1 Corinthians 7

1 Corinthians 7:1-11

The apostle proceeds to answer certain questions which the Corinthians had put to him; and first, what related to the marriage state; and in these introductory verses, he determines that in some circumstances it should be entered into, and continued in, but in others, forborne; and forbids wives to depart from their husbands. 1 Cor. VII. 1—11.

Cor. VII. 1. NOW concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. 1 Cor. VII. 1. NOW proceed to give you my opinion concerning those things about which you wrote to me. And I begin with that concerning the lawfulness or expedience of marriage. And here I must first observe, that as to its expedience, [it is] in present circumstances good for a man, where he is entirely master of himself, to have nothing to do with a woman; so many are the conveniences which recommend a single life to those who are proof against some of its most obvious temptations. Nevertheless, 2 as the God of nature has for certain wise rea- 1 Cor. vii. 1 2 Nevertheless, to

Yet marriage is necessary to prevent fornication

sons implanted in the sexes a mutual inclination to each other, in order to prevent fornication, and every other species of uncleanness, let every man have and retain his own proper wife; and let every woman have and retain her own proper husband: for neither divorce or polygamy are by any means agreeable to the genius of the gospel.

Let the husband, where this relation is commenced, render all due benevolence to the wife, and in like manner also the wife to the husband: let them on all occasions be ready mutually to oblige, and consult the happiness of each other’s life. And let them not imagine that there is any perfection in living separate from each other, as if they were in a state of celibacy. For the wife hath not in this respect power over her own body, but hath by the marriage covenant transferred it to the husband; and in like manner also, the husband hath not power over his own body, but it is, as it were, the property of the wife; their engagements being mutual, so that on every occasion conscience obliges them to remain appropriate to each other, and consult their mutual good.

Withdraw not therefore from the company of each other, unless [it be] by consent for a time; that ye may be at leisure to devote yourselves more intensely to fasting and prayer, and that ye may come together again as usual, lest Satan tempt you on account of your incontinence, and take occasion from the irregular sallies of animal nature, to fill you with thoughts and passions, which marriage was in its original institution intended to remedy.

But you will observe, that I say this by permission from Christ; but not by any express command, which he gave in person in the days of his flesh, or gives by the inspiration and suggestion of his Spirit now: by which inspi-

• By permission.] I cannot, with Mr. Cradock, think, that the meaning of this clause, is, “I permit marriage, but do not enjoin it;” and have elsewhere observed, that this verse, and others in this context, nearly parallel to it, will be so far from affording, on any interpretation, an objection against the general inspiration of St. Paul’s epistles, that they will rather strengthen the proof of it. See Essay on Inspiration in Vol. III.

d it is better to marry, than to burn.

ration, you may conclude I am guided when I lay in no such precautions as these.

But as for the main question we are now upon, I could wish that all men were, in this respect, even as myself; that all Christians could as easily bear the severities of a single life, in present circumstances, and exercise as resolute a command over their natural desires.ᵇ But every man has his proper gift of God, one in this kind, or manner, and another in that. So that though I give the best advice and example I can, I would not exalt myself on account of this attainment, nor despise those that have it not. But as to unmarried men, who, like me, have buried their wives, and to the widows, I say, it is good for them, (if they conveniently can,) to continue, as I do, in the widowed state. But if they have not attained to such a degree of temperance, as to be easy in it, let them by all means marry. For though it be better to live calmly and soberly in a state of widowhood, than to marry, it is undoubtedly much better to marry a second, or a third time, than to burn, and to be tormented with those restless passions which some in such circumstances feel.

*But as to those that are married,*ᶜ [it is] not I [who] command, but the Lord Jesus Christ himself, who enjoins, that the wife should not withdraw herself from [her] husband; But if she be withdrawn by her own rash and foolish act, let her not by any means contract another marriage; but remain unmarried, or rather, if it may be accomplished by any submission on her side, let her be reconciled to [her] husband, that they may, if possible, live in such an union and harmony as the relation requires. And let not the husband dismiss [his] wife on any light account, or indeed, for any thing short of adultery. For whatever particular reasons Moses

ᵇ That all men were even as myself] Common sense requires us to limit this expression as in the paraphrase; for it would be a most flagrant absurdity to suppose that St. Paul wished marriage might entirely cease. It shews therefore how unfair and improper it is, in various cases, to strain the apostle’s words to the utmost rigour, as if he perpetually used the most critical exactness; but indeed chap. ix.

22, is so full an instance to the contrary, that it is not necessary to multiply remarks of this kind

ᶜ To those that are married.] The translation, published by the English Jesuits a Bourdeaux, renders it, to those who are united in the sacrament of marriage; while I mention as one instance, selected from a vast number, of the great dishonesty of that translation.

Reflections on the apostle’s observations about marriage:

might have for permitting divorces on some xii. slighter occasions, Christ our great Legislator, who may reasonably expect higher degrees of 1 Cor. purity and virtue in his followers, as their asvii. 11 sistances are so much greater, hath seen fit expressly to prohibit such separation, and we, his apostles in our decisions upon this matter, must guide ourselves by the authority of his determination.

IMPROVEMENT.

THE decisions of the holy apostle are here given with such gravity, seriousness and purity, that one would hope, delicate as the subject of them is, they will be received without any of that unbecoming levity which the wantonness of some minds may be ready to excite on such an occasion.

It becomes us humbly to adore the Divine wisdom and goodverseness manifested in the formation of the first human pair, and in keeping up the different sexes through all succeeding ages, in so 2 just a proportion, that every man might have his own wife, and 4 every woman her own husband: that the instinct of nature might, so far as it is necessary, be gratified without guilt, and an holy seed be sought, which being trained up under proper discipline and instruction, might supply the wastes that death is continually making, and be accounted to the Lord for a generation: that so virtue and religion, for the sake of which alone it is desirable that human creatures should subsist, may be transmitted through every age, and earth become a nursery for heaven.

With these views, let marriages be contracted, when it is proper they should be contracted at all. Let none imagine the state itself to be impure; and let it always be preserved unde- 5 filed. Let all occasion of irregular desire be prudently guarded against by those who have entered into it. And let all Christians, in every relation, remember that the obligations of devotion are common to all; and that Christ and his apostles seem to take it for granted, that we shall be careful to secure proper seasons for fasting, as well as for prayer, so far as may be needful, in order that the superior authority of the mind over the body may be exercised, and maintained, and that our petitions to the throne of grace may be offered with greater intenseness, copiousness and ardour.

Marriages not dissolved by difference in religion.

1 Corinthians 7:12-24

The apostle exhorts Christians not to break marriage on account of difference in religion; and urges, in the general, contentment with the stations in which they are called, and a concern to serve God in their proper condition, whether married or single, bound or free. 1 Cor. VII. 12—24.

Cor. VII. 12.

1 CORINTHIANS VII. 12.

I HAVE reminded you of the decision of Christ with respect to the affair of divorce: now as to the rest of the persons and cases to which I shall address myself, it is to be observed, that I speak according to what duty and prudence seems on the whole to require; and it is not to be considered as if it were immediately spoken by the Lord. If any Christian brother hath an unbelieving wife, and she consent to dwell with him, notwithstanding the diversity of their religious persuasions, let him not dismiss her. And on the other hand, if any Christian wife have an unbelieving husband, and he consent to dwell with her, let her not dismiss him, nor separate herself from him, though the legal constitution of the country in which she lives may allow her to do it. For in such a case as this, the unbelieving husband is so sanctified by the wife, and the unbelieving wife is so sanctified by the husband, that their matrimonial converse is as lawful as if they were both of the same faith: otherwise your children, in these mixed cases, were unclean, and must be looked upon as unfit to be admitted to those peculiar ordinances by which the seed of God’s people are distinguished; but now they are confessedly holy, and are as readily

a Let her not dismiss him.] I have elsewhere observed, that in these countries, in the apostle’s days, the wives had a power of divorce as well as the husbands. See Vol. II. p. 220, note e.

b Is sanctified, &c.] Some think the meaning is, “the Christian may convert the infidel;” as appears, in that the children of such marriages are brought up Christians. But this cannot possibly be the sense; for that they were brought up so, was not to be sure always fact, and where it was, there was no need of proving from thence the conversion of the parent, which would in itself be much more apparent than the education of the child.

c Now are they holy.] On the maturest and most impartial consideration of this text, I must judge it to refer to infant baptism. Nothing can be more apparent than that the word holy, signifies persons, which might be admitted to partake of the distinguishing rights of God’s people. Compare Exod. xix. 6; Deut. vii. 6; chap. xiv. 2; chap. xxvi. 19; chap. xxviii. 3; Ezra ix. 2; with Isa. xxxv. 8; chap. lii. 1; Acts x. 28, &c. And as for the interpretation, which so many of our brethren, the baptists, have contended for, that holy signifies legitimate, and unclean, illegitimate: (not to urge that this seems an unscriptural sense of the word,) nothing can

The believing party may convert the unbelieving.

admitted to baptism in all our churches, as if both the parents were Christians ; so that the case you see, is in effect decided by this prevailing practice. However, if the unbelieving party, in such circumstances as these, be absolutely determined, and will depart, let him, or her depart, and take the course they think best ; and the consequence is, that a brother, or a sister, who hath been united to such a wife, or husband, in matrimonial bonds, is by such a conduct of a former partner, discharged from future obligation, and is not in bondage in such [cases.] But let it be always remembered, that God hath by his gospel called us to peace ; and therefore it ought to be our care, to behave in as inoffensive a manner as possible, in all the relations of life ; that so, if there must be a breach, the blame may not be chargeable upon the Christian.

And it is worth your while, to be very careful in your behaviour to those who thus make, as it were, a part of yourselves, that you may adorn the gospel you profess, by the most amiable and engaging conduct : for it is possible, the unbeliever may be thereby gained to Christianity. Let each therefore reflect on his own concern in this observation. For, how knowest thou, O wife, but thou mayest save [thine] husband ? Or how knowest thou, O husband, but thou mayest save [thy] wife ? And surely the everlasting happiness of the person, now the companion of your life, will be more than an equivalent for all the self denial to which you may be required at present to submit. But if this should not be the effect, it still becomes you to do your duty ; and therefore since the providence of God is concerned in all these relations, and in the steps by which they were contracted, as God hath distributed to every one, and as it were, cast the parts of life, *let every one so walk, even as the Lord hath called him.*ᵈ This is the lesson I would incul-

be more evident, than that the argument will by no means bear it ; for it would be proving a thing by itself, idem per idem, to argue that the converse of the parents was lawful, because the children were not astarls ; whereas all who thought the converse of the parents unlawful, must of course think that the children were illegitimate.

ᵈ As the Lord hath called him.] This is very pertinent digression, as it so di-

directly contradicts the notion which prevailed among the Jews, that embracing the true religion dissolved all the relations which had before been contracted. Whereas the apostle here declares, that the gospel left them in this respect, just as it found them ; increasing, instead of lessening, the obligations they were under to a faithful and affectionate discharge of their correspondent duties.

d, as God hath called every man, so let him walk;

cate on you Corinthians, and thus I command in all the churches, and charge it upon the consciences of men, as a lesson of the highest importance.

Is any one, for instance, called, being circumcised, let him not become, so far as in him lies, uncircumcised; nor act, as if he were desirous, as far as possible, to undo what was done by his Jewish parents, or masters, in his infancy. Is any one called to the fellowship of gospel blessings in uncircumcision, let him not be solicitous to be circumcised, as if that rite were necessary to his salvation, as the Jews, and some zealots amongst ourselves, have taught. For to speak the important truth in a few plain words, Circumcision is nothing, and uncircumcision is nothing; the observation or nonobservation, of the Mosaic law, will neither secure nor obstruct our salvation; but all depends upon keeping the commandments of God. An obediential faith in the Lord Jesus Christ, produced by the sanctifying influences of his Spirit on the heart, and bringing forth the genuine fruits of holiness in our temper and life, is the great concern: and whether we be Jews, or Gentiles, circumcised, or uncircumcised, we shall be happy, or miserable for ever, as we are careful or negligent with respect to this. As for other matters, be not excessively concerned about them; but in whatever calling, that is, profession and circumstance, any one of you was called, in that let him continue; affect not to change without the clear and evident leadings of Providence, as there is generally greater reason to expect comfort and usefulness in such a calling than another. And I may apply this, not only to the different employments, but relations in life, as well as diversity in religious professions. Art thou, for instance, called into the church of Christ, [being] in a low rank, not only of an hired servant, but a slave? Do not so much regard it, as upon that account, to make thy life uneasy: but if thou canst, without

¶ Become uncircumcised.] The word trio- it is not necessary more particularly to trio-, has an evident relation to attempts, illustrate. ‘ke those referred to 1 Mac. i. 15, which

VOL. 4

Without affecting to change his ormer station.

szer. any sinful method of obtaining it, be made free, thou mayest be made xiii. choose it rather; as what is no doubt in itself free, use it rather.

eligible, yet not absolutely necessary, to the happiness of a good man. For he that is called by the Lord to the Christian faith, [being] a servant, or slave, is the Lord’s free man. Christ has made him free indeed, in making him partaker of the glorious liberties of the children of God; (John viii. 36;) and on the other hand, he also that is called, [being] free from the authority of any human master, is still the servant, the property of Christ, and owes him a most implicit and universal obedience. But upon this head, remember, that as Christians, you were all bought with a most invaluable price;⁴ Christ hath redeemed you at the expense of his own blood; and therefore, let me caution you out of regard to him, and from a desire to be capable of serving him, as much as possible, that ye do not, where it may by any lawful means be avoided, become the slaves of men; since so many evils and dangers and snares are inseparable from such a situation.

This, brethren, is the particular advice which I thought proper to give upon this head; and the general rule I laid down above, is of such great importance, that I must repeat it; in whatever [condition] a man was called at first, by the gospel and grace of Christ, in that let him abide with God,⁵ taking care to behave in a prudent and religious manner, as under the

⁵ You were bought with a price, &c.] Dr. Whitby would render it, “Are ye bought with a price, that is, redeemed from servitude? Become not servants of men; do not sell yourselves for slaves again.” It is indeed probable, that the apostle does counsel Christians against becoming slaves, if it could be prevented; and with great reason, as it was a circumstance which seemed less suitable to the dignity of the Christian profession, and must expose them to any incumbrances and interruptions in uty, especially on the Lord’s day, and other seasons of religious assemblies; besides the danger of being present at domestic idolatrous sacrifices, or being ill used, if they refused their compliance. But I canot thoroughly approve of the Doctor’s ter-

sion, because the advice is unnecessarily restrained thereby, to those slaves who had been redeemed; which plainly, as well suited those who had their freedom given them, and indeed suited all Christians who never had been at all slaves, and who might more easily have been prevailed upon, by their poverty, to bring themselves into a condition, the evils and inconveniences of which they did not thoroughly know.

⁶ Abide with God] L’Enfant explains page 20. Otr in the sight of God, (Compare 2 Cor. xi 11; Eph v. 21,) and thinks there had been some disorders at Corinth, proceeding from some irregular claim which Christian slaves made to liberty, under pretence, that, as Christian brethren, they were equal with their masters.

Reflections on the improvement of our relations and callings.

Divine inspection ; and not changing his business in life, if it be in general lawful, because he is a Christian ; but endeavouring to pursue it with such integrity, diligence and prudence, as that his great Master and Saviour may be most effectually glorified.

xiii. 1 or. vii. 24

IMPROVEMENT.

LET us learn, from the exhortations and reasonings of the apostle, a becoming solicitude, to contribute as much as we possibly can, to the Christian edification of each other ; and especially let this be the care of the nearest relatives in life. What can be more desirable, than that the husband may be sanctified by the wife, and the wife by the husband ! May all prudent care be taken, in contracting marriages, as to the religious character of the intended partner of life ; and in those already contracted, where this precaution has been neglected, or where the judgment formed seems to have been mistaken, let all considerations of prudence, of religion, of affection, concur to animate to a mutual care of each other’s soul, that most important effort of love, that most solid expression and demonstration of friendship. Nor let the improbability of success be pleaded in excuse for neglect, even where the attempt must be made by the subordinate sex. A possibility should be sufficient encouragement ; and surely there is room to say, How knowest thou, O wife, but thou mayest save him, whose salvation, next to thine own, must be most desirable to thee ?

Let us all study the duties of the relations in which God hath fixed us ; and walk with him in our proper callings, not desiring so much to exchange, as to improve them. His wise Providence hath distributed the part ; it is our wisdom, and will be our happiness, to act in humble congruity to that distribution. Surely the apostle could not have expressed in stronger terms, his deep conviction of the small importance of human distinctions, than he here does ; when speaking of what seems to great and generous minds, the most miserable lot, even that of a slave, he says, Care not for it.^h If liberty itself, the first of all temporal blessings, be not of so great importance, as that a man, blessed with the high hopes and glorious consolations of Christianity, should make himself very solicitous about it, how much less is there in those comparatively trifling distinctions on which many lay so disproportionate, so extravagant a stress !

^h Care not for it. ] This fine remark, (for such indeed it is,) occurs in Dr. Goodwin’s Works, Vol. I. p. 50.

The apostle again says, that marriage was then inexpedient.

Let Christian servants, (for blessed be God, amongst us we have no slaves,) remember their high privileges, as the Lords’ freemen. Let Christian masters remember the restraint, as the Lord’s servants. And let the benefits of liberty, especially, when considered in its aspect upon religion, be so far valued, as not to be bartered away for any price which the enemies of mankind may offer in exchange.

But above all, let us remember the infinite importance of maintaining the freedom of the mind from the bondage of corruption; and of keeping, with all humble and cheerful observance, the commandments of God. While many express the warmest zeal for circumcision, or uncircumcision, in defence of, or in opposition to, this, or that mode or form of external worship, let our hearts be set on what is most vital and essential in religion; and we shall find the happiest equivalent, in the composure and satisfaction of our own spirit now, as well as in those abundant rewards which the Lord hath laid up for them who fear him.

1 Corinthians 7:25

The apostle treats on the inexpediency of marriage, in the circumstances of the church at that juncture; and inculcates a serious sense of the shortness of time, as the best remedy against immoderate attachment to any secular interest. 1 Cor. VII. 25, to the end.

1 CORINTHIANS VII. 25.

BUT I have been insensibly led by these general views of our obligations and hopes, as Christians, to digress from the subject of marriage, which I had first in view, and to which it is time I should return. And here, concerning the case of virgins of either sex, I have received no express commandment from the Lord, as I had in the case handled above; whether by what is transmitted to us in Christ’s discourses, or by any immediate and personal revelation; nevertheless, I give my opinion, as one who hath received grace and mercy of the Lord, to be faithful in the great charge he hath committed to me; and therefore, considering the many instances, in which I have been enabled to approve my fidelity to Christ and his church, may

Cor. VII. 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.

Or by immediate and personal revelation.] To this, I think he refers, rather than the former, as he speaks in the singular number; whereas else he might more properly have said, we have received, ed none.

He would not have them attached to any secular interest ;

expect to be heard with some peculiar regard. I apprehend this therefore to be right and good in the present exigencyᵇ and extremity of affairs, while the church is in such a state of persecution, that [it is] best for a single man to continue as he is. Art thou indeed bound to a wife already ? my advice affects not thee ; in that case bear patiently whatever burdens may occur, and seek not to be loosed from her by an irregular and scandalous divorce or separation. But on the other hand, art thou loosed from a wife ? Hath Providence never led thee into those engagements, or has it broken the bond by the death of thy former companion ? If thou canst conveniently and virtuously continue as thou art, seek not a wife at present, till the storm which now hovers over the church be a little blown over, and more peaceful times return. Yet if thou dost marry, thou hast not thereby sinned ; and if a virgin marry, she hath not sinned ; the marriage state is no doubt both lawful and honourable ; yet such will have probably some additional affliction in the flesh ; they will be encumbered with the burden of many temporal affairs : and the representation which I make to you of these things, is not out of severity, but tenderness ; as I would fain spare you, and speak on the whole, in this gentle and cautious manner on the subject, to avoid extremes either the one way, or the other.

But this I say, brethren, with great confidence ; and desire you would hear it with due attention ; that the whole time of our abode in this world is contractedᶜ within very narrow limits ; it remains therefore, that we guard against too fond an attachment to any relation or possession in life : so that they, who have wives, be in a manner, as if they had none ;

ᵇ Present exigency.] This must certainly refer to the prevalence of persecution at that time ; for nothing can be more absurd, than to imagine, that an inspired apostle would, in the general, discountenance marriage ; considering that it was expressly agreeable to a divine institution, and of great importance to the existence and happiness of all future generations.

ᶜ Contracted.] The word συνεχασμός, properly imports this, being, (as many have

observed,) a metaphor, taken from furling or gathering up a sail. Dr. Hammond, and some others, would render this, it is but a little while, and they that have wives, shall be as though they had none. That is, “I see those times of persecution rising, which will put men out of a capacity of enjoying those temporal delights which they may now be fondest of.” But this does not seem an exact translation, though L’Enfant mentions it with considerable regard

That they might without anxiety serve the And they that weep, as not weeping in streams of inconsolable sorrow, though nature may be allowed to drop its moderate tear; and they that rejoice, as not rejoicing in dissolute and confident sallies of mirth, as if secure from any distressful revolution; and they that purchase, as not possessing by a certain tenure what they must shortly resign; And they who use this world, as not carrying the enjoyments of it to an unbridled excess; for the whole scheme and fashion of this world passes off, and is gone like a scene in a theatre that presently shifts; or a pageant in some public procession, which, how gaudily soever it be adorned to strike the eyes of spectators, is still in motion, and presently disappears, to shew itself for a few moments to others. So transitory are all our enjoyments, and afflictions too, and worthy of little regard, when compared with the solid realities which are soon to open upon us, and never to pass away. But I would have you without anxiety, while you continue here amidst all these uncertainties; and therefore it is, I advise you in present circumstances to decline marriage, if you conveniently can. For an unmarried man careth for the things of the Lord Jesus Christ, how he may please the Lord, and is in a great degree at leisure to employ his thoughts, and schemes, and labours, for the advancement of the Redeemer’s kingdom among men; and sure there is no other employment so honourable, so delightful, and when remote consequences are taken into account, so profitable: Whereas he who is married, careth for the things of the world, how he may maintain his family, and how he may please [his] wife, and so accommodate himself to her temper, as to make her easy and happy. On the other hand, there is just such a difference between the condition of a wife and a virgin. She who is unmarried, is careful Fashion of this world passes off.] Σχημα πᾶσαι. Compare 1 John ii. 17. There is just such a difference, &c] Some would connect the word μίμησις with the close of the preceding verse, and render it, “He that is married, cares, &c. how he may please his wife, and is divided in his thoughts, or distracted with a variety of anxieties.” But this would occasion an unnecessary ellipsis in the beginning of this verse, and destroy the resemblance between the conclusion of the two verses, when it is evident the apostle meant to say the same of both the husband and wife,

they that are married, care for the world.

about the things of the Lord, that she may be holy both in body and in spirit. She has leisure to attend to the higher improvement of religion in her own soul, by the more abundant exercises of devotion, as well as to do something more for the advancement of religion among others; whereas she that is married, careth for the things of the world, how she may please [her] husband; and the diversity of humours both in men and women, and the imperfection of even the best tempers, make this sometimes on both sides a difficult task; on which account single persons have always some considerable advantages, which are especially apparent in these times of public danger.

But all this I say for your own benefit, with a sincere desire to promote your happiness; and not that I may throw a snare upon you, and bind you from that which God for wise reasons instituted, and allows, and which the state of human nature generally requires; but out of regard to what is to be sure very comelyʰ and decent in the Lord, without any violent constraint,ⁱ by which I might seem to drag you into a state of life, which should make you continually uneasy: for that would quite spoil its gracefulness as well as acceptance, and might plunge you into much greater inconveniences another way.

But, on the other hand, if any on mature deliberation apprehend that he acts an unbe-

ease her husband.] The , and the counterpart e, that single persons enerally opportunities those that are marost peaceful times of that a diversity of huand women, makes to please each other so necessary, in order to be delightful. So that sel to single people, to their advantages, and to watch against those insnare them, and inace and comfort. throw a snare upon you.] ral version I could give

of $\beta\gamma\gamma\gamma$ $\gamma\mu\nu$ $\pi\pi\beta\gamma\gamma$ . Mr. Locke thinks the word $\beta\gamma\gamma\gamma$ , which signifies cord, alludes to the Jewish phrase of binding what was declared unlawful.

ʰ Comely: $\omega\gamma\gamma\mu\nu$ . This seems to intimate, that they were now in a circumstance in which God did, as it were, exact a peculiar severity from all their thoughts; and that it was a time to think of the trials of martyrdom, rather than the endearment of human passions.

ⁱ Without any violent constraint.] $\Lambda\pi\gamma$ $\gamma\sigma\pi\gamma\omega$ , is rendered in our translation by the addition of several words, that ye may attend on the Lord without distraction. But Sir Norton Knatchbull has convinced me, that the version, here given is much preferable to ours.

He that gives a young person in marriage, does well:

coming part towards his virgin daughter, or any other maiden, that may fall under his guardianship and care, if she pass the flower of [her] age in a single state; which, I know, is an opinion very prevalent among the Jews; and if he think that it ought to be so, let him do what he will in this respect; he sinneth not in his intent of letting her change he present condition; and therefore let him seek out a proper partner in life for her, and let them marry. But he that hath hitherto stood steadfast in his heart, having also on her side no apprehension of any necessity, in consequence of what he discerns of her dispositions, and no engagement subsisting which might give another a just claim to her, but hath power over his own will, being at liberty to act as he pleases; and hath in such circumstances determined in his own heart that he will keep his maiden still single, he does well, and the part he acts is so far from being blameable, that in present circumstances it is much to be commended, So that on the whole, the conclusion of the matter is this; he, that in such troublous

• Pass the flower of her age, &c.] There is hardly any passage in the epistle, about the sense of which I have been more perplexed than about this; and I am still far from being satisfied concerning it. I had once translated it, “If any one thinks that he acts an unbecoming part, by continuing in his single state, till he be past the flower of his age,—let them marry,—he that marries does well,” &c. and had paraphased the words accordingly. And what induced me to this, was, that, verse 37, the apostle puts the issue of the matter on the steadfastness of his own mind, the power he had over his own will, and his having no necessity; whereas if a daughter, or a ward, were in question, her inclinations, temper and onveniency were certainly to be consulted; and it would be the same, if the virgin spoken of, was one to whom the man was himself engaged. But it is really doing such violence to the original, to render τρεῖν τιν ἐκνῆν ἀνεβίαιν, keep himself single, or keep his own virginity? and to render ἐκνεβίαιν, he that marries, that after long deliberation I chose to abide by our own version; especially since it agrees

with most of those I have had an opportunity of consulting. And if this be admitted, I think it must be taken for granted, that when the apostle speaks of this man’s having no necessity, he means to take in whatever might urge him to dispose of her in marriage, whether in her temper and inclinations, or in their domestic circumstances. As for Heinsius’s opinion, that “ἀσχημαίνειν ἐπὶ τὴν ταβίαιν, signifies, to incur shame by reason of his virgin;” meaning, if a man apprehend that his daughter will dishonour his family by fornication, he will do prudently to marry her: I think the abovementioned objection lies equally against this interpretation. But if the Alexandrine reading of γαμιζων, instead of ἐκνεβίαιν, be admitted, it may deserve consideration, whether the whole passage may not refer to the case of a contract between a man and a young maiden, the accomplishment, or dissolution of which, might, in some imaginable circumstances, depend very much on the conduct of the man, as he seemed to urge, or decline, the bringing it into effect.

Reflections on our indifference to secular concerns.

it is our wisdom to loosen our affections from the things of this xiv. vain world, which are ready to ingross so disproportionate a verse share in them. Let us look upon the world as a transient paverse geant, and not set our eyes and our hearts on that which is not. 31 We expect, instead of these transitory vanities and empty shews, 32 a kingdom that cannot be moved; in the expectation of which let us be solicitous to please the Lord; making the best of our opportunities, and guarding against all that may unnecessarily divert our minds, and divide our cares, from what will at length appear the one thing needful.

Let us attentively reflect upon the advantages and snares of our respective conditions in life; that we may improve the one, and escape, as far as possible, all injury from the other. Let those who are single, employ their leisure for God; and endeavour to collect a stock of Christian experience which may support them, when the duties and difficulties, the cares and sorrows of 33, 34 life, may be multiplied. Let those who are married, with mutual tender regard endeavour to please each other, and make the relation into which Providence hath conducted them, as comfortable and agreeable as they can. And whatever cares press upon their minds, or demand their attention, let them order their affairs with such discretion, that they may still secure a due proportion of their time for the things of the Lord.

35, 38 If any in their consciences are persuaded, that by continuing single they shall best answer the purposes of religion, and promote the good of their fellow creatures, in conjunction with their own; let them do it. As for those that marry, whether a first, 9 or a second time, let them do it in the Lord; acting in the choice of their most intimate friend and companion, as the servants of Christ; who are desirous that their conduct may be approved by him, and that any avocations and interruptions in his service, which may be occasioned, even in these peaceful times, by marriage, may be, in some measure, balanced, by the united prayers, prudent counsels, and edifying converse of those with whom they unite in this tender and indissoluble bond.