If edification was to be the rule of conduct in everything, it is plain that the prophets must govern themselves. No matter how sincere and truthful their zeal, or how honest and excellent their purpose, feelings, and even the best feelings, must be held under firm restraint. They had this power, and it was from God; for he is "not the author of confusion, but of peace, as in all Churches of the saints." St. Paul directs further that "women keep silence in the Churches." If the Corinthians objected to this injunction, what right had they so to do? Usage in the Christian community as a whole was to be observed; local peculiarities offensive to the spirit and tastes of the body of Christ were not to be indulged. How could they claim exemption from a rule recognized everywhere? Were they the original Church? or did their position warrant any exclusive customs at variance with established custom? To enforce this view and the argument in the chapter, he asserts in the strongest manner that he spoke from Divine inspiration. "No more direct assertion of inspiration can be uttered than this" (Alford). If any one deny this inspiration, no controversy must be had with him. "Let him be ignorant," and, perchance, he may be self convicted of his error. Then the idea which has been so prominent in his mind is introduced again in the words, "covet to prophesy." Had he not made good its claim to a pre-eminent excellence? By the concurrent "Amen" of approval and sympathy, by his own special delight in this gift, by the manliness connected with its exercise, by the effect on spectators, by the capacity of self government which accompanied its activity and the culture given to volition and feeling, he exhorts his brethren to desire fervently this means of usefulness. What a momentum has the argument acquired before it comes to a close! Vapours rise from large tracts of territory, float in the air, run together, condense in clouds, and then descend in fruitful blessing to the fields. Far inland a stream begins its flow, gathers rivulets and creeks into its channel, and, before it reaches the ocean, has drained half a continent. St. Paul omits nothing essential to the greatness of his argument. From the Hebrew Scriptures, from musical instruments, from the "many kinds of voices in the world," from the laws of the human mind in respect to the difference between "spirit" and "understanding," he has drawn materials to enlarge and vivify the presentation of his doctrine. In other connections (Romans 12.; Ephesians 4.) we find him urging substantially the same view, pressing on the conscience and heart of the Church the individuality of gifts, and, at the same time, showing their worthlessness unless blended in unity. The most truly gifted, the most nobly endowed man, is portrayed in this chapter with singular distinctness, and this man is the prophet. Yet, he adds, "forbid not to speak with tongues;" let them be regulated, not discarded - a lesson widely applicable in the management of Church affairs. A genuine orthodoxy is always tolerant, charitable, and heartily disposed to make much allowance for idiosyncrasies in others. Many persons are content with love in their hearts. Intellect is left to itself. But the really orthodox man is a Christian in his method of thinking, and in many a thing not to his liking, ay, repellent to his tastes and sensibilities he makes a special point to remember the "forbid not." The last constituent of a man to feel the thoroughly subduing grace of God is the intellect. Often when the animal nature has been conquered, often when the coarser struggles of life are all over, this besetment of dogmatic and tryannical intellect remains as the final entrenchment of evil. Orthodoxy is an admirable thing. It is beautiful and even glorious to feel the oneness of our beliefs with the greatest and best thinkers of the Church; but if truth of thought be exaggerated at the expense of truth of feeling and truth in external relations, it is truth despoiled of its supreme charm, and therefore the wisdom of the "forbid not." One who knows that be shall live for ever must needs feel, if he is a cultivated man, that a long past is not simply at his back, but is a part of himself, and that the parentage of much of the wisest and best in his soul lies in ancient years. Sympathy with the past is a foremost element in a charitable intellect. And he has also a keen fellow-feeling with forms of belief current in his own times. The sense of immortality widens his embrace of the present, and the "forbid not" is a welcomed dissuasive when he is tempted to the most disagreeable and pernicious form of vanity, viz. self insistence. Only one thing remains for the apostle to say on the topic that has elicited so much wisdom and fervour from his soul: "Let all things be done decently and in order." And, doubtless, it commended him to the trim minded among the Corinthians as it has done ever since, that he should be so considerate of behaviour. There is an art of Christian behaviour, and St. Paul would have us make a conscience of it, and not leave it to mere taste and sentiment. It is net a distant and impracticable ideal. It is not the possibility of a few. But it is simply a cultivated sense of decency and order, and as such within the reach of all. - L.

True religion teaches us to refer all questions to the highest tribunal, and to ask, not merely, What is agreeable and expedient? but what is the will of God? At Corinth many disorders had arisen, and there were many reasons why they should not be. But here is the highest. Christians are the servants of God, who is not the author of confusion, etc. This is apparent from —

I. HIS WORK AS CREATOR. The more nature is studied the more clearly order is seen to be heaven's first law. Indeed scientists affirm the universal presence of law, and to those who believe in a Lawgiver the regularity with which the processes of nature are conducted is an evidence of the working of mind, and that in accordance with the highest reason.

II. HIS METHOD IN REVELATION. The Scriptures unfold a plan gradually and regularly, according to a scheme of which the profound wisdom is apparent, although not fully, to a created mind. The truth was revealed first to a family, then to a nation, then to a race. "The law was given by Moses," etc. The Bible is a marvellously organic whole; in its diversity is discernible a unity which only a Divine mind could impart.

III. THE WORK OF REDEMPTION. The whole motive of the economy of grace was to reduce the confusion which had invaded sinful humanity to order. To hush the moral discord was the purpose contemplated by the Incarnation and the Cross.

IV. THE INSTITUTION OF CIVIL SOCIETY. Social and political life are attributed in the New Testament to God the Giver of all good. Jesus bade His disciples render to Caesar, etc., and Paul enjoined the duty of loyalty inasmuch as "the powers that be are ordained of God."

V. THE CONSTITUTION AND GOVERNMENT OF CHRISTIAN CHURCHES. Is it credible that the God in all whose ways order is so apparent should reverse His procedure in that realm which is the highest of all? Christ appointed apostles; apostles constituted churches, ordained their officers, and gave instructions for worship, business, and charity. Confusion here, therefore, is to be traced to human folly. In proportion as the Spirit of Christ lives and works in any society will subordination, co-operation, and unity prevail.

(Prof. J. R. Thomson.)

I. GOD IS THE AUTHOR OF PEACE. Witness His operations —

1. In nature.

2. The human heart.

3. Society.

II. Consequently CONFUSION CANNOT BE THE WORK OF HIS SPIRIT.

1. It may accidentally be associated with it.

2. But arises from human defect, the want of —

(1)Self-control (ver. 32).

(2)Intelligent piety (ver. 20).

(3)Profounder acquaintance with the God of peace.

III. It follows that CONFUSION SHOULD HAVE NO PLACE IN THE CHURCH.

1. Passion should give way to peace.

2. Confusion to edification.

(J. Lyth, D. D.)

Corinthians, PaulCorinthAssemblies, Author, Churches, Confusion, Congregations, Disorder, Order, Peace, Saints, Tumult1. Prophecy is commended,
2. and preferred before speaking in tongues,
6. by a comparison drawn from musical instruments.
12. Both must be referred to edification,
22. as to their true and proper end.
26. The true use of each is taught,
27. and the abuse rebuked.
34. Women in the churches.

1 Corinthians 14:33

     7024   church, nature of
     7155   saints

1 Corinthians 14:1-33

     1444   revelation, NT
     5110   Paul, teaching of

1 Corinthians 14:24-33

     3275   Holy Spirit, in the church

1 Corinthians 14:26-33

     5191   thought
     8307   moderation

1 Corinthians 14:29-34

     7793   teachers

1 Corinthians 14:32-33

     4065   orderliness

1 Corinthians 14:33-34

     7209   congregation

1 Corinthians 14:33-35

     5707   male and female
     5745   women

1 Corinthians 14:33-37

     5217   authority, in church

1 Corinthians xiv, 20
Brethren, be not children in understanding: howbeit, in malice be ye children, but in understanding be men. It would be going a great deal too far to say, that they who fulfilled the latter part of this command, were sure also to fulfil the former; that they who were men in understanding, were, therefore, likely to be children in malice. But the converse holds good, with remarkable certainty, that they who are children in understanding, are proportionally apt to be men in malice: that is, in proportion …
Thomas Arnold—The Christian Life

Gunsaulus -- the Bible Vs. Infidelity
Frank Wakely Gunsaulus was born at Chesterville, Ohio, in 1856. He graduated from Ohio Wesleyan University in 1875. For some years he was pastor of Plymouth Church, Chicago, and since 1899 pastor of Central Church, Chicago. He is also president of the Armour Institute of Technology. He is a fascinating speaker, having a clear, resonant voice, and a dignified presence. His mind is a storehouse of the best literature, and his English style is noteworthy for its purity and richness. He is the author …
Various—The World's Great Sermons, Volume 10

Here is the Sum of My Examination Before Justice Keelin, Justice Chester, Justice Blundale, Justice Beecher, Justice Snagg, Etc.
After I had lain in prison above seven weeks, the quarter-sessions were to be kept in Bedford, for the county thereof, unto which I was to be brought; and when my jailor had set me before those justices, there was a bill of indictment preferred against me. The extent thereof was as followeth: That John Bunyan, of the town of Bedford, labourer, being a person of such and such conditions, he hath (since such a time) devilishly and perniciously abstained from coming to church to hear Divine service, …
John Bunyan—Grace Abounding to the Chief of Sinners

The Substance of Some Discourse had Between the Clerk of the Peace and Myself; when He came to Admonish Me, According to the Tenor of that Law, by which I was in Prison.
When I had lain in prison other twelve weeks, and now not knowing what they intended to do with me, upon the third of April 1661, comes Mr Cobb unto me (as he told me), being sent by the justices to admonish me; and demand of me submittance to the church of England, etc. The extent of our discourse was as followeth. Cobb. When he was come into the house he sent for me out of my chamber; who, when I was come unto him, he said, Neighbour Bunyan, how do you do? Bun. I thank you, Sir, said I, very …
John Bunyan—Grace Abounding to the Chief of Sinners

Things to be Meditated on as Thou Goest to the Church.
1. That thou art going to the court of the Lord, and to speak with the great God by prayer; and to hear his majesty speak unto thee by his word; and to receive his blessing on thy soul, and thy honest labour, in the six days past. 2. Say with thyself by the way--"As the hart brayeth for the rivers of water, so panteth my soul after thee, O God. My soul thirsteth for God, even for the living God: When shall I come and appear before the presence of God? For a day in thy courts is better than a thousand …
Lewis Bayly—The Practice of Piety

The Miracle of Tongues.
"If any man speak in an (unknown) tongue, . . . let one interpret. But if there be no interpreter, let him speak to himself, and to God."-- 1 Cor. xiv. 27, 28. The third sign following the outpouring of the Holy Spirit consisted in extraordinary sounds that proceeded from the lips of the apostles--sounds foreign to the Aramaic tongue, never before heard from their lips. These sounds affected the multitude in different ways: some called them babblings of inebriated men; others heard in them the great …
Abraham Kuyper—The Work of the Holy Spirit

The Second Wall.
The second wall is even more tottering and weak: that they alone pretend to be considered masters of the Scriptures; although they learn nothing of them all their life, they assume authority, and juggle before us with impudent words, saying that the Pope cannot err in matters of faith, whether he be evil or good; albeit they cannot prove it by a single letter. That is why the canon law contains so many heretical and unchristian, nay, unnatural laws; but of these we need not speak now. For whereas …
Martin Luther—First Principles of the Reformation

Luther's First Preface.
To the "Geystliche Gsangbuechlin, Erstlich zu Wittenberg, und volgend durch Peter schoeffern getruckt, im jar m. d. xxv. Autore Ioanne Walthero." That it is good, and pleasing to God, for us to sing spiritual songs is, I think, a truth whereof no Christian can be ignorant; since not only the example of the prophets and kings of the Old Testament (who praised God with singing and music, poesy and all kind of stringed instruments) but also the like practice of all Christendom from the beginning, …
Leonard Woolsey Bacon—The Hymns of Martin Luther

Women are not Permitted to Speak at the Time of the Divine Liturgy...
Women are not permitted to speak at the time of the Divine Liturgy; but, according to the word of Paul the Apostle, "let them be silent. For it is not permitted to them to speak, but to be in subjection, as the law also saith. But if they wish to learn anything let them ask their own husbands at home." Notes. Ancient Epitome of Canon LXX. Women are not permitted to speak in church. "Let your women keep silence in the churches; for it is not permitted unto them to speak," is the passage referred …
Philip Schaff—The Seven Ecumenical Councils

Eighteenth Day for Peace
WHAT TO PRAY.--For Peace "I exhort therefore, first of all, that supplication be made for kings and all that are in high places; that we may lead a tranquil and quiet life in all godliness and gravity. For this is good and acceptable in the sight of God our Saviour."--1 TIM. ii"He maketh wars to cease to the end of the earth."--PS. xlvi. 9. What a terrible sight!--the military armaments in which the nations find their pride. What a terrible thought!--the evil passions that may at any moment bring …
Andrew Murray—The Ministry of Intercession

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

Of Deeper Matters, and God's Hidden Judgments which are not to be Inquired Into
"My Son, beware thou dispute not of high matters and of the hidden judgments of God; why this man is thus left, and that man is taken into so great favour; why also this man is so greatly afflicted, and that so highly exalted. These things pass all man's power of judging, neither may any reasoning or disputation have power to search out the divine judgments. When therefore the enemy suggesteth these things to thee, or when any curious people ask such questions, answer with that word of the Prophet, …
Thomas A Kempis—Imitation of Christ

From his Entrance on the Ministry in 1815, to his Commission to Reside in Germany in 1820
1815.--After the long season of depression through which John Yeardley passed, as described in the last chapter, the new year of 1815 dawned with brightness upon his mind. He now at length saw his spiritual bonds loosed; and the extracts which follow describe his first offerings in the ministry in a simple and affecting manner. 1 mo. 5.--The subject of the prophet's going down to the potter's house opened so clearly on my mind in meeting this morning that I thought I could almost have publicly …
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

The Preacher as a Christian.
In the last lecture I spoke of St. Paul as a Man, showing how remarkable were his endowments and acquirements, and how these told in his apostolic career. But it was not through these that he was what he was. Great as were the gifts bestowed on him by nature and cultivated by education, they were utterly inadequate to produce a character and a career like his. It was what Christianity added to these that made him St. Paul. It is right enough that we should now recognise the importance of his natural …
James Stalker—The Preacher and His Models

Fifteenth Day. The Holy Spirit.
But this spake He of the Spirit, which they that believed on Him were to receive: for the Holy Spirit was not yet: because Jesus was not yet glorified.'--John vii. 39. 'The Comforter, even the Holy Spirit, whom the Father will send in my name, He shall teach you all things.'--John xiv. 26. 'God chose you to salvation in sanctification of the Spirit, and belief of the truth.'--2 Thess. ii. 13. (See 1 Pet. i. 2.) It has sometimes been said, that while the Holiness of God stands out more prominently …
Andrew Murray—Holy in Christ

Ten Reasons Demonstrating the Commandment of the Sabbath to be Moral.
1. Because all the reasons of this commandment are moral and perpetual; and God has bound us to the obedience of this commandment with more forcible reasons than to any of the rest--First, because he foresaw that irreligious men would either more carelessly neglect, or more boldly break this commandment than any other; secondly, because that in the practice of this commandment the keeping of all the other consists; which makes God so often complain that all his worship is neglected or overthrown, …
Lewis Bayly—The Practice of Piety

Spiritual Gifts.
"But desire earnestly the greater gifts. And a still more excellent way show I unto you." --1 Cor. xii. 31 (R.V.). The charismata or spiritual gifts are the divinely ordained means and powers whereby the King enables His Church to perform its task on the earth. The Church has a calling in the world. It is being violently attacked not only by the powers of this world, but much more by the invisible powers of Satan. No rest is allowed. Denying that Christ has conquered, Satan believes that the time …
Abraham Kuyper—The Work of the Holy Spirit

Meditations to Stir us up to Morning Prayer.
1. If, when thou art about to pray, Satan shall suggest that thy prayers are too long, and that therefore it were better either to omit prayers, or else to cut them shorter, meditate that prayer is thy spiritual sacrifice, wherewith God is well pleased (Heb. xiii. 15, 16;) and therefore it is so displeasing to the devil, and so irksome to the flesh. Bend therefore thy affections (will they, nill they) to so holy an exercise; assuring thyself, that it doth by so much the more please God, by how much …
Lewis Bayly—The Practice of Piety

That the Unskilful Venture not to Approach an Office of Authority.
No one presumes to teach an art till he has first, with intent meditation, learnt it. What rashness is it, then, for the unskilful to assume pastoral authority, since the government of souls is the art of arts! For who can be ignorant that the sores of the thoughts of men are more occult than the sores of the bowels? And yet how often do men who have no knowledge whatever of spiritual precepts fearlessly profess themselves physicians of the heart, though those who are ignorant of the effect of …
Leo the Great—Writings of Leo the Great

The Holy Spirit Guiding the Believer into a Life as a Son.
The Apostle Paul writes in Rom. viii. 14, R. V., "For as many as are led by the Spirit of God, these are the sons of God." In this passage we see the Holy Spirit taking the conduct of the believer's life. A true Christian life is a personally conducted life, conducted at every turn by a Divine Person. It is the believer's privilege to be absolutely set free from all care and worry and anxiety as to the decisions which we must make at any turn of life. The Holy Spirit undertakes all that responsibility …
R. A. Torrey—The Person and Work of The Holy Spirit

Peace
Grace unto you and peace be multiplied. I Pet 1:1. Having spoken of the first fruit of sanctification, assurance, I proceed to the second, viz., Peace, Peace be multiplied:' What are the several species or kinds of Peace? Peace, in Scripture, is compared to a river which parts itself into two silver streams. Isa 66:12. I. There is an external peace, and that is, (1.) (Economical, or peace in a family. (2.) Political, or peace in the state. Peace is the nurse of plenty. He maketh peace in thy borders, …
Thomas Watson—A Body of Divinity

The Necessity of Regeneration, Argued from the Immutable Constitution of God.
John III. 3. John III. 3. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. WHILE the ministers of Christ are discoursing of such a subject, as I have before me in the course of these Lectures, and particularly in this branch of them which I am now entering upon, we may surely, with the utmost reason, address our hearers in those words of Moses to Israel, in the conclusion of his dying discourse: Set your hearts unto all …
Philip Doddridge—Practical Discourses on Regeneration

The Christian Prayer
Scripture references: Matthew 6:5-15; Luke 11:1-13; John 17; Matthew 26:41; Mark 11:24,25; Luke 6:12,28; 9:29; 1 Thessalonians 5:17,25; 1 Corinthians 14:13,15; Psalm 19:14; 50:15, Matthew 7:7; 1 Timothy 2:1; Ephesians 3:20,21; John 16:23; 14:14; James 5:16. THE PROVINCE OF PRAYER Definition.--Prayer is the communion of man with God. It is not first of all the means of getting something from God, but the realization of Him in the soul. "Seek ye first the Kingdom of God and His righteousness" (Matthew …
Henry T. Sell—Studies in the Life of the Christian

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