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the unbelieving husband is fan&tified by the wife, and the unbelieving wife is fanétified by the husband: elfe P were your children unclean ; but (1) now are they holy. 15. But if the unbelieving depart, let him depart. A brother or a sister is not under bonciage in such cases: but God

a hath called us * to (Gr. in] ' peace. 16. For what knowest thou, O wife, whether thou shalt * save thy husband? or * how (Gr. what] knowest thou, O man, whether thou 1. alt fave thy wife? 17. But as God hath distributed to every man, as the Lord hath called every one, so let him walk: and so · ordain I in all churches. 18. Is any man fos


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every Church

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14. P : Mal. 2. 15. Did not he out the Word be won by the Cone make one ? yet

had he the residue versation of the Wives. " of the Spirit: and wherefore one ? 17. Sii Cor. 4. 17. -Who that he might seek a godly Seed : shall bring you into rememtherefore take heed to your Spirit, s brance of my Ways which be in and let none deal treacherously Christ, as I reocb every where in againit the Wife of his Youth.

. 1 Cor. 11. 16. If any 15. 9; Rom. 12. 18. See on Nan seem to be contentious, we Mar.9 50.

have no such custom, neither the 16" + Pet, 3. 1. Likewise ye 10 Churches of God.

1 Cor. 14. 33 Wives be in Subjection to your God is not the Author of Confuli. oun Husbands, that if any obey on, but of Peace, as in all Churches not the Word, they also may witho of the Saints,

(1) The Meaning of this place is not, now are your Children Legiti. mate, or, no Bastards, as some, to destroy the Evidence which this Tex affords for the Proof of Infant Baptism, would have it to be ; what the Sense of it is, will be manifeft from the Translation of the whole Verse. Fir an unbelieving Husband has been fan&tified by the Wife, and an unbelieving Wife has been fanctifiea by the Husband, else would your Children be unclean, but now are they holy, or, Saints, that is, Christians, being dedicated to Christ by Baptiím.

The Paraphrase given by many learned Men is as follows. For it has ordinarily come to pass, that an unbelieving Husband has been brought to the Faith, and so to Baptism, by his Wife : and likewise an unbelieving Wife,by her Husband.If it were not so; and ifthe Wickedness or Infidelity of the unbelieving Party did usually prevail, the Children of such would be usually kept unbaptized, and so be unclean. Buc now we fee, by the Grace of God, a contrary effect, for chey are generalJy baptized, and 10 become hcly, or fan&tified. 1 his Sense of the Place makes the Apoftles Argument of mighty Force to prevail with the believing Husband or Wife to continue with, and not to depart from him, or her, who does not as yet believe; which is much weaken'd, if taken in the other Sense. And it will not be easie to thew how the unbelief of one or even both of the Parties,can make the Children of those who were legally Married, to bę Illegitimate, or Bastards. See the 3d. Edition of Mr. Wal's History of Infant-Eap:ism, Part I. pag. 123, &c. 196, 304, dc. Sce also his Defence against Mr. Gale, and others, p. 363, 6c.


called being circumcised ? let him not become u uncircumcised : is any called in uncircumcision ? let him not become circumcised. 19. a Circumcision is nothing, and uncircumcision is nothing, but the b keeping of the commandments of God. 20. (1) Let every man abide in the same calling wherein he was called. 21. Art thou called being a servant ? care not for it; but if thou may st be made free, use it rather. 22. For he that is called in the Lord, being a servant, is the Lords * free-man [Gr. made free]: 1 ke

. wise alío he that is called being free, is d Chrifts servant. 23. Ye are bought with a price, (2) be not ye the ser







18.4+ Mac. I. 15. And made but Christ is all, and in all. themselves uncircumcised, and for- b.: Jch. 15. 14. Ye are my look the holy Covenant, and join Friends, if ye do whatsoever I ed themselves to the Heathen.- command you.

19.4 + Gal. 5 6. In Jesus s Rom.6, 18, 22. See on Chrift, neither Circumcision avail. Joh. 8. 36. ethany thing, nor Uncircumcision, d+ Eph. 6 6. Not with Eyebut Faith which worketh by Love service, as Men pleasers, but as + Gal. 6. 15. In Christ Jesus nei- the Servants of Christ, doing the ther Circumcision availeth any 10

Will of God from the Heart. ti thing, nor Uncircumcision, but a Cor. 9. 21. Gal. 5. 13. to Xew Creature. Col. 3. II. Where Per. 2. 16. See on Joh. 8. 36. there is neither Greek nor Jew,

et i Cor. 6. 20.

ti Per. Circumcifion nor Uncircumcifion, Bar- 1. 18, 19. See on Acts 20. 28, barian, Scythian, Bond nor Free: 15

(1) The Meaning of this place is not, That if a Man is engaged in any particular Calling and Profession of Life, that he is not at liberty to leave it, and follow another more agreeable to his Inclinations ; for that the Apostle allows, Ver. 21. But the Meaning is, that his embracing the Christian Faitb, does not oblige him to quit his Profillion or Calling. He may continue to follow it, notwithstanding his higher Calling of a Christian. It is indeed required that the Calling every one follows be lawful and honeft; that is, such as is not forbidden by fome Law, and what does not dire&tly and immediately minister to Sin. Some Employments directly minister to sin, ochers do it only by accident. Thus a Person who keeps a lewd House, becomes guilty as well as the fornicator and Adulterer. But one who feils Provisions, Wine, or strong Drink, the Calling is not therefore unlawful, because some abuse those things by Drunkenness and Gluttony. There are indeed sometimes Circumstances which may make the Seller partaker of the Sin of the Intemperate, but the Calling is not in its self unlawful. Those who would see this Subject more fully handled, may consult Dr. Lucas's Discourse of the True Notion of humane Life, which is the second l'art of the Enquiry after Happiness, Chap. III. Section 2. (2) The Apostle here does not disallow of that Relation berween Masters and Servants, which is common in all Nations; because he elie


vants of men. 24. Brethren, let every man wherein he is called, therein abide with God. 25. Now concerning virgins, I have f no commandment of the Lord: yet I give my judgment as one that hath s obtained mercy of the Lord to be h faithful. 26. I fuppose therefore, that this is good for the i prelent (1) * distress, [Or, neceffity], I say, that * it is good for a man fo to be. 276 Art thou bound unto á wife? seek not to be loofed. Art thou loosed from a wife ? feek not a wife. 28. But and if thou marry, thou haft not finned ; and if a virgin marry, she hath riot finned: nevertheless, (2) fuch thall have trouble in the flesh'; but I spare you. 29. But this, I say, brethren,


i Cor. 4. 2.

25. See


Ver. 6. 8, Tim. 1.'16. For this Cause 26. Luk. 21. 23, Wo unto I obtained Mercy, that in me first Je- them that are with Child, and to fus Christ might shew forth all them that give fuck in thofe days: Long-suffering, for a Pattern to 5 for there shall be great Distress in them wbich ihould hereafter be. the Land, and Wrath upon this lieve on him to Life everlasting. People. h :: 1 Tim. J.

+ Verses 1, 8.

I 2.

See on


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where gives particular Directions respecting their Behaviour to each other. But we are here forbidden to be the Servants of Men, so as to do ao ny thing inconsistent with our being the Servants of Christ, who has pur, chased us at the Price of his Blood. We must not do any thing whick our great Lord and Master has forbidden, to serve, or please, or gain the Favour of any earthly Master, or other person whatsoever.

(1) It is clear from these Words, that the Design of the Apostle in this Chapter, was not in the general to prefer a fingle Life before a mar ried one ; much less was it to reach, that the living unmarried was ther more holy or more acceptable to God; or that those who vow a single Life, provided they keep that Vow, shall certainly obrain eternal Salvation, as the Church of Rome teaches. For we have here the Reason why the Apostle thought a single Life was then rather to be chosen, namely, because of the present Dilrefs; that is, the Sufferings to which they were then liable. The Perfecutions they were exposed to, when they came upon them, would be more grievous and afflicting to those, who had a Wife and Children dear to them, than to those who were single ; and therefore under fuch Circumstances the Apostle recommends a single Life to them who had the Gift of living chaftly without Marriage.

(2) We may likewife here obferve, that the Argument the Apostle uses for a single Life is drawn from the Confideration of the present state of Christians. Such, the married, hall have more trouble in the Flesb, damely, on the Account of the Perfecutions they were then exposed to. He does not once hint, that the living unmarried was a Sţate more meri. torious, or more pleasing and acceptable to God.

the ? time is (1) fhort. It remaineth, that both they that havė wives, be as though they had none; 30. And they that weep, as though they wept not; and they that rejcice, as though they rejoiced not; and they that m buy, as though they poffeffed not ; 31. And they that use this world, as not abusing it: for the n fashion of this world paffeth away. 32. But I would have you without carefultiess. He that is unmarried, careth for the things * that belong to the Lord [Gr. of 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:


Rev. 1. 3.

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29. Mat. 24. 13, 14. He that 1

count slackness) but is Long-suffer, Thall endure unto the End, the same ing to us-ward, not willing that a Thall be saved. And this Gospel of ný should perish, but that all should the Kingdom shall be preached in come to Repentance. Seeing then all the World, for a witness unto s that all these things shall be diffolv. all Nations, and then shall the End ed, what manner of Persons ought come. Luk. 18. 8 I tell you, he ye to be in all holy Conversation will avenge them fpeedily. - and Godlinefs? Wherefore be+ Rom. i3. 11, 12. And that know- loved, seeing we look for such ing the time, that now it is high 10 things, be diligens that ye may be time to awake out of Sleep - The found of him in Peace, without Night is far spent, the Day is at spot, and blameless. band Phil.4.5. -The Lord is Blessed is he that readeth, and they at hand. Heb. 10. 25, 37. -But that hear the Words of this Propheexhorting one another and so 15 cy, and keep those things which much the more, as ye see the Day are written therein: for the Time approaching. Yet a little while, and is at hand. Rev. 22. 10. -Seal he that shall come, will come, and not the Sayings of the Prophecy of will not tarry. Jam. 5. 8, 9. Be this Book: for the time is at hand. ye also patient ;


your 20 30. in Ezek. 7. 12. The Time is - Hearts: for the Coming of the come, the Day draweth near, let

Lord draweth righ. --Behold, the not the Bayer rejoice, nor the Seller Judge Itandeth before the Door. mourn : for Wrath is upon all f 1 Per. 4.7. The End of all things the Multitude thereof. is at hand: be ye therefore sober, 25 31. n Psal. 39. 6. t 1 Joh. 2. and wacch unto Prayer. † 2 Pet. 17. See on Jam. 4. 14. 3.8, 9, 11, 14. Beloved, be 'not ig- 32. ° See on Mat 6.25. norant of this one thing, that one P i Tim. 5. 5. She that is a Wi. Day is with rhe Lord as a thousand bow indeed, and defolate, trustech Years, and a thousand Years as one 30 in God, and continuerh in SuppliDay. The Lord is not slack'as con- cations and Prayers Night and cerning his Promife, (as fome Men Day.

(1) The Shortness of the time, the End, the Coming of the Lord, and such like Expressions among the References, may relate to the Destruction and Vengeance our Lord threatned to Jerufalem, which was now nçar as Hand.

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The (1) unmarried woman careth for the things of the Lord, that the may be holy, both in body and in spirit: but The that is married, careth for the things of the world, how The may please her husband. 35. And this I speak for your own profit, not that I may cast a fiare upon you, but for that which is comely, and that you may attend upon the Lord without diftra&tion. -36. But if any man think that he (2) behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he finneth not: let them marry,

37. Nevertheless, he that standeth stedfast in his heart, having no neceffity, but hath power over his own will, and hath fo decreed 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 her not in marriage doth better, 39: The wife is s bound by the law as long as her husband liv. eth: but " if her husband be dead, he is at liberty to be married to whom she will; only 4 in the Lord. 40, But

The 34. 9 See on i Thes. 5. 23. ther Man, she shall be called an A,

Heb. 13. 4. Marriage is dulteress: but if her Husband be honourable in all, and the Bed un- dead, she is loosed from the Law of d filed.

her Husband. 39. s See on Rom. 7. 2,

S 2 Cor. 6. 14. Be ye not un u Rom.7. 3. If while her Hv.s. equally yoked together with Unbe. band liveth, she be married to ano.

lievers. (1) The Sense of these Words is not that the Married either do not or cannot take care of the things of God; for many in that Condirion have performd an acceptable Service to him, as Noah, Abraham, Job, and others, recorded both in the old and new Testament, particularly in the eleventh Chapter to the Hebrews. They are therefore to be understood com aratively, and then the Meaning is that the unmarried having less Business to employ their Minds, and fewer lers, have greater Opportunity for Prayer and De votion than the married have. Not but that the latter, by governing their families, and bringing up their Children in the Fear of God, may serve him as acceptably as the single, and attain to great and eminent Degrees of Piety and Holiness.

(2) Some Expositors refer these words and the following, to Virgins under the Care of Parents or Guardians. But they rather refer to a Man's keeping his own virginity, not another's, For these Expressions, Ver. 37. Standing stedfast in his Heart, having Power over his own Will, and having no nec fity to marry, must respect the Person himself, not another. The Senle therefore seems to be this; If any Perfon thinks, that according to the Opinions generally entertain'd, he shall act unsuitably to himself, if he lives single till he is pafs'd the Flower of his Age, more especially, if he find that he cannot keep his Mind and Body pure and chat without Marriage, he does not sin if he marries, In the lascer Cafe, he not on ly may, but he ought to dispose of himself in Marriage.



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