A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

CHAP. VII.

1. NOw concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.]

[Paraphrase] 1. Now in answer to that particular in your letter, which (on occasion of the Gnostick doctrine of marriage being from the devill, &c.) seems with some reason to preferre single life before marriage, I thus far acknowledge, that, for them that can live chaste and pure without marrying, it is better or more com∣mendable that they doe so.

2. † 1.1 Neverthelesse, to avoid fornication, let every man have his own wife, and let every woman have her own husband.]

[Paraphrase] 2. But for the avoiding of all kindes of uncleannesse or pollution, it is generally most safe and fit, that men and women should betake themselves to the conjugall state.

3. Let the husband render unto the wife* 1.2 [note a] [due benevolence,] and likewise also the wife unto the husband.

[Paraphrase] 3. All acts of conjugal love,

4. The wife hath not power of her own body, but the husband; and likewise also the husband hath not power of his own body, but the wife.

5. Defraud you not one the other, except it be [† 1.3 with consent for a time, that ye may* 1.4 give your selves to fasting and prayer, and come together again, that Sa∣tan tempt you not† 1.5 [note b] for your incontinency.]

[Paraphrase] 5. By mutuall consent for some time, particularly, that ye may have a vacancy for duties of devotion, fasting, &c. wherein it was usual to abstain from those things which are lawfully enjoyed at other times (see note on Mat. 6. h.) which being past, ye may then take care to prevent those dangers that may attend long abstinencies, for want of strength to resist those temptations that Satan may take advantage to present to you, or cast in your way.

6. But I speak this† 1.6 by [note c] permission, and not of commandment.]

[Paraphrase] 6. What I thus say, v. 2, 3, 4, 5. I say onely by way of counsel, what appears to me to be best for men, generally speaking, all being not able to con∣tain, but herein I am farre from laying any precept on any to marry.

7. For I would that all men were even as I my self: but every man hath his proper gift of God, one after this manner, and another after that.]

[Paraphrase] 7. For I would rather desire or advise all men to continue unmarried as I doe; but that will not, I suppose, be best for every one, because every one is not fitly qualified with the gift of continence, to undertake that more honorable pitch, and such a man may have some other speciall excellence, whereby to glorifie God.

8. I say therefore to the unmarried and widows, It is good for them if they abide even as I.]

[Paraphrase] 8. It is more worthy their designe and endeavour, either to live unmarried, or when the wife is dead, to abstain from second marriages, for which ye have me for your example.

9. But if they* 1.7 cannot contain, let them marry; for it is better to marry then † 1.8 to burn.]

[Paraphrase] 9. But if they have not that experience of their own strength and ability to abstain, and preserve chastity, which may encourage them to this, let them marry in God's name: It is infinitely better to doe so, and preserve conjugall chastity, then by rejecting the use of that remedy to be enflamed with burn∣ing vehement desires, perhaps to break out into unnaturall practices (see Rom. 1. 27. Jude 11.)

10. And unto the married* 1.9 I command, yet not I, but the Lord, Let not the wife † 1.10 depart from her husband:]

[Paraphrase] 10. But to them that are married, 'tis not my caution or commandement, but Christ's, that the woman be not separated from her husband.

11. But and if she* 1.11 depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.]

[Paraphrase] 11. Or, if upon just cause, that is, in case of for∣nication, she be put away from her husband, let her either remain single, or use means to gain the pardon and affection of her husband again; and for the husband, let not him in any case, but that wherein Christ allowes it, the case of fornication, put away his wife.

12. † 1.12 But to the rest speak I, not the Lord, If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her a∣way.]

[Paraphrase] 12. But in answer to the other parts of your letter, ver. 1, 6, 8, 10. or, For other

13. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.]

[Paraphrase] 13. And so in like man∣ner for the Christian wife that is married to an Infidel, if he be willing to live with her, let her by no means separate from him.

14. For the unbelieving husband* 1.13 is sanctified by the wife, and the unbelie∣ving wife† 1.14 is sanctified by the husband; [note d] else were your children unclean, but now are they holy.]

[Paraphrase] 14. And beside the prohi∣bition of Christ, which ob∣liges to this, other advantages there are worth considering; For it sometimes hath come to passe, and there is great reason to hope it, that the heathen hus∣band may be converted by the Christian wife living with him, and so the wife by the husband: and this one consideration is the reason why the young children of Christians are admitted to baptisme before they come to knowledge, because by their living in the family with Christian parents, these children may be brought up in the faith, and kept from heathen pollutions (and the Church requiring and receiving promise from the parents, doth consequently presume they will) and by the same rea∣son it is that the children of the heathen are not so admitted.

15. But if the unbelieving depart, let him depart. A brother or a sister is not * 1.15 under bondage in such cases: but God hath called us to peace.]

[Paraphrase] 15. But now the thing not stated or medled with by Christ, and therefore now promised to be defined by me ver. 12. is this, that in case the infidel will not live with the believer unlesse she will forsake her religion, she is not then so enslaved or subjected so farre, that she may doe acts prejudicial to her reli∣gion, and to the betraying thereof, for that end that she may continue with her husband, but she remains blamelesse, if she remain separate from him, upon such his desertion. But yet above all things, that which is most to be observed is, that the be∣lieving party doe the utmost that is possible to keep peace and agreement with the other, not to fall out at all, or if they doe, to repaire the breach and be reconciled again; nay farther, not to marry again, as long as there remains any hope of returning or reconciliation.

16. For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou,† 1.16 O man, whether thou shalt save thy wife?]

[Paraphrase] 16. For 'tis possible that the Christian wife may use some means to work upon the infidel husband, or the Christian husband on the wife, so as to bring him or her to repentance and the faith of Christ, and in intuition and hope of this any difficulties would be undergone: but when this possibility ceaseth, as in case that the heathen party desert, or will not live with the Christian unlesse he or she desert the faith of Christ, then 'tis evident that this hope ceaseth, and in this case the Christian party is free from those observances, v. 15.

17. * 1.17 [note e] 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.]

[Paraphrase] 17. Onely according to the lot that any man hath be∣faln him, if it be with an infidel wife or the like, let him be content with it, and doe as much good in it as he can, and not think himself privileged by his being a Christian to throw it off. And this every where is my doctrine, and I desire it be uni∣versally resolved on in all Christian Churches.

18. Is any man called being circumcised? let him not† 1.18 [note f] become uncircumcised: is any man called in uncircumcision? let him not be circumcised.]

[Paraphrase] 18. If one which hath been circumcised be converted to Christianity, let him contentedly continue in it, let him never trouble himself to get off that mark from his flesh (as some did:) as on the other side, he that is not circumcised when he is converted, need not receive circumcision (as some required of them, Act. 15. 1.)

19. Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandements of God.]

[Paraphrase] 19. For such outward things as these on either part, are no part of Christianity, but the observation of the precepts of Christ is all in all: see Gal. 5. 6. and 6. 15.

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

21. Art thou called being a servant?* 1.19 care not for it:† 1.20 but if thou mayest be made free, use it rather.]

[Paraphrase] 20, 21. In what condition of life soever a man is, when he is converted to Christia∣nity, let him contentedly continue in it, and not think that Christian religion frees a man from any obligation that lay upon him before, for that is to make Christian liberty a pretence for covetousnesse, or lusts, or secular advantages (see 1 Tim. 6. 5.) if either the being a Christian might manumit a servant, or free an husband or wife from former obligations. He therefore that being a bond-man is converted to Christianity, must not think it any disparagement to his Christianity, that he continues a servant still, nor be solicitous of changing his condition. Yet this is not so to be understood, but that if, by any fair regular means, he can obtain his freedome, he may then make use of them, and preferre liberty before servitude; for so he might have done if he had never been Christian.

22. * 1.21 For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called being free, is Christ's servant.]

[Paraphrase] 22. For he that being in the condition of a servant is converted to Christianity, doth by his conversion become a freeman in respect of Christ; not that he ceaseth to be a servant to his former master, or reaps any secular advantage thereby, but his advantages are spiritual, to wit, that by being a Christian he is now delivered from many servitudes, that of sinne, &c. that lie upon all others, and to live in Christ's family, as one of his freemen, though in respect of the world he continue as a servant; and so on the other side, he that is a freeman and turns Christian, becomes thereby a servant of Christ, undertaking obedience to his commands, though he lose not his liberty in the world by that means. (By which 'tis clear that Christ meddles not with the secular government of the world, nor changes any man's outward condition by his becoming Christian.)

23. ‖ 1.22 Ye are [note g] bought with a price,† 1.23 be not ye the servants of men.]

[Paraphrase] 23. On the other side they that have bought out their liberty, and obtained manumission, having been formerly servants to heathens, let them not sell themselves again, or revert voluntarily into that condition of slavery, but preferre liberty rather, ver. 21.

24. Brethren, let every man wherein he is called, therein abide with God.]

[Paraphrase] 24. And so still, as he was when he was converted, so set him still abide; let not his being a Christian move him out of his state, or make him lesse, but rather more contented with it.

25. Now concerning virgins, I have no commandment of the Lord: yet I give my* 1.24 judgment, as one that hath obtained mercy of the Lord to be faithfull.]

[Paraphrase] 25. For your other que∣stion concerning virgins mar∣rying at such a time as this, or of those that are betrothed, whether they should be bound to consummate their marriage or no, I must say again, that I have no command of Christ to build my answer upon; yet I shall again give you my opinion in it, as an honest faithfull man, with all uprightnesse.

26. † 1.25 I suppose therefore that this is good for the present distresse, I say that it is good for a man so to be.]

[Paraphrase] 26. First then my opinion is, that 'tis best in respect of the distresses that are daily to be look'd for on Christians, I say that 'tis best for men and women (supposing them not contra∣cted) to continue unmarried.

27. Art thou bound to a* 1.26 wife? seek not to be loosed: art thou† 1.27 loosed from a wife? seek not a wife.]

[Paraphrase] 27. But if thou art en∣gaged or betrothed to a wo∣man, this is no excuse for thee to seek to get loose again (for that cannot be done so as to be free to marry another, as long as she lives.) All that I say is, that it is not now the prudentest way to think of marrying, if thou art not already engaged.

28. But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned: neverthelesse such shall have trouble in the flesh: but I spare you.]

[Paraphrase] 28. Yet not so, that if thou dost, 'tis a sin to marry, or that the virgin that now marries commits any sinne; onely (in such times as these) the married state is likely to be fullest of trouble, and therefore my kindnesse to you makes me perswade you not to marry.

29. But this I say, brethren,* 1.28 the time is short; it remaineth that both they that have wives, be as† 1.29 though they had none;]

[Paraphrase] 29. But by the way let me tell you, that within a short time now 'twill come to passe, that they that have wives shall be as they that have none, all in great and equall dangers;

30. And they that weep, as* 1.30 though they wept not; and they that rejoice, as† 1.31 though they rejoiced not; and they that buy, as* 1.32 though they possessed not;

31. And they that use this world, as† 1.33 not abusing it, for the fashion of this world passeth away.]

[Paraphrase] 30, 31. And they that weep for the losse of husband or wife, as those that have lost neither, and those that rejoice for being newly married, as those that are not married at all; and rich men and purchasers, as those that keep nothing at all for themselves; those that deal in the world, as those that are wholly taken off from it: for as a scene which is turned and shewes a new face, so doth now the fashion of this world begin to appear, the times are turning into very troublesome.

32. But I would have you* 1.34 without carefulnesse: he that is unmarried careth for the things that belong to the Lord, how he may please the Lord.]

[Paraphrase] 32. All the advantage therefore I wish you, is to be as uncompounded as may be, that you may have the lesse perplexity before-hand, and be able to attend the service of God, more then you would be if you were married. He that is unmarried hath but one obligation of care, how he may serve God most acceptably.

33. But he that is married careth for the things of the world, how he may please his wife.† 1.35 ]

[Paraphrase] 33. But the married man hath another obligation of care lying on him, viz. the pleasing of his wife, and by this means he is divided and distracted.

34. [note h] There is difference also between a wife and a virgin:† 1.36 the unmarried wo∣man careth for the things of the Lord, that she may be holy both in body and spi∣rit; but she that is married careth for the things of the world, how she may please her husband.]

[Paraphrase] 34. The widow and vir∣gin being both unmarried, have no diversion, nothing else to doe but to serve God, and to take care to render themselves acceptable to him; whereas domesticall affairs are part of the married womans care, and it is part of her calling to be very carefull to please her husband.

35. And this I speak for your own profit, not that I may* 1.37 cast a snare upon you, but† 1.38 for that which is comely, and [note i] that you may attend upon the Lord without distraction.]

[Paraphrase] 35. But all this while I speak onely of that which is expedient for you in respect of worldly convenience, not as if marriage were in any kinde unlawfull, but that if you can contain from marriage, and if no such unfitnesse be in it, as is mention'd v. 36. you may have the advantage of the lesse distractions in attending the service of God.

36. But if any man think that he behaveth himself uncomely toward his vir∣gin, if she* 1.39 passe the flower of her age, and need so require, let him doe what he will, he sinneth not; let them marry.]

[Paraphrase] 36. As for the last part of your question, that of being betrothed, that, I confesse, is a circumstance which will much alter the case; For in case a man be betrothed, but not married (see note on Mat. 1. f.) to a virgin, and she begin to grow in yeares, so that if (in respect of the present condition of the times approaching) marriage be deferr'd, 'tis necessary that she must passe her prime, in this case I lay no restraint upon him, so much as in prudence, let him doe what he likes best, let them marry.

37. Neverthelesse he that† 1.40 standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath* 1.41 so decreed in his heart, that he will keep his virgin, doth well.]

[Paraphrase] 37. But he that hath made a firm resolution to stay a while, and finds himself able to doe so, and neither from any necessity arising from himself, nor from the condition of the virgin to whom he is betrothed, is any way obliged to present marriage, but hath free power in all respects to doe what he will, and hereupon judges it fit and determins to keep his virgin, that is, not yet to marry her for a time, but at last in a better season to doe so, this is a very com∣mendable resolution.

38. † 1.42 So then he that giveth her in marriage doth well: but he that giveth her not in marriage doth better.]

[Paraphrase] 38. So that the conclusion is, that he that marries, even at this time, doth that which is absolutely lawfull, and in the case mention'd v. 36. expedient also: and again he that in the case set v. 37. doth deferre, and for a time abstain from marriage, makes a more prudent choise in the respects foremention'd v. 35. of attending the better on the service of God, and for avoiding of distraction.

39. The wife is bound by the law, as long as her husband liveth: but if her husband be dead, she is at liberty to be married to whom she will, onely in the Lord.]

[Paraphrase] 39. As for her that is once married, she is by that ob∣liged to her husband as long as he lives, but if he dye, 'tis absolutely lawfull for her to marry another, so that in the doing of it there be no other circum∣stance that make it unlawfull, or so that considerations of piety be taken in in the doing of it, and not onely carnall desires gratified thereby.

40. But she is happier if she so abide in my judgement: and I think also that I have the spirit of God.]

[Paraphrase] 40. But 'tis more for her earthly advantages to con∣tinue unmarried, and more convenient toward the serving of God without distraction v. 35. according to my judgement, and I think the spirit of God guides me in making this judgement, though I have no expresse precept for it.

Annotations on Chap. VII.

[ a] * 1.43 V. 3. Due benevolence] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies will be best conjectured by the use of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exod. 21. 10. (mentioned after food and clothing) that must not be denied the wife. The Septuagint render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, accompanying with her; the Hebrew word also signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 benevolence, which is there∣fore here used as a mode••••er word, in stead of the other; the Syriack reades the love which he owes, and some other Greek copies read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 due honour or worship, which perhaps is the ground of the use of the word worship retained by our Church, in the form of marriage, meaning that kindnesse which is here said to be due unto her: but the Kings MS. hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 onely, all that by vow of marriage is due unto her.

[ b] * 1.44

V. 5. For your incontinency] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies here will be best guess'd by the Context, where the reason of the advice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the man and the wife to accompany together, being this, that the devill tempt them not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being the oc∣casion or advantage that the Devill takes hold of to tempt, must signifie their want of ability to contain: Not that it signifie incontinence, for that is a sin against the marriage vow, and will not agree with the Context, which supposes no such sin; but, I say, a want of ability to contain or abstain any longer from the lawful plea∣sures of marriage, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is he that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath himself in his power, his own command, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 9. they that have not the command of themselves, so as to live chastly without marriage, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the contrary inabi∣lity to contain; which inability or weaknesse is an oc∣casion of temptation, and will be an advantage also to the tempter, by which, when he tempts, he may be most probably able to overcome.

[ c] * 1.45 V. 6. Permission] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signifie ad∣vice or counsell, will be gathered from the Grammari∣ans, Hesychius and Phavorinus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say they (it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, giving counsell, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they that are perswaded by advice or counsell. And then the plain importance of this verse is, that in respect of the contrary dangers of fornication, &c. v. 2, 5. he generally gives his ad∣vice, that men should marry, &c. v. 2, 3. Yet for this he is far from giving any command, or laying obligation on any. For if upon experience, and long tryall, there be no fear of those dangers, then his advice is to live un∣married. For so he had said, v. 1 that it is good for a man not to touch a woman, and again he subjoyns it, ver. 8. that it was good for them to continue as he was him∣self, that is, in single life. And so each of these, marry∣ing, and not marrying, is according to severall circum∣stances, matter of counsell, but neither absolutely of precept. If there be danger of fornication, then it is his advice, that for the avoiding of that, marriage be chosen, v. 2. and to the same purpose, rather let them marry then burn, v. 9. And because every man hath not the gift of Continence, and it is not presently discerned who hath, therefore in generall speaking, and as farre as be∣longs to those who doe not discern that they have this gift, the contrary danger is so strictly to be avoided, that the Apostles advice (though not command) is, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men and women generally v. 1. betake themselves to that safer course. But this still far from any universall precept, for in case security from that danger of fornication be otherwise to be had, then the Apostle's counsell and advice is to follow his example v. 7, and 8. and either in Virginity, or Widowhood, to remain un∣married. That is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for I will,* 1.46 or would, not that he commands or prescribes that, but that, in case a man hath the gift of containing, he pre∣ferres the single life. For the Hebrewes for want of a word in their language to denote Comparative degrees, use Positives in stead of Comparatives, and accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to will signifies here to wish rather, or to be more willing, to preferre, or recommend, as better. And that is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.47 it is good, both v. 1, and 8, and 26▪ that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 better or more eligible, if that circumstance of the contrary danger doe not hinder it, or outweigh on the other side. Of this speech of the Apostles concerning Marriage it is Tertullian's saying lib. De monog am. Dixit hoc Apostolus indulgens, non praecipiens, What the Apostle here said, he spake by way of indulgence, not by way of command, rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 indulgence, according to that other notion of the word, whereby it signifies pardon or forgivenesse of a fault; and so saith hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it de∣notes pity or mercy. Thus it is possible Tertullian might interpret the place▪ being by the Montanists infusions somewhat unkind to marriage. But against this the A∣postle's words are plain, (even when he advises single life as best at that present) If thou marriest thou hast not sinned, v. 28. And in this place the Context is no way favourable to that notion. For the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let every man have his own wife, &c. ver. 2. and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let them marry ver. 9. (in case of the forementioned dan∣ger, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because of fornications, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if they have not command over themselves; see Note b.) is certainly more then this, even a free con∣cession of marriage to all, and in case of that danger, an advice and counsell also. To which purpose it is obser∣vable, that as here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 com∣mand, so is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also, ver. 25. where that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies advice or counsell, and not onely permission, or in∣dulgence, appears by the consequents,* 1.48 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉— v. 26. I think this is good (that is, as was said, better) for the approaching instant distresses, and again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that it is good, or better, for a man to be so. From whence as it followes evidently that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies counsell,* 1.49 as that looks on that which is better, and as counsell is generally opposed to precept, and as many things which are not under precept are yet under counsell; so in all reason the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 differing so little from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will by the opposition to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 precept (common to both of them) be determined also to this signification of advice and counsell. And so there is no question of it, that for all those who have not that com∣mand over themselves, which may give them some de∣gree of security against the danger of fornication, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v.* 1.50 9. better to marry, and so matter not on∣ly of permission, or indulgence, but of counsell to them.

[ d] * 1.51 V. 14. Else were your children uncleane, but—] The meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not unclean, but holy, in this place, appeares by the Context to be clear∣ly this, that the children of Christians are not refused, or rejected from baptisme, are suffered to come to the font, when others are not suffered: in the same sense that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used, when Peter refuses to preach to the Gentiles,* 1.52 because they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, profane and unclean; where God, reforming his error, bids him Call no man common, which God hath cleansed or sanctified, that is, reputed fit to be made partaker (there) of the privilege of preaching, (here of Baptisme.) For the ground of this saying here, that Else were your (that is, the Christians) children unclean, but now are they holy, is only this in the beginning of the ver. For the un∣believing husband hath been sanctified by the believing wife,* 1.53 &c. that is, 'tis of common experience, and from thence presumed very probable, that a Christian living with an unbeliever will instill Christianity into him or her, and therefore they should live together. This he farther proves by the practice of the Church about chil∣dren, thus, Were it not for the great probability that the Christian living with the heathen, should infuse Christianity into him, there could no reason be rendred of the practice of the Church, why the Christians childe, which is no more a Christian then the childe of an hea∣then (Christianity being no natural gift, born with them) should yet be capable of Baptisme, and thought fit to re∣ceive that Sacrament, when the heathen's childe is not wont to be so admitted; and this, it seems, by the ge∣nerall judgment and practice of the Church, with whom 'tis thought reasonable thus to presume, that the Chri∣stians childe shall be educated in Christian knowledge, which of the heathen's childe they cannot presume, un∣lesse he be taken out of the hand of the parents. This consideration thus proposed by the Apostle here by the way, is of great authority to prove the Apostolical use and practice of baptizing the infants of Christian pa∣rents, viz. upon presumption that those parents will see them educated and instructed in the knowledge of their undertaking, and vow of Baptisme; and when any other Christian will undertake the same for the

children of heathens, there is little doubt but they may be admitted to Baptisme also, paritate rationis by ana∣logie of the reason. And thus it was the custome of the Jewes before Christ, in their receiving and baptizing of proselytes (from whence that the Christian baptisme was deduced, see Note on Mat. 3. a.) For, say they, this Ba∣ptisme belonged not onely to those which being of years came over from heathenisme to the Jewish reli∣gion, but also to their infant children, if their parents, and the consessus under which they were, did desire it in behalf of the children, promising to let them know and understand when they came to age, what was required of them by their proselytisme, and on condition that they should not then renounce the Jewish religion; which is since the office of the sponsores or susceptores, the godfathers in the Church, who doe it in the name of the consessus, the Church or congregation. This pra∣ctice of the Church seems clearly deducible from this place, where by the Context is concluded, that it is strongly probable (and being by the parents and spon∣sores undertaken and promised, it is by the Church pre∣sumed) that the Christians childe will be catechized, and consequently that such an one may be allowed Baptisme on that presumption, and that is was then in the Apo∣stles time the custome of the Church to baptize them; which is here expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but now they are holy, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is vulgarly to sanctifie, signifying among the Jewes, to wash, as when the High∣Priests washing his hands and feet ten times on the day of Expiation is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the ten sanctifi∣cations, J••ma c. 3. §. 3. which being the word that notes the washing of some part of the body, and distinguish∣ed in use from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is the immer∣sion of the whole body (see Note on Joh. 13. b.) may per∣haps be an intimation, that the primitive Baptismes were not alwaies a dipping or immersion of the whole body, but that the washing or sprinkling of some part might be sufficient, for that was the meaning of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As for any privilege which the parents faith hath to save the childe, or infuse saving grace into it, it is not conclusible from hence, nor any thing, save onely this, that Christians children, 'tis presumed, will be ca∣techized and instructed in the Christian faith, and so may, and frequently used to be baptized, but the chil∣dren of heathens brought up with them, will not pro∣bably be so instructed, and therefore are not to be thus admitted to Baptisme. That this should be the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will farther also appear by re∣membring the nature of legal uncleannesses or pollu∣tions. They made the man to be separated from the congregation; They that were so unclean, might not en∣joy the privileges of the Temple, till they were washed or sanctified; and that is just proportionable to the no∣tion here given of it. And accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be sanctified in Gregory Nazianzen and the antients signi∣fies to be baptized.

[ e] * 1.54 V. 17. But as God hath—] In this place some an∣tient copies give us another reading thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—What knowest thou, o man, whether thou shalt save thy wife, or no? As God hath distributed to every man—This we learn from Theophylact upon the place: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some have read thus. And then this will take away all debate, what should be the proper nota∣tion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the beginning of the verse, reading it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉— For though, if it were certaine that that were the true reading, some probable account might be given of it, as that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might signifie Onely, or the like; yet when other copies have read it in a forme thus perspicuous and free from all question, it will be more reasonable therein to acquiesce, especially considering that if it should be as our copies have it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet joyning that to the end of v. 16. and not transfer∣ring it to the beginning of v. 17. (as 'tis certain the an∣tient copies were not divided into verses, or so pointed as ours now are) then still there will be as little difficul∣ty in it; for so the words will be very current, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What knowest thou, o man, if thou shalt save thy wife, if not? that is, whe∣ther thou shalt or whether thou shalt not.

[ f] * 1.55 V. 18. Become uncircumcised] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies at∣traction, and particularly belongs to a practice of some Jewes, who under the Aegyptian tyranny first, then under Antiochus, and lastly under the Romans, being oppress'd for being Jewes, of which their Circumcision was an evidence, used means by some medicinal ap∣plications to get a new praeputium: And these were called by the Talmudists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 attractores. And that it is possible to be done is affir∣med by Cor. Celsus the famous Physician, but easier, saith he, in a boy then a man. So saith R. Aleai of A∣chan, that he made himself a praeputium, in Excerp. Gemar. Sanhedr. c. 6. §. 2. This the author of the books of the Maccabees affirms 1 Mac. 1. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they made themselves foreskins. So under the tyranny of the Romans there were many who therefore were circumcised again by Bar-chuziba, when he took upon him to be the Messias, and got pow∣er among the Jewes two years and an half, and was at last slain under Aelius Adrianus. This also Epipha∣nius observes of the Jewes when they turned Samari∣tanes, and of the Samaritanes when they turned Jewes; for in both those cases there was use of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 attraction, that they might be capable of being initia∣ted by Circumcision, of which number Symmachus is said to be one, (the Greek Translator of the Old Te∣stament) when being hated by the Samaritanes he be∣took himself to the Jewes in the reigne of Severus the Emperor. Now that this practice is here forbidden the Corinthians by the Apostle, may seem to be from hence, because some that were converted to Christia∣nity from Judaisme, did so zealously renounce all their Judaical rites, that they used means to attract the prae∣putia again, which was an act of too much superstition and curiosity, and so is censured here.

[ g] V. 23. Bought with—] In this place the whole Context perswades to read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; interroga∣tively; for so will it best answer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Art thou called being a servant? or is thy calling that of a servant? Thus ver. 18. both parts of the speech are delivered interrogatively, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Is any man called being circumcised? and presently, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Is any man called in uncircumci∣sion? For the confirming of this reading, 'tis to be ob∣served, first, That as before and after those two que∣stions, ver. 18. the rule is given, that every man walk in, or abide in, that calling, or condition, wherein God hath placed him, contentedly without making advan∣tage of Christianity for his pretence of a change; so 'tis here likewise, before, v. 21. (where the interrogation is varied, Art thou called being a servant?) and after this verse, which assures us of the continuing the same manner of speaking, and so that this latter is by way of interrogation also. Secondly, That after the first que∣stion, and the short answer to it, Art thou called being a servant? care not for it, all that followes, as far as to this, v. 23. is but as in a parenthesis (but if thou mayest be free, use it rather, For he, &c.) and so what here followes, v. 23. answers to that, by way of paral∣lel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Which yet will not be a pa∣rallel, or answerable to the former question, unless, as before uncircumcision was opposed to circumcision, and the mention of the latter was interrogative as well as of the former, so here the being bought with the price be opposed to being called a servant, (which it cannot be, unless it signifie manumission from service) and the forme of delivering it interrogative also. Lastly, 'tis ap∣parent that the designe of the whole place is to assure

Christians that they are not to expect secular immu∣nityes or privileges by being Christians, that their be∣ing spiritually redeemed by Christ doth not make them free men that before were servants, and this 23. verse, is a medium to infer that, and the conclusion repeated immediately upon it, v. 24. Let every one, &c. Yet such a medium it would not be (but the contrary) if speaking still to the person, or persons, last spoken to, v. 21. that is, to servants, he should here tell them, they were bought, or redeemed, by Christ (as the same phrase evidently signifies, ch. 6. 20.) and therefore must not be the servants of men. And that he speakes to any other, viz. to free men, it can no way be collected from any words unless from these v. 23. nor yet can it from these unless 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie being bought out from humane servitude by some summe of money, &c. as we know it was ordinary to buy freedome from heathen Masters. Therefore in all probability that is it which is here meant, and then that is best express'd by forme of interrogation.

[ h] * 1.56 V. 34. There is difference—] For the right un∣derstanding of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it will first be ne∣cessary to set down out of the Kings MS. a various reading of this whole place, which differs much from that which is vulgarly received, and seems very proba∣bly to be the truer: It is thus, ver. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 34. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He that is married careth for the things of the world, how he may please his wife, and is divided, or distra∣cted. And the unmarried woman (that is, the widow) and the unmarried virgin careth for the things of the Lord, that she may be holy both in body and spirit. Here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies being divided between two, the service of God, which lies upon him as a Christian, and the pleasing his wife,* 1.57 which lies upon him as an husband; and contrary to this is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without distra∣ction v. 35. which belongs to the unmarried. Thus the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is punctually answera∣ble; signifies ordinarily to divide an inheritance, but among the Rabbines, in partes distractum esse, to be distracted several waies, and when 'tis rendred dividi to be divided, it is yet oft to be taken in that notion of distraction. Hence it is that the Hierusalem Targum, Gen. 22. 14. describing Abraham's faith and ready o∣bedience, without any doubting or anxiety or distra∣ction what to chuse, describeth it thus, Tibi perspicuum est, nullam fuisse in corde meo divisionem, quo tempere jussisti me offerre Isaacum, &c. Thou seest, O Lord, that I had no division, or distraction, in my heart when thou badst me offer Isaac; and Gen. 25. 26. speaking of Jacob's not believing the newes of Joseph's being alive, in stead of non credidit, he believed not, the Targum reads, & divisit cor ejus, and he divided his heart. The word in all other places in the New Testament signi∣fies simply to be divided into two parts, Mat. 12. 25. Lu.* 1.58 12. 13. 1 Cor. 1. 13. and so doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 4. 12. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lu. 12. 14. And there is no appea∣rance of reason, that it should doe otherwise here. Now for the vulgar reading of the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the front of verse 34. (which indeed is very antient a∣mong the Latines, as appeares by Tertullian's using it De. veland. Virgin. c. 4. Divisa, inquit, est mulier & virgo, quare? quoniam innupta i. e. virgo cogitat ea quae sunt Domini—) that cannot well be imagined in the notion of differing. For though the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies with the Rabbines, divisio Arithmetica, division in numbring, and thence differentia and dis∣crimen, difference of one from another, yet first that importance of the Noun is not observed to belong to the Verb among them, and 2^dly, the Verb in the singu∣lar cannot be applied to the two Nounes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the woman and the virgin in conjunction, (mulier & virgo differt would not be true Latine, nor would it be better Greek) and therefore if that should be the reading, the words must be rendred se∣verally, the woman is divided, that is, distracted, and likewise the virgin. But there would be no great sense in that, the Context speaking onely of the distractions of the married, whereas in the other reading, to which we adhere, the whole Context is very current, and the meaning perspicuous, as we have expressed it. But the not understanding of this notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for di∣straction, seems first to have been the occasion of taking away the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is in the end of ver. 33. was of necessity to be put in the front of v. 34. and from thence all the perplexednesse of the place, which is clearly taken away by the other read∣ing.

[ i] * 1.59 V. 35. That you may attend—] This rendring of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that you may decently wait upon the Lord without di∣straction, is avowed by the Syriack, and the figure of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 expressing one thing by two words, in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, will bear it very well.

Notes

• † 1.1

  〈◊〉〈◊〉 f••r fornicati∣ons, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  the 〈◊〉〈◊〉 which is due
• † 1.3

  by com∣past, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  be at lea∣sure for, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.5

  by reason of your not being able to 〈◊〉〈◊〉
• † 1.6

  by way of advi••e, not by way of 〈◊〉〈◊〉.
• * 1.7

  have not power over themselves, see note b.
• † 1.8

  to be on sire 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  I give 〈◊〉〈◊〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.10

  be separa∣ted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  be separa∣ted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.12

  For the rest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 things I give mine own judgment, not any precept of Christ's. 'Tis certain, and by the precept of Christ (which com∣mands not to put away a wife, but for cause of fornication) to be resolved necessary, that if any Christian husband have an heathen wife, and she have a mind to live with him, he should not put her away, unbelief being no sufficient cause of di∣vorce.
• * 1.13

  hath been sanctified, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.14

  hath been sanctified
• * 1.15

  inslaved, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.16

  O hus∣band, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  Onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.18

  use means to become
• * 1.19

  take no care, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.20

  but yet also i••, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  For th•• ser∣vant which is called in the Lord, O 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.22

  Are ye bought 〈◊〉〈◊〉 redeemd
• † 1.23

  be not ye made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  opinion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.25

  I think this then to be good, be∣cause of the necessity ap∣proaching, to wit good, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see note on Mat. 7. d.
• * 1.26

  woman 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.27

  free from a Woman 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  that the time is now short, or ••o henceforth short, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.29

  they that have none, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  those that doe not weep, see note on Rom. 12. b.
• † 1.31

  those that rejoice not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.32

  those that possesse not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.33

  those that use it not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.34

  to be without care, or soli∣titude, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.35

  and is di∣stracted
• † 1.36

  the un∣married woman and the virgin takes care for
• * 1.37

  lay a snare in your way, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.38

  that you may decent∣ly waite
• * 1.39

  be above age, and that this must be, let him do that which he l••kes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the King's MS. read) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.40

  hath stood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.41

  determi∣ned this, to keep 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.42

  so that both he that marries doth well, & ••e that marries not doth better. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉