shipping God before others, which our apostle here recommends as a special duty. 6 For if the woman be not covered, let her also be shorn; but if it be a shame for a woman to be shorn or shaven, let her be covered. 7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God; but the woman is the glory of the man. Our apostle here proceeds by many arguments to evince and prove the woman's inferiority and subjection to the man, and that she ought to have à covering upon her bead as a sign and token of it. First, because the image of God, that is, the image of his majesty, dominion, and power, shineth forth most brightly in the man, therefore he ought to have his head uncovered: Man is the image and glory of God. But is not the woman so likewise? Ans. Consider the woman according to her specifical nature, and so she was created after the image of God, in righteous ness and true holiness, as well as the man: but then consider the woman according to her personal relation to her husband, and in that regard the woman is not the image of God; because dominion, which is the image of God, is the man's privilege; and subjection the woman's duty. But she is the glory of the man; that is, it is the glory and honour of man, that God hath given him superiority over so excellent a creature as the woman; for if his dominion over the irrational creatures be his glory and honour, then what a glory and honour is it for a man to have so excellent a creature as the woman, a creature endued with reason like himself, subject to him? But as in this sense the man is the glory of the woman, so in another sense the woman is the glory of the man. She communicates with him in all his dignity, how great soever; whatever natural or civil excellency is in him, reflects on her: Uxor fulget radiis mariti, the wife shines with the rays of her husband's honour. And the woman being thus in a state of inferiority, she ought to profess her subjection to her husband by wearing a veil. 8 For the man is not of the woman; but the woman of the man; 9 Neither was the man created for the woman, but the woman for the man. Another argument which the apostle offers, to prove the inferiority of the wonot made of the woman, or for the woman, man, is this, That originally the man was but the woman was made of the man, (his rib,) and for the man, that is, for his service and comfort, to be an help meet for him, and to be in subjection to him. Man had this prerogative, to be immediately from God; but the woman was from man, and to be administering and subservient to man, and consequently to cover her head in token of her submission to him. 10 For this cause ought the woman to have power on her head, be, cause of the angels. Moreover, for this cause ought the woman to have power, (that is, a veil upon her head, as a sign and in token of her because of the angels; that is, say some, husband's power, and her own subjection,) 1. Because of the law of subjection given her by the ministry of angels. 2. Because church, say others, who are often in scripof the pastors, teachers, and ministers of the ture styled angels. 3. Because of the evil angels, as some interpret it; the woman being tempted by Satan, the prince of evil angels, to commit the first sin, which is a perpetual cause of shame to her and her posterity, and which increased her and their subjection to the man; for which reason the woman ought to be veiled and covered (in the church-assemblies particu larly) as a token of shamefacedness and subjection. 4. The more general interpretation is, because of the good angels, who are present in the assemblies of the saints, and eye-witnesses of their carriage there; therefore the woman ought to do nothing indecent in the presence of those holy spirits. And besides, she has the angels for her pattern and precedent, who cover their faces and veil their heads, in token of subjection to Almighty God. Note here, 1. That it has been a general opinion among Jews, heathens, and christians, that good angels are more particularly present with us in the places, and at the times, of God's public worship; yea, that they are not only present with us, but observant of us, and assisting to us, in the performance of all religious exercises, especially prayer; and therefore the Jews speak of a particular angel, whom they call the angel of prayer. Note, 2. That therefore all persons, both men and women, ought to demean themselves with all modesty, reverence, and de cency, in the worship of God, out of regard to the angels, who are there present, observing their carriage and behaviour. True, the angels cannot penetrate into the inward devotion of the mind, which God only observes; but they observe and take notice of the outward decency of our carriage, and the reverence of our deportment. But, Lord, how little is this considered, and by how few among us, in our religious assemblies! With regard to God, who sees our hearts, we should more particularly compose our minds to the greatest seriousness and sincerity in our devotions; and with a particular regard to the holy angels who are there present, we should be careful also of our outward behaviour: but to our shame be it spoken, there are multitudes amongst us in our christian assemblies, whom neither the presence of angels, nor the observ. ing eye of him who is the Lord of angels, can influence to any tolerable decency of behaviour in the house of prayer, where the eyes of God and angels, of ministers and men, are upon them. Such without repentance must never expect to dwell hereafter with God and his holy angels in hea ven, but take up their lodgings with the devil and his angels in an eternal hell, for whom is reserved the blackness of darkness for ever. look upon their distinct prerogatives as given them by God, and carry it not with pride and insolence, but with respect and kindness each to other; and especially that the woman be in subjection to the man, and testify that subjection by all the signs of it, particularly by her being veiled and covered, which is the argument our apostle is here insisting upon. 13 Judge in yourselves: Is it uncovered? comely that a woman pray unto God 14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? 15 But if a woman have long hair, it is a glory to her : for her hair is given her for a covering. 16 But if any man seem to be contentious, we have no such custom, neither the churches of God. Observe here, 1. How our apostle closes his discourse, in which he had reproved the Corinthians, the men for covering, the women for uncovering, their heads, and laying aside their veils in time of religious worship: by an appeal to themselves and their own judgment concerning the matter he is speaking of, and reproving them for; namely, men's praying with their heads 11 Nevertheless, neither is the covered, and women with their heads unman without the woman, covered. neither the woman without the man, in the Lord. 12 For as the woman is of the man, even so is the man also by the woman; but all things of God. Because the apostle might seem to have been too harsh towards the woman, and lest the man should thereupon take occasion to carry himself with pride and insolence towards her, he prudently intimates the mutual help and need which both man and woman stand in of one another; for since the creation of the first man, all men are by the woman. And as men have no being but by the woman, so the woman without the man cannot exist or propagate. For as at the first creation the woman was taken out of the man, so now in generation the man is of the woman; and by the woman; she conceives him, brings him forth, suckles him, and brings him up; and all this by the wise disposal of God, who made the woman out of the man, and by his benediction increaseth man by the woman. From which consideration our apostle infers, that both man and woman should (3.) Observe, 2. How the apostle proceeds to blame both sexes for another hair like women, and that women apdisorder; namely, that men wore their peared in the guise of men as to their hair. Here he lets them know, that both these kinds of disorders are repugnant to the institution of God, and the dictates of natural reason; Doth not nature itself teach you? That is, (1.) The general dictates of natural reason. (2.) The particular law of nature, concerning the distinction of sexes. Usage and common custom, which is a second nature. All these suggest, that for men to wear their hair at full length like the woman, is uncomely and unnatural in the manly sex, but so to do is comely and natural in the female. Learn hence, That God disallows, and even nature itself condemns, every thing that tends to the confounding of the sexes, which it is his will and pleasure should be visibly distinguished. It is a great offence to God, and contrary to one end for which apparel was given, when either the man or the woman wears apparel contrary to their sex; and what is said of apparel, their artificial co vering, may be affirmed of the hair, that is their natural covering. "It is a shame for either sex to wear their hair in an uncomely and indecent manner, disagreeable to the natural modesty of either sex." Observe, 3. How the apostle appeals to the custom and practice of the churches of God in the cases before us. The custom of all the churches is against women's being uncovered, as an unseemly thing. It is a known rule, Ubi nihil certi statuit Scriptura, mos populi Dei, et instituta majorum, pro lege tenenda sunt: We ought not to dissent and differ from the custom and practice of the church of Christ in matters not positively determined: but the custom of the church must sway with us, with whose practice it is our duty to be as concordant as we can. If any man will be contentious, we have no such custom, neither the churches of God. Learn thence, That in things only respecting decency, and in compliance with which there is no violation of the command of Christ, the custom of the church of Christ should determine us, and be as a standing rule unto us. Learn, 2. That it argues a contentious spirit, and savours very much of pride, in matters of little moment to be singular in our practice, and to create disturb ance to the church of God. If any man seem to be contentious, &c. 17 Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. 18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. 19 For there must be also heresies among you, that they which are approved may be made manifest among you. ; Our apostle here enters upon a new argument or subject-matter of discourse namely, to reprove the abuses which were crept in amongst them, in their administra. tion of the holy sacrament of the Lord's supper. And the first abuse which he blames them for, was, the divisions and factions which were found amongst them; I hear that there are schisms amongst you. Where we are to understand by schisms, not a separation from the unity of the catholic church, but of sects and divisions in the church; they did not separate from the church, but they ate the Lord's supper separately in the church, and the whole congregation did not join together in the celebration of that ordinance. Though we do not separate from the communion of the catholic church, yet if we occasion division and dissension groundlessly in the church, we justly fall under the imputation and charge of schism. Observe next, The apostle argues a minori ad majus; he did easily believe there were divisions, because there must be also heresies among them. Heresies are worse than schisms, false doctrines more dangerous than divisions. Heresy is an error in the fundamentals of religion, maintained with obstinacy. When the green wound of an error is let alone, it soon rankles, and quickly grows into the old sore of an heresy. But how comes the apostle to say, there must be heresies? what necessity is there for them? Ans. 1. Negatively; there is not an absolute necessity for them on God's part, or a necessity of his making; but a conditional necessity, or a necessity ex hypothesi, which must needs be, if such a thing be granted before: as supposing the sun be risen, it must be day. Thus here, upon supposition of the pride, vain-glory, envyings, strife, and contentions, which are amongst the members of the church; upon supposition of the craft and subtilty, malice and malignity, of Satan, the church's grand enemy; upon supposition of God's permission, that Satan and wicked men should act according to their corrupt affections and inclinations; heresies must and here assigned for the necessity of heresies is will be. Note farther, That the reason not causal, but eventual: not causal, as if the wisdom of God did design there should be heresies for this end, that they who are approved of him should be made manifest; but rather eventual; as if the apostle had said, "Hence it will come to pass, that they who are approved will be made manifest." 20 When ye come together therefore into one place, this is not to eat the Lord's supper. As if he had said, "True, ye Corinthians, when ye come together to one place, ye pretend to eat the Lord's supper; but though you eat it, yet ye do not eat it as ye ought to do; you perform the material part of the action, but you do not partake of it solemnly and religiously, according to the divine institution; this therefore is not to eat the Lord's supper." Learn thence, That a duty not done as it ought to be done, is not done at all in the account of Christ. Sermons may be heard, and yet accounted no sermons; prayers made, yet not made; sacraments received, yet not received; alms given, yet not given; because not done in manner and form as God required. A gracious heart will look not barely at the matter of the duty, but also at the manner of performance, and take care not only that he hears, but how he hears. 21 For in eating, every one taketh before other his own supper: and one is hungry, and another is drunken. Here our apostle begins to reprove the Corinthians for the abuses found in their love-feasts. These love-feasts were founded on no express command in holy writ, but only on the custom of the church, who immediately before receiving the sacrament used to have a great feast, to which all the poor were invited at the charges of the rich, as an expression of their perfect love and charity one towards another. Now in these feasts of charity they did not observe due order and decency: for every one, that is, every party and faction, being come to the place of the assembly, did presently sit down to eat what they had bought, in the company of their own party, not minding or regarding others; whereupon this holy feast of charity was neither celebrated at the same time by all, nor with that unanimity and concord which it was designed to represent: whilst the poor were excluded, and sent home hungry, the rich were feasted, and drank to some degree of excess, which is here called drunkenness; one is hungry, and another is drunken. Behold what great irregularities and disorders are here found in the church of Corinth! Who can expect a church without spot in this imperfect state? God has left these miscarriages upon record, not for imitation, but for our caution. 22 What! have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not. A twofold sense and interpretation is given of these words, Some paraphrase them thus; What! must you make the house of If you God the place of your feasting? be disposed for mirth and jollity, have you not houses wherein you may do it with more privacy, and less offence? Or despise you the church of God? Do you undervalue, and thus profane and unhallow the place set apart for God's worship and service, by converting it into a common banqu.ting-house? Thus many expound it of the material church; and their opinion is favoured by the antithesis and opposition betwixt church and houses; Have ye not houses to eat and to drink in? or despise you the church of God? Learn, That holy duties, pious and public, are to be performed in the church or house of God. Duties pious, but not public, better suit the closet than the church. Duties public, but not pious, more befit a Guild-hall or Townhouse, than the house of God. Others by the church of God understand the spiritual church, the poor members of Jesus Christ, and render the words thus; "What, have ye not houses to eat and to drink in, if need be, before you come? Or despise you those poor christians, who are members of the church of Christ as well as you, and put to shame them that have not what you eat and drink, by excluding them out of your company for their poverty-sake? For since God adopts them into his family, and admits them unto his table, you ought not to exclude them from this feast of charity, which was originally designed for the poor's relief." Learn, He that despiseth the poor despiseth the church of God; yea, despiseth Christ himself; as he that pincheth the little toe paineth the whole body, so the disgracing the poor members of Christ is a despising of the whole church. In these love-feasts the poor were the most proper, and should have been the most principal guests; but, alas! the rich gorged themselves plentifully, whilst the poor stood and looked on hungry. Yet observe, lastly, With what lenity and mildness the apostle reproves these great disorders in the church at Corinth Shall I praise you in this? I praise you not. It was the first time he doth it gently, in hopes of amendment. he had told them of their faults; therefore Learn thence, That though ministers must not commend but reprove people, when they do ill, yet they must use mildness, especially at their first reproving of a sin. Some observe, That God so blessed the mild severity of St. Paul, that the Corinthians, upon the writing of this first epistle, reformed all their abuses; which they gather from hence, because no fault is taxed in the second epistle, which was reproved in the first. 23 For I have received of the Lord that which also I delivered unto you, That the Lord Jesus, the same night in which he was betrayed, took bread: 24 And when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you: this do in remembrance of me. 25 After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. 26 For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. Observe here, 1. How the apostle, for reforming those abuses which were crept into the church amongst them relating to the holy sacrament, reduces them to the first institution of that sacred ordinance; I have delivered unto you what I have received of the Lord. Mark, the apostle, did receive and deliver, but not institute and appoint, this venerable ordinance. Had he not received, he had wanted authority; and had he not delivered what he received, he had wanted integrity. Observe, 2. The author of this institution; the Lord Jesus. To institute sacraments is an act of Christ's regal power and royal authority. The church has no power to appoint, but only to execute and administer what Christ appoints. Observe, 3. The time of the institution : the same night in which he was betrayed. It is a night much to be remembered, in which he settles an ordinance in the church for the confirmation and consolation of his people to the end of the world. Lord! what an evidence was here of thy tender care and affectionate concern for thy church and people, in spending so much of that little, very little time thou hadst left, upon their account! Observe, 4. The sacramental elements, or the commemorative, significative, and instructive signs; and they are bread and wine, shadowing forth the body and blood of the crucified Jesus. Where note, St. Paul calls it bread five times over, which Christ calls his own body, because it was a sign and represen VOL. II. tation of his body; not his real body, for then Christ ate his own body whilst he was alive, his disciples devouring that body over-night which hung upon the cross next morning, with a thousand such absurdities which the doctrine of transubstantiation carries along with it. Observe, 5. The ministerial actions: the breaking of the bread, must be broken, to represent the breaking and blessing of the cup. The bread of Christ's body upon the cross, which comprehended all the sufferings of his human nature, all which were consummated in his crucifixion; and this broken bread must be taken and eaten by us, to intimate that all his breakings, bruisings, and woundings, both in soul and body, were for our sins, and for our benefits, and that the sole intention of all his sufferings was for us. Wine also is poured forth, because as no liquor like wine doth cheer a sad and drooping spirit, in like manner nothing doth so glad and cheer the soul as faith in a crucified Saviour. That spiritual life which a soul is raised to, by the death of Christ, is a life of the greatest delight and joy which we can conceive. Observe, 6. The great design and end of this institution: Do it in remembrance of me, or for a memorial of me. Christ knew how apt our base hearts would be to forget him, amidst such a throng of sensible objects as we here converse with and how much our forgetfulness of him and his sufferings would tend to our prejudice and disadvantage; and therefore doth he appoint this ordinance to bring him to remembrance. Observe, 7. The strict mandate or charge given for the frequent celebration of this ordinance; Do this as oft as ye drink it; that is, do it often. We can no more live and thrive without our spiritual, than we can without our corporal food; as the body must be often fed, so the soul must have its frequent repast. Observe, 8. The reason assigned for the frequent celebration of this ordinance: For as oft as ye do this, ye do shew the Lord's death till he come; that is, by frequenting this ordinance we commemorate the death of Christ during his absence from us. As the end of the ordinance was to be a standing memorial, so the obligation that lies upon all christians to observe it is perpetual. Christians are by this ordinance to represent the sacrificing of Christ for their sins, till he come again in glory. Learn from the whole, 1. That the sacrament of the Lord's supper was instituted by Christ as a standing memorial of |