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since, conceived and born of the woman; and God is the author and maker of both.
XI. 15 But if a woman have long hair, it is a glory to her: for the hair is given her for a covering.
But, if a woman have long hair it is a glory to her; for her hair was given to her for a covering: nature itself therein pointing you to that guise and fashion, which is meetest for that sex.
XI. 16 But if any man seem to be contentious, we have no such custom, neither the churches of God.
But, if any man list to be contentious, and will rather stand upon the justification of these unseemly fashions, let it be sufficient answer for him, that we have no such customs of immodesty and indecency; nor any other of the Churches of Christ: so as he shall be singular in this his opinion.
XI. 17 Now in this that I declare unto you I praise you not, that ye come together, not for the better, but for the worse.
But, however I praise you, in a generality of your care and obedience, yet, in this particular, which I am now to write of, I praise you not; that, when ye meet together to celebrate the Lord's Supper, ye come together, so, as ye are rather the worse, than the better for it.
XI. 19 For there must be also heresies among you, that they which are approved may be made manifest among you.
For there must needs, through the wise and holy ordination of God, be schisms, and sects, and factions among you; that, thereupon, there may be an occasion to try the dispositions and resolu tions of men, in that those which are true-hearted and conscionable may approve their fidelity in sticking to the truth.
XI. 20 When ye come together therefore into one place, this is not to eat the Lord's supper.
When ye meet, therefore, in this manner together, ye do not celebrate or eat the Lord's Supper, as ye pretend and profess; but your own, or the feasts of Bacchus rather.
XI. 21 For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.
For, whereas, if ye will needs celebrate the love-feasts, ye ought to meet all together, both rich and poor; and stay one for another, in that love-supper, which you are wont to make immediately before the Eucharist: ye, contrarily, meet together the wealthiest of you, and cat your own good cheer, not expecting your poorer brethren; and so one is hungry, and another is drunken.
XI. 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? If ye have a mind to feast yourselves, and make choice of your guests, have ye not your own private houses to eat and drink in? Why do ye defile the Church of God, with these partial and im. moderate banquets? Why do ye despise and shame the poor, that have not wherewith to feast with you?
XI. 24 Take, eat: this is my body, which is broken for you: this do in remembrance of me. See Matthew xxvi. verse 26.
XI. 25 This cup is the new testament in my blood: &c. See Matthew xxvi. verse 23.
XI. 27 Shall be guilty of the body and blood of the Lord. Shall be guilty of a horrible profanation of that sacred body and blood of Christ, which is in this Sacrament exhibited and tendered unto him.
XI. 29 Eateth and drinketh damnation to himself, not discerning the Lord's body.
Eateth and drinketh just judgment and condemnation to himself, in not considering the greatness of this mystery, and making no difference betwixt this sacred bread, which is sacramentally the body of Christ, and the other common and ordinary bread.
XI. 30 For this cause many are weak and sickly among you, and many sleep.
For these abuses of this Holy Sacrament, the hand of God hath been upon many of you; so as many of you are afflicted with divers kinds of diseases, and many of you are stricken with death
XI. 31 For if we would judge ourselves, we should not be judged. ye therefore warned hereby, and look carefully into your own hearts, and accuse and censure yourselves for these enormities; that so ye may escape the judgments of diseases and death, which else God will inflict upon you.
XI. 32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
But when we are thus stricken with sickness and death, we are chastened mercifully, by the Lord, on purpose that we may escape that eternal condemnation, which befals the wicked of the world.
XII. 1 Now concerning spiritual gifts, brethren, I would not have you ignorant.
Now concerning spiritual gifts, brethren, I would not have you ignorant of the nature and differences thereof, that ye may know how to value them, in yourselves and in others.
XII. 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.
Ye find this a manifest difference betwixt you and those infidels, from whom ye are severed; ye Christians have the Spirit of God; they want it: and, for a trial of both, know, that whosoever speaks evil of the name of Christ, that man certainly hath not the Spirit of God, but is still an infidel; and, contrarily, no man can acknowledge and profess Christ to be the Lord, and stand out for the maintenance of this truth, but by the Holy Ghost, if not regenerating, yet at least illuminating and informing him therein.
XII. 4 Now there are diversities of gifts, but the same Spi
Now there are diversities of gifts distributed to men in the Church;
but there is only one and the same Spirit, that bestows them upon
XII. 5 And there are differences of administrations, but the same Lord.
And there are differences of services and functions in the Church; but one and the same Lord, to whom they are directed.
XII. 6 And there are diversities of operations, but it is the same God which worketh all in all.
And there are diversities of operations, in the execution of those services, and in miraculous works therein wrought; but it is the same God, which worketh all in all.
XII. 7 But the manifestation of the Spirit is given to every man to profit withal.
But these several gifts, by which the power of God's Spirit is manifested to men, are given to every man, not for his own behoof, but for the profit of others.
XII. 8 For to one is given by the Spirit the word of wisdom; to another, the word of knowledge by the same Spirit. For to one is given the power of understanding and unfolding the great mysteries of speculative divinity; to another, the right skill of practical cases; and all by one and the same Spirit.
XII. 12 So also is Christ.
So also is it with Christ and his Church: he is the Head; they are the several Members; and all make up but one mystical and complete Body.
XII. 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.
This oneness of ours may well be seen in those Sacraments, which are common to God's Church: for, by one and the same Spirit of God, working with and by the outward elements, are we baptized into the communion of one and the same Church; whether we be Jews or Gentiles, bond or free; and are all made partakers of the same Sacramental Cup, and therein of the same blood of Christ, by the working of the same Spirit.
XII. 14 For the body is not one member, but many. For the body doth not consist of one member alone, but of many several limbs and parts,
XII. 23 And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.
We do not despise the least or worst part of the body; yea, rather, by how much more meanness or shame there is in any part, so much more careful are we to deck it and dress it with more costly and comely ornaments,
XII. 24 For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked.
But God hath given us that natural instinct and inclination, so to regard the frame and temper of these bodies of ours, as to give
more honour to and to take more care of those parts, which are the most despicable.
XII. 27 Now ye are the body of Christ, and members in particular.
Now, ye are that Spiritual Body, whereof Christ is the Head; and are the several and particular limbs and members of that Body.
XII. 28 And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.
And God hath set and appointed men in several ranks and degrees in his Church; first, Apostles; then, secondly, Prophets, both such, as by revelation foretell future things, and such as can wisely and skilfully interpret the Scriptures; thirdly, pastors and teachers, &c. those, that are helpers to the sick and poor; those, that are skilful in government; those, that are endued with diversities of tongues.
XII. 31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
Amongst all these, affect ye most those gifts, which may make most for the edification of the Church; and regard not so much ostentation as use: and yet, behold, I am now, in the sequel, propounding to you a more excellent way than all these, even the way of Charity, which is most worthy of your pursuit.
XIII. 1 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
Though I speak in never so great variety of languages, though I speak never so excellently and divinely, and have not Charity, the noise that I make is no better than that of a sounding brass or a tinkling cymbal, which fills the ear to little purpose.
XIII. 2 And though I have all faith, so that I could remove mountains.
And, though I have never so strong a faith, so as that I could remove mountains.
XIII. 8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be, &c.
Charity is a during and perpetual grace; and, where it is truly rooted in the heart, never faileth; whereas other gifts, and tongues, and prophecy, and knowledge, at last vanish away.
XIII. 9 For we know in part, and we prophesy in part. For this knowledge, which we now have, is but weak and imperfect; and our prophesying is, accordingly, full of infirmity.
XIII. 10 But when that which is perfect is come, then that which is in part shall be done away.
But, when we once attain to that heavenly perfection of knowledge, which we shall once enjoy in heaven, then all these our weak and imperfect apprehensions shall cease, and give way.
XIII. 11 When I was a child, I spake as a child, I understood
as a child, I thought as a child: but when I became a man, I put away childish things.
Even as it is with us, in our several ages: when I was a child, I spake as a child, and understood as a child, and thought as a child; but now, when that I am become a man, I meddle no more with those childish words, gestures, actions, and they are now to me as if they had never been so shall it be with us, in that our future state of glory, compared with the present: now, we are mere children in our desires and apprehensions; then, we shall be of full and perfect stature: all the thoughts and conceits of this our present childishness shall then be passed and gone; and perfection of all grace and heavenly knowledge shall come in the room of them.
XIII. 12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
Now, all the knowledge that we have of God is dim and dark, as a man that looks in a glass sees there but the image or resemblance and representation of the thing seen, and not the thing itself; but then, we shall see him clearly and immediately, even as we now see each other in the face, and not in the glass: so shall we see him then now, I know but in part; but then, I shall know God in the same manner that I am known, fully, according to the capacity of a finite creature, and clearly.
XIII. 13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.
And now, whereas there are three main graces, which we must chiefly labour for in all our lives, Faith, Hope, and Charity, the greatest of them all is Charity,
XIV. 1 Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.
Follow then principally after Charity; but yet also desire other spiritual gifts: but, of all the rest, let it be your chief desire, that ye may be enabled by the Spirit of God to teach and declare those things, which may be to the edification of the Church.
XIV. 2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.
The gift of tongues, though it be excellent, yet is not comparable with this; for he, that speaketh in an unknown tongue, only God and himself understands what he saith; and therefore he speaks not to men at all, at least it is all one as if he spake not, but unto God who understands him; although perhaps, in his own sense and understanding, he speaks of deep and high matters, and uch as might be well worthy to be understood of others.
XIV. 3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.
But he, that teacheth and explaineth God's will to his people, speaketh unto men; and that to singular purpose, to edify them in