14 That they might without anxiety serve the Lord. SECT. ed with the solid realities which are soon to open xiv. 1 Cor. upon us, and never to pass away. But I would have you without anxiety, while 32 But I would have ness. He that is un 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 a difference also between a VII. 32. you continue here amidst all these uncertainties; you without careful. and therefore it is, I advise you in present cir- married, careth for the cumstances to decline marriage, if you conve- things that belong to niently 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 the 33 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 34 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 about the things of the Lord, that she may be holy both in body and 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. 35 But all this I say for your own benefit, with e There is just such a difference, &c.] Some would connect the word is 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. f How she may please her husband.] The apostle, in this text, and the counter-part а wife and a virgin: the unmarried woman careth for the things of the Lord, that she may be in spirit: but she that is married, careth for holy, both in body and the things of the world, how she may please her husband. 35 And this I speak for to it, seems to declare, that single persons Ile that gives a young person in marriage, does well: snare upon you, but for XIV. 15 for your own profit; a sincere desire to promote your happiness; and SECT. not that I may cast a not that I may throw a snare upon you, and that which is comely, bind you from that which God for wise reasons 1 Cor. and that you may at- instituted, and allows, and which the state of VII. 35. tend upon the Lord human nature generally requires; but out of without distraction. 36 But if any man regard to what is to be sure very comely and But, on the other hand, if any on mature de- 36 require, Not that I may throw a snare upon you.] This is the most literal version I could give of βρόχον υμιν επιβαλω. Mr. Locke thinks the word By, which signifies cord, alludes to the Jewish phrase of binding what was declared unlawful. that veniency 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 Tags The saule waglevor, keep himself single, Η Comely : ευσχημον.] This seems to or keep his own virginity; and to render intimate, that they were now in a circum-, he that marries, that after long stance 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.) ATIger, is rendered in our translation by the addition of several words, that ye may allend on the Lord without distraction. But Sir Norton Knatchbull has convinced me, that the version here given is much preferable to ours. k 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 occe translated it, " If any one thinks that be 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 well, &c." and had paraphrased the words accordingly. And what induced me to this, was, that, verse 37, the apostle puts the issue of the matter on the stedfastness 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 con 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 ασχημονείν επί Thy napevov, signifies, to incur shame by reason of his virgin;” meaning, if a man apprehend that his daughter will dishonour bis family by fornication, he will do prudently to marry her: I think the above mentioned objection lies equally against this interpretation. But if the Alexandrine reading of yaw, instead of xyapılar, be admitted, it may deserve consideration, whether the whole passage may not refer to the case of a contract be. tween 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. 16 Though he that does not, does better. neth not: let them 37 Nevertheless, he in his heart, having no hath that standeth stedfast SECT. that it ought to be so, let him do what he will in require, let him do xiv. this respect: he sinneth not in his intent of let- what he will, he sin1 Cor. ting her change her present condition; and there- marry. VII. 36. fore let him seek out a proper partner in life for 37 her, and let them marry. But he that hath hitherto stood stedfast 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 he will keep his virgin, over his own will, being at liberty to act as he doeth well. 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 com38 nended, So that on the whole, the conclusion of the matter is this; he, that in such troublous times as these gives [her] in marriage doeth well; she may find opportunities in that rela- age, doeth better. tion both to adorn and to serve Christianity; but as things are circumstanced, I must needs declare, that where a man is under no necessity of doing it, he that gives [her] not in marriage, doeth better; and more effectually consults both his comfort and safety. 39 38 So then, he that giveth her in marriage, doeth well: but he that giveth her not in matri 39 The wife is to whom she will; only in the Lord. This however is beyond controversy certain, that the wife is bound by the law to continue bound by the law as with her husband, and submit herself to him, liveth: but if her huslong as ber husband as long as her husband liveth; but if her husband band be dead, she is at be dead, she is in that case free, and may marry liberty to be married to whom she will; only let her take care that she marry in the Lord, and that, retaining a sense of the importance of her Christian obligations, she does not choose a partner for life of a different 40 religion from herself. She may, I say, law- 40 But she is hapfully act thus; but I would not be understood to pier, if she so abide, advise it; for she is happier according to my sen- and I think also, that after my judgment: timent, if she continue as she is: and I may no- I have the Spirit of destly say, that I appear to have the spirit of God. God to guide me; and not merely some degree of experience, arising from the many observations which for a course of years I have made on human affairs. I may therefore reasonably sup 11 appear to have the Spirit of God.] It is very unreasonable for any to infer from hence, that St. Paul was uncertain whether he was inspired or not. Whereas this is only a modest way of speaking; and doxw Ex, often signifies the same pose with exw. Compare Luke viii. 18; with Mat. xiii. 12; 1 Cor. x. 1, 2, chap. xiv. 57. And the ambiguity in the expression, appear to have, seems exactly to correspond to the ambiguity of this original phrase. Reflections on our indifference to secular concerns. xiv. 17 pose my judgment will have its peculiar weight, SECT. 1 Cor. VII. 40. IMPROVEMENT. 25 LET us observe the humility of the excellent apostle with plea- Ver. sure. When he speaks of his fidelity in the ministry, he tells us, he obtained mercy of the Lord to be faithful. Edified by such an example, let us ascribe to Christ the praise, not only of our endowments, but our virtues; even to him who worketh in us both to will and to do of his own good pleasure. Let us seriously contemplate the affecting lesson which the apostle here gives of the shortness of time; and infer how much 29 It is our wisdom to loosen our affections from the things of this vain world, which are ready to ingross so disproportionate a share in them. Let us look upon the world as a transient pageant, and not set our eyes and our hearts on that which is not. We 30 expect, instead of these transitory vanities and empty shews, a 31 kingdom that cannot be moved; in the expectation of which let us be solicitous to please the Lord; making the best of our opportu-32 nities, 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 life, may be multiplied. Let those who are married, with mutual tender 33, 34 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. If any in their consciences are persuaded, that by continuing 35--38 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, or a second time, let them do it in the Lord; acting in the choice 39 of their most intimate friend and companion, as the servants of Christ; who are desirous that their conduct may be approved by 18 XIV. The apostle treats of their eating things offered to idols. SECT. him, and that any avocations and interruptions in his service, which may be occasioned, even in those peaceful times, by mar.. riage, 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. SECT. 1 Cor. SECT. XV. The Apostle proceeds to consider the case of eating things sacrificed to idols; and reminds them, that though all Christians might well be supposed to know the vanity of those imaginary deities to which they were offered, yet it might prove an occasion of grief and scandal, that the professors of Christianity should partake of these sacrifices in their temple; which therefore charity would require them by all means to avoid. 1 Cor. VIII, throughout. I CORINTHIANS VIII. 1. but charity edifieth. 1 Cor. VIII. 1. I NOW proceed to consider the other cases NOW as touching things offered unto about which you consulted me; particularly idols, we know that we that concerning things sacrificed to idols; and all have knowledge. VIII. 1, here it may be observed, that we know, we all Knowledge puffeth up, have, as Christians, that general knowledge of the vanity of these fictitious deities of which some are ready to boast, as if it were an extraordinary matter, and which they sometimes are in danger of abusing, by making it the foundation of liberties which may be very detrimental. But let it be remembered, that knowledge often puffeth up, and is the occasion of great selfconceit and arrogance: whereas it is considerate love, and gentle tenderness, that edifies, and has such a happy effect in building up the church 2 of Christ. And indeed, if any one think that he knoweth any thing, if he be conceited of his knowledge, so as to neglect and despise his bre- eth nothing yet as he thren, and upon account of his supposed supe- ought to know. riority in that respect, set a very high value upon himself, it appears, that he as yet knows nothing as he ought to know it, and needs to be taught the very first and most essential principles of that knowledge which is truly ornamental and 3 useful. But if any man love God, and shew a Knowledge puffeth up.] Elsner, (Observ. Vol. II. p. 96,) acknowledges that as Bos, and Erasmus Schmidius, contend, there is a parenthesis here; but he thinks it 2 And if any man think that he know eth any thing, he know 3 But if any man love it begins in the middle of the first verse, and ends after the first clause of the 4th, we have all knowledge-we know that an idol is nothing, &c. b He |