the wife's sake. She is sanctified for the husband's sake. Both are one flesh. He is to be reputed clean who is one flesh with her that is holy, and vice versâ: Else were your children unclean, but now are they holy (v. 14), that is, they would be heathen, out of the pale of the church and covenant of God. They would not be of the holy seed (as the Jews are called, Isa. vi. 13), but common and unclean, in the same sense as heathens in general were styled in the apostle's vision, Acts x. 28. This way of speaking is according to the dialect of the Jews, among whom a child begotten by parents yet heathens, was said to be begotten out of holiness; and a child begotten by parents made proselytes was said to be begotten intra sanctitatem—within the holy enclosure. Thus Christians are called commonly saints; such they are by profession, separated to be a peculiar people of God, and as such distinguished from the world; and therefore the children born to Christians, though married to unbelievers, are not to be reckoned as part of the world, but of the church, a holy, not a common and unclean seed. "Continue therefore to live even with unbelieving relatives; for, if you are holy, the relation is so, the state is so, you may make a holy use even of an unbelieving relative, in conjugal duties, and your seed will be holy too." What a comfort is this, where both relatives are believers! (2.) Another reason is that God hath called Christians to peace, v. 15. The Christian religion obliges us to act peaceably in all relations, natural and civil. We are bound, as much as in us lies, to live peaceably with all men (Rom. xii. 18), and therefore surely to promote the peace and comfort of our nearest relatives, those with whom we are one flesh, nay, though they should be infidels. Note, It should be the labour and study of those who are married to make each other as easy and happy as possible. (3.) A third reason is that it is possible for the believing relative to be an instrument of the other's salvation (v. 16): What knowest thou, O wife, whether thou shalt save thy husband? Note, It is the plain duty of those in so near a relation to seek the salvation of those to whom they are related. "Do not separate. There is other duty now called for. The conjugal relation calls for the most close and endeared affection; it is a contract for life. And should a Christian desert a mate, when an opportunity offers to give the most glorious proof of love? Stay, and labour heartily for the conversion of thy relative. Endeavour to save a soul. Who knows but this may be the event? It is not impossible. And, though there be no great probability, saving a soul is so good and glorious a service that the bare possibility should put one on exerting one's self." Note, Mere possibility of success should be a sufficient motive with us to use our diligent endeavours for saving the souls of our relations. "What know I but I may save his soul? should move me to attempt it."

Christian Contentment. (a. d. 57.)

17 But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches. 18 Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. 19 Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. 20 Let every man abide in the same calling wherein he was called. 21 Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. 22 For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant. 23 Ye are bought with a price; be not ye the servants of men. 24 Brethren, let every man, wherein he is called, therein abide with God.

Here the apostle takes occasion to advise them to continue in the state and condition in which Christianity found them, and in which they became converts to it. And here,

I. He lays down this rule in general—as God hath distributed to every one. Note, Our states and circumstances in this world are distributions of divine Providence. This fixes the bounds of men's habitations, and orders their steps. God setteth up and pulleth down. And again, As the Lord hath called every one, so let him walk. Whatever his circumstances or condition was when he was converted to Christianity, let him abide therein, and suit his conversation to it. The rules of Christianity reach every condition. And in every state a man may live so as to be a credit to it. Note, It is the duty of every Christian to suit his behaviour to his condition and the rules of religion, to be content with his lot, and conduct himself in his rank and place as becomes a Christian. The apostle adds that this was a general rule, to be observed at all times and in all places; So ordain I in all churches.

II. He specifies particular cases; as, 1. That of circumcision. Is any man called being circumcised? Let him not be uncircumcised. Is any man called being uncircumcised? Let him not be circumcised. It matters not whether a man be a Jew or Gentile, within the covenant of peculiarity made with Abraham or without it. He who is converted, being a Jew, has no need to give himself uneasiness upon that head, and wish himself uncircumcised. Nor, is he who is converted from Gentilism under an obligation to be circumcised: nor should he be concerned because he wants that mark of distinction which did heretofore belong to the people of God. For, as the apostle goes on, circumcision is nothing, and uncircumcision is nothing, but keeping the commandments of God, v. 19. In point of acceptance with God, it is neither here nor there whether men be circumcised or not. Note, It is practical religion, sincere obedience to the commands of God, on which the gospel lays stress. External observances without internal piety are as nothing. Therefore let every man abide in the calling (the state) wherein he was called, v. 20. 2. That of servitude and freedom. It was common in that age of the world for many to be in a state of slavery, bought and sold for money, and so the property of those who purchased them. "Now," says the apostle, "art thou called being a servant? Care not for it. Be not over-solicitous about it. It is not inconsistent with thy duty, profession, or hopes, as a Christian. Yet, if thou mayest be made free, use it rather," v. 21. There are many conveniences in a state of freedom above that of servitude: a man has more power over himself, and more command of his time, and is not under the control of another lord; and therefore liberty is the more eligible state. But men's outward condition does neither hinder nor promote their acceptance with God. For he that is called being a servant is the Lord's freed-man—apeleutheros, as he that is called being free is the Lord's servant. Though he be not discharged from his master's service, he is freed from the dominion and vassalage of sin. Though he be not enslaved to Christ, yet he is bound to yield himself up wholly to his pleasure and service; and yet that service is perfect freedom. Note, Our comfort and happiness depend on what we are to Christ, not what we are in the world. The goodness of our outward condition does not discharge us from the duties of Christianity, nor the badness of it debar us from Christian privileges. He who is a slave may yet be a Christian freeman; he who is a freeman may yet be Christ's servant. He is bought with a price, and should not therefore be the servant of man. Not that he must quit the service of his master, or not take all proper measures to please him (this were to contradict the whole scope of the apostle's discourse); but he must not be so the servant of men but that Christ's will must be obeyed, and regarded, more than his master's. He has paid a much dearer price for him, and has a much fuller property in him. He is to be served and obeyed without limitation or reserve. Note, The servants of Christ should be at the absolute command of no other master besides himself, should serve no man, any further than is consistent with their duty to him. No man can serve two masters. Though some understand this passage of persons being bought out of slavery by the bounty and charity of fellow-Christians; and read the passage thus, Have you been redeemed out of slavery with a price? Do not again become enslaved; just as before he had advised that, if in slavery they had any prospect of being made free, they should choose it rather. This meaning the words will bear, but the other seems the more natural. See ch. vi. 20.

III. He sums up his advice: Let every man wherein he is called abide therein with God, v. 24. This is to be understood of the state wherein a man is converted to Christianity. No man should make his faith or religion an argument to break through any natural or civil obligations. He should quietly and comfortably abide in the condition in which he is; and this he may well do, when he may abide therein with God. Note, The special presence and favour of God are not limited to any outward condition or performance. He may enjoy it who is circumcised; and so may he who is uncircumcised. He who is bound may have it as well as he who is free. In this respect there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian nor Scythian, bond nor free, Col. iii. 11. The favour of God is not bound.

Prudential Directions to Virgins. (a. d. 57.)

25 Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. 26 I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. 27 Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. 28 But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you. 29 But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; 30 And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; 31 And they that use this world, as not abusing it: for the fashion of this world passeth away. 32 But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: 33 But he that is married careth for the things that are of the world, how he may please his wife. 34 There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband. 35 And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

The apostle here resumes his discourse, and gives directions to virgins how to act, concerning which we may take notice,

I. Of the manner wherein he introduces them: "Now concerning virgins I have no commandment of the Lord, v. 25. I have no express and universal law delivered by the Lord himself concerning celibacy; but I give my judgment, as one who hath obtained mercy of the Lord to be faithful," namely, in the apostleship. He acted faithfully, and therefore his direction was to be regarded as a rule of Christ: for he gave judgment as one who was a faithful apostle of Christ. Though Christ had before delivered no universal law about that matter, he now gives direction by an inspired apostle, one who had obtained mercy of the Lord to be faithful. Note, Faithfulness in the ministry is owing to the grace and mercy of Christ. It is what Paul was ready to acknowledge upon all occasions: I laboured more abundantly than they all; yet not I, but the grace of God which was with me, ch. xv. 10. And it is a great mercy which those obtain from God who prove faithful in the ministry of his word, either ordinary or extraordinary.

II. The determination he gives, which, considering the present distress, was that a state of celibacy was preferable: It is good for a man so to be, that is, to be single. I suppose, says the apostle, or it is my opinion. It is worded with modesty, but delivered, notwithstanding, with apostolic authority. It is not the mere opinion of a private man, but the very determination of the Spirit of God in an apostle, though it be thus spoken. And it was thus delivered to give it the more weight. Those that were prejudiced against the apostle might have rejected this advice had it been given with a mere authoritative air. Note, Ministers do not lose their authority by prudent condescensions. They must become all things to all men, that they may do them the more good. This is good, says he, for the present distress. Christians, at the first planting of their religion, were grievously persecuted. Their enemies were very bitter against them, and treated them very cruelly. They were continually liable to be tossed and hurried by persecution. This being the then state of things, he did not think it so advisable for Christians that were single to change conditions. The married state would bring more care and cumber along with it (v. 33, 34), and would therefore make persecution more terrible, and render them less able to bear it. Note, Christians, in regulating their conduct, should not barely consider what is lawful in itself, but what may be expedient for them.

III. Notwithstanding he thus determines, he is very careful to satisfy them that he does not condemn marriage in the gross, nor declare it unlawful. And therefore, though he says, "If thou art loosed from a wife (in a single state, whether bachelor or widower, virgin or widow) do not seek a wife, do not hastily change conditions;" yet he adds, "If thou art bound to a wife, do not seek to be loosed. It is thy duty to continue in the married relation, and do the duties of it." And though such, if they were called to suffer persecution, would find peculiar difficulties in it; yet, to avoid these difficulties, they must not cast off nor break through the bonds of duty. Duty must be done, and God trusted with events. But to neglect duty is the way to put ourselves out of the divine protection. He adds therefore, I thou marry thou hast not sinned; or if a virgin marry she hath not sinned: but such shall have trouble in the flesh. Marrying is not in itself a sin, but marrying at that time was likely to bring inconvenience upon them, and add to the calamities of the times; and therefore he thought it advisable and expedient that such as could contain should refrain from it; but adds that he would not lay celibacy on them as a yoke, nor, by seeming to urge it too far, draw them into any snare; and therefore says, But I spare you. Note, How opposite in this are the papist casuists to the apostle Paul! They forbid many to marry, and entangle them with vows of celibacy, whether they can bear the yoke or no.

IV. He takes this occasion to give general rules to all Christians to carry themselves with a holy indifferency towards the world, and every thing in it. 1. As to relations: Those that had wives must be as though they had none; that is, they must not set their hearts too much on the comforts of the relation; they must be as though they had none. They know not how soon they shall have none. This advice must be carried into every other relation. Those that have children should be as though they had none. Those that are their comfort now may prove their greatest cross. And soon may the flower of all comforts be cut down. 2. As to afflictions: Those that weep must be as though they wept not; that is, we must not be dejected too much with any of our afflictions, nor indulge ourselves in the sorrow of the world, but keep up a holy joy in God in the midst of all our troubles, so that even in sorrow the heart may be joyful, and the end of our grief may be gladness. Weeping may endure for a night, but joy will come in the morning. If we can but get to heaven at last, all tears shall be wiped from our eyes; and the prospect of it now should make us moderate our sorrows and refrain our tears. 3. As to worldly enjoyments: Those that rejoice should be as though they rejoiced not; that is, they should not take too great a complacency in any of their comforts. They must be moderate in their mirth, and sit loose to the enjoyments they most value. Here is not their rest, nor are these things their portion; and therefore their hearts should not be set on them, nor should they place their solace or satisfaction in them. 4. As to worldly traffic and employment: Those that buy must be as though they possessed not. Those that prosper in trade, increase in wealth, and purchase estates, should hold these possessions as though they held them not. It is but setting their hearts on that which is not (Prov. xxiii. 5) to do otherwise. Buying and possessing should not too much engage our minds. They hinder many people altogether from minding the better part. Purchasing land and trying oxen kept the guests invited from the wedding-supper, Luke xiv. 18, 19. And, when they do not altogether hinder men from minding their chief business, they do very much divert them from a close pursuit. Those are most likely to run so as to obtain the prize who ease their minds of all foreign cares and cumbrances. 5. As to all worldly concerns: Those that use this world as not abusing it, v. 31. The world may be used, but must not be abused. It is abused when it is not used to those purposes for which it is given, to honour God and do good to men—when, instead of being oil to the wheels of our obedience, it is made fuel to lust—when, instead of being a servant, it is made our master, our idol, and has that room in our affections which should be reserved for God. And there is great danger of abusing it in all these respects, if our hearts are too much set upon it. We must keep the world as much as may be out of our hearts, that we may not abuse it when we have it in our hands.

V. He enforces these advices with two reasons:—1. The time is short, v. 29. We have but little time to continue in this world; but a short season for possessing and enjoying worldly things; kairos synestalmenos. It is contracted, reduced to a narrow compass. It will soon be gone. It is just ready to be wrapped up in eternity. Therefore do not set your hearts on worldly enjoyments. Do not be overwhelmed with worldly cares and troubles. Possess what you must shortly leave without suffering yourselves to be possessed by it. Why should your hearts be much set on what you must quickly resign? 2. The fashion of this world passeth away (v. 31), schema—the habit, figure, appearance, of the world, passeth away. It is daily changing countenance. It is in a continual flux. It is not so much a world as the appearance of one. All is show, nothing solid in it; and it is transient show too, and will quickly be gone. How proper and powerful an argument is this to enforce the former advice! How irrational is it to be affected with the images, the fading and transient images, of a dream! Surely man walketh in a vain show (Ps. xxxix. 6), in an image, amidst the faint and vanishing appearances of things. And should he be deeply affected, or grievously afflicted, with such a scene?

VI. He presses his general advice by warning them against the embarrassment of worldly cares: But I would have you without carefulness, v. 32. Indeed to be careless is a fault; a wise concern about worldly interests is a duty; but to be careful, full of care, to have an anxious and perplexing care about them, is a sin. All that care which disquiets the mind, and distracts it in the worship of God, is evil; for God must be attended upon without distraction, v. 35. The whole mind should be engaged when God is worshipped. The work ceases while it diverts to any thing else, or is hurried and drawn hither and thither by foreign affairs and concerns. Those who are engaged in divine worship should attend to this very thing, should make it their whole business. But how is this possible when the mind is swallowed up of the cares of this life? Note, It is the wisdom of a Christian so to order his outward affairs, and choose such a condition in life, as to be without distracting cares, that he may attend upon the Lord with a mind at leisure and disengaged. This is the general maxim by which the apostle would have Christians govern themselves. In the application of it Christian prudence must direct. That condition of life is best for every man which is best for his soul, and keeps him most clear of the cares and snares of the world. By this maxim the apostle solves the case put to him by the Corinthians, whether it were advisable to marry? To this he says, That, by reason of the present distress, and it may be in general, at that time, when Christians were married to infidels, and perhaps under a necessity of being so, if married at all: I say, in these circumstances, to continue unmarried would be the way to free themselves from any cares and incumbrances, and allow them more vacation for the service of God. Ordinarily, the less care we have about the world the more freedom we have for the service of God. Now the married state at that time (if not at all times) did bring most worldly care along with it. He that is married careth for the things of the world, that he may please his wife, v. 33. And she that is married careth for the things of the world, how she may please her husband. But the unmarried man and woman mind the things of the Lord, that they may please the Lord, and be holy both in body and spirit, v. 32, 34. Not but the married person may be holy both in body and spirit too. Celibacy is not in itself a state of greater purity and sanctity than marriage; but the unmarried would be able to make religion more their business at that juncture, because they would have less distraction from worldly cares. Marriage is that condition of life that brings care along with it, though sometimes it brings more than at others. It is the constant care of those in that relation to please each other; though this is more difficult to do at some reasons, and in some cases, than in others. At that season, therefore, the apostle advises that those who were single should abstain from marriage, if they were under no necessity to change conditions. And, where the same reason is plain at other times, the rule is as fit to be observed. And the very same rule must determine persons for marriage where there is the same reason, that is, if in the unmarried state persons are likely to be more distracted in the service of God than if they were married, which is a case supposable in many respects. This is the general rule, which every one's discretion must apply to his own particular case; and by it should he endeavour to determine, whether it be for marriage or against. That condition of life should be chosen by the Christian in which it is most likely he will have the best helps, and the fewest hindrances, in the service of God and the affairs of his own salvation.

Prudential Directions to the Unmarried. (a. d. 57.)

36 But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry. 37 Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well. 38 So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.

In this passage the apostle is commonly supposed to give advice about the disposal of children in marriage, upon the principle of his former determination. In this view the general meaning is plain. It was in that age, and those parts of the world, and especially among the Jews, reckoned a disgrace for a woman to remain unmarried past a certain number of years: it gave a suspicion of somewhat that was not for her reputation. "Now," says the apostle, "if any man thinks he behaves unhandsomely towards his daughter, and that it is not for her credit to remain unmarried, when she is of full age, and that upon this principle it is needful to dispose of her in marriage, he may use his pleasure. It is no sin in him to dispose of her to a suitable mate. But if a man has determined in himself to keep her a virgin, and stands to this determination, and is under no necessity to dispose of her in marriage, but is at liberty, with her consent, to pursue his purpose, he does well in keeping her a virgin. In short, he that gives her in marriage does well; but he that keeps her single, if she can be easy and innocent in such a state, does what is better; that is, more convenient for her in the present state of things, if not at all times and seasons." Note, 1. Children should be at the disposal of their parents, and not dispose of themselves in marriage. Yet, 2. Parents should consult their children's inclinations, both to marriage in general and to the person in particular, and not reckon they have uncontrollable power to do with them, and dictate to them, as they please. 3. It is our duty not only to consider what is lawful, but in many cases, at least, what is fit to be done, before we do it.

But I think the apostle is here continuing his former discourse, and advising unmarried persons, who are at their own disposal, what to do, the man's virgin being meant of his virginity. Terein ten heautou parthenon seems to be rather meant of preserving his own virginity than keeping his daughter a virgin, though it be altogether uncommon to use the word in this sense. Several other reasons may be seen in Locke and Whitby, by those who will consult them. And it was a common matter of reproach among Jews and civilized heathens, for a man to continue single beyond such a term of years, though all did not agree in limiting the single life to the same term. The general meaning of the apostle is the same, that it was no sin to marry, if a man thought there was a necessity upon, to avoid popular reproach, much less to avoid the hurrying fervours of lust. But he that was in his own power, stood firm in his purpose, and found himself under no necessity to marry, would, at that season, and in the circumstances of Christians at that time, at least, make a choice every way most for his own conveniency, ease, and advantage, as to his spiritual concerns. And it is highly expedient, if not a duty, for Christians to be guided by such a consideration.

Prudential Directions to Widows. (a. d. 57.)

39 The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord. 40 But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

The whole is here closed up with advice to widows: As long as the husband liveth the wife is bound by the law, confined to one husband, and bound to continue and cohabit with him. Note, The marriage-contract is for life; death only can annul the bond. But, the husband being dead, she is at liberty to marry whom she will. There is no limitation by God's law to be married only for such a number of times. It is certain, from this passage, that second marriages are not unlawful; for then the widow could not be at liberty to marry whom she pleased, nor to marry a second time at all. But the apostle asserts she has such a liberty, when her husband is dead, only with a limitation that she marry in the Lord. In our choice of relations, and change of conditions, we should always have an eye to God. Note, Marriages are likely to have God's blessing only when they are made in the Lord, when persons are guided by the fear of God, and the laws of God, and act in dependence on the providence of God, in the change and choice of a mate—when they can look up to God, and sincerely seek his direction, and humbly hope for his blessing upon their conduct. But she is happier, says the apostle, if she so abide (that is, continue a widow) in my judgment; and I think I have the Spirit of God, v. 40. At this juncture, at least, if not ordinarily, it will be much more for the peace and quiet of such, and give them less hindrance in the service of God, to continue unmarried. And this, he tells them, was by inspiration of the Spirit. "Whatever your false apostles may think of me, I think, and have reason to know, that I have the Spirit of God." Note, Change of condition in marriage is so important a matter that it ought not to be made but upon due deliberation, after careful consideration of circumstances, and upon very probable grounds, at least, that it will be a change to advantage in our spiritual concerns.

CHAP. VII. Verſe 1. Whereof ye wrote unto me]

CErtain caſes of conſcience they had propounded, which here he anſwers.Act. and Mon. fol. 789. This he could do excellently, and ſo could Luther, as having had experience, and been much beaten and exerciſed with ſpirituall conflicts. Conſcience is a diamond, and will be wrought on by nothing but duſt of diamond, ſuch as contrition hath ground it to.

It is good for a man] Now ſince the fall, it is good, i. e. convenient for the many troubles of the married eſtate. It is not evil to marry, but good to be wary, elſe conjugium may prove conjurgium, marriage a mar-age.

Verſe 2. [non-Latin text not transcribed]. To avoid fornication] Gr. Fornications, comprehending all luſtifull burnings, ſelf-pollutions, and all other impurities of a ſingle life. How many are there that enter into Gods ordinance (marriage) thorow the devils portall (fornication) that take ſuch liberty before, that after marriage they rue it all the daies of their lives.

Let every man have his one wife] Not many wives. Turks may have as many as they can keep. And ſome ſenſualiſts plead now for Polygamy. See Mal. 2.15. Scotorum Natio uxores proprias non habet, ſaith Hierom of the old Scots.

Verſe 3. Let the husband, &c.] Let them be chaſte between themſelves, and beware both of exceſſe and defect. Chaſtity is a mans honour, 1 Theſſ. 4.5. And modeſty is the beſt preſerver of nuptiall chaſtity. Marriage as well as meats muſt be ſanctified by the Word and prayer. God muſt be ſent for, to bleſſe thy phyſick to the ſoul. Raging luſt is a great enemy to conjugall love.

Verſe 4. The wife hath no power, &c.] The husbands body is ſervant to the wife, and the wives to the husband: they have paſſed themſelves one to another by mutuall covenant, and God keeps the bonds, prov. 2.17. Mal. 2 14.

Verſe 5. To faſting and praier] Preces nobis je[illegible: 1 letter]uniis a lendum & quaſi ſaginandum. Faſting-daies are ſoul-fatting daies: praier is edged and winged thereby.

That Satan tempt you not] The temptation is ſtrong to fornication, ſtronger to adultery. Watch therefore. Our nature is catching this way: and once in, 'tis not ſo eaſie to come off. This is a ſearing ſin, Hoſ. 4.11. Eph. 4 19.

Verſe 6. And not of commandment] Among the Jews marriage was not held a thing indifferent, or at their own liberty to chuſe or refuſe, but a binding command. Hereto Paul ſeems in this verſe to allude.Tar. on Gen. 1.28.

Verſe 7. For I would that all, &c.] He had a peculiar gift, that he was ſo eminently chaſte: ſuch as might be in reprobates. So Moſes his meekneſſe was partly from his naturall temper: And Luthers not being tempted to covetouſneſſe was much helped by the freenes and generouſnes of his ſpirit.

Verſe 8. I ſay therefore to the unmarried] Yet doth not the Apoſtle ſimply prefer virginity or viduity before marriage as better. The Saturnilian heretikes ſaid, that marriage was of the devil. And the blemiſh will never be wiped off ſome of the ancient Fathers, who to eſtabliſh their own I dol of I know not what virginity, which they themſelves had not, have written moſt wickedly and baſely of marriage. If the ſame God had not been the authour of virginity and marriage, he had never countenanced virginity by marriage, as he did in the bleſſed Virgin.

Verſe 9. Let them marry] There is no luſt ſo hot and violent, but Gods medicines rightly applied, will cool and heal. Only remember that it is not the having, but the loving of a wife that keep [illegible: 1 word] man chaſt and clean: And that God doth uſe to correct exceſſe and dalliance betwixt married couples, with ſtrong temptations after ſtrange fleſh.

Better to marry then to burn] As an Oven heated by the Baker, Hoſ. 7.4. As thoſe Pagans were ſcalded, Rom. 1.27. and theſe Pa[illegible: 1 letter]agans ſtill are, that are forbidden to marry, and yet cannot contain.

Verſe 10 Yet not I] By prudentiall advice only.

But the Lord] Not in ſo many words, but by juſt conſequence drawn from Mat. 19 6.

Verſe 11.Ovid. Or let her be reconciled] Ʋt qua modò puguarant jungant ſuaroſtra columbae. Why ſhould marriage couples be as glaſſe, that being once broke can never be pieced again? The Lord hates putting away, Mal. 2.1[illegible: 1 letter].

Verſe 12. Let him not put her away] For to the pure all things are pure. Ʋxoris vitium aut tollendum, aut tolerandum est, ſaith Varro in Ge[illegible: 1 letter]ius. Mend a bad wife, if thou canſt: bear with her, if thou canſt not.

Verſe 13. If he be pleaſed, &c.] If he blaſpheme not Chriſt, force her not to deny the faith, &c. as that King of Denmark that would have compelled his wiſe to go to Maſſe, who was therefore forced to flie for her life to her brother the Electour of Brandenburg (as Luther relateth) where ſhe died Chriſtianly.

Verſe 14. But now they are holy] With a federall holineſſe, and are therefore to be baptized, as being partakers of the Covenant of Grace. The Hab[illegible: 1 letter]ſſines (a kinde of mongrell Chriſtians in Africa) have an odde conceit, That the ſouls of Infants departing afore baptiſine, are ſaved by ve[illegible: 1 letter]tue of the Euchariſt received by the mother after conception, which ſanctifies the childe in the womb. Breerwoods Enquit. 257.

Verſe 15. But God hath called us to peace] To domeſticall peace, Ariſtot. in Khetor. which they that want, Plus quam dimidia beatitudinis ſuae parte privat[illegible: 1 letter] ſunt, ſaith Ariſtotle. They have loſt the greater half of the happineſſe of their lives. This was verified in Phoroneus the Law-giver, and Sylla the Roman Generall.Bruſon. l. 7. c. 32.

Verſe 16. Whether thou ſhalt ſave] And to have any hand in ſaving a ſoul, is the higheſt honour.

Verſe 17. But God hath distributed] In caſe you ſhould not ſave your yoke-fellow, yet keep your ſtation, be content with your condition, and adorn it 1 Pet. 3.1, 2. It is the duty of a Chriſtian (ſaid Luther) to believe things inviſible, to hope for things deferred, and to love God when he ſhews himſelf contrary to us.

Verſe 18. Let him not become uncircumciſed] Some Jews for fear of Autiochus, made themſelves uncircum[illegible: 1 letter]iſed, 1 Maccab. 1.16. Others for ſhame after they were gained to the knowledge of Chriſt, as here. This was done by drawing up the fore-skin with a Chirurgions inſtrument: And of this wicked invention Eſau is ſaid to be the firſt authour and practiſer. Godw. Antiq. Hebr.

Verſe 19. But the keeping of the Commandment] This is that Bonum hominis, Mic. 6.8. that totum hominis, Eccleſ. 12.23. that one thing neceſſary, that is better then ſacrifice, 1 Sam. 15.22. Mallem obedire, quam miracula facere, ſaith Luther, I had rather obey, then be able to do miracles.

Verſe 20. Abide in the ſame calling] And therein learn to maintain good works, or to be their crafts-maſters,Tit 3 8, 14. [non-Latin text not transcribed]. to excell in their profeſſion, Honestis functionibus praeeſſe, as ſome render the Apoſtle there. Theſe things are good and profitable unto men.

Verſe 21. Ʋſe it rather] Liberty is that we loſt by ſin, and affect by nature. Servus eſt nomen officy. A ſervant is not [non-Latin text not transcribed], one that moveth abſolutely of himſelf, he is the maſters inſtrument, and [non-Latin text not transcribed], wholly his, ſaith Aristotle. O that we could be Gods ſervants in that ſort!

Verſe 22. For he that is called] See a parallel place to this Jam. 1.9, 10. Our preferment in Chriſt ſhould make us hold up our heads, but not too high, and be chearfull,Laeti ſimus in Domino. ſed caveamus à recidivo. Bern. but not withall ſcornfull.

Verſe 23. Ye are bought with a price] The redeemed among the Romans were to addict themſelves to the ſervice of their Redeemers, and to obſerve them as their parents all daies of their lives.

Be not ye the ſervants of men] When they command you things forbidden by Chriſt, or when they would tyrannize over your conſciences, as the Jeſuites that require blinde obedience. Cardinall Tolet ſaith,Caſ. Co[illegible: 1 letter]ſ[illegible: 1 letter]. l. 4. cap. 13. The people may merit at Gods hand in believing an hereſie, if their teacher propound it: for their obedience is meritorious. If a prieſt teach it (ſaith Stapleton) be it true, be it falſe, take it as Gods oracle. If the Church ſhould approve and authorize Arrianiſme or Pelagianiſme, ſaith Eraſmus, I would do ſo too.Epiſt. ad [illegible: 1 letter]irketmer. But ſo would no wiſe man.

Verſe 24. Let every man wherein, &c.] This is the ſame with verſ. 20. The Apoſtle inculcateth it, as we not only anoint our benummed limbs with ointments, but alſo rub and chafe them in.

Verſe 25. [non-Latin text not transcribed]. I give my judgement] The Rhemiſts (after Eraſmus) render it counſell, and thereupon ground a diſtinction between divine commands and counſels. But the word betokens, Viriboni rectum & verum judicium, In Ariſt, Ethic, l. 6. c. 10. ſaith Magirus, the right and ſound judgement of ſome good man, And furely if the Apoſtle had no expreſſe command from Chriſt, neither had he any counſell from him concerning this buſines.

Verſe 26. I ſuppoſe therefore] This is his judgement, his vote or verdict, the firſt part thereof we have here: the ſecond v. 28. the third, v. 35.

Verſe 27. Art thou bound to a wiſe?] A manifeſt metaphor from Oxen.Ovid Eipſt. Hence we call them yoke-fellows, Quam male inaequales veniunt ad aratra juvenci, tam premitur magno &c. Dare not to yoke thy ſelf with any untamed heifer that bears not Chriſts yoke.

Verſe 28. Thou hast not ſinned] If any man call lawfull marriage a ſinfull defilement, he hath the apoſtate Dragon dwelling in him,Epiſt. ad Philadelph. Act. and Mon. fol 790. ſaith Ignatius. And yet the Papiſts teach that it is a farre greater ſinne, for a Prieſt to have a wife, then to keep many harlots.

Such ſhall have trouble in the fleſh] Mark that he ſaith, In the fleſh, the delights of wedlock will be allaied with troubles, to avoid ſurfet. Before marriage people promiſe themſelves much happineſſe in that eſtate, and think they could live together with all delight: but after, they ſee they are deceived, and therefore need to go to ſchool to learn how to behave themſelves one toward another.

But I spare you] q. d. No more of that: and yet I'll ſhew you a way how you may ſcape, or at leaſt mitigate thoſe troubles in the fleſh.

Verſe 29. This then I ſay brethren] The beſt counſell I can give you, is that you hang looſe to all theſe outward comforts, as having your ſelves but a while to be here: You have a long task, and but a little time. God hath hanged the heavieſt weights upon the weakeſt wiers; for upon this moment depends eternity. Castigemus igitur mores & moras noſtras: Up therefore and be doing.

The time is ſhort] Gr. Contracted and roled up, [non-Latin text not transcribed]. as ſails uſe to be by the mariners, when the ſhip draws night to the harbour. Others ſay, it is a metaphor from a piece of cloth rolled up, only a little left at the end: So hath God rolled up all his works: only he hath left a little at the end, and then all his glory ſhall appear. The time is ſhort, ſaith the Apoſtle, and you have buſineſſe enough another way, therefore let other things (as wiving and buying, &c.) paſſe, and minde the main. There is water little enough to run in the right channel, therefore let none run beſide. Some that have lain a dying would have given a world for time: As I have heard (ſaith a reverend man) one crying day and night, Call time again. And I alſo have known the like of a great Lady of this Land.

They that have wives, &c.] Not be uxorious, ſith they know not how ſoon God may take from them, as he did from Ezekiel, the delight of their eyes, their deareſt Spouſes. The Jews at this day have a cuſtome, when a couple are married to break the glaſſe, wherein the bridegroom and bride drank: thereby to admoniſh them of their dying condition, and that there muſt be a parting again ere long.Sphinx. Philoſ. p 4 22.

Verſe 30. And they that weep] viz. In the loſſe of wife or children: Let them moderate their grief, as Abraham did in the loſſe of Sarah, Gen. 23.2. He came to weep for her: where the Hebrew hath one little letter extraordinary: To note that Abraham wept but a little for her; and this, not becauſe ſhe was old and over-worne (as the Rabbins give the reaſon) but becauſe he had hope of a happy reſurrection, 1 Theſſ. 4.14. and becauſe ſhe was his ſtill, though dead: therefore he ſo oft in that Chapter calleth her my dead, v. 4, 11, 13, 15.

And they that rejoyce] In the marrying of wives, or birth of children. The marriage-day is called the day of the rejoycing of a mans heart: And when ſhould men be merry rather then at the recovering of the loſt rib?Cant. 3.11. But he was too blame that ſaid, He had married a wife, and therefore he could not come. And he was a wiſer man that ſaid,Martial. Ʋxori nubere nolo meae.

As if they poſſeſſed not] minde earthly things we muſt, as if we minded them not: As a man may hear a tale, and have his minde elſewhere: or as a man that baits at an Inne, his minde is ſomewhere elſe. A right believer (ſaith one) goes thorow the world,Mr Ward. as a man whoſe minde is in a deep ſtudy: or as one that hath ſpeciall haſte of ſome weighty buſineſſe. Rebus non me trado, ſed commodo, ſaith Seneca. Be not wholly dulled or drowned in the world: look at it out of the eyes end only, leſt as the Serpent Scytale, it be witch us with it's beautifull colours, and ſting us to death.

Verſe 31. As not abuſing it] Not ſhooting our affections over-far into it. David was as a weaned childe, Paul as a crucified man. If Jobs heart had not been weaned from the world, when as yet he wallowed in worldly wealth, he could not have borne ſo bravely the ruine of ſo rich a ſtate without repining. The devil hath no way to entangle us, but to ſay, as he did to Chriſt, Mitte te deorſum, Caſt thy ſelf down, pitch upon the bait, eat and devour hook and all.

For the faſhion this world] The word ſignifies a mathematicall figure, [non-Latin text not transcribed]. which is a meer notion, and nothing in ſubſtance. So Pſal. 39.6. Surely every man walketh in a vain ſhadow, he leadeth an imaginary life, rather then a life it ſelf. The pomp of this world is but a fantaſie, Act. 25.23. (See the Note there.) The glory of it, an opinion. The word here uſed intimateth, that there is nothing of any firmneſſe of ſolid conſiſtency in the creature. It is but a ſurface, out-ſide, empty promiſe: all the beauty of it is but skin-deep.

Paſſeth away] Temporals are as tranſitory, as a haſty head-long torrent. The poſting Sun of all worldly pleaſure, after a ſhort gleam of vain gliſtering, ſets in the ocean of endleſſe ſorrow. In the Popes inthromzation, before he is ſet in his chair, and puts on his triple-crown, a piece of tow, or wad of ſtraw is ſet on fire before him, and one appointed to ſay, Sic tranſit gloria mundi, The glory of this world is but a blaze. [non-Latin text not transcribed]. Falla, tranſverſum agit Bud. It is indeed an Ignis fatuus, a walking fire that leadeth men into brakes and ditches. And ſo ſome render this text. The Faſhion or hue of this world deceiveth, miſleadeth, carrieth men another way, out of their way. For of the world we may ſay as Plutarch ſaith of Herodotus. [non-Latin text not transcribed]. Both the words and ſhews of it are full of fraud. Nec tantùm fallacia ſunt quia dubia (ſaith Lactantius) ſed & inſidioſa, quia dulciae.

Verſe 32. Without carefulneſſe] That unavoidably attendeth the marriage-eſtate, Gen. 30.30.1 Tim. 5.8.

Verſe 33. [non-Latin text not transcribed]. Careth how he may pleaſe] He taketh extraordinary care to pleaſe, and ſo doth ſhe, v. 34. The word implies a dividing of the minde into divers thoughts, caſting this way and that way, and every way how to give beſt content. Thus an happy ſtudy.

Verſe 34. Careth for the things] Expeditiùs vacat.

Holy both in body and spirit] For contemplative wickednes, and mentall uncleanneſſe alſo greatly diſpleaſeth God.In declam. Inceſta eſt, & ſine ſtupro, quae ſtuprum cupit, ſaith Seneca, And, Quae quia non licuit non facit, illa facit, ſaith Ovid. The very deſire to do evil, is to do evil. The Romans puniſhed one of their veſtall virgins for uttering this verſe only,

Foelices nuptae! moriar ni nubere dulce eſt.

Oh! 'tis a brave thing to be married.

How ſhe may pleaſe her busband] As Sarah did Abraham, calling him Lord, as Rebecca did Iſaac, by providing him the meat that he loved, as Livia did Auguſtus, by obſerving his diſpoſition, and drawing evenly with him, being a piece ſo juſt cut for him, as anſwered him rightly in every joynt.

Verſe 35. That you may attend, &c.] Gr. [non-Latin text not transcribed]. That you may ſit cloſe to him, as Mary did, Luk. 10.40. whileſt Martha was diſtracted about much ſervice. Let every man bend himſelf to baniſh and beat away diſtractions,

Nam ne que chorda ſonum reddit, quem vult manus & mens Poſcenti que gravem perſaepè remittit acutum. Hor. de art. poet.

Verſe 36. If ſhe paſſe the flower] Childehood is counted the flower of age: ſo long the Apoſtle would have marriage forborne. While the flower of the plant ſprouteth, the ſeed is green, unfit to be ſowen.

Verſe 37. And hath ſo decreed] Reſerving ſtill a liberty of doing otherwiſe, if need require: which Popiſh votaries do not.

Verſe 38. Doth better] 1. For the better waiting upon Gods work without diſtraction. 2. For the better bearing of perſecution.

Verſe 39.Secundas nupti [illegible: 1 letter]s pro fornicationibus babent. Aug. She is at liberty] The Montuniſts therefore (and with them Tertullian in his old-age) were in an errour, that condemned ſecond marriage, and ſaid it was no better then fornication. Howbeit that of Hierome is not to be diſliked. Think daily of death; and that will be enough to forbid the banes of ſecond marriage.

Verſe 40. But ſhe is happier] i. e. She ſhall live more at eaſe, and have leſſe to care for. And we ſhould contract our cares into as narrow a compaſſe as we can, in hard times, eſpecially.

Now concerning, etc. In reply to your inquiries. The first, it seems, was in regard to the propriety of marriage; that is, whether it was lawful and expedient.

It is good. It is well. It is fit, convenient; or, it is suited to the present circumstances; or, the thing itself is well and expedient in certain circumstances. The apostle did not mean that marriage was unlawful, for he says, Heb 13:4, that "marriage is honourable in all." But he here admits, with one of the parties in Corinth, that it was well and proper, in some circumstances, not to enter into the marriage relation. See @1Co 7:7,8,26,28,31,32.

Not to touch a woman. Not to be connected with her by marriage. Xenophon, (Cyro., b. 1,) uses the same word (απτω, to touch) to denote marriage. Compare Gen 20:4,6, 26:11, Prov 6:29.

(*) "to touch" "Not to take a wife"

Nevertheless. But, (δε.) Though this is to be admitted as proper where it can be done, when a man has entire control of himself and his passions, and though in present circumstances it would be expedient, yet it may be proper also to enter into the marriage connexion.

To avoid fornication. Greek, On account of (δια) fornication. The word fornication is used here in the large sense of licentiousness in general. For the sake of the purity of society, and to avoid the evils of sensual indulgence, and the corruptions and crimes which attend an illicit intercourse, it is proper that the married state should be entered. To this vice they were particularly exposed in Corinth. See the Introduction. Paul would keep the church from scandal. How much evil, how much deep pollution, how many abominable crimes would have been avoided, which have since grown out of the monastic system, and the celibacy of the clergy among the papists, if Paul's advice had been followed by all professed Christians! Paul says that marriage is honourable, and that the relations of domestic life should be formed, to avoid the evils which would otherwise result. The world is the witness of the evils which flow from the neglect of his advice. Every community where the marriage tie has been lax and feeble, or where it has been disregarded or dishonoured, has been full of pollution, and it ever will be. Society is pure and virtuous, just as marriage is deemed honourable, and as its vows are adhered to and preserved.

Let every man, etc. Let the marriage vow be honoured by all.

Have his own wife. And one wife, to whom he shall be faithful. Polygamy is unlawful under the gospel; and divorce is unlawful. Let every man and woman, therefore, honour the institution of God, and avoid the evils of illicit indulgence.

Let the husband, etc. "Let them not imagine that there is any virtue in living separate from each other, as if they were in a state of celibacy."--Doddridge. They are bound to each other; in every way they are to evince kindness, and to seek to promote the happiness and purity of each other. There is a great deal of delicacy used here by Paul, and his expression is removed as far as possible from the grossness of heathen writers. His meaning is plain; but instead of using a word to express it which would be indelicate and offensive, he uses one which is not indelicate in the slightest degree, The word which he uses (ευνοιαν, benevolence) denotes kindness, good-will, affection of mind. And by the use of the word "due," (οφειλομενην,) he reminds them of the sacredness of their vow, and of the fact that in person, property, and in every respect, they belong to each other. It was necessary to give this direction, for the contrary might have been regarded as proper by many, who would have supposed there was special virtue and merit in living separate from each other; -- as facts have shown that many have imbibed such an idea;--and it was not possible to give the rule with more delicacy than Paul has done. Many Mss., however, instead of "due benevolence," read οφειλην, a debt, or that which is owed; and this reading has been adopted by Griesbach in the text. Homer, with a delicacy not unlike the apostle Paul, uses the word φιλοτητα, friendship, to express the same idea.

(a) "husband" Ex 21:10, 1Pet 3:7 (+) "benevolence" "What is due to the wife"

The wife hath not power, etc. By the marriage covenant that power, in this respect, is transferred to the husband.

And likewise also the husband. The equal rights of husband and wife, in the Scriptures, are everywhere maintained. They are to regard themselves as united in the most intimate union, and in the most tender ties.

Defraud ye not, etc. Of the right mentioned above. Withdraw not from the society of each other.

Except it be with consent. With a mutual understanding, that you may engage in the extraordinary duties of religion. Comp. Ex 19:15.

And come together again, etc. Even by mutual consent, the apostle would not have this separation to be perpetual; since it would expose them to many of the evils which the marriage relation was designed to avoid.

That Satan, etc. That Satan take not advantage of you, and throw you into temptation, and fill you with thoughts and passions which the marriage compact was designed to remedy.

(b) "with consent" Joel 2:16 (c) "Satan" 1Thes 3:5

But I speak this by permission, etc. It is not quite certain whether the word "this," (τουτο) in this verse, refers to what precedes, or to what follows. On this commentators are divided, the more natural and obvious interpretation would be to refer it to the preceding statement. I am inclined to think that the more natural construction is the true one, and that Paul refers to what he had said in 1Cor 7:5. Most recent commentators, as Macknight and Rosenmuller, however, suppose it refers to what follows, and appeal to similar places in Joel 1:2, Ps 49:2; 1Cor 10:23. Calvin supposes it refers to what was said in 1Cor 7:1

By permission. συγγνωμην. This word means indulgence, or permission, and stands opposed to that which is expressly enjoined. Comp. 1Cor 7:25: "I am allowed to say this; I have no express command on the subject; I give it as my opinion; I do not speak it directly under the influence of Divine inspiration." See 1Cor 7:10,25,40. Paul here does not claim to be under inspiration in these directions which he specifies. But this is no argument against his inspiration in general, but rather the contrary. For,

(1.) it shows that he was an honest man, and was disposed to state the exact truth. An impostor, pretending to inspiration, would have claimed to have been always inspired. Who ever heard of a pretender to Divine inspiration admitting that in anything he was not under Divine guidance? Did Mohammed ever do this? Do impostors now ever do it?

(2.) It shows that in other cases, where no exception is made, he claimed to be inspired. These few exceptions, which he expressly makes, prove that in everywhere else he claimed to be under the influence of inspiration.

(3.) We are to suppose, therefore, that in all his writings where he makes no express exceptions, (and the exceptions are very few in number,) Paul claimed to be inspired. Macknight, however, and some others, understand this as mere advice, as an inspired man, though not as a command.

Not of commandment. Not by express instruction from the Lord. See 1Cor 7:25. I do not claim in this to be under the influence of inspiration; and supposed that it was unlawful for a Christian wife or husband to be my counsel here may be regarded, or not, as you may be able able to receive it.

For I would, etc. I would prefer.

That all men, etc. That Paul was unmarried is evident from 1Cor 9:5. But he does not refer to this fact here. When he wishes that all men were like himself, he evidently does not intend that he would prefer that all should be unmarried, for this would be against the Divine institution, and against his own precepts elsewhere. But he would be glad if all men had control over their passions and propensities as he had; had the gift of continence, and could abstain from marriage when circumstances of trial, etc., would make it proper. We may add, that when Paul wishes to exhort to anything that is difficult, he usually adduces his own example to show that it may be done; an example which it would be well for all ministers to be able to follow.

But every man hath his proper gift. Every man has his own peculiar talent, or excellence. One man excels in one thing, and another in another. One may not have this particular virtue, but he may be distinguished for another virtue quite as valuable. The doctrine here is, therefore, that we are not to judge of others by ourselves, or measure their virtue by ours. We may excel in some one thing, they in another. And because they have not our peculiar virtue, or capability, we are not to condemn or denounce them. Comp. Mt 19:11,12.

Of God. Bestowed by God, either in the original endowments and faculties of body or mind, or by his grace. In either case it is the gift of God. The virtue of continence is his gift as well as any other; and Paul had reason, as any other man must have, to be thankful that God had conferred it on him. So if a man is naturally amiable, kind, gentle, large-hearted, tender, and affectionate, he should regard it as the gift of God, and be thankful that he has not to contend with the evils of a morose, proud, haughty, and severe temper. It is true, however, that all these virtues may be greatly strengthened by discipline, and that religion gives rigour and comeliness to them all. Paul's virtue in this was strengthened by his resolution; by his manner of life; by his frequent fastings and trials, and by the abundant employment which God gave him in the apostleship. And it is true still, that if a man is desirous to overcome the lusts of the flesh, industry, and hardship, and trial, and self-denial will enable him, by the grace of God, to do it. Idleness is the cause of no small part of the corrupt desires of men; and God kept Paul from these, (1.) by giving him enough to do; and, (2.) by giving him enough to suffer.

(a) "every man" Mt 19:11,12

To the unmarried. The word unmarried (αγαμοις) may refer either to those who had never been married, or to widowers. It here means simply those who were at that time unmarried, and his reasoning applies to both classes.

And widows. The apostle specifies these, though he had not specified widowers particularly. The reason of this distinction seems to be, that he considers more particularly the case of those females who had never been married, in the close of the chapter, 1Cor 7:25.

It is good for them. It may be advisable, in the present circumstances of persecution and distress, not to be encumbered with the cares and anxieties of a family. 1Cor 7:26,32-34.

If they abide. That they remain, in the present circumstances, unmarried. See 1Cor 7:26.

(*) "unmarried and widows" "Or to widowers"

But if they cannot contain. If they have not the gift of continence; if they cannot be secure against temptation; if they have not strength of virtue enough to preserve them from the danger of sin, and of bringing reproach and scandal on the church.

It is better. It is to be preferred.

Than to burn. The passion here referred to is often compared to a fire. See Virg. AEn. iv. 68. It is better to marry, even with all the inconveniences attending the marriage life in a time of distress and persecution in the church, 1Cor 7:26, than to be the prey of raging, consuming, and exciting passions.

(+) "contain" "have not continence" (b) "let them marry" 1Timm 5:14

And unto the married. This verse commences the second subject of inquiry; to wit, whether it was proper, in the existing state of things, for those who were married to continue this relation, or whether they ought to separate. The reasons why any may have supposed that it was best to separate, may have been,

(1.) that their troubles and persecutions might be such that they might judge it best that families should be broken up; and,

(2.) probably many supposed that it was unlawful for a Christian wife or husband to be connected at all with a heathen and idolator.

I command, yet not I, but the Lord. Not I so much as the Lord. This injunction is not to be understood as advice merely, but as a solemn divine command, from which you are not at liberty to depart. Paul here professes to utter the language of inspiration, and demands obedience. The express command of "the Lord" to which he refers, is probably the precept recorded in Mt 5:32, 19:3-10. These precepts of Christ asserted that the marriage tie was sacred and inviolable.

Let not the wife depart, etc. Let her not prove faithless to her marriage vows; let her not, on any pretence, desert her husband. Though she is a Christian, and he is not, yet let her not seek, on that account, to be separate from him. The law of Moses did not permit a wife to divorce herself from her husband, though it was sometimes done, (comp. Mk 10:12; but the Greek and Roman laws allowed it.--Grotius. But Paul here refers to a formal and legal separation before the magistrates, and not to a voluntary separation, without intending to be formally divorced. The reasons for this opinion are,

(1.) that such divorces were known and practised among both Jews and heathens.

(2.) It was important to settle the question whether they were to be allowed in the Christian church.

(3.) The claim would be set up, probably, that it might be done.

(4.) The question whether a voluntary separation might not be proper, where one party was a Christian and the other not, he discusses in the following verses, 1Cor 7:12-17. Here, therefore, he solemnly repeats the law of Christ, that divorce, under the Christian economy, was not to be in the power either of the husband or wife.

(c) "Let not the wife" Mal 2:14-16, Mt 19:6,9

But and if she depart. If she have withdrawn by a rash and foolish act; if she has attempted to dissolve the marriage vow, she is to remain unmarried, or be reconciled. She is not at liberty to marry another. This may refer, I suppose, to instances where wives, ignorant of the rule of Christ, and supposing that they had a right to separate themselves from their husbands, had rashly left them, and had supposed that the marriage contract was dissolved. Paul tells them that this was impossible; and that if they had so separated from their husbands, the pure laws of Christianity did not recognise this right, and they must either be reconciled to their husbands or remain alone. The marriage tie was so sacred that it could not be dissolved by the will of either party.

Let her remain unmarried. That is, let her not marry another.

Or be reconciled to her husband. Let this be done, if possible. If it cannot be, let her remain unmarried. It was a duty to be reconciled, if it was possible. If not, she should not violate her vows to her husband so far as to marry another. It is evident that this rule is still binding, and that no one who has separated from her husband, whatever be the cause, unless there be a regular divorce, according to the law of Christ, (Mt 5:32,) can be at liberty to marry again.

And let not the husband. Mt 5:32. This right, granted under the Jewish law, and practised among all the heathen, was to be taken away wholly under the gospel. The marriage tie was to be regarded as sacred; and the tyranny of man over woman was to cease;

But to the rest. "I have spoken in regard to the duties of the unmarried, and the question whether it is right and advisable that they should marry, 1Cor 7:1-9. I have also uttered the command of the Lord in regard to those who are married, and the question whether separation and divorce were proper. Now in regard to the rest of the persons and cases referred to, I will deliver my opinion." The rest, or remainder, here referred to, relates particularly to the cases in which one party was a Christian, and the other not. In the previous verses he had delivered the solemn, explicit law of Christ, that divorce was to take place on neither side, and in no instance, except agreeably to the law of Christ, Mt 5:32. That was settled by Divine authority. In the subsequent verses he discusses a different question; whether a voluntary separation was not advisable and proper when the one party was a Christian and the other not, The word rest refers to these instances, and the questions which would arise under this inquiry.

Not the Lord. 1Cor 7:6. "I do not claim, in this advice, to be under the influence of inspiration; I have no express command on the subject from the Lord; but I deliver my opinion as a servant of the Lord; 1Cor 7:40, and as having a right to offer advice, even when I have no express command from God, to a church which I have founded, and which has consulted me on the subject." This was a case in which both he and they were to follow the principles of Christian prudence and propriety, when there was no express commandment. Many such cases may occur. But few, perhaps none, can occur in which some Christian principle shall not be found, that will be sufficient to direct the anxious inquirer after truth and duty.

If any brother. Any Christian.

That believeth not. That is not a Christian; that is a heathen.

And if she be pleased. If it seems best to her; if she consents; approves of living together still. There might be many cases where the wife or the husband, that was not a Christian, would be so opposed to Christianity, and so violent in their opposition, that they would not be willing to live with a Christian. When this was the case, the Christian husband or wife could not prevent the separation. When this was not the case, they were not to seek a separation themselves.

To dwell with him. To remain in connexion with him as his wife, though they differed on the subject of religion.

Let him not put her away. Though she is a heathen, though opposed to his religion, yet the marriage vow is sacred and inviolable. It is not to be sundered by any change which can take place in the opinions of either party. It is evident, that if a man were at liberty to dissolve the marriage tie, or to discard his wife when his own opinions were changed on the subject of religion, that it would at once destroy all the sacredness of the marriage union, and render it a nullity. Even, therefore, when there is a difference of opinion on the vital subject of religion, the tie is not dissolved; but the only effect of religion should be, to make the converted husband or wife more tender, kind, affectionate, and faithful, than they were before; and all the more so, as their partners are without the hopes of the gospel, and as they may be won to love the Saviour, 1Cor 7:16.

(d) "not the Lord" Ezr 10:11, etc.

Let her not leave him. A change of phraseology from the last verse, to suit the circumstances. The wife had not power to put away the husband, and expel him from his own home; but she might think it her duty to be separated from him. The apostle counsels her not to do this; and this advice should still be followed. She should still love her husband, and seek his welfare; she should be still a kind, affectionate, and faithful wife; and all the more so, that she may show him the excellence of religion, and win him to love it. She should even bear much, and bear it long; nor should she leave him unless her life is rendered miserable, or in danger; or unless he wholly neglects to make provision for her, and leaves her to suffering, to want, and to tears. In such a case, no precept of religion forbids her to return to her father's house, or to seek a place of safety and of comfort. But even then it is not to be a separation on account of a difference of religious sentiment, but for brutal treatment. Even then the marriage tie is not dissolved, and neither party are at liberty to marry again.

(*) "him" "not put him away"

For the unbelieving husband. The husband that is not a Christian; who still remains a heathen, or an impenitent man. The apostle here states reasons why a separation should not take place when there was a difference of religion between the husband and the wife. The first is, that the unbelieving husband is sanctified by the believing wife. And the object of this statement seems to be, to meet an objection which might exist in the mind, and which might, perhaps, be urged by some, "Shall I not be polluted by such a connexion? Shall I not be defiled, in the eye of God, by living in a close union with a heathen, a sinner, an enemy of God, and an opposer of the gospel?" This objection was natural, and is, doubtless, often felt. To this the apostle replies, "No; the contrary may be true. The connexion produces a species of sanctification, or diffuses a kind of holiness over the unbelieving party by the believing party, so far as to render their children holy, and therefore it is improper to seek for a separation."

Is sanctified. ηγιασται. There has been a great variety of opinions in regard to the sense of this word. It does not comport with my design to state these opinions. The usual meaning of the word is, to make holy; to set apart to a sacred use; to consecrate, etc. Jn 17:17. But the expression cannot mean here,

(1.) that the unbelieving husband would become holy, or be a Christian, by the mere fact of a connexion with a Christian, for this would be to do violence to the words, and would be contrary to facts everywhere; nor,

(2.) that the unbelieving husband had been sanctified by the Christian wife, (Whitby,) for this would not be true in all cases; nor,

(3.) that the unbelieving husband would gradually become more favourably inclined to Christianity, by observing its effects on the wife, (according to Semler;) for though this might be true, yet the apostle was speaking of something then, and which rendered their children at that time holy; nor,

(4.) that the unbelieving husband might more easily be sanctified, or become a Christian, by being connected with a Christian wife, (according to Rosenmuller and Schleusner,) because he is speaking of something in the connexion which made the children holy; and because the word αγιαζω is not used in this sense elsewhere. But it is a good rule of interpretation, that the words which are used in any place are to be limited in their signification by the connexion; and all that we are required to understand here is, that the unbelieving husband was sanctified in regard to the subject under discussion; that is, in regard to the question whether it was proper for them to live together, or whether they should be separated or not. And the sense may be, "They are by the marriage tie one flesh. They are indissolubly united by the ordinance of God. As they are one by his appointment, as they have received his sanction to the marriage union, and as one of them is holy, so the other is to be regarded as sanctified, or made so holy by the Divine sanction to the union, that it is proper for them to live together in the marriage relation." And in proof of this, Paul says if it were not so, if the connexion was to be regarded as impure and abominable, then their children were to be esteemed as illegitimate and unclean. But now they were not so regarded, and could not so be; and hence it followed that they might lawfully continue together. So Calvin, Beza, and Doddridge interpret the expression.

Else were your children unclean, ακαθαρτα. Impure; the opposite of what is meant by holy. Here observe,

(1.) that this is a reason why the parents, one of whom was a Christian and the other not, should not be separated; and,

(2.) the reason is founded on the fact, that if they were separated, the offspring of such a union must be regarded as illegitimate, or unholy; and,

(3.) it must be improper to separate in such a way, and for such a reason, because even they did not believe, and could not believe, that their children were defiled, and polluted, and subject to the shame and disgrace attending illegitimate children. This passage has often been interpreted, and is often adduced to prove that children are "federally holy," and that they are entitled to the privilege of baptism on the ground of the faith of one of the parents. But against this interpretation there are insuperable objections.

(1.) The phrase "federally holy" is unintelligible, and conveys no idea to the great mass of men. It occurs nowhere in the Scriptures, and what can be meant by it?

(2.) It does not accord with the scope and design of the argument. There is not one word about baptism here; not one allusion to it; nor does the argument in the remotest degree bear upon it. The question was not whether children should be baptized, but it was whether there should be a separation between man and wife, where the one was a Christian and the other not. Paul states, that if such a separation should take place, it would imply that the marriage was improper; and of course the children must be regarded as unclean. But how would the supposition that they were federally holy, and the proper subjects of baptism, bear on this? Would it not be equally true that it was proper to baptize the children whether the parents were separated or not? Is it not a doctrine among Paedobaptists everywhere, that the children are entitled to baptism on the faith of either of the parents, and that that doctrine is not affected by the question here agitated by Paul? Whether it was proper for them to live together or not, was it not equally true that the child of a believing parent was to be baptised? But

(3.) the supposition that this means that the children would be regarded as illegitimate if such a separation should take place, is one that accords with the whole scope and design of the argument. "When one party is a Christian and the other not, shall there be a separation?" This was the question. "No," says Paul; "if there be such a separation, it must be because the marriage is improper; because it would be wrong to live together in such circumstances." What would follow from this? Why, that all the children that have been born since the one party became a Christian, must be regarded as having been born while a connexion existed that was improper, and unchristian, and unlawful, and of course they must be regarded as illegitimate. But, says he, you do not believe this yourselves. It follows, therefore, that the connexion, even according to your own views, is proper.

(4.) This accords with the meaning of the word unclean, ακαθαρτα

(a.) in a Levitical sense, Lev 5:2;

(b.) in a moral sense, Acts 10:28, 2Cor 6:17, Eph 5:5.

The word will appropriately express the sense of illegitimacy; and the argument, I think, evidently requires this. It may be summed up in a few words. "Your separation would be a proclamation to all, that you regard the marriage as invalid and improper. From this it would follow that the offspring of such a marriage would be illegitimate. But you are not prepared to admit this; you do not believe it. Your children you esteem to be legitimate, and they are so. The marriage tie, therefore, should be regarded as binding, and separation unnecessary and improper." See, however, Doddridge and Bloomfield for a different view of this subject. I believe infant baptism to be proper and right, and an inestimable privilege to parents and to children [This is Barnes' opinion, not necessarily the opinion of Online Bible]. But a good cause should not be made to rest on feeble supports, nor on forced and unnatural interpretations of the Scriptures. And such I regard the usual interpretation placed on this passage.

But now are they holy. Holy in the same sense as the unbelieving husband is sanctified by the believing wife; for different forms of the same word are usual. That is, they are legitimate. They are not to be branded and treated as bastards, as they would be by your separation. "You regard them as having been born in lawful wedlock, and they are so; and they should be treated as such by their parents, and not be exposed to shame and disgrace by your separation.

(a) "now are they holy" Mal 2:15,16

But if the unbelieving depart. If they choose to leave you.

Let him depart. You cannot prevent it, and you are to submit to it patiently, and bear it as a Christian.

A brother or a sister is not under bondage, etc. Many have supposed that this means that they would be at liberty to marry again when the unbelieving wife or husband had gone away; as Calvin, Grotius, Rosenmuller, etc. But this is contrary to the strain of the argument of the apostle. The sense of the expression, "is not bound," etc. is that if they forcibly depart, the one that is left is not bound by the marriage tie to make provision for the one that departed; to do acts that might be prejudicial to religion by a violent effort to compel the departing husband or wife to live with the one that is forsaken; but is at liberty to live separate, and should regard it as proper so to do.

God hath called us to peace. Religion is peaceful. It would prevent contentions and broils. This is to be a grand principle. If it cannot be obtained by living together, there should be a peaceful separation; and where such a separation has taken place, the one which has departed should be suffered to remain separate in peace. God has called us to live in peace with all if we can. This is the general principle of religion on which we are always to act. In our relation to our partners in life, as well as in all other relations and circumstances, this is to guide us. Calvin supposes that this declaration pertains to the former part of this verse; and that Paul means to say, that if the unbelieving depart, he is to be suffered to do so peaceably, rather than to have contention and strife, for God has called us to a life of peace.

(*) "bondage" "Not enslaved" (a) "called" Rom 12:18, 14:19, Heb 12:14 (1) "to peace" "in peace"

For what knowest thou, etc. The apostle here assigns a reason why the believing party should not separate from the other needlessly, or why he should not desire to be separated. The reason is, the possibility or the probability that the unbelieving party might be converted by the example and entreaties of the other.

Whether thou, etc., How do you know but this may be done? Is there not a possibility, nay, a probability of it, and is not this a sufficient reason for continuing together?

Save thy husband. Gain him over to the Christian faith; be the means of his conversion and salvation. Comp. Rom 11:26. We learn from this verse,

(1.) that there is a possibility that an unbelieving partner in life may be converted by example of the other.

(2.) That this should be an object of intense interest to the Christian husband or wife, because

(a) it will promote the happiness of the other;

(b) it will promote their usefulness;

(c) it will be the means of blessing their family; for parents should be united on the subject of religion, and in their example and influence in training up their sons and daughters; and

(d) because the salvation of a beloved husband or wife should be an object of intense interest.

(3.) This object is of so much importance, that the Christian should be willing to submit to much, to bear much, and to bear long, in order that it may be accomplished. Paul said it was desirable even to live with a heathen partner to do it; and so also it is desirable to bear much, very much, with even an unkind and fretful temper, with an unfaithful and even an intemperate husband, or with a perverse and peevish wife, if there is a prospect that they may be converted.

(4.) This same direction is elsewhere given, 1Pet 3:1,2.

(5.) It is often done. It is not hopeless. Many a wife has thus been the means of saving a husband; many a husband has been the means of the salvation of the wife. In regard to the means by which this is to be hoped for, we may observe that it is not by a harsh, fretful, complaining temper; it is to be by kindness, and tenderness, and love. It is to be by an exemplification of the excellency of religion by example--by patience when provoked, meekness when injured, love when despised, forbearance when words of harshness and irritation are used, and by showing how a Christian can live, and what is the true nature of religion; by kind and affectionate conversation when alone, when the heart is tender, when calamities visit the family, and when the thoughts are drawn along by the events of Providence towards death. Not by harshness or severity of manner is the result to be hoped for; but by tender entreaty, and mildness of life, and by prayer. Preeminently this is to be used. When a husband will not hear, God can hear; when he is angry, morose, or unkind, God is gentle, tender, and kind; and when a husband or a wife turn away from the voice of gentle entreaty, God's ear is open, and God is ready to hear and to bless. Let one thing guide the life. We are never to cease to set a Christian example; never to cease to live as a Christian should live; never to cease to pray fervently to the God of grace, that the partner of our lives may be brought under the full influence of Christian truth, and meet us in the enjoyments of heaven.

(b) "save thy husband" 1Pet 3:1,2 (2) "how knowest" "What"

But as God hath distributed, etc. As God hath divided-- εμερισεν; i.e., given, imparted to any one. As God has given grace to every one. The words ειμη denote simply but in the beginning of this verse. The apostle here introduces a new subject; or an inquiry varying somewhat from that preceding, though of the same general nature. He had discussed the question whether a husband and wife ought to be separated on account of a difference in religion. He now says that the general principle there stated ought to rule everywhere; that men who become Christians ought not to seek to change their condition or calling in life, but to remain in that situation in which they were when they became Christians, and show the excellence of their religion IN that particular calling. The object of Paul, therefore, is to preserve order, industry, faithfulness in the relations of life, and to show that Christianity does not design to break up the relations of social and domestic intercourse. This discussion continues to 1Cor 7:24. The phrase, as God hath distributed," refers to the rendition in which men are placed in life, whether as rich or poor, in a state of freedom or servitude, of learning or ignorance, etc. And it implies that God appoints the lot of men, and orders the circumstances of their condition; that religion is not designed to interfere directly with this; and that men should seek to show the real excellence of religion in the particular sphere in which they may have been placed by Divine Providence before they became converted.

As the Lord hath called every one. That is, in the condition or circumstances in which any one is when he is called by the Lord to be a Christian.

So let him walk. In that sphere of life; in that calling, 1Cor 7:20; in that particular relation in which he was, let him remain, unless he can consistently change it for the better, and THERE let him illustrate the true beauty and excellence of religion. This was designed to counteract the notion that the fact of embracing a new religion dissolved the relations of life which existed before. This idea probably prevailed extensively among the Jews. Paul's object is to show that the gospel, instead of dissolving those relations, only strengthened them, and enabled those who were converted the better to discharge the duties which grow out of them.

And so ordain I, etc. This is no peculiar rule for you Corinthians. It is the universal rule which I everywhere inculcated. It is not improbable that there was occasion to insist everywhere on this rule, and to repress disorders which might have been attempted by some who might suppose that Christianity dissolved the former obligations of life.

(c) "as the Lord" 1Cor 7:20,24 (d) "And so ordain" 1Cor 4:17, 2Cor 11:28 (+) "ordain" "Appoint"

Is any man called. Does any one become a Christian. 1Cor 7:26.

Being circumcised. Being a native-born Jew, or having become a Jewish proselyte, and having submitted to the initiatory rite of the Jewish religion.

Let him not become uncircumcised. This could not be literally done. But the apostle refers here to certain efforts which were made to remove the marks of circumcision which were often attempted by those who were ashamed of having been circumcised. The practice is often alluded to by Jewish writers, and is described by them. Comp. 1 Mac. i. 15. It is not decorous or proper here to show how this was done. The process is described in Cels. de Med. 7.25. See Grotius and Bloomfield.

Is any called in uncircumcision? A Gentile, or one who had not been circumcised.

Let him not be circumcised. The Jewish rites are not binding, and are not to be enjoined on those who have been converted from the Gentiles. Rom 2:27, seq.

(e) "uncircumcision" Acts 15:1, Gal 5:2

Circumcision is nothing, etc. It is of no consequence in itself. It is not that which God requires now. And the mere external rite can be of no consequence one way or the other. The heart is all; and that is what God demands. Rom 2:29.

But the keeping of the commandments of God. Is something, is the main thing, is everything; and this can be done whether a man is circumcised or not.

(a) "Circumcision" Gal 5:6, 6:15 (b) "keeping" Jn 15:14

Let every man abide. Let him remain or continue.

In the same calling. The same occupation, profession, rank of life. We use the word calling in the same sense to denote the occupation or profession of a man. Probably the original idea which led men to designate a profession as a calling was the belief that God called every man to the profession and rank which he occupies; that is, that it is by his arrangement, or providence, that he occupies that rank rather than another. In this way every man has a call to the profession in which he is engaged as really as ministers of the gospel; and every man should have as clear evidence that God has called him to the sphere of life in which he moves, as ministers of the gospel should have that God has called them to their appropriate profession. This declaration of Paul, that every one is to remain in the same occupation or rank in which he was when he was converted, is to be taken in a general and not in an unqualified sense. It does not design to teach that a man is in no situation to seek a change in his profession when he becomes pious. But it is intended to show that religion was the friend of order; that it did not disregard or disarrange the relations of social life; that it was fitted to produce contentment even in an humble walk, and to prevent repinings at the lot of those who were more favoured or happy. That it did not design to prevent all change is apparent from the next verse, and from the nature of the case. Some of the circumstances in which a change of condition, or of calling, may be proper when a man is converted, are the following:

(1.) When a man is a slave, and he can obtain his freedom, 1Cor 7:21.

(2.) When a man is pursuing a wicked calling or course of life when he was converted, even if it is lucrative, he should abandon it as speedily as possible. Thus if a man is engaged, as John Newton was, in the slave-trade, he should at once abandon it. If he is engaged in the manufacture or sale of ardent spirits, he should at once forsake the business, even at great personal sacrifice, and engage in a lawful and honourable employment. Acts 19:19. No considerations can justify a continuance in a course of life like this after a man is converted. No consideration can make a business which is "evil, and only evil, and that continually," proper or right.

(3.) Where a man can increase his usefulness by choosing a new profession. Thus the usefulness of many a man is greatly promoted by his leaving an agricultural or mechanical employment; or by his leaving the bar, or the mercantile profession, and becoming a minister of the gospel. In such situations, religion not only permits a man to change his profession, but it demands it; nor will God smile upon him, or bless him, unless the change is made. An opportunity to become more useful imposes an obligation to change the course of life. And no man is permitted to waste his life and talents in a mere scheme of money-making, or in self-indulgence, when by changing his calling he can do more for the salvation of the world.

(c) "abide" Prov 27:8

Being a servant. δουλος. A slave. Slaves abounded in Greece, and in every part of the heathen world. Athens, e.g., had, in her best days, twenty thousand freemen, and four hundred thousand slaves. See the condition of the heathen world on this subject illustrated at length, and in a very learned manner, by Rev. B. B. Edwards, in the Bib. Repository for Oct. 1835, pp. 411--436. It was a very important' subject to inquire what ought to be done in such instances. Many slaves who had been converted might argue that the institution of slavery was contrary to the rights of man; that it destroyed their equality with other men; that it was cruel, and oppressive, and unjust in the highest degree; and that therefore they ought not to submit to it, but that they should burst their bonds, and assert their rights as freemen. In order to prevent restlessness, uneasiness, and insubordination; in order to preserve the peace of society, and to prevent religion from being regarded as disorganizing and disorderly, Paul here states the principle on which the slave was to act. And by referring to this case, which was the strongest which could occur, he designed doubtless to inculcate the duty of order, and contentment in general, in all the other relations in which men might be when they were converted.

Care not for it. Let it not be a subject of deep anxiety and distress; do not deem it to be disgraceful; let it not affect your spirits; but be content in the lot of life where God has placed you. If you can in a proper way obtain your freedom, do it; if not, let it not be a subject of painful reflection. In the sphere of life where God by his providence has placed you, strive to evince the Christian spirit, and show that you are able to bear the sorrows and endure the toils of your humble lot with submission to the will of God, and so as to advance in that relation the interest of the true religion. In that calling do your duty, and evince always the spirit of a Christian. This duty is often enjoined on those who were servants, or slaves, Eph 6:5; Col 3:22, 1Timm 6:1, Tit 2:9, 1Pet 2:18. This duty of the slave, however, does not make the oppression of the master right or just, any more than the duty of one who is persecuted or reviled to be patient and meek makes the conduct of the persecutor or reviler just or right; nor does it prove that the master has a right to hold the slave as property, which can never be right in the sight of God; but it requires simply that the slave should evince, even in the midst of degradation and injury, the spirit of a Christian, just as it is required of a man who is injured in any way to bear it as becomes a follower of the Lord Jesus. Nor does this passage prove that a slave ought not to desire freedom if it can be obtained, for this is supposed in the subsequent clause. Every human being has a right to desire to be free, and to seek liberty. But it should be done, in accordance with the rules of the gospel; so as not to dishonour the religion of Christ, and so as not to injure the true happiness of others, or overturn the foundations of society.

But if thou mayest be made free. If thou canst--δυνασαιif it is in your power to become free. That is, if your master or the laws set you free; or if you can purchase your freedom; or if the laws can be changed in a regular manner. If freedom can be obtained in any manner that is not sinful. In many cases a Christian master might set his slaves free; in others, perhaps, the laws might do it; in some, perhaps, the freedom of the slave might be purchased by a Christian friend. In all these instances it would be proper to embrace the opportunity of becoming free. The apostle does not speak of insurrection, and the whole scope of the passage is against an attempt on their part to obtain freedom by force and violence. He manifestly teaches them to remain in their condition, to bear it patiently and submissively, and in that relation to bear their hard lot with a Christian spirit, unless their freedom could be obtained without violence and bloodshed. And the same duty is still binding. Evil as slavery is, and always evil and only evil, yet the Christian religion requires patience, gentleness, forbearance; not violence, war, insurrection, and bloodshed. Christianity would teach masters to be kind, tender, and gentle; to liberate their slaves, and to change the laws so that it may be done; to be just towards those whom they have held in bondage. It would not teach the slave to rise on his master, and imbrue his hands in his blood; to break up the relations of society by violence; or to dishonour his religion by the indulgence of the feelings of revenge and by murder.

Use it rather. Avail yourselves of the privilege if you can, and be a freeman. There are disadvantages attending the condition of a slave; and if you can escape from them, in a proper manner, it is your privilege and your duty to do it.

(d) "care not" Heb 13:5

For he that is called in the Lord. He that is called by the Lord; he that becomes a Christian.

Being a servant. A slave when he is converted.

Is the Lord's freeman. Marg., Made free. απελευθερος. Is manumitted, made free, endowed with liberty by the Lord. This is designed evidently to comfort the heart of the slave, and to make him contented with his condition; and it is a most delicate, happy, and tender argument. The sense is this: "You are blessed with freedom from the bondage of sin by the Lord. You were formerly a slave to sin, but now you are liberated. That bondage was far more grievous, and far more to be lamented, than the bondage of the body. But from that long, grievous, and oppressive servitude, you are now free. Your condition, even though you are a slave, is far better than it was before; nay, you are now the true freeman, the freeman of the Lord. Your spirit is free; while those who are not slaves, and perhaps your own masters, are even now under a more severe and odious bondage than yours. You should rejoice, therefore, in deliverance from the greater evil, and be glad that in the eye of God you are regarded as his freeman, and endowed by him with more valuable freedom than it would be to be delivered from the bondage under which you are now placed. Freedom from sin is the highest blessing that can be conferred on men; and if that is yours, you should little regard your external circumstances in this life. You will soon be admitted to the eternal liberty of the saints in glory, and will forget all your toils and privations in this world."

Is Christ's servant. Is the slave (δουλος) of Christ; is bound to obey law, and to submit himself, as you are, to the authority of another. This, too, is designed to promote contentment with his lot, by the consideration that all are bound to obey law; that there is no such thing as absolute independence; and that, since law is to be obeyed, it is not degradation and ignominy to submit to those which God has imposed on us by his providence in an humble sphere of life. Whether a freeman or a slave, we are bound to yield obedience to law, and everywhere must obey the laws of God. It is not, therefore, degradation to submit to his laws in a state of servitude, though these laws come to us through an earthly master. In this respect, the slave and the freeman are on a level, as both are required to submit to the laws of Christ; and, even if freedom could be obtained, there is no such thing as absolute independence. This is a very beautiful, delicate, and happy argument; and perhaps no consideration could be urged that would be more adapted to produce contentment.

(e) "is the Lord's freeman" Jn 8:36, Rom 6:18,22 (1) "freeman" "made free" (a) "Christ's servant" Ps 116:16, 1Pet 2:16

Ye are bought with a price. Though you are slaves to men, yet you have been purchased for God by the blood of his Son. 1Cor 6:20. You are, therefore, m his sight, of inestimable worth, and are bound to be his.

Be not ye the servants of men. That is, "Do not regard yourselves as the slaves OF MEN. Even in your humble relation of life, even as servants under the laws of the land, regard yourselves as the servants of God, as obeying and serving him even in this relation, since all those who are bought with a price--all Christians, whether bond or free--are in fact the servants (slaves, δουλοι) of God, yet. 22. In this relation, therefore, esteem yourselves as the servants of God, as bound by his laws, as subject to him, and as really serving him, while you yield all proper obedience to your master." Rosenmuller, Grotius, and some others, however, think that this refers to Christians in general; and that the apostle means to caution them against subjecting themselves to needless rites and customs which the false teachers would impose on them. Others have supposed (as Doddridge) that it means that they should not sell themselves into slavery; but assuredly a caution of this kind was not needful. The view given above I regard as the interpretation demanded by the connexion. And in this view it would promote contentment, and would even prevent their taking any improper measures to disturb the relations of social life, by the high and solemn consideration that even in that relation they were, in common with all Christians, the true and real servants of God. They belonged to God, and they should serve him. In all things which their masters commanded, that were in accordance with the will of God, and that could be done with a quiet conscience, they were to regard themselves as serving God: if at any time they were commanded to do that which God had forbidden, they were to remember that they were the servants of GOD, and that he was to be obeyed rather than man.

(b) "bought with a price" 1Cor 6:20

Brethren, etc. 1Cor 7:20.

(c) "let every men" 1Cor 7:17,20

Now concerning virgins. This commences the third subject on which the opinion of Paul seems to have been asked by the church at Corinth--whether it was proper that those who had unmarried daughters, or wards, should give them in marriage. The reason why this question was proposed may have been, that many in the church at Corinth were the advocates of celibacy, and this, perhaps, on two grounds:

(1.) Some may have supposed that in the existing state of things--the persecutions and trials to which Christians were exposed--it would be advisable that a man who had unmarried daughters, or wards, should keep them from the additional cares and trials to which they would be exposed with a family; and,

(2.) some may have already been the advocates for celibacy, and have maintained that that state was more favourable to piety, and was altogether to be preferred. It is known that that opinion had an early prevalence, and gave rise to the establishment of nunneries in the papal church; an opinion that has everywhere been attended with licentiousness and corruption. It is not improbable that there may have been advocates for this opinion even in the church of Corinth; and it was well, therefore, that the authority of an apostle should be employed to sanction and to honour the marriage union.

I have no commandment, etc. No positive, express revelation. 1Cor 7:6, 1Cor 7:10.

Yet I give my judgment. I give my opinion, or advice. 1Cor 2:6.

As one that hath obtained mercy of the Lord. As a Christian; one who has been pardoned, whose mind has been enlightened, and who has been endued with the grace of God.

To be faithful. Faithful to my God. As one who would not give advice for any selfish, or mercenary, or worldly consideration; as one known to act from a desire to. honour God, and to seek the best interests of the church, even though there is no explicit command. The advice of such a man--a devoted, faithful, self-denying, experienced Christian--is entitled to respectful deference, even where there is no claim to inspiration. Religion qualifies to give advice; and the advice of a man who has no selfish ends to gratify, and who is known to seek supremely the glory of God, should not be disregarded or slighted. Paul had a special claim to give this advice, because he was the founder of the church at Corinth.

(*) "virgins" "Single persons" (d) "commandment" 1Cor 7:6,10,40 (e) "faithful" 1Timm 1:12

I suppose. I think; I give the following advice.

For the present distress. In the present state of trial. The word distress, αναγκην, necessity, denotes calamity, persecution, trial, etc. See Lk 21:23. The word rendered present, (ενεστωσαν,) denotes that which urges on, or that which at that time presses on, or afflicts. Here it is implied,

(1.) that at that time they were subject to trials so severe as to render the advice which he was about to give proper; and,

(2.) that he by no means meant that this should be a permanent arrangement in the church, and of course it cannot be urged as an argument for the monastic system. What the urgent distress of this time was, is not certainly known. If the epistle was written about A.D. 59, (see the Introduction,) it was in the time of Nero; and probably he had already begun to oppress and persecute Christians. At all events, it is evident that the Christians at Corinth were subject to some trials which rendered the cares of the marriage life undesirable.

It is good for a man so to be. The emphasis here is on the word so, (ουτως;) that is, it is best for a man to conduct [himself] in the following manner; the word so referring to the advice which follows. "I advise that he conduct [himself] in the following manner, to wit." Most commentators suppose that it means, as he is; i.e., unmarried; but the interpretation proposed above best suits the connexion. The advice given is in the following verses.

(f) "that it is good" 1Cor 7:1,8

Art thou bound unto a wife? Art thou already married? Marriage is often thus represented as a tie, a bond, etc. Rom 7:2.

Seek not to be loosed. Seek not a dissolution (λυσιν) of the connexion, either by divorce or by a separation from each other. 1Cor 7:10, also 1Cor 7:11-17.

Art thou loosed from a wife? Art thou unmarried? It should have been rendered, free from a wife; or, art thou single? It does not imply of necessity that the person had been married, though it may have that meaning, and signify those who had been separated from a wife by her death. There is no necessity of supposing that Paul refers to persons who had divorced their wives. So Grotius, Schleusner, Doddridge, etc,

Thou hast not sinned. There is no express command of God on this subject, The counsel which I give is mere advice, and it may be observed or not, as you shall judge best. Marriage is honourable and lawful; and though there may be circumstances where it is advisable not to enter into this relation, yet there is no law which prohibits it. The same advice would be proper now, if it were a time of persecution; or if a man is poor, and cannot support a family, or if he has already a dependent mother and sisters to be supported by him, it would be well to follow the advice of Paul. So also when the cares of a family would take up a man's time and efforts; when but for this he might give himself to a missionary life, the voice of wisdom may be in accordance with that of Paul; that a man may be free from these cares, and may give himself with more undivided interest and more successful toil to the salvation of man.

Such shall have trouble in the flesh. They shall have anxiety, care, solicitude, trials. Days of persecution are coming on, and you may be led to the stake; and in those fiery trials, your families may be torn asunder, and a part be put to death. Or you may be poor, and oppressed, and driven from your homes, and made wanderers and exiles, for the sake of your religion.

But I spare you. I will not dwell on the melancholy theme. I will not pain your hearts by describing the woes that shall ensue. I will not do anything to deter you from acting as you deem right. If you choose to marry, it is lawful; and I will not imbitter your joys and harrow up your feelings by the description of your future difficulties and trials. The word flesh here denotes outward circumstances, in contradistinction from the mind. They might have peace of mind, for religion would furnish that; but they would be exposed to poverty, persecution, and calamity.

(g) "thou hast not sinned" (*) "shall" "will"

But this I say. Whether you are married or not, or in whatever condition of life you may be, I would remind you that life hastens to a close, and that its grand business is to be prepared to die. It matters little in what condition or rank of life we are, if we are ready to depart to another and a better world.

The time is short. The time is contracted, drawn into a narrow space, (συνεσταλμενος.) The word which is here used is commonly applied to the act of furling a sail, i.e., reducing it into a narrow compass; and is then applied to anything that is reduced within narrow limits. Perhaps there was a reference here to the fact that the time was contracted, or made short, by their impending persecutions and trials. But it is always equally true that time is short. It will soon glide away, and come to a close. The idea of the apostle here is, that the plans of life should all be formed in view of this truth, THAT TIME IS SHORT. No plan should be adopted which does not contemplate this; no engagement of life made when it will not be appropriate to think of it; no connexion entered into when the thought, "time is short," would be an unwelcome intruder. See 1Pet 4:7, 2Pet 3:8,9.

It remaineth. τολοιπον. The remainder is; or this is a consequence from this consideration of the shortness of time.

Both they that have wives, etc. This does not mean that they are to treat them with unkindness or neglect, or fail in the duties of love and fidelity. It is to be taken in a general sense, that they were to live above the world; that they were not to be unduly attached to them; that they were to be ready to part with them; and that they should not suffer attachment to them to interfere with any duty which they owed to God. They were in a world of trial; and they were exposed to persecution; and as Christians they were bound to live entirely to God; and they ought not, therefore, to allow attachment to earthly friends to alienate their affections from God, or to interfere with their Christian duty. In one word, they ought to be just as faithful to God, and just as pious, in every respect, as if they had no wife and no earthly friend. Such a consecration to God is difficult, but not impossible. Our earthly attachments and cares draw away our affections from God, but they need not do it. Instead of being the occasion of alienating our affections from God, they should be, and they might be, the means of binding us more firmly and entirely to him and his cause. But alas! how many professing Christians live for their wives and children only, and not for God in these relations! How many suffer these earthly objects of attachment to alienate their minds from God, rather than make them the occasion of uniting them more tenderly to him and his cause!

(a) "time is short" 1Pet 4:7, 2Pet 3:8,9

And they that weep. They who are afflicted.

As though they wept not. Restraining and moderating their grief by the hope of the life to come. The general idea in all these expressions is, that in whatever situation Christians are, they should be dead to the world, and not improperly affected by passing events. It is impossible for human nature not to feel when persecuted, maligned, slandered, or when near earthly friends are taken away. But religion will calm the troubled spirit; pour oil on the agitated waves; light up a smile in the midst of tears; cause the beams of a calm and lovely morning to rise on the anxious heart; silence the commotions of the agitated soul, and produce joy even in the midst of sorrow. Religion will keep us from immoderate grief, and sustain the soul even when in distress nature forces us to shed the tear of mourning. Christ sweat great drops of blood, and Christians often weep; but the heart may be calm, peaceful, elevated, confident in God, in the darkest night and the severest tempest of calamity.

And they that rejoice. They that are happy; they that are prospered; that have beloved families around them; that are blessed with success, with honour, with esteem, with health. They that have occasion of rejoicing and gratitude.

As though they rejoiced not. Not rejoicing with excessive or immoderate joy; not with riot or unholy mirth; not satisfied with these things, though they may rejoice in them; not forgetting that they must soon be left; but keeping the mind in a calm, serious, settled, thoughtful state, in view of the fact that all these things must soon come to an end. Oh, how would this thought silence the voice of unseemly mirth! How would it produce calmness, serenity, heavenly joy, where is now often unhallowed riot; and true peace, where now there is only forced and boisterous revelry!

As though they possessed not. It is right to buy and to obtain property; but it should be held with the conviction that it is by an uncertain tenure, and must soon be left. Men may give a deed that shall secure from their fellow-men; but no man can give a title that shall not be taken away by death. Our lands and houses, our stocks and bonds and mortgages, our goods and chattels, shall soon pass into other hands. Other men will plough our fields, reap our harvests, work in our shops, stand at our counters, sit down at our firesides, eat on our tables, lie upon our beds. Others will occupy our places in society, have our offices, sit in our seats in the sanctuary. Others will take possession of our gold, and appropriate it to their own use; and we shall have no more interest in it, and no more control over it, than our neighbour has now, and no power to eject the man that has taken possession of our houses and our lands. Secure, therefore, as our titles are, safe as are our investments, yet how soon shall we lose all interest in them by death; and how ought this consideration to induce us to live above the world, and to secure a treasure in that world where no thief approaches, and no moth corrupts.

And they that use this world. That make a necessary and proper use of it to furnish raiment, food, clothing, medicine, protection, etc. It is right so to use the world, for it was made for these purposes. The word using here refers to the lawful use of it, (χρωμενοι.)

As not abusing it. καταχρωμενοι. The preposition κατα, in composition, here has the sense of too much, too freely, and is taken not merely in an intensive sense, but to denote evil, the abuse of the world. It means that we are not to use it to excess; we are not to make it a mere matter of indulgences, or to make that the main object and purpose of our living. We are not to give our appetites to indulgence our bodies to riot; our days and nights to feasting and revelry.

For the fashion of this world. τοσχημα. The form, the appearance. In 1Jn 2:17, it is said that "the world passeth away and the lust thereof." The word "fashion" here is probably taken from the shifting scenes of the drama; where, when the scene changes, the imposing and splendid pageantry passes off. The form, the fashion of the world is like a splendid, gilded pageant. It is unreal and illusive. It continues but a little time; and soon the scene changes, and the fashion that allured and enticed us now passes away, and we pass to other scenes.

Passeth away. παραγει. Passes off like the splendid, gaudy, shifting scenes of the stage. What a striking description of the changing, unstable, and unreal pageantry of this world! Now it is gay, splendid, gorgeous, lovely; tomorrow it is gone, and is succeeded by new actors and new scenes. Now all is busy with one set of actors; tomorrow a new company appears, and again they are succeeded by another, and all are engaged in scenes that are equally changing, vain, gorgeous, and delusive. A similar idea is presented in the wellknown and beautiful description of the great British dramatist: "All the world's a stage, And all the men and women merely players. They have their exits and their entrances. And one man in his time plays many parts."

If such be the character of the scenes in which we are engaged, how little should we fix our affections on them, and how anxious should we be to be prepared for the real and unchanging scenes of another world!

(b) "fashion" Ps 39:6, Jas 4:14, 1Pet 4:7, 1Jn 2:17

But I would have you. I would advise you to such a course of life as should leave you without carefulness. My advice is regulated by that wish, and that wish guides me in giving it.

Without carefulness, αμεριμνους. Without anxiety, solicitude, care; without such a necessary attention to the things of this life as to take off your thoughts and affections from heavenly objects. Mt 6:25 and Mt 6:26-31.

Careth for the things that belong to the Lord. Marg., "The things of the Lord ;" the things of religion. His attention is not distracted by the cares of this life; his time is not engrossed, and his affections alienated, by an attendance on the concerns of a family, and especially by solicitude for them in times of trial and persecution. He can give his main attention to the things of religion. He is at leisure to give his chief thoughts and anxieties to the advancement of the Redeemer's kingdom. Paul's own example showed that this was the course which he preferred; and showed also that in some instances it was lawful and proper for a man to remain unmarried, and to give himself entirely to the work of the Lord. But the Divine commandment, (Gen 1:28,) and the commendation everywhere bestowed upon marriage in the Scriptures, as well as the nature of the case, show that it was not designed that celibacy should be general.

(*) "carefulness" "Anxious care" (a) "unmarried" 1Timm 5:5 (1) "things" "Of the Lord, as 1Cor 7:34"

Careth for the things that are of the world. Is under a necessity of giving attention to the things of the world; or cannot give his undivided attention and interest to the things of religion. This would be especially true in times of persecution.

How he mast please his wife. How he may gratify her; how he may accommodate himself to her temper and wishes, to make her happy. The apostle here plainly intimates that there would be danger that the man would be so anxious to gratify his wife, as to interfere with his direct religious duties. This may be done in many ways.

(1.) The affections may be taken off from the Lord, and bestowed upon the wife. She may become the object of even improper attachment, and may take the place of God in the affections.

(2.) The time may be taken up in devotion to her, which should be given to secret prayer, and to the duties of religion.

(3.) She may demand his society and attention when he ought to be engaged in doing good to others, and endeavouring to advance the kingdom of Christ.

(4.) She may be gay and fashionable, and may lead him into improper expenses, into a style of living that may be unsuitable for a Christian, and into society where his piety will be injured, and his devotion to God lessened; or,

(5.) she may have erroneous opinions on the doctrines and duties of religion; and a desire to please her may lead him insensibly to modify his views, and to adopt more lax opinions, and to pursue a more lax course of life in his religious duties. Many a husband has thus been injured by a gay, thoughtless, and imprudent wife; and though that wife may be a Christian, yet her course may be such as shall greatly retard his growth in grace, and mar the beauty of his piety.

Between a wife and a virgin. Between a woman that is married and one that is unmarried. The apostle says, that a similar difference between the condition of her that is married and her that is unmarried takes place, which had been observed between the married and the unmarried man. The Greek word here (μεμερισται) may mean, is divided, and be rendered, "the wife and the virgin are divided in the same manner;" i.e., there is the same difference in their case as exists between the married and the unmarried man.

The unmarried woman, etc. Has more advantages for attending to the things of religion; has fewer temptations to neglect her proper duty to God.

Both in body and in spirit. Entirely holy; that she may be entirely devoted to God. Perhaps in her case the apostle mentions the "body," which he had not done in the case of the man, because her temptation would be principally in regard to that--the danger of endeavouring to decorate and adorn her person to please her husband.

How she may please her husband. The apostle here intends, undoubtedly, to intimate that there were dangers to personal piety in the married life, which would not occur in a state of celibacy; and that the unmarried female would have greater opportunities for devotion and usefulness than if married. And he intimates that the married female would be in danger of losing her zeal, and marring her piety, by attention to her husband, and by a constant effort to please him. Some of the ways in which this might be done are the following:

(1.) As in the former case, 1Cor 7:33, her affections might be transferred from God to the partner of her life.

(2.) Her time will be occupied by an attention to him and to his will; and there would be danger that that attention would be allowed to interfere with her hours of secret retirement and communion with God.

(3.) Her time would be necessarily broken in upon by the cares of a family; and she should therefore guard with peculiar vigilance, that she may redeem time for secret communion with God.

(4.) The time which she before gave to benevolent objects may now be given to please her husband. Before her marriage she may have been distinguished for zeal, and for active efforts in every plan of doing good; subsequently, she may lay aside this zeal, and withdraw from these plans, and be as little distinguished as others.

(5.) Her piety may be greatly injured by false notions of what should be done to please her husband. If he is a worldly and fashionable man, she may seek to please him by "gold, and pearls, and costly array." Instead of cultivating the ornament of "a meek and quiet spirit," her main wish may be to decorate her person, and render herself attractive by the adorning of her person rather than of her mind.

(6.) If he is opposed to religion, or if he has lax opinions on the subject, or if he is skeptical and worldly, she will be in danger of relaxing in her views in regard to the strictness of Christianity, and of becoming conformed to his. She will insensibly become less strict in regard to the Sabbath, the Bible, the prayer-meeting, the Sabbath-school, the plans of Christian benevolence, the doctrines of the gospel.

(7.) To please him, she will be found in the gay circle--perhaps in the assembly room, or even the theatre, or amidst companies of gaiety and amusement--and will forget that she is professedly devoted only to God. And,

(8.) she is in danger, as the result of all this, of forsaking her old religious friends, the companions of purer, brighter days, the humble and devoted friends of Jesus; and of seeking society among the gay, the rich, the proud, the worldly. Her piety thus is injured; she becomes worldly and vain, and less and less like Christ; until Heaven, perhaps, in mercy smites her idol; and he dies, and leaves her again to the blessedness of single-hearted devotion to God. Oh, how many a Christian female has thus been injured by an unhappy marriage with a gay and worldly man! How often has the church occasion to mourn over piety that is dimmed, benevolence that is quenched, zeal that is extinguished, by devotion to a gay and worldly husband! How often does humble piety weep over such a scene! How often does the cause of sacred charity sigh! How often is the Redeemer wounded in the house of his friends! And oh, how often does it become NECESSARY for God to interpose, and to remove by death the object of the affection of his wandering child, and to clothe her in the habiliments of mourning, and to bathe her cheeks in tears, that "by the sadness of the countenance her heart may be made better!" Who can tell how many a widow is made sucK from this cause? Who can tell how much religion is injured by thus stealing away the affections from God?

(b) "married" Lk 10:40-42

For your own profit. That you may avail yourselves of all your advantages and privileges, and pursue such a course as shall tend most to advance your personal piety and salvation.

Not that I may cast a snare upon you. The word rendered snare (βροχον) means a cord, a rope, a bond; and the sense is, that Paul would not bind them by any rule which God had not made; or that he would not restrain them from that which is lawful, and which the welfare of society usually requires. Paul means, that his object in his advice was their welfare; it was not by any means to bind, fetter, or restrain them from any course which would be for their real happiness, but to promote their real and permanent advantage, The idea which is here presented by the word snare, is usually conveyed by the use of the word yoke, Mt 11:29, Acts 15:10, Gal 5:1, and sometimes by the word burden, Mt 23:4, Acts 15:28.

But for that which is comely. (ευσχημον.) Decorous, fit, proper, noble. For that which is best fitted to your present condition, and which, on the whole, will be best, and most for your own advantage. There would be a fitness and propriety in their pursuing the course which he recommended.

That ye may attend upon the Lord. That you may engage in religious duties and serve God.

Without distraction. Without being drawn away, (απερισπαστως;) without care, interruption, and anxiety. That you may be free to engage with undivided interest in the service of the Lord.

(+) "profit" "Advantage" (*) "comely" "becoming"

That he behaveth himself uncomely. Acts an unbecoming part; imposes an unnecessary, painful, and improper constraint; crosses her inclinations which are in themselves proper.

Toward his virgin. His daughter, or his ward, or any unmarried female committed to his care.

If she pass the flower of her age. If she pass the marriageable age, and remains unmarried. It is well known that in the east it was regarded as peculiarly dishonourable to remain unmarried; and the authority of a father, therefore, might be the means of involving his daughter in shame and disgrace. When this would be the case, it would be wrong to prohibit her marriage.

And need so require. And she ought to be allowed to marry. If it will promote her happiness; and if she would be unhappy, and regarded as dishonoured, if she remained in a state of celibacy.

Let him do what he will. He has the authority in the case; for in the east the authority resided with the father. He may either give her in marriage or not, as he pleases. But in this case it is advisable that she should marry.

He sinneth not. He errs not; he will do nothing positively wrong in the case. Marriage is lawful, and in this case it is advisable; and he may consent to it, for the reasons above stated, without error or impropriety.

(+) "uncomely" "unbecoming" (++) "virgin" "virgin daughter"

Nevertheless. But. The apostle in this verse states some instances where it would not be proper to give a daughter in marriage; and the verse is a kind of summing up of all that he had said on the subject.

That standeth steadfast in his heart, etc. Most commentators have understood this of the father of the virgin, and suppose that it refers to his purpose of keeping her from the marriage connexion. The phrase, to stand stedfast, is opposed to a disposition that is vacillating, unsettled, etc., and denotes a man who has command of himself, who adheres to his purpose, a man who has hitherto adhered to his purpose, and to whose happiness and reputation it is important that he should be known as one who is not vacillating, or easily moved.

Having no necessity. Where there is nothing in her disposition or inclination that would make marriage necessary, or when there is no engagement or obligation that would be violated if she did not marry.

But hath power over his own will. Hath power to do as he pleases; is not bound in the case by another. When there is no engagement, or contract, made in childhood, or promise made in early life that would bind him. Often daughters were espoused, or promised, when they were very young; and in such a case a man would be bound to adhere to his engagement; and much as he might desire the reverse, and her celibacy, yet he would not have power over his own will, or be at liberty to withhold her.

And hath so decreed in his heart. Has so judged, determined, resolved.

That he will keep his virgin. His daughter, or ward, in an unmarried state. He has power and authority to do it, and if he does it he will not sin.

Doeth well. In either of these cases, he does well. If he has a daughter, and chooses to retain her in an unmarried state, he does well or right.

(&) "decreed" "determined"

Doeth well. Does right; violates no law in it, and is not to be blamed for it.

Doeth better. Does that which is on the whole to be preferred, if it can be done. He more certainly, in the present circumstances, consults here happiness by withholding her from the marriage connexion than he could by allowing her to enter it.

(a) "So then" Rom 7:2

The wife is bound, etc. Rom 7:2.

Only in the Lord. That is, only to one who is a Christian; with a proper sense of her obligations to Christ, and so as to promote his glory. The apostle supposed that could not be done if she were allowed to marry a heathen, or one of a different religion. The same sentiment he advances in 2Cor 6:14; and it was his intention, undoubtedly, to affirm that it was proper for a widow to marry no one who was not a Christian. The reasons at that time would be obvious.

(1.) They could have no sympathy and fellow-feeling on the most important of all subjects, if the one was a Christian and the other a heathen. See 2Cor 6:14,15, etc.

(2.) If she should marry a heathen, would it not be showing that she had not as deep a conviction of the importance and truth of her religion as she ought to have? If Christians were required to be "separate," to be "a peculiar people," not "to be conformed to the world," how could these precepts be obeyed if the society of a heathen was voluntarily chosen, and if she became united to him for life?

(3.) She would in this way greatly hinder her usefulness; put herself in the control of one who had no respect for her religion, and who would demand her time and attention, and thus interfere with her attendance on the public and private duties of religion, and the offices of Christian charity.

(4.) She would thus greatly endanger her piety. There would be danger from the opposition, the taunts, the sneers of the enemy of Christ; from the secret influence of living with a man who had no respect for God; from his introducing her into society thus was irreligious, and that would tend to mar the beauty of her piety, and to draw her away from simple-hearted devotion to Jesus Christ? And do not these reasons apply to similar cases now? And if so, is not the law still binding? Do not such unions now, as really as they did then, place the Christian where there is no mutual sympathy on the subject dearest to the Christian heart? Do they not show that she who forms such a union has not as deep a sense of the importance of piety, and of the pure and holy nature of her religion, as she ought to have? Do they not take time from God and from charity? break up plans of usefulness, and lead away from the society of Christians, and from the duties of religion? Do they not expose often to ridicule, to reproach, to persecution, to contempt, and to pain? Do they not often lead into society, by a desire to please the partner in life, where there is no religion, where God is excluded, where the name of Christ is never heard, and where the piety is marred, and the beauty of simple Christian piety is dimmed? And if so, are not such marriages contrary to the law of Christ? I confess that this verse, to my view, proves that all such marriages are a violation of the New Testament; and if they are, they should not on any plea be entered into; and it will be found, in perhaps nearly all instances, that they are disastrous to the piety of the married Christian, and the occasion of ultimate regret, and the cause of a loss of comfort, peace, and usefulness in the married life.

(b) "The wife is bound" Rom 7:2 (c) "only in the Lord" 2Cor 6:14

If she so abide. If she remain a widow, even if she could be married to a Christian.

After my judgment. In my opinion, 1Cor 7:25.,

And I think also that I have the Spirit of God. Macknight and others suppose that this phrase implies entire certainty; and that Paul means to affirm that in this he was clear that he was under the influence of inspiration. He appeals for the use of the term (δοκω) to Mk 10:42, Lk 8:18, 1Cor 4:9, 8:2, 11:16, Heb 4:1, etc. But the word does not usually express absolute certainty. It implies a doubt, though there may be a strong persuasion or conviction; or the best judgment which the mind can form in the case. See Mt 6:7, 26:53, Mk 6:49 Lk 8:18, 10:36, 12:51, 13:2,4, 22:24, Acts 17:18, 25:27, 1Cor 12:22, etc. It implies here a belief that Paul was under the influence of the infallible Spirit, and that his advice was such as accorded with the will of God. Perhaps he alludes to the fact that the teachers at Corinth deemed themselves to be under the influence of inspiration; and Paul said that he judged also of himself that he was divinely guided and directed in what he said.--Calvin. And as Paul in this could not be mistaken; as his impression that he was under the influence of that Spirit was, in fact, a claim to Divine inspiration, so this advice should be regarded as of Divine authority, and as binding on all. This interpretation is further demanded by the circumstances of the case. It was necessary that he should assert Divine authority to counteract the teaching of the false instructors in Corinth; and that he should interpose that authority in prescribing rules for the government of the church there, in view of the peculiar temptations to which they were exposed.

(d) "my judgment" 1Cor 7:25 (e) I think" 2Pet 3:15 ------------------------------------------------------------------------- REMARKS On 1st Corinthians CHAPTER 7

We learn from this chapter,

(1.) The sacredness of the marriage union; and the nature of the feelings with which it should be entered, 1Cor 7:1-13. On a most delicate subject Paul has shown a seriousness and delicacy of expression which can be found in no other writings, and which demonstrate how pure his own mind was, and how much it was filled with the fear of God. In all things his aim is to promote purity, and to keep from the Christian church the innumerable evils which everywhere abounded in the pagan world. The marriage connexion should be formed in the fear of God. In all that union, the parties should seek the salvation of the soul; and so live as not to dishonour the religion which they profess.

(2.) The duty of labouring earnestly for the conversion of the party in the marriage connexion that may be a stranger to piety, 1Cor 7:16. This object should lie very near the heart; and it should be sought by all the means possible. By a pure and holy life; by exemplifying the nature of the gospel; by tenderness of conversation and of entreaty; and by fidelity in all the duties of life, we should seek the conversion and salvation of our partners in the marriage connexion. Even if both are Christians, this great object should be one of constant solicitude-to advance the piety and promote the usefulness of the partner in life.

(3.) The duty of contentment in the sphere of life in which we are placed, 1Cor 7:18, etc. It is no disgrace to be poor, for Jesus chose to be poor, It is no disgrace, though it is a calamity, to be a slave. It is no disgrace to be in an humble rank of life. It is disgraceful only to be a sinner, and to murmur and repine at our allotment. God orders the circumstances of our life; and they are well-ordered when under the direction of his hand. The great object should be to do right in the relation which we sustain in life. If poor, to be industrious, submissive, resigned, virtuous; if rich, to be grateful, benevolent, kind. If a slave or a servant, to be faithful, kind, and obedient; using liberty, if it can be lawfully obtained; resigned, and calm, and gentle, if by the providence of God such must continue to be the lot in life.

(4.) The duty of preserving the order and regularity of society, 1Cor 7:20-23. The design of the gospel is not to produce insubordination or irregularity. It would not break up society; does not dissolve the bonds of social life; but it cements and sanctifies the ties which connect us with those around us. It is designed to promote human happiness; and that is promoted, not by resolving society into its original elements; not by severing the marriage tie, as atheists would do; not by teaching children to disregard and despise their parents, or the common courtesies of life, but by teaching them to maintain inviolate all these relations. Religion promotes the interests of society; it does not, like infidelity, dissolve them. It advances the cause of social virtue; it does not, like atheism, retard and annihilate it. Every Christian becomes a better parent, a more affectionate child, a kinder friend, a more tender husband or wife, a more kind neighbour, a better member of the community.

(5.) Change in a man's calling should not be made from a slight cause. A Christian should not make it unless his former calling were wrong, or unless he can by it extend his own usefulness, But when that can be done, he should do it, and do it without delay. If the course is wrong, it should be forthwith abandoned. No consideration can make it right to continue it for a day or an hour; no matter what may be the sacrifice of property, it should be done. If a man is engaged in the slave-trade, or in smuggling goods, or in piracy, or in highway robbery, or in the manufacture and sale of poison, it should be at once and for ever abandoned. And in like manner, if a young man who is converted can increase his usefulness by changing his plan of life, it should be done as soon as practicable. If by becoming a minister of the gospel he can be a more useful man, every consideration demands that he should leave any other profession, however lucrative or pleasant, and submit to the self-denials, the cares, the trials, and the toils which attend a life devoted to Christ in the ministry, in Christian or pagan lands. Though it should be attended with poverty, want, tears, toil, or shame, yet the single question is, "Can I be more useful to my Master there than in my present vocation? " If he can be, that is an indication of the will of God which he cannot disregard with impunity.

(6.) We should live above this world, 1Cor 7:29,30. We should partake of all our pleasures, and endure all our sufferings, with the deep feeling that we have here no continuing city, and no abiding place. Soon all our earthly pleasures will fade away; soon all our earthly sorrows will be ended. A conviction of the shortness of life will tend much to regulate our desires for earthly comforts, and will keep us from being improperly attached to them; and it will diminish our sorrows by the prospect that they will soon end.

(7.) We should not be immoderately affected with grief, 1Cor 7:30. It will all soon end, in regard to Christians. Whether our tears arise from the consciousness of our sins, or the sins of others; whether from persecution, or contempt of the world; or whether from the loss of health, property, or friends, we should bear it all patiently, for it will soon end; a few days, and all will be over; and the last tear shall fall on our cheeks, and the last sigh be heaved from our bosom.

(8.) We should not be immoderate in our joy, 1Cor 7:30. Our highest earthly joys will soon cease. Mirth, and the sound of the harp and the viol, the loud laugh and the song, will soon close. What a change should this thought make in a world of gaiety, and mirth, and song. It should not rage men gloomy and morose; but it should make them serious, calm, thoughtful. Oh, did all feel that death was near, that the solemn realities of eternity were approaching, what a change would it make in a gay and thoughtless world! How would it close the theatre and the ball-room; how would it silence the jest, the jeer, and the loud laugh; and how would it diffuse seriousness and calmness over a now gay and thoughtless world! "Laughter is mad," says Solomon; and in a world of sin, and sorrow, and death, assuredly seriousness and calm contemplation are demanded by every consideration.

(9.) What an effect would the thought that "time is short," and that "the fashion of this world passeth away," have on the lovers of wealth! It would,

1st, teach them that property is of little value.

2nd. That the possession of it can constitute no distinction beyond the grave; the rich man is just as soon reduced to dust, and is just as offensive in his splendid mausoleum, as the poor beggar.

3rd. A man feeling this, would be led (or should be) to make a good use of his property on earth. Lk 16:1 and Lk 16:2-9.

4th. He would be led to seek a better inheritance--an interest in the treasures that no moth corrupts, and that never fade away. Mt 6:20. This single thought, that the fashion of this world is soon to pass away--an idea which no man can doubt or deny, if allowed to take firm hold of the mind--would change the entire aspect of the world.

(10.) We should endeavour so to live in all things, as that our minds should not be oppressed with undue anxiety and care, 1Cor 7:32. In all our arrangements and plans, and in all the relations of life, our grand object should be to have the mind free for the duties and privileges of religion. We should seek not to be encumbered with care; not to be borne down with anxiety; not to be unduly attached to the things of this life.

(11.) We should enter into the relations of life so as not to interfere with our personal piety or usefulness, but so as to promote both, 1Cor 7:32-35. All our arrangements should be so formed as that we may discharge our religious duties, and promote our usefulness to our fellow-men. But alas! how many enter into the marriage relation with unchristian companions, whose active zeal is for ever quenched by such a connexion! How many form commercial connexions or partnerships in business with those who are not Christians, where the result is to diminish their zeal for God, and to render their whole lives useless to the church! And how much do the cares of life, in all its relations, interfere with simple-hearted piety, and with the faithful discharge of the duties which we owe to God and to a dying world! May God of his mercy enable us so to live in all the relations of life, as that our usefulness shall not be retarded, but augmented; and so to live that we can see, without one sigh of regret, the "fashion of this world pass away;" our property or our friends removed; or even the magnificence of the entire world, with all its palaces, and temples, and "cloud-capped towers," passing away amidst the fires that shall attend the consummation of all things!

The first scruple or case of conscience which the Corinthians wrote to the apostle about was concerning marriage. Amongst many other wicked opinions, which the Gnostics, those ancient heretics, maintained, this was one, That marriage was from the devil.

Our apostle elsewhere, Heb 13:4, asserts marriage to be holy and honourable; here he determines first in general, that such as have the gift of continency, and can live chaste in a single state, do well; and in particular, that a single life at that time was most advisable, and most agreeable to the calamitous and afflicted state of the church; so that when the apostle says in this verse, It is good for a man not to touch a woman, his meaning is, it is more agreeable to the present necessity, more convenient in regard of the persecuted state of the church, as being a condition less disturbed with cares, and less troubled with distraction: for marriage plunges men into an excess of worldly cares, it multiplies their business, and usually their wants, and those wants are hardlier supplied than in a single life, and more difficultly borne; it is much easier to bear personal wants than family wants: with respect to all which, says the apostle, especially as the present state of the church stands, it is good for a man not to touch a woman: not that it is at any time simply unlawful, but at sometimes manifestly inexpedient.

As if the apostle had said, "Such are the inclinations of human nature, that every man cannot always do that which is most for his own quiet and ease, but men find the strength of lust and the power of concupiscence so strong in themselves, that marriage, which is God's ordinance for avoiding fornication, and for the propagation of mankind, is of absolute necessity to some persons; therefore for avoiding fornication, and all sorts of uncleanness, (which was so common at Corinth) let every man retain his own wife, and every woman her own husband."

Here observe, 1. The apostle's expression: he says, Quisque et quaeque, not quidam et quaedam; let every man and every woman marry, not some men and some women only; he excepts none, neither priest nor nun, but every one is here permitted, yea, for avoiding fornication, commanded, to marry.

Observe farther, How the apostle directs every man to have his own wife, and every woman her own husband: more than one is forbidden; and polygamy, or the sin of having either more wives or more husbands at a time than one, is here condemned. To bridle and restrain men's extravagant lusts, the wisdom of God has directed every man to enjoy his own wife, and every woman her own husband.

Let the church of Rome consider how she will answer at the bar of God, for spitting in the face of this ordinance of God, for denying the lawfulness of marriage to her priests and nuns, when God has told her, that marriage is honourable in all, and that all unclean persons God will judge; Heb 13:4 and such too often have their priests and nuns been one with another.

Observe here, 1. That matrimonial conversation, or the husband's and wife's performing towards each other all the duties of marriage which they promised, is an act of justice, which they owe to one another: this is intimated in the word render, and consequently to deny the same is injustice and fraud: Defraud not one another. Marriage takes away from persons that power which they had over themselves and their own bodies, and transfers it in some sort to the person they are married to.

Yet observe, 2. That persons in a married state may, and in some cases ought, (namely, for religious ends and purposes,) by mutual consent to abstain from a conjugal duty for some time: Defraud not one another, except it be with consent for a time, that ye may give yourselves to fasting and prayer.

Observe, 3. The apostle lays no obligation upon any single persons to take upon them a vow for a single life, nor doth he direct married persons to those perpetual divorces from the marriage-bed, which the papists practise, under pretence of religion: for the apostle admits of no perpetual separation between husband and wife, upon any pretence whatever: no, not that they may give themselves to prayer and fasting; but only permits it for a time, upon condition that they come together again. So far was this holy man from laying a snare upon the consciences of any persons, either in a single or married state.

As if the apostle had said, "Mistake me not, as if I imposed marriage upon all persons as a duty: no, but I declare it is permitted to all as a remedy against fornication; for so far am I from that, that I could wish all men were unmarried, even as I myself am, and that they had the gift of continence with myself; but God, who will have the world yet farther continued and increased, hath not given this gift to all, nor to all alike in the same measure.

Therefore to the unmarried I say, that so many are the advantages of a single life, that if they can abide chaste and single, as I do, it will be many ways for their advantage: but if they cannot, let them use God's remedy, which is marriage; for it is better to marry, than to burn in lust, to be perpetually assaulted with unclean desires, and subject to the ravings and insults of lust."

Learn hence, 1. That marrying or not marrying is according to several circumstances, matter of advice and counsel, but neither of them absolutely of precept.

2. That second marriages are not only lawful, but an incumbent duty, if persons cannot contain themselves within the bounds and rules of chastity: To the widows I say, if they cannot contain, let them marry.

As if the apostle had said, Although it be no sin to marry, yet it is a sin to depart when married; herein I lay the authority of God's command upon you, that you agree together, and that no difference which may arise between you cause you to separate and live asunder. But to marry upon departure, is a double sin.

Therefore if any disagreements and discontents between husband and wife cause you to live asunder for a time, think not either of you of marrying to another person; but be reconciled to each other, and live together in love, as it becometh persons professing godliness.

A civil war in families is fatal, as well as in the commonwealth. Domestic contentions, especially betwixt husband and wife, are dangerous and destructive of love and peace. If at any time they arise to that height as to cause a separation betwixt them two who are one flesh, yet nothing of that nature can warrant their divorce; nothing but death or adultery can untie the marriage knot, and release them from their obligation to each other.

1. Here we have another case of conscience put by the Corinthians to the apostle; namely, whether such husbands as had heathen and infidel wives might put them away?

And whether such wives as had infidel husbands, might not, and ought not, to depart from them?

The apostle resolves the case, That they ought, according to the intent and end of marriage, to cohabit and dwell together: and he assigns the reason for it, because the unbelieving or infidel wife is sanctified to the believing or Christian husband.

How sanctified?

Not in her nature, but in her use; so that they might lawfully cohabit and converse together, being by marriage made one flesh with him or her that is holy.

"And for our children," says he, "they are not seminally unclean, like the children of Heathens, but federally holy."

How are they holy?

Not with an inherent, internal, personal holiness; for the holiest man's child is born in sin, and by nature a child of wrath; but with an external, relative, and federal holines. They are not common and unclean, like the children of infidels, but fit to be partakers of the privileges of the church, to be admitted into covenant with God, as belonging to his holy people: Else were your children unclean, but now are they holy.

Observe, He doth not say, Else were your children bastards, but now are they legitimate, (as the enemies of infant baptism, those duri infantum patres, would make them speak:) but else were they unclean, that is, Heathen children not to be owned as a holy seed, and therefore not to be admitted into covenant with God as belonging to his holy people.

If by holiness here the apostle means a matrimonial holiness, as the Anabaptists dream, then, according to their interpretation of the word holy, the apostle speaks neither pertinently nor truly.

Not pertinently, 1. For then the answer had been nothing to the purpose. The case put was concerning husbands and wives, not concerning men and whores; and the question propounded by the Corinthians, was not, whether a believing husband, and an unbelieving wife, were lawful man and wife together? nobody questioned that: but, whether the Christian husband might put away his heathen, wife?

The apostle answers, he ought not, if she were willing to dwell with him, for she is sanctified to him; not sanctified in respect of her personal condition, but in respect of her conjugal relation, otherwise their children would be looked upon as unclean, like the children of heathens: but now are they holy, that is, to be accounted visible saints, and as such to be admitted to church-privileges.

2. According to this interpretation of the word holy, the apostle had not spoken truly: for the children of heathens born in lawful wedlock, are no more bastards than the children of Christians; for their parents' marriage frees them from the charge of illegitimacy as well as others.

Add to this, that in all the New Testament, though the word holy be used above five hundred times, yet in never once signifies legitimacy, but is always used for a state of separation to God.

Therefore, to make it signify so here, is a bold practising upon scripture a racking and wresting of the word of God, to maintain a private opinion, to make the text speak what they would have, and not what the apostle intends.

But the argument for infant baptism from this text runs thus: "If the holy seed among the Jews were therefore to be circumcised and made federally holy, by receiving the sign of the covenant, and being admitted into the number of God's holy people, because they were seminally holy; for the root being holy, the branches were also holy: then by like reason the holy seed of Christians ought to be admitted to baptism, and receive the sign of the Christian covenant, the laver of regeneration, and so be entered into the society of the Christian church."

Here another doubt is resolved by the apostle, in case the unbelieving party, either husband or wife, depart, that is, refuse to cohabit and dwell with their believing yoke-fellow, and so make void, as much as in him or her lieth, the marriage-bond, out of hatred to the faith.

In that case, if they will go, let them; you are not bound to leave your family to follow them. However, let every Christian husband or wife omit nothing, but endeavour in every thing to the utmost, to oblige and win, to incline and engage, their unbelieving yoke-fellows to live quietly with them: for God hath called us to peace; and therefore we must give no occasion of quarrel with, or separation from, so near a relation.

And besides, by the peaceable dwelling together, there is hope of, and a fair opportunity for, the gaining and bringing over the unbeliever to the faith of Christ, and of being the instrument of his or her salvation. But however that may be, let every Christian discharge his duty in every relation in which God has set him.

This order I appoint in all churches to Christianity, knowing it to be agreeable to the mind of God, "That no Christian could pretend his profession of religion to excuse him from the duties of any relation."

Here the apostle proceeds to exhort the Corinthians to be content with the lot and condition which God had distributed unto them, and to frame themselves to walk Christianly in it.

Particularly he shows, That if any person amongst them were a native Jew, and so circumcised, and afterwards converted to Christianity, he should neither trouble himself to get off that mark from his flesh, nor affect the state of him who, being a Gentile, had never been circumcised.

On the other side, if any of them were native Gentiles, and never circumcised, but now converted to Christianity, let him not affect the state of one who was a native Jew, and circumcised: For circumcision is nothing and uncircumcision is nothing; that is, nothing now available to salvation, nothing that renders persons more or less acceptable in the sight of God; but the keeping of the commandments of God, this is all in all. For God regards not men's outward conditions, but obedience to his commands.

Christianity consists not in a warm zeal, either for or against outward ceremonies, but in positive holiness, and a strict conformity to divine precepts.

The apostle seems to intimate from these words, that some persons converted to Christianity in the primitive times, apprehended that thereupon they must leave their worldly callings and employments, as if they were snares to them, or unnecessary diversions from better things.

No, says the apostle, Let every one in his calling, wherein he is called, therein abide with God; that is, look in what honest, civil calling they were found when they became Christians, let them keep to that calling still. For God doth not call us from our worldly employments and business, but calls us to be holy in them; nor doth our serving God any whit acquit or discharge us from serving one another.

But particularly it was the opinion of some servants converted to Christianity, that their spiritual freedom by Christ exempted them from all civil service to their masters. The apostle therefore tells them they are indeed freed by Christ, from sinful slavery, but not from civil servitude and subjection; from Jewish bondage, but not from Christian obedience.

Learn hence, That Christianity doth not free men from any civil obligations which before they lay under. Our advantages by Christ are spiritual, and not secular; no man's outward condition is changed by his becoming a Christian; though he be now the Lord's freeman, yet he is a servant still, if he was so before; nay, their Christianity did not exempt them from their secular relation to their heathen and infidel masters. A service to man doth not exempt us from, nor is inconsistent with, the service of God; so our spiritual calling doth not make void our civil; Therefore let every man abide in the same calling wherein he was called.

The next case, which our apostle comes to resolve, is concerning virgins; whether they, being at their own disposal, should marry or keep themselves single? He tells them, first, that he had no special command whereby the state of virginity was either enjoined or prohibited, but he would faithfully give his advice according to the best of his judgment. And this he doth in two particulars:

First, That by reason of the present distress, and danger of persecution, which threatened the church, it was most convenient, that such as were single should continue so, if it might lawfully be done.

Yet, secondly, He declares, that if they marry, they do not sin; only they will be exposed to more troubles as the church's troubles do increase.

Here note, 1. That the apostle pronounces marriage lawful in all persons of both sexes, and not sinful at any time, or in any state or condition whatsoever.

Note, 2. That he signifies to all persons, That the troubles of a married life are more than those which attend a single state: Such shall have trouble in the flesh.

Marriage plunges men into an excess of worldly cares; it multiplies their business, and usually their wants; and their wants are far hardlier borne than in a single life.

Note, 3. That besides the ordinary inconveniences of a married life, which all persons are to expect, such as enter the married condition, when the church is under persecution must prepare to meet with more than ordinary troubles.

Such, that is, in those times of persection, shall have trouble, that is, more trouble in the flesh. But I spare you; that is, "I forbear to speak any more of that matter, lest I should seem to dissuade you from marriage, which is the ordinance of God, more than is fit, and be thought by any to lay the yoke of celibacy, or a single life, upon you. I only tell you, that when Christians are under persecution and distress, it is much more for their ease and quiet to be single, than to have a wife and children to care for in poverty or flight."

As if he had said, "Let all persons, both married and unmarried, consider that the time of this life is short and passing; it is but a point of time we have to live, and shortly it will not be a pin to choose whether we had wives or not, or children or not; but before the expected fruits or the comforts be ripe, we ourselves may be rotten. It is therefore true spiritual wisdom to look upon these things now, as they will be shortly; to be very moderate in the enjoyment of them, not to be too much affected when we have them, or too much afflicted when we want them."

Observe here, 1. The apostle's proposition: The time is short. This is true in all the notions of it.

Take it first for the whole duration of this world, from the day of its creation to the hour of is dissolution; compare it with what succeeds it, eternity; and it is very short, but a moment.

Secondly, Take time for the whole duration of any one man's life, so 'tis shorter; so short, that it is nothing.

Thirdly, Take time for the special season, either of doing or enjoying good in this life, so 'tis shortest of all.

Observe, 2. The inference which the apostle draws from this proposition: therefore let them that have wives, be as if they had none, &c.

Learn thence, That the consideration of the great shortness of time, and the uncertainty of human life, should keep our hearts in a great deal of moderation towards the best and sweetest of our outward comforts and enjoyments: That we neither love inordinately any mercy when we enjoy it, nor mourn immoderately for any contentment when we come to be deprived of it. They that weep as though they wept not; and they that rejoice as though they rejoiced not.

Observe, 3. The advice which the apostle gives to such as have great possessions and revenues in this world.

(1.) To take heed that though they possess these things, that they be not possessed by them.

(2.) That they so use them as not to abuse them, nor be abused by them.

There is much evil in the world; yet we may, we must use it, and it will be our wisdom to make a good use of this world while we are in it; otherwise we neither answer the end of God in sending us into the world, nor the design of God in trusting us with the good things of this world.

Observe, 4. The reason assigned why we should use the world in the aforementioned manner: because the fashion of this world passeth away. Here the apostle compares the things of this world to a scene which is presently changed,and vanisheth almost as soon as it appears. As fashions in this world alter, so doth the fashion of this world alter every day. There is a world to come, the fashion whereof shall never pass away; but the fashion or scheme of this world passeth away continually. This world is like a stage, persons interchangeably act their parts upon it, but they soon disappear, and the stage itself ere long will be pulled down; The fashion of this world passeth away.

Thence learn, That this consideration, that all the comforts and conveniences of this life are fading and passing away from us, should be a strong motive and inducement to us not to set our hearts upon them.

Here our apostle subjoins another reason why a single life is to be preferred before a married life; namely, because single persons are comparatively more free from cares and distractions, and have commonly more time and leisure to attend upon the Lord in religious duties. For the unmarried man has but one care upon him, namely, how he may serve and please God; but the married man has another care upon him, to wit, how he amy oblige and please his wife.

In like manner, a married woman is encumbered with household affairs, disturbed with domestic affairs, and concerned in lawful things to please her husband; and consequently has neither so much time nor freedom for holy exercises. But the virgin that has no family to care for, no husband to seek to please, has more leisure to attend upon God in his holy duties and religious exercises; therefore he advises them to choose that state of life in which they may attend upon the Lord without distraction.

Learn hence, 1. That a married condition is certainly and necessarily attended with many diversions and distractions, from which a single life is free.

Learn, 2. That persons in a conjugal relation may and ought to seek the obliging and pleasing one another with their utmost endeavours, without violating their duty to Almighty God.

Learn, 3. That persons in a single state have great advantages (may they improve them!) of serving God above others, in regard of their freedom from domestic cares, troubles, and temptations; they have time and leisure for pious performances, if the heart be disposed for them.

Learn, 4. That it is the duty, and ought to be the endeavour, of all persons, both married and unmarried, not only to serve God in religious duties, but to attend upon him in them, as much as may be, without distraction.

Distractions are the wanderings of the heart, mind, and thoughts, from God in religious duties. The nature of God requires, that we watch and strive against them; his majesty and greatness, his purity and holiness, his omniscience and all-seeing eye upon us, and within us, do oblige us to this careful endeavour; and the nature of his worship calls for it, which is a reasonable service, and a spiritual service; and the nature of distractions should make us dread them. They divide the heart, they deaden the duty, contract guilt, and provoke displeasure. Lord, help us, in all the services we perform unto thee, to attend upon them without distraction!

The next case, which our apostle speaks to, is concerning virgins, who are under the power of others, (and not at their own disposal,) as parents and guardians, namely, whether it be best and most advisable for them to dispose of their virgins in marriage or not?

The apostle answers, that in this case particular respect must be had to particular circumstances; as, namely, if she be of marriageable years, and be fully satisfied in his own mind that he wrongs not his daughter in declining to marry her, if he has a perfect freedom in his own will, and his will is not contradicted by his daughter's desire, he doth well, yea, he doth best, not to marry her; best, with respect to the distressed condition of the church, best, with respect to the troubles of the world, which she will be the more free from; and best, with respect to the young woman's liberty and freedom for the service of God, and the exercises of religion.

Learn hence, That although children are to be disposed of in marriage by their parents, yet parents have no such absolute power over their children, as to hinder them from marriage, or to compel them to it. To do either is very sinful, very unnatural.

The apostle concludes the chapter with a resolution of the case of conscience; namely, whether second marriages of widows were lawful or not?

He answers, They were. After the first husband was dead, the widow might marry again, provided that she married in the Lord: that is, with a believer, not an infidel; with one of the same faith with herself.

It is very dangerous and sinful for persons professing the true faith of Christ to match with idolaters. There is far greater ground of fear that they will pervert you, than there is ground of hope that you shall convert them.

But though the apostle asserts it lawful for widows to marry again, yet he declares, that in regard of the present danger which the church was in of persecution, they would be more happy in their widowhood.

So that the determination of the apostle, as to the case of marriage and a single life is concluded thus: "That ordinarily, where there is no necessity, a single life is more for a person's peace, more free from distractions in God's service, and therefore best."