| I Corinthians 7:7
| For I would that all men were even as myself: but every one hath his proper gift from God; one after this manner, and another after that.
| \f + \fr 7:7-8\ft I would, or I could wish you all were even as myself, and as it is said in the next verse, to continue unmarried as I do. From hence it is evident, that St. Paul was not then married, who according to the opinion of the ancient fathers, was never married. But when the apostle says, I would this as to you all, he only signifies what could be wished for, the particular good of every one considered as a particular person, but what cannot be hoped for, considering the state of mankind in general, and the temptations, and frailty of men. --- But every one hath his proper gift from God, so that some prudently embrace a single life, and also make a religious vow of always living so, as it has been practised by a great number both of men and women in all ages, ever since Christ's time. Others have not this more perfect gift: they find themselves not disposed to lead, or vow a single life, they marry lawfully: it is better to marry than to burn, or be burnt by violent temptations of concupiscence, by which they do not contain themselves from disorders of that kind. It is against both the Latin and Greek text to translate, they cannot contain themselves, as in the Protestant and Mr. N....'s translation. Dr. Wells, in his paraphrase, gives the sense of this place in these words: The inconveniences of marriage are to be undergone, rather than such sinful imaginations, or practises, as arise from the flames of an ungovernable lust. They therefore that are unmarried or widows, (to whom St. Paul speaks in these two verses) may have recourse to marriage as a remedy. But let it be observed, that when St. Paul allows of marriage, he speaks not of those who have already made a vow of living always a single life. Vows made to God must be kept. (Psalm 75:12.; Ecclesiastes 5:3.) And St. Paul expressly says of such persons, who have made a vow of perpetual continency, and afterwards marry, that they incur damnation, because they violate their first faith, or vow made to God. See 1 Timothy 5:12. This saying, therefore, it is better to marry than to burn, cannot justify the sacrilegious marriages of priests, or of any others who were under such vows. There are other remedies which they are bound to make use of, and by which they may obtain the gift of continency and chastity. They must ask this gift by fervent prayers to God, who gives a good spirit to them that ask it. (Luke 11:15.[13.?]) They must join fasting, alms, and the practice of self-denials, so often recommended in the gospel. See the annotations on Matthew xix. The like remedies, and no others, must they use, who being already in wedlock, are under such violent temptations, that they are continually in danger of violating, or do violate the chastity of the marriage-bed. For example, when married persons are divorced from bed and board, when long absent from one another, when sick and disabled, when one has an inveterate aversion to the other: they cannot marry another, but they can, and must use other remedies. (Witham)
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