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6. For if the woman be not covered, let her alfo be fhorn: but if it be a fhame for a woman to be fhorn or fhaven, let her be covered. 7. For a man indeed ought not to cover his head; foraf much as he is the image and glory of God: but the woman is the glory of the

man.

Representation, from

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

man.

9. Neither was the

man created for the woman: but the woman for the man.

10. For this caufe

6. And as it would be a ridicu- A. D. 57. lous and immodeft Thing to do that at this, as well as any other Juncture; for the fame Reafon the ought to confider her Sex, and be veiled.

7.

Whereas for a Man to be open-faced at a publick Performance, is needful, as a Sign of his being the honourable Image and Reprefentative of God, in his Dominion over this lower World; and has the Female Sex put under him, as his Image and whom fhe was at firft derived *.

8 & 9. For Man was not taken from the Rib of the Woman, but fhe from his Rib. Nor was he made for a Help-meet for her, but the for him; and fo was intended of God to be in Subjection to him.

10. And befide the Argument ought the woman to drawn from the original Creation have power on her of both Sexes, if you know, and head, because of the allow, that the Angels, good and angels. bad, are invisibly present in your Christian Assemblies of Worship; and therefore Women ought carefully to preferve every Part of a modest and humble Behaviour there, out of Reverence to the one, and for fear of the wicked Suggeftions and Temptations of the other t. Moreover, the Prefence of the Bb 2 Bishops

* Ver. 7. Aga avdeos, The Glory of the Man, i. e. his Image, whereof MAN is the Original. The fame as oğa ixar, in the preceding Words.

+ Ver. 10. Ai afixus Because of the Angels. Whether of the two, viz. the good or wicked Angels the Apostle means in this Paffage; or whether indeed he meant Angels, properly fo called, as prefent at Chriftian Affemblies, at all,

is

Vol. I. A. D. 57. Bishops and Paftors in the Congregation ought to cause the Women to be veiled, out of Reverence to them; for they are called the Angels of the Churches, Revel. ii. 1, 8, 12, 18. and iii. 1, 7, 14.

11. Nevertheless, neither is the man without the woman,

neither the woman

without the man in

the Lord.

11 & 12. But what I have faid about the natural Reasons for Subjection of Women to Men, I would not have interpreted into any Right of an imperious Dominion of the one, or any flavish or base Subjection of the other. No, by the wife Appointment of God, they were both made for a mutual Comfort, Love, and Bleffing; as Woman was first taken out of Man, fo Man was ever after propagated by Woman. GOD has rendered them reciprocal Inftruments of each others Production; and they ought to pay their reciprocal Duties and Affections chearfully and kindly.

12. For as the woman is of the man, even fo is the man alfo by the woman: but all things of God.

13. Judge in your 13. To return then to the felves: is it comely main Argument. Confider with that a woman pray yourselves, whether it be any unto God uncovered? Way decent for a Woman, becaufe God may fometimes please to infpire her to pray or fing in publick, to take upon her to throw off her Veil, and as it were to difown her Subjection to Mankind?

14. Doth not even nature itself teach you, that if a man have long hair, it is a fhame

unto him?

14. Is there not fomething in the conftant Cuftom of all Nations, agreeable to the very Defign of Nature; for Men to drefs

in a diftinct Manner from Women? And for them to do otherwife, is it not an effeminate and shameful Thing?

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

her

15. As this therefore would be unmanly in the one Sex, fo for Women to appear in the Garb of

Men,

is a molt difficult Point abfolutely to determine. I have therefore given the two Senfes which are most commonly receiv'd by the best Interpreters, and fo leave it.

her hair is given her Men, would be bold and affuming. A. D. 57. for a covering. Her Hair and her Veil are the Tokens of her Modefty and Subjection; Nature and Custom require the Diftinction, and you ought by no Means to fuffer the Breach of any natural Decency in your religious Affemblies especially.

16. But if any man feem to be contentious, we have no fuch custom, neither the churches of God.

16. And if any of your new Teachers are refolved to be contentious, and defend these Practiall I fhall further say to them at present is, that they encourage what is contrary to the Practice of all the Chriftian Churches that I have feen or heard of.

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.

18. For firft of all, when ye come together in the church, I hear that there be divifions among you: and I partly believe it.

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

ces,

17. To come therefore to another Point, in which I am forry to fay, I cannot commend, but muft highly blame you, for a very grofs Irregularity; I mean in your Love-Feafts at the Holy Sacrament.

18. I am informed, that at your Affemblies, even for this moft facred and folemn Celebration, you fall into Parties and Diftinctions.

19. 'Tis true, indeed, GOD is pleafed for wife and good Reafons to * fuffer these Effects of wicked, and defigning, and factious Men in his Church: and there is this Advantage from it among others, that they ferve as a Foil to make the

Bb 3

Ver. 13. Δεῖ γ ἵνα οι δόκιμοι

*

Virtues

-For there must be He

refies, that they, &c. That dei yag vai, ought to be render'd there will be, is clear trom abundant Paffages, Matth. xxiv. 6. xxvi. 54. Mark viii. 3. As i. 16, and elsewhere. And then ya mutt not be render'd caufally but eventually. And fo by them, they that are approved will be made more masifeft.

A. D. 57. Virtues of all truly pious and peaceable Christians to fhine the brighter and more distinguishing.

20. When ye come together therefore into one place, this is not to eat the Lords fupper.

21. For in eating every one taketh before other his own fupper and one is hungry, and another is drunken.

20. But you ought all to confider, how contrary fuch a Temper and Practice is to the Design and End of this holy Inftitution.

21. For whereas 'tis a Cuftom among you, for every one according to his Abilities, to bring Provifions along with him for å common Entertainment; I find now the richer and better Sort of you are wont to get thofe of their own Party together, and fall upon their Provifions, feafting even to Excefs, while the mean and poorer Sort are neglected, and return home hungry and thirsty as they came; directly contrary to the very Design of your Feaft, which was chiefly to feed the Poor; and to the very Nature of the Chriftian Sacrament, which is to promote Chriftian Communion, Love, and Unity.

22. What, have ye not houses to eat and to drink in? or defpife ye the church of God, and fhame them

22. If Feafting be your Bufinefs, your private Houfes are the proper Places for it. And to pretend to meet in publick, at a Feaft of religious Love and Charity, and then to cabal, fall upon your own Provifions, and neglect the Poor, that have an equal Right with yourselves, is a Difhonour to the Chriftian Church, and à Profanation of its holy Sacrament; and which I am bound moft fcverely to reprove.

that have not? What
fhall I fay to you?
fhall I praife you in
this? I praise you not.

23. For I have re-
ceived of the Lord,
that which alfo I de-
livered unto you, that
the Lord Jefus, the
fame night in which
he was betrayed, took
bread;
24. And

23, 24 & 25. And if you remember the Account I gave you of our Saviour's own Inftitution of this Sacrament, and compare it at the leaft with your prefent Practice, you will foon be convinced how difagreeable the one is to the other. I told you, that

he

24. And when he had given thanks, he brake it, and faid, Take, eat; This is my body, which is broken for you: this do in remembrance of me.

he took Bread and Wine, and in A. D. 57.
a moft folemn Manner confecrated
them into the Symbols and Re-
prefentations of his own Body
and Blood that redeemed us, and
were the Seals and Tokens of his
new and gracious Covenant with
Mankind; diftributing them to
each of his Apoftles, and ap-
pointing this as a ftanding Infti-
tution in his Church, for a reli-
gious Memorial of his Death and
Sufferings for us.

25. After the fame manner also be took the cup, when he had fupped, faying, This cup is the new teftament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

26. For as often as ye eat this bread, and drink this cup, ye do fhew the Lords death

till he come.

26. For as the Pafchal Lamb was eaten by the Jews as a Memorial and Representation of their Deliverance from Egyptian Bondage: So by eating this Bread, and drinking of this Cup, you Chriftians do devoutly commemorate your Deliverance from Sin and Death, by the Death and Sufferings of CHRIST, and profess your folemn Belief and Confidence in it; which is to continue a conftant Institution of his Church, till his laft Appearance to the future Judgment.

*

27. Wherefore, who- 27. And therefore whoever of foever fhall eat this you thus uses it to Purposes of Feafting and Faction, abuses the very Defign, and is guilty of prophaning fo facred and folemn an Inftitution.

bread, and drink this cup of the Lord unworthily, fhall be guilty of the body

and blood of the Lord.

28. But let a man examine himself, and

fo let him eat of that

bread, and drink of that cup.

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* Ver. 26. Kalayśnλels, Ye do fhew forth, or represent and declare the Lord's Death.

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