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eat, asking no question for conscience | sake that shewed it, and for con-
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sake: for the earth

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26 For,

a the earth is the Lord's, the Lord's, and the fulness thereand the fulness thereof. of:

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27 If any of them that believe not bid you 29 Conscience, I say, not thine own, but of to a feast, and ye be disposed to go; what-the other: for why is my liberty judged of soever is set before you, eat, asking no question another man's conscience? for conscience sake.

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30 For, if I by grace be a partaker, why am I evil spoken of for that thanks ?

for which I give

Exod. 19. 5. Deut. 10. 14. Ps. 24. 1. & 50. 12. ver. 28. Luke 10. 7. ch. 8. 10, 12.

d Deut. 10. 14. Ps. 24. 1. ver. 25. Rom. 14. 16.-
giving. - Rom. 14. 6. 1 Tim. 4. 3, 4.

Or, thanks

latter were not troubled with such extraordinary scrupu lousness.

Verse 26. For the earth is the Lord's] And because God made the earth and its fulness, all animals, plants, and vegetables; there can be nothing in it, or them, impure or unholy; because all are the creatures of God.

Verse 27. If any-bid you to a feast] The apostle means any common meal, not an idol festival: for to such no Chris

blood of which had been poured out in sacrifice to an idol : or, taken more particularly, the case was this; one part of the sacrifice was consumed on the altar of the idol; a second part was dressed and eaten by the sacrificer; and a third belonged to the priest, and was often sold in the shambles. To partake of the second share, or to feast upon the sacrifice, St. Paul absolutely forbids; because this was one part of the religious worship, which was paid to the idol: it was sitting down as guests at his table, in token that they were in fel-tian could lawfully go. lowship with him. This was utterly incompatible with receiving the Sacrament of the Lord's Supper, which was the communion of the body and blood of Christ. But, as to the third share, the apostle leaves them at liberty either to eat Verse 28. This is offered in sacrifice unto idols] While of it or forbear; except that, by eating, their weak brethren they were not apprised of this circumstance, they might law. should be offended: in that case, though the thing was law-fully eat; but when told that the flesh set before them had ful, it was their duty to abstain. See the Notes on chap. viii. 1,

&c.

Asking no question for conscience sake] Dr. Lightfoot observes that, "the Jews were vexed with innumerable scruples in their feasts, as to the eating of the thing, as well as to the company with which they ate; and even the manner of their eating. Of fruits and herbs brought to the table, they were to enquire whether they were tythed according to custom? whether they were consecrated by the Truma ? or whether they were profane? whether they were clean, or touched with some pollution, &c. And concerning flesh set on the table, they were to enquire whether it was of that which had been offered to idols? whether it were the flesh of an animal that had been torn by wild beasts? or, of that which had been strangled, or not killed according to the canons? &c. &c. All which doubts the liberty of the gospel abolished as to one's own conscience, with this proviso, that no scandal or offence be cast before another man's weak or scrupulous conscience."

From this, it is evident, that the apostle had the case of the Jewish converts in view; and not the Gentiles. The

Whatsoever is set before you, eat] Do not act as the Jews generally do, torturing both themselves and others, with questions, such as those mentioned on ver. 25.

been offered to an idol, then they were not to eat, for the sake of his weak conscience, who pointed out the circumstance. For the apostle still takes for granted, that even the flesh offered in sacrifice to an idol might be eaten innocently, at any private table; as in that case, they were no longer in danger of being partakers with devils, as this was no idol festival.

For the earth is the Lord's, and the fulness thereof] This whole clause, which appears also in ver. 26. is wanting here in ABCDEFGH. several others; the Syriac, Erpen. Coptic, Sahidic, Æthiopic, Armenian, Vulgate, Itala, and in several of the Fathers. Griesbach has left it out of the text and professor White says, "certissimè delendum;" it should most undoubtedly be erased. It has scarcely any authority to support it.

Verses 29, 30. For why is my liberty judged of another man's conscience? &c.] Though in the case of flesh offered to idols, and other matters connected with idolatry, (on which it appears there was much of a tender conscience among some of the Corinthians,) it was necessary to sacrifice something to an over-scrupulous conscience; yet the gospel of

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Christ did not lay any man under this general burthen, that he must do nothing at which any weak brother might feel hurt, or be stumbled: for the liberty of the gospel must not take for its rule the scrupulosity of any conscience; for, if a man, by grace, by the allowance or authority of the gospel, partake of any thing that God's bounty has sent, and which the gospel has not forbidden, and give thanks to God for the blessing; no man has right or authority to condemn such a person. This seems to be the meaning of these two verses: and they read a lesson of caution to rash judgers; and to those who are apt to take offence.

Verse 31. Whether therefore ye eat, or drink] As no general rule can be laid down in reference to the above particulars, there is one maxim, of which no Christian must lose sight; that, whether he eats or drinks of this, or the other kind of aliments, or whatever else he may do, he must do it so as to bring glory to God. This is a sufficient rule to regulate every man's conscience and practice in all indifferent things, where there are no express commands or prohibitions. Verse 32. Give none offence, &c.] Scrupulously avoid giving any cause of offence either to the unconverted Jews, or the unconverted Gentiles, so as to prejudice them against Christianity: nor to the church of God, made up of converts from the above parties.

Verse 33. Even as I please all men] Act as I do; forgetting myself, my own interests, conveniencies, ease, and comfort, I labour for the welfare of others; and particularly that they may be saved. How blessed and amiable was the spirit and conduct of this holy man!

This chapter has already presented the serious reader with a variety of maxims for his regulation-1. As to his own private walk—2. His domestic duties—And, 3. his connection with the church of God. Let us review some of the principal parts.

1. We should be on our guard against what are called little sins; and all occasions and excitements to sin. Take heed what company you frequent. One thing, apparently harmless, may lead, by almost imperceptible links, to sins of the deepest dye. See the example in this chapter-1. The people sat down to eat and to drink. 2. They rose up to play, dance, and sing: and, 3. They committed fornication, and brought upon themselves swift destruction.

2. However conscious we may be of our own sincerity and uprightness, we should ever distrust ourselves. God has made nothing independent of himself; the soul has no principle of self-dependence, either in itself or in its attainments: it is wise, powerful, and happy, only while it is depending on infinite wisdom, unlimited power, and endless mercy.

3. The Gentiles were in communion with dæmons, by their idolatrous services. In what communion are those who feed themselves without fear; who eat with the glutton and drink with the drunkard? Do they partake of the Lord Jesus who are under the influence of pride, self-will, hatred, censoriousness, &c. and who carry their self-importance, and worldly spirit, even into the house and worship of God.

4. A spirit of curiosity, too much indulged, may, in an irreligious man, lead to covetousness and theft: in a godly man, to a troublesome and unscriptural scrupulosity of conscience; productive of nothing but uneasiness to itself, and disturbance to others. Simplicity of heart saves from this, and is an excellent gift.

5. In many actions we have a two-fold rule: the testimony of God and charity: and, in many things charity is the best interpreter of the testimony. The testimony often permits what charity forbids, because circumstances, in time, place, &c. may render a thing improper on one occasion that might be proper on another.

6. Pious Quesnel has well said, Every thing honours God when it is done for his sake; every thing dishonours him. when any ultimate end is proposed beside his glory. It is an unchangeable principle of the Christian morality, That all comes from God by his love; and all should be returned to him by ours. This rule we should keep inviolate.

7 Though many of the advices given in this chapter, appear to respect the Corinthians alone, yet there is none of them that is not applicable to Christians in general, in certain circumstances. God has given no portion of his word to any people or age exclusively; the whole is given to the church universal in all ages of the world. In reading this Epistle let us seriously consider what parts of it apply to ourselves; and if we are disposed to appropriate its promises. let us act conscientiously, and enquire how many of its reprehensions we may fairly appropriate also.

Important directions given

I. CORINTHIANS.

to the church at Corinth.

CHAPTER XI.

The apostle reprehends the Corinthians for several irregularities in their manner of conducting public worship; the men praying or prophesying with their heads covered; and the women with their heads uncovered; contrary to custom, propriety and decency, 1-6. Reasons why they should act differently, 7-16. They are also reproved for their divisions and heresies, 17—19. And for the irregular manner in which they celebrated the Lord's Supper, 20-22. The proper manner of celebrating this holy rite, laid down by the apostle, 23–26. Directions for a profitable receiving of the Lord's Supper, and avoiding the dangerous consequences of communicating unworthily, 27-34.

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NOTES ON CHAP. XI.

Verse 1. Be ye followers of me] This verse certainly belongs to the preceding chapter, and is here out of all proper place and connection.

Verse 2. That ye remember me in all things] It appears that the apostle had previously given them a variety of directions relative to the matters mentioned here; that some had paid strict attention to them, and that others had not; || and that contentions and divisions were the consequences, which he here reproves and endeavours to rectify. While Paul and Apollos had preached among them, they had undoubtedly prescribed every thing that was necessary to be observed in the Christian worship: but it is likely that those who joined in idol festivals, wished also to introduce something relative to the mode of conducting the idol worship into the Christian assembly; which they might think was an improvement on the apostle's plan.

Verse 3. The head of every man is Christ] The apostle is speaking particularly of Christianity and its ordinances: Christ is the head, or author of this religion; and is the Creator, Preserver, and Lord of every man, The man also is the lord or head of the woman; and the head or Lord of Christ, as mediator between God and man, is God the Father. Here is the order-God sends his Son Jesus Christ to redeem man; Christ comes and lays down his life for the world; every man who receives Christianity, confesses that Jesus Claist is Lord, to the glory of God the Father: and

||

Gen. 3. 16. 1 Tim. 2. 11, 12. 1 Pet. 3. 1, 5, 6.—— John 14. 28. ch. 3. 23. & 15. 27, 28. Phil. 2. 7, 8, 9. ch. 12. 10, 28. & 14. 1, &c. 1 Acts 21. 9.

every believing woman will acknowledge, according to Ge nesis iii. 16. that God has placed her in a dependence on, and subjection to, the man. So far, there is no difficulty in this passage.

Verse 4. Praying or prophesying] Any person who en gages in public acts in the worship of God, whether prayer, singing, or exhortation; for we learn from the apostle himself, that poprεve to prophesy, signifies to speak unto men to edification, exhortation, and comfort, chap. xiv. 3. And this comprehends all that we understand by exhortation, or even preaching.

Having his head covered] With his cap or turban on, dishonoureth his head; because the head being covered, was a sign of subjection; and while he was employed in the pub lic ministration of the word, he was to be considered as a representative of Christ; and, on this account, his being veiled or covered, would be improper. This decision of the apostle was in point blank hostility to the canons of the Jews; for they would not suffer a man to pray unless he was veiled; for which they give this reason: "He should veil himself to shew that he is ashamed before God; and unworthy, with open face, to behold him." See much in Lightfoot on this point.

Verse 5. But every woman that prayeth, &c.] Whatever may be the meaning of praying and prophesying, in respect to the man, they have precisely the same meaning in respect to the woman. So that some women, at least, as well as

Directions how to appear

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A. M. 4060. head for that is even all one as if 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.

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.

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8 For the man is not of the woman; but the
woman of the man.

• Deut. 21. 12. Numb. 5. 18. Deut. 22. 5.

some men, might speak to others to edification, and exhort-
ation, and comfort. And this kind of prophesying, or teach-
ing, was predicted by Joel, ii. 28. and referred to by Peter,
Acts ii. 17. And had there not been such gifts bestowed on
women, the prophecy could not have had its fulfilment.
The only difference marked by the apostle was, the man had
his head uncovered, because he was the representative of
Christ: the woman had her's covered, because she was placed
by the order of God, in a state of subjection to the man;
and because it was a custom, both among the Greeks and Ro-
mans, and among the Jews an express law, that no woman
should be seen abroad without a veil. This was, and is, a
common custom through all the East; and none but public
prostitutes go without veils. And, if a woman should ap-
Fear in public without a veil, she would dishonour her head,
her husband. And she must appear like to those women who
had their hair shorn off as the punishment of whoredom, or
adultery.

• Gen. 1. 26, 27. & 5. 1. & 9. 6. Gen. 2. 21, 22.

because suspected to be not very sound in her morals; so, in
those ancient times, a woman appearing without a veil, would
be considered in the same light.

Verse 6. For if the woman be not covered] If she will
not wear a veil in the public assemblies, let her be shorn;
let her carry a public badge of infamy: but if it be a shame;
if, to be shorn or shaven would appear, as it must, a badge
of infamy, then let her be covered; let her by all means
wear her veil. Even in mourning it was considered disgrace-
ful to be obliged to shear off the hair; and, lest they should
lose this ornament of their heads, the women contrived to
evade the custom, by cutting off the ends of it only. Euri-
pides, in Orest. ver. 128. speaking of Helen, who should have
shaved her head on account of the death of her sister Cly-
temnestra, says, eidete Tap' anpas ws aπelpiσev тfixas owlovoz
καλλος, εσι δε η παλαι γυνή: see how she cuts off only
the very points of her hair, that she may preserve her beauty;
and is just the same woman as before." See the Note on
the preceding verse.

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Verse 7. A man indeed ought not to cover his head] Ile
should not wear his cap or turban in the public congregation,
for this is a badge of servitude; or an indication that he
has a conscience overwhelmed with guilt; and besides, it was
contrary to the custom that prevailed both among the Greeks
and Romans.

He is the image and glory of God] He is God's vice-
gerent in this lower world; and, by the authority which he
has received from his Maker, he is his representative among
the creatures, and exhibits, more than any other part of the
creation, the glory and perfections of the Creator.

Tacitus informs us, Germ. 19. that, considering the great
ness of the population, adulteries were very rare among the
Germans; and, when any woman was found guilty, she was
punished in the following way: accisis crinibus, nulatam
coram propinquis expellit domo maritus: "having cut off her
hair, and stripped her before her relatives, her husband turned
her out of doors." And we know that the woman suspected
of adultery, was ordered, by the law of Moses, to be stripped
of her veil, Numb. v. 18. Women reduced to a state of
servitude, or slavery, had their hair cut off: so we learn
from Achilles Tatius. Clitophon says, concerning Leucippe,
who was reduced to a state of slavery, Temparai, de douλEUXEV,
την εσκατίσει, σεσυληται της κεφαλής το καλλος, την κουραν
opas lib. viii. cap. 5. "she was sold for a slave, she dug in the
ground, and her hair being shorn off, her head was deprived of
its ornament, &c." It was also the custom among the Greeks
to cut off their hair in time of mourning: See Euripides in
Alcest. ver. 426. Admetus, ordering a common mourning for
his wife Alcestis, says, Tevbos yuvainos ty,5 noivovodai λayw,
nоupa Supyne xx μexaμew 502 "I order a general
κούρα ευρήκει και μελαμπέπλω σολη
mourning for this woman; let the hair be shorn off, and a black
garment put on." Propriety, and decency of conduct, are
the points which the apostle seems to have more especially in Verse S. For the man is not of the woman] Bp. Pearce
view. As a woman who dresses loosely or fantastically, even translates, ου γαρ εσιν ανήρ εκ γυναικός, αλλα γυνή εξ ανδρος :
in the present day, is considered a disgrace to her husband, || thus-"For, the man doth not BELONG to the
woman, but

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But the woman is the glory of the man.] As the man is
among the creatures, the representative of the glory and per-
fections of God; so that the fear of him, and the dread of
him, are on every beast of the field, &c. so the woman is
in the house and family, the representative of the power and
authority of the man. I believe this to be the meaning of
the apostle; and, that he is speaking here principally con-
cerning power and authority; and skill to use them. It is
certainly not the moral image of God, nor his celestial
glory, of which he speaks in this verse.

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a Gen. 2. 18, 21, 23.- — Gen. 24. 65. That is, a covering, in sign that she is under the power of her husband. Eccles. 5. 6.

the woman to the man." And vindicates this sense of ex,
by its use in chap. xii. 15. If the foot shall say, oux
εκ του σώματος, I am not of the body ; i. e. I do not be
long to the body. He observes that, as the verb as is in
the present tense, and will not allow that we should under-
stand this verse of something that is past, yap for, in the
following verse, which is unnoticed by our translators, will
have its full propriety and meaning, because it introduces a
reason why the woman belongs to the man, and not the man
to the woman. His meaning is, that the man does not be-
long to the woman, as if she was the principal; but the
woman belongs to the man in that view.

Verse 9. Neither was the man created, &c.]
Kai yap
CUX EXTI: for the man was not created upon the woman's
account. The reason is plain from what is mentioned above;
and from the original creation of woman, she was made for
the man, to be his proper or suitable helper.

voileσfaι ovμboλov, TOUTESI, TO xaλuuua, "the symbol of being under power; that is, a veil or covering." And Photius explains it thus, της υποταγής συμβολον το επι της κεφαλής xaλuuua pɛpɛi; to wear a veil on the head is the symbol of subjection. It is no unusual thing, in the Old and New Tes tament, for the signs and tokens of things to be called by the names of the things themselves; for thus, circumcision is called the covenant, in Gen. xvii. 10, 13. though it were only the sign of it.

2. The word angels presents another difficulty: some suppose that, by these, the apostle means the fallen angels, or devils; others the governors of the church; and others those who were deputed among the Jews to espouse a virgin in the name of a lover. All these senses the learned Bishop re jects; and believes that the apostle uses the word angels in its most obvious sense, for the heavenly angels; and that he speaks according to the notion which then prevailed among Jews, that the holy angels interested themselves in the af fairs of men, and particularly were present in their religious assemblies, as the Cherubim, their representation, were pre sent in the temple. Thus we read in Ecclus. v. 6. Neither say thou before the ANGEL, it was an error; and in 1 Tim. v. 21. I charge thee before God, and the Lord Jesus Christ, and the elect ANGELS, &c. Parallel to these is what Agrippa says in his oration to the Jews, Josephus, War, B. ii. chap. 16. I protest before God, your holy temple, and all the ANGELS of heaven, &c. of heaven, &c. All which passages suppose, or were spoken to those who supposed that the angels know what passes here upon earth. The notion, whether just or not, prevailed among the Jews; and, if so, St. Paul might speak according to the common opinion.

Verse 10. For this cause ought the woman to have power on her head because of the angels.] There are few portions in the sacred writings that have given rise to such a variety of conjectures and explanations, and is less understood than this verse; and ver. 29. of chap. xv. Our translators were puzzled with it; and have inserted here one of the largest marginal readings found any where in their work; but this is only on the words power on her head, which they interpret thus; that is, a covering, in sign that she is under the power of her husband. But, admitting this marginal reading to be a satisfactory solution so far as it goes, it by no means removes all the dificulty. Mr. Locke ingenuously acknowledged that he did not understand the meaning of the words; and almost every critic and learned man has a different explanation. Some have endeavoured to force out a meaning by altering the text. The emendation of Mr. Toup of Cornwall is the most remarkable: he reads ova going out, instead of ovog power; wherefore the woman, when she goes out, should have a veil on her head. Whatever ingenuity there may appear in this emendation, the consideration that it is not acknowledged by any MS. or Version, or pri-See Bp. Pearce, in loc. mitive writer, is sufficient proof against it. Dr. Lightfoot, Schoettgen, and Bishop Pearce, have written best on the subject; in which they allow that there are many difficulties: the latter contends 1. that the original should be read Wherefore the woman ought to have a power upon her head: that is, the power of the husband over the wife. The word power standing for the sign or token of that power which was a covering or veil. Theophylact explains the word, TO TOU

3. Another difficulty lies in the phrase a Tours, wherefore; which shews that this verse is a conclusion from what the apostle was arguing before; which we may understand thus, that his conclusion from the foregoing argument, ought to have the more weight, upon account of the presence, real or supposed, of the holy angels, at their religious meetings.

The learned Bishop is not very willing to allow that the doctrine of the presence of angelic beings in religious as||semblies, is legitimate; but what difficulty can there be in this, if we take the words of the apostle in another place, Are they not all ministering spirits, sent to minister to the that shall be heirs of salvation? Heb. i. 14. And perhaps there is no time in which they can render more essential ser vices to the followers of God, than when they are engaged

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