A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

CHAP. XI.

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

[Paraphrase] 1. And doe ye in like man∣ner, as oft as there is occasion for the good of others, deny your selves the use of your Christian liberty.

2. Now I praise you, brethren, that you remember me in all things, and keep the* 1.1 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 mindfull 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 prophecying, having his head covered,† 1.2 [note a] dishonoureth his head.]

[Paraphrase] 4. Every man that doth any office in the Church, that either praies, or expounds the word of God, or sings Psalms, &c. (see note on Luk. 1. m.) if he doe it with his head and face covered, this is indecent, against the liberty and dignity of his sex, it being a signe 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,* 1.3 dis∣honoureth 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 imployed as a member of a congregation, joyning with the Minister, whether Pastor, Prophet, in discharging of any Christian duty, such as is prayer, or expounding, or singing Psalmes, &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 meeknesse of her sex, as much as it is for her to cut her haire, and weare it as men doe.

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 haire, of letting it be worn at the length, is that it may be a kind of veile or covering to her, ver. 15. which is an argument that as 'tis uncomely or unfashionable for her to have her haire 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 signe 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 signe 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 usefull to the man, not so the man to the woman; which is another proof of her being inferiour 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 behaviour ought to be most decent, and agreeable to her condition.

10. For this cause ought the woman to have† 1.4 [note c] power [note d] on her head, [note e] because of the Angels.]

[Paraphrase] 10. And especially when the Angels are generally belie∣ved to be present in the places of God's publick worship, this piece of decency in the woman, her being covered, ought most strictly to be observed, as we will be most carefull 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 Gnosticks, who were great despisers of marriage) any more then the woman should be from the man.

12. For as the woman* 1.5 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 your selves, is it comely that a woman pray unto God un∣covered?]

[Paraphrase] 13. But for that of wo∣men's behaviour in the place of publick 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 it self teach you, that if a man† 1.6 have long haire it is a shame unto him?]

[Paraphrase] 14. Doth not the univer∣sal custome of all nations make this distinction between sexes, that men wear their haire cut, and that is decent in them?

15. But if a woman* 1.7 have long haire, it is a glory to her: for her haire is given her for a covering.]

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

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

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

17. Now† 1.8 in this that I declare unto you, I praise you not, that you come to∣gether 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 heare that there be divisions among you, and I partly believe it.]

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

19. For there must be also* 1.9 heresies among you, that† 1.10 they which are appro∣ved 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,* 1.11 this is not to eat the Lord's supper.]

[Paraphrase] 20. That which I am to blame in you is, that your publick 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 every one† 1.12 taketh before other his own supper; and one is hun∣gry, 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 custome is utterly broken among you; he that brings a great deale, 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 faine to goe hungry home; and so your meetings are more to feed your selves, then to practise 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* 1.13 shame them that have not? what shall I say to you? shall I praise † 1.14 you in this? I praise you not.]

[Paraphrase] 22. This certainly is to doe as you were wont at home, and you may as well stay there and doe thus; this is quite contrary to the institution of Church-meetings, and the not onely sending away hun∣gry, 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 doe 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 ano∣ther by a more liberal portion, but gave it in an equall distribution to every one 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* 1.15 Testament in my blood; this doe 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 im∣partiall charity of his, whensoever they met together at the holy table.

26. For as often as ye eat this bread, and drink this cup,* 1.16 ye doe shew the Lord's death till he come.]

[Paraphrase] 26. And doe ye, saith he, in all your sacred festivals thus shew 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. † 1.17 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 kinde against this insti∣tution 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 goodnesse 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 throughly, 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 damna∣tion to himself, not [note g] discerning the Lord's body.]

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

30. For this cause many are weak and sickly among you, and* 1.18 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 punish∣ments upon some of you, afflictions, (see Gal. 4. a.) diseases and death it self, as was threatned upon those who at the feast of the Passeover put not all leaven out of their houses, Exod. 12. 19.

31. For if we would† 1.19 judge our selves we should not be judged.]

[Paraphrase] 31. Which had never fal∣len upon you, if you had not by such faults needed admonition and discipline, God never punishing them that doe not stand in some need of being awaked thus, and stirr'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 pu∣nished, '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 your selves, 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 doe.

34. And if any man hunger, let him eat at home, that ye come not together to condemnation.* 1.20 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 doe: and his making no difference be∣twixt a meale at home, and this Christian festival in the assembly, is a great sin in him, and may expect punishment accordingly. For the other particulars mention'd by you, I will deferre the ordering of them, till I come my self unto you.

Annotations on Chap. XI.

[ a] * 1.21 V. 4. Dishonoureth his head] It was a part of the punishment of malefactors among severall nations, to have a covering put over their faces; and therefore in the Roman form of giving sentence this was part, Ca∣put obunbite, Cover his head, and that ••••long'd 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 Hamans face. And this seems to be the literall notation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having over the head, which is here used, so having up∣on the head, as comes down upon the face also, as that differs from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having the veile upon the head onely. This therefore, which was the fashion of condemned persons, is justly said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to reproach, or shame his head.

[ b] * 1.22 V. 7. Glory] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both glo∣ry and beam (the beams of the Sunne being so glorious, that all glory is described by them) and is rendred both by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and one of them may be here taken for the other, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 glory for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beam or irradiation, such a beam which flowing from another, derived from another, implyes that from whence it flowes to be more honourable. Or else the word may signifie similitude, likenesse, in both places of this verse; for so it is used by the Septuagint, Num. 12. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the similitude of the Lord, and Psal. 17. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy likenesse, where the Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in both places. And so here it will agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the man is the image and similitude of God, and the woman of the man.

[ c] * 1.23 V. 10. Power] What the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies here will be best conjectur'd, not by hearkning to the criti∣call emendation of Jacobus Gothofredus, who would read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Latine exuviam in stead of it, but by looking on the Hebrew word which signifies the wo∣man's hood, or veile, and that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whose theme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies dominion or power over any thing or per∣son, according to which notion of the theme, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must needs be answerable to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and consequently, though it signifie power primarily, is yet fitly set here to signifie a veile (and by the Vul∣gar translation in some copies rendred velamen) by the same proportion as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deduced from the root signi∣fying power, is put for a woman's veile, Cant. 5. 7. and Isa. 3. 23. and so Gen. 24. 65. and 38. 14. and ex∣plain'd by the Targum by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a veile, peplus, the∣ristrum, such as Rebecca and Tamar used. And this more fitly in respect of the discourse, or rationall impor∣tance of this place, which v. 8. proves that the woman should weare a covering in token of her husband's power over her.* 1.24 So when Eustathius a Bishop of Se∣bastia in Constantine's time, among other things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, caused women to be polled, against him the Councell of Gangra made a* 1.25 Canon in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

if any woman for some exercise of pretended pie∣ty shall poll her haire, which God gave for a remem∣brance of subjection, let her be excommunicate, as one that dissolves the ordinance of obedience, or subordina∣tion, of the woman to the man. So Photius Epist. 210. The women ought to be subject to the man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and bear the signe 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 custome 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] * 1.26 Ib. On her head] The woman's head signifies her head and face both, which were customarily covered with a veile, and 'twas counted immodest to be with∣out 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 pub∣lick 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 〉〈 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.* 1.27 So saith Dicaearchus of the Thebanes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Their heads and fa∣ces 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 countrey) saith Dio Chrysostom,* 1.28 that the women came so attired into publick, 〈 in non-Latin alphabet 〉〈 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 reteined that custome of wearing veiles or cove∣rings, yet the universal custome of women among all people, is to wear their haire at length, and that is use∣full to cover their faces, and necks, and shoulders, and that is the reason of the mentioning their long haire, that nature teaches them, v. 15. and that it is as fit for her to be shaven as uncovered, v. 6.

[ e] * 1.29 Ib. Because of the Angels] The presence of God in any one place more then in another is not easily concei∣vable by any. And therefore that any place should be called his house, or place of residence, his temple where∣in he dwels, 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 a∣wakes, 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 any where, 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 in∣terpret it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before the face of God, ma∣king the Angel and God's presence all one. Thus Psal. 68. the Myriads of Angels are said to be God's Cha∣riots, places to receive God, as he is said to sit on the Cherubims, and to flye on the wings of the wind, or Angelicall spirits, Psal. 18. Agreeable to this was it, that God was said to be in the Arke between the Cheru∣bims, and that the Arke 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 publick service. Thus Phil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 541. speaking of the hymnes of Mo∣ses, saith they were composed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with all kinde of harmony and symphony, that men and angels, which attend, doe hear, making the Angels, as well as men, auditors of the hymnes in the Temple, and, as it followes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, overseers to look that all be done as it ought. So Tertullian De Orat. Angelo adhuc oratio∣nis adstante,* 1.30 the Angel of prayer standing by. So Chry∣sostome speaking of the disorderlinesse of some in the Church, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; saith he, know∣est thou not that thou standest with the Angels? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; thou sing∣est with them, praisest God with them (referring questi∣onlesse to the antient form in the Liturgy, with Angels and Archangels, &c. we laud and magnifie, &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 non-Latin alphabet 〉, In the presence of the An∣gels I will sing unto thee; which that it belongs to the Temple, appea••s by that which followes v. 2. 〈 in non-Latin alphabet 〉〈 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 non-Latin alphabet 〉 in the Sanctuary, when they worshipp'd. So in S. Basil's Liturgy we have this form, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, O Lord our God that constitutest the orders and hosts of Angels in heaven for the mini∣stery of thy glory, make thy holy Angels enter with us, that we may officiate and praise thy goodnesse together. Thus saith* 1.31 Procopius of God, that he doth by the Angels 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exhibit himself, or appear peculiarly in the Temple. And so in the very heathen Plutarch (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) speaking of the 〈 in non-Latin alphabet 〉〈 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 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, overseers of their divine offices, and priests of their my∣steries; 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 doe 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 testifie their subjection toward God; for so we read of the Seraphim, Isa. 6. 2. with two wings they cover∣ed their face. To which Photius addes Epist. 210. that the Angels are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lookers on, and witnesses of the womans production out of the man.

[ f] * 1.32 V. 14. Nature] What is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, which is said to teach that men are to cut, women not to cut their haire, may be guess'd, first by the practice and vow of the Nazarites, of never cutting their haire, 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 〉〈 in non-Latin alphabet 〉 here; secondly, by the words precedent v. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. is it decent? which though it belong to the womans praying uncovered, yet when being uncovered and cutting her haire are made unfit upon the same principle, v. 6. the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or de∣cency will be an interpretation of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nature, as

v. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 uncomely is applied to both the being sha∣ven, and uncovered; thirdly, by the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in other Authors for custome, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 customes are acquired natures in Galen, and in Ari∣stotle Rhet. l. 1. c. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Custome and nature are neer and like one another, and that which is frequently done is next that which is al∣waies done. And therefore when in Lucian, in the person of Demosthenes, we have 〈 in non-Latin alphabet 〉〈 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 no∣tion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among Authors; and so 'tis ordina∣ry for that to be called the law of Nature▪ which was but the law of Nations, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which one nation, or some nations use▪ in Har∣menopulus, 〈 in non-Latin alphabet 〉〈 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 o∣ther nations) is called l••x N••turae, the law of Na∣ture; as on the other side, D••. Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of cu∣stome, comprehends the law of Nature under that style. Fourthly, by the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the New Te∣stament,* 1.33 as Ephes. 2. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, children of wrath by nature, applied to the national universal custome 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 〉〈 in non-Latin alphabet 〉, sometime con∣versed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the rest also of the heathen world. Just as the same Idolaters Wisd. 13. 1. are cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••ain, that is idolatrous, by that gene∣ral custome among them. To this matter the testimo∣ny of Suidas is most clear on the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where having enlarged on the signification of it in Philosophy, he adds, 〈 in non-Latin alphabet 〉〈 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 chroni∣cal custome. So when the Apostle saith of the Gentiles, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beside nature they were graffed into a good olive tree being but a wild olive themselves▪ Rom.* 1.34 11. 24. he sure means by Nature the custome of the Jewes, which by analogie with Levit. 19. 19. was ex∣ten••ed to a prohibition of graffing one fruit-tree into another kind, or else he referres to the constant custome and rules of gardening, never to graffe an ill fruit up∣on a good stock. And so sure 'tis in this place, either the universal custome 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 cut∣ting of the haire.

[ g] * 1.35 V. 29. Discerning] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies two things, to sanctifie, and to discriminate, and is ac∣cordingly sometimes rendred by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and once by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jos. 20. 7. From hence it seems to be that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, being the literal rendring of one no∣tion of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is taken for the other of hal∣lowing or sanctifying the Lord's body, that is, eating the Lord's supper (in a different manner from that of eating our ordinary meale, or 〈 in non-Latin alphabet 〉〈 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 com∣mon table, where the poor aswell as rich may ••east, and not the rich eat all to themselves; which is the pro∣faning of that feast of the body of Christ.

Notes

• * 1.1

  ••••aditions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.2

  reproach∣eth
• * 1.3

  reproach∣eth, note a.
• † 1.4

  a covering
• * 1.5

  was out o•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.6

  weare his haire at length, 'tis reproach, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  weare 〈◊〉〈◊〉 haire at length, note f.
• † 1.8

  This I warn you of, and com∣mend you not, for the King's MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  divisions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.10

  the sin∣cere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  it is not, or 'tis not possible, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.12

  takes his own supper, for the Ks MS. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  put them to shame that have nothing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.14

  you? In this I praise you not. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  Covenant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  declare ye 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.17

  So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  Some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.19

  Examin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  As for the other things I will when I come give appoint∣ment for them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de Dom. Ma•••• c. 3.
• * 1.24

  S••crates Hist. l. 3. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.25

  Can. 17.
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.27

  p. 58.
• * 1.28

  Or. 1. Tars.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  c. 12.
• * 1.31

  on 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. 8.
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉