the unbelieving husband is fanctified by the wife, and the unbelieving wife is fanctified 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 fifter is not under bondage in fuch cafes: but God hath called us to [Gr. in] peace. 9 16. For what knoweft thou, O wife, whether thou shalt fave thy husband? or how [Gr. what] knoweft thou, O man, whether thou falt fave thy wife? 17. But as God hath diftributed to every man, as the Lord hath called every one, fo let him walk and fo ordain I in all churches. 18. Is any man called

(1) The Meaning of this Place is not, now are your Children Legitimate, or, no Bastards, as fome, to deftroy the Evidence which this Text affords for the Prof of Infant Baptifm, would have it to be; what the Senfe of it is, will be manifeft from the Tranflation of the whole Verse. For an unbelieving Husband has been fantified by the Wife, and an unbelieving Wife has been fanctified by the Husband, elfe would your Children be unclean, but now are they holy, or, Saints, that is, Chriftians, being dedicated to Chrift by Baptifm.

The Paraphrafe given by many learned Men is as follows. For it has ordinarily come to pafs, that an unbelieving Husband has been brought to the Faith, and fo to Baptifm, by his Wife: and likewife an unbelieving Wife,by her Husband.If it were not fo; and ifthe Wickednefs or Infidelity of the unbelieving Party did ufually prevail, the Children of fuch would be ufually kept unbaptized, and fo be unclean. But now we fee,by the Grace of God, a contrary effect, for they are generally baptized, and to become holy, or fanctified. This Senfe 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 Senfe. And it will not be eafie to fhew how the unbelief of one,or even both of the Parties,can make the Children of those who were legally Married, to be Illegitimate, or Baftards. See the 3d. Edition of Mr. Wall's Hiftory of Infant-Eaptifm, Part I. pag. 123, &c. 176, 304, bu. See alfo his Defence against Mr. Gale, and others, p. 363, &c..

called being circumcifed? let him not become " uncircumcifed is any called in uncircumcifion? let him not become circumcifed. 19. a Circumcifion is nothing, and uncircumcifion is nothing, but the keeping of the commandments of God. 20. (1) Let every man abide in the fame calling wherein he was called. 21. Art thou called being a fervant? care not for it; but if thou mayst be made free, use it rather. 22. For he that is called in the Lord, being a fervant, is the Lords free-man [Gr. made free]: Ikewife alfo he that is called being free, is Chrifts fervant. 23. Ye are bought with a price, (2) be not ye the ser

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18. "I Mac. 1. 15. And made themselves uncircumcifed, and forlook the holy Covenant, and joined themselves to the Heathen.19. + Gal 5 6. In Jefus Chrift, neither Circumcifion availeth any thing, nor Uncircumcifion, but Faith which worketh by Love. Gal. 6. 15. In Chrift Jefus neither Circumcifion availeth any thing, nor Uncircumcifion, but a new Creature. Col. 3. 11. Where there is neither Greek nor Jew, Circumcifion nor Uncircumcifion, Barbarian, Scythian, Bond nor Free: 15

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22. Rom. 6. 18, 22. See on Joh. 8. 36.

+ Eph. 6 6. Not with Eyefervice, as Men pleafers, but as the Servants of Chrift, doing the 10 Will of God from the Heart. ti Cor. 9. 21. Gal. 5. 13. tı Pet. 2. 16. See on Joh. 8. 36.

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23. +1 Cor. 6. 20. ti Pet. 1. 18, 19. See on Acts 20. 28.

(1) The Meaning of this Place is not, That if a Man is engaged in any particular Calling and Profeffion of Life, that he is not at liberty to leave it, and follow another more agreeable to his Inclinations; for that the Apoftle allows, Ver. 21. But the Meaning is, that his embracing the Chriftian Faith, does not oblige him to quit his Profeffion or Calling. He may continue to follow it, notwithstanding his higher Calling of a Chriftian. It is indeed required that the Calling every one follows be lawful and honeft; that is, fuch as is not forbidden by fome Law, and what does not directly and immediately minister to Sin. Some Employments directly minifter to fin, others do it only by accident. Thus a Person who keeps a lewd Houfe, becomes guilty as well as the Fornicator and Adulterer. But one who fells Provifions, Wine, or ftrong Drink, the Calling is not therefore unlawful, becaufe fome abufe thofe things by Drunkennefs and Gluttony. There are indeed fometimes Circumstances which may make the Seller partaker of the Sin of the Intemperate, but the Calling is not in its felf unlawful. Thofe who would fee this Subject more fully handled, may confult Dr. Lucas's Difcourfe of the True Notion of humane Life, which is the fecond Part of the Enquiry after Happiness, Chap. III. Section 2.

(2) The Apoftle here does not difallow of that Relation between Mafters and Servants, which is common in all Nations; becaufe he elfe

where

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vants of men. 24. Brethren, let every man wherein he is called, therein abide with God. 25. Now concerning virgins, I have no commandment of the Lord: yet I give my judgment as one that hath obtained mercy of the Lord to be faithful. 26. I fuppofe therefore, that this is good for the prefent (1) diftrefs, [Or, neceffity], I say, that it is good for a man fo to be. 27. Art thou bound unto á wife? feek not to be loofed. Art thou loofed from a wife? feek not a wife. 28. But and if thou marry, thou haft not finned; and if a virgin marry, fhe hath not finned: nevertheless, (2) fuch fhall have trouble in the Hlefh; but I fpare you. 29. But this, I fay, brethren,

where gives particular Directions respecting their Behaviour to each o ther. But we are here forbidden to be the Servants of Men, so as to do a ny thing inconfiftent with our being the Servants of Chrift, who has pure chafed us at the Price of his Blood. We must not do any thing which our great Lord and Mafter has forbidden, to ferve, or pleafe, or gain the Favour of any earthly Mafter, or other Perfon whatfoever.

(r) It is clear from thefe Words, that the Defign of the Apostle in this Chapter, was not in the general to prefer a fingle Life before a mar ried one; much lefs was it to teach, that the living unmarried was ei ther more holy or more acceptable to God; or that those who vow a single Life, provided they keep that Vow, fhall certainly obtain eternal Salvation, as the Church of Rome teaches. For we have here the Reason why the Apoftle thought a fingle Life was then rather to be chofen, namely, because of the prefent Difrefs; that is, the Sufferings to which they were then liable. The Perfecutions they were expofed to, when they came upon them, would be more grievous and afflicting to thofe, who had a Wife and Children dear to them, than to thofe who were fingle; and therefore under fuch Circumftances the Apostle recommends a fingle Life to them who had the Gift of living chaftly without Marriage.

(2) We may likewife here obferve, that the Argument the Apoftie ufes for a fingle Life is drawn from the Confideration of the prefent State of Chriftians. Such, the married, shall have more trouble in the Flefb, namely, on the Account of the Perfecutions they were then exposed to. He does not once hint, that the living unmarried was a State more meritorious, or more pleafing and acceptable to God.

the time is (1) fhort. It remaineth, that both they that have wives, be as though they had none; 30. And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that m buy, as though they poffeffed not; 31. And they that use this world, as not abufing it: for the fashion of this world paffeth away. 32. But I would have you without carefulnefs. 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. 34There is difference alfo between a wife and a virgin:

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29. Mat. 24. 13, 14. He that fhall endure unto the End, the fame hall be faved. And this Gofpel of the Kingdom fhall be preached in all the World, for a witnefs unto all Nations, and then fhall the End come. Luk. 18. 8 I tell you, he will avenge them fpeedily. Rom. 13. 11, 12. And that knowing the Time, that now it is high to time to awake out of Sleep. The Night is far fpènt, the Day is at band Phil.4. 5. The Lord is at hand. Heb. 10. 25, 37. -But exhorting one another: and fo 15 much the more, as ye fee the Day approaching. Yet a little while, and he that fhall come, will come, and will not tarry. Jam. 5. 8, 9. Be ye alfo patient; ftablish your 20 Hearts: for the Coming of the Lord draweth nigh. -Behold, the Judge ftandeth before the Door. 71 Pet. 4. 7. The End of all things is at hand: be ye therefore fober, 25 and watch unto Prayer. 2 Pet. 3.8, 9, 11, 14. Beloved, be not ignorant of this one thing, that one Day is with the Lord as a thousand Years, and a thousand Years as one 30 Day. The Lord is not flack as concerning his Promife, (as fome Men

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count flacknefs) but is Long-fuffer ing to us-ward, not willing that a ny fhould perish, but that all fhould come to Repentance. Seeing then that all these things fhall be diffolv. ed, what manner of Perfons ought ye to be in all holy Converfation and Godlinefs? Wherefore beloved, feeing we look for fuch things, be diligent that ye may be found of him in Peace, without fpot, and blameless. Rev. 1. 3. Bleffed is he that readeth, and they that hear the Words of this Prophecy, and keep thofe things which are written therein: for the Time is at hand. Rev. 22. 10. -Seal not the Sayings of the Prophecy of this Book: for the time is at hand.

30. Ezek. 7. 12. The Time is come, the Day draweth near, let not the Bayer rejoice, nor the Seller mourn: for Wrath is upon all the Multitude thereof.

31. n Pfal. 39. 6. † 1 Joh. 2. 17. See on Jam. 4. 14.

32. • See on Mar 6. 25.

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1 Tim. 5. 5. She that is a Wibow indeed, and defolate, trufterh in God, and continueth in Supplications and Prayers Night and Day.

(1) The Shortnefs of the Time, the End, the Coming of the Lord, and fuch like Expre ffions among the References, may relate to the Deftru&tion and Vengeance our Lord threatned to Jerufalem, which was now near at Hand.

The (1) unmarried woman careth for the things of the Lord, that the may be holy, both in body and in fpirit: but fhe that is married, careth for the things of the world, how The may please her husband. 35. And this Ifpeak for your own profit, not that I may caft a fare upon you, but for that which is comely, and that you may attend upon the Lord without distraction. 36. But if any man think that he (2) behaveth himself uncomely toward his virgin, if the pass the flower of her age, and need fo require, let him do what he will, he finneth not: let them marry. 37. Neverthelefs, he that ftandeth ftedfaft 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 bound by the law as long as her husband liveth but if her husband be dead, fhe is at liberty to be married to whom fhe will; only in the Lord. 40, But

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ther Man, fhe fhall be called an A, dulterefs: but if her Husband be dead, fhe is loofed from the Law of her Husband.

a 2 Cor. 6. 14. Be ye not unequally yoked together with Unbe 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 Condition have perform'd an acceptable Service to him, as Noah, Abraham, Job, and others, recorded both in the old and new Teftament, particularly in the eleventh Chapter to the Hebrews. They are therefore to be understood comparatively, and then the Meaning is,that the unmarried having lefs Bufinefs to employ their Minds, and fewer lets, 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 ferve him as acceptably as the Single, and attain to great and eminent Degrees of Piety and Holinefs.

(2) Some Expofitors refer thefe 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 thefe Expreffions, Ver. 37. Standing fedfaft in his Heart, having Power over his own Will, and having no neceffity to marry, muft refpe&t the Perfon himself, not another. The Senfe therefore feems to be this; If any Perfon thinks, that according to the Opinions generally entertain'd, he fhall act unfuitably to himself, if he lives fingle 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 chaft without Marriage, he does not fin if he marries, In the latter Cafe, he not on ly may, but he ought to difpofe of himself in Marriage.