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you adore;

would expose them to the Censure of Infidels.

371 nifeft; and fo falling down very surprizing and unaccountable; insomuch that Sect. 27. on his Face, he will wor- fometimes a Person who comes into Ihip God, and report that


AffemGod is in you of a Truth. bly out of mere Curiosity, or possibly with some I Cor. XIV.

25. Ill-design, is not able to command himself under the Impression, which the Word of God thus fpoken makes upon him; and so, under the Power of it, falling dowil upon [bis] Face, he will worship that one living and true GOD whom declaring, that this ever-blessed GOD is indeea among you; and perhaps, immediately professing on that Account, his Resolution of joining himself to you; and proclaiming afterwards whereever he comes, in what an extraordinary Manner he has met with the Divine Presence, and what a wonderful Impression hath been made


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. 26 How is it then, Bre I might also urge, upon this Head, the great

26 thren? When ye come to Disorder which is introduced into your Assemgether, every one of hath a Pfalm,

hath a Doc- hlies, by this oftentatious Manner of proceeding; trine, hath a Tongue, hath for indeed, if you think seriously, wbat a shock

a Re- ing Thing is it, my Brethren, that when you come

together for the Purposes of social Worship, in
which all Hearts should unite, each of


is desirous himself to officiate publickly, in such a Manner as bests suits his present Inclination, without any Regard to Decency and Order? Every one of you bath a Psalm to lead, hath a Doctrine to inculcate, bath a Tongue in which to preach or



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 Prophet; perhaps the Illdesigns, 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 Chriflians. But I chose to paraphrase 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 fill happen, where Ministers preach in an experimental Manner, and lasting Effects have often been produced, in Consequence of such Impressions.

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372 Those, who speak with Zongues, Jould speak in Open Sect. 27. pray, bath a Revelation of some Mystery to pro-- a Revelation, hath an Interduce, bath an Interpretation, which perhaps he pretation. Let all Things

I CorXIV. immediately begins, while the Person from whom

he is to interpret, hath but begun to speak; and
thus five or fix (d), if not more, may be speak-
ing 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 Osentation, 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


the Church of Christ. 27 find in particular, if any should speak with an 27 If any Man speak in {unknown.) Tongue , [let it be] by two, or at most, be by two, or at the most by

an unknown Tongue, let it [by] three in one. Meeting, and that by Course; and three, and that by Course";

let some one present still interpret what is said (f). and let one interpret. 28 But if there be not an Interpreter, let bim be f

28 But if there be no Inlent in the Church (8), where he can do no Man- terpreter, let him keep Si,

lence in the Church ; and



(d) Five or fix; &c.] Five such Cases are mentioned. It seems probable, that 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 Synagogue the Apostles themselves seem to have done, Compare Aets 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 ther 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 poffibly 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 Apostle, 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. (8) If there be no: Interpreter, let him be filent.]'

Dr. Whitby thinks this was only enjoined to avoid the Oftentation of a Man's speaking, first in an unknown Tongue, and then act: ing 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 Tonges, who could not interpretj. and che 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



Some one present should interpret what is said :

3.73 let him speak to himself and ner of Service by uttering what none but himself Sect. 27. to God.

can understand; and let him speak to himself, and
to GOD: Let him make use of this Language 1 Cor. XIV..
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
29 Let the Prophets speak present Case. And as for these Prophesyings 29.
two or three, and let the which we chiefly speak of, when Scriptures are ex,
other judge.

plained'; let only two or three of the Propkets speak
in one Assembly; and let the rest judge, and com-

pare one Doctrine with another for the farther
30 If any Thing be re. Improvement of all. But if while the Dif- 30:
by, let the first hold his course continues, [any Thing] be revealed 10 ano-

ther that fitteth by, let him not immediately arise,

and interrupt the first; but let him sit still, till he 31 For ye may all pro- have done speaking (b). For by this Means ye 31may learn, and all may be may all, who are thus furnished for it

, prophely 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




of Tongues, seems to demonstrate that it was not. I can only offer a Conje£ture here, which it becomes me to do with the greater Modesty, as I think it is a pretty fingular 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 initantaneous 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 Perion receiving it should be able, without any new Miracle, to use it as he thought fit; and this, as Dr. Leland well obferves, is the only Hypothesus, on which the Abuse of this Gift can be accounted for. (See Leland against Morgan. Vol. I. Chap. xiii. pag. 375.) But I apprehend, that tho' 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 take Place, if it consisted, as I'conjecture it did, in an inItantaneous 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 Paraphrafe on Chap. xii. 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 forcign Language at all; and he who had the Gift of a Tongue, might not in some Circumstance be able to intero. pret 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 freaking.]. So I think asyarw 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 a Revelation ;" it would introduce a Confusion, which this Advice was intended to prevent; and I think such an Interpretation equally inconsistent: with ktafon, and the Connection of the Place. Compare Verse 32, 33.

(i) A Wao.



For GOD is not the Author of Confufion, but of Peace. Sect. 27 learn, and all

may be comforted. And there is 32 And the Spirits of the v no Impossibility of doing this; for the Spirit of Prophets are subje& to the

. :1 Cor. XIV. God that inspires you, is not a wild irresistible

Impulse, like that, by which the Pythian Priest-
ess, and others who profess Inspiration and Pro-
phecy among theGentiles, 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 Paffions,

and wait the most convenient Time, and Manner
33 of uttering his Oracles. For GOD is not [the]


For God is not the [ Author] of Disorder and Confufion, but of Peace Author of Confufion, but


Peace, as in all Churches of and Regularity; and this orderly Method of pro- the Saints. ceeding, I the rather urge upon you, as it is practised in all the other Churches of the Saints : And I Thould be sorry, that you, my Corinthian Friends, thould be remarkable for the Irregularity of your Proceedings, when God hath been pleased fo graciously to distinguish you by such a Variety of

Gifts, and the flourishing State of your Society, 34 Let

your Women be filent in your religious Af 34 Let your Women keep Semblies

, if they have not some extraordinary Re. Silence in the Churches: For velation ; for it is not commonly permitted to it is not permitted unto them them to speak on such publick Occasions, but it manded to be under Obediis their Duty to be in Subje&tion to the superior ence, as also saith the Law. 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
35 he shall rule over thee. And if they have 35 And if they will leam

a Mind to learn the Meaning of any Thing, which any Thing, let them alk
they cannot well understand, let them ask their for it is a Shame for a Wo-
own Husbands at Home, as they may more man to speak in the Church..
conveniently and freely talk with them, with-
out any Appearance of Ostentation, or Suspi-
.cion of any other Ill-principles : But let them
not break in upon the Assembly with Ques-
tions ; for it is evidently an indecent Thing
for a Woman to speak in the Church (i),


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(*) A Woman to speak, &c.) There is an apparent Difficulty in reconciling this with Chap. xi. 5, 13. in which the Apofile seems to grant a Liberty, which he here denies. Bea

i Cor. XIV.

came the

The Apostle exhorts them to regard these, as Divine Precepts ; 375

and suits


ill with that Modesty and Reserve, Sect. 27. which is so universally esteemed an Ornament to

the Sex. 36 What?

36. Word of God out from

I know the present Custom among you is you? or came it unto you contrary to some of these Regulations, and peronly?

haps some Opposition may be made to them :
But permit me to ask, Did the Word of GOD
indeed come out from you (k)? 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 Christian
Society, that you should take upon you to act in
so fingular a Manner? The Gospel came from
Jerufalem, 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 your elves to be but a very

Part of that noble and extensive Body.
37 If any Man think him-

And if any of you appear to be a Prophet; or 37
felf to be a Prophet, or spi-
ritual, let him acknowledge Spiritual[Person] endowed with extraordinasy
that the Things that I write Gifts above his Brethren, let him prove that he
unto you, are the Com- is indeed under the Influence of the Divine Spi-
mandments of the Lord.

rit, by his Submission and" Obedience to these
Determinatioos: for he must necessarily acknow-
ledge, that the Things which I now write unto you,
are the Commandments of the Lord, dictated by

Inspiration from him, and not the private Concep38 But if any Man be tion of my own Mind. But if any one is, or 38: ignorant , let him be igno- affects to appear, ignorant, or uncertain about it,

let bim be ignorant (1): If he pretend not to own
these Decisions, I shall not enter into any Debate
with hiin; let him stand by the Consequence
of his Ignorance,. whether real or affected. But

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fides the Solution, suggested in the Paraphrase on Verse 34. fome have thought, he intend-
cd. in the former Passage only to say, how Women thould speak if they spoke at all, but .
here absolutely: to prohibit their doing it: But I cannot think, he would debate and adjust
the Circumstances of doing an unlawful Action. Taking this Prohibition to be universal,
I should suppose with Dr. Whitby, that Prophesying in the foregoing Place, fignified singing
Psalıns, and praying, not leading the Devotions, but joining with others in Prayer.
(k) Did the Word;. &c.] That Scoticism, whether did the Word of GOD come forth from :
alone, would be the exactest Version of n am vuur, &c.

(1) Lét him be ignorant ) Dr. Whitby would render ayvosilw, 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 chuse to admit without greater Necessity.

(m). Decently,


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