Account of the institution

A. M. 4060.

A. D. 56. A. U. C. 809.

nis Cæs. 3.

a

C

Anno lap. Nero which are approved may be made manifest among you.

20 When ye come together therefore into one place, this is not to eat the Lord's supper.

d

21 For in eating, every one taketh before other his own supper: and one is hungry, and another is drunken.

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? What shall I say to you? shall I praise you in this? I praise you not.

Verse 18. There be divisions among you] They had oyipara, schisms, among them: the old parties were kept up, even in the place where they assemBled to eat the Lord's Supper. The Paulians, the Kephites, and the Apollonians, continued to be distinct parties; and ate their meals separately, even in the same house.

Verse 19. There must be also heresies] Aipereis Not a common consent of the members of the church, either in the doctrines of the gospel, or in the ceremonies of the Christian religion. Their difference in religious opinion led to a difference in their religious practice, and thus the church of God, that should have been one body, was split into sects and parties. The divisions and the heresies sprung out of each other. I have spoken largely on the word heresy in Acts v. 17, to which place I beg leave to refer the reader.

Verse 20. This is not to eat the Lord's supper.] They did not come together to eat the Lord's Supper excluarely, which they should have done, and not have made it a part of an ordinary meal.

Verse 21. Every one taketh before—his own supper] They had a grand feast, though the different sects kept in parties by themselves; but all took as ample a supper as they could provide (each bringing his own provisions with him), before they took what was called the Lord's Supper. See on ver. 17.

Verse 22. Have ye not houses to eat and to drink in ?]| They should have taken their ordinary meal at home, and have come together in the church to celebrate the Lord's Supper.

Despise ye the church of God] Ye render the sacred assembly and the place contemptible by your conduct, and ye show yourselves destitute of that respect which ye owe to the place set apart for divine worship. And shame them that have not?] Tous μn εxovтas, Them that are poor, not them who had not victuals at

which he was betrayed, took bread:

A. M. 4060. A. D. 56. A. U. C. 809. Anna Imp. Neronis Cæs. 3.

24 And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do 'in remembrance of me.

25 After the same manner also he took the cup, when he had supped, saying, This cup is the New Testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. 26 For as often as ye eat this bread, and drink this cup, mye do shew the Lord's death n till he come.

27 Wherefore, whosoever shall eat this bread, and drink this cup of the Lord, un

that time; but those who were so poor as to be incapable of furnishing themselves as others had done. See the note on Matt. xiii. 12.

Verse 23. I have received of the Lord] It is possible that several of the people at Corinth did receive the bread and wine of the eucharist as they did the paschal bread and wine, as a mere commemoration of an event. And as our Lord had by this institution consecrated that bread and wine, not to be the means of commemorating the deliverance from Egypt, and their joy on the account, but their deliverance from sin and death by his passion and cross; therefore the apostle states that he had received from the Lord what he delivered; viz. that the eucharistic bread and wine were to be understood of the accomplishment of that of which the paschal lamb was the type-the body broken for them, the blood shed for them.

The Lord Jesus-took bread] See the whole of this account, collated with the parallel passages in the four gospels, amply explained in my Discourse on the Eucharist, and in the notes on Matt. xxvi.

Verse 24. This do in remembrance of me.] The papists believe the apostles were not ordained priests before these words. Si quis dixerit, illis verbis, hoc facite in meam commemorationem, Christum non instituisse apostolos sacerdotes, anathema sit: "If any one shall say that in these words, 'This do in remembrance of me,' Christ did not ordain his apostles priests, let him be accursed." Conc. Trid. Sess. 22. Conc. 2. And he that does believe such an absurdity. on such a ground, is contemptible.

Verse 26. Ye do shew the Lord's death] As in the passover they showed forth the bondage they had been in, and the redemption they had received from it; so in the eucharist they showed forth the sacrificial death of Christ, and the redemption from sin derived from it.

Verse 27. Whosoever shall eat-and drink-un

worthily] To put a final end to controversies and perplexities relative to these words and the context, let the reader observe, that to eat and drink the bread and wine in the Lord's Supper unworthily, is to eat and drink as the Corinthians did, who ate it not in reference to Jesus Christ's sacrificial death; but rather in such a way as the Israelites did the passover, which they celebrated in remembrance of their deliverance from Egyptian bondage. Likewise, these mongrel Christians at Corinth used it as a kind of historical commemoration of the death of Christ; and did not, in the whole institution, discern the Lord's body and blood as a sacrificial offering for sin: and besides, in their celebration of it they acted in a way utterly unbecoming the gravity of a sacred ordinance. Those who acknowledge it as a sacrificial offering, and receive it in remembrance of God's love to them in sending his Son into the world, can neither bring damnation upon themselves by so doing, nor eat nor drink unworthily. See our translation of this verse vindicated at the end of the chapter.

Shall be guilty of the body and blood of the Lord.] If he use it irreverently, if he deny that Christ suffered unjustly (for of some such persons the apostle must be understood to speak), then he in effect joins issue with the Jews in their condemnation and crucifixion of the Lord Jesus, and renders himself guilty of the death of our blessed Lord. Some however understand the passage thus: is guilty, i. e. eats and drinks unworthily, and brings on himself that punishment mentioned ver. 30.

Verse 28. Let a man examine himself] Let him try whether he has proper faith in the Lord Jesus; and whether he discerns the Lord's body; and whether he duly considers that the bread and wine point out the crucified body and spilt blood of Christ. Verse 29. Eateth and drinketh damnation] Kpua, Judgment, punishment; and yet this is not unto damnation, for the judgment or punishment inflicted upon the disorderly and the profane was intended for their emendation; for in ver. 32 it is said, when we are judged, κρινόμενοι, we are chastened, παιδευόμεθα, corrected as a father does his children, that we should not be condemned with the world.

Hebr. xii. 5-11.ment.

Le Ver. 21.h Ch. vii. 17. Tit. i. 5.

f Ver. 22.- - Or, judg iCh. iv. 19.

body; many are weak and sickly: it is hard to say whether these words refer to the consequences of their own intemperance, or to some extraordinary disorders inflicted immediately by God himself. That there were disorders of the most reprehensible kind among these people at this sacred supper, the preceding verses sufficiently point out; and, after such excesses, many might be weak and sickly among them, and many might sleep, i. e. die; for continual experience shows us that many fall victims to their own intemperance. However, acting as they did in this solemn and awful sacrament, they might have "provoked God to plague them with divers diseases and sundry kinds of death."-Communion service.

Verse 31. If we would judge ourselves] If, having acted improperly, we condemn our conduct and humble ourselves, we shall not be judged, i. e. punished for the sin we have committed.

Verse 32. But when we are judged] See on ver. 29. Verse 33. When ye come together to eat] The Lord's Supper, tarry one for another-do not eat and drink in parties as ye have done heretofore; and do not connect it with any other meal.

Verse 34. And if any man hunger] Let him not come to the house of God to eat an ordinary meal, let him eat at home-take that in his own house which is necessary for the support of his body before he comes to that sacred repast, where he should have the feeding of his soul alone in view.

That ye come not together unto condemnation] That ye may avoid the curse that must fall on such worthless communicants as those above mentioned; and that ye may get that especial blessing which every onc that discerns the Lord's body in the eucharist must receive.

The rest will I set in order, &c.] All the other matters relative to this business, to which you have referred in your letter, I will regulate when I come to visit you; as, God permitting, I fully design. The apostle did visit them about one year after this, as is generally believed.

Observations and criticisms

1. The apostle inculcates the necessity of order and subjection, especially in the church. Those who are impatient of rule, are generally those who wish to tyrannize. And those who are loudest in their complaints against authority, whether civil or ecclesiastical, are those who wish to have the power in their own hands, and would infallibly abuse it if they had. They alone who are willing to obey, are capable of rule; and he who can rule well, is as willing to obey as to govern. Let all be submissive and orderly; let the woman know that the man is head and protector; let the man know that Christ is his head and redeemer, and the gift of God's endless mercy for the salvation of a lost world.

2. The apostle insisted on the woman having her head covered in the church or Christian assembly. If he saw the manner in which Christian women now dress, and appear in the ordinances of religion, what would he think? What would he say? How could he even distinguish the Christian from the infidel? And if they who are in Christ are new creatures, and the persons who ordinarily appear in religious assemblies are really new creatures (as they profess in general to be) in Christ, he might reasonably inquire: If these are new creatures, what must have been their appearance when they were old creatures. Do we dress to be seen? And do we go to the house of God to exhibit ourselves? Wretched is that man or woman who goes to the house of God to be seen by any but God

himself.

3. The Lord's Supper may be well termed the feast of charity; how unbecoming this sacred ordinance to be the subject of dispute, party spirit, and division! Those who make it such must answer for it to God. Every man who believes in Christ as his atoning sacrifice should, as frequently as he can, receive the sacrament of the Lord's Supper. And every minister of Christ is bound to administer it to every man who is seeking the salvation of his soul, as well as to all believers. Let no man dare to oppose this ordinance; and let every man receive it according to the institution of Christ.

4. Against the fidelity of our translation of ver. 27 of this chapter, Whosoever shall eat this bread AND drink this cup unworthily, several Popish writers have made heavy complaints, and accused the Protestants of wilful corruption; as both the Greek and Vulgate texts, instead of xai and et, AND, have ŋ and vel, on: Whosoever shall eat this bread, or drink this cup. As this criticism is made to countenance their unscriptural communion in one kind, it may be well to exanine the ground of the complaint. Supposing even this objection to be valid, their cause can gain nothing by it while the 26th and 28th verses stand, both in the Greek text and Vulgate, as they now do: For as fe as ye eat this bread, AND drink this cup, &c.Let him eat of that bread, AND drink of that cup. But although ŋ, OR, be the reading of the common printed text, ka, AND, is the reading of the Codex Alexandrinus, and the Coder Claromontanus, two of the best MSS. in the world: as also of the Codex Lincolniensis, 2, and the Coder Petavianus, 3, both MSS. of the first character: it is also the reading of the ancient Syriac,

on the preceding chapter.

all the Arabic, the Coptic, the margin of the later Syriac, the Æthiopic, different MSS. of the Vulgate, and of one in my own possession; and of Clemens, Chromatius, and Cassiodorus. Though the present text of the Vulgate has vel, OR, yet this is a departure from the original editions, which were all professedly taken from the best MSS. In the famous Bible without date, place, or printer's name, 2 vols. fol., two columns, and forty-five lines in each, supposed by many to be the first Bible ever printed, the text stands thus: Itaque quicunque manducaverit panem, ET biberit calicem, &c.; Wherefore whosoever shall eat this bread AND drink this cup, &c. : here is no vel, OR. The Bible printed by Fust, 1462, the first Bible with a date, has the same reading. Did the Protestants corrupt these texts? In the editio princeps of the Greek Testament, printed by the authority of Cardinal Ximenes at Complutum, and published by the authority of Pope Leo X., though ŋ, OR, stands in the Greek text; yet, in the opposite column, which contains the Vulgate, and in the opposite line, ET, and, is found, and not VEL, or; though the Greek text would have authorised the editor to have made this change: but he conscientiously preserved, the text of his Vulgate. Did the Protestants corrupt this Catholic text also? Indeed, so little design had any of those who differed from the Romish church to make any alteration here, that even Wiclif, having a faulty MS. of the Vulgate by him, which read vel instead of et, followed that faulty MS. and translated, And so who ever schal ete the breed or drinke the cup.

That cat, AND, is the true reading, and not n, or, both MSS. and Versions sufficiently prove: also that et, not vel, is the proper reading in the Vulgate, those original editions formed by Roman Catholics, and one of them by the highest authority in the papal church, fully establish: likewise those MSS., Versions, Fathers, and original editions, must be allowed to be, not only competent, but also unsuspected and incontrovertible witnesses.

But as this objection to our translation is brought forward to vindicate the withholding the cup from the laity in the Lord's Supper, it may be necessary to show that without the cup there can be no eucharist. With respect to the bread, our Lord had simply said, Take, eat, this is my body; but concerning the cup, he says, Drink ye all of this; for as this pointed out the very essence of the institution, vz. the blood of atonement, it was necessary that each should have a particular application of it, therefore he says, Drink ye ALL of THIS. By this we are taught that the cup is essential to the sacrament of the Lord's Supper; so that they who deny the cup to the people, sin against God's institution; and they who receive not the cup, are not partakers of the body and blood of Christ. If either could without mortal prejudice be omitted, it might be the bread; but the cup, as pointing out the blood poured out, i. e. the life, by which alone the great sacrificial act is performed, and remission of sins procured, is absolutely indispensable. On this ground it is demonstrable, that there is not a popish priest under heaven, who denies the cup to the people (and they all do this), that can be said to

Diversities of spiritual gifts

A. M. 40GO.
A. D. 56.

A. U. C. 809. Anno Imp. Neroais Cæs. 3.

same Lord.

4 Now there are diversities of gifts, but the same Spirit.

of

C

b

5 And there are differences

d

administrations, but the

6 And there are diversities of operations, but it is the same God which worketh all in all.

and administrations.

8 For to one is given, by the Spirit, the word of wisdom; to another the word of knowledge, by the same Spirit;

k

A. M. 4060.

A. D. 56. A. U. C. 809. Anno Imp. Neronis Cæs. 3.

Verse 4. There are diversities of gifts] Xapioμarwy Gracious endowments, leading to miraculous results; such as the gift of prophecy, speaking different tongues, &c. And these all came by the extraordinary influences of the Holy Spirit.

Verse 5. Differences of administrations] Diakoviwv Various offices in the church, such as apostle, prophet, and teacher; under which were probably included bichap or presbyter, pastor, deacon, &c., the qualifications for such offices, as well as the appointments themselves, coming immediately from the one Lord Jesus Christ.

Verse 6. Diversities of operations] Evepynμarw Miraculous influences exerted on others; such as the expulsion of demons, inflicting extraordinary punishments, as in the case of Ananias and Sapphira, Elymas the sorcerer, &c., the healing of different diseases, raising the dead, &c.: all these proceeded from God the Father, as the fountain of all goodness and power, and the immediate dispenser of every good and per

fect gift.

In the three preceding verses we find more than an indirect reference to the doctrine of the Sacred Trinity.

GIFTS are attributed to the Holy Spirit, ver. 4. ADMINISTRATIONS to the Lord Jesus, ver. 5. OPERATIONS to God the Father, ver. 6. He who may think this fanciful must account for the very evident distinctions here in some more satisfactory

way.

Verse 7. The manifestation of the Spirit] Dave Qui Tou Пlvevparos. This is variably understood by the fathers; some of them rendering pavepwog by illumination, others demonstration, and others operatim. The apostle's meaning seems to be this: Whatever gifts God has bestowed, or in what various ways soever the Spirit of God may have manifested him

Verse 8. Word of wisdom] In all these places I consider that the proper translation of Xoyog is doc

It is very difficult to say what is intended here by the different kinds of gifts mentioned by the apostle: they were probably all supernatural, and were necessary at that time only for the benefit of the church. On the 8th, 9th, and 10th verses, much may be seen in Lightfoot, Whitby, Pearce, and others.

By doctrine of wisdom we may understand, as Bp. Pearce and Dr. Whitby observe, the mystery of our redemption, in which the wisdom of God was most eminently conspicuous: see chap. ii. 7, 10; and which is called the manifold wisdom of God, Eph. iii. 10. Christ, the great teacher of it, is called the wisdom of God, chap. i. 24; and in him are said to be contained all the treasures of wisdom and knowledge, Col. ii. 3. The apostles to whom this doctrine was committed are called ropol, wise men (Matt. xxiii. 34); and they are said to teach this gospel according to the wisdom given them, 2 Pet. iii. 15.

2. By the doctrine of knowledge we may understand either a knowledge of the types, &c., in the Old Testament; or what are termed mysteries; the calling of the Gentiles, the recalling of the Jews, the mystery of iniquity, of the beast, &c., and especially the mystical sense or meaning of the Old Testament, with all its types, rites, ceremonies, &c. &c.

3. By faith, ver. 9, we are to understand that miraculous faith by which they could remove mountains, chap. xiii. 2; or a peculiar impulse, as Dr. Whitby calls it, that came upon the apostles when any difficult matter was to be performed, which inwardly assured them that God's power would assist them in the performance of it. Others think that justifying faith, received by means of gospel teaching, is what is intended.

4. Gifts of healing simply refers to the power which at particular times the apostles received from the Holy Spirit to cure diseases; a power which was not always resident in them; for Paul could not cure