man: the single life is very expedient, profitable, commendable to those that are fit for it.

VII. 2 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.

Nevertheless, because every man is not able to contain; to avoid fornication, let every such man, as cannot attain hereto, have his own wife; and let every such woman have her own husband. VII, 3 Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.

And let every such husband, in a sober and modest manner, render unto his wife those due respects, which pertain to the marriage-bed; and, likewise, the wife unto the husband.

VII. 4 The wife hath not power of her own body, but the husband: &c.

The wife hath not power of her own body, to withhold and deny the lawful use thereof to her husband, or to impart it unto any other; but the husband only, as he is her head, hath power thereof, &c.

VII. 5 Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

Refuse not to give unto each other those dues of conjugal benevolence, which ye owe one to other, being thereto required: neither do ye estrange yourselves from matrimonial conversation, except it be with consent, for a time; that ye may give yourselves to the solemn exercise of fasting and prayer; and then converse together again, lest Satan take occasion and advantage by over long refraining, to tempt you to incontinency.

VII. 6 But I speak this by permission, and not of commandment. But this, that I have spoken, concerning the speedy return to the use of the marriage-bed, I have not said by way of command; for if any find themselves able, without danger of incontinency, longer to abstain, I impose no necessity upon them of hasting to this remedy; but only, I speak this by way of permission, out of respect to the weakness of those, which are not able to contain. VII. 7 For I would that all men were even as I myself. But every man hath his proper gift of God.

For I could wish that all men were even as I myself am; free from these desires, and from these troubles of a married estate: But every man must do as he may; each one hath his proper gift of God.

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

I say

then to those that are virgins or widows, It is good for them to continue in the state of single life, as I do; and this is to be laboured for, and carefully endeavoured.

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

But if, after earnest endeavour, they find themselves not able to

contain, let them use that remedy of marriage, which God hath ordained: it is better for them to betake themselves to lawful and honest matrimony, than to burn and boil with inordinate lusts and desires.

VII. 10 And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband.

And, as for those that are married persons, I command them, and yet it is not so much my charge, as an Apostle of Christ, as it is God's own command in the Law and Christ's in the Gospel, let not the wife, upon any pretence, voluntarily depart from her husband.

VII. 12 But to the rest speak I, not the Lord: If any brother hath a wife &c.

But, to the rest, that are unequally matched with infidels, I speak, as an Apostle of Christ; having otherwise no express charge for it, either in the law, or in the words of Christ: If any brother have, &c.

VII. 14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your chil dren unclean; but now are they "holy.

For, however it might seem, that the infidelity or paganism of the husband makes the marriage utterly unclean; yet so doth God respect the piety of the believing wife, as that, by virtue thereof, the marriage is to all purposes accounted as holy; and such, as whereto the benefit of the promises and privileges of believing matches doth appertain; and so also is it in the case of an unbelieving wife: else, if the marriage were unholy, the children therein begotten should be unclean also; but now, they are so far holy, as to be accounted, by virtue of such parentage, within the Church, and those to whom the benefit of the covenant of God belongeth.

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

But if the unbelieving husband or wife will needs depart, and forsake and renounce communion and matrimonial society with the party believing; let them depart: do not ye find yourselves perplexed herein. A brother or sister is not hereupon so to be held in bondage to an infidel wife or husband, as that he or she must be forced to abstain from marriage with another: for God's calling doth not enforce upon us any necessary perplexedness, but rather opens us a way to peace of conscience.

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

But if the unbelieving party will abide, it is fit, by all means, for the Christian husband or wife, to continue their matrimonial conversation for what knowest thou, O man, whether thou mayest not be a means to save thy wife; or thou, O wife, thy husband? VII. 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.

And, now, having only these general rules, let every one apply them to his particular use; and so walk, and behave himself, as God hath distributed his gifts unto him; and according as the Lord hath called him, either to single life or marriage, to sejunction or cohabitation. And this order I give to all Churches.

VII. 18 Is any man called being circumcised? let him not be

come uncircumcised.

And, as it is in the cases of marriage, so also in all other regards: Is any man called in the state of circumcision of body? let him not strive to draw on the foreskin of his flesh so, as that he should seem to be uncircumcised.

VII. 19 Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.

Circumcision is not a thing that God now regards, neither doth he regard uncircumcision: neither of these can either hinder or further us to heaven: but it is the conscionable walking after the commandments of God, that God careth for.

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

Let every man abide contentedly and quietly in that condition, wherein he was called by God; not striving for a change thereof, as, in hope and desire to be better esteemed of God.

VII. 21 Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.

Art thou called a servant? think not that this is any prejudice to thee, in respect of God's acceptance: but, if thou mayest be made free, make use of this favour of thy liberty, rather.

VII. 23 Ye are bought with a price; be not ye the servants of

men.

Ye are bought to a holy freedom, by the precious ransom of the blood of Christ; and, therefore, if ye may be outwardly free, do not sell yourselves to the servitude of men; or, if ye be bondmen or servants, yet be not so the slaves of men, as, for their sakes, to do that, which is unworthy of your Christian profession.

VII. 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.

Now, as concerning virgins, whether Christian parents ought to keep them at home in an unmarried estate, or place them forth in wedlock, I have no direct command in the Law of God; which hath not seemed to take notice of any such matter, as affectation of virginity but, as I am an Apostle of Christ, and one that hath obtained this mercy of the Lord, to be faithful in the place wherein he hath set me, I give you this advice.

VII. 26 I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.

I suppose then, that it is best for a man, considering the present.

necessity and troublesomeness of the times, to continue in a single estate.

VII. 28 Nevertheless such shall have trouble in the flesh; but I spare you.

Nevertheless, such as yield to marriage shall have trouble in the flesh, through the cares of their husbands, or wives, or children; and the many burdens and encumbrances of affairs of their family but I desire so to favour and ease your infirmity, as that ye may be free from these molestations; neither do I urge the contrary, in case of your disposition to marriage.

VII. 29 But this I say, brethren, the time is short: it remain eth, that both they that have wives be as though they had none. But this I say, brethren, the time, which we have to live here, is but short and momentary; and therefore it is not for us, to suffer ourselves to be entangled or besotted with the cares nor pleasures of this life let those then, that have wives, not doat upon them, and be carried away with pleasure in them; but be so affected, as if they had none.

VII. 32 He that is unmarried careth for the things that belong to the Lord, how he may please the Lord.

He, that is unmarried, and can contain, hath no secular occasions to distract his thoughts; but hath the more freedom to care for spiritual and heavenly things, how he may be approved to the Lord.

VII. 35 Not that I may cast a snare upon you, but for that which is comely, and that you may attend upon the Lord without distraction.

Not that I would force upon you a necessity of containing, and thereby cast a snare upon your consciences; but I only advise you, what, if ye can be capable of it, is fit and comely, and that estate wherein ye may more freely and without distraction attend upon the Lord.

VII. 36 But if any man think that he 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 sinneth not: let them marry. But if any man find it not fit to continue his daughter in the state of virginity, for that, either her age or disposition persuades the contrary; I press him not, but leave him at liberty: let him do what he will; he offendeth not in giving her in marriage.

VII. 37 Nevertheless he that standeth stedfast in his heart, hav ing no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

Nevertheless, he, that is resolved thus to keep his daughter unmarried, finding no necessity either in her disposition or in his own estate, but perceives, after careful deliberation and enquiry, that he hath good ground, and power so to do, he doth well in it. VII. 39 She is at liberty to be married to whom she will; only in the Lord.

She hath liberty to marry whom she will; but yet not in the flesh,

but in the Lord; having due respect to religion, and addressing herself to this lawful remedy with modesty and the fear of God. VII. 40 But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

But she is happier, if she continue in the state of widowhood, according to my judgment: and I think that I also shall be yielded to have the Spirit of God, as well as your glorious and boasting teachers.

VIII. 1 Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.

Now, concerning things offered to idols, I do well know the grounds of your practice: upon the invitation of your infidel friends, ye eat of their meat which hath been sacrificed to idols, and pretend your knowledge of the vanity and nullity of their false gods; so as you need not therefore forbear the meat, which hath been idly and foolishly offered unto them. Let this be yielded to you: we know that we all have knowledge; but what are we the better for that knowledge, which is hurtful to our bre thren? yea, we are the worse; for we are puffed up with it, and, out of a proud conceit, neglect our weaker brethren: it were well, if our knowledge were less, so that our charity were more: knowledge puffeth up, but charity edifieth.

VIII. 3 But if any man love God, the same is known of him. But, if any man love God, and his brethren in and for God, the same man is approved and dearly respected of God: it is not therefore our knowledge, but our love, for which we are accepted

of him.

VIII. 4 As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.

We know, that an Idol is no such thing as (it is made for) a God: it is nothing, but a false image of that, which is not: if it be materially wood or stone, it is formally nothing in the world: and that there is no other God, but one; the rest are lewd fictions.

VIII. 6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

But to us, there is but one God; even that Eternal Father, of whom and from whom all things, and we amongst the rest, receive their being; and one Lord Jesus Christ, in and by whom all both being and blessings, are derived from God the Father unto us and all creatures.

VIII. 7 Howbeit, there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.

But, howsoever ye have knowledge to understand this, yet every man hath not for some ignorant Christians, out of a mis-led conscience, thinking hereupon, that there is some virtue con