All should live in A. M. 4060. A. U. C. 809. Anno Imp. Neronis Cæs. 3. CHAP. VII. e reference to eternity. ment, as one that hath obtained in the flesh: but I spare you. mercy of the Lord to be faithful. 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. 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 I have no commandment of the Lord] There is Dothing 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. Verse 26. This is good for the present distress] There was no period in the heathen times when the charch was not under persecutions and afflictions; on some occasions these were more oppressive than at citers. The word avayen signifies necessity, distress, tribulativa, 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 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 preant in their celibacy. Verse 27. 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 engageLents, do not for the present enter into any. Verse 28. But, and if thou marry] As there is no haw against this, even in the present distress, thou last 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 29 But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; A. M. 4060. A. D. 56. A. U. C. 809. Anno Imp. Neronis Cæs. 3. 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. iii. 8, 9. Ch. ix. 18.-- Ps. xxxix. 6. James i. 10. iv. 14. 1 Pet. i. 24. iv. 7. 1 John ii. 17. were among them those who forbade to marry, 1 Tim. iv. 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. Verse 29. 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 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, 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. Verse 30. They that weep, &c.] There will shortly be such a complete system of distress and confusion that private sorrows and private joys will be absorbed Difference between the married I. CORINTHIANS. A.M. 4060. A. U. C. 809. Anno Imp. Neronis Cæs. 3. and the unmarried person. A.M. 4060. A. D. 56. A.U. C. 809. Auno Imp. Neronis Cæs. 3. 32 But I would have you with- | for the things of the Lord, that 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 a 1 Tim. v. 5.- Gr. of the Lord, as ver. 34. 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. Verse 31. 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] To oxпμа тov кoσμov TOUTOU significs properly the present state or constitution of things; the frame of the world, that is, the world itself. But often the term κooμoc, 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. Verse 32. 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. Verse 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 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 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 bye and bye 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 80. And who does not see the propriety of the advice? a Verse 34. There is difference also between a wife and 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 holyseparated 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 fulfil, 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. Verse 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. Not that I may cast a snare upon you] Ovx iva Directions relating A. M. 4060. A. U. C. 809. Anno Imp. Neronis Cæs. 3. CHAP. VII. to virgins. A. M. 4060. 36 But if any man think that 37 Nevertheless he that standhe behaveth himself uncomely eth stedfast in his heart, having toward his virgin, if she pass no necessity, but hath power the flower of her age, and need over his own will, and hath so so require, let him do what he will, he sinneth decreed in his heart that he will keep his not: let them marry. virgin, doeth well. a Deut. vii. 3. ßpoyor ipv exißadw—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 thus entangle him. Or to a similar custom among the Persians, who made use of a noose called the Scamand, 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 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. 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, &c. Now this may be true, but it has no foundation in the text, for rηpev τnv iavrov πaρlevov 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 For that which is comely, and that ye may attend surely the apostle would not advise the father to keep upon the Lord without distraction.] The original, aλλa her a virgin, because he had determined so to do; nor προς το ευσχημον και ευπροσεδρον τῷ Κυρίῳ απερι- could there be any doubt whether the father had erarres, of which our version is only a paraphrase, is power over his own will or not, when no necessity lay thus translated by Bishop Pearson: But for the sake of upon him to betroth his virgin. The Greek runs to decency, and of attending more easily upon the Lord this sense: if he had stood already firm in his heart, without distraction. This is much more literal than ours.finding no necessity, viz. to change his purpose; and Verse 36. Uncomely toward his virgin] Different hath power over his own will, not to marry; finding meanings have been assigned to this verse. I shall himself able to persist in the resolution he had made mention three of the principal. 1. "In those early to keep his virginity, he does well to continue a virgin: times, both among the Hebrews and Christians, the and then the phrase, if any man think he behaves daughters were wholly in the power of the father, so himself unseemly toward his virgin, if it be over-aged, that he might give or not give them in marriage as he and thinks he ought rather to join in marriage, refers chose; and might bind them to perpetual celibacy if to the opinions both of Jews and Gentiles that all he thought proper; and to this case the apostle ought to marry. The Jews say that the time of maralludes. If the father had devoted his daughter to riage is from 16 or 17 to 20; while some of the Genperpetual virginity, and he afterwards found that she tiles specify from 30 to 35. If any think thus, says had fixed her affections upon a person whom she was the apostle, let them do what they will, they sin not: let strongly inclined to marry, and was now getting past them marry. And then he concludes with those the prime of life; he, seeing from his daughter's circum- words applied to both cases: so then, both he that marstances that it would be wrong to force her to continue ries doeth well, and he that marries not, doeth better. 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 raptevoi, 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.' 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. 'Yжερaкμоs, 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, 3. "The apostle by wapbevog does not mean a and see the note on ver. 6. If a widow remarry, A. M. 4060. A. U. C. 809. Anno Imp. Neronis Cæs. 3. a 38 So then, he that giveth | dead, she is at liberty to be her in marriage doeth well; but married to whom she will; he that giveth her not in mar-only in the Lord. riage doeth better. 39 The wife is bound by the law as long as her husband liveth; but if her husband be 3. Kaι ovτwc opeiλɛı yıvɛoðaɩ, 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 yaμerwσav, let THEM marry, I think yaμeiro, let HIM marry, is the true reading, and agrees best with the context. This reading is supported by D*EFG, Syriac, all 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 ỏ εkyaμičwv, he who giveth her in marriage, I purpose to read ò yapılov, 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. Tŋy čavтov πaplevov, | his own virgin, is added after the above, by several very ancient and reputable MSS., as also by the Syriac, Armenian, Vulgate, Æthiopic, 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 ver. 26. Verse 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. Verse 40. But she is happier if she so abide] If she continue in her widowhood because of the present dis tress; 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 40 But she is happier if she d A. M. 4060. A. D. 56. A. U. C. 809. Anno Imp. Neronis Cæs. 3. e so abide, after my judgment: and I think also that I have the Spirit of God. d Ver. 25.- Le 1 Thess. iv. 8. 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, ver. 28: 1 spare you-I will not be more explicit concerning coming evils, as I wish to save you from all forebodings which bring torment. Δοκώ δε καγώ I think I have the Spirit of God.] пvεvμa Oɛov ex might be translated, I am CERTAIN that I have the Spirit of God. This sense of dokuy (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 doKELY OV TAνTWS 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 Bishop 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 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 anti-scriptural: and I hope I have sufficiently vindicated Paul from being its patron or supporter. and slavery. 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, ver. 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 ελεvɛpoç, 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 prætor, 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. 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 blameable in a very high degree. Irstead 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 Saviour 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. 8. Among our Saxon ancestors manumissions were A widow may marry again, only let it be in the Lord; granted on various accounts: 1. A person might, if and a widower has certainly the same privilege. able, purchase his own freedom. 2. One man might 5. The conversion which the scripture requires, purchase the freedom of another. 3. Manumissions though it makes a most essential change in our souls were granted to procure by their merit the salvation in reference to God, and in our works in reference of departed souls. 4. Persons were manumitted both to God and man, makes none in our civil state: also in order to be consecrated to the service of God. a man is called, i. e. converted in a state of These manumissions were usually recorded in some slavery, he does not gain his manumission in conse- holy book, especially in copies of the four Evangelists, quence of his conversion; he stands in the same which being preserved in the libraries of abbeys, &c., relation both to the state and to his fellows that he were a continual record, and might at all convenient Sod in before; and is not to assume any civil rights times be consulted. Several entries of these manuprivileges in consequence of the conversion of his missions exist in a MS. of the four Evangelists, s. 4, soul to God. The apostle decides the matter in this 14, in the library of Corpus Christi, or Bennet college, chapter, and orders that every man should abide in Cambridge. the calling wherein he is called. The manner in which the second mode of manumission was performed is curious. The prætor 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. even if 7. Among our Saxon ancestors, and also after the conquest, there was a species of slavery: all the vil lani 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 that ancient record preserved in the bishop's auditors' office in the cathedral of Durham, commonly known by the name of the Boldon 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. I shall produce a specimen of one of the several |