1 Corinthians 11

1 Corinthians 11:1

FOllowers] Or, Imitatours.

1 Corinthians 11:2

Now I praise you] Going about to reprehend certain disorders in the Church of Corinth, he beginneth notwithstanding with a generall praise of them; which is the method of the Spirit in the Epistles sent to the seven Churches of Asia, Apoc. 2. 2, 9, 13, 19. & 3. 1, 8, 15. and Lactantus prescribes it as a rule to all discreet Pastours, that they should after the manner of Physitians anoint the brimme of the cup with honey, in which they minister to the patient a bitter potion: circumlinatur poculum, coelestis saptentiae melle, &c.

and keep the ordinances] By the word 〈 in non-Latin alphabet 〉 in the Originall, which signifieth traditions, he meaneth not any unwritten verities concerning matters of faith, such as our Romish adversaries would force upon the Text; but particular Ordinances of comelinesse, and good order, which belong to Ecclesiasticall policie, which afterward were called Canons.

1 Corinthians 11:3

the head of every man is Christ] See Ephesians 5:23. He setteth down God in Christ our Mediatour, for the end and mark, not onely of doctrine, but also of Ecclesiasticall comelinesse: thus applying it to the question proposed touching the comely apparell both of men and women in publike assemblies, he declareth, that the woman is a degree beneath the man by the Ordinance of God, and that the man is so subject to Christ, that the glory of God ought to appear in him, for the preheminence of the sexe. The man is the womans head, that is, hath a preheminence above her, as the head hath above the members. Christ is the head of the man, in as much as he is the first begotten among many brethren; God is Christs head, in that Christ is our Mediatour.

1 Corinthians 11:5

Every woman that prayeth or prophesieth] Either the Apostle speaketh of such women as had an extraordinary gift of prayer and prophesie, such as were Anna, Luke 2. 38. and Mary the Mother of the Lord, Luke 1. 46. and the four daughters of Philip, Acts 21:9. or else he meaneth such women who joyned with the Assemblies in their praying and prophesying, non ori clara voce, sed mentis tacita cogitatione, not with open and lowd speech, for that the Apostle forbids, that any woman should speak in the Church, but with the intention of the minde and thoughts.

1 Corinthians 11:7

he is the image and glory of God] See Genesis 1:26. Here man is said to be the Image and glory of God in regard of the rule which God gave him over the creatures. This Image shineth most brightly in the man, who is immediately the image of God; but more obscurely in the woman, who is the Image of the man. If it be objected, that the woman as well as the man was created according to Gods Image, Genesis 1:27. and consequently that she as well as he is the Image and glory of God; it may be answered, that a woman may be considered, either according to her specifical nature in which she agreeth with man, and in that regard she was created according to the image of God in holinesse and righteousnesse; or according unto her sex as she was Adams wife, and subject to him, and in that regard she beareth not the Image of God; for subjection is not the Image of God, but rule.

1 Corinthians 11:8

For the man is not of the woman] The Apostle hath reference to the originall and creation of man at the first, which was of the earth, not of the woman; whereas the woman was made of man, to wit, of his ribbe. Here then the man hath some preheminence above the woman, that though now as women are of men, so men also of vvomen in the common course of generation; yet orignally and at the first, man was not of the vvoman, but the vvoman of the man.

1 Corinthians 11:9

Neither was the man created for the woman] See Genesis 2:23. The man was not created to this end that he should serve the woman as his superiour, but on the contrary, the vvoman to serve, obey, and to be a helper to the man, Genesis 2:18. Howbeit in some sense the man may be said to be created for the vvoman, to protect hr from vvrong, and instruct her, and direct her in the vvay to eternall salvation, 1 Corinthians 14:35.

1 Corinthians 11:10

power on her head] That is, a vail or covering, in token of her husbands power and authority over her; or a kinde of Warrant or Passe to go abroad with credit and honestie: for there was no necessitie of vailing or covering their head within doors, but if they went abroad without their vail, they were counted light and wanderers, like unto run-away servants, or souldiers that have no Passe to shew from their Masters or Captains: In which regard Rebecca, Genesis 24:65. when she lighted off her Camell, and her servant told her that it was his Master Isaac that was walking in the field to meet her, she took a Vail and covered her self; for lust, as Clemens Alexandrinus teacheth, Paeag. l. 3. 〈 in non-Latin alphabet 〉, casteth darts as it were from the eyes; and as Tertuallian elegantly expresseth it, virgins flie to their Vail, as the Buckler of their chastitite; which though it seem but a weak fence, yet it is strong enough to bear off the fiery darts of unchaste glances from youth; Virginitas semper timida oculos fugit, confugit ad velamen capitis, quasi ad galeam contra ictus tentationum, contra jacula scandalorum, contra suspiciones & susurros: Tertul. de veland virgin.

because of the Angels] Some by the Angels understand the Pastours of the Congregations, who are termed Angels, Malachi 2:7. and Revelation 1:20. and that the Apostle draws his reason to enforce womens modest carriage from the reverend respect the women ought to shew, esepcially in the Church, to these Angels of the Churches. Others take Angels here in the proper snse for the coelestiall spirits, which alwayes attend upon Christ their Head, and are present in the Congregation of the faithfull, and are offended at all disorders and uncomelinesse which may be used there. The women therefore should behave themselves more modestly in the Church, out of a regard of these spirits, that they grieve them not. What though the men were well enough contented that women should go uncovered in the Church, and the husbands out of indulgence allowed their wives this slight usurping of the marke of preheminence belonging unto them; yet the Apostle answereth, that the Angels who are perpetuall Guardinans of the Churches, and assist in the Congregation, are offended at it. Some vvill have this to be spoken by way of aggravation, that if vvomen should cast off their Vail in the Church, and usurp dominion there, turpitudinem suam Angelis conspicuam facerent, they should discover their shame and imodestie, not only before men, but before Angels: with vvhom S. Chrysostom and Thephylact accord, 〈 in non-Latin alphabet 〉.

Others conceive it to be spokennot by way of aggravation, but by way of exhortation drawn from the example of the Angels, who have a speciall care to observe and reverence Christ their Head, and therefore as they in token of their subjection to their Head, with two of their vvings covered their face, Esay 6. 2. so women in token of their subjection to their Heads, their Husbands, should cover their heads and faces vvith a Vail. In this both Jews and Christians agree, that the Angels are present at divine exercises in the Church, and ar eye-witnesses of our carriage there; for so we read in Seder Tephilleth, Domine Deus noster coronam dant tibi, hoc est celebrant to Angeli, turba illa superna, cum populo tuo Israel hic inferne congregato, omnesque simul ter tió a propheta tuo dictum ingeminant & inclamant, Sanctus, sanctus. sanctus.

1 Corinthians 11:11

Neverthelesse, neither is the man without the woman] A digression with the Apostle useth, lest that which he spake of the superioritie of men, and lower degree of women, in consideration of the politie of the Church, should be so taken, as though there were no measure of this inequalitie, therefore he teacheth, that mn have in such sort the preheminence that yet God made them not alone, but women also; and that woman was so made of man, that men also are born by the means of women, and they both have an equall share in Christ, Titus 3:28. And this ought to put them in minde to observe the degree of each sex in such sort, that mutuall conjunction may be cherished.

1 Corinthians 11:15

covering] Or, vail.

1 Corinthians 11:16

if any man seem to be contentious, we have no such custome] Either the meaning is, We have no such custome for vvomen to pray uncovered; or, we have no such custome or the Churches of God to contend about matters of this nature, but willingly and cherffull to obey those that have the oversight of us int he Lord.

1 Corinthians 11:17

Now in this that I declare unto you, I praise you not] Gr. Tec. now this I declare unto you, not praising.

1 Corinthians 11:18

that there be divisions among] Or, schisms. To celbrate the Lords supper aright it is requisite that there be not onely consent of doctrine, but also of discipline and affection, that it be not profaned.

1 Corinthians 11:19

there must be also heresies] It is unavoidable by reason of Satans malice, and mans corruption, as also by the just judgement and wisest counsell of God, who draweth light out of darknesse; and according to the frequent predictions of the Spirit, Matthew 18:7. Heresie is a contention arising about doctrine, when some do obstinately urge or receive any errour, fighting against the sundamentalls of the saving doctrine, in so much that heresie is farre worse and more hurtfull then schisme or divisions; and hereiwthall the Apostle sheweth the reason that made him beleeve there were divisions among them, for that a worse vill is found amongsT them, viz. heresie, which the Apostle describeth, and confuteth afterwards, 1 Cor. 15.

heresies] Or, sects.

which are approved] That is, those that in the trialls of divisions and heresies remain constant to the unity of the Church, and to the sincere doctrine thereof, and thereby shew themselves like pure and precious gold, which abideth in the thiall of the fire.

may be made manifest] When the Church is at peace, without schismes or heresies, then all that make publike profession of religion, are held for sound and upright; but when divisions and heresies arise, then it appeareth fully who cleave to the truth, and stand fast to the unitie of the Church. Thus S. Cyprian speaketh, The Chaffe may be distinguished from the Wheat, leves paleae vento jactantur, they are but as Chaffe, who are blow away with the winde, the Wheat remaines still in the sloore of the Church.

1 Corinthians 11:20

into one place] Or, to the same end.

this is not to eate the Lords supper] Or, ye cannot eat. When you meet after such a disordered manner, as is expressed afterwards; excluding the poor from your company, and eating every one by himself, and not tarrying at all till others come; this is not to eat the Lords Supper; that is, to celebrate it aright, as you ought. By the Lords Supper he meaneth not the Agapaeor Love-feasts anciently used in the Church, but for abuse afterwards taken away; but the celebration of the holy Eucharist, the Banquet vvherein we are fed with the Body and Blood of Christ, as S. Austine in his 118 Epistle, and S. Cyprian in his Tract de Caena Domini rightly expound the Text; He calleth it a supper in relation to the time in vvhich it was first instituted; to wit, at evening; or as the Apostle hath it, Vers. 23. The same night that the Lord was betrayed; and he calleth it Dominica, or the Lords Supper, partly because it is kept in memory of him, partly because if was instituted by him.

1 Corinthians 11:22

or despise ye the Church of God, and shame, &c.] Despise ye the poor, vvho are part of the Church of God, and shame you them, by excluding them out of your company for their poverties sake? sith God admits then into his family, and bids them to his heavenly Banquet, you ought not to exclude them form your feasts.

them that have not] Or, them that are poore.

1 Corinthians 11:23

For I have received of the Lord] Because those abusea are contrary to the Lords institution, who ordained his holy Supper for a Sacrament of his body and blood, and for a bond of union, not for a bodily repast, much lesse for an occasion of strife and debate, whereunto you apply it and turn it: therefore I cannot commend you, but musT blame you for such your carriage at your meetings. The only way to reform any abuses in the Church is to have recourse to the word of God, and first Institution. That which I received of the Lord, saith the Apostle. It may be demanded, when, and how the Apostle received it from the Lord, sith he conversed not with Christ whilest he lived upon earth, as the Apostles and Evangelists did, who received the Doctrin of the Sacrament from our Lords own mouth. We answer out of Saint Paul himselfe, Galatians 1:12. That after Christs ascension he received by speciall Revelation which the Lord Jesus Christ vouchsafed to impart unto him, either when he was rapt up into the third heaven, or when Christ appeared unto him at his first conversion; but whether then or at any other time Christ revealed this mystery unto him, this is certain, that he received it immediatly from Christ. For he expressely affirmes, that he preached not the Gospel after man, nor received it of man, nor was taught by man, but by Jesus Christ.

that which also I delivered unto you] As the words which the Father spake of the Sonne, This is my beloved Sonne in whom I am well pleased, are related not only by the three Evangelists, Matthew, Mark, and Luke, but also by Saint Peter in his Epistle, 2 Peter 1:17. for the necessitie of the doctrin and excellencie of the mysterie contained in them: so for the like reason, it pleased God that the institution of the Lords Supper should notonly be recorded by the three Evangelists above named, but also here most accurately & exactly be delivered by the Apostle. For all Chruches must take the true keeping of the Lords Supper out of the institution of it. The parts whereof are these, touching the Pastours, to shew forth the Lords death by preaching his word, to blesse the bread, and wine by calling upon the name of God, and together with prayers to declare the institution thereof, and finally to deliver the bread broken to be eaten, and the cup received to be drunk with thanksgiving: and touching the communicants, that every one examine himself, that is to say, prove both his knowledge, and faith, and repentance; and lastly, to take the bread at the Ministers hand, and to eat it, and drink the wine, and give God thanks.

1 Corinthians 11:24

And when he had given thanks] See Math. 26. 26. Mark 14:22. Luke 22:19.

Eroken for you] The word broken, noteth out unto us Christ his manner of death: for though his legs were not broken, as the theeves were, because he was the Paschall Lambe, of which no bone was to be broken; yet was his body very sorely tormented, torn and bruised, Isaiah 53:5. 10.

in remembrance of me] Or, for a remembrance.

1 Corinthians 11:25

This cup is the New Testament] As the bread is not the very body of Christ, but a Sacrament thereof: so neither is the cup the new Testament or covenant, but a signe and feale thereof: as the ovenant of God is renewed with his elect, and ratified by his death, and passion, so it is also sealed to every faithfull Christian by the cup of the Lord.

in my blood] By the cup is understood (as all grant) that which is contained in the cup, by an usuall Synecdoche continentis pro contento, which must needs be wine and not blood. For the Apostle here saith, that the cup is the New Testament in Christs blood, that is, the wine contained in it, is a signe and seale of the New TesTament confirmed by Christs blood which he shed upon the Crosse, as the Old Testament or Covenant was confirmed by the effusion of the blood of beasts sacrificed, sprinkled upon the people, Exod. 24 8.

1 Corinthians 11:26

ye do shew the Lords death till he come] Or, shew ye, or, declarec. The death of the Lord must be shewed or made known in the Lords Supper, both by the Ministers of the word, who in the ministration thereof must instruct the people, that the bread broken, and the wine powred out, are the signes of the bitter death of Christ on the crosse, and seales of the benefits thereby purchased to our selves: as also by the communicants, who ought to consider in their hearts, to declare and to professe with thanfulnesse, that the Lord Jesus died for them, to redeeme them from eternall death, and to make them blessed and happy for ever. Till he come to judge the quick and the dead. For even as the Sacraments of the Old Testament continued untill the first coming of Christ in the flesh; so shall the Sacrament sof the New Testament continue till his second coming in glory.

1 Corinthians 11:27

and drink this cup of the Lord, &c.] Gr. or drink. That is, otherwise then it is meet such mysteries should be handled. He receiveth unworthily, who receiveth without such a disposition of minde, and speciall preparation which is requisite for the partaking of so worthy a Sacrament: or they who receive it not with that reverence and devotion as they ought.

shall be guilty of the body and blood] For having violated Christs instituion, and by his irreverent behaviour, having profand the remembrance of Christs death, and for vilifying the signes and pledges of the body and blood of Christ. For the indignitie that is offered unto the seale of the King, is acocunted as done unto the Kings own person. The phrase of the Apostle implyes, that they who unoworthily handle these holy mysteries are guiltie before God as well as Judas, who betrayed the body of our Saviour; or the Jews, who bound his hands, and spit upon his face; or the souldiers, who spilt his blood.

of the Lord] Gr. Tec. of Christ.

1 Corinthians 11:28

examine himself] Both concerning his spirituall state in generall; whether he be a true member of Christs smy sticall body. For none but such may eate his body, and drinke his blood. And in speciall, whether he be a fit guest for so holy and heavenly a table, whether he truly repent him of his sinnes, ahve a lively faith in Christ, be in charitie with his neighbours, and is indued with a competent measure of knowledge to dcernthis heavenly food from other meant. This examination of a mans selfe, is of necessitie required in all that intend to receive the communion, and therefore they ought not to be admitted to it which cannot examine themselves, as children, idiots and mad-men, and all such as either have no knowledge of Christ, or no competent measure thereof, though they professe the Christian Religion.

cat of that bread, and drink of that cup] The Sacrament must be reived in both kinds, both because Christ so instituted it, and to receive it otherwise is a violation of Christs order, and as Gelasius confesseth, de consecrat. dist. 2. grand sacriledge (divsio unius ejusdem(que; mysterii sine gradi sacrilegio non potest provenire:)) as also because if we receive but in one kinde in bread only after the Romish manner, we shew not forth the death of Christ, not celebrate a Supper, nor make an entire refection, to which drink as well as bread is requisite.

1 Corinthians 11:29

damantion to himself] Or, judgement. This may be understood either of eternall punishment, in respect of hypocrites; or of temporall corrections, in regard of the fiathfull, who oft neglect their dutie herein, and receive not so worthily as they ought, as is declared in the next verse.

not discerning the Lords body] Shewing no more reverence at the communion of the body of Christ, then he would do at his ordinary supper: putting no difference between the bread of the Lords Supper, which is a holy sign and Sacrament of the Lords body, and between ordinary food, participating thereof without any precdent preparation or present devotion.

1 Corinthians 11:30

For this cause, &c.] The profaning the body and blood of the Lord, by unworthily reeceiving the holy mysteries, is sharply punished by him, by visiting such with sicknsse, and sometimes inflicting corporal death: therefore such a mischief ought diligently to be prevented by judging and correction of a mans self.

1 Corinthians 11:31

For if we would, judge our selves] If we would examine our own conscience and condemn our selves for our sins. And here the Apostle changeth the third person into the first, and in modesty joyneth himself with the rest of his brethren, intimating that neither himself, nor any other is free from Gods fatherly correction, and implying that he delivereth a generall docrine belonging to all the faithfull, to prevent Gods judgements by fore-judging themselves.

1 Corinthians 11:32

we are chastened of the Lord] Sicknesse and other scourges of God, which are punishyments to the wicked, inflicted upon them for their sins, are fatherly chastisements of Gods children for their instruction and amendment. 〈 in non-Latin alphabet 〉, nocumenta documenta.