296 ΧΧ. Reflections on our obligations not to offend others. SECT. bers was actuated by them! not seeking his own things, but those of others; not pursuing his own interest, but that of many, that they may be saved! Yea, how happy would each particular per23 son be, in such a wise and tender care of the whole, beyond 24-29 what the most eager and successful pursuit of a separate interest can render him! verse Let us endeavour to steer in the due medium, between the opposite extremes of an excessive scrupulosity, and a presumptuous rashness; and attend to the various distinguishing circum25-27 stances which will demand a correspondent difference of conduct, in things which may seem to an inattentive eye much the same: not thinking that attention and caution needless, by which 31 the glory of our God, and the edification of our brethren, may be promoted. We may expose ourselves in consequence of this tenderness of conscience, to inconveniences, straits, and contempt; but let us commit all our concerns to that Divine Provi26-28 dence which extends itself to all its works; and rejoice to think, that the earth is the Lord's, and all its fulness: out of which he will not fail to furnish necessary supplies to those who fear him, and are thus solicitous to preserve a conscience void of offence before him. But while we are strictly cautious ourselves, let us not be rash and severe in our censures of others, who stand, or fall, to their own master, and who may in some instances have reasons, to us unknown, for a conduct most different from ours. O! that Divine grace may teach us all to govern our whole 31 lives by this extensive important maxim, that whether we eat, or drink, or whatsoever we do, we pursue the glory of God! Let us dignify and sanctify all the common actions of life, by per forming them from these high and holy motives; and so turning them into sacrifices of devotion and love. Then shall we 32 not only avoid giving offence to others, but shall conduct ourselves in such a manner, as shall make us burning and shining lights in the world, and extend our sphere of usefulness far be yond that of our personal converse, and perhaps beyond the date of our precarious abode in this transitory world. Thus glorifying our heavenly Father on earth, and finishing the work he hath given us to do, we may hope through his grace in Christ, to be glorified with him above, and to be brought to a Chap. brighter image of that Saviour, who has set us so perfect an ex xi.1 ample of the temper and conduct here recommended, which even the blessed apostle Paul followed only with unequal steps. The apostle blames an indecency in the church of Corinth ; SECT. XXI. The apostle sets himself to reform some indecencies which had crept into the church of Corinth; and particularly that of women prophesying with their head uncovered. 1 Cor. XI. 2-16. 1 Cor. XI. 2. I 1 CORINTHIANS XI. 2. 297 xxi. Now I praise HAVE just now exhorted you, my breth- SECT. you, brethren, ren, to imitate me, as I endeavour to copy that you remember the me in all things, and example of our blessed Lord. And while keep the ordinances, I am giving you such an exhortation, I ought xi. 2 as I delivered them to express my satisfaction in seeing many of to you. 1 Cor. But as to 3 you so ready to comply with it. I praise such ulate your judgment and conduct aright, that 4 Every man pray. 298 xxi. 1 Cor. Where women prophesied with their head uncovered: his head. dishonoureth ber were shaven. SECT. with [his] head covered, acting therein contrary having his head cov to the received rules of decency among us, he ered, dishonoureth in a degree, dishonours Christ his head, as bexi. 5 having unworthy his relation to him. And on 5 But every wo. the other hand, every woman, praying or prophe- man that prayeth, or sying, under such inspiration as above, with prophesieth, with [her] head unveiled, dishonoureth man, who is her head uncovered, her head, by behaving in such a manner as head for that is eis indecent in an assembly consisting of so ven all one as if she many men as are usually present on these occasions: for I may say, that it is in this respect the same as if she were shaved: shaving her head is only taking off the natural covering, and exposing it bare; which is so shameful a thing, that you know it has often been inflicted as a proper kind of punishment, on women of the most abandoned character; and it is scandalous, that any thing like this should be used in your Christian assemblies; and this too, by persons pretending to extraordinary characters 6 and assistances. I may therefore say, if a wo- 6 For if the wo. man will not be veiled, let her even be shorn; but man be not covered, let her also be sborn: if it be apparently shameful for a woman to have but if it be a shame her hair shorn, or shaved off, let her keep as for a woman to be far as possible from so disagreeable an appear. shorn or shaven, let ance; and have her head covered with a proper veil, at the times, and in the circumstances of 7 which we now speak. For a man indeed ought 7 For a man innot to have [his] head covered as being the im- deed ought not to mediate image and glory of God: and made in cover his head, forhis likeness as the first copy of its kind, before image and glory of woman was created. It is decent therefore, God but the wothat he should appear with the marks of that man is the glory of superiority which he indeed bears: but the the man. woman should forbear it; and it is enough to say of her, that she is the glory of the man: to whom God hath done no inconsiderable honour, her be covered. asmuch as he is the Every man praying, &c. with his head tation of the custom prevailing in the syn. covered, dishonoureth [his] head.] It was certainly, (as Dr. Whitby, and others, have proved,) the custom among the Greeks and Romans, as well as the Jews, to appear in worshipping assemblies with their head covered; and it is certain the Jewish priests wore a kind of turban, when ministering in the temple. But it seems, that the Corinthian men wore a veil, out of regard to Pharisaical traditions, and in imi agogues; which therefore the apostle disapproved. The women seem to have worn their hair dishevelled, when praying by Divine inspiration; (which seems to have been the only case in which they could regularly pray in public :) this made them resemble those pagan priestesses, who pretended to be actuated by their gods; the apostle therefore with great propriety discourages it. which is not agreeable to her state of inferiority: but the woman of the man. 299 1 Cor. as well as favour, in making so excellent and SECT. amiable a creature for his benefit and comfort. xxi. 'Yet still her state of subjection to him should be remembered, and it is very expedient she xi. 7 should appear in public with some tacit acFor the man is not, in g 8 For the man is knowledgment of it. not of the woman; the first production of his nature, taken out of the woman; but as we read in the sacred history, (Gen. ii. 21-23,) the woman out of the Neither [was] the man created for the 9 9 Neither was the man. man created for the sake of the woman, to accommodate and assist woman; but the woher; but the woman for the sake of the man, that man for the man. he might have an help meet for him, which before he found not in the whole creation. On this account therefore, as 10 10 For this cause (Gen. ii. 20.) ought the woman to well as for the other reasons I have mentioned have power on her head, because of the above, the woman ought to have upon [her] head a veil, as a token of her being under the powerb and subjection of the man and so much the rather should she wear it in worshipping assemblies, because of the angels, who are especially present there, and before whom we ought to be exceedingly careful that nothing pass which may be indecent and irregular, and unlike that perfect order and profound humility with which they worship in the Divine pres angels. ence. insnared by the beauty of women; and it Power on [her] head] Mr. Locke acknowledges with a modesty which does him much honour, that he did not understand this text, and many seem to have darkened it, by their attempts to explain it. But the chief difficulty does not lie in the word power; which must, to be sure, be understood of a veil, which married women wore on their head, as a token of subjection to their husband; (see Gen. xxiv. 65;) and Mr. Godwin, (Moses and Aaron, p. 236,) supposes the veil was in Hebrew called 17, (Radid,) from a root, 777 (Radad,) which signified subjection; so that the veil was, as it were, the habit by which a woman shewed she considered herself in subjection; and Chardin observes, that the married women in Persia wear a peculiar habit to the very same Chard. Pers. Vol. II. p. 187. It purpose. is much more difficult to ascertain the meaning of that clause, because of the an gels. It seems neither reasonable, nor decent, to explain this of young ministers; as if they were in peculiar danger of being temple. 300 Nor is it consistent with natural decency. SECT. I have treated the matter with a plainness 11 Nevertheless, xxi. and freedom becoming my character: neverthe- neither is the man xi. 11 without the woman, less, let not any hints which I have dropped of neither the woman 1 Cor. the superior dignity of the man be abused, to without the man, in render him haughty and tyrannical: for it is the Lord. evident, that the man [is] not without the woman, nor the woman without the man, in the Lord. You know that the existence and comfort of either sex has a dependence upon the other; which the genius of the Christian religion requires us to consider, and to behave in a man12 ner correspondent to it. For as the woman e 12 For as the wo [was] at first taken from the rib of the man, man is of the man, e- 13 But with respect to the particular circumstance 13 Judge in your I was speaking of, I may leave you to judge of selves: is it comely yourselves, whether it be, according to the usages unto God uncovergenerally prevailing among us, decent for a ed? that a woman pray woman to pray to God with that masculine and confident air which she must have when her 14 head is uncovered: Or rather, doth not the 14 Doth not even sight immediately shock us, previous to any nature itself teach reasonings upon it in our own mind? So that you, that if a man nature itself seems to teach you, that on the one a shame unto him? have long hair, it is hand, for a man to have long hair solicitously adjusted and artfully adorned, is such a mark of an effeminate character, as is, on the whole, 15 a disgrace to him; Whereas, on the other hand, 15 But if a woman if a woman hath long hair spread over her have long hair, it is shoulders, it is rather a glory to her; for her a glory to her, for Fudge whether it be decent, &c.] The Grecian women, excepting the heathen priestesses, used to appear in their veils, when they came into public assemblies; as we find in Homer, and many other an cient writers. |