It is one advantage attending on this our habit of exposition, that in turn every part of the Word of God must be expounded. Many passages that are rarely treated force themselves thus upon us; and in honesty we are bound to pass nothing. And this I hold to be true reverence for God's Word, true proof of belief in its inspiration. For many who are vehement upon the doctrine of inspiration never read large portions of the Scriptures all their lives, and confine their attention to certain passages and certain parts of the Bible. Now here are some verses which, left to ourselves, we should certainly have left untouched, because they are difficult to treat in such a way as shall afford no pretext for flippant listeners to smile. And really, if they only concerned a transient fashion of attire, such as then existed in Corinth, they might be omitted, for the Eternal Spirit surely does not condescend to fix unalterable rules of dress. But let us see what principles lie below St. Paul's decision. The first reason of his prohibition is, that it was a rash defiance of those established rules of decorum that were rooted in the feelings of the country. The veiled head in the text is a symbol of dependence, and a token also of modesty; for to pray unveiled was to insult all the conventional feelings of Jew and Gentile. Here let us distinguish between rules and principles: of course there is no eternal rule in this: it cannot be a law for ever that man should appear habited in one way, and woman in another, and it is valuable to us only so far as a principle is involved. Though in eastern countries reverence was exhibited by taking off the sandal, yet the Holy Ghost has not caused this mode of showing reverence to be imposed on the Church, nor yet this fashion of a veil; but the principle contained in these observances is not temporary, but eternal. If it be true, as it most unquestionably is true, that we know not how much of our English liberty we owe to our attachment to the past, so also is it almost impossible to decide how much of our public morality and private purity is owing to that same spirit which refuses to overstep the smallest bound of ordinary decorum. Once more, the use of the veil was a representation and symbol of dependence. It is the doctrine of St. Paul, that as Christ is dependent on God, and man is dependent on Christ, so is woman dependent on man. St. Paul perceived that the law of Christian equality was quite consistent with the vast system of subordination running through the universe: "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;" which two things we see he distinctly unites in verses eleven and twelve when he says, "Nevertheless, neither is the man without the woman, neither the woman without the man, in the Lord; for as the woman is of the man, even so is the man also by the woman; but all things of God." He asserts subordination in one sense, and denies it in another; and therefore bids the foolish question of Which is the greater?' to cease for ever: for he distinguishes between inferiority and subordination, that each sex exists in a certain order, not one as greater than the other, but both great and right in being what God intended them to be. 6 The second reason assigned for the Apostle's prohibition is an appeal to natural instincts and perceptions, to natural propriety. "Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her for her hair is given to her as a veil." And this he extends still further in Tim. ii. 12, so far as to forbid public expositions by women altogether; for, inspired with strong feeling, such as accompanied the outpouring of the Spirit in the early ages, the Christian women broke out at the church-gatherings into prophesyings. Observe how the Apostle Paul falls back on Nature. In nothing is the difference greater between fanaticism and Christianity, than in their treatment of natural instincts and affections. Fanaticism defies nature. Christianity refines it, and respects it. Christianity does not denaturalize, but only sanctifies and refines according to the laws of nature. Christianity does not destroy our natural instincts, but gives them a higher and a nobler direction: -for instance, natural resentment becomes elevated into holy indignation. Christianity does not dry up tears, forbidding their flow; but rather infuses into them a heavenly hope. It does not make Scythian, Barbarian, and "Israelites indeed" all alike ; — but retains their peculiar differences. It does not make Peter, Paul, and John mere repetitions of one aspect of human character; but draws out into distinctive prominence the courage of one, the selfdenying zeal of another, and the tender love of a third. And just as the white light of heaven does not make all things white, but the intenser it is, so much more intense becomes the green, the blue, or the red; and just as the rain of heaven falling on tree and plant develops the vigor of each-every tree and herb "yielding seed after his kind;" and just as leaven does not change the mass into something new, but makes elastic, and firm, and springy, that which was dull and heavy before: so the Spirit of Christ develops each nation, sex, and individual, according to their own nature, and not the nature of another making man more manly, and woman more womanly. And thus, in all those questions which belong to equality, the ultimate decision is not by theoretical abstractions, but by an appeal to nature and to fact. But let us not forget that here, too, there are exceptions. Beware of a dead, hard rule. Let each develop himself, according to his own nature. Whatever contradicts feelings which are universally received is questionable, to say the least. Observe, however, there are modifications about this doctrine of liberty. Theoretically all men are equal, and all have equal rights; but when we apply this to daily life, we are clouded in uncertainty. Therefore, the only remedy is that given by St. Paul in this chapter that the abstract principle shall be modified -- by common sense, human nature, and holy Christian experience. There is also the modification of the right of private judgment. It is a well-known rule, that that which has been held everywhere, and at all times, is to be received as true; this modifies, though it does not destroy the right of private judgment. There have been many instances in which one man standing against the world has been right, and the world wrong-as Elijah, Athanasius, Luther, and others. Therefore these two things must modify each other. But in questions of morality, propriety, decency, when we find ourselves our own individual desires and private judgment contradicted by the general experience, habit, and belief of all the purest and the best around us, then most assuredly Christian modesty and the doctrine of this chapter command us to believe that the many are right, and that we are wrong. LECTURE XXI. DECEMBER 28, 1851. 1 CORINTHIANS, xi. 18-34. "For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you. - When ye come together therefore into one place, this is not to eat the Lord's supper. - For in eating every one taketh before other his What? own supper and one is hungry and another is drunken. 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. For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed took bread :— 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. 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. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. 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. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep. - For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. - Wherefore, my brethren, when ye come together to eat, tarry one for another. And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come." THE remainder of this chapter treats of an abuse in the administration of the Lord's Supper, as practised in the Church of Corinth. It may be necessary here to go a little into historical investigation. Every Church has a right to introduce new forms and ordinances; and the Church of Corinth, taking advantage of this right, introduced what was called a love-feast, in which the Churches met together previons |