A Paraphrase on the New Testament, 1 Corinthians · Chapter 11
CHAP. XI.
1. BE ye followers of me, even as I alſo am of Chriſt.
1. In all this ſelf-denial which I tell you I have uſed, I follow Chriſt, who denied his very Life for us. Therefore follow me, as I follow Chriſt.
2. Now I praiſe you brethren, that you remember me in all things, and keep the ordinances as I delivered them to you.
2. It is your Praiſe (as well as your Duty and Safety) that you remember what Doctrine and Orders we Apoſtles of Chriſt at firſt delivered to you, and keep that which then we taught you.
3. But I would have you know, that the head of every man is Chriſt; and the head of the woman, is the man; and the head of Chriſt, is God.
3. And now to your Caſe about Church-Order, I firſt remember you, that the due Subordination of Perſons muſt be kept: Chriſt is the Head of all Men, high and low; and the Man is the Head of the Woman, who therefore muſt ſhew Subjection; and God is the Head of Chriſt, as Man and Mediator.
4. Every man praying, or propheſying, having his head covered, diſhonoureth his head.
4. It being the Cuſtom then to cover the Faces of thoſe that were put to any great ſhame, a Man that ſhall vail his Head and Face, doth thereby take Reproach unto himſelf.
5. But every woman that prayeth, or propheſieth with her head uncovered, diſhonoureth her head: for that is even all one as if ſhe were ſhaven.
5. But for a Woman to be uncovered in the Aſſembly at Publick Worſhip, Prayer, or Prophecying, is a diſhonour to her, as contrary to the ſign of Subjection which is her Duty.
(Note, That the Woman is ſaid to Pray or Propheſie, that joyneth with the Church therein.)
As Cuſtom maketh it a ſhame to her to be ſhaven, ſo alſo to be unvailed.
(Note, That this was a changeable Cuſtom, and is contrary now with us.)
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.
6. The Cuſtom of long Hair as a kind of Covering, pleads alſo for the Cuſtom of Vailing.
7. For a man indeed ought not to cover his head, for as much as he is the image and glory of God: but the woman is the glory of the man.
7. The Mans Face is uſed well to be uncovered, as being firſt made in the Image of God, and ſo a Beam of his Splendour: But the Woman made out of Man, is ſubject to him and his Splendour.
8. For the man is not of the woman, but the woman of the man.
8. For at the Creation the Man was firſt made, and the Woman was made out of the Man.
9. Neither was the man created for the woman: but the woman for the man.
9. And ſo God made the Woman after, to be a meet Help for the Man; and not the Woman firſt, and then the Man, as a Helper to her: (Though they muſt now be mutual Helpers.)
10. For this cauſe ought the woman to have power on her head, becauſe of the angels.
10. Therefore the Woman ought to be vailed, to ſignifie her ſubjection to the Power of Man, yea, and eſpecially her Reverence to the Miniſters of God, (and perhaps of the Angels that are Spectators of the Church aſſembles: Doctrinally both are true; though which is here meant, cannot be proved.)
11. Nevertheleſs, neither is the man without the woman, neither the woman without the man in the Lord.
11. Yet Men have no Being but by Women, nor without Men do Women exiſt or propagate; and this is by the Ordination of 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.
12. For as at the firſt Creation the Woman was taken out of the Man, ſo in Generation the Man is of the Woman, and all things are of God.
13. Judge in your ſelves: is it comely that a woman pray unto God uncovered?
13. The ſignification of being uncovered, being by Cuſtom a Note Superiority, judge in your ſelves whether ſuch be decent for a Woman at the Churches Prayers.
14. Doth not even nature it ſelf teach you, that if a man have long hair, it is a ſhame unto him?
14. And when common Cuſtom hath made the wearing of Hair at length the Note of the Female Sex, doth not Nature it ſelf tell you, that it is a ſhame for a Man to be ſo like a Woman? (when God forbiddeth us ſo much as to be cloathed as Women, to confound the Sexes, which muſt needs be viſibly diſtinguiſhed.)
15. But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
15. But Uſe t…lls us, that for Women to let their Hair grow out at length, is a ſignification of Modeſty, as a kind of Covering, and ſo is decent to them.
16. But if any man ſeem to be contentious, we have no ſuch cuſtom, neither the churches of God.
16. But if any will contentiouſly diſpute againſt what I ſay, though I would make no greater a matter of ſuch things than the nature of them requireth, let this Anſwer ſuffice to reſolve ſober Minds: The Cuſtom of all the Churches is againſt Womens being uncovered, as an unſeemly thing; and you ſhould not eaſily be different from all the Churches, in a Matter which depends on the Signification of an Action, which Uſe and common Opinion muſt interpret. We, that muſt be as concordant as we can, muſt not affect diſſimilitude.
17. Now in this that I declare unto you, I praiſe you not, that you come together, not for the better, but for the worſe.
17. But about your Church-Aſſemblies I have a greater matter, of which I muſt blame you; that you come together for holy Communion, not as you ought, but in ſinful ſort.
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.
18. For firſt, when your coming together in one Church, to profeſs Union and Communion, as Members of one Body in holy Love, yet I hear credibly, that you even there ſhew your Diviſions, and are of diſſenting Minds, and Parties, and Practices.
19. For there muſt be alſo hereſies among you, that they which are approved, may be made manifeſt among you.
19. For God will permit Hereſies, or Sects and Diviſions, to ariſe among you, to try you, that it may be ſeen who are ſound, well ſetled, approved Chriſtians, (when the Chaff flieth away.)
20. When ye come together therefore into one place, this is not to eat the Lords ſupper. 21. For in eating every one taketh before other his own ſupper: and one is hungry, and another is drunken.
20, 21. When you meet in one place, as a Church, to profeſs Unity in Chriſt, it is not like the Supper of the Lord, which▪ is a holy Feaſt of Sacramental Unity, where all had the ſame Food, and the ſame Sacramental Body and Blood of Chriſt: For you firſt bring to the Church every one his own Supper for himſelf, inſtead of a Common Feaſt of Love, and the Rich eat and drink to the full, and the Poor are hungry.
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.
22. If you muſt d…ffer according to your Riches, do it in your own Houſes, and pretend not a holy Love-Feaſt in ſuch Diſparities; and abuſe not Church-Aſſemblies and Feaſts, by your Fulneſs, and uncharitable Propriety; and ſhame not the Poor, that ſhould be Feaſted with you. This is a Practice worthy to be blamed in you.
23. For I have received of the Lord that which I alſo 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.
23, 24. For I have not taught you of my own invention the Doctrine of the Sacrament, but I received it from Chriſt (partly by them that were preſent, and partly by his inſpiration,) to wit, that the ſame night in which he was, &c.
Note, 1. It was Bread that he took, it was Bread which he brake, after Thankſgiving or Benediction, it was Bread which he gave them.
2. Yet it was his Body which he gave them, Sacramentally and Relatively: As the ſame thing which is material…y Gold and Silver, may formally be the Kings Coyn, and Current Money, or a badge of Honour, or the Kings Image, &c.
3. That Chriſt gave it them together plurally, and bid them take it as perſonal applyers, each to himſelf.
4. That it is his Will and Inſtitution that this uſe ſhould be continued to the Church, in commemoration of his ſacrificed Body and Blood.
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.
25. So alſo he took the Cup after Supper, ſaying, The Wine in this Cup is by Sacramental ſignification my Blood, as it purchaſeth (as a Sacrifice) and ſealeth the New Covenant or Statute: Uſe it thus frequently in your holy Communion, in remembrance of my Bloodſhed.
26. For as often as ye eat this bread, and drink this cup, ye do ſhew the Lords death till he come.
26. For by the frequent uſe of this Bread and Cup, ye are to repreſent and declare the Sacrificing of Chriſt for our Sins, till he come in Glory.
27. Wherefore, whoſoever ſhall eat this bread, and drink this cup of the Lord unworthily, ſhall be guilty of the body and blood of the Lord.
27. And it being ſo ſacred an Inſtitution, for ſo high a Uſe, whoever ſhall profane it, and uſe it but as common Food, or contrary to the holy Ends of it, which is the ſignification of Gods Love to us by the Sacrifice of Chriſt for our Sins, and our Signification and Covenant of Love and Union with him and one another, he partaketh in Guilt with them that deſpiſe and crucifie him.
28. But let a man examine himſelf, and ſo let him eat of that bread, and drink of that cup.
28. But let Men try and examine themſelves, whether their Hearts and Practice do anſwer the neceſſary Ends of this holy Inſtitution, [coming to it as reverent Partakers of the Sacramental or Repreſentative Sacrificed Body and Blood of Chriſt, in the penitent and believing ſenſe of their Sin, and need of a Saviour, and of his pardoning and healing Grace truſting the Hopes of their Salvation on him, and ſincerely renewing their Self-dedication to him, and Covenant of New Obedience to him, in Love and Unity with his Church, even all ſincere Believers,] and ſo let them comfortably herein communicate.
29. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himſelf, not diſcerning the Lords body.
29. For he that eateth and drinketh otherwiſe than thus, that is, profanely, and not to the Ends of the Inſtitution, doth but draw Judgment on himſelf, in ſtead of Grace.
30. For this cauſe many are weak and ſickly among you, and many ſleep.
30. For this very Sin of Profaning the holy Ordinance, God hath inflicted on many of you Weakneſs and Sickneſs, and Death on ſome. (For God uſeth Paternal Caſtigation, Juſtice, and Puniſhments even on his Family.)
31. For if we would judge our ſelves, we ſhould not be judged.
31. And if we would examine and judge our ſelves, and ſo come to this Feaſt as true penitent Believers, with a right Intent, and holy Reverence, we ſhould eſcape ſuch caſtigatory Penalties, and the Judgment of God.
32. But when we are judged, we are chaſtened of the Lord, that we ſhould not be condemned with the world.
32. But theſe Judgments of God on his Family are not by deſtructive Revenge, but Fatherly Chaſtiſements, to bring us to Repentance, that we may not be condemned with the unholy World.
33. Wherefore, my brethren, when ye come together to eat, tarry one for another.
33. Wherefore, as Brethren, do all in that impartial Unity and Love, as anſwereth your Profeſſion and Chriſts Inſtitution, and not in Selfiſhneſs, Diviſion, or Prophaneneſs.
34. And if any man hunger, let him eat at home, that ye come not together unto condemnation. And the reſt will I ſet in order when I come.
34. Let the hungry eat at home, and not diſorder the ſacred Communion, and uſe it carnally, or as a common Feaſt, and that with uncharitable inequality; leſt your prophanation of ſo holy a thing bring down Gods Judgments on you. As for other Points of Church Order, I will determine them when I come.
ANNOTATIONS.
I. AS to the Cuſtom of Men and Womens Covering and Hair, mentioned ver. 13, 14, &c. 1. It is certain, that the Significancy is the thing that muſt decide the Caſe; and that as Words, ſo this Action is an arbitrary Sign, and depends on the Cuſtom and Opinion of the Country as the Expoſitor: And that with us, where Mens being uncovered ſignifieth Reverence and Submiſſion to a Superiour, the Caſe quite differeth from that of the Corinthians.
2. And yet the Cuſtom is ſo common in moſt Nations for Women to wear their Hair at full length, and Men to cut it, that it ſeems there is ſomewhat in Nature that tendeth to this difference, (as there is in Kneeling and Proſtration, to ſhew Humiliation and Submiſſion:) And to conſound the Difference of Sexes in Habits, is a great Sin, tending to Debauchery, and to hide unclean and Beaſtly Converſation. And therefore though a Man may in ſuch things, of themſelves indifferent, do as the worſt do in an undecent Faſhion, to aovid ſome greater Evil, (as among Thieves or Perſecutors to eſcape unknown; as one may wear Womens Clothes to eſcape from unjuſt Impriſonment, or Death:) yet ſober godly Perſons ſhould not without ſuch neceſſity imitate the Faſhions, which are the Enſigns of Pride, Debauchery, or any ſinful ſelf-diſtinguiſhing ſort of Men or Women. Apply this to our Caſe of Mens wearing great Periyuks, and that of Womens Hair, who ſell it for that uſe; and to the Faſhion of Womens naked Breaſts, and Gowns with long ſuperfluous Trains, while the Poor want neceſſary Cloathing, &c. What would Paul have ſaid, if any of theſe had been then the Caſe?
II. It is a moſt doleful Caſe, that Satan hath prevailed to turn this ſacred Inſtitution of Chriſts Supper into the matter of bloody Contention with ſ…me, and of uncomfortable diſtracting Scruples and Fears with others; when as Chriſt ordained it to be the firm Bond of conſtant Love and Unity, and the great Comfort of the Souls of penitent Believers.
1. On one ſide, by over-doing in the Dogmatical and Ceremonious part, it is turned into the Monſters of Tranſubſtantiation, the Prieſts Communion alone while the People look on, a half Sacrament without the Cup, a Latin Maſs not underſtood, a Real Sacrifice offered for the Dead, in ſtead of a Repreſentative Commemorative Sacrifice; the Adoration of Bread as God, ſuppoſed to be no Bread, but the Body of God indeed, &c. And it's made an Engine to wrack Mens Conſciences, and tear the Church, by excommunicating all that dare not Conform to all the Dreſſes which uſurping Domination hath painted this Sacrament withal: And the Blood of Chriſts faithful Servants is ſhed, for not following all theſe Opinions and antick Ceremonies that the Sacrifice of Chriſts Body and Blood is abuſed by: So that, alas! how many Churches are torn, and perſecute one another, for not uſing this Sacrament of Love and Communion according to thoſe Devices of Men, which Peter or Paul never uſed or approved?
2. On the other ſide, many godly Perſons, quite miſunderſtanding the Words of Paul, about [unworthy receiving], come with ſuch an exceſs of Reverence and Fear, leſt they eat and drink their own Damnation, that either they ſeldom venture to Communicate, (which the old Chriſtians did oftner than every Lords Day) or elſe they are more terrified far, than comforted: And looking that God ſhould ſuddenly comfort them in the very Act of Receiving, while they fight againſt their own Comforts by Miſtakes and unbelieving Fears, when they feel not their Expectation anſwered, they are ready to deſpair, as having received unworthily. And ſhould they do ſo by Prayer and Hearing, what a Torment and Slavery would they make of Religion, by their Errour?
3. And yet the Ignorant and Ungodly, who truly receive unworthily, can from the bare doing of the outward Act, ſteal to themſelves that deceitful Comfort by which they are emboldned to go on in Sin, ſuppoſing that now God pardoneth all. Thus Satan hath turned Chriſts Sacred Ordinance againſt himſelf, and the Peace of the Church, and the Comfort of ſome, and the Reformation of others; and carrieth on theſe moſt horrid Depravations with ſuch odious Succeſs, that without Wonders of gracious Providence, there appeareth no probability of Deliverance from theſe heavy Effects of Sacrament-diſtraction.