LECTURE LXXXVI.

ORDER TO BE OBSERVED IN PUBLIC WORSHIP.

1 COR. xiv. 26-40.

26. How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.

27. If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.

28. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

29. Let the prophets speak two or three, and let the other judge.1

30. If any thing be revealed to another that sitteth by, let the first hold his peace.

31. For ye may all prophesy one by one, that all may learn, and all may be comforted.

32. And the spirits of the prophets are subject to the prophets.

33. For God is not the author of confusion, but of peace, as in all churches of the saints.

Regular order had not yet been established in the assemblies at Corinth. The apostle requires them to observe it. Each man might contribute his gift to

1 diaкpiveTwoar: discern and determine whether the prophesying is according to the word: "try the spirits."--Chrys. Compare ch. xii. 10, "discerning of spirits.".

the common good. When they come together, one hath a psalm, another hath a doctrine, another hath a tongue, another a revelation, or an interpretation. Let each bring forward that which was in his heart: but so that all things be done unto edifying. Let them speak by course, let them prophesy one by one. Otherwise what could ensue but disturbance and contention? And should any plead, that he spake under divine influence, let him know that the spirits of the prophets are subject to the prophets. "Holy men of old spake as they were moved by the Holy Ghost:"" but they never violated order and decorum. They so spake that all might learn, and all be comforted. No one could plead the inspiration of God for anything which produced disturbance or confusion. For God is not the author of confusion, but of peace; and nothing that doth not lead to peace can proceed from him or be agreeable to his will.

The evils which St. Paul corrects throughout this chapter prove the need of a regular and settled order by which public worship shall be conducted. In no other way would it answer its purpose. Pious men might express their thoughts as the warmth of their feelings dictated; but their thoughts, instead of being in harmony with the feelings of others, might jar against them; and the end be not peace but confusion. Let the man whose "heart is hot within him," in whom "the fire kindles," speak to himself and to God: but let him keep silence in the church: let him "pour out his soul before the Lord" in secret prayer. Like the mother of Samuel at Shiloh. She was "in bitterness of soul:" her spirit 1 Sam. i. 15.

22 Pet. i. 21.

was greatly excited: yet it was subject to her understanding, "she spake in her heart, only her lips moved, but her voice was not heard." And the Lord, who seeth in secret, and knoweth what is in the heart, granted her the petition which she asked of him.

The women of Corinth were not so discreet as the Jewish matron. The apostle is under the necessity

of restraining them.

34. Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.*

35. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.

Such was to be the general rule and usage. The women were to keep silence in the churches. That they should speak in the assembly, or assume the office of regular teachers, would be contrary to the subordination designed for women. They would be " usurping authority over the man," obedience, as saith the law.

instead of being under

The only exception, was the case of "a woman praying or prophesying" under the direct inspiration of God, a gift which, like other gifts of the same kind, was soon to be withdrawn. That some should be

♦ Gen. iii. 16. Numb. xxx. 8, 11, 13.

1 Tim. ii. 12.

6 I see no other way of reconciling this passage with ch. xi. 3-13. And on these grounds we can understand how Chrysostom and the other early commentators saw no contradiction between the directions there given, how a woman should pray or prophesy, and the injunction here, that she should keep silence altogether.

so inspired in that early age, was part of the prediction fulfilled on the day of Pentecost. "It shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh and your sons and your daughters shall prophesy: and on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy." This was fulfilled in the case of Anna, who, on the presentation of the Lord Jesus in the temple, "spake of the decease which he should accomplish at Jerusalem.” And we are also told of the four daughters of Philip the evangelist, upon whom, as upon Miriam and Deborah of old, the Spirit of the Lord was poured out, and they "did prophesy."9

These, however, like other extraordinary gifts, would soon pass away: and it would remain a general rule, that women should not be permitted to speak in the church, but "learn in silence with all subjection."1

The Corinthians, as we have seen, were very disorderly. Yet they were self-willed; and had a high opinion of themselves. Paul is obliged to remind them, that he did not owe the word of God to them, but they to him. They were not apostles to him, but he to them.

36. What? came the word of God out from you? or came it unto you only?

37. If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

7 Acts ii. 16-18.

9 Acts xxi. 9.

8 Luke ii. 36.

11 Tim. ii. 12.

38. But if any man be ignorant, let him be ignorant.2 39. Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.

40. Let all things be done decently and in order.

By all means let them covet to prophesy. It was a precious gift, to instruct the mind or influence the affections of others, according as God might deal to every man the measure of knowledge or ability. Speaking with tongues was not to be forbidden. They were not so to interpret anything that had been said. It could only be done as "the Spirit gave them utterance" though they might value it too highly, if they esteemed that gift above prophesying, or permitted it to atone for the want of charity.

But whether they spoke, or sung, or prayed, or prophesied, let them remember in whose special presence they were, and in whose honour they were assembled. As it had been said of old, (Eccl. v. 1, 2,) "Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God: for God is in heaven, and thou upon earth. Therefore let thy words be few." And "let all things be done decently and in order."

2 If a man choose to be obstinate, he must continue in his obstinacy. The apostle would not strive, or contend with such. In the same spirit as he had before written, "But if any man seem to be contentious, we have no such custom, neither the churches of God." xi. 16.