34 The wife and the virgin are divided, in the same manner, in their cares. The unmarried woman not burdened with a family, anxiously attendeth to the duties of religion, that, avoiding vicious actions, and repressing inordinate desires and fears, she may be holy both in body and in spirit. But she who hath married, anxiously careth for the af fairs of her family, and how she shall please her husband; consequently hath not, like. the other, leisure to attend to the duties of religion, and to the improvement of her mind. 35 This, however, concerning the advantages and disadvantages of the two states, I say for your own ease, not that I may restrain you from marriage in all cases, but by persuading you to avoid multiplying your connections, to lead you to do what is honourable to yourselves as Christians, and most for the interest of Christ, without forcible dragging. things of the Lord, how they shall please the Lord; and to render themselves boly in body and spirit. These reasons, however, are not peculiar to the clergy, but are applicable to all.-In the first ages of Christianity, next to their believing on Christ, men's greatest duty was publicly to confess their faith in him, how great soever the evils might be which befel them on that account. For by openly confessing their faith, especially if they sealed that confession with their blood, the gospel was to be continued in the world. This was an object of such importance, that our Lord solemnly declared, Whosoever shall confess me before men in a time of persecution, him will I confess also before my Father who is in heaven. But whosoever shall deny me before men, bim will I also deny, &c. I therefore suppose, that the publick confession of one's faith in Christ in a time of persecution, is what the apostle calls, a caring for the things of the Lord and a pleasing of the Lord and that the rendering of one's self holy, both in body and spirit, was more particularly required for that end; as without a great degree of holiness, no one could confess Christ before men in a time of persecution. This duty, therefore, being as difficult as it was necessary, that persons of both sexes might perform it with the greater ease, the apostle recommended to both a single state, if they could therein live continently; because 56 Ει δε τις ασχημονείν επι την παρθενον αυτου νομιζει, εαν η ὑπερακμος, και οὕτως οφείλει γινεσθαι· ὁ θελει ποιείτω, ουχ ἁμαρτάνει 36 But if any man think 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 γαμείτωσαν. them marry. 37 Nevertheless, he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so de-. creed in his heart, that he will keep his virgin, doth well. 38 So then, he that giveth her in marriage, doth well but he that giveth 37 Ὃς δε έςηκεν έδραιος εν τη καρδια, μη έχων αναγχην, εξουσιαν δε έχει περι του ιδιου θελήματος, και τουτο κεκρικεν εν τη καρδια αυτου, του τηρείν την ἑαυτου παρθενον, καλως ποιεί. 38 Ωςε και ὁ εκγαμίζων, καλως ποιει· ὁ δε μη εκ her not in marriage, doth γαμίζων, κρεισσον ποιεί. better. 39 The wife is bound by 39 Γυνη δεδεται νομῳ εφ' the law as long as her hus- ὅσον χρονον ζῃ ὁ ανηρ αυτης band liveth; but if her hus being fastened to the world with fewer ties, they would leave it with the less regret, when called to die for the gospel. Ver. 36. 1. If she be above age unmarried. Εαν η ὑπερακμ. The word ακμη, applied to a woman, is what Virgil thus expresses: Yam matura viro, jam plenis nubilis annis.-As both the Jews and Greeks reckoned celibacy dishonourable, some fathers might think it sinful to restrain their daughters from marriage; while others following the opinion of the Essenes and more rigid philosophers, fancied they acted properly in restraining them. The Corinthians therefore had judged it necessary to consult the apostle on that head. 2. And so needs to be married. This is the literal translation of και κτως οφελεί γενεσθαι, the word married being supplied, conformably to the scope of the passage. Accordingly the Syriac version of this passage, as Tremellius bath translated it, is, Quod præteriit tempus ejus, et non tradiderit eam viro, conveniens vero sit ut tradat eam : Because her time hath passed, and be bath not given her to a husband, but it be proper that he give ber. Ver. 37.-1. Doth well: that is, doth what in his daughter's case is on the whole proper; as is plain from the following verse. Ver. 38.1. Doth better : doth what is more for the benefit of his daughter ; because, if she agrees to it, by keeping her in his own family unmarried she will be exposed to fewer temptations than if she were married, and in a 36 As to your question concerning fathers, who have virgin daughters: If any father is of opinion, that he acteth improperly towards his vir• gin, if she be above age unmarried, and so needs to be married, whether the necessity ariseth from her conscience, or inclination, or her being sought in marriage, let the fatherdo what she inclineth; he does not sin in complying with her inclination, let such virgin daughters marry. 37 But he who continueth firmly persuaded in his mind, that it is no sin in his daughter to remain unmarried, and is under no necessity from her opinion, or inclination, or circumstances, to give her in marriage, and hath the direction of his own will in that affair, being a freeman and not a slave, and hath determined this in his own mind to keep his daughter unmarried, agreeably to her own inclination, doth what is preferable. 38 So then the father, who giveth his daughter in marriage, when need requireth it, doth a lawful action, even in the present distress: But he who giveth her not in marriage, doth what is better for her. 39 A wife is bound to her husband by the law of God, as long as her husband liveth. But if her husband be dead, or if he be justly divorced from her, or maliciously deserts her, (ver, better condition for acquiring that holiness in body and spirit, which will enable her to adhere to the gospel, in a time of persecution. Ver. 39.-1. Is bound by the law. This may be the law of the gospel, called the law of faith, and the law of liberty or it may be the law of marriage, given to Adam and Eve in paradise. Either way understood, the apostle repeats what he had enjoined in the preceding part of the chap. ver. 10. 12, 13. namely, that the Corinthian women were not to leave their husbands on account of the troubles which, in that time of persecution, attended the married state. band be dead, she is at liberty to be married to whom she will only in the Lord. 40 But she is happier, if she so abide, after my judgment and I think also that I have the Spirit of God. εαν δε κοιμηθῇ ὁ ανηρ αυτής, ελευθερα εςιν ᾧ θελει γαμηθηναι μονον εν Κυρίῳ. 40 Μακαριωτερα δε εστιν εαν οὕτω μεινη, κατα την εμην γνωμην δοκώ δε καγώ Θεου πνευμα έχειν. 2. Only in the Lord: that is, her second husband must be a Christian. So the phrase signifies, 2 Cor. xii. 2. I know a man in Christ, I know a Christian man.-The apostle in his second epistle, expressly forbade the Corinthian Christians to marry infidels, 2 Cor. vi. 14. Ver. 40.-1. And I am certain, that even I have the Spirit of God. The word Son, in this, as in many other passages, does not express doubting, but certainty. Thus, 1 Cor. iv. 9. Doxo, I am certain God hath, &c.-1 Cor. viii. 2. If therefore any one, doxu, is confident of knowing-Heb. iv. 1. Any of you, Soxy issрnuevas, should actually fall short.-Mark x. 32. "O SONNYTES agxe, They who exercise rule.-Luke viii. 18. What, Soxu exur, be really bath.-1 Cor, xi, 16. If any one, Soni vai, resolves to be contentious.-1 Cor. CHAPTER VIII. View and Illustration of the Matters in this Chapter. W HEN the heathens offered sacrifices of such animals as were fit for food, a part of the carcase was burnt on the altar, a part was given to the priest, and on the remainder the offerers feasted with their friends, either in the idol's temple, or at home. Sometimes also a part was sent as a present to such as they wished to oblige; and if the sacrifice was large, a part of it was sold in the public market. To these idolatrous feasts, the heathens often invited the Christians of their acquaintance in Corinth; and some of the brethren there, desirous of preserving the friendship of their neighbours, accepted these invitations; perhaps at the persuasion of the false teacher, who called it an innocent method of avoiding persecution. They knew an idol was nothing in the world: and therefore their partaking of the sacrifice, even in the idol's temple, could not whom she pleaseth; only 15.) she is at liberty to be married, in the Lord. 2 to whom she pleaseth, (See ver. 8, 9.) only he must be a Christian, and not too nearly related to her. 40 But she is happier if she so abide, according to my judgment; (see ver. 10. note 2.) and I am certain' that even I have the Spirit of God. 40, But, though a widow may lawfully marry a second husband, she will be happier if she remain a widow, according to my judgment. And 1 am certain, that even I, of whom your teacher hath spoken so contemptuously, have, in this judgment, the direction of the Spirit of God. xiv. 32. If any one, Soxes #goputus siva, really is a prophet.-To shew that the Greeks themselves used the word to denote certainty and reality, Dr. Pearce quotes Ulpian, in Demosth. Olynth i. who says, To Sonery & TaνTOS ETI αμφίβολα ταττοσιν οἱ παλαιοί, αλλά πολλακις και επι τε αληθεύειν : that is, Foxy is used by the ancients, not always to express what is doubtful, but likewise to express what is certain. From these examples, it is evident, that the word sexe, in this verse, does not imply, that the apostle was in any doubt, whether he was inspired in giving this judgment. It is only a soft way of expressing his certain knowledge of his own inspiration, and may have been used in irony of the false teacher, who called his inspiration in question. be reckoned a worshipping of the idol. Besides, such a feast was considered by enlightened Christians as a common meal, which under the gospel they were at liberty to eat; especially if they did it to shew their belief, that idols have no existence as gods. These arguments, it is true, are not explicitly stated by the apostle. But the things he hath written in this and in chap. x. being direct confutations of them, we may believe they were mentioned by the Corinthian brethren, in their letter referred to chap. vii. 1. Agreeably to this supposition, the apostle begins his discourse concerning the eating of things sacrificed to idols, with acknowledging, that the generality of Christians had much more knowledge than the heathens. But at the same time he told them, that knowledge often puffeth up individuals with pride, and maketh them neglect the good of their neighbours. Whereas love leadeth one to edify his neighbour, ver. 1.-Next he declared, that whoever is vain of his knowledge, and maketh an uncharitable use of it, knoweth nothing yet as he ought to |