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The Church of Corinth confifting of Converts bred up in different Principles of either Gentile Philofophy, or Jewish Traditions, it was but too natural for them, by mixing thofe Notions with the Chriftian Doctrine, ta difagree among themfelves, while feveral of their ambitious Leaders, united against the Apoftle. The more calm and fober Part thereof fent feveral Questions to him, defirous to be refolved, and fully bent to acquiefce in his Determination. The Anfwer to thefe Questions makes up the remaining Part of this Epistle. The first whereof is about Marriage, in this Chapter; fome Gentile Converts being educated in a Philofophical School, that taught and recommended the promiscuous Ufe of Women; others in Doctrines that reftrained them wholly from them; while the Jewish Chriftians had been used to hear their Doctors make it a Point of Confcience for all to marry by the Age of Twenty. The Apostle frames his Anfwer with a juft Regard to the prefent State of the Church in a Time of Perfecution, and to the feveral Tempers, Gifts, and Abilities of particular Perfons; and fo gives his proper Rules both to married and fingle People; to them that actually were, had, or bad not yet been in the conjugal State.

*

OW concerning the things whereof ye wrote unto me: it is good for a man not to touch a

I.

•I Come now to answer the A. D 57.

feveral Questions propofed to me in your Letter. And, firft, whether it be fit and convenient for Chriftians to marry or not? I allow in general, that the unmarried State, and perfect Abftinence from Women, is the freeft and moft eafy State of Life.

woman.

Z 3

2. But

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So Pythagoras called them, The Enemies to Reafon and Philofopby.

A. D. 57. 2. Nevertheless to
avoid fornication, let
every man have his
own wife, and let
every woman have
her own husband.
the Sin of Luft and

3. Let the husband
render unto the wife
due benevolence: and
likewife alfo the wife
unto the husband.

2. But then, I fay, where People have not the perfect Gift of Continency, the fingle People may and ought to marry, and the married to keep to their own Husbands and Wives, to avoid Uncleannefs.

3. And let all married Pairs perform the conjugal Duty to each other.

4. For both Man and Wife have a Right and Property in the Bodies of each other, and can claim the Duties and Offices of them.

4. The wife hath
not power of her own
body, but the huf
band and likewife al-
fo the husband hath
not power of his own body, but the wife.
5.
Defraud you not
one the other, except
it be with confent for
a time, that ye may
give your felves to
falling and prayer
and come together
again, that Satan
tempt you not for
your incontinency.

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of your Inclinations,
the Marriage-Bed.
6. But I speak this
by permiffion, and not
of commandment.

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5. Wherefore, whoever of you are already married, do not deny the Duties of the Marriage-Bed to one another, unless it be by free and mutual Confent, in Times of fpecial Devotion, and folemn Fafting; and when those Devotions are over, return again to your conjugal Society, for fear the Devil fhould take Advantage and tempt you to the Violation of

6. What I fay in the next Verfe, is not indeed particularly determined by any pofitive and exprefs Command of Christ; but I advise you herein as his infpired Apoftle, and agreeably to his holy Religion, viz.

7. For I would that all men were even as

I

7. As to Marriage in general, I could indeed with, for feveral

Reasons,

Ver. 2. Γυναίκα άνδρα σχέζω, Let every Man bave his own Wife. 'Exile may either fignify to take, or to keep and retain ftill; and I have exprefled both Acceptations.

See Heb. xii. 28.

I my* felf: but every man hath his proper gift of God, one after this manner, and another after that.

Reafons, at present, that every A. D. 57. Christian among you could live fingle, or use the conjugal Pleafures with the fame Temperance as I do. But as I know the Temper, Constitution, and Abilities of all Men are not alike, I muft leave you to confult the Neceffities of them, and manage yourselves accordingly.

8. I fay therefore to the unmarried and widows, It is good for them if they abide

even as I.

8 & 9. Thus I advife fingle Men and Virgins, Widowers and Widows, to continue as they are, because it is the freeft, and much lefs troublesome Condition. But Means let them marry; for the if they cannot contain, by all worft Inconveniencies of a married State, are infinitely preferable to the Irregularity of impure and luftful Incli

9. But if they cannot contain, let them marry for it is better to marry than to burn.

nations.

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* Ver. 7. As I myself Note, It does not appear whether St. Paul was, at this Time, married, or no. I have therefore fo exprefs'd it, as to fuit with either Suppofition. See Mr. Peirce on Philip. iv. 3.

+ As the Jewife Doctors taught they might. Lightfoot Exer. Heb. in Loc. See Matth. xix. 3.

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13. And the wo-
Iman which hath an

husband that believ-
eth not, and if he be
pleased to dwell with
her, let her not leave
him.

14. For the unbe-
lieving husband is
fanctified by the wife,
and the unbelieving
wife is fanctified by
the husband: elfe

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14. It would be a great Injury to the Children of fuch a Family, for either of the Chriftian Parents thus to leave them; for the Children of fuch married Couples, being inftructed in the Chriftian Religion, (or at leaft defigned to be fo) may be reckoned as Members of the Chriftian Church, altho' one of the Parents continue an Heathen; which if the Parents were both so.

were your children
unclean; but now are
they holy.

they would not be,
(15. But if the un-
believing depart, let
him depart. A bro-
ther or a fifter is not
under bondage in fuch
cafes: but God hath
called us to peace t.)

(15. But if the Heathen Hufband or Wife is abfolutely refolued to be feparated, let them do it. A Chriftian in fuch a Cafe is not enflaved and obliged to stay with him; only remember that Chriftianity obliges us to do all we can to preserve the Duties of our natural and civil Relations, even with Infidel People themselves †.)

16. For what know- 16. And they ought to do thus eft thou, O wife, whe- upon another Account too: For

ther

• Ver. 14. But now are they holy nati. Tertul.

there

San&itati defig

+ Note, The Connexion between the 14th and 16th Verfes, will be much clearer, if we fuppofe this 15th Verse to be a Parenthefis.

ther thou fhalt fave thy husband? or how knoweft thou, O man, whether thou shalt fave thy wife?

there is a Profpect and a Probabi- A. D. 57-
lity, that a peaceable and a lov-
ing Chriftian may, by a pious Ex-
ample, convert the Heathen Huf-
band or Wife to the Chriftian

Faith, and fo become the happy Instrument of their

eternal Salvation.

17. But as God hath diftributed to every man, the Lord hath called every one, fo let him walk and fo ordain I in all churches.

17. But whatever the Succefs of that be; let me defire every Chriftian to continue contentedly in that State, Condition, and Relation he was in at his firft Converfion and not think that Chrif tianity diffolves his Obligation to any natural or civil Duties. And this is my Rule to all Churches I am concerned in..

18. Is any man called, being circumcifed? let him not become uncircumcised: Is.any called in uncircumcifion? let him not become circumcised.

18. Thus, if any one were a circumcifed Jew before he was converted, he need not be afhamed of his Circumcifion, or paffionately wish he had never had it. If he were an uncircumcifed Gentile Convert, he has now no Manner of need to be circumcifed, though the Jewish Zealots would fain perfuade him he has.

19. Circumcifion is nothing, and uncircumcifion is nothing, but the keeping of the commandments of

God.

20. Let every man abide in the fame calling wherein he was called.

21. Art thou called

19. The Jewish Law has now nothing to do with Mens Salvation in JESUS CHRIST. All that a Christian has to do, is to live up to the Gofpel Doctrine and Religion.

20. So again, for your civil Relations in particular; let every one remain in the State his Christianity found him in.

21. Thus, let him that was a being a fervant? care Slave to any Mafter at the Time

not

of

* Ver. 20. 'Ey Tô xańom μevé)w, abide in the fame Cail-
or in the fame State and Capacity.

ing

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