1 Corinthians 14

1 Corinthians 14:1-19

The apostle cautions the Corinthians against that vain ostentation of the gift of tongues, which was so prevalent among them; and reasons with them concerning the absurdity of the manner in which that gift was abused by some of them. 1 Cor. XIV. 1—19.

Cor. XIV. 1. FOLLOW after charity, and de- 1 CORINTHIANS XIV. 1. I HAVE exhorted, and I would still exhort you, my brethren, to pursue love,² to cultivate it to the utmost of your power, in your own breasts, and in all around you, not grudging any labour necessary to promote so excellent a cause. Yet I would not lead you to slight any inferior endowment, by which the edification

² Pursue love.] The word SUGGESTS olent spirit in the main series of life: properly signifies, “to pursue with an considering on the one hand, how many eagerness like that with which hunters provocations we are like to meet with, follow their game.” And it may be and on the other, the force of self love, intended to intimate, how hard it is to which will in so many instances be ready obtain and preserve such a truly benev- to break in upon it.

And that or the education of the church of the church may be promoted. I permit you therefore, zealously to desire spiritual [gifts,] so far as submission to God, the great Dispenser of them, and love to your brethren may admit. But I would especially urge you to desire and pray, that ye may be enabled to prophecy, in that sense of the word in which we commonly use it, to express the gift whereby we are enabled to explain scripture, and publicly to discourse of Divine things, in an instructive and edifying manner, for by this you may hope to do the greatest good. For he that speaketh in a tongue, unknown to the auditory to whom he addresses himself, speaks in effect not to men, but to God; for no one else present understands [him;] and as God alone knows the truth and importance of what he says, so it is all lost on the audience, though in the spirit he speak the most sublime mysteries: Whereas he that prophesieth, in the sense in which I now use the word, that is, discourses of Divine things in a known language, speaketh to men, and affords them edification, and exhortation and comfort, according to the particular tenor and contents of what he says. And thus, on the most favourable concessions that can be made, he that speaketh with a tongue, edifies himself only, if peradventure his own good affections may be awakened by the truth he fervently delivers; and the consciousness of that miraculous power which he feels working in him, may farther establish his faith in Christianity; but he that prophesies, while he has a share of this advantage, edifies the church also,

He that speaketh in a tongue unknown, c.] Dr. Whitby thinks, that the gifts of languages and prophecy were always to be ound in the same person; but that the rst was permanent, the other transient. et it seems to me very conceivable, ither might be without the other. The miraculous instamping, as it were, on a an’s mind a new language, would indeed enable him to speak all he knew in it; but his fitness to discourse in public, as well as his capacity of predicting future events, were matters quite of another nature. Edifieth himself.] After all that is said in the paraphrase, to prove that this might be possible, it was much more probable, that a man might be hurt, than edified by the exercise of this gift, when attended with such ostentatious circumstances. But the apostle, according to that happy address for which he was so remarkable, makes his supposition most honourable and favourable to the person reproved; as Hector ascribes the retreat of Paris from the battle, to resentment against the Trojans, rather than to cowardice. Hom. Iliad. lib. vi. verse 326; and Eustath. in loc.

hesy is preferable to speaking with a tongue :

by taking those methods which are most likely to promote the number of its converts, and to do good to those who are already gathered into it.

For my own part, far from envying any of your gifts, I wish them increased, and indeed that ye all spake with tongues, in as great a variety as I myself can, or as God hath imparted the gift to any man living : but on the whole, I had much rather, that ye might all prophesy ; or when we come to consider the different effects and tendencies of these different gifts, we must own that, with respect to the prospects of usefulness, by which these things are much to be estimated, he that prophesieth [is] greater than he who speaketh with tonguesᵈ which the auditory cannot understand, except he interpret what he says, that the church may receive edification : and even then, his speaking with an unintelligible tongue is but an unnecessary incumbrance, which it would be much more modest and prudent to omit.

Now, as perhaps you will apprehend this better by an example, suppose it were your own case, brethren : if I came to you, the next time I make you a visit at Corinth, speaking to you with a variety of unknown tongues, what shall I profit you, who are supposed not to understand me, unless I speak not merely in your hearing, but to you, that is, in a language with which you are acquainted ? Else all is absolutely lost, whatever my message may be, whether I speak by the revelation of some gospel doctrine and mystery, or by knowledgeᵉ in the explication of some controverted text in the Old Testament, or by prophesy in the

ᵈ He that prophesieth, &c.] How happily does the apostle teach us to estimate the value of gifts and talents, not by their brilliancy, but usefulness. Speaking with tongues, was indeed very serviceable for spreading the gospel abroad ; but for those who staid at home, it was much more desirable to be able to discourse well on useful subjects in their own language ; which might serve more for the improvement of the society they belonged to, and the conviction of such of their unbelieving neigh-

bours, as might out of curiosity happen to step into their assemblies. Compare verse 23—25.

ᵉ Revelation, or knowledge, &c.] I am not certain, how far different ideas are to be affixed to each of these words ; or supposing that, how far these are the appropriate ideas intended by each ; but I could think of no more proper explication ; and must number this among the man texts which I dare not pretend fully to understand.

v . .

Which, if unknown to the hearer, is spea ing prediction of some future event, or by doctrine for the regulation of life and manners. So also inanimate things which give a sound, whether it be pipe or harp, or any other instrument of music, unless they give a due distinction in the variety of sounds proceeding from them, how can it be known what is piped or harped? How should dancers be directed by music, unless the proper tone and modulation be duly maintained? Moreover, in war, if the trumet give an uncertain sound, so that there is an undistinguishable mixture of various kinds of notes; who should prepare himself to battle? Could soldiers know, when to advance, or when to retreat, unless the trumpet’s sound be adjusted and constantly adhered to? So likewise, in your religious assemblies, unless ye utter by the tongue significant words, to which the ear of your auditory are accustomed, how shall it be known what you speak? For ye shall be in that case, as those that speak to the air, or make a mere inarticulate noise; and I leave you to judge, how absurd it would be, to bring such unmeaning sounds into the worship of God, as ye would not endure in the common affairs of life. There may be ever so many sorts of language in the world, perhaps as many as there are persons in your most numerous assemblies; and none of them is without its proper signification among those that use it; there are great numbers that inhabit the same region, who perfectly understand it. Yet unless I know the proper force and import of the particular language which is used in my hearing, no one can converse with me; and I shall in vain ask an explication in my own; for I shall be to him that speaketh a barbarian, and he that speaketh [shall be] a barbarian to me; and if the language be ever so copious, harmonious, expressive and polite, I shall hardly be able to distinguish it from that of the most unpolished savage. So that on the whole, I must urge it upon you also, that seeing ye desire spiritual [gifts,] and are ready to vie with each other in the excellence of them, ye seek to abound [in them] for the edification of the church, and not merely for your

uld pray with the spirit and understanding;

own honour, according to those rules of honour which you may too rashly lay down to yourselves.

Therefore let him that speaketh in a tongue generally unknown to the congregation to which he would address himself, pray that he may be able rather to interpret the discourse of another, than to amuse, or indeed, amaze and weary the audience by the ostentatious exercise of the gift he has already received, and with which he is fond of making a vain parade. For if I pray in a strange and unknown tongue, without making use of any explication, my spirit indeed prays, and I may have true devotion of heart towards God, as I understand the language myself; but my understanding is in this respect unfruitful as to others, and I perform an action void of that prudence and good sense which ought always to govern in my addresses to God, and act so childish and foolish a part, that the reason of a man may seem at that time to have deserted me. What then is [my duty] in these circumstances? Truly it is plain enough; it requires me to say, I will pray with the spirit, exercising the faculties of my own soul in devotion; but I will pray with the understanding also. I will sing the praises of God with the spirit; but I will sing them with understanding also, and will take great care to mingle no foolish trifling action, unworthy the dignity of a rational creature, with my prayers or songs of praise. And it becomes you especially to consider this, who are so proud of your own wisdom, and yet in some respects act so foolish a part.

¹ Understanding, unfruitful to others.] This I think a more natural interpretation, than that which supposes the apostle to suggest a thought, which the Papists urge to palliate the absurdity of prayers in an unknown tongue, namely, “there may be some general good affections working, where the person praying does not particularly understand what he says.” But this would make it almost impossible to conceive, how the gift of tongues could be abused, if the person exercising it was under such an extraordinary impulse of the Spirit, as to utter sensible words, which he did not himself understand; in which case, a man must be, in the most

extraordinary sense that can be conceived, the mere Organ of the Holy Ghost himself.

² Pray with understanding.] Mr. Locke, and most other commentators, seem here to have lost the sense and high spirit of the apostle in this clause, when they explain it, as if it merely signified a manner intelligible to others. I apprehend, it is designed farther to intimate, what a want of man’s sense and right understanding it must be, to stay, to talk in a language the hearers could not take in, how sublime soever the discourse might be. This the 20th verse and especially the use of reason there strongly suggests.

And speak in Christian assemblies to edification.

Moreover, whoever thou art, who actest in this ostentatious manner, consider a little, for the farther illustration of this argument, the situation of one of thine own hearers. If thou givest thanks, for instance, in the spirit, in the manner that we now suppose it to be done, that is, in an unknown tongue, how shall he that filleth up a private place, and should join with thee in thy devotion, say Amen to thy thanksgiving, seeing he knows not what thou sayest? You know it is customary for the audience to pronounce their amen: now it seems a very absurd, not to say, hazardous thing, for people to testify in such a public and solemn manner their consent to, and concurrence with, they know not what. For we will grant, that thou indeed givest thanks well, and that there is nothing improper either in the sentiments or expressions, if they were understood; nevertheless, the other is not at all edified, or improved; in order to which it is absolutely necessary, that he should know what is said.

For my own part, I thank my God, and desire to mention it entirely to the glory of that blessed Being, from whom all my gifts and talents are derived, that I speak with tongues more than you all, even the whole society taken together, and am distinguished from my other brethren in this endowment, in proportion to the more extensive commission which I have received to bring a variety of nations to the knowledge of the gospel, and persuade them to embrace it. But in a Christian church, when assembled with them for the purposes of public devotion, I had rather speak five plain words with my understanding, in a rational manner, that I might teach others also, and promote the edification of those who were joining with me, than ten thousand of the most pompous and elegant words in an [unknown] tongue, though uttered with the greatest readiness, and expressing conceptions ever so excellent; yea I had rather be entirely silent in an assembly, than take up their time, and prostitute the extraordinary gifts of God, to such vain and foolish purposes. And I heartily wish I may be able to bring you to the same reasonable wa

Reflections on the absurdity of praying in unknown tongues.

of thinking; which would be much to the credit of your own understanding, as well as of your Christian profession.

IMPROVEMENT.

How weak and poor a thing is pride and ostentation, and how verse wise and honourable, charity and humility! Who, that has a 2, 12 right discernment, would not rather have been the obscurest Christian, that now, almost unseen, joins our assemblies, and in heart at least, humbly puts his amen to the petitions presented there, than the most fluent talker at Corinth; abusing the special gifts of the Spirit, and trifling away, in an unseasonable display of his own, then unprofitable endowments, the precious moments, which were destined to the highest purposes of religious edification? Who must not lament to see pride and vain glory, so early insinuating themselves into Christian societies! Who must not, from so sad an instance, learn to be greatly watchful over their own hearts, on a side where they are subject to such dangerous attacks!

Had the most able and zealous Protestant divine endeavoured 13, 16 to expose the absurdity of praying in an unknown tongue, as practised in the church of Rome, it is difficult to imagine what he could have written, more fully to the purpose, than the apostle hath here done. And when it is considered, how perversely the Papists retain the usage of such prayers, it will seem no wonder they should keep the scriptures in an unknown tongue too. But they proclaim at the same time, their superstition and idolatry in so universal a language, that even a barbarian might perceive and learn it in their assemblies. Let us pity, and pray for them, that God may give their prejudiced minds a juster and happier turn. And since we see the unreasonable and pernicious humour of immutably adhering to ancient customs, prevailing to maintain in the church of Rome, so flagrant an absurdity, as praying in an unknown tongue, let it teach us to guard against every degree of the like disposition; and not so much consider, what hath been the practice of any church, in which we were educated, or have chosen to worship, as what the reason of things, and the authority of scripture concur to dictate.

Of this wise and benevolent apostle, let us learn, to estimate 18, 19 the value of gifts by their usefulness; and to seek above all things the edification of our brethren; especially if we are providentially called to minister in public. There is perhaps a manner of speaking in an unknown tongue, even when the language of our 3, 4 own country is used; a height of composition, an abstruseness of thought, an obscurity of phrase, which common Christians cannot understand. Let not the ministers of the humble Jesus

They should use their spiritual gifts with understanding.

seek such high things; but in this important sense of the exhortation, condescend to men of low estate. If the ignorant may be instructed, if the careless may be convinced, if the vicious may be reformed, if the devotion of our Christian brethren may be excited, their love to each other cherished, and their holy resolutions confirmed, the great ends of Divine ordinances are answered; and that plainness of speech, which may be most likely to promote them, is rather the glory, than reproach, of the Christian orator.

1 Corinthians 14:20

St. Paul gives proper advices for preventing that abuse of the gift of tongues which he had been reproving in the preceding section. 1 Cor. XIV. 20, to the end.

CORINTHIANS XIV. 20. SECT. MY brethren, permit me to be the happy means of forming you to a more noble and manly way of thinking, with respect to these spiritual gifts which are the occasions of so many unbecoming emulations among you. Do you desire to be distinguished in the church? distinguish yourselves by solid wisdom; and be not, as this ostentation of tongues would shew you to be, children in understanding; but in malice indeed, be as much as possible, like little infants; have all the gentleness, sweetness and innocence of their tender age: but, as ye have arrived to years of maturity, in understanding be perfect [men;] for that religion which the gospel hath now taught you, far from impairing any of the natural faculties, rather exalts and improves them, and directs them to the highest and noblest use. To return to the subject we were upon, you know, it is written in the law, that is, in the Old Testament, (Isa. xxviii. 11, 12, where God had been complaining of the unteachable disposition of the Jews,) “Surely

• Children in understanding.] This is an admirable stroke of true oratory, adapted to strike and bring down the height of their spirits, by representing those things in which they were most ready to pride themselves, as comparatively childish. The word νυπταξίθε refers to infants, and is not sufficiently expressed by the word children, for they are sometimes vain and sometimes malicious too. Ἰησοῦ signifies full grown men; intimating, it was a kind of boyishness, if I may be allowed to use that word, to emulate and quarrel with one another.

on attending their abuse of the gift of tongues,

In foreign languageᵇ and with foreign lips I will speak unto this people; and even so they will not hear me, saith the Lord:” which may be considered and interpreted as an intimation of the purpose God had of sending one last message to them, by his servants endued with the gift of tongues. So that, according to this intimation, tongues are a sign not to believers, but to infidels. The gift was intended to propagate the gospel among those who were strangers to it, not to edify those that had already believed. Whereas, on the contrary, prophesy [is] designed not for infidels, but believers, to edify churches already gathered; in which respect it is nobler, and more worthy your pursuit. But as there is a manner of using this gift of tongues, which would even pervert the original end for which it was given, and obstruct, rather than promote, the conversion of infidels, I must observe, therefore, that if the whole church be come together into one place, and all speak with a variety of unknown tongues, and any of the uninstructed, or, in other words, the infidels, come in, when they hear such a confused jargon as this must be, will they not presently say that you are distracted, and adopt the censure which was at first so rashly passed in the day of Pentecost, that these men are full of new wine; (Acts ii. 13.) Whereas if all prophesy, and an infidel, or ignorant man, (for I esteem every one ignorant, who is uninstructed in the great mysteries of the gospel, whatever else he may know,) comes in, he is convicted by all who thus speak; he is judged by all; every one says something to which his conscience bears witness: And so the secrets of his heart are made manifest,ᶜ

ᵇ In foreign language, &c.] Most critics refer these words, as they stand in Isaiah, to the Babylonians, who should come and speak to the Jews in a language unintelligible to them; in which sense the phrase is used elsewhere, Deut. xxviii. 49; Jer. v. 15. Diodati thinks the meaning is, “Because they would not attend to plain messages, God would speak to them by such as they could not understand:” and then the apostle’s argument will be, “Since God threatens this as a curse, do

not voluntarily bring it upon the church, merely to make ostentation of your own gifts.” But perhaps the apostle in this application intends to give us the true, though not most obvious interpretation of the words.

ᶜ Secrets of his heart are made manifest.] It is very possible, that, (as in the known cases of Nathaniel, and the woman of Samaria, John i. 47; chap. iv. 18,) some secret facts, relating to a stranger, might in some instances be revealed to the

Would expose them to the censure of in de

in a manner to him very surprising and unaccountable; insomuch, that sometimes a person who comes into your assembly out of mere curiosity, or possibly with some ill design, is not able to command himself under the impression which the word of God thus spoken makes upon him; and so, under the power of it, falling down upon [his] face he will worship that one living and true God, whom you adore; declaring, that this ever blessed God is indeed among you; and perhaps, immediately professing on that account, his resolution of joining himself to you; and proclaiming afterwards wherever he comes, in what an extraordinary manner he has met with the divine presence, and what a wonderful impression hath been made upon his mind. Now surely, that degree of honour which is brought to God and his gospel by one such effect of prophesying, should appear far more desirable to you than any applause or admiration which you can receive from your fellow christians by the exercise of your most splendid gifts.

I might also urge, upon this head, the great disorder which is introduced into your assemblies, by this ostentatious manner of proceeding; for indeed, if you think seriously, what a shocking thing it is, my brethren, that when you come together for the purposes of social worship, in which all hearts should unite, each of you is desirous himself to officiate publicly, in such a manner as best suits his present inclination, without any regard to decency and order? Every one of you hath a psalm to read, hath a doctrine to inculcate, hath a tongue in which to preach or pray, hath a revelation of some mystery to produce, hath an interpretation, which perhaps he immediately begins, while the person, from whom he is to interpret, hath but begun to speak, and thus five or six, if not

prophet; perhaps the ill designs which had brought them into the assembly, when they came only as spies; and this was well suited to the purpose of producing strong convictions of the presence of God with Christians. But I chose to parabhrase the words in such a manner, as to include any remarkable correspondence between what was spoken, and the

thoughts and state of the mind which such a stranger might be conscious of. Many memorable instances of which still happen where ministers preach in an experimental manner; and lasting effects have often been produced, in consequence of such impressions. Five or six, &c.] Five such cases are mentioned. It seems robable, that

speak with tongues, should speak in course.

more, may be speaking at the same time : in consequence of which no one can be distinctly heard, and the assembly degenerates into a kind of tumultuous riot. I beseech you, my friends, to rectify this, and to proceed upon the general canon, which I would recommend to you upon all such occasions, let all things be done, not for ostentation, but for edification,ᵉ in such a manner as you do in your consciences believe will be most like to do good to the souls of men, and to build up the church of Christ.

And in particular, *if any should speak with an [unknown] tongue, [let it be] by two, or at most, [by] three in one meeting, and that by course : and let some one present still interpret what is said.*ᶠ *But if there be not an interpreter, let him be silent in the church,*ᵍ where he

some of these Christians were so full of themselves, and so desirous of exercising their respective gifts, that without waiting for the permission and direction of him who presided in the assembly (which in the synagogues the apostles themselves seem to have done, compare Acts xiii. 15,) several began speaking, or singing, in the same minute, and some began while others were speaking. The manner in which discourses were carried on in the schools of the philosophers, where several little knots of disputants seem to have been engaged at the same time, and what happened in Jewish synagogues after worship was concluded, might possibly have given some occasion to an irregularity which to us seems so shocking.

ᵉ Done for edification.] I must presume to say, that it appears probable to me, that had one officer been appointed, as a representative of the apostles, to whose direction the society would in conscience have been obliged in all indifferent matters to submit, some hint would have been given of it, amidst the many opportunities which the state of this Corinthian church especially, gave both to St. Paul, and afterwards to Clemens Romanus.

ᶠ Let one interpret ] In this method it is evident, that any discourse thus delivered, would take up more than twice the time in which it might have been delivered had it first been spoken in a known tongue.

ᵍ If there be no interpreter, let him be silent.] Dr. Whitby thinks this was only enjoined to avoid the ostentation of a

man’s speaking, first in an unknown tongue, and then acting as his own interpreter ; but I think it evident, from this text, compared with verse 13, that a man might have the gift of speaking with tongues, who could not interpret ; and the great difficulty is to say, how this could happen, and yet the thing wanting not be another tongue ; which the distinction between the gift of tongues, and the interpretation of tongues, seems to demonstrate that it was not. I can only offer a conjecture here, which it becomes me to do with the greater modesty, as I think it is a pretty singular one ; (as indeed the difficulty itself, great as it is, has seldom been stated by commentators.) The miracle, which conferred the gifts of tongues, seems to have been the instantaneous impressing on the mind the familiar and perfect knowledge of a language with which the person was before unacquainted ; yet so, that from that time the person receiving it should be able, without any new miracle, to use it as he thought fit, and this, as Dr. Leland well observes, is the only hypothesis on which the abuse of this gift can be accounted for. (See Leland against Morgan, Vol. I. chap. xiii. p. 375.) But I apprehend, that though every man using this gift, and understanding what he said, must have been able to have rendered his discourse sentence by sentence, into his native language, he might be unable to render it into a third, which might be that of many present. Now in such a circumstance, the gift of interpretation might be

VOL. 4.

Some one present should interpret what is

an do no manner of service by uttering what one but himself can understand; and let him speak to himself, and to God: let him make use of this language in his own private devotions, if he has a mind by exercise to keep up his readiness in it: but let him not produce it so unreasonably, as in the present case. And as for those prophesyings which we chiefly speak of, when scriptures are explained; let only two or three of the prophets speak in one assembly; and let the rest judge, and compare one doctrine with another for the farther improvement of all. But if while the discourse continues, [any thing] be revealed to another that sitteth by, let him not immediately arise, and interrupt the first; but let him sit still, till he have done speaking.h For by this means ye may all, who are thus furnished for it, prophesy one by one, that your instruction and consolation may not be thrown away, which would be the case, if many were speaking at once; but all may learn, and all may be comforted. And there is no impossibility of doing this; or the Spirit of God that inspires you, is not a wild irresistible impulse, like that, by which the Pythian priestess, and others who profess inspiration and prophesy among the Gentiles, pretend to be agitated; but the spirits, or inspirations, of the Christian prophets produce those calm emotions which are subject to the prophets: they leave a man master of himself, so that he can moderate his passions, and wait the most convenient time and manner of uttering his oracles. For God is not [the] [author] of disorder and confusion, but of peace and

place, if it consisted, as I conjecture it did, in an instantaneous capacity of understanding a strange language, just for that time, and rendering what was spoken in it, into the native tongue of the interpreter (Compare the paraphrase on chap. xi. verse 10.) On this hypothesis, and truly I think on this alone, one, who had the gift of interpretation, might not be able to speak any foreign language at all; and he who had the gift of a tongue, might not in some circumstances be able to interpret to those who were then his hearers. In this case, the gift of interpretation, enabling a man only to act a secondary part, would be less

splendid; but whenever it was exercised, it would always argue the person under an immediate agency of the Spirit, and conduce to his usefulness.

h Let the first have done speaking] So I think etymus must here be rendered; for if the direction had been, “Let him that was speaking immediately hold his peace, as soon as another intimates that he has revelation;” it would introduce a confusion, which this advice was intended to prevent; and I think such an interpretation equally inconsistent with reason, and the connection of the place. Compare verse 32, 33.

en must be silent in their religious assemblies.

regularity; and this orderly method of proceeding, I the rather urge upon you, as it is practised in all the other churches of the saints: and I should be sorry, that you, my Corinthian friends, should be remarkable for the irregularity of your proceedings, when God hath been pleased so graciously to distinguish you by such a variety of gifts, and the flourishing state of your society.

Let your women be silent in your religious assemblies, if they have not some extraordinary revelation; for it is not commonly permitted to them to speak on such public occasions, but it is their duty to be in subjection to the superior authority of the man: as the law also says, in recording that early sentence on Eve and her daughters for the first transgression, (Gen. iii. 16.) To him shall be thy desire subjected, and he shall rule over thee. And if they have a mind to learn the meaning of any thing which they cannot well understand, let them ask their own husbands at home, as they may more conveniently and freely talk with them, without any appearance of ostentation, or suspicion of any other ill principles: but let them not break in upon the assembly with questions; for it is evidently an indecent thing for a woman to speak in the church,¹ and suits very ill with that modesty and reserve which is so universally esteemed an ornament to the sex.

I know the present custom among you is contrary to some of these regulations, and perhaps some opposition may be made to them: but permit me to ask, Did the word of God indeed come out from you?² Are you the first church in the world, by whose example all others should be modelled? Or did it reach to you alone? Are you the last, and the only

¹ A woman to speak, &c.] There is an apparent difficulty in reconciling this with chap. xi. 5, 13, in which the apostle seems to grant a liberty, which he here denies. Besides the solution suggested in the parphrase on verse 34, some have thought, he intended in the former passage only to say, ow women should speak, if they spoke at ill; but here absolutely to prohibit their going it: but I cannot think he would de-rate and adjust the circumstances of doin

an unlawful action. Taking this prohibition to be universal, I should suppose with Dr. Whitby, that prophesying in the foregoing place, signified singing psalms, and praying, not leading the devotions, but joining with others in prayer.

² Did the word, &c.] That scepticism, whether did the word of God come forth from you alone, would be the exactest version of an αφ υμω, &c.

The apostle exhorts them to regard these as Dio

Christian society, that you should take upon you to act in so singular a manner? The gospel came from Jerusalem, it is going all over the world, and therefore I must admonish you to behave with such a modest respect to others as becomes those who know yourselves to be but a very small part of that noble and extensive body.

And if any of you appear to be a prophet, or spiritual [person] endowed with extraordinary gifts above his brethren, let him prove that he is indeed under the influence of the Divine Spirit, by his submission and obedience to these determinations: for he must necessarily acknowledge, that the things which I now write unto you, are the commandments of the Lord, dictated by inspiration from him, and not the private conception of my own mind. But if any one is, or affects to appear, ignorant, or uncertain about it, let him be ignorant:¹ if he pretend not to own these decisions, I shall not enter into any debate with him; let him stand by the consequence of his ignorance, whether real or affected. But I am confident, that most of you have received proofs of my mission, too convincing to be shaken by any petulent opposition which may arise against it.

Therefore, my brethren, to conclude this long discourse, and to sum up the point in a few words, desire chiefly to prophesy, and yet forbid,¹ of those who are willing to do it, under such regulations as I have advanced, to speak with tongues; for it is a noble endowment, which I would encourage none to slight or neglect. But especially remember this great comprehensive rule, to be applied to a thousand varieties which may arise, Let all things be done decently,² and according to order: let all be con-

¹ Let him be ignorant.] Dr. Whitby could render ἀγνόθω, let him not be acknowledged to be a true prophet; but that is changing the interpretation of the word, in a manner one would not choose to admit without greater necessity.

² Decently, &c.] It must be by a mere accommodation, that this expression can be applied to ceremonies, which may be

decent or indecent, according to different circumstances attending them. In the sense given in the paraphrase, the words are used by the philosopher, when he exhorts men to consider the exact order and regular motions of the heavenly bodies, that they may thereby learn τὸ ψυχημὸν καὶ τὸ πνεγμονο, what is decent and orderly. Whicheot’s Sel. Serm. p. 177, Edin. Edit.

Reflections on the use of the miraculous gifts.

ducted in a regular manner, to prevent such disturbances, disputes, and scandals for the future, as have already arisen in your society, and will proceed to greater evils, if you do not immediately set upon reforming them.

IMPROVEMENT.

How fondly do men flatter themselves with empty appearances! And often, how justly do those deserve the imputation of childish folly, the height of whose temper will least allow them to bear it! Let us dare to examine ourselves impartially, and verse be concerned that we may not be children in understanding: but forming our minds on the maxims of scripture, and our lives on the example of Christ, may we grow up in him, to the measure of the stature of a perfect man. But let us be children in malice: let us endeavour to be as free from every gloomy, malignant, selfish passion, as newborn infants are. Who can say he has fully attained this happy and amiable character? Yet let us follow after it; remembering, that there is a sense, in which, (proud and interested, envious and malignant, as alas! we too much are,) we must become as little children, or we cannot inherit the kingdom of God.

Those extraordinary gifts, which suited the first planting of Christianity in the world, are now ceased; but let us bless God, they were ever given: and that we have such an incontestible evidence of the truth of the gospel as this chapter affords. Such endowments must certainly argue a Divine power, setting its seal to the gospel; and the reality of such endowments can never be questioned, when we reflect on the manner in which the apostle here reproves the abuse of them: and that in a society where so many were alienated from him and his ministry; and consequently, where such appeals, if not founded on the strictest and most apparent truth, must have exposed him to a contempt never to have been removed.

These miraculous gifts, having abundantly answered their end, are wisely withdrawn; yet still the Divine presence is with the church; of which we have this happy proof, that there are those, who find the secrets of their hearts made manifest, by the faithful and skilful administration of Christian ordinances: so that if they do not publicly fall down upon their faces, in such extraordinary transports, they inwardly adore the Lord God in their hearts, and acknowledge that he is with his church of a truth. May instances of this kind be more frequent, and may the spirituality and fervour with which Divine ordinances shall be administered, be such as may afford more reason to expect them!

The apostle puts the Corinthians in mind

Let us regard God, as the author, not of confusion, but of peace; making it our concern to behave in his sanctuary, in a manner agreeable to this view; with such solemn decorum, and with such a tender regard to the edification and comfort of each other, as he may approve. May the God of peace deliver Christians, of every sect, and rank, from that spiritual pride which has thrown many religious societies into great disorder. And, to advance a state, so happy, as that of humility and love must necessarily verse be, may what the apostles have written, be acknowledged as the commandments of the Lord; and Christian worship, and practice, be more regulated by their truly authentic canons; which would render many that have been since devised, relating to indifferent matters, as unnecessary, as some others are burdensome, superstitious, and absurd.