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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 hus band and likewise also the husband hath not power of his own body, but the wife.

5 d 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,

e Exod. 21.10. 1 Pet.3.7.- Joel 2.16. Zech.7.3. See Exod 19.15. I Sam. 21.4, 5.-1 Thess.3.5.-f Ver. 12, 25. 2 Cor.8.8.& 11.17.-g Acts 26 29 causes which induce men to marry: 1. Impure desire: 2. To get riches: 3. To become honourable: 4. For the glory of God. Those who marry through the first motive, beget wick ed 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."

3. Let the husband render unto the wife due benevolence] The opechopevny evvotar: 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 connexions. 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!

4. The wife hath not power, &c.] 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.

5. 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 hose favoured with Divine Revelation, could see what was proper in all such cases.

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

render each other their due.

every man hath his proper gift of God, one after this man ner, and another after that.

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

9 But if they cannot contain, let them marry; for it is bat ter to marry than to burn.

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

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

h Ch.9.5-4 Mart 19.12 Ch.12.11.-k Ver. 1,6-11 Tim D. 14 -m Ses Ver 193 40.--n Mal.2.14, 16. Mart.5 22.& 19 6, 9. Mark 10 11, 12 Lote 15 18.

be his wish that marriage should cease among men ; and tut 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 dificulties, 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 Matt. xix. 12. 8. The unmarried and widows] It is supposed that the apostle speaks here of men who had been married, in the word ayapot, but were now widowers; as he does of wollen who had been married, in the word ynoat, but were now ei dows. And when he says os κd yo, even as I, he means that he himself was a widower; for several of the ancients rank Paul among the married apostles.

9. 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. Пvovat, says he, "signifies primarily to burn, but in a metaphorical sense, to be troubled, verod, or made uneasy. So in 2 Cor. xi. 29. who is offended and 1 burn not, kai nuk ɛym #upovμai, and I am not troubled. So in Terence, Uro hominem, is I rex 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, En. iv. ver. 68. Uritur infelix Dido, the unfortunate Dido is tormented; and in Ecl. ii. 63. Me tamen urit amor; love tor ments 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 phraseslogy 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 Amrum. 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 neighbours flocking in, he might be o liged to desist from the evil affection which now prevailed is him] The rabbias 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 word, than 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.

6. I speak this by permission, &c.] It was a constant cus tom of the more conscientious rabbins, to make a difference between the things which they enjoined on their own judg. ment; 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 exam. ples 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 1 From the age of sixteen or seventeen years: but if he exceeds A woman might put away, or depart from her husband by twenty years without marrying, behold he violates, and ren-giving this simple reason to the elders, who would give the ders an affirmative precept vain. The Gemara says, It is for- following certificate:-In ——- day, of - week, of bidden a man to be without a wife; because it is written, It year, A. daughter of B. put away before us, and said: My is not good for man to be alone. And whosoever gives not mother, or my brethren, deceived me, and wedded me, or be. himself to generation and multiplying, is all one with a mur. trothed me, when I was a very young maid, to C. son of D. derer: he is as though he diminished from the image of God," but I now reveal my mind before you, that I will not have &c. We may understand the apostle here as saying that the him." 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 affatus of the Holy Spirit.

10. 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. v. 32. xix. 6. And God has said the same, Gen. ii. 24. The following extracts will prove, that the law among the Jews was very loose relative to the firmness of the marriage bond.

7. For, I would that all men, &c.] He wished that all that were then in the church, were like himself, unmarried: but this was in reference to the necessities of the church, or what he calls, ver. 26. the present distr : for, it never could

Sometimes they parted with mutual consent, and this, also, was considered legal, as was, also, the marriage of the sepa rated 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."

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12 But to the rest speak 1, 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, P 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 4 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 t save o Ver. 6-p1 Pet. 3. 1, 2-q Mal. 2. 15-r Rom. 12. 13. & 14. 19. Ch. 44. 83 Heb. 12 14.- Gr. in peace. 1 Pet. 3. L. n Gr. what.

Divorces were easily obtained among them, and they considered hem the dissolving of the marriage bond: and, in consequence of these, the parties might re-marry with others. This was contrary to the original institution of marriage; and is opposed both by our Lord and the apostle

1. 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: slie 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 wile. As divorces were granted, it was right that each should have an equal power; for this served as a mutual check.

12. 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 influence 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 be. lieveth not, i. e. who is a heathen; not yet converted to the Christian faith; and she be pleased to dwell with him, not withstanding his turning Christian since their marriage; let him not put her away, because she still continues in her heathen superstition..

13. 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 ot leave him because he still continues a heathen.

14. The unbelieving husband is sanctified by the wifel 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 connexion 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, Aytot, saints, is a common term for Christans, those who were baptized into the faith of Christ; and, as its corresponding term, Dp kedushim, 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 connexion 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 afterward 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 childrea 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,
"A child," says he, "from its very con-
among the Romans.
ception, was dedicated to the idols and dæmons they wor-
shipped. 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 labour;
and Lucina ushered it into the light. During the week pre-
ceding the birth, a table was spread for Juno ; and, on the

to heathen women, fe.

[graphic]

thy husband; or a how knowest thou, O man, whether thou
17 But as God hath distributed to every man, as the Lord
shalt save thy wife 1
hath called every one, so let him walk. And so ordain I in
all churches.

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

19 y Circumcision is nothing, and uncircumcision is nothing,
20 Let every man abide in the same calling wherein he was
but the keeping of the commandments of God.
called.

Ch. 4. 17. 2 Cor. 11. 28-w 1 Mac. 1. 15.-x Acts 15. 1, 5, 19, 24, 28. Gal.
5. 2-y Gal. 5. 6. & 6. 15-z John 15. 14. 1 John 2. 3. & 3. 24.
last day, certain persons were called together to mark the
moment on which the parce or fates had fixed its destiny.
The first step the child set on the earth, was consecrated to
off. or the whole head shaven, and the hair offered to some
the goddess Statina; and, finally, some of the hair was cut
votion." He adds, that "no child among the heathens was
god, or goddess, through some public or private motive of de-
born in a state of purity; and it is not to be wondered at "
they were thus early dedicated to their service." In reference
says he, "that demons possess them from their youth, seeing
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 pa-
rents were converted to the Christian faith, the child comes
into the world without these impure and unhallowed rites;
15. But if the unbelieving depart] Whether husband or
and is, from its infancy, consecrated to the true God."
wife: if such obstinately depart. and utterly refuse all coha
bitation; a brother or a sister, a Christian man or woman is
not under bondage to any particular laws, so as to be pre-
vented 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
continued, give the party abandoned, authority to remarry.
the obstinate separation of any of the parties, however long
If the person have been beyond sea, and not heard of for seven
But I have
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.
absence, has been very unfortunate; to a husband, returning
known instances where even a marriage after seven years'
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
God hath called us to peace] The refractory and disagree-
there be absolute certainty of the death of the party in question.
ing party should not be compelled to fulfil such matrimonial
eng gemen's, as would produce continual jarring and dis-
cord. At the same time, each should take care that he give no
cause for disagreements and separation: for the author of
the Christian religion, is the author of peace, and has called
us to it.

16. For what knowest thou, O wife] You that are Chris-
tians, 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.

17. But as God hath distributed to every man, &c.] Let every man fulfil the duties of the state to which God, in the course of his providence, has called hi

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

18. Is any man called, being circumcised?] Is any man,
Let him not become uncircumcised] Let him not endeavour
who was formerly a Jew, converted to Christianity.
to abolish the sign of the old covenant, which he bears in his
flesh. The Greek words, un entonadow, let him not draw
over, is evidently an elliptical expression; the word rηv uкpo-
Burtav, the foreskin, 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 assist
ance of art, to do this; and Celsus, himself, prescribes the
cised skin could be again so drawn over, as to prevent the
mode, De Medic. vii. 25, by frequent stretching, the circum-
ancient sign of circumcision from appearing. Some, in their
zeal against Judaism, endeavoured to abolish this sign of it
in their flesh: It is most evidently against this, that the apos
tle 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
19. Circumcision is nothing] Circumcision itself, though
circumcision, as something necessary to his salvation.
commanded of God, is nothing of itself, it being only a sign of
the justification, which should be afterward received by faith.
117
At present, neither it, nor its opposite, either hinder or fur
49*
ther the work of grace: and, keeping the commandments of

Questions concerning the

1. CORINTHIANS.

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.

234 Ye are bought with a price; be not ye the servants of men. 24 Brethren, let every man, wherein he is called, therein ubide with God.

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 b to be faithful.

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

a John 8.36. Rom 6.18, 22. Philem. 16.-h Gr. male free.- Chap 9.21. Gal.4.13. Eph 6 6 1 Pet. 2.16-d Chap 6.20. 1 Pet. 1.18, 19. See Lev.2.4-e Verse 2).Verse 6,19, 40. 2 Cor. 5.8, 10.

God, from his love shed abroad in a believing heart, is the sum and substance of religion.

20. 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.

21. Art thou called being a servant?] Aovλos EKλnons; 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. 22. 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 his state of subjection, will find the service of his Master to be perfect freedom.

23. 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 connexions:-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 effected by the amelioration of our moral character. 24. 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 mas ters. 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.

25. Now concerning virgins] This was another subject on which the church at Corinth had asked the advice of the apostle. The word waplɛvos, 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 verses 26, 27, 32-34. and from Rev. xiv. 4. The word wapoevos, virgin, is frequently applied to men as well as to women. See Suidas under the word Aßeλ avros rapoεvos kai dikatos væпрxε, He, (Abel) was a virgin, and a righteous man. In ver. 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.

26. 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 irare oppressive than at others.

The word avayen signifies necessity, distress, tribulation, and calamity, as it does in Luke xxi. 23. 2 Cor. vi. 4. and xii. 10. In such times when the people of God had no certain dwelling-place; when they were lying at the mercy of their 118

state of celibacy considered,

27 Art thou bound unto a wife ? seek not to be locsed. Art thou loosed from a wife? seek not a wife. virgin marry, she hath not sinned. 28 But, and if thou marry, thou hast not sinned; and if a have trouble in the flesh; but I spare you. Nevertheless such shall

that both they that have wives be as though they had none;
29 But this I say, brethren, the time is short: it remaineth,
that rejoice, as though they rejoiced not; and they that buy, as
30 And they that weep, as though they wept not; and they
though they possessed not;

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

32 But I would have you without carefulness. He that is g! Tim 1 16-h Chap 4.2. 1 To 1. 12-i Or, necessity.-k Verse 1, 6-1 Bem 13.11. 1 Pet. 47 P.3.6, 9-m Chap.9.15.-n Psa. 39 6. James 1.10.24. 14. 1 Pe. 1.24.& 4.7. 1 John 2. 17-ot Tim 5 J.

enemies, without any protection from the state; the state itself for, would find himself in very embarrassed circumstances, as it would be much more easy to provide for his personal often among the persecutors; he who had a family to care safety, than to have the care of a wife and children. On this account it was much better for uni.arried persons to continue, for the present, in their celibacy.

27 Art thou bound unto a wife?] i. e. married; for the marriage contract was considered in the light of a bond. notwithstanding the present distress; nor seek, on this acSeek not to be loosed] Neither regret your circumstances, count, for a dissolution of the marriage contract. But if thou art under no matrimonial engagements, do not, for the present, enter into any.

this, even in the present distress, thou hest not sinned, be 28. But, and if thou marry] As there is no law against cause there is no law against this; and it is only on account of prudential reasons, that I give this advice.

have equal privileges in this case; either of them may marry And, if a virgin marry] Both the man and the womar. without sin. It is probable, as there were many sects and parties in Corinth, that there were among them those who Jorbad to marry, 1 Tim. iv. 3. and who might have maintaiadoctrines, the apostle had in view when he says, they may ed other doctrines of devils besides. These persons, or srch marry, and yet not sin.

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

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

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

They that have wires] Let none begin to turk of any earthly concerns, and stand ready prepared to escape for hi comfortable settlement for his family; let him sit loose to aŭ 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, quus colis, arborum
Te, præter invisas cupressos,

Ulla brevem dominum sequetur.

HOR. Odar. Lib. II. Od. xiv. ver. 22
Your pleasing consort must be left,
And you of house and lands bereft,

FRANCIS

Must to the shades descend: The Cypress only, hated tree! Of all thy much-loved groves, shall thee such circumstances as these and infidelity, thy younger Its short-lived lord, attend. Poor Heathenism! thou couldest give but cold comfort is brother, is no hetter provided than thon.

complete system of distress and confusion, that private se30. They that weep, &c.] There will shortly be such a rows 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 will be brought into the same circumstances with him who the levelling hand of death, he that had earthly property,

had none.

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

For the fashion of this world) Το σχήμα του κοσμου τούτου, the frame of the world; that is, the world itself. But often the term oopos, world, is taken to signify the Jewish state signifies properly the present state or constitution of things: and polity; the destruction of this was then at hand, and this the Holy Spirit might then signify to the apostle

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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.

por of the Lord, as Ver.34.

32. Without carefulness] Though all these things will shortly come to pass, yet do not be anxious about them. Every oc enrrence 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,

BYROM.

But thou would'st do thyself, could'st thou but see The end of all erents as well as He." Ile 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.

33. But he that is married] He has a family to provide for, and his wife to please, as well as to fulfil 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 sin gle man lives for, and does good to himself only: the mar ried man lives both for himself and the public. Both the state and the church of Christ are dependant 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!

34. 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 full; her husband being obliged to leave to her the care of the family, and all other domes

t:e concerns.

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

35. 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.

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of the married and single.

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.

36 But if any mag nink that he behaveth himself uncomely towards 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 steadfast in his heart, hav. ing no necessity, but hath power over his own will, and hath q Luke 10. 40, &c - Deu 7.3.

sion is only a paraphrase, is thus translated by Bishop Pearson, But for the sake of decency, and of attending more ea. sily upon the Lord without distraction. This is much more literal than ours.

36. Uncomely towards his virgin] Different meanings have been assigned to this verse. I shall mention three of the prin cipal. 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 afterward 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 daugh ter'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 bis purpose without sin, and let her, and her suitor, marry." 2." The whole verse and its context speaks of young wo men dedicated to the service of God, who were called raporvot, virgins, in the primitive church. And a case is put here, that circumstances might occur to render the breach of even a row of this kind necessary, and so no sin be committed.'" 3. "The apostle by raperos, 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 vir gins 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, &c. Now this may be true, but it has no foundation in the text, for inpety NY εAUTOV TаρŮVOy, 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, 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 thinks he behaves himself unseemly towards his virgin, if it be over-uged, and thinks he ought rather to join in marriage; refers to the opinious 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 inake a few general observations on these verses, summing up what has been said.

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

Not that I may cast a snare upon you] Ovx wa Bpoxov vulv tiẞa)-Here is a manifest allusion to the Retiarius among the Romans, who carried a small casting net, which he endeavoured to throw over the head of his adversary, and 2. Yaεpakμos, over-aged: must refer to the passing of that thus entangle him. Or to a similar custom among the Per-time in which both the laws and customs of Jews and Gensians, who made use of a noose called the camand, tiles required men to marry. See above, and see the note on which they employed in the same way,-One of these lies ver. 6. 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 connexions, 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 alla pos ro evoxn mov, kai svпpoceopov rw Kopiw ancpiona5ws, of which our ver

3. Και ούτως οφείλει γίνεσθαι, αnd need so require ; or if there appear to be a necessity; is to be understood of any par ticular change in his circumstances, or in his feelings; or, that he finds, from the law and custom in the case, that it is a scan. dal for him not to marry; then let him do what he wills or purposes.

4. Instead of yapɛirwoar, let THEM marry, I think yapɛirw, let HIM marry, is the true reading, and agrees best with the context. This reading is supported by D'EFG., Syriac, all the Arabic, Sclavonic, one of the Itala; and St Augustin. Si nubat, if he marry, is the reading of the Vulgate, several copies of the Itala, Ambrose, Jerom, 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 murry.

If a widow remari y,

1. CORINTHIANS.

it must be in the Lord

so decreed in his heart that he will keep his virgin, doeth well. liveth; but if her husband be dead, she is at liberty to be mar 38 So then he that giveth her in marriage doeth well; but, ried to whom she will; only in the Lord. he that giveth her not in marriage doeth better. 40 But she is happier if she so abide, after my judgment 39 The wife is bound by the law as long as her husband and I think also that I have the Spirit of God.

s Heb. 13.4.- Rom.7.2- 2 Cor. 6. 14.

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 exyaμigov, he who giveth her in marriage, I propose to read by autov, he who marrieth, which is the reading of the Codex Alexandrinus, the Coder Vaticanus, No. 1209. and of some others: with Clemens, Methodius, and Basil. Thy cavтov naρlevov, 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 bet. ter; because of the present distress: see ver. 26

39. 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.

40. 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 inany 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, ver. 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.

v Ver. 25.-w | Thess. 4.8.

3. While I contend for the superior excellence of the mar riage state, I hope I shall not be understood to be the apologis of indiscriminate marriages—No, many of them are blaine able in a very high degree. Instead of consulting common sense and propriety; childish affections, brutish passions, o 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 anystate as that of marriage, I am fully convinced; but, to be happy, the marriage must be in the Lord. When believers match with unbelievers, gene rally pars sincera trahitur, the good becomes perverted; and Satan has his triumph when he has got an iminortal soul out of the church of Christ into his own synagogue. But wha among young people, will lay this to heart! And how few, among young men and young women, will not sell their Sviour 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 fr them. And, in this chapter St. Paul, in the most pointed manner, adinits 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, ie converted in a state of slavery, he does not gain his manumis sion in consequence of his conversion; he stands in the sale 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 spe tle 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 23d 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 recomiends submission and ca tentment, yet he intimates that if they could gettheir freedom, that they should prefer it; and he strongly charges those that were free, not to become again the slaves of men, ver. from which we learn, that a man might dispose of his own liberty, which, in a Christian, would be a disgrace to his re demption by Christ. The word ɛλɛvƉɛpos, which we translate freeman, ineans properly freedman'; one who had been a slave, but had regained his liberty. It is the same as liberta among the Romans, one who was manumitted. The mare mission was performed three several ways-1. The consent & the master, that the stave should have his name entered in the census, or public register of the citizens2. The slave was led before the prætor, and the magistrate laid his wand, rzība! vindicta, on his head, and declared him free-3. By testament or will, the master bequeathing to the slave his freeduio.

I think-Ihave the Spirit of God.) Aokw de xa' yw Пvevpa Ocov Exe, might be translated Iam CERTAIN that I have the Spirit of God. This sense of doxe, (which we translate to seem, to think, to appear, &c.) I have noticed in another part of this work. Ulpian on Demosthen. Olynth. 1. says, To do κειν ου πάντως επι αμφιβολου πατούσιν οι παλαίοι, αλλά πολλακις και έτι του αληθέυειν. The word dokεt is used by the an cients, 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 preva-according to the custom of the Romans." This done, he gave lence 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.

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 subject 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 honour 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 favour of celibacy: and I have had the opportunity of being acquainted with many who endeavoured 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 antiscriptural; and, I hope, I have sufficiently vindicated Paul from being its patron or supporter.

The manner in which the second mode of manumission was performed is curious. The prætor, having laid the rod vin. dicta upon the slave's head, pronounced these words. D.rs eum liberum esse more Quiritum, "I pronounce him free, the rod to the lictor, or serjeant, who struck the slave walch upon the head, and afterward, 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 freedman in the public re gister, with the reasons of his manumission: it was custamary also to give him another surname.

7. Among our Saron 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 exaples of this in that ancient record, preserved in the bishops auditors' office in the cathedral of Durhain, commonly kno by the name of the Boldon Book. This record is now prod ing, under the direction of his Majesty's commissioners on e public records of the kingdoin.

8. Among our Saxon ancestors, manumissions were grant ed on various accounts-1. A person might, if able, purchas his own freedom-2. One man might purchase the freedosa of another-3. Manumissions were granted to procure, by thet merit, the salvation of departed souls-4. Persons were mar mitted also, in order to be consecrated to the service of God. These manumissions were usually recorded in some holy book, especially in copies of the four Evangelists, which being pre served in the libraries of abbies, &c. were a continual record: and might, at all convenient times, be consulted. entries of these manumissions exist in a MS. of the four Evangelists, s. 4. 14. in the library of Corpus Christi, or Ben net college, Cambridge.

Several

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