Before entering upon particular counsels with regard to the attire of the two sexes respectively in the Christian assemblies, St. Paul lays down a great general principle, from which, rather than from custom or from experience, he deduces the special duties devolving upon the members of Christ's Church. The case upon which he was consulted, and upon which he gave his advice, has lost all practical interest, and is to us merely an antiquarian curiosity; but the great principle propounded in connection with it holds good for all time.

I. THE APPOINTED SUBORDINATION OF WOMAN TO MAN. There is a sense in which there is equality between the sexes. In Christ Jesus there is neither male nor female. The gospel is intended for and is offered to both men and women. Both are equally dear to him who died for all. As in Jesus' earthly ministry he wrought cures and expelled demons for the relief of women, and as he chose certain women as his personal friends, and as he willingly accepted the affectionate and generous ministration of other women; so in the dispensation of the Spirit he numbers women amongst his people, and honours them by promoting them to his service. There is, so to speak, spiritual equality. But domestic and social equality is quite another thing. In the household and in the congregation there must be subjection and submission. "Order is Heaven's first law." "The head of the woman is the man." And this notwithstanding that many men are base and unworthy of their position and calling; notwithstanding that many women are not only pure, but noble and well fitted for command.

II. THE ARCHETYPE IN SPIRITUAL AND HEAVENLY RELATIONS TO WHICH THIS ORDER CONFORMS.

1. Man is not supreme, though invested with a limited authority. "The head of every man is Christ." He, the Son of man, has the primacy over this humanity. In wisdom and in righteousness, in power and in grace, the Lord Jesus is superior and supreme. The law is revealed in him and administered by him. Every man is morally bound to subjection and submission to the Divine Man. And he is Head over all things to his Church. This is the truth, the ideal, the purpose of eternal wisdom; though, alas! often misunderstood, or forgotten, or denied by men.

2. Even in the Godhead there is an official subordination of the Son to the Father; "the head of Christ is God." This language takes us into the region of heavenly things, of Divine mysteries. But it reveals to us the fact that the universe is one great hierarchy, of which not every member is mentioned here, only certain leading dominant notes being successively sounded in the celestial scale. Men may suppose that order and subordination in human society, civil and ecclesiastical, are merely expedients for peace and quietness. But it is not so; there is Divine archetype to which human relationships and affairs conform. Let there be nonconformity to this, and there is discord breaking in upon the harmonious minstrelsy of the spiritual universe. Let there be conformity, and the sweet concert proves that earth is in tune with heaven. - T.

This important statement is the starting-point for a deliverance on the subject of the conduct of women in the Church. The apostle often, in dealing with matters of trifling importance or limited interest, rises to the enunciation of the grand principle on which it rests. Here he gives the principle first. Let us look at our relationship with Christ —

I. THROUGH ITS EARTHLY SHADOW.

1. In building the house of the human family God made the man the head of the woman, the husband or bond of the house. This headship carries with it responsibility; for if wives are to obey their husbands, husbands are to love their wives as Christ loved the Church, and so make the wifely duty a joy.

2. In this sense, only with deepened meaning, Christ is the head of every man, i.e., of the race. And just as the wife attains the end of her being on the earthly side in her husband; as she finds the sum of her womanly ambitions and duties in promoting his welfare; as she is entitled to look to him for protection, counsel, tenderness, and example; as she is to seek in him the rounding of her present life and the fulness of her earthly joy; so the members of the human family are to look up to Christ as their Head. None of us is complete without Him. And just as trust and obedience unite a woman to her husband and enable him to fulfil his obligations to her, so it is by faith and submission that Jesus is able to accomplish His saving, life-giving work. There is therefore deep truth in the representation of the exaltation of the Church to glory as a marriage supper.

II. IN ITS HEAVENLY ARCHETYPES — God's headship over Christ.

1. In His Divine, eternal essence Christ is "the brightness of His Father's glory," etc., God's realised ideal, a vessel into which God has poured all the fulness of the Divine nature, a vessel of Godhead eternally equal to that which it contains and perfectly full.

2. In the light of this look once more at your relationship to Christ. "As the Father hath loved Me" (John 15:9, 10). We are to reflect Christ just as He reflects God, and appears, therefore, full of grace and truth.Conclusion: "The head of every man is Christ."

1. Then Christ is just yourself, idealised and perfected — the prophecy of what you are to become. He is not a glorified man merely, but glorified humanity.

2. This great fact throws light on the doctrine of substitution. Christ became man, not a man. Just as we were all in Adam, and are so many multiplied copies of him, so Christ became the second Adam, and God looks at us in Him. Since, then, He was a representative man, all He did and suffered on earth had a representative character.

(E. W. Shalders, B.A.)

There exist three relations which together form a sort of hierarchy: lowest in the scale, the purely human relation between man and woman; higher, the Divine-human relation between Christ and man; highest, the purely Divine relation between God and Christ. The common term whereby Paul characterises these relations is "head," or chief. This figurative term includes two ideas — community of life, and inequality within this community. So between the man and the woman, by the bond of marriage there is formed between them the bond of a common life, but in such a way that the one is the strong and directing element, the other the receptive and dependent element. The same is the case in the relation between Christ and the man. Formed by the bond of faith, it also establishes a community of life, in which there are distinguished an active and directing principle and a receptive and directed factor. An analogous relation appears higher still in the mystery of the Divine essence. By the bond of filiation there is between Christ and God communion of Divine life, but such that impulse proceeds from the Father, and that "the Son doeth nothing but what He seeth the Father do." The relation between Christ and the man is put first. It is, so to speak, the link of union between the other two, reflecting the sublimity of the one and marking the other with a sacred character, which should secure it from the violence with which it is threatened.

(Prof. Godet.)

A broad principle laid down by Christianity was human equality: "there is neither male nor female, but ye are all one in Christ Jesus." We all know how fruitful a cause of popular commotion the teaching of equality has been in every age, and at Corinth this doctrine threatened to lead to much social confusion. A claim was made for a right in woman to do all that men should do — to preach and pray, e.g., in public, and therefore to appear as men, unveiled in public. This latter the apostle here prohibits —

I. ON THE GROUND THAT IT WAS A RASH DEFIANCE OF ESTABLISHED RULES OF DECORUM. The veiled head is a symbol of —

1. Modesty; for to pray unveiled was to insult all the conventional feelings of Jew and Gentile. The Holy Ghost, however, has not imposed on the Church this particular fashion, but the principle contained in it is eternal; and it is impossible to decide how much of our public morality and private purity is owing to the spirit which refuses to overstep the smallest bound of ordinary decorum.

2. Dependence. St. Paul perceived that the law of Christian equality was quite consistent with the vast system of subordination running through the universe (vers. 3, 11, 12). He distinguishes between inferiority and subordination; 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.

II. BY AN APPEAL TO NATURAL INSTINCTS ANN PROPRIETY (vers. 14, 15). Fanaticism defies nature. Christianity refines it and respects it. It develops each nation, sex, and individual, according to their own nature — making man more manly and woman more womanly. But let us not forget that here, too, there are exceptions. Beware of a dead, hard rule. There have been many instances in which one man standing against the world has been right, and the world wrong, as Elijah, , Luther, and others. But in questions of morality, propriety, decency, when we find our own private judgment contradicted by the general experience, habit, and belief of all the best around us, then the doctrine of this chapter commands us to believe that the many are right and that we are wrong.

(F. W. Robertson, M.A.)

St. Paul is now compelled to qualify the general commendation of ver. 2. He heard with surprise and vexation that women presumed to address the assembled Christians unveiled, to the scandal of all sober-minded Orientals and Greeks. It is a singular specimen of the strange matters that came before Paul for decision when the care of all the Churches lay upon him.

I. WHAT WAS THE INTENTION OF CHRISTIAN WOMEN IN MAKING A DEMONSTRATION SO UNFEMININE?

1. Throughout this letter Paul is correcting the hasty impressions which the new believers were receiving regarding their position as Christians. A flood of new ideas was suddenly poured in upon their minds, one of which was the equality of all before God and of a Saviour for all alike. There was neither Jew nor Greek, male nor female, etc., now. And it dawned on the woman that she was neither man's toy nor slave, but that she had a life to frame for herself. She was not dependent on men for her Christian privileges; ought she not to show this by laying aside the veil, which was the acknowledged badge of dependence?

2. Among the Greeks it was the universal custom for the women to appear in public with the head covered, commonly with the corner of their shawl drawn over their head like a hood. It was the one significant rite in marriage that she assumed the veil in token that now her husband was her head. This covering could be dispensed with only in places where they were secluded from public view. It was therefore the badge which proclaimed that she who wore it was a private, not a public, person, finding her duties at home, not abroad. It was the man's place to serve the State or the public, the woman's place to serve the man.

II. THIS MOVEMENT OF THE CORINTHIAN WOMEN PAUL MEETS BY REMINDING THEM THAT PERSONAL EQUALITY IS PERFECTLY CONSISTENT WITH SOCIAL SUBORDINATION. The woman must not argue that because she is independent of her husband in the greater sphere she must also be independent of him in the less (ver. 3). This principle is of incalculable importance and very wide and constant application.

1. Whatever is meant by the natural equality of men, it cannot mean that none are to have authority over others. In order to the harmony of society there is a gradation of ranks; and social grievances result, not from the existence of social distinctions, but from their abuse. This gradation, then, involves Paul's inference (vers. 4, 5). The veil being the recognised badge of subordination, when a man appears veiled he would seem to acknowledge some one present and visible as his head, and would thus dishonour Christ, his true Head. A woman, on the other hand, appearing unveiled would seem to say that she acknowledges no visible human head, and thereby dishonours her head — i.e., her husband — and so doing, dishonours herself. She puts herself on the level of the woman with a shaven head, which both among Jews and Greeks was a brand of disgrace.

2. This subordination has its roots in nature (vers. 7, 8).(1) Man is the glory of God because he is His image and is fitted to exhibit in actual life the excellences which make God worthy of our love and worship. But while man directly, woman indirectly, fulfils this purpose of God. She is God's glory by being man's glory. She exhibits God's excellences by creating and cherishing excellence in man (vers. 8, 9). The position assigned to woman as the glory of man is therefore far removed from the view which cyclically proclaims her man's mere convenience.(2) That this is woman's normal sphere is indicated even by her unalterable physical characteristics. By nature woman is endowed with a symbol of modesty and retirement. The veil is merely the artificial continuation of her natural gift of hair. The long hair of the Greek fop or of the English cavalier was accepted by the people as an indication of effeminate and luxurious living. And nature, speaking through this visible sign of the woman's hair, tells her that her place is in the home, not in the city or the camp; in the attitude of free and loving subordination, not in the seat of authority and rule. In other respects also the physical constitution of woman points to a similar conclusion — e.g., her shorter stature and slighter frame, her higher pitch of voice, her more graceful form and movement. And similar indications are found in her mental peculiarities. She has the gifts which fit her for influencing individuals; man has those qualities which enable him to deal with persons in the mass. Not all women, of course, are of the distinctively womanly type. A Britomarte may arm herself and overthrow the strongest knights. A Joan of Arc may infuse into a nation her own warlike and patriotic ardour. In art, in literature, in science, feminine names may occupy some of the highest places. In our own day many careers have been opened to women from which they had hitherto been debarred. Conclusion: A woman is a woman still though she become a Christian; a subject must honour his king although by becoming a Christian he is himself in one aspect above all authority; a servant will show his Christianity, not by assuming an insolent familiarity with his Christian master, but by treating him with respectful fidelity. It forms a great part of our duty to accept our own place without envying others, and to do honour to those to whom honour is due.

(M. Dods, D.D.)

Corinthians, Judas, PaulCorinthChrist, Christ's, Fact, However, Husband, Important, Mind, Understand, Wish, Woman's1. He reproves them, because in holy assemblies,
4. their men prayed with their heads covered,
6. and women with their heads uncovered;
17. and because generally their meetings were not for the better, but for the worse;
21. as, namely, in profaning with their own feast the Lord's supper.
25. Lastly, he calls them to the first institution thereof.

1 Corinthians 11:3

     1512   Trinity, equality of
     5082   Adam, significance
     5217   authority, in church
     5218   authority, in home
     5554   status
     5702   husband
     5714   men
     5744   wife
     5745   women

1 Corinthians 11:3-5

     5735   sexuality

1 Corinthians 11:3-7

     5157   head

1 Corinthians 11:3-10

     1670   symbols

1 Corinthians 11:3-16

     5700   headship
     5707   male and female

Second Sunday Before Lent
Text: Second Corinthians 11, 19-33; 12, 1-9. 19 For ye bear with the foolish gladly, being wise yourselves. 20 For ye bear with a man, if he bringeth you into bondage, if he devoureth you, if he taketh you captive, if he exalteth himself, if he smiteth you on the face. 21 I speak by way of disparagement, as though we had been weak. Yet whereinsoever any is bold (I speak in foolishness), I am bold also. 22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am …
Martin Luther—Epistle Sermons, Vol. II

'In Remembrance of Me'
'This do in remembrance of Me.'--1 COR. xi. 24. The account of the institution of the Lord's Supper, contained in this context, is very much the oldest extant narrative of that event. It dates long before any of the Gospels, and goes up, probably, to somewhere about five and twenty years after the Crucifixion. It presupposes a previous narrative which had been orally delivered to the Corinthians, and, as the Apostle alleges, was derived by him from Christ Himself. It is intended to correct corruptions …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Danger of Deviating from Divine Institutions.
"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." St. Paul was the apostle of the Gentiles. The care of the churches gathered among them devolved particularly on him. At the writing of this epistle he had no personal acquaintance with the church to which it is addressed.* Epaphras, a bishop of the Colossians, then his fellow prisoner at Rome, had made him acquainted with their state, and the danger …
Andrew Lee et al—Sermons on Various Important Subjects

The Remembrance of Christ
The cause of this is very apparent: it lies in one or two facts. We forget Christ, because regenerate persons as we really are, still corruption and death remain even in the regenerate. We forget him because we carry about with us the old Adam of sin and death. If we were purely new-born creatures, we should never forget the name of him whom we love. If we were entirely regenerated beings, we should sit down and meditate on all our Saviour did and suffered; all he is; all he has gloriously promised …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

1 Corinthians xi. 26
For as often as ye eat this bread and drink this cup, ye do show the Lord's death till he come. When I spoke last Sunday of the benefits yet to be derived from Christ's Church, I spoke of them, as being, for the most part, three in number--our communion in prayer, our communion in reading the Scriptures, and our communion in the Lord's Supper; and, after having spoken of the first two of these, I proposed to leave the third for our consideration to-day. The words of the text are enough to show …
Thomas Arnold—The Christian Life

Covenanting Recommended by the Practice of the New Testament Church.
The approved practice of the Church of God in Covenanting, is recommended to us by these two things,--that it displays a voluntary regard to his will, and that it exhibits his power accomplishing his purpose. The example of the people of God, while they walk in all his ordinances and commandments blameless, is a warranted motive to duty. "Be ye followers of me, even as I also am of Christ."[778] Their practice in the discharge of the duty of Covenanting, accordingly, is worthy of imitation. Were …
John Cunningham—The Ordinance of Covenanting

Meditations for the Sick.
Whilst thy sickness remains, use often, for thy comfort, these few meditations, taken from the ends wherefore God sendeth afflictions to his children. Those are ten. 1. That by afflictions God may not only correct our sins past, but also work in us a deeper loathing of our natural corruptions, and so prevent us from falling into many other sins, which otherwise we would commit; like a good father, who suffers his tender babe to scorch his finger in a candle, that he may the rather learn to beware …
Lewis Bayly—The Practice of Piety

On the Babylonish Captivity of the Church on the Babylonish Captivity of the Church.
Jesus. Martin Luther, of the Order of St. Augustine, salutes his friend Hermann Tulichius. Whether I will or not, I am compelled to become more learned day by day, since so many great masters vie with each other in urging me on and giving me practice. I wrote about indulgences two years ago, but now I extremely regret having published that book. At that time I was still involved in a great and superstitious respect for the tyranny of Rome, which led me to judge that indulgences were not to be totally …
Martin Luther—First Principles of the Reformation

Concerning the Lord's Supper
There are two passages which treat in the clearest manner of this subject, and at which we shall look,--the statements in the Gospels respecting the Lord's Supper, and the words of Paul. (1 Cor. xi.) Matthew, Mark, and Luke agree that Christ gave the whole sacrament to all His disciples; and that Paul taught both parts of it is so certain, that no one has yet been shameless enough to assert the contrary. Add to this, that according to the relation of Matthew, Christ did not say concerning the bread, …
Martin Luther—First Principles of the Reformation

The Secret of the Lord
T. P. I Cor. xi. 9; Eph. v. 23 In the depths of His bright glory, Where the heavens rejoice, I have seen Him, I have known Him, I have heard His voice. He has told me how He sought me In the cloudy day, On the waste and lonely mountains Very far away. Words unutterable He speaketh, Words that none can tell; Yet, O Lord, Thy wondrous secret Knows my heart full well. I, in wonder and in silence, Listen and adore, Whilst the heart of God He tells me-- Whilst my cup runs o'er. Blessed light, within …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

(On the Mysteries. Iv. )
On the Body and Blood of Christ. 1 Cor. xi. 23 I received of the Lord that which also I delivered unto you, how that the Lord Jesus, in the night in which He was betrayed, took bread, &c. 1. Even of itself [2445] the teaching of the Blessed Paul is sufficient to give you a full assurance concerning those Divine Mysteries, of which having been deemed worthy, ye are become of the same body [2446] and blood with Christ. For you have just heard him say distinctly, That our Lord Jesus Christ in the …
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem

The Beatific vision.
Reason, revelation, and the experience of six thousand years unite their voices in proclaiming that perfect happiness cannot be found in this world. It certainly cannot be found in creatures; for they were not clothed with the power to give it. It cannot be found even in the practice of virtue; for God has, in His wisdom, decreed that virtue should merit, but never enjoy perfect happiness in this world. He has solemnly pledged himself to give "eternal life" to all who love and serve him here on earth. …
F. J. Boudreaux—The Happiness of Heaven

If Anyone Shall Despise those who Out of Faith Make Love-Feasts and Invite the Brethren...
If anyone shall despise those who out of faith make love-feasts and invite the brethren in honour of the Lord, and is not willing to accept these invitations because he despises what is done, let him be anathema. Notes. Ancient Epitome of Canon XI. Whoso spurns those who invite to the agape, and who when invited will not communicate with these, let him be anathema. There are few subjects upon which there has been more difference of opinion than upon the history and significance of the Agape or Love-feasts …
Philip Schaff—The Seven Ecumenical Councils

That by Men who are Fasting Sacrifices are to be Offered to God.
That by men who are fasting sacrifices are to be offered to God. That the Sacraments of the Altar are not to be celebrated except by those who are fasting, except on the one anniversary of the celebration of the Lord's Supper; for if the commemoration of some of the dead, whether bishops or others, is to be made in the afternoon, let it be only with prayers, if those who officiate have already breakfasted. Notes. Ancient Epitome of Canon XLI. The holy mysteries are not offered except by those who …
Philip Schaff—The Seven Ecumenical Councils

Entering the Gospel Field
During the seven years that had elapsed since my call to preach the gospel, years in which God had so wonderfully taught me and so gently led me, I never doubted my call. By the help and grace of God I had been able to live pleasing to the Lord, and throughout the entire time had no knowledge of his condemnation or displeasure. I was still engaged to the young man of whom I have already spoken; and after my healing, began to make preparations for the wedding. I was fully submitted to the Lord on …
Mary Cole—Trials and Triumphs of Faith

Second Sunday in Lent
Text: First Thessalonians 4, 1-7. 1 Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk,--that ye abound more and more. 2 For ye know what charge we gave you through the Lord Jesus. 3 For this is the will of God, even your sanctification, that ye abstain from fornication; 4 that each one of you know how to possess himself of his own vessel in sanctification and honor, 5 not in the passion of lust, …
Martin Luther—Epistle Sermons, Vol. II

Tenth Sunday after Trinity Spiritual Counsel for Church Officers.
Text: 1 Corinthians 12, 1-11. 1 Now, concerning spiritual gifts, brethren, I would not have you ignorant. 2 Ye know that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be led. 3 Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema [accursed], and no man can say, Jesus is Lord, but in the Holy Spirit. 4 Now there are diversities of gifts, but the same Spirit. 5 And there are diversities of ministrations, and the same …
Martin Luther—Epistle Sermons, Vol. III

A Question for Communicants
"What mean ye by this service?"--Exodus 12:26. IN A SPIRITUAL religion, everything must be understood. That which is not spiritual, but ritualistic, contents itself with the outward form. Under the Jewish dispensation, there was a very strong tendency in that direction; but it was kept to some extent in check. Under the Christian faith, this tendency must not be tolerated at all. We must know the meaning of what we do; otherwise we are not profited. We do not believe in the faith of the man who was …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

He Accuses Abaelard for Preferring his Own Opinions and Even Fancies to the Unanimous Consent of the Fathers, Especially Where He Declares that Christ did Not
He accuses Abaelard for preferring his own opinions and even fancies to the unanimous consent of the Fathers, especially where he declares that Christ did not become incarnate in order to save man from the power of the devil. 11. I find in a book of his sentences, and also in an exposition of his of the Epistle to the Romans, that this rash inquirer into the Divine Majesty attacks the mystery of our Redemption. He admits in the very beginning of his disputation that there has never been but one conclusion …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Second State of Prayer. Its Supernatural Character.
1. Having spoken of the toilsome efforts and of the strength required for watering the garden when we have to draw the water out of the well, let us now speak of the second manner of drawing the water, which the Lord of the vineyard has ordained; of the machine of wheel and buckets whereby the gardener may draw more water with less labour, and be able to take some rest without being continually at work. This, then, is what I am now going to describe; and I apply it to the prayer called the prayer …
Teresa of Avila—The Life of St. Teresa of Jesus

From the Latin Translation of Cassiodorus.
[3712] I.--Comments [3713] On the First Epistle of Peter. Chap. i. 3. "Blessed be the God and Father of our Lord Jesus Christ, who by His great mercy hath regenerated us." For if God generated us of matter, He afterwards, by progress in life, regenerated us. "The Father of our Lord, by the resurrection of Jesus Christ:" who, according to your faith, rises again in us; as, on the other hand, He dies in us, through the operation of our unbelief. For He said again, that the soul never returns a second …
Clement of Alexandria—Who is the Rich Man that Shall Be Saved?

The Loftiness of God
ISAIAH lvii. 15. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. This is a grand text; one of the grandest in the whole Old Testament; one of those the nearest to the spirit of the New. It is full of Gospel--of good news: but it is not the whole Gospel. It does not tell us the whole character …
Charles Kingsley—The Good News of God

Of Preparation.
That a Christian ought necessarily to prepare himself before he presume to be a partaker of the holy communion, may evidently appear by five reasons:-- First, Because it is God's commandment; for if he commanded, under the pain of death, that none uncircumcised should eat the paschal lamb (Exod. xii. 48), nor any circumcised under four days preparation, how much greater preparation does he require of him that comes to receive the sacrament of his body and blood? which, as it succeeds, so doth it …
Lewis Bayly—The Practice of Piety

Rules to be Observed in Singing of Psalms.
1. Beware of singing divine psalms for an ordinary recreation, as do men of impure spirits, who sing holy psalms intermingled with profane ballads: They are God's word: take them not in thy mouth in vain. 2. Remember to sing David's psalms with David's spirit (Matt. xxii. 43.) 3. Practise St. Paul's rule--"I will sing with the spirit, but I will sing with the understanding also." (1 Cor. xiv. 15.) 4. As you sing uncover your heads (1 Cor. xi. 4), and behave yourselves in comely reverence as in the …
Lewis Bayly—The Practice of Piety

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