1 Corinthians 14:6
Now, brothers, if I come to you speaking in tongues, how will I benefit you, unless I bring you some revelation or knowledge or prophecy or teaching?
Sermons
UsefulnessE. Hurndall 1 Corinthians 14:1-19
A Lesson for PreachersJ. Lyth, D. D.1 Corinthians 14:1-24
Choosing LoveScougal.1 Corinthians 14:1-24
Edification, Exhortation and ComfortProf. Godet.1 Corinthians 14:1-24
Following After LoveGreat Thoughts1 Corinthians 14:1-24
Grace and GiftsD. Thomas, D. D.1 Corinthians 14:1-24
Ineffective PreachingJ. Lyth, D. D.1 Corinthians 14:1-24
Love Lessening Misery1 Corinthians 14:1-24
Private and Public EdificationJ. Lyth, D. D.1 Corinthians 14:1-24
Prophecy and TonguesF. W. Robertson, M. A.1 Corinthians 14:1-24
Speaking in a TongueProf. Godet.1 Corinthians 14:1-24
Spiritual GiftsEssex Congregational Remembrancer1 Corinthians 14:1-24
Spiritual Gifts and Public WorshipM. Dods, D. D.1 Corinthians 14:1-24
The Gift of TonguesJ. Lyth, D. D.1 Corinthians 14:1-24
The Gifts of the Spirit Must be Wisely EmployedJ. Lyth, D. D.1 Corinthians 14:1-24
The Girls of Prophecy and TonguesA. F. Barfield.1 Corinthians 14:1-24
The Prompting of Love1 Corinthians 14:1-24
Three Modes of PreachingJ. Lyth, D. D.1 Corinthians 14:1-24
True PreachingJ. Lyth, D. D.1 Corinthians 14:1-24
Unedifying Preaching1 Corinthians 14:1-24
Universal BenevolenceJ. Orr, D. D.1 Corinthians 14:1-24
Argument Continued and IllustratedC. Lipscomb 1 Corinthians 14:6-13














Greater is the teacher than the speaker in a tongue not interpreted, was the statement of the apostle in the fifth verse. Suppose, then, that even he were to address these Corinthians "with tongues;" would not the edification be confined to himself? There would be no exception in his case, none in his favour as the apostle of the Gentiles, and hence his usefulness, no matter what he might say, would be at an end, for lack of interpretation. "What shall I profit you?" The profit is only possible by means of doctrine and knowledge. Tongues unexplained convey no doctrine and knowledge, and hence, as relative to the hearers, are nugatory. For instance, there are musical instruments, "pipe or harp," that have a language in the broad sense of the word, and convey their meanings if skilfully used. The instrument in the hands of an intelligent performer, though in itself "without life," yet receives life as it were from him who knows how to handle it. A dead thing, yet his breath or his touch imparts a representative vitality to its sounds, and you hear in those sounds the sentiments and emotions of the soul. What a range they have, rising and falling by turns, exulting, sorrowing, shouting, wailing! To effect this, there must be "a distinction in the sounds;" the instrument must obey its laws, and the laws are dictated by the art of music. And he argues further, that a trumpet in battle can give such discriminating sounds as to direct the movements of soldiers. The commanding officer, though distant, speaks to the trumpeter, and the trumpeter conveys the order through the trumpet. A thing "without life," and yet it outreaches the compass of the living voice and is fully understood, for it gives no "uncertain sound." Musical instruments are interpreters. Their utility exists in their intelligible modulations. If it were otherwise, they would but confuse and bewilder. The comparison is promptly applied. "So likewise ye," with all your admiration for "tongues" and your disposition to give them pre-eminence among the gifts, are indulging in a wild and incoherent display, unless you "utter by the tongue words easy to be understood." Words are not sufficient; they must be words easy to be understood. The capacity of the hearer, the humblest in the congregation, must be thoughtfully regarded, otherwise they are to him idle rhapsodies; "ye shall speak into the air." If neither "pipe," nor "harp," nor "trumpet" give an "uncertain sound," still less could it be said of human voices (languages) that they are unintelligible. "Many kinds are in the world, and none of them without signification." Varieties exist. The surface of the globe is not more diversified than language, and yet, as the globe is one, so are these languages one, although very unequal as to capacity for the conveyance of ideas. But is the "tongue" like these voices? If not, then he that speaketh in this way is a barbarian; and would you barbarians in your Christian relations, outside foreigners, you and your fellow citizens in the commonwealth of Christ shut out from intelligible communication with one another? We can see, while reading St. Paul's argument, what force it contains. Pentecost had restored what Babel had destroyed; the ambitious tower that was to reach so high had been arrested by confusion of tongues; men had scattered from one great centre, and human centralization had been stopped in the evil form threatened. Pentecost had enabled men to cooperate; all languages could now be used as vehicles of making known the gospel, and the builders could work together on the temple of the Church. Pentecost, however, was here annulled, and Corinth was making ready to scatter her Christian population, to alienate them from community of impulse and aim, and changing the members of the Church in this respect into barbarians to one another. "Even so ye," declares the apostle, who are "zealous of spiritual gifts," should esteem it your first concern to edify the Church. "Wherefore," he adds in application, let the speaker in an unknown tongue "pray that he may interpret." Whatever construction may be given this difficult passage, it is certain that St. Paul intended to teach the Corinthians the absolute insulation of this sort of speech, its essential characteristic as opposed to the true function of language, and the complete exclusion of its possessor from the fellowship of the outward world. - L.

Let all things be done decently and in order.
1. Be done in its proper time.

2. Be kept to its proper use.

3. Be put in its proper place.

"Decently" — i.e., so as not to interrupt the gravity and dignity of assemblies. "In order" — i.e., not by hazard or impulse, but by design and arrangement. The idea is not so much of any beauty or succession of parts in the worship, as of that calm and simple majesty which in the ancient world, whether Pagan or Jewish, seems to have characterised all solemn assemblies, whether civil or ecclesiastical, as distinct from the frantic or enthusiastic ceremonies which accompanied illicit or extravagant communities. The Roman senate, the Athenian areopagus, were examples of the former, as the wild Bacchanalian or Phrygian orgies were of the latter. Hence the apostle has condemned the discontinuance of the veil (1 Corinthians 9:1-16), the speaking of women (ver. 34), the indiscriminate banquetting (1 Corinthians 11:16-34), the interruption of the prophets by each other (vers. 30-32). "The spirits of the prophets are subject to the prophets," is a principle of universal application, and condemns every impulse of religious zeal or feeling which is not strictly under the control of those who display it. A world of fanaticism is exploded by this simple axiom; and to those who have witnessed the religious frenzy which attaches itself to the various forms of Eastern worship, this advice of the apostle, himself of Eastern origin, will appear the more remarkable. The wild gambols yearly celebrated at Easter by the adherents of the Greek Church round the chapel of the Holy Sepulchre at Jerusalem show what Eastern Christianity may become; they are the living proofs of the need of the wisdom of the apostolic precept.

(Dean Stanley.)

These terms may seem to be of no very great importance; but little words may be of great account when they are applied to the highest things; and if the want of order and decency is capable of defiling our whole religion, it behoves us carefully to avoid it. Remember that —

I. GOD IS THE OBJECT OF WORSHIP.

1. That we may think reverently of the worship of God, let us first think of God Himself, who and what He is. If we look beyond the heaven the eye of faith beholds Him seated in light inaccessible, and surrounded with myriads of angels excelling in strength and wisdom. If we attend to the effects of His power here below, we must acknowledge Him the contriver and artificer of all those wonderful works which delight the eye and minister to the life and comfort of His creatures.

2. This great Being is surely worthy of our attention. It is an honour to us that we are invited to lift up our eyes toward the place of His dwelling, and permitted to speak to Him in prayer.

II. WE HAVE NO OTHER WAY OF AFFRONTING GOD THAN BY NEGLECTING HIS SERVICE AND MAKING LIGHT OF HIS INSTITUTIONS. God Himself is not an object of our bodily senses; but His religion, His Churches, and His altars are present to us; and if we despise them, we do all that is in our power to show that God Himself is despised by us. The Bible teaches us, and reason must needs assent to it, that God will take to Himself every act of contempt against the Church and its administration. Tribute is due from subjects to their prince: if it is paid in base metal, the act is not only deficient, but treasonable, and would be punished accordingly. Worship is the tribute due from man to God; it is the honour due to His name: but if it is an unholy worship, it is worse than the silence and ignorance of a savage, and will be required of us as an act of treason and impiety,

III. NO BLESSING CAN BE EXPECTED UPON OURSELVES, BUT ONLY SO FAR AS OUR SERVICE IS ACCEPTABLE. The subject who pays the tribute that is required of him is rewarded with protection under an execution of the laws: and certainly God is not so unmindful of His subjects as to leave them without the protection of His providence. In what respects are order and decency required in a congregation of Christians?

1. A composed and serious mind. The want of gravity is a sign of great ignorance and ill-breeding in the company of men our superiors: how much more, then, is gravity required in the presence of our Maker!

2. Punctuality. They who come in at an unseasonable time do more harm to others than their presence is like to do good to themselves: they either drown the voice of the minister with their noise, or take off the attention of the people from their prayers.

3. Reverence and attention. We despise the Turks, yet in this they far exceed the Christians. They are called to prayers by the voice of a man crying from the tops of their steeples, at whoso voice they wash themselves, and having put off their shoes at the door of their mosque, are ready to enter with silence and gravity before their minister begins his prayer. You will never find one of them coughing, or yawning, or shifting his place, or speaking a word to his neighbour. They attend to nothing but the service, and when the service is over, they put on their shoes again in silence, and depart without entering into any impertinent conversation.

4. Union and earnestness. In the course of our liturgy the offices are divided between the minister and the people. If the minister were to fail in his part, it would be so remarkable that every person would observe it, and the service would be at a stand; but the people, being many, the inattention of particulars is not so easily perceived, and therefore it is too common for many to fail in making their proper responses. This is a bad custom, and should by all means be corrected. Conclusion: What I have said ought to dispose those who have heard me to join in those words of Jacob: "How dreadful is this place!" etc. He who blessed the piety of Jacob, will bless us also if we are the heirs of it. But if we treat the house of God, like the profane Jews, who had turned it into a house of merchandise and a den of thieves, a far worse visitation will befall us.

(W. Jones, M. A.)

1. In the conduct of your affairs.

2. In the distribution of your time.

3. In the management of your fortune.

4. In the regulation of your amusements.

5. In the arrangement of your society.

(J. Lyth, D. D.)

I. HOW THINGS OUGHT TO BE DONE — (εὐσχημόνως) consistently — in order, without discord, confusion, tumult.

II. WHERE. Everywhere — especially in the Church and in the worship of God.

III. WHY. For our own credit, for the glory of God, for the edification and prosperity of the Church.

(J. Lyth, D. D)

Things cannot be done decently and in order —

I. WITHOUT THOUGHTFULNESS. There is the thoughtfulness —

1. Of servants.

2. Of the feelings of others. A thousand times a day gentlewomen and polite men say and do things which wound by their thoughtlessness, because they don't consider the peculiarities of their neighbours.

3. Of our own reputation. Strange as it may seem, the best of people often do things which would be a matter of shame to persons in a lower state of life.

II. WITHOUT CAREFULNESS.

1. In property. The waste which is allowed in all classes of house, holds is astonishing. Few can realise how great it is or how sinful its results. God allows nothing to waste.

2. In habit. Some make a point of keeping others waiting; they know nothing of punctuality.

3. In dress. It will not do to be carried away with the infatuation of fashion, nor to neglect due regard to comely appearance.

4. As to cleanliness. Not merely personal, but universal; in the home, in the street, in every detail of life.

5. With regard to debt, and the strict and just keeping of accounts.

6. About the waste of time. There should be a proper division of the duties of life, and a right use of the valuable opportunities God has given us.

III. WITHOUT SELF-CONTROL.

1. Of evil feelings. Satan suggests evil thoughts, bitter sentiments. Even religious minds entertain religious and political animosities.

2. Of unseemly passions. Passions of lust must be checked; passions of anger and rage be kept in hand.

3. Of self-esteem. Proper self-esteem is valuable, but it may degenerate into pride, harshness, haughtiness, and a cruel, overbearing disposition. The various forms of egotism are numerous, and are neither lovely nor of good report.

4. Of actions. Many act from impulse, and so bring upon themselves untold misery which can never be rectified. Conclusion: These things are part of religion. We find them all brought before us in the example of Christ, and in the daily acts of His life. If we neglect to carry them out, we are not acting up to our religious profession, neither are we making the world better for our being in it. "Whatsoever things are honest, just, lovely, of good report, think on these things."

(J. J. S. Bird.)

It may seem to you at first sight that the observing of order in the various occupations and concerns of life is not a matter of such consequence as to deserve to be much insisted on. It did not seem so to the great apostle, who thought it not below the dignity of his sacred ministry to recommend it to the Corinthians in the words of my text. Nor can it ever seem so in the eye of prudence and rational discernment. I say considered in a religious light; for although the observance of order hold not the highest rank among the injunctions of the Christian religion, though it claim not equal dignity with the commandment of Divine love, and the exercises of faith, hope, and repentance; yet it possesses its separate importance by contributing not a little towards punctuality and facility in the discharge of those higher and more essential duties, and therefore justly demands a share of a Christian's attention. As in every well-connected piece of mechanism the subordinate springs or wheels, though apparently insignificant, are each of them necessary to the carrying on of its operations; so in the variety of moral and religious precepts one reflects light upon another, one facilitates the observance of another, and all jointly contribute to that perfection of character to which every Christian is bound to aspire. Indeed, if you look abroad into the world you may discover, even at the first glance, that the life of the wicked and of the libertine is always a life of confusion.

1. First, then, as to the duties of your state of life. Every man, in every department of society — the king, the statesman, the soldier, the artisan, the master, the servant — has certain particular duties to comply with, either public, domestic, or private, which successively require his attention. We in particular, who live in the midst of the agitations of the world, are called upon by Almighty God to exert ourselves in our respective stations, that we may promote His honour and glory, at the same time that we become useful to ourselves and our fellow-creatures. In proportion as the multiplicity and variety of your affairs increase, the observance of order becomes more indispensably necessary for you; and let your train of life be ever so simple and uniform, however little you may be engaged in the hurry and bustle of life, yet you cannot fail to lose something, and a great deal too, by the neglect of regularity. For the orderly conduct of your temporal affairs forms a very material part of your duty as Christians. All your employments are properly religious exercises. Who has allotted you these employments? Doubtless it was that God whom your religion honours and serves. In discharging them, therefore, you do Him homage. Oh! what a train of heroic virtues might you display in the very meanest of your employments, if you were always careful to do them well, with an upright intention, actuated by a wish to approve yourselves to Heaven! The sanctity we aspire to does not consist in doing extraordinary actions, says a great prelate, but in doing our ordinary actions extraordinary well. But will they, can they be done without regularity? Will not hurry, perplexity, and confusion take off much from their perfection? You well know that for want of your having traced out for yourselves an orderly plan of life, many of your duties have been very ill done; perhaps not done at all. By conducting your affairs with method and order you will be enabled to give to each duty a becoming share of attention. This regard to order will likewise insure you an interior peace of mind and constant cheerfulness of temper; for you will find that a peevish and fretful disposition is ever the characteristic of such as are negligent of it. The hurry and confusion in which they live, the difficulties they have to struggle with for their dispositions. But if order must be maintained in your affairs, it will be necessary that you attend to order in the distribution of your time.

2. That portion of time which Providence hath allotted for the measure of your life is intended partly for the concerns of this world, partly for those of the next; yet so that the interests of the earth be made ever subordinate to those of eternity. In the distribution of your time give to each of these concerns that space which properly belongs to it. Be ever impressed with a just sense of the value of time. Remember that by a fatal neglect and loss of it, you store up for yourselves many future pains and miseries.

3. Introduce order into the management of your fortune. Whatever be the extent of your possessions, whether great or small, let the administration of them proceed with method and economy. Provide what is necessary before you indulge yourselves in anything superfluous. Never, perhaps, was admonition more necessary than this is to the age in which we live; an age manifestly distinguished by a propensity to thoughtless extravagance. But prodigality does not only sink men to contempt and misery; it frequently impels them to open crimes. When they have begun with ostentation and vanity they often end in infamy and guilt. Be assured, then, that order, frugality, and economy are the necessary supports of Christian virtue, and will deliver you from the assaults of many very dangerous temptations. How humble and trifling soever these qualities may appear to some people, they are the guardians of innocence.

4. Observe order in your amusements; that is, allow them no more than their proper place; study to keep them within due bounds; mingle them so prudently with your serious duties that they may relieve the mind and be a preparation for acting with more vigour in the discharge of your obligations.

5. Preserve order likewise in the choice of your society. Select with prudence those with whom you choose to associate, and let virtue be the object which determines your choice. Endeavour in the first place to make yourselves happy at home. By this fondness for home it is past conception how much evil you may avoid.

(J. Archer.).

People
Corinthians, Paul
Places
Corinth
Topics
Additional, Benefit, Brethren, Bring, Brothers, Confer, Doctrine, Either, Except, Form, Instruction, Languages, Profit, Prophecy, Prophesying, Prophet, Revelation, Speak, Speaking, Teaching, Tongues, Unless, Using, Utterance
Outline
1. 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.

Dictionary of Bible Themes
1 Corinthians 14:6

     5465   profit
     7797   teaching

1 Corinthians 14:1-20

     5775   abuse

1 Corinthians 14:1-33

     1444   revelation, NT
     5110   Paul, teaching of

1 Corinthians 14:2-23

     5193   tongue

1 Corinthians 14:4-6

     7972   tongues, gift of

1 Corinthians 14:6-10

     5314   flute

Library
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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