Annotations on the New Testament

Annotations on Chap. IX.

[ a] V. 17. Willingly ] What is the meaning of 〈 in non-Latin alphabet 〉 to do anything voluntary, or, as a voluntier, appears by several parts of the Context, 1. by the opposition to 〈 in non-Latin alphabet 〉 involuntary, as that is explained by a necessity is laid upon me, and woe is to me, if I preach not, &c. v. 16. and I am entrusted, or a trust is reposed in me, v. 7. For that notes the involuntary action to be that which is by law required, and cannot be omitted without sin and so becometh necessary So saith Theophylact, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , by these words, If I am entrusted, 'tis manifest he means that I do it not of myself, but perform the Lord's command, for this is to do it involuntary. And therefore to do it 〈 in non-Latin alphabet 〉 voluntary is to do it of ones self, without any command or obligation on him to do it. So Theophylact interprets it, 〈 in non-Latin alphabet 〉 , it signifies, if this were not committed to me as a trust, but I did it of myself. 2 ^d lie, By the mention of 〈 in non-Latin alphabet 〉 boasting v. 16. and 2 Cor. 11. 9, 10. for that implies what is done, to be done without obligation, and above that which was necessary by engagement of any precept. And so 3 ^lie , by 〈 in non-Latin alphabet 〉 I have reward here, and v. 18. for reward signifies a return or retribution to somewhat, which a man was not bound to do. So the phrase is used among the Jews, and Maimonides hath a rule, Mor. Neb. l. 3. c. 17. Ei datur premium, qui injussus aliquid facit, to him a reward is given, who doth anything unbidden. And therefore the whole phrase here, 〈 in non-Latin alphabet 〉 must thus be rendered most clearly, not if I do, or shall do, this voluntary, as supposing that possible that he may (for speaking of preaching the word, he had before said, that necessity was laid upon him, and therefore he cannot be free, or at liberty to do or not do it) but, as suppositio non ponit, a supposition doth not affirm, so the 〈 in non-Latin alphabet 〉 is to be rendered, if, that is, on supposition that I did this voluntarily, a reward would then belong to me, 〈 in non-Latin alphabet 〉 , but seeing 'tis not so, seeing I do it not of my own instinct, but by appointment from God, &c. 〈 in non-Latin alphabet 〉 , therefore there is nothing heroical, or matter of holy emulation, or ambition in it. And accordingly it follows that the matter of preaching being to him distinctly under precept, there was but one thing which could bring him any reward, viz. the 〈 in non-Latin alphabet 〉 making it costless to the auditors, 〈 in non-Latin alphabet 〉 , v. 18. in not making use of that power which he had, that is, the power of receiving maintenance from others, v. • . which he might most lawfully have done, v. 7, 12, 14. and which Cephas and others freely did, v. 5. and the not using it would therefore be thankworthy with God, and yield him some reward from him. To this purpose clearly S. Chrysostom, 〈 in non-Latin alphabet 〉 , one was a precept, the other a virtuous action of his choice, 〈 in non-Latin alphabet 〉 , for what is done above the command, hath proportionably a great reward. And again of the word 〈 in non-Latin alphabet 〉 necessity, that it refers to the command, 〈 in non-Latin alphabet 〉 , in opposition to the freedom, or liberty, of receiving v. 12. So again Theophylact, 〈 in non-Latin alphabet 〉 , &c. Preaching the Gospel is a command, and so a debt, and if I do it, there is no great matter of virtue in it, 〈 in non-Latin alphabet 〉 , but to preach without charging them, is the ambition of my free will, or choice, and in that respect there is place of boasting, or I may boast. And so S. Augustine, Potuit beatus Paulus ex Evangelio sibi victum quaerere, quod maluit operari, amplius erogabat; Blessed Paul might get his food by preaching the Gospel; but in that he chose to labor with his hands, he erogated the more, did more in God's service, then by any particular precept was required of him.

[ b] V. 19. Servant to all] Servants or 〈 in non-Latin alphabet 〉 , bondmen or slaves were wholly in the power of their masters, they had power of life and death over them, much more of their bodies for labor, without giving them any wages or reward. To do all that they are commanded is but the due debt to their masters, which if they perform, they are not praised, but punished if they do it not; whereas they that are free, if they do any office for any, they may in reason expect to be pai'd for it. So here S. Paul being a free man, no slave to the Corinthians, that is, under no obligation to preach without maintenance v. 1. might in reason expect from them reward for all his service, his preaching, &c. but he did all this for nothing, and that he calls 〈 in non-Latin alphabet 〉 , his serving them as a servant doth, without any wages, or as though he were their servant.

[ c] V. 24. Know ye not —] The discourse that here begins, and goes on to the end of the Chapter, is all perfectly Agonistical, no way to be explained but by observation of the customs in the Grecian games or 〈 in non-Latin alphabet 〉 . Of these there were four most famous in Greece,

[ d] Ib. Run ] In every of these four 〈 in non-Latin alphabet 〉 , there were five exercises, as was said Note on Rom. 9. l. Wrestling, Cuffing, Running, Leaping, Quoiting, 〈 in non-Latin alphabet 〉 , which the Anthologie sets down with some little change,

[ e] Ib. A race] 〈 in non-Latin alphabet 〉 was the space wherein they run, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 &c. saith the Scholiast on Pindarus, it was three hundred cubits long.

[ f] Ib. One receiveth ] This race is open to all to run in, that is, to all that aspire to the crown or prize, who come from all coasts to that end, and from thence the agones were called 〈 in non-Latin alphabet 〉 or frequentiae, places of meeting or assembly. But when never so many ran, there was no possibility for above one to overcome, to wit, he that came foremost to the goal, for to him only the reward or prize belonged, which was called in their idiom, 〈 in non-Latin alphabet 〉 bravium, or 〈 in non-Latin alphabet 〉 , which two words differ no more then 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the first in respect of the 〈 in non-Latin alphabet 〉 that adjudges, the second in respect of the 〈 in non-Latin alphabet 〉 that receives it. This he was said 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 (see note on Rom. 9. l. ( Phil. 3. c.) which we render by receiving, or obtaining, that is, catching of the prize or 〈 in non-Latin alphabet 〉 from the top of the goal, the 〈 in non-Latin alphabet 〉 , or judges, having passed their sentence that he hath overcome & it belongs to him.

[ g] Ib. So run ] The 〈 in non-Latin alphabet 〉 here refers to the laws or rules of the agones, the observing of which was as necessary toward the obtaining the victory or prize, as the swiftness was. For in the race, there was not only the two terms, from whence, and to which they ran; the first called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the latter 〈 in non-Latin alphabet 〉 , but also 〈 in non-Latin alphabet 〉 , the rule, a white line marking out the path, within which they were to run, 〈 in non-Latin alphabet 〉 , the middle space betwixt the two terms, from which, and to which they ran, or leaped, saith Jul. Pollux: and if they transgressed or ran over it, they did not 〈 in non-Latin alphabet 〉 2 Tim. 2. 6. run regularly, and consequently they lost the prize; so saith S. Chrysostom, 〈 in non-Latin alphabet 〉 , if they do not absolutely pass through, and perform all things that befit the combatants, they are never to be crowned. Nay, if others observe aright (that they were bounded with swords on one side, and the river Alpheus on the other) the danger was greater then that of losing the prize, if they transgressed, they not only lost, but fell into the river, or on the swords point; which is very applicable to our Christian race. Beside these many other 〈 in non-Latin alphabet 〉 laws, or rules, of combating there were, all which were to be observed in order to obtaining the crown, and that is the meaning of the 〈 in non-Latin alphabet 〉 here, so run.

[ h] V. 25. Is temperate ] What is here meant by 〈 in non-Latin alphabet 〉 will be best collected by recounting the manner of the Athlet • in preparing themselves for the games; first Negatively, that it was not by 〈 in non-Latin alphabet 〉 temperance or thin diet, but directly the contrary, many times 〈 in non-Latin alphabet 〉 cramming, forcing themselves to eat, that by that means they might become 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , fleshly and corpulent. So saith Lucian of Damosias the Athleta, whom Charon durst not take into his boat, 〈 in non-Latin alphabet 〉 , having such a weight of flesh about him. To this agrees the phrase among Physicians 〈 in non-Latin alphabet 〉 , and athletice and pancratice valere, for a full habit of body. So Julian of Constantius, that he did not think agreeable to an Emperor 〈 in non-Latin alphabet 〉 , that famous full habit of the combatants, or palaestrita • , and therefore that he used 〈 in non-Latin alphabet 〉 , neither much meat, nor prescribed either for quantity or quality, 〈 in non-Latin alphabet 〉 but any that came next to hand. By which it appears, that the farther he was from the diet of the Athletae, the more temperate he was esteemed, but yet withal that the diet of the Athletae was a prescribed, set diet, both for quality and quantity, prescribing so much, and of those kinds which were fittest for the turn, to give them a full habit of body, and requiring them to force it upon themselves. And Andronicus Rhodius gives the reason of this, 〈 in non-Latin alphabet 〉 , strength is acquired by receiving much nourishment. It will not then be proper to render 〈 in non-Latin alphabet 〉 here by temperance, especially when Soudas labors a whole page together to prove that it differs 〈 in non-Latin alphabet 〉 from temperance: But one of these three notions will be agreeable enough to it, and will by the way set down the manner of preparing them to their games. 1. It may be rendered continence; so the word signifies in the matter of Felix Act. 24. 25. and I conceive, Gal. 5. 22. and 2 Pet. 1. 6. where the addition of it to 〈 in non-Latin alphabet 〉 knowledge, seems to refer to the Gnostics of that time, which pretended to great knowledge of their Christian liberty, and by that fell into all uncleanness and incontinence. So Tit. 1. 8. it signifies, being annexed to 〈 in non-Latin alphabet 〉 clean or pure, and differing from 〈 in non-Latin alphabet 〉 temperate, which went before. And then the meaning of this phrase here will be, that whosoever fits himself for these agones, either wholly abstains from women, or for the time containeth, according to that of Horace, De Art. Poet.

[ i] Ib. Corruptible Crown ] The ground of this phrase 〈 in non-Latin alphabet 〉 a corruptible fading crown hath been mentioned, Note on Rom. 9. l. For in all those famous games of Greece, that were so honorable in respect of their institution, their authors, and the celebrity and concourse of people to them, there was yet no reward proposed or obtainable by any of them, but the leaves of some plant, or boughs of some tree, which therefore Lucian calls 〈 in non-Latin alphabet 〉 , a leafy crown, and in the person of Anacharsis sufficiently derides, 〈 in non-Latin alphabet 〉 . p. 727. to which is opposed not only the 〈 in non-Latin alphabet 〉 here, but more clearly the 〈 in non-Latin alphabet 〉 1 Pet. 1. 4. the not-fading crown, the not-withering inheritance; to which perhaps may be applied also that of Heb. 12. 11. where having made mention 〈 in non-Latin alphabet 〉 of • hem that are exercised, he saith there is laid up for them 〈 in non-Latin alphabet 〉 a peaceable fruit, which, saith Peter Fab • r, denotes the crown made of the Olive tree, the emblem and token of peace.

[ k] V. 26. As uncerteinly ] The phrase 〈 in non-Latin alphabet 〉 refers to the form or manner of the stadia or courses among the Grecians, wherein every racer had his course chalk'd out to him, both the place where he set out, the goal whither he went, and the way that he passed, so that unless a man win • ed he could not but see perfectly, and know (for 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 uncertainty and ignorance are all one in Hesychius ) which way he must go, and whither aspire. To this may be farther added the 〈 in non-Latin alphabet 〉 certainty of the victory, and the assurance that he shall have the crown, if he do regularly perform the race and overcome. So in Lucian saith Anacharsis, 〈 in non-Latin alphabet 〉 , If they labor so, when the victory is uncertain and doubtful, &c.

[ l] Ib. Fight ] Here is the allusion changed from that of Running, to the other of Cuffing (for that is the particular notation of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ) or rather to that of 〈 in non-Latin alphabet 〉 , compounded of Cuffing and Wrestling, and so of which 〈 in non-Latin alphabet 〉 was a part, for so saith S. Chrysostom here, 〈 in non-Latin alphabet 〉 , &c. the Apostle speaks of two exercises, racing and that called pancratium, (see Note d. and o.)

[ m] Ib. Beat the air] 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , beating, or striking, the air belongs to that of Cuffing, a praeludium or preparative to which was 〈 in non-Latin alphabet 〉 fighting with, or beating, the air, which Virgil describes by

[ n] V. 27. Keep under ] What is the notion of 〈 in non-Latin alphabet 〉 hath been formerly touched on, Luk 18. 5. and though there it signfie by a secondary borrowed signification to reproach, or put to shame, yet here 'tis certainly in a primary notion, to strike under the eye, or in the face, as the 〈 in non-Latin alphabet 〉 were wont to do. This being here joined to 〈 in non-Latin alphabet 〉 , and applied to the matter in hand, of denying himself the use of his Christian liberty, must be rendered (according to the notion of 〈 in non-Latin alphabet 〉 which is Hebrew for 〈 in non-Latin alphabet 〉 my body, before mentioned, Note on Rom. 6. a. and is no more then 〈 in non-Latin alphabet 〉 myself ) I do give myself blew eyes, as in Cuffing the combatant doth the adversary, pugnis ductis caestibúsque impactis lividum reddere, I use great severity upon myself.

[ o] Ib. Bring it into subjection ] 〈 in non-Latin alphabet 〉 to bring under, belongs to Wrestlers, who strive to throw the fellow-combatant, to get him under them, that so he may not be able to resist or strike. And this being adjoined to the former is the character of 〈 in non-Latin alphabet 〉 , according to the plain words of Aristotle, Rhetor. l. 1. c. 5. 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 , He that can oppress and get down his adversary, is called good at wrestling; he that can strike him down with the fist, an able cuffer; but he that is for both these is the pancratiasta. And so the plain sense of the place applied to the matter in hand will be this, That the Apostle is so far from making use of all his Christian liberty, that, saith he, I subdue and bring myself down, I bind myself to abstain from many things, which I might very lawfully enjoy, to labor with my hands, and suffer many hardships, which I need not; and all this to acquire the crown, which belongs not to the idle person, or to him that doth no more then he is bound to, but to him that enters the lists, and overcomes there, and in order to that

Abstinuit, &c. Thus is fasting expressed by the Arabians, that 'tis sui domatio & depressio, & subjugatio concupiscentiae, (see Greg. Abul Farai De Araebum moribus p. 29.) the taming and depressing of himself, and subjugating of concupiscence. And so Philo Judaeus speaking of immoderate fasting ( lib. Pejorem insidiari meliori ) saith, they do 〈 in non-Latin alphabet 〉 , by fasting and ill usages subdue their body and mind, as wrestlers do their adversaries; and accordingly this of fasting, &c. is ordinarily styled 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , exercise, relating to these agones.

[ p] Ib. When I have preached ] 〈 in non-Latin alphabet 〉 in the Olympic or Isthmian games is the praeco or Herald, (the word by its origination seeming to come from the Hebr. 〈 in non-Latin alphabet 〉 clamavit & proclamavit, to cry and proclaim, and from thence 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 by an easy change) whose office it was from a scaffold or eminent place to proclaim the combat that was to be entered, to call the Agonistae, to name the prizes, to admonish the Athletae, to animate them, to set them the laws of the agones, to subject all to the examination of the judges, and as they shall determine, to pronounce the conqueror. So in Isidor. Pelus. Epist. l. 3. 〈 in non-Latin alphabet 〉 , he proposes the combat, and proclaims the conqueror and conquered. Such are the Apostles under Christ, at once 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , heralds and crowners, saith Isidore, pronouncing, proclaiming, citing, admonishing, binding, loosing, pronouncing some conquerors, and 〈 in non-Latin alphabet 〉 rejecting others are unworthy.

[ q] Ib. A Cast away ] What 〈 in non-Latin alphabet 〉 signifies, hath been said in Note on Rom. 1. h. to miscarry, and lose the reward that he is contending for. Thus in good Authors 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one, and are opposed to 〈 in non-Latin alphabet 〉 being crowned or rewarded. And so that will be the importance of this close of the Apostle, that he denies himself many things which he might enjoy, as combatants are wont to do, puts himself to many hardships also, that (whilst he is an Apostle to others, directing them to that course that will bring them to their crown, to wit that of self-denial and the cross, by which Christ our captain attained it before us) he may not himself miscarry, or be found unworthy to receive it.

CHAP. X.

1. MOreover, brethren, I would not that ye should be ignorant, how that all our fathers were [note a] under the cloud, and all passed through the sea,]

[Paraphrase] 1. Now, my brethren, for those of you that count yourselves so acceptable to God, such eminent, and, as you think, spiritual persons, that have attained to an high pitch of excellence and perfection, and so call yourselves Gnostics, see ch. 3. 1. I desire that you should remember that the ancient Israelites had many high dignations from God, many miraculous works afforded toward them, and yet were not all very acceptable in God's eyes; and so it may well be with you also: As for example, not only Caleb and Joshua, that came to Canaan, but even all the rest of the Jews (all which perished in the wilderness beside them two) had the favor of the cloud to overshadow them, (as you Gnostics say you have, whatsoever you do) and so also passed through the Red sea, and were miraculously preserved by God (and yet after perished in the wilderness.)

2. And were all baptized unto Moses in the cloud, and in the sea.]

[Paraphrase] 2. And that cloud and that passage through the Red sea, which were used as means to confirm the ministry of Moses, to assure them that he was sent to them by God, and so were a kind of baptizing them into the belief of the doctrine of Moses, and were a type of our baptism, were allowed to them all.

3. And did all eat the same spiritual meat,]

[Paraphrase] 3. So the Manna also that came down from heaven, and in that was a type of Christ, (and which was endued by God with a special excellency, such various relishes, to agree with every ones taste, noting the various gifts of the Spirit among us Christians) was rained down among them all, and gathered by all, and so all, as it were, partakers of spirituality, fed from heaven miraculously.

4. And did all drink the same spiritual drink: (for they drank of [note b] that spiritual rock that followed them, and that rock was Christ.)]

[Paraphrase] 4. And they all (those that perished, as well as others) drank the water which came out of Horeb, which flowed miraculously, & copiously, & as the Jews now affirm, followed them for their use a great while, & that rock signified Christ; so that in effect all the wicked which perished, as well as others, had mystically tasted of Christ, and so were partakers of this spiritualness as well as others.

5. But with many of them God was not well pleased; for they were overthrown in the wilderness.]

[Paraphrase] 5. And though they had so many degrees of miracles afforded them by God, so many degrees of spiritualness, yet were they not finally in the favor of God, but were destroyed, and their carcasses scattered in the wilderness, all of them, except only two, after all this.

6. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.]

[Paraphrase] 6. And these passages of story are very observable and exemplary to us, that you that count yourselves spiritual, and pretend to such high perfections and privileges, should keep yourselves pure from base sensual lustings, lest you perish after their examples.

7. Neither be ye idolaters, as were some of them, as it is written, The people sat down to eat and drink, and rose up [note c] to play.]

[Paraphrase] 7. And that you should not fall into the snares of idolaters, some of you going still to the idol-sacrifices, as ye were wont to do before your conversion to the faith, (see ch. 8. 7.) others, as the Gnostics, being present at those feasts out of a confidence, that they knowing the idol to be nothing, are not polluted by going thither (ch. 8. 10.) and imitating the idol-worshippers in their filthy unnatural bestial sins (for so the Gnostics did) and so follow the example of those Israelites of whom 'tis said, that from their idolatrous feasts they fell into filthy bestial sins, the rites of those heathen festivities.

8. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.]

[Paraphrase] 8. Neither let us Christians fall into those sins of fornication and other villainy, as the Israelites did at Shittim, Num. 25. 1. after their idol-feasts v. 2, 3. and were destroyed 23000 of them. A judgment that might deserve to be considered by the Gnostics of this age in the Church of Corinth.

9. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.]

[Paraphrase] 9. Nor let us loath and be weary of the Gospel, as the Israelites did Manna, Num. 21. 5. and for it were destroyed by serpents, v. 6. and yet so do many of you by the Gnostics infusions among you, which are quite weary of that heavenly Christian temper of purity, and chastity, and sufferings, which Christ commended to his disciples Mat. 5. you must have security from persecutions, and withal the flesh-pots of Egypt, the carnal heathen sins, which were allowed in their worships: And for these two causes it is that you go to their idol-feasts, to avoid persecution, and to gratify your lusts.

10. Neither murmur ye, as some of them also murmured, and were destroyed of the [note d] destroyer.]

[Paraphrase] 10. Nor be you guilty of that sin of murmuring at God's dispensations under the Gospel, the nature of those precepts which there he hath given us, as if the heaven promised were a good heaven, but the way thither, the duties to be performed, rough and unpassable (unless you may have) our carnal joys afforded you.) For this were just after the manner of the Israelites, who brought up an evil report upon the land of Canaan, Num. 13. 32. and from thence fell a murmuring c. 14. 2. and were swept away by the destroying Angel, that is, the plague, v. 36. and c. 16. 41.

11. Now all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come.]

[Paraphrase] 11. All these sins and judgments on those Israelites, who were vouchsafed such wonderful mercies by God, which were his people under his immediate conduct, had so much of his Spirit among them, and yet sin'd so foully, and were destroyed so miserably, are all emblems of our estate, if we do not beware of their sins, and they are set down in the Old Testament, as warnings for us Christians.

12. Wherefore let him that thinketh he standeth, take heed lest he fall.]

[Paraphrase] 12. And therefore let him which is the most spiritual among you, that seems to himself to stand the firmest, take care that he fall not into these carnal sins, which bring such ruin along with them.

13. There hath no temptation taken you, but such as is common to man: but God is faithful, who will not suffer you to be tempted above that you are able; but will with the temptation also make a way to escape, that ye may be able to bear it. ]

[Paraphrase] 13. And though some motives there are now among you that may tempt you to join with the heathen in their idolatries, to wit, the persecution of the heathens, among which you live, yet ought not this to work much upon you, to drive you out of your religion: For first, these are but ordinary, and to be looked for, (see note on Rom. 6. b.) and besides, God that hath promised not to suffer his servants to be afflicted, that is, tempted (see note on Gal. 4. a.) above their strength, will be sure to make good his promise, and will give you a way of escaping their terrors, if you continue faithful and constant, that you shall be able to bear whatsoever befalls you.

14. Wherefore my dearly beloved, flee from idolatry.]

[Paraphrase] 14. To conclude therefore, let no temptation bring you to yield to these sins that are in their idol-feasts, (see note on ch. 5. 1.) nor at all to be brought to sacrifice with them.

15. I speak as to wise men: judge ye what I say.]

[Paraphrase] 15. I need not speak more plainly to you, what I mean by idolatry, you are wise enough to know: see note c.

16. The [note e] cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?]

[Paraphrase] 16. The Christian feast of bread and wine in the Lord's supper, is the exhibiting to us (see note on Mat. 26. 26.) the making us partakers of the body and blood of Christ (see note on Act. 2. c.) and is by us all acknowledged to be so; and therefore sure the joining in an idol-feast is a participating of the idol-God.

17. For we being many are one bread, and one body; for we are all partakers * of that one bread.]

[Paraphrase] 17. And all we that do partake of that one feast, are by that supposed to be one body, of the same kind one with another; and so in like manner if ye join with heathens, and partake of their idol-feasts with them, ye are to be supposed of the same lump and mould with those heathens.

18. Behold Israel after the flesh: are not they which eat of the sacrifices, partakers of the altar?]

[Paraphrase] 18. In the Jewish sacrifices 'tis a known thing, that not only they that sacrifice (the priests) but all they also that eat of any part of the sacrifice (the people) are said to perform service to God, to eat, as it were, and drink with God at the altar, and to partake of all the benefits that come from God upon the sacrificers.

19. What say I then? that the idol is anything? or that which is offered in sacrifice to idols is anything?]

[Paraphrase] 19. I need not then affirm (that which the objection c. 8. 4. denied, viz.) that an idol is anything, or that that which is offered to a false God is in itself at all different from any ordinary meat, from the contrary of which the Gnostics concluded, that there is no unlawfulness to join in eating at an idol-feast.

20. But I say, the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.]

[Paraphrase] 20. No, I need not come to examine that nicety, 'tis sufficient to say in plain words, that those sacrifices of the heathens are sacrifices to devils, and that whosoever eats of the feasts joined to those sacrifices, doth communicate and join, and do service to devils, and I would not have Christians guilty of that.

21. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and the table of devils.]

[Paraphrase] 21. The Sacrament of the body and blood of Christ, wherein we communicate with, and partake of the benefits of the death of Christ, will not well agree with communicating of, and joining with devils, see Rev. 13. note a.

22. Do we provoke the Lord to jealousy? are we stronger then he?]

[Paraphrase] 22. Do we join devils in competition or rivality with God? do we think that we shall dare to give ourselves up to all idolatry and heathen sin, and yet that God will not punish us? when in the second commandment he hath expressed his jealousy against those that take in any other rivall into their worship, and threatened to visit and punish for it.

23. All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.]

[Paraphrase] 23. Many things there are, (see c. 13. note i.) which I might lawfully do, but that they are hurtful and disadvantageous to others, tend not to their edification, but to the scandalizing of them, either bringing them to, or confirming them in some sin.

24. Let no man seek his own but everyone another's wealth.]

[Paraphrase] 24. And 'tis not fit that any should be so intent on what is lawful for him in respect of himself, or what is for his own advantage, as to neglect the benefit and advantage and edification of others.

25. Whatsoever is sold in the shambles, that eat, asking no question for conscience sake.

26. For the earth is the Lord's, and the fullness thereof.]

[Paraphrase] 25, 26. And whereas you object that some portions of the heathen sacrifices are sold in the markets among other meat, and that therefore, if it be not lawful to eat what is offered to idols, ye must not ear what ye buy in the shambles, because that may be such, and then this is a great retrenchment of your Christian liberty, by which ye may lawfully enjoy any of God's creatures; I answer, that in that case I may lawfully • at whatsoever is there sold, and not think myself bound in conscience to inquire and examine, whether what I meet with there were a portion of an heathen sacrifice or no: For if no man be present to see and know that that which I eat is such a portion, or if I know it not myself, then sure I am guilty of nothing myself, nor can any other come to any hurt by this means.

27. If any of them that believe not bid you to a feast, and ye be disposed to go, whatsoever is set before you, eat, asking no quesion for conscience sake.]

[Paraphrase] 27. Nay farther, if it be at an heathens own table, where 'tis more probable that such portions of their sacrifices are to be met with, then 'twas in the shambles, yet there also ye may eat freely of all, and never think yourselves bound in conscience to inquire whether there be any of those portions of their sacrifices there.

28. But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shown it, and for conscience sake.] [note f] The earth is the Lord's, and the fullness thereof.]

[Paraphrase] 28. But in case any man take notice that that which is before you was a portion of an idol sacrifice, and punctually tell you of it, then you are not to eat of that, lest you confirm that man in (or betray him to) the sin of idolatry by your example not understood by him aright, and so offend against a conscience.

29. Conscience, I say, not thine own, but of the others: for why is my liberty judged of another man's conscience?]

[Paraphrase] 29. When I say a conscience, I mean not thine own but that other man's conscience; That is, that thou art in this case to abstain for the sake of that other man's conscience, lest he be betrai'd to sin by that means, v. 28. and not for thy own; for there is no reason in the world that that other man's conscience should make that simply unlawful to me, which I receive as a gift of God, and acknowledge it from him, that is, render it altogether unlawful, abstracting from the scandal annexed, which were otherwise (by the liberty which Christ hath given) perfectly lawful to me.

30. For if I by grace am a partaker, why am I evil spoken of for that for which I give thanks?]

[Paraphrase] 30. And certainly, abstract it from that case of scandal, and there will be no reason to find fault with, or accuse me for eating of that before which I say grace, bless God for it, and eat it merely as a blessing of his, without any respect unto any idol-god whatsoever.

31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.]

[Paraphrase] 31. The only thing then considerable in this matter is the scandal, which tends to the dishonor of God, and betraying men to, or confirming them in sin, and that must be provided against, and care be taken, that in every bit I eat, or action I do, I may not dishonor God, or do hurt to my brother.

32. Give none offense neither to the Jews, nor to the Gentiles, nor to the Church of God.]

[Paraphrase] 32. Let nothing you do be apt to betray any man to sin, whether it be Jew or heathen on one side, or Christian on the other.

33. Even as I please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.]

[Paraphrase] 33. Even as in my ministry, I conform myself to all men, so as may be most for their advantage, not for my own, (see note on Rom. 14. c.) that by some means or other I may bring them to embrace the Gospel, ch. 9. 20, &c.

Annotations on Chap. X.

V. 1. Under the cloud ] The Jews have a known saying, (see Note on Lu. 13. c.) that he that enters into God's Covenant, is gathered under the wings of the majestatick presence. See Maimonides Tit. Isuri bia. cap. 13. Whensoever, saith he, a Gentile will enter into covenant 〈 in non-Latin alphabet 〉 , and be gathered under the wings of God's presence, or glory, or majesty, &c. The foundation of this speech is to be taken from that plain truth, that God obliges himself to take care of, and protect all those that undertake obedience to him; but the peculiarity of the expression refers to the manner of God's exhibiting himself in the holy of holies, viz. by the Cherubims wings overshadowing the covering of the Ark, to represent to us, that as the bird covers and defends the young ones with her wings spread over them (to which our Savior refers Mat. 23. 37.) so doth God, that is everywhere present, peculiarly exhibit himself to those that keep his covenant, and think upon his commandments to do them. And what was thus represented in the Tabernacle and the Temple, was before more really exhibited in the departure of Israel out of Egypt; For there we find mention of the cloud and the fire, Exod. 13. 21. in, or by which, (the cloud by day, and the fire by night) God went before, or conducted, them. Where first it must be remembered, that this going before doth not necessarily denote any distance of space from them, so as a guide goes before the rider, when he is only to teach, or direct him the way, and he follows after, but (as was more agreeable to their condition at that time, who were to be shielded and protected, as well as led, and that protection noted by God's going before them, the same God going behind them too, The Lord shall go before thee, and the holy one of Israel shall be thy reward ) an encompassing them on every side. So in Rabbi Eleezer 〈 in non-Latin alphabet 〉 the pillar of cloud encompassed the camps of Israel as a wall invirons a city; and therefore when it is said Exod. 14. 19. that the pillar of the cloud went from before their face, and stood behind them, I suppose it must be interpreted by v. 20. that the inner part of the cloud that was next the Israelites, being a lightsome part, and the external superficies of it not so, (now, when the Egyptians pursued the Israelites) the cloud was so disposed, as to be behind, as well as before them, shining round about them, and yet so to be (in respect of the luminous part of it) confined to them, as to give light only to the Israelites, but none to the Egyptians that followed them. And secondly, that the word pillar applied to it is not to be looked on as a solid body, standing, and fastened on the ground, and so still passing before them, but as pillars were anciently built hollow, as a kind of house, or dwelling-place, (and accordingly Simeon the Anchorete is called 〈 in non-Latin alphabet 〉 , because he dwelt always in a pillar) a concave body over their heads, and so coming down to the ground, like wings inclosing and encompassing them on every side; and accordingly 'tis here said that they were 〈 in non-Latin alphabet 〉 under the cloud, (and so the cloud over them, not placed or fixed before them) which is all one with what is expressed in other places by the clouds overshadowing them that it comes upon, hovering over them, as a dove before it lights on anything; to which the Psalmist refers, when he saith, under the shadow of thy wings I will rejoice, and thou shalt hide me under thy wings, &c. 3 ^dly , That this pillar of cloud, and of fire, were all one, viz. a bright, shining cloud, such as is described Mat. 17. 5. 〈 in non-Latin alphabet 〉 a lightsome cloud overshadowing. For that the same word in Hebrew signifies both light and fire, hath been formerly observed (see Lu. 22. 56.) and that a fiery or lightsome cloud, though in the day time, when the Sun shines, it shineth not, doth yet shine in the night, and give light, as fire, 'tis evident. And this may yet be farther demonstrated by a passage of Pindarus in his description of Aetna,

Just as here a dark smoky cloud in the day time, when the Sun outshone it, and made the light of it useless and indiscernible; and a fiery flaming shining cloud in the night, when they needed such a conduct. And that I suppose is the reason why here is mention only of the cloud, not of the fire, though in Moses there is mention of both. All this being thus premised, it appears first, how fitly it is here said by the Apostle, that our fathers, that is, those Israelites that then went out of Egypt, were under the cloud, and passed through the sea, these two being varied phrases of the same importance. For it must first be remembered that the Israelites passed not so through the Red-sea, as to go over it, entering on one side, and going out at the other, but came out again on the same side that they went in, as appears Num. 33. 6. (where before their passing through the sea, they pitched in Etham, in the edge of the wilderness ) compared with v. 8. where after their passing through the sea they go three days journey in the wilderness of Etham. And therefore secondly, this passing through the sea must be their entering into the channel, so as the sea first gave way to them, and then returned up to the shore again, dry ground being left to them in the midst of the channel, and the sea incompassing on every side of them, before them, behind them, on the right hand, and the left, and so as the cloud environ'd them, in like manner the sea environ'd them also, and as they were protected and secured by the one, so they were by the other. And therefore 2 ^dly, from hence it also appears, why it is here said of them, that they were baptized in the cloud, and in the sea, and why by both baptized into Moses. For Baptism being among the Jews (as well as Christians) the ceremony of initiation of all that entered into the Covenant, by the same reason that such are said to be received under the wings of the divine presence, they may also be said to be baptized in, or with, the cloud, and sea, that covering them with the cloud, and invironing them with the sea, being on God's part the receiving them under his protection to bring them safe to Canaan, and so to perform to them his part of the Covenant, and on their part, an obligation to be forever obedient to God, under the conduct of Moses; the assuming of which, is being baptized into Moses. And this may serve for the literal explication of the verse, as it belongs to the fathers. Now for the application of it to the matter in hand, to which it is accommodated by the Apostle, it seemeth to lie thus. The Gnostics were great pretenders to liberty, by reason of their being spiritual and perfect; and among the branches of their heresy, Saint Irenaeus insisting at large on Marcus 's followers, observes of them, among other things, their pretence that they were 〈 in non-Latin alphabet 〉 , naturally spiritual, by which means, said they, no sin was able to defile them, anymore then gold was defiled by being in a sink, or the sun-beams by shining on a dunghill; then that they had a shield, or cloud, or covering, which whatsoever they did made them 〈 in non-Latin alphabet 〉 invisible to the Judge, and that this belonged to all that had their 〈 in non-Latin alphabet 〉 , redemption, as they styled their Baptism. That these Scholars of Marcus were after the Apostles time, there is no doubt, but yet being branches of the Valentinians, it is to be thought that they did, as the same Irenaeus saith of them, take the old doctrines of the Gnostics, and 〈 in non-Latin alphabet 〉 accommodate them to their own manner of speaking; and so we may, from what we find in these latter, discern the deceits of those former heretics, that unclean sink of the Gnostics, that pretended to that perfection of knowledge, called themselves the spiritual, and Simon their leader pretending that he was that God the Father that appeared in Mount Sinai, they were those Israelites, shielded by him with the cloud, carried safe through the Red-sea, and had a special kind of Baptism, or 〈 in non-Latin alphabet 〉 , which they, by their 〈 in non-Latin alphabet 〉 , that is, mystical interpretations of Moses writing, made proportionable and parallel to the several things here named of the Israelites, v. 2, 3, 4. And this seems to occasion the Apostles discourse in this place, where following their language of themselves, and supposing, but not granting them parallel to those Israelites that were so miraculously led and fed, he shows by their example, that if they go on in their sins, they must expect that usage that the Israelites then had, viz. to die in the wilderness, and not come to Canaan.

[ b] V. 4. That spiritual rock that followed them ] The Jews have now a relation, whether by way of story, or of parable, that the water that came out of the rock in Horeb, Exod. 17. 6. or the streams that flowed, or overflowed, Psal. 78. 20. did follow the Israelites through their journeying in the wilderness: and that it did so may appear probable, because in that dry wilderness we hear no more of their wanting water, till Cadesh, which was some 3 6. years after this, when they had taken a contrary way in their journeying, by which means (as also by God's making this new trial of them, and to that purpose ordering the change of their journey) that water might now cease to follow them, which before, as long as the miraculous flowing lasted, might naturally, without any new miracle, follow them all their voyage. This saying of theirs S. Paul makes use of in a mystical sense, making Christ indeed to be the rock in a spiritual sense, and that Christ, following (coming really, so long after, into the world) but even then (so long ago) spiritually, and in power present among them.

[ c] V. 7. To play ] That the word 〈 in non-Latin alphabet 〉 here is to be taken in an unclean sense, may appear probable by the use of the word mocking among the Jews. This will be discerned by the Jerusalem Targum on Gen. 21. 9. on that of Ishmael's mocking; Instead of these words in the Hebrew, Sarah saw the son of Hagar mocking, they read by way of paraphrase, Et vidit Sara filium Aegyptiae facientem opera mala, quae fieri non oportuit, illudentem, & cultum p • regrinum exercentem, And Sarah saw the son of the Egyptian doing evil works which ought not to be done, mocking, and exercising strange worship. Where the opera mala quae fieri non oportuit, the evil works that ought not to be done, are the 〈 in non-Latin alphabet 〉 2 Pet. 2. 7. and 〈 in non-Latin alphabet 〉 1 Pet. 4. 3. that is, those unnatural filthy sins which were so ordinary among the heathens, used as part of their Gentile-worship, and those, it seems, noted by the phrase of illudere or mocking, which there and here, and in other places (according to the civility of the sacred style) is made use of, rather then others which signify more grossly those acts of unnatural filthiness. So Rabbi Solomon mentions an interpretation, that Ishmael had committed uncleanness, and that that is the meaning of the Hebrew 〈 in non-Latin alphabet 〉 to mock, Gen. 39. 17. And Lyra on that of Gen. 21. saith that the Hebrew word is equivocal, and signifies ludentem, idololatrantem, occidentem, & coeuntem, vel lascivientem, mocking, committing Idolatry, killing, committing uncleanness and wantonness. And then there will be little doubt but the words of the same Targum on Exod. 32. 6. (the place from which the words in this place are taken) & surrexerunt sibi ludentes cultu peregrino, and they arose mocking themselves after the strange, or heathen, worship, may belong to that also. To which purpose 'tis farther observable that 〈 in non-Latin alphabet 〉 (which may well be resolved Synonymous to 〈 in non-Latin alphabet 〉 , but cannot so well be mistaken for playing as the other may, but distinctly signifies illudere to mock ) is the rendering of 〈 in non-Latin alphabet 〉 (which is the word in Exodus whence these words are cited) Gen. 39. 14, and 17. in that story of Po • iphar's wife and Joseph, and certainly signifies uncleanness there. Thus Tobit 3. 18. where Anna to show herself free from all uncleanness, 〈 in non-Latin alphabet 〉 from all sin of, or with man, v. 17. adds in Saint Jeromes translation, nunquam cum ludentibus miscui me, I never associated myself with them that mocked; where no doubt Uncleannesses are meant, and 'tis probable that the Greek, which he translates ludentibus was 〈 in non-Latin alphabet 〉 , though our Greek copies wholly leave out that part of the period. And if the comparing of the story, Act. 7. 41. where 'tis said in this matter 〈 in non-Latin alphabet 〉 they rejoiced in the works of their hands, be apt to incline to the other interpretation, as supposing that 〈 in non-Latin alphabet 〉 to play is all one with 〈 in non-Latin alphabet 〉 to rejoice, and consequently that both denote their dancing before the idol, it will be easily answered, that 〈 in non-Latin alphabet 〉 rejoicing there signifies most properly the rejoicing at a feast, Lu. 12. 19. and 15. 23, 24, 29, 32. and 16. 19. and so following the offering of sacrifice to their Idols, shall note the sacrificall feast, and be all one with eating and drinking here, but not with 〈 in non-Latin alphabet 〉 , whether playing, or mocking, that attends it; and so still 〈 in non-Latin alphabet 〉 may fitly thus be interpreted, especially when in this place it follows immediately after 〈 in non-Latin alphabet 〉 lusters after evil thing • (in the notion that 〈 in non-Latin alphabet 〉 to live ill is used by Phavorinus in the word 〈 in non-Latin alphabet 〉 wanton, that is, for this very sin, and so 〈 in non-Latin alphabet 〉 ilnesse Rom. 1. 29.) and is attended with 〈 in non-Latin alphabet 〉 neither let us commit fornication, &c. referring to that other act of the like sin, Num. 25. 2, 3. and thence, I suppose, it is, that to his exhortation of flying from Idolatry ver. 14. he subjoins v. 15. I speak to wise men, judge ye what I say, not willing to speak more plainly, or to add more words on that subject, (see Note on Eph. 5. f.)

[ d] V. 10. Destroyer ] That which is here called 〈 in non-Latin alphabet 〉 destroyer is in the Jerusalem Targum Exod. 4. 26. called perdens, and that there explained by Angelus mortis, a messenger of the Lord's ver. 24. that came to kill him. This is otherwhere called the destroying Angel; for what is here said, they were destroyed by the destroyer, is in the story from whence 'tis taken, Num 14. 37. they died by the plague before the Lord. So the Angels that came to Lo • 's house are sent to destroy the city, Gen. 19. 13. In all which and many more places where plagues are said to be inflicted of God by Angels, it doth not appear that the Angels used as instruments of those plagues, are the fallen Angels or devils, but those heavenly that wait on God to execute his wrath, as well as convey mercies. Thus God 's coming with his Angels is an expression of destructions, and yet those are 〈 in non-Latin alphabet 〉 holy myriads, Jude 14. or multitudes of heavenly Angels (see Note on Jude d.)

[ e] V. 16. Cup of blessing ] The Jews used to conclude the feast wherein the Paschal lamb was eaten with a cup of wine. This they called 〈 in non-Latin alphabet 〉 the cup of praising, because they sang an hymn at that time, see Mat. 26. 30. and 〈 in non-Latin alphabet 〉 of blessing; and from thence the receiving the wine in the Sacrament being by Christ instituted after his paschal supper is here called by that title. Of the word 〈 in non-Latin alphabet 〉 to bless, see Note on Mat. 14. c.

[ f] V. 28. The earth is the— ] If these words be to be read in this place, the meaning of them will be, that in a matter of this nature of eating, they have little temptation to sin against conscience, when they consider the great store of other food, even all the plenty of the world, which they may lawfully enjoy, and let the idol-sacrifices alone. But the King MS. which leaves them out, seems to be in the right (and 'tis easy to imagine how the transcribers might here insert them on occasion of 〈 in non-Latin alphabet 〉 here, the same words after which v. 25. these words had followed) and then the 29 ^th ver. will immediately adhere to the end of v. 28. because of conscience; Conscience, I say, &c. which connection will be otherwise disturbed.

CHAP. XI.

1. BE ye followers of me, even as I also am of Christ.]

[Paraphrase] 1. And do ye in like manner, as oft as there is occasion for the good of others, deny yourselves the use of your Christian liberty.

2. Now I praise you, brethren, that you remember me in all things, and keep the ordinances as I delivered them to you.]

[Paraphrase] 2. Now for you that have written this letter to me, and asked my advice in all these particulars, I cannot but commend you, that ye have been so mindful of my doctrine, that ye have adhered so close to it, that ye have not been seducible by any false teachers in any of these particulars, but have appealed to me, for my opinion of them.

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.]

[Paraphrase] 3. To proceed then to your next quaere, in order to matters of decency in the Church, it is fit for you to consider the subordination of persons in the Church, viz. that as Christ in respect of his office of mediator is under God, but above all men, so the man being under Christ is above all women, and consequently that their garb in the Church must be proportionable to this.

4. Every man praying or prophesying, having his head covered, [note a] dishonoreth his head.]

[Paraphrase] 4. Every man that doth any office in the Church, that either prays, or expounds the word of God, or sings Psalms, &c. (see note on Luk. 1. m.) if he do it with his head and face covered, this is indecent, against the liberty and dignity of his sex, it being a sign of shame and infamy in a man to have his head and face covered.

5. But every woman that prayeth or prophesieth with her head uncovered, dishonoreth her head: for it is even all one as if she were shaven.]

[Paraphrase] 5. But every woman that doth any office in the Church, that is employed as a member of a congregation, joining with the Minister, whether Pastor, Prophet, in discharging of any Christian duty, such as is prayer, or expounding, or singing Psalms, &c. (see note on Luk. 1. n.) and hath her head or face uncovered, this is contrary to decency in her, against the modesty and meekness of her sex, as much as it is for her to cut her hair, and wear it as men do.

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.]

[Paraphrase] 6. The use that is made of the not cutting a woman's hair, of letting it be worn at the length, is that it may be a kind of veil or covering to her, ver. 15. which is an argument that as 'tis uncomely or unfashionable for her to have her hair cut after the mann • ▪ of men, so it is uncomely to 〈◊〉 her head uncovered after the manner of men, the distinction of sexes being to be maintained in the one as well as in the other.

7. For the man indeed ought not to cover his head, for as much as he is the image and [note b] glory of God: but the woman is the glory of the man.]

[Paraphrase] 7. For the man indeed is to be uncovered, that being a sign of power and majesty, and man (being the image of God, and a beam and irradiation, as it were, of God) is an image of his power and majesty, and therefore ought so to appear; but the woman she is but the beam of the man, having no power but from him, and so her subjection to the husband being her duty, she therefore is to be covered, which is a sign of that subjection.

8. For the man is not of the woman, but the woman of the man.]

[Paraphrase] 8. As you know in the forming of man and woman, the woman was made of the rib of the man, and so is to be resolved inferior to him.

9. Neither was the man created for the woman, but the woman for the man.]

[Paraphrase] 9. And the creation of the woman was, that she might be the helper, ministerial and useful to the man, not so the man to the woman; which is another proof of her being inferior to him, and that a reason still, why she should wear a covering on her head, especially in the time of divine service, where her behavior ought to be most decent, and agreeable to her condition.

10. For this cause ought the woman to have [note c] power [note d] on her head, [note e] because of the Angels.]

[Paraphrase] 10. And especially when the Angels are generally believed to be present in the places of God's public worship, this piece of decency in the woman, her being covered, ought most strictly to be observed, as we will be most careful of doing no indecent thing in the presence of such pure divine spirits.

11. N • verthelesse, neither is the man without the woman, neither the woman without the man in the Lord.]

[Paraphrase] 11. But this inferiority of the wife to the husband must not so be urged, that the man being independent from her, should be thought to have no respect unto her, (which may be seasonable to tell the Gnostics, who were great despisers of marriage) anymore then the woman should be from the man.

12. For as the woman is of the man, even so is the man also by the woman; but all things are of God.]

[Paraphrase] 12. For as the woman was formed out of Adam's rib, so all the sons of Adam were born and conceived and propagated by women, and man and woman united by God, from whom all things are.

13. Judge in yourselves, is it comely that a woman pray unto God uncovered?]

[Paraphrase] 13. But for that of women's behavior in the place of public service, judge you by what is decent among you, is this decent for her to have her head uncovered in time of divine service?

14. Doth not even [note f] nature itself teach you, that if a man have long hair it is a shame unto him?]

[Paraphrase] 14. Doth not the universal custom of all nations make this distinction between sexes, that men wear their hair cut, and that is decent in them?

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

[Paraphrase] 15. And women do not, but wear it at length, and that is decent in them: and to what purpose is this, but that their hair may be a kind of veil or covering to them?

16. But if any man seem to be contentious, we have no such custom, neither the Churches of God.]

[Paraphrase] 16. And if after all this, any man will farther contend in this matter, all that I shall add is, the constant custom of all the Apostolical Churches, that women in the Churches should constantly be veiled, and that may be of sufficient authority with you.

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.]

[Paraphrase] 17. Now one thing there is wherein you are much to be blamed, that your assemblies are not so Christian as they ought.

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.]

[Paraphrase] 18. For first I am told, and I have some reason to believe it, that there are divisions and factions among you, which express themselves in your assemblies.

19. For there must be also heresies among you, that they which are approved may be made manifest among you.]

[Paraphrase] 19. And indeed there is some good use of be made of divisions among Chr • stians, that so the honest and orthodox may be more taken notice of.

20. When ye come together therefore into one place, this is not to eat the Lord's supper.]

[Paraphrase] 20. That which I am to blame in you is, that your public common meetings, which should be as at the table of the Lord, to eat a Church-meal, a common Christian feast, are indeed much otherwise, none of that communicativenesse and charity among you, as is required in such, see Note on Act. 1. f.

21. For in eating everyone taketh before other his own supper; and one is hungry, and another is drunken.]

[Paraphrase] 21. For at your feasts of charity accompanying the Lord's supper, which were intended for the relief of the poor, and wherein all the guests are to be equal, no man to take place, or eat before another, no man to pretend any right to what he brought, but every man to contribute to the common table, and to eat in common with all others, this custom is utterly broken among you; he that brings a great deal, falls to that, as if it were in his own house, at his own meal, and so feeds to the full, whereas another, which was not able to bring so much, is fain to go hungry home; and so your meetings are more to feed yourselves, then to practice a piece of Christian charity, to which those sacramental assemblies were instituted.

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.]

[Paraphrase] 22. This certainly is to do as you were wont at home, and you may as well stay there and do thus; this is quite contrary to the institution of Church-meetings, and the not only sending away hungry, but even reproaching and putting to shame those that are in want, and are not able to bring any great offering along with them. This sure is a great fault among 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.]

[Paraphrase] 23, 24. For from Christ it was that I received (though I were not present there) what I delivered in my preaching among you, that Christ, when he instituted his last supper, took, and blessed the bread, and then eat it not all himself, nor preferred any one before another by a more liberal portion, but gave it in an equal distribution to everyone at the table, and that as an expression and token of his life for all of them, without preferring one before another, and then appointed all disciples to imitate this action of his, to meet and eat as at a common table, not one to engresse all or deprive others, and so to commemorate the death of Christ, and the unconfined mercy of that, by this significative typical charity of theirs.

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.]

[Paraphrase] 25. And when supper was ended, he took also the grace-cup (see note on c. 10. e.) and delivered it about, telling them, that this action of his was an emblem of that covenant of grace and bounty, which he would s • ale in his blood to all, without respect of persons, and commanding them to imitate and commemorate this impartial charity of his, whensoever they met together at the holy table.

26. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come.]

[Paraphrase] 26. And do ye, saith he, in all your sacred festivals thus show forth to God and man, this gracious act of my bounty in giving my life for my people, and continue this ceremony till I come again at the end of the world.

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.]

[Paraphrase] 27. So that to offend in this kind against this institution of this feast, by doing contrary to the universal charity designed therein, is to sin against the body and blood of Christ, to take off from the universality of Christ's goodness and mercy in that death of his.

28. But let a man examine himself, and so let him eat of that bread, and drink of that cup.]

[Paraphrase] 28. It is therefore fit that every man examine himself thoroughly, whether he be rightly grounded in the faith of Christ, of which this Sacrament is an emblem, and accordingly when upon examination he hath also approved himself (see note on Rom. 2. f.) when he is fitly prepared, let him come to that table, and partake of it in a Christian manner.

29. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not [note g] discerning the Lord's body.]

[Paraphrase] 29. And he that doth come without that preparation, and so understands not the truth of Christ's universal mercy in his death, signified by this institution of the Lord's supper, or consequently receives it not in an holy manner, incurres damnation, instead of receiving benefit by such eating and drinking of it.

30. For this cause many are weak and sickly among you, and many sleep.]

[Paraphrase] 30. And the want of this due preparation to, and performance of this duty, the factions and divisions that are among you, have brought many punishments upon some of you, afflictions, (see Gal. 4. a.) diseases and death itself, as was threatened upon those who at the feast of the Passover put not all leaven out of their houses, Exod. 12. 19.

31. For if we would judge ourselves we should not be judged.]

[Paraphrase] 31. Which had never fallen upon you, if you had not by such faults needed admonition and discipline, God never punishing them that do not stand in some need of being awaked thus, and stir'd up by his punishments.

32. But when we are judged we are chastened of the Lord, that we should not be condemned with the world.]

[Paraphrase] 32. And when we are punished, 'tis for our good, that being reformed by stripes, we may be freed from those punishments which fall on the unreformed to all eternity.

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

[Paraphrase] 33. To conclude then, when ye meet at one of these Christian festivals, have that care and charity to all others as well as yourselves, that all eat together by equality, as having a common right to a feast of charity, that so ye may celebrate it as ye ought to do.

34. And if any man hunger, let him eat at home, that ye come not together to condemnation. And the rest will I set in order when I come.]

[Paraphrase] 34. And he that cannot do thus, let him stay at home, and eat there, for he may there dispose of himself as he please, which here he must not do: and his making no difference betwixt a meal at home, and this Christian festival in the assembly, is a great sin in him, and may expect punishment accordingly. For the other particulars mentioned by you, I will defer the ordering of them, till I come myself unto you.

Annotations on Chap. XI.

[ a] V. 4. Dishonoureth his head ] It was a part of the punishment of malefactors among several nations, to have a covering put over their faces; and therefore in the Roman form of giving sentence this was part, Caput obunbite, Cover his head, and that •• longed to the whole head, the face also. So among the Persians in the story of Hester, c. 7. 8. the word went out of the Kings mouth, and they covered Haman's face. And this seems to be the literal notation of 〈 in non-Latin alphabet 〉 , having over the head, which is here used, so having upon the head, as comes down upon the face also, as that differs from 〈 in non-Latin alphabet 〉 , having the veil upon the head only. This therefore, which was the fashion of condemned persons, is justly said 〈 in non-Latin alphabet 〉 , to reproach, or shame his head.

[ b] V. 7. Glory ] The Hebrew 〈 in non-Latin alphabet 〉 signifies both glory and beam (the beams of the Sun being so glorious, that all glory is described by them) and is rendered both by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and one of them may be here taken for the other, 〈 in non-Latin alphabet 〉 glory for 〈 in non-Latin alphabet 〉 beam or irradiation, such a beam which flowing from another, derived from another, implies that from whence it flows to be more honorable. Or else the word may signify similitude, likeness, in both places of this verse; for so it is used by the Septuagint, Num. 12. 8. 〈 in non-Latin alphabet 〉 , the similitude of the Lord, and Psal. 17. 15. 〈 in non-Latin alphabet 〉 thy likeness, where the Hebrew hath 〈 in non-Latin alphabet 〉 in both places. And so here it will agree with 〈 in non-Latin alphabet 〉 , the man is the image and similitude of God, and the woman of the man.

[ c] V. 10. Power ] What the word 〈 in non-Latin alphabet 〉 signifies here will be best conjectur'd, not by hearkening to the critical emendation of Jacobus Gothofredus, who would read 〈 in non-Latin alphabet 〉 the Latin exuviam instead of it, but by looking on the Hebrew word which signifies the woman's hood, or veil, and that is 〈 in non-Latin alphabet 〉 , whose theme 〈 in non-Latin alphabet 〉 signifies dominion or power over anything or person, according to which notion of the theme, the word 〈 in non-Latin alphabet 〉 must needs be answerable to the Hebrew 〈 in non-Latin alphabet 〉 and consequently, though it signify power primarily, is yet fitly set here to signify a veil (and by the Vulgar translation in some copies rendered velamen ) by the same proportion as 〈 in non-Latin alphabet 〉 , deduced from the root signifying power, is put for a woman's veil, Cant. 5. 7. and Isa. 3. 23. and so Gen. 24. 65. and 38. 14. and explained by the Targum by 〈 in non-Latin alphabet 〉 a veil, peplus, theristrum, such as Rebecca and Tamar used. And this more fitly in respect of the discourse, or rational importance of this place, which v. 8. proves that the woman should wear a covering in token of her husband's power over her. So when Eustathius a Bishop of Sebastia in Constantine 's time, among other things 〈 in non-Latin alphabet 〉 , caused women to be polled, against him the Council of Gangra made a Canon in these words, 〈 in non-Latin alphabet 〉 , if any woman for some exercise of pretended piety shall poll her hair, which God gave for a remembrance of subjection, let her be excommunicate, as one that dissolves the ordinance of obedience, or subordination, of the woman to the man. So Photios Epist. 210. The women ought to be subject to the man, 〈 in non-Latin alphabet 〉 , and bear the sign of her subjection, a covering on her head, which he there sets as the meaning of this place. As for that on which this whole interpretation is founded, the custom of using one Greek word for another, when the Hebrew signifies both, it hath been formerly observed, Note on Mar. 14. f. and need not now seem strange, or be repeated again.

[ d] Ib. On her head ] The woman's head signifies her head and face both, which were customarily covered with a veil, and 'twas counted immodest to be without it, according to that saying of Rabbi Abraham in the Talmud, tract. Sota, that the bare uncovering of the head is immodest for the daughters of Israel. See Schickard De jure Regio p. 134. Thus among other writers also. Plutarch in Problem. Rom It is the custom (and consequently decent) for women to come into the public covered, and for men uncovered. And Clemens Alex. Paedag. l. 2. c. 10. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 'Twas appointeed that the heads and faces of women should be covered and shaded, and that the beauty of the body should not be a snare to catch men. So saith Dicaearchus of the Thebanes, 〈 in non-Latin alphabet 〉 , Their heads and faces were all covered as with a mask, and nothing but their eyes to be seen. And so of the city of Tarsus (Saint Paul 's country) saith Dio Chrysostom, that the women came so attired into public, 〈 in non-Latin alphabet 〉 , that no part, either of their face, or the rest of their body, might be seen. And for those that have not used, or retained that custom of wearing veils or coverings, yet the universal custom of women among all people, is to wear their hair at length, and that is useful to cover their faces, and necks, and shoulders, and that is the reason of the mentioning their long hair, that nature teaches them, v. 15. and that it is as fit for her to be shaven as uncovered, v. 6.

[ e] Ib. Because of the Angels ] The presence of God in any one place more then in another is not easily conceivable by any. And therefore that any place should be called his house, or place of residence, his temple wherein he dwells, 2 Cor. 6. 19. must needs be in some other respect, and what that is, is sufficiently explicated by Jacob, who upon the vision of Angels at Luz awakes, and say • , that the place was venerable, and that God was in it, and that it was the house of God; which concludes that the appearance or presence of Angels is that from which God is said to be peculiarly present anywhere, and which fits that place to be God's house; and thus Eccles. 5. 5. when we read, from the Hebrew, before the Angel, the Septuagint interpret it 〈 in non-Latin alphabet 〉 before the face of God, making the Angel and God 's presence all one. Thus Psal. 68. the Myriads of Angels are said to be God 's Chariots, places to receive God, as he is said to sit on the Cherubims, and to fly on the wings of the wind, or Angelical spirits, Psal. 18. Agreeable to this was it, that God was said to be in the Ark between the Cherubims, and that the Ark was therefore called the glory, the Schechinah or inhabitation of God, and many things of this nature in the Old Testament (see Note on Mat. 3. k.) And proportionably, both under the Old and New Testament, the Angels have been thought to be present in the places of God's public service. Thus Phil. 〈 in non-Latin alphabet 〉 . p. 541. speaking of the hymns of Moses, saith they were composed 〈 in non-Latin alphabet 〉 , with all kind of harmony and symphony, that men and angels, which attend, do hear, making the Angels, as well as men, auditors of the hymns in the Temple, and, as it follows, 〈 in non-Latin alphabet 〉 , overseers to look that all be done as it ought. So Tertullian De Orat. Angelo adhuc orationis adstante, the Angel of prayer standing by. So Chrysostom speaking of the disorderliness of some in the Church, 〈 in non-Latin alphabet 〉 ; saith he, knowest thou not that thou standest with the Angels? 〈 in non-Latin alphabet 〉 ; thou singest with them, praisest God with them (referring questionless to the ancient form in the Liturgy, with Angels and Archangels, &c. we laud and magnify, &c.) and standest thou laughing? Agreeable to which is that of the Psalmist in the Septuagint translation, Psal. 138. 1. 〈 in non-Latin alphabet 〉 , In the presence of the Angels I will sing unto thee; which that it belongs to the Temple, appea • s by that which follows v. 2. 〈 in non-Latin alphabet 〉 , I will worship toward thy holy temple, that is, the Sanctuary, they standing in atrio, in the court, not in 〈 in non-Latin alphabet 〉 in the Sanctuary, when they worship'd. So in S. Basil 's Liturgy we have this form, 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 , O Lord our God that constitutest the orders and hosts of Angels in heaven for the ministry of thy glory, make thy holy Angels enter with us, that we may officiate and praise thy goodness together. Thus saith Procopius of God, that he doth by the Angels 〈 in non-Latin alphabet 〉 , exhibit himself, or appear peculiarly in the Temple. And so in the very heathen Plutarch ( 〈 in non-Latin alphabet 〉 .) speaking of the 〈 in non-Latin alphabet 〉 , which differ little in their notion from that of Angels among Christians, he saith of them, that they are 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , overseers of their divine offices, and priests of their mysteries; and Iamblichus to the same purpose, that every Temple hath its keepers. Which being supposed and taken for granted, the account will be clear, why the woman must be covered because of the Angels, that is, that she ought to do that which was most decent, in that place where the Angels were present to behold them, and that yet more particularly, when she hath those Angels (which use to be present in such places) for her example also, who by covering their faces use to testify their subjection toward God; for so we read of the Seraphim, Isa. 6. 2. with two wings they covered their face. To which Photios adds Epist. 210. that the Angels are 〈 in non-Latin alphabet 〉 , lookers on, and witnesses of the woman's production out of the man.

[ f] V. 14. Nature ] What is meant by 〈 in non-Latin alphabet 〉 here, which is said to teach that men are to cut, women not to cut their hair, may be guessed, first by the practice and vow of the Nazarites, of never cutting their hair, which yet was allowed and commended by God in some men, which it would not have been, if the practice had been against the law of Nature, or if that were the notion of 〈 in non-Latin alphabet 〉 here; secondly, by the words precedent v. 13. 〈 in non-Latin alphabet 〉 , &c. is it decent? which though it belong to the woman's praying uncovered, yet when being uncovered and cutting her hair are made unfit upon the same principle, v. 6. the 〈 in non-Latin alphabet 〉 or decency will be an interpretation of the 〈 in non-Latin alphabet 〉 nature, as v. 6. 〈 in non-Latin alphabet 〉 uncomely is applied to both the being shaven, and uncovered; thirdly, by the notion of 〈 in non-Latin alphabet 〉 in other Authors for custom, so 〈 in non-Latin alphabet 〉 customs are acquired natures in Galen, and in Aristotle Rhet. l. 1. c. 11. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , Custom and nature are near and like one another, and that which is frequently done is next that which is always done. And therefore when in Lucian, in the person of Demosthenes, we have 〈 in non-Latin alphabet 〉 , pardon me, that am not born to be ill, or naturally ill▪ Phil. Melanchthon renders it ignoscas mihi, qui non consuevi inconstans esse, pardon me that am not w • nt to be so, that being an ordinary notion of 〈 in non-Latin alphabet 〉 among Authors; and so 'tis ordinary for that to be called the law of Nature▪ which was but the law of Nations, 〈 in non-Latin alphabet 〉 , which one nation, or some nations use▪ in Harmenopulus, 〈 in non-Latin alphabet 〉 . l. 1. tit 1. And so in the Digests ( de stat. Hom. l. lex naturae, ) that which was but the law of many nations, ut qui nascitur sine legitimo matrimonio matrem sequatur (which, though it held among the Grecians and Romans, did not among other nations) is called l • x N • turae, the law of Nature; as on the other side, D • . Chrys. 〈 in non-Latin alphabet 〉 , of custom, comprehends the law of Nature under that style. Fourthly, by the use of the word 〈 in non-Latin alphabet 〉 in the New Testament, as Ephes. 2. 3. 〈 in non-Latin alphabet 〉 , children of wrath by nature, applied to the national universal custom of idolatry among the Gentiles, as appears v. 2. in which you (Ephesian Gentiles) sometimes walk • d, and ver. 3. among whom we all (we Romans, from whom he wrote) 〈 in non-Latin alphabet 〉 , sometime conversed, 〈 in non-Latin alphabet 〉 as the rest also of the heathen world. Just as the same Idolaters Wisd. 13. 1. are called 〈 in non-Latin alphabet 〉 , • ain, that is idolatrous, by that general custom among them. To this matter the testimony of Soudas is most clear on the word 〈 in non-Latin alphabet 〉 , where having enlarged on the signification of it in Philosophy, he adds, 〈 in non-Latin alphabet 〉 , but when the Apostle hath those words, which were by nature, &c. he takes not the word, Nature, in this notion, but for an evil, durable disposition, or chronical custom. So when the Apostle saith of the Gentiles, that 〈 in non-Latin alphabet 〉 beside nature they were graffed into a good olive tree being but a wild olive themselves▪ Rom. 11. 24. he sure means by Nature the custom of the Jews, which by analogy with Levite. 19. 19. was exten • ed to a prohibition of grafting one fruit-tree into another kind, or else he refers to the constant custom and rules of gardening, never to graff an ill fruit upon a good stock. And so sure 'tis in this place, either the universal custom of all nations, or the fashion of the place, or of the generality of people, for men and women to distinguish their sexes by cutting or not cutting of the hair.

[ g] V. 29. Discerning ] The Hebrew 〈 in non-Latin alphabet 〉 signifies two things, to sanctify, and to discriminate, and is accordingly sometimes rendered by 〈 in non-Latin alphabet 〉 , and once by 〈 in non-Latin alphabet 〉 Jos. 20. 7. From hence it seems to be that 〈 in non-Latin alphabet 〉 here, being the literal rendering of one notion of the Hebrew 〈 in non-Latin alphabet 〉 , is taken for the other of hallowing or sanctifying the Lord 's body, that is, eating the Lord's supper (in a different manner from that of eating our ordinary meal, or 〈 in non-Latin alphabet 〉 our own supper, viz.) as the institution of Christ, to represent his death for the world, and the diffusive mercy of that, by our Christian liberality, and furnishing a common table, where the poor as well as rich may • east, and not the rich eat all to themselves; which is the profaning of that feast of the body of Christ.

CHAP. XII.

1. NOW concerning [note a] spiritual gifts, brethren, I would not have you ignorant.]

[Paraphrase] 1. Now to that other part of your letter, concerning those that are moved and acted by the Spirit, whether good or ill, (see c. 14. 37. and note on Lu. 9. d.) and foretell &c. by that means, I desire to admonish and direct you, brethren, and to give you some characters to discriminate one from the other, when they come into your assemblies, as sometimes some with evil spirits did (Fuseb. Hist. l. 4. 16.) and as • imon the Magician is said to have contended with • . • eter.

2. Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.]

[Paraphrase] 2. When ye were heathens, ye know the 〈◊〉 pretended to foretell things to come, and by your desire to know such things, ye were seduced to idols; which were so far from being able to presage, that they were not able to speak, and the answers that were given you there, were neither given you by the idols, nor their priests, but by the devil in them.

3. Wherefore I give you to understand, that no man speaking by the Spirit of God, calleth Jesus accursed: and that no man can say, that Jesus is the Lord, but by the holy Ghost.]

[Paraphrase] 3. The way therefore to discriminate them is this, that no man who pretends spiritual gifts in the Church, who is led or speaks by the Spirit of God, will ever speak evil of Jesus; and no such man again hath any of those extraordinary powers of miracles, &c. and doth them in the name of Christ, but he is acted by the holy Spirit, the doctrine and commands of Christ being so contrary to, and destructive of the evil spirits, and their designs among men, that the devil will never assist men with his power to set up that.

4. Now there are diversities of gifts, but the same Spirit.]

[Paraphrase] 4. But of the gifts that come from the Spirit of God there are differences, and though all men do not the same things, yet in them all the • pirit is the same • and therefore they that have not these extraordinary gifts in so high a degree as others, should not be saddened for that, as long as they have sufficient to demonstrate that they have the Spirit.

5. And there are differences of administrations, but the same Lord.]

[Paraphrase] 5. And there are diversities of offices and ministries, but all performed to the one true God.

6. And there are diversities of operations, but it is the same God which worketh all in all.]

[Paraphrase] 6. And there are diversities of afflations or inspirations, but the God that worketh all these in all men is the same.

7. But the manifestation of the Spirit is given to every man to profit withal.]

[Paraphrase] 7. But the exercise of these spiritual gifts, whereby the Spirit manifests itself to be 〈◊〉 any man, is designed still for some benefit or advantage of the Church; and therefore those powers that tend to no use or advantage in the Church, are to be suspected not to come from the Spirit of God.

8. For to one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit,]

[Paraphrase] 8. The gift that one man hath from the Spirit is the special ability of speaking parables, and veiling wi • e conceptions: Another hath the understanding and interpreting the mysteries of Scripture, (see note on ch. 1. c. and note on • Pet. 1. c.)

9. To another faith by the same Spirit, to another the gifts of healing by the same Spirit,]

[Paraphrase] 9. Another hath a miraculous faith, or by which he works all kinds of miracl •• another hath from the same Spirit a peculiar power of curing diseases without the help of physic.

10. To another the working of miracles, to another prophecy, to another discerning of spirits, to another diverse kinds of tongues, to another the interpretation of tongues.]

[Paraphrase] 10. Another hath strange formidable powers of inflicting diseases, nay death itself, on malefactors (see note d.) Another the faculty of interpreting scripture. Another of knowing men's hearts, whether they be sincere or no, (in order to Ecclesiastical discipline in censures and diseases.) Another to speak some languages which he was never taught (see note g.) which served both as a miraculous act to confirm the Gospel, and as a help to reveal it to men of all countries. Another the power of interpreting strange languages to such in the congregation, who had not understood the language in which the Apostles had spoken, ver. 30.

11. But all these worketh that one and the self-same Spirit, dividing to every man severally as he will.

12. For as the body is one, and hath many members, and all the members of that one body being many are one body: [so also is Christ.]

[Paraphrase] 12. so in like manner is Christ and his Church many members in one body, see Gal. 3. note d.

13. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.]

[Paraphrase] 13. For in baptism being made partakers of the same Spirit we are entered into one body to be fellow-members with all Christians, of what quality or sort soever we are: And the cup of charity or thanksgiving, appointed by Christ in his last supper to be used in his Church, is a token and band of the same unity among Christians, and signifies the animating of all by the same Spirit.

14. For the body is not one member, but many.

15. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?

16. And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?

17. If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?]

[Paraphrase] 14, 15, 16, 17. For as the body is made up of several members for several uses, so is the Church of Christ, each of them profitable for some end; and therefore though one be inferior to some others, yet hath that no reason to envy them.

18. But now hath God set the members everyone of them in the body, as it hath pleased him.]

[Paraphrase] 18. It hath therefore seemed best to God to give several men several offices in the Church, which they are to be content with, not repining that they are not more honourably employed.

19. And if they were all one member, where were the body?]

[Paraphrase] 19. For if every member were equal to all others, there could not be a subordination, and assignation to several offices, as in a body there must be.

20. But now are they many members, yet but one body.]

[Paraphrase] 20. And therefore God hath so ordered it, that each should have his peculiar office, and all together be united into one body.

21. And the eye cannot say to the hand, I have no need of thee: nor again the head to the feet, I have no need of you.

22. Nay much more those members of the body which seem to be feeble, are necessary.]

[Paraphrase] 21, 22. Everyone having need and use of every other; and generally those which we more despise, and are ashamed of, being most necessary.

23. And those members of the body which we think to be less honorable, [ upon these we bestow more abundant honor,] and our uncomely parts have more abundant comeliness.

[Paraphrase] 23. we cloth and cover most diligently,

24. For our comely parts have no need: [but God hath tempered the body together, having given more abundant honor to that part which lacked,]

[Paraphrase] 24. but God hath so disposed of the several parts of the body, that some shall have a natural beauty, others that want that, shall be supplied by clothes, which are an artificial beauty,

25. That there should be no schism in the body, but that the members should have the same care one for another.]

[Paraphrase] 25. That there may be no separation of interests or desires in the body, and so likewise in the Church, but that the several members may be as solicitous everyone for another member, as for its self.

26. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it.]

[Paraphrase] 26. From whence it follows, that as in the body, every member hath a fellow-feeling with each other, so all true members of the Church have the same common interests and concernments, whether of suffering or of rejoicing.

27. Now ye are the body of Christ, and members in particular.]

[Paraphrase] 27. And this must be by you applied to yourselves, who are, being considered all together, the Church, though not the Church Universal, yet a special part thereof, the Church of Corinth (see Chrysostom) and so the mystical body of Christ, and the several persons of you, members of that body, that particular church.

28. And God hath set some in the Church, first [note b] Apostles, secondarily [note c] prophets, thirdly [note d] teachers, after that [note e] miracles, then gifts of healings, [note f] helps, [note g] governments, [note h] diversities of tongues.]

[Paraphrase] 28. And the chief officers constituted by God in the Church, are 1. Apostles sent to plant the faith, and having done so, either to govern being present, or superintend being absent, in all Churches. 2. Prophets, who having many spiritual gifts, teach where the Apostles have planted, and confirm believers, and impose hands (see note on Act. 15. c.) 3. Doctors or teachers of Churches already constituted, and so all one with Bishops, differing from prophets only in this, that they taught out of the instructions which they had themselves received, without any special revelation. Then as endowments of these and parts of their function, were these five things, 1. Powers of inflicting diseases and death itself upon the disobedient. 2. Gifts of healing them that received the faith. 3. The care of the poor. 4. The power of governing the Churches where they were planted. And lastly, some sorts of languages necessary to their preaching to the Gentiles (though not the gift of all tongues, which came down on the Apostles.)

29. Are all Apostles? are all prophets? are all • achers? are all workers of miracles?

30. Have all the gifts of healing? do all speak with tongues? do all interpret?]

[Paraphrase] 29, 30. Thus do the several offices and gifts in the Church belong to several persons, and not all to one, and each is to be content with his lot, and use it to the benefit of the Church.

31. But covet earnestly the best gifts: And yet show I unto you a more excellent way.]

[Paraphrase] 31. I conceive then that you do well everyone to seek (and contend in prayer) earnestly for those gifts which are most useful and profitable to the Church, wherein you minister: But therein deceive not yourselves (as they do that make use of these to faction and division, scorning and vilifying of those that are not so well gifted as they) but know from me, that none of those external abilities are to be compared with that one grace of charity, the love of our brethren, and the performance of those duties toward them which God requires of us, chap. 13. 4, &c. the severals of which as they are despised by you, so they are much more excellent then those offices and gifts that tend most to the edifying of the Church, and I shall proceed to show you that.