is) her head; for it is the same as if she were shaven. 6. For if the woman will not be veiled, let her even be shorn; but if it be a shame for a woman to be shorn or shaven, let her be covered. 7. For a man, indeed, ought not to cover his head, as he is the similitude and glory of God; but the woman is the glory of the man. 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 cause ought the woman to have a veil on her head, (for gravity,) because of the angels, (Eccles. v. 6.) 11. Yet, is the man not without the woman, nor the woman without the man, in the Lord. 12. For as the woman was of the man, even so is the man also by the woman; but all things of God.]

13. Judge among yourselves; is it becoming for a woman to pray to God uncovered? 14. Doth not even nature itself teach you, that if a man have long hair, it is a shame to him? 15. But if a woman have long hair, it is a glory to her; as her hair is given her for a covering. 16. But if any appear to be contentious about this, we have no such customs, (as for women to worship unveiled), neither the other churches of God.

17. But while I give you these instructions, I praise you not, that you come together, not for the better, but for the worse. 18. For, first of all, when ye come together in the church, I hear there are divisions among you; and I partly believe it. 19. For there must be also heresies among you, that they who are approved may be made manifest among you. 20. Therefore, when you come together into one place, it is not (fit) to (be called) eating the Lord's supper. 21. For every one in eating taketh before others his own supper; and one is hungry, and another drinks to excess.

22. What! have ye not houses to eat and drink

in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I do not. 23. For I received (Gal. i. 12.) from the Lord what I also delivered to you, That the Lord Jesus, the same night wherein he was betrayed, took bread. 24. And, having given thanks to God, he brake it, and said, Take, eat; this is (a figure of) my body, which is (virtually, and soon to be actually) broken for you; this do in commemoration of me. 25. He likewise took the cup, after he had supped; saying, This cup (as a seal) ratifies the new covenant, confirmed in my blood: this do, as often as ye drink it, in commemoration of me. 26. For as often as ye eat this bread, and drink this cup, ye shew forth the Lord's death till he come.

27. Wherefore, whoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 28. But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29. For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the Lord's body.

30. On this account many are weak and sick among you, and many are fallen asleep (in death.) 31. For if we would judge ourselves, we should not be judged. 32. But when we are judged of the Lord, we are chastened, that we should not be condemned with the world.

33. Wherefore, my brethren, when ye come together to eat, wait for one another. 34. And if any man hunger, let him eat at home; that ye come not together to condemnation, but the rest I will set in order when I come.

(N. B. This institution of the supper differs from that in the gospel history, as to time, place, and objects; that was in Jerusalem and Jewry among Jews, and by Christ, while on earth, and even before his death: but Paul received this from heaven

some years after Christ's ascension; and he delivers it here, (after he was above twenty years an apostle,) not to Jewish converts, but to Gentiles in Europe; so that it had no connection with, or respect to the Jewish law or state. This epistle was written several years before any of the gospels. Christ's death and the day of it, which the supper was to commemorate, was the great yearly festival solemnity of the supper as of the passover, which was kept but once in forty years in their unsettled state in the wilderness; but that was no reason why it should not be kept yearly on the day of the solemn event in Canaan; nor is it any reason that the supper should be oftener in times of religious liberty, because it was observed not only every sabbath, but every day they met for worship in the time of persecution, lest if they had not done so, the new converts might have been prevented of another opportunity; and its being kept oftener has been reckoned improper, or profaning it, by making a solemn ordinance common, and keeping it out of its solemn season, solemnized by the sun and all nature, 1 Cor. v. 7. He is very particular in his charge about the supper; not so about baptism, the original design and practice of which was for converts to Christianity who first believed. The learned on each side have shewn, that no infants were baptized till near the end of the second century, and no adults of the posterity of Christians, till about 1520. See on Gen. ii. 2.)

CHAP. XII.

OF SPIRITUAL GIFTS.

Now, concerning spiritual gifts, brethren, I would not have you ignorant.

2. Ye know ye were Gentiles, carried away to dumb idols, as ye were led. 3. Therefore I declare to you, that no'man speaking by the Spirit of

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God calleth Jesus accursed; and that none can (experimentally) say Jesus is the Lord, but by the Holy Spirit.

4. Now, there are differences of gifts from the same Spirit; 5. And diversities of ministrations from the same Lord; 6. And diversities of operations, but it is the same God who worketh all these in all men. 7. But to every one is given a manifestation of the gifts of the Spirit as is most profitable (for himself and others.) 8. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9. To another (miraculous) faith by the same Spirit; to another the gifts of healing by the same Spirit; 10. To another the working of miracles; to another prophecy; to another discerning of spirits; to another diverse kinds of languages; to another the interpretation of languages. 11. But one and the same Spirit worketh all these, dividing to every man severally as he willeth.

12. For as the body is one, but hath many members, all which make that one body, so also is Christ. 13. For by one Spirit we are all baptized into one body, whether we be Jews or Gentiles, bond or free; and we are all made to drink (in the sacred cup,) into the faith of one Spirit, (receiving his influences in the Lord's supper.) 14. For the body has not one member only but many. 15. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore, not of the body? 16. And if the ear shall say, Because I am not the eye, I am not of the body; is it, therefore, not of the body? 17. If the whole body were an eye, where were the hearing? if the whole were hearing, where were the smelling? 18. But now God hath set the members every one in the body as he saw fit. 19. And if they were all one member, where were the body? 20. But now there are many members, and yet but one body. 21.

And the eye cannot say to the hand, I have no need of thee; nor again the head to the feet, I have no need of you. 22. Nay, much more these members of the body, which seem to be more feeble, are necessary; 23. And those which seem to be the less honourable parts of the body, we surround with more abundant honour, and our uncomely parts have more abundant comeliness. 24. For our comely parts have no need; but God hath tempered the body together, giving more abundant honour to the meaner part: 25. That there should be no division in the body; but that the members should have the same care one for another. 26. Thus if one member suffer, all the members suffer with it; or if one member be nourished, all the members rejoice with it.

27. Now ye are the body of Christ, and members each severally. 28. As God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers; next workers of miracles; yea, gifts of healing, helpers, governments, different languages. 29. Are all apostles? are all prophets? are all teachers? are all workers of miracles? 20. Have all the gifts of healing? do all speak different languages? do all interpret? 31. But ye contend earnestly about the best gifts; and yet I shew you the most excellent way.

CHAP. XIII.

GIFTS ARE NOTHING WITHOUT CHARITY.

THOUGH I speak in the languages of men and angels, but have not love (to God and my fellowcreatures), I become as a sounding brass, or a tinkling cymbal.

2. And though I have also the gift of prophecy, and understand all mysteries, and all knowledge; yea, tho' I have all miraculous faith, so that I could remove mountains, but have not love, I am nothing.