ftarted at Ephefus or Coloffa, where the adverfaries of matrimony grounded their objections on principles, which were injurious to morality, the answer of St. Paul would probably have been different. On reading what the Apostle has written, 1 Cor. vii. 6. one might conclude that the opponents of these fcrupulous perfons at Corinth had gone too far on the other fide, and maintained not only the lawfulness, but the abfolute neceffity of matrimony, a pofition which may be fupported by fpecious arguments, and is agreeable to the doctrine of the Pharifees. If no one had gone thefe lengths, the Apoftle would not have thought it neceffary to say, that he permitted, but did not command matrimony. The feventh chapter of St. Paul's firft Epiftle would be much more intelligible, if we had a precife knowledge of the objections, which fome of the Corinthians had made to matrimony. The rejection of a state of life, which is neceffary for the propagation of the human fpecies, and the notion of a certain holinefs in celibacy, which began at an early age to infect the Chriftian church, undoubtedly took its rife in fome heathen philofophy. It certainly had not its origin in Jadaism; for the Old Teftament is highly favourable to marriage, and reprefents a numerous progeny, as one of the greatest bleffings. It is true that the Effenes, who thought matrimony unworthy of a wife man, were a Jewith fect: but this doctrine they derived from the Oriental philofophy, not from the Jewish religion. Nor do any of the precepts of Chrift, represent matrimony in an unfavourable light, or celibacy as a state of greater holiness. Egypt and the Eaft were the countries, which gave birth to these fuperftitious notions, and afterwards generated the race of monks. If we examine the principles on which the Effenes, and the ftill later Manichæans, objected to matrimony, we may, by comparing them with St. Paul's anfwers, form fome notion of the particular objections, which had been made to matrimony at Corinth. VOL. IV. See Col. ii. and 1 Tim. iy. E I Some Some heretics, who made their appearance at a later age, but who derived their notions from a more ancient Oriental philofophy, not from the Chriftian religion, rejected matrimony as being ordained by the Creator of the world, whom they confidered either as an evil Spirit, or at least as a fpirit, who was not omnifcient. Such an objection would affect the very foundation of Chriftianity, which represents the Creator as the fupreme and all-wife God. But it does not appear that this objection had been made at Corinth: for St. Paul's anfwer contains nothing, which is directly oppofed to it. He is equally filent on another objection, which the Manichæans and others made to matrimony. These confidered the foul as pure and innocent, and ascribed the origin of fin to the grofs matter, of which the body was compofed, and which from its very nature was wholly incapable of being brought to a flate of perfect purity. Now fince the foul was imprifoned during the prefent life in this grofs body, and the procreation of children occafioned fuch imprifonments, it was the duty of a wife man to abftain from it. This objection would have again affected the foundation of Chriftianity, and would have merited a feverer anfwer than was given by St. Paul: for on the very fame principles the Relurrection of the Dead must be confidered as a misfortune, and as a fresh imprisonment of the foul, which had been delivered by death from its former ftate of confinement. Nor do the Corinthian adverfaries of matrimony appear to have objected to it on account of the fenfual pleafures, which attend it: an objection, which would likewife have produced evil confequences, as it is the offspring of a gloomy and unnatural fyftem of morality. At leaft in St. Paul's anfwer there is nothing, which implies this objection. Many ancient fathers, as well as the ancient heretics confidered fenfual enjoyments, and the pleasures even of the marriage bed, as a fin; and arguing therefore from the caufe to the effect, they afferted See Beaufobre Hiftoire de Manichée et du Manicheifme. Liv. vij. ch. 3.4 afferted that every child was therefore a creature of the devil. But thefe notions were not 'entertained by the Corinthian adverfaries of matrimony, as appears from 1 Cor. vii. 14. For there the Apoftle anfwers the queftions, whether children born of parents, of whom one only was a Chriftian, and the other a heathen, were holy which implies that the Corinthians had no doubts on this fubject, when both the parents were Chriftians, and confequently that they did not believe that children born of Chriftian parents were creatures of the devil. Further, it is evident from what St. Paul has faid, 1 Cor. vii. 32-34. that the Corinthians did not confider the pleafures of matrimony as a crime. There remains therefore no objection, which the Corinthian adverfaries of matrimony could have made, but one of the following kind, which is the most innocent, and has no bad effects on the doctrines of faith and morality. Matrimony is a very precarious ftate, in which we facrifice a part of our liberty and enjoyments, in which we must expect to fuffer various inconveniences, and are exposed to the caprice and weakness of the perfon, with whom we are united. If the choice, which we have made, proves to be a bad one, the inconve niences, to which we have fubjected ourselves, increase in proportion to the evil difpofition and conduct of our confort. Whoever marries therefore places his happinefs in a fcale, without knowing on which fide it will preponderate. Further, the fupport and education of children is frequently a heavy burthen. A moderate income, which would enable a single perfon to live with comfort, is infufficient to fupply the exigencies of a family and therefore matrimony may reduce us to diftrefs, and even to mifery. Again, the conftant attention to economical concerns, and the neceffary labour in procuring the means of fubfiftence, so completely occupy our time in a state of wedlock, that we have very little left for the exercise of private contemplation, and the performance of religious rites. Whoever is wife therefore will avoid entering into fuch a ftate: or if he has entered E 2 entered into it, will endeavour, if poffible, to obtain a feparation, especially if the other party is an unbeliever.' In this manner the Effenes objected to matrimony: and its adverfaries at Corinth objected probably in the fame way. St. Paul, in his anfwer to them, acknowledges more than once, that it is prudent not to marry: and advifes therefore all thofe to abftain from it, who do not feel themselves under a neceffity of marrying. But on the other hand, fince most men who are in health, and in the prime of their life, are inclined to indulge a propenfity, which, though it frequently leads to inconveniencies, is neceffary for the continuance of the human fpecies, St. Paul affures them that it is better to marry than to burn,' To thofe who are already married he fays that it is unlawful to feparate: and he adds, that for thefe he had the command of the Lord, to continue in wedlock. For, whatever may be the inconveniencies attending this ftate, yet, when we have once pledged our faith, we are bound to fulfil our engagements, SECT. IV. Contents of the first Epistle to the Corinthians. HIS Epiftle may be conveniently divided into the Tfollowing fections. 1. The Introduction, ch. i. 1-9. St. Paul expreffes his fatisfaction at all the good, which he knew of them, particularly at their having received the gifts of the Holy Ghoft, for the confirmation of the Gofpel. 2. He rebukes the fectaries among them, and defends himself against his adverfary, to whom moft of the Corinthians adhered, ch. i. 10. iv. 21. 3. He The grounds, on which the Effenes objected to matrimony are given by Philo, Vol. II. p. 633-634. ed. Mangey. I have not quoted the very words of Philo, but have chofen rather to state the objection according to our modes of thinking. 3. He orders them to excommunicate the incestuous perion, and to acknowledge no public fornicator as a brother, ch. v. 1-13. 4. He rebukes thofe, who brought their accufations before heathen judicatures, ch. vi. 1-9. 5. He teaches the Corinthians that fornication is not a matter indifferent, ch. vi. 10-20. 6. He answers their queries relating to marriage, ch. vii. 1-40. 7. He inftructs them how to act, in regard to idol offerings. He judges it finful to go to an entertainment in the temple of an idol, but not fo, to partake at another place of meats, which had been offered to idols. However he advises abftinence even from this, if a weak brother be prefent, who would take offence at it. He illuftrates the cafe by his own example, faying that he abstained from many things, which in themselves were lawful, because he would not excite a prejudice against the Gospel even in weak minds. He takes this occafion alfo to fhew, why he had accepted no prefents from the Corinthians, ch. viii. 1. xi. 1. 8. He cenfures the unufual drefs adopted by both fexes in prophefying, ch. xi. 2-17. and 9 The irregularities committed at their love-feasts ver. 18-34. and alfo 10. Their abufe of the extraordinary gifts of the Holy Ghost, ch. xii. 1.—xiv. 40. 11. He afferts the Resurrection of the Dead, ch. xv. 1-58. 12 He gives rules for the collection of alms, promifes a vifit to the Corinthian community, and falutes fome of its members. |