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Women should

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pray covered;

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11 Nevertheless neither is the man || is the man also by the woman; but A. M. 4060. without the woman, neither the all things of God. woman without the

man in the

12 For as the woman is of the man, even so

13 Judge in yourselves: is it comely ronis Cæs. 3. that a woman pray unto God uncovered. 14 Doth not even nature itself teach you, that,

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The ancient Versions make little alteration in the common reading; and the MSS. leave the verse nearly as it stands in the common printed editions. The Armenian has a word that answers to umbram, a shade or covering. The Æthiopic, her head should be veiled. The common editions of the Vulgate have potestatem power; but in an ancient edition || of the Vulgate, perhaps one of the first, if not the first ever printed, 2 vols. fol. sine ullâ notâ anni, &c. the verse stands thus: Ideo debet mulier velamen habere super caput suum: et propter angelos. My old MS. translation seems to have been taken from a MS. which had the same reading: Mherfore the woman schal haue a veyl on her heuyd; and for aungels. Some copies of the Itala have also velamen, a veil.

In his view of this text, Kypke differs from all others; and nothing, that so judicious a critic advances, should be lightly regarded. 1. He contends that ovσlav, occurs no where in the sense of veil, and yet he supposes that the word xaλuppa veil, is understood, and must, in the translation of the passage, be supplied. 2. He directs that a comma be placed after volar, and that it be construed with opeke, ought after which he translates the verse thus: Propterea mulier potestati obnoxia est, ita ut velamen in capite habeat, propter angelos; On this account the woman is subject to power, so that she should have a veil on her head, because of the angels. 3. He contends that both Latins and Greeks use debere and opeλe, elegantly to express that to which one is obnoxious or liable. So Horace :

tu, nisi ventis

Debes ludibrium cave.

Carm. lib. i. Od. xiv. ver. 15. Take heed lest thou owe a laughing-stock to the winds; i. e. lest thou become the sport of the winds; for to these thou art now exposing thyself.

So Dionys. Hal. Ant. lib. iii. pag. 205. nas woλany opeROUTES ALOKUVY aяqλbov ex тys ayopas, they departed from

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So Euripides,

the market, exposed to great dishonour. open σ Chabry, I am exposed to thy injury, 4. He contends that the words taken in this sense agree perfectly with the context, and with dix TOUTO wherefore, in this verse, "Because the man was not created for the woman, but the woman for the man, therefore she is subject to his authority; and should have a veil on her head as the token of that subjection and particularly before the holy angels, who are present in the congregations of the saints."

For Dr. Lightfoot's opinion, that by angels, we are to understand the paranymphs, or messengers who came on the part of others, to look out for proper spouses for their friends, I must refer to his works, Vol. ii. fol. p. 772. The reader has now before him every thing that is likely to cast light on this difficult subject; and he must either adopt what he judges to be best, or else think for himself.

Verse 11. Neither is the man without the woman] The apostle seems to say, I do not intimate any disparagement of the female sex, by insisting on the necessity of her being under the power or authority of the man; for they are both equally dependant on each other; In the Lord, Ev Kupi: but instead of this reading, Theodoret has ev xoopw, in the world. Probably the apostle means that the human race is continued by an especial providence of God. Others think, that he means men and women equally make a Christian society; and in it have equal rights and privileges.

Verse 12. For as the woman is of the man] For as the woman was first formed out of the side of man; man has ever since been formed out of the womb of the woman: but they, as all other created things, are of God.

Verse 13. Judge in yourselves] Consider the subject in your own common sense; and then say whether it be decent for a woman to pray in public without a veil on her head? The heathen priestesses prayed or delivered their oracles bare-headed, or with dishevelled hair, non compte mansere come, as in the case of the Cumæan Sibyl, Æn. vi. ver. 48. and otherwise in great disorder: to be conformed to them would be very disgraceful to Christian women: and, in reference to such things as these, the apostle appeals to their sense of honour and decency.

Verse 14. Doth not-nature-teach you, that, if a man have long hair] Nature certainly teaches us, by bestowing it, that it is proper for women to have long hair; and it is

It is a shame for a man

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A. M. 4060. if a man have long hair, it is a shame we have no such custom, neither the A. M. 4060. A. U. C. 800 unto him? churches of God.

Anno Imp. Neronis Cæs. 3.

15 But, if a woman have long hair, it is a glory to her for her hair is given her for a " covering.

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16 But if any man seem to be contentious,

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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

a Or, veil. 1 Tim. 6. 4.

e Ch. 7. 17. & 14. 33.

not so with men.

The hair of the male rarely grows like that of the female, unless art is used; and even then it bears but a scanty proportion to the former. Hence it is truly womanish to have long hair; and it is a shame to the man who affects it. In ancient times, the people of Achaia, the province in which Corinth stood, and the Greeks in general, were noted for their long hair, and hence called by Homer, in a great variety of places, naprasowvres Axaici, the long haired Greeks, or Achæans. Soldiers, in different countries, have been distinguished for their long hair; but whether this can be said to their praise or blame, or whether Homer uses it always as a term of respect, when he applies it to the Greeks, I shall not wait here to enquire. Long hair was certainly not in repute among the Jews. The Nazarites let their hair grow, but it was as a token of humiliation: and it is possible that St. Paul had this in view. There were, consequently, two reasons why the apostle should condemn this practice-1. Because it was a sign of humiliation-2. Because it was womanish. After all, it is possible that St. Paul may refer to dressed, frizzled, and curled hair, which shallow and effeminate men might have affected in that time, as they do in this. Perhaps there is not a sight more ridiculous in the eye of common sense than a high dressed, curled, cued and powdered head, with which the operator must have taken considerable pains, and the silly patient lost much time and comfort in submitting to what all but senseless custom must call an indignity and degradation. Hear Nature, common sense and reason; and they will inform you, that if a man have long hair, it is a shame unto him.

Verse 15. But, if a woman have long hair] The Author of their being has given a larger proportion of hair to the head of women than to that of men; and to them it is an especial ornament; and may, in various cases, serve as a veil.

him know that we have no such custom as either; nor are they sanctioned by any of the churches of God, whether among the Jews or the Gentiles. We have already seen that the verb dox, which we translate to seem, generally strengthens and increases the sense. From the attention that the apostle has paid to the subject of veils and hair, it is evident that it must have occasioned considerable disturbance in the church of Corinth. They have produced evil effects in much later times.

Verse 17. Now, in this-I praise you not] In the be ginning of this Epistle, the apostle did praise them, for their attention in general to the rules he had laid down; see ver. 2. but here he is obliged to condemn certain irregularities which had crept in among them, particularly relative to the cele bration of the Lord's Supper. Through some false teaching which they had received in the absence of the apostle, they appear to have celebrated it precisely in the same way the Jews did their Pass-over. That, we know, was a regular meal, only accompanied with certain peculiar circumstances and ceremonies: two of these ceremonies were eating bread solemnly broken, and drinking a cup of wine, called the Cup of Blessing. Now, it is certain that our Lord has taken these two things, and made them expressive of the crucifix ion of his body, and the shedding of his blood, as an atonement for the sins of mankind. The teachers which had crept into the Corinthian church, appear to have perverted the whole of this divine institution; for the celebration of the Lord's Supper appears to have been made among them a part of an ordinary meal. The people came together, and, it ap pears, brought their provisions with them; some had much, others had less; some ate to excess, others had scarcely enough to suffice nature. One was hungry, and the other was drunken ; Medvel, was filled to the full; this is the sense of the word in many places of Scripture. At the conclusion of this irre

It is a certain fact, that a man's long hair renders him contemptible; and a woman's long hair renders her more amia-gular meal, they appear to have done something in reference ble. Nature and the apostle speak the same language; we may account for it as we pleasc.

Verse 16. But if any man seem to be contentious] E de TIS donEl piñovalnos sival. If any person sets himself up as a wrangler; puts himself forward as a defender of such points, that, a woman may pray or teach with her head uncovered, and that a man may, without reproach, have long hair; let

to our Lord's institution; but more resembling the Jewish. Pass-over. These irregularitics, connected with so many in-. decencies, the apostle reproves; for, instead of being benefited by the divine ordinance, they were injured; they came together not for the better, but for the worse.

Verse 18. There be divisions among you] They had oxiopata, schisms among them: the old parties were kept

Account of the institution

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CHAP. XI.

the church, I hear that there be 'diAnno Imp. Nevisions among you; and I partly beronis Ces. 3. lieve it.

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up, even in the place where they assembled to eat the Lord's Supper. The Paulinians, the Kephites, and the Apollonians, continued to be distinct parties, and ate their meals separately, even in the same house.

Verse 19. There must be also heresies] Aiperais: not a common consent of the members of the church, either in the doctrines of the gospel, or in the ceremonies of the Christian religion. Their difference in religious opinion led to a difference in their religious practice; and thus the church of God, that should have been one body, was split into sects and parties. The divisions and the heresies, sprung out of each other. I have spoken largely on the word heresy in Acts v. 17. to which place I beg leave to refer the Reader.

Verse 20. This is not to eat the Lord's supper.] They did not come together to eat the Lord's Supper exclusively, which they should have done; and not have made it a part of an ordinary meal.

Verse 21. Every one taketh before-his own supper]|| They had a grand feast, though the different sects kept in parties by themselves; but all took as ample a supper as they could provide, (each bringing his own provisions with him,) before they took what was called the Lord's Supper. See on ver. 17.

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of the Lord's supper.

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23 For I have received of the Anno Imp. NeLord that which also I delivered unto you, That the Lord ronis Cæs. 3. 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 P till he come.

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cred assembly and the place contemptible by your conduct and ye shew yourselves destitute of that respect which ye owe to the place set apart for divine worship.

And shame them that have not?] Τους μη έχοντας, them that are poor, not them who had not victuals at that time; but those who were so poor as to be incapable of furnishing them. selves as others had done. See the Note on Matt. xiii. 12.

Verse 23. I have received of the Lord] It is possible that several of the people at Corinth did receive the bread and wine of the Eucharist, as they did the Paschal bread and wine; as a mere commemoration of an event. And, as our Lord had, by his institution, consecrated that bread and wine, not to be the means of commemorating the deliverance from Egypt, and their joy on the account; but their deliverance from sin, and death, by his passion and cross: therefore, the apostle states that he had received from the Lord what he delivered; viz. that the Eucharistic bread and wine were to be understood of the accomplishment of that, of which the Paschal Lamb was the type: the body broken for them; the blood shed for them..

The Lord Jesus-took bread] See the whole of this account collated with the parallel passages in the four Gospels, amply explained in my Discourse on the Eucharist; and in. the Notes on Matt. xxvi.

Verse 22. Have ye not houses to cat and to drink in ?] Verse 26. Ye do shew the Lord's death] As in the PassThey should have taken their ordinary meal at home; and over they shewed forth the bondage they had been in, and have come together in the church to celebrate the Lord's the redemption they had received from it: so, in the Eucha- . Supper. rist they shewed forth the sacrificial death of Christ, and the. Despise ye the church of God] Ye render the sa-l redemption from sin derived from it...

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discerning the Lord's body.

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31 For if we would judge ourselves, we should not be judged. 32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

33 Wherefore, my brethren, when ye come together to eat, tarry one for another.

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34 And if any man hunger, let him eat at home; that ye come not together unto con

30 For this cause many arc weak and sickly demnation. And the rest will I set in order among you, and many sleep. when I come.

a Numb. 9. 10, 13. John 6. 51, 63, 64. & 13. 27. ch. 10. 21. 2 Cor. 13. 5. Gal. 6. 4.- — Or, judgment. Rom. 13. 2.La Ps. 32. 5. John 1. 9.

Verse 27. Whosoever shall eat—and drink-unworthily] To put a final end to controversies and perplexities relative to these words and the context, let the Reader observe, that to eat and drink the bread and wine in the Lord's Supper unworthily, is to eat and drink as the Corinthians did; who eat it not in reference to Jesus Christ's sacrificial death; but rather in such a way as the Israelites did the Pass-over, which they celebrated in remembrance of their deliverance from Egyptian bondage. Likewise these mongrel Christians at Corinth, used it as a kind of historical commemoration of the death of Christ; and did not, in the whole institution, discern the Lord's body and blood as a sacrificial offering for sin and, besides, in their celebration of it, they acted in a way utterly unbecoming the gravity of a sacred ordinance. Those who acknowledge it as a sacrificial offering, and receive it in remembrance of God's love to them in sending his Son into the world, can neither bring damnation upon themselves by so doing; nor eat nor drink unworthily. See our translation of this verse vindicated, at the end of the chapter.

Shall be guilty of the body and blood of the Lord.] If he use it irreverently, if he deny that Christ suffered unjustly, (for of some such persons the apostle must be understood to speak,) then he in effect joins issue with the Jews in their condemnation and crucifixion of the Lord Jesus; and renders himself guilty of the death of our blessed Lord. Some, however, understand the passage thus; is guilty, i. e. eats and drinks unworthily, and brings on himself that punishment mentioned ver. 30.

Verse 28. Let a man examine himself] Let him try whether he has proper faith in the Lord Jesus; and whether he discerns the Lord's body; and whether he duly considers that the bread and wine point out the crucified body and spilt blood of Christ?

Verse 29. Eateth and drinketh damnation] Kpipa, judgment, punishment; and yet this is not unto damnation, for the judgment or punishment inflicted upon the disorderly and

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the profane, was intended for their emendation; for in ver. 32. it is said, when we are judged xavouevol, we are chastened, raidevopeia corrected as a father does his children, that we should not be condemned with the world.

Verse 30. For this cause] That they partook of this sacred ordinance without discerning the Lord's body: many are weak and sickly; it is hard to say whether these words refer to the consequences of their own intemperance, or to some extraordinary disorders inflicted immediately by God himself. That there were disorders of the most reprehensible kind among these people at this sacred supper, the preceding verses sufficiently point out: and, after such excesses, many might be weak and sickly among them; and many might sleep, i. e. die; for continual experience shews us, that many fall victims to their own intemperance. However, acting as they did, in this solemn and awful sacrament, they might have "provoked God to plague them with divers diseases, and sundry kinds of death.”—Communion service.

Verse 31. If we would judge ourselves] If, having acted improperly, we condemn our conduct, and humble ourselves, we shall not be judged, i. e. punished for the sin we have committed.

Verse 32. Verse 33. When ye come together to eat] The Lord's Supper, tarry one for another; do not eat and drink in parties, as ye have done heretofore; and do not connect it with any other meal.

But when we are judged] See on ver. 29.

Verse 34. And if any man hunger] Let him not come to the house of God to eat an ordinary meal, let him eat at home; take that in his own house which is necessary for the support of his body, before he comes to that sacred repast; where he should have the feeding of his soul alone

in view.

That ye come not together unto condemnation] That ye may avoid the curse that must fall on such worthless com municants as those above-mentioned; and that ye may get

Observations and criticisms

CHAP. XII.

on the preceding chapter.

that especial blessing which every one that discerns the Lord's AND, have and vel, or: Whosoever shall eat this bread, or body, in the Eucharist, must receive.

The rest will I set in order, &c.] All the other matters relative to this business, to which you have referred in your letter, I will regulate when I come to visit you; as, God permitting, I fully design. The apostle did visit them about one year after this, as is generally believed.

I have already been so very particular on this long and difficult chapter, that I have left neither room nor necessity for many supplementary observations. A few remarks are all that is requisite.

1. The apostle inculcates the necessity of order and subjection; especially in the church. Those who are impatient of rule, are generally those who wish to tyrannize. And those who are loudest in their complaints against authority, whether civil or ecclesiastical, are those who wish to have the power in their own hands, and would infallibly abuse it if they had. They alone who are willing to obey, are capable of rule; and he who can rule well, is as willing to obey as to govern. Let all be submissive and orderly; let the woman know that the man is head and protector; let the man know that Christ is his head and redeemer; and the gift of God's endless mercy for the salvation of a lost world.

drink this cup. As this criticism is made to countenance their unscriptural communion in one kind, it may be well to examine the ground of the complaint. Supposing even this objection to be valid, their cause can gain nothing by it while the 26th and 28th verses stand, both in the Greek text and Vulgate, as they now do; For, as often as ye cat this bread AND drink this cup, &c.-Let him eat of that bread, AND drink of that cup. But although OR, be the reading of the common printed text, 22 AND, is the reading of the Codex Alexandrinus, and the Codex Claromontanus, two of the best MSS. in the world: as also of the Codex Lincol niensis, 2. and the Codex Petavianus, 3. both MSS. of the first character: it is also the reading of the ancient Syriac, all the Arabic, the Coptic, the margin of the latter Syriac, the Ethiopic, different MSS. of the Vulgate, and of one in my own possession; and of Clemens, Chromatius and Cassiodorus. Though the present text of the Vulgate has vel on, yet this is a departure from the original editions, which were all professedly taken from the best MSS. In the famous Bible without date, place, or printer's name, 2 vols. fol. two columns, and forty-five lines in each, supposed by many to be the first Bible ever printed, the text stands thus: Itaque quicunque manducaverit panem ET biberit calicem, &c.-Where

2. The apostle insisted on the woman having her head co-fore whosoever shall eat this bread AND drink this cup, &c. here vered in the church, or Christian assembly. If he saw the manner in which Christian women now dress, and appear in the ordinances of religion, what would he think? What would he say? How could he even distinguish the Christian from the infidel? And if they who are in Christ, are new creatures, and the persons who ordinarily appear, in religious assemblies, are really new creatures, as they profess in general, to be in Christ; he might reasonably enquire, if these are new creatures, what must have been their appearance when they were old creatures? Do we dress to be seen? And do we go to the house of God to exhibit ourselves? Wretched is that man or woman who goes to the house of God to be seen by any but God himself.

3. The Lord's Supper may be well termed the feast of charity; how unbecoming this sacred ordinance, to be the subject of dispute, party spirit, and division! Those who make it such, must answer for it to God. Every man who believes in Christ as his atoning sacrifice, should, as frequently as he can, receive the sacrament of the Lord's SupAnd every minister of Christ is bound to administer it to every man who is seeking the salvation of his soul, as well as to all believers. Let no man dare to oppose this ordiand let every man receive it according to the institution of Christ.

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nance;

4. Against the fidelity of our translation of ver. 27 of this chapter, Whosoever shall eat this bread AND drink this cup unworthily, several Popish writers have made heavy complaints, and accused the Protestants of wilful corruption; as both the Greek and Vulgate texts, instead of xas and et,

is no vel, or. The Bible printed by Fust, 1462, the first Bible with a date, has the same reading. Did the Protestants corrupt these texts? In the editio princeps of the Greek Testament, printed by the authority of Cardinal Ximenes at Complutum, and published by the authority of Pope Leo X. though OR, stands in the Greek text; yet, in the opposite column, which contains the Vulgate, and in the opposite line, ET and, is found, and not VEL or; though the Greek text would have authorised the editor to have made this change; but he conscientiously preserved the text of his Vulgate. Did the Protestants corrupt this Catholic text also? Indeed, so little design had any of those who differed from the Romish church, to make any alteration here, that even Wiclif, having a faulty MS. of the Vulgate by him, which read vel instead of et, followed that faulty MS. and translated, and so who ever schal ete the breed or drinke the cup.

That xa AND, is the true reading; and not or, both MSS. and Versions sufficiently prove: also that et, not vel, is the proper reading in the Vulgate, those original editions formed by Roman Catholics, and one of them by the highest authority in the Papal church, fully establish likewise those MSS. Versions, Fathers, and original editions, must be allowed to be not only competent, but also unsuspected and incontrovertible witnesses.

But as this objection to our translation is brought forward to vindicate the withholding the cup from the laity in the Lord's Supper; it may be necessary to shew that without the cup there can be no Eucharist. With respect to the bread, our Lord had simply said, Take, eat, this is my body: but

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