I. REFLECT UPON WHAT THE CHURCH IS.

1. It is the "Church of the living God" (1 Timothy 3:15). In its worship it worships the Eternal. It is the depository of his truth. It is the "temple of God" (1 Corinthians 3:16).

2. It is the Church of Christ. "My Church" (Matthew 16:18). It

(1) bears his Name;

(2) is the place of his presence (Matthew 18:20 and Matthew 28:20);

(3) redeemed by his blood (1 Peter 1:18, 19);

(4) his body (1 Corinthians 12:27);

(5) identified with him by the world;

(6) the chief means by which his Name is made known in the earth;

(7) it is light derived from him shining in a dark place.

3. The abiding place of the Holy Ghost. (1 Corinthians 3:16.)

4. The great instrumentality for the conversion of the ungodly.

II. THE IMPORTANCE OF EVERYTHING CONNECTED WITH THE CHURCH BEING AS FREE FROM FAULT AS POSSIBLE. Impropriety and disorder in the Church

(1) dishonour God;

(2) grieve Christ;

(3) tend to quench the Spirit, and

(4) to make the Church powerless for its mission.

III. WHAT VAST RESPONSIBILITY RESTS UPON THOSE WHO VIOLATE THE APOSTOLIC COMMAND. (Ver. 40.) God is a God of peace, but in this way he is made to appear a God of confusion and disorder (ver. 33). - H.

I. WHAT IT INCLUDES.

1. Singing.

2. Teaching.

3. Prayer.

II. WHAT ITS OBJECTS.

1. Mutual edification.

2. Instruction.

3. Comfort.

III. WHAT IT REQUIRES.

1. Order.

2. Attention.

3. Peace.

4. Propriety.

IV. WHAT ITS SPIRIT.

1. Humility.

2. Submission to God's Word.

3. Desire.

4. Reverence.

(J. Lyth, D. D.)

This morning, in our coming together, we have this variety of living experiences and powers. We come into the Church out of a confused world — confusions of state, of science, of society, of the man himself. It seems as if we were in an orchestra in which every instrument is out of tune and every performer maintaining his performance to be the perfection of harmony. And what a confused Church it seems! What rival theories and speculations. Every point is disputed; all preach charity, but then it should be practised by the other side; every one hath an infallible standard, but then no one will submit to it. Every one hath a psalm, doctrine, tongue, etc., but little turns out to edifying. Yet this is not the intention of the apostle in the text. First, it is a voice to life, the description of the Church of the living God, and of the varied means of grace by which the spirit grows. It is the assurance that variety is no hindrance to edification, but rather the way to it, even as the various materials of a building do not interfere with the unity of the building, but help it forward. Then, second, it is an invocation to the sanctification of speech, with which compare Exodus 4:11. As speech distinguishes man from all the other inhabitants of the earth, so sacred speech especially distinguishes the Christian man from other men. Speech is the glorious endowment which constitutes the poet, the singer, the orator. Speech so Divine in its origin and use is to flow back to God; it is to be converted. The song is to be converted to the psalm. How dreadful is unconverted speech and its effects! When the physician visits the sick patient, one of the first things he asks him to do is to put out his tongue. He tests the state of the body by the tongue. And I am almost disposed to say to the professing Christian, "Put out your tongue." One of the first effects of holiness in the life is the purification of speech. "If a man offend not in word, the same is a perfect man." But we have in the text the constituent elements of a Divine service. Here are the five chords of a human harp, by whose charm life grows into fulness and proportion. Every one hath something; let no one be depressed on his own account, let no one be scornful on account of his neighbour.

I. Strike the first chord — "EVERY ONE OF YOU HATH A PSALM," the musical adoration. Every one of you hath a psalm that is the gladness of life — life realised as good, when the soul says, "O come, let us sing unto the Lord," etc. Even as a bird in a dark grove is heard in its sweet strain, so let your voice rise, the swell of your praise, the sob of your confession, of your grief. Say it first for yourself, "Bless the Lord, O my soul! " then say it aloud to all the congregation.

II. Then strike the second chord — EVERYONE OF YOU HATH A DOCTRINE. As there is a psalm of life, there is a doctrine of life. Man is a being of feet as well as wings. There is the practical aspect of Christian truth. Surely every one of you knows something; you have lines, you have laws and statutes, even as the noblest musician has his notes and bars and scale of melody! And the doctrine is the guide, the law of life. What is arithmetic without numbers? What is language without letters? So religion is intangible without creed.

III. And then strike the third chord — EVERY ONE OF YOU HATH A TONGUE, i.e., language that is especially his own. The accent is the soul. How different are real words, real prayers, and yet the accent is true. Some tongues are as if tipped with shafts of fire, and some distil as the dew. Some words swell with passion, and some flow like music. How varied are the accents of Isaiah, Jeremiah, Paul, and John!

IV. Then there is the fourth chord — EVERY ONE OF YOU HATH A REVELATION. Every Christian has had his own satisfying vision; this is the story of his soul, as when Paul said, "It pleased God to reveal His Son in me"; but let us not make our revelation the absolute standard to another.

V. Then there is the fifth chord — EVERY ONE OF YOU HATH AN INTERPRETATION, and that is the consolation of hope; and as the revelation is to a man, so will his interpretation be; what I have seen and felt in the Bible is that which I shall draw forth from it. Every one hath his own interpretation, his own mode of reading his Bible, if he read it with his own eyes; and of what avail is it to me to read my Bible with the eyes of another man? Conclusion: And life does all this. Life is the spirit in which all is performed; no life then, no psalm, no doctrine, etc. On the other hand, a living psalm, a living doctrine, etc., that all may be done to edifying.

(Paxton Hood.)

When Handel's oratorio of the "Messiah" had won the admiration of many of the great, Lord Kinnoul took occasion to pay him some compliments on the noble entertainment which he had lately given the town. "My lord," said Handel, "I should be sorry if I only entertained them; I wish to make them better." It is to be feared that many speechmakers at public meetings could not say as much; and yet how dare any of us waste the time of our fellow-immortals in mere amusing talk! If we have nothing to speak to edification, hew much better to hold our tongue!

(C. H. Spurgeon.)

I. THE EDIFICATION OF OTHERS IS A DUTY TO WHICH ALL CHRISTIANS ARE OBLIGED. And this will appear —

1. From its being so much insisted on in Scripture (1 Thessalonians 5:11; Romans 14:19; Romans 15:2). And what he so much recommends Paul eminently exemplifies.

2. From the relation that all Christians have to Christ as to their common Lord and Head. Whenever they pray that His kingdom may come, they hereby declare that they desire to see the enlargement of Christ's kingdom. And how is this consistent with being indifferent and unconcerned about the edification of others? Building is not more properly the business and employment of the professed builder than it is that of the Christian in all things to profit and edify his neighbour.

3. From the relation men have to one another, as being jointly members of the mystical body of Christ. We are not only members of Christ's body, but members also one of another. And it is the great law of the gospel that, as such, we have love one towards another. Now unless that charity can be esteemed perfect which extends to men's bodies and not to their souls, we must look on ourselves as obliged as to a very considerable branch of Christian charity to study to edify one another. And therefore Paul makes it a mark of charity that it "edifieth."

II. THAT ESPECIAL MANNER WHEREIN THE MINISTERS OF CHRIST IN PARTICULAR ARE OBLIGED TO FORWARD THIS GOOD WORK. The edifying the Church is the particular business for which they are set apart, and therefore every part of their conduct should have a particular tendency to this very thing.

1. In their public instructions. Instructing the ignorant is but one part of the preacher's business. To remind those that are careless and to induce those who are not so ignorant as some others to consideration is as much his business as the other, and is every whit as necessary. And if men are edified either way, then is preaching a proper means of edification.

2. When they are officiating in holy things. They whose duty it is to join with us in prayer will be differently affected according as they observe the several parts of Divine service to be performed negligently and perfunctorily, or with fitting care and decency. In the latter case they who bring proper sentiments to the house of God will feel their good dispositions cherished and encouraged, and will be apt to relish devotion more, and to find greater delight and satisfaction in such religious exercises. And as for those who are thoughtless, the decent and devotional deportment of those who officiate will be a powerful, though secret, check to their want of attention and levity, and will be the most likely way to awaken them from their heedlessness and indolence.

3. In the exemplariness of their lives. Concerning Christ, has observed that "He did not only point out to us the true way, but went Himself before us in it, and this He did that no one on account of the difficulty should be afraid of venturing into the ways of virtue." It is a secret objection men are apt to make within themselves against the doctrine of the gospel that it is a rule of too great perfection to be practised, and this objection cannot be more effectually removed than when the preachers of it are themselves examples of what they teach.

III. BY WAY OF MOTIVE TO THIS WORK, NOTE THE FOLLOWING ARGUMENTS.

1. The excellence of this work. It is doing our best towards restoring man to the image of his Maker; it is putting him into a state of liberty, and delivering him from the servitude of sin, and fitting him for God's favour and rewards. And what a great honour is it to mortal man!

2. The great charity of this work, inasmuch as it consists in converting sinners from the error of their ways, it is saving of souls from death.

3. The great necessity that we in particular of the clergy are under of having this good work very much at heart (1 Corinthians 9:16).

4. The exceeding great reward that attends it (Daniel 12:3).

5. The unspeakable comfort and God-like joy which must be felt even in this life by those who have been successful. It is the only thing we know of that even in heaven itself can make new joy.

IV. THE WISE PROVISION MADE BY OUR CHURCH FOR THE EDIFICATION OF ITS MEMBERS.

1. The service in the vulgar tongue is certainly much better fitted to inspire those who are present with sentiments of piety and devotion than when it is in a language which they that hear it do not understand.

2. Our liturgy is in all its parts edifying.

3. It is certainly more for edification that the business of public instruction should be in the hands of persons who by their education have been qualified for this thing, and who have been approved and sent forth by the governors of the Church, than that so important a business should be left to every one's caprice who should take it into his head that he is qualified for this office.

4. That judicious choice which our Church has made in retaining some ceremonies avid abolishing others is another thing in which our constitution is well fitted to edifying.

(Dean Claggett.)

This is the only meeting where this is the primary object. It is therefore important as the gauge of Church life — at once a barometer, chronometer, thermometer. How far fellowship exists and how close it is cannot be judged by audiences on the Lord's day. Often the minister is the personal magnet, and the Church falls into disintegration when he is withdrawn, as a sheaf of wheat when the bond is removed. But it is never so when the prayer-meeting is central. Note the requisites of a good prayer-meeting.

I. ATTENDANCE — "all with one accord in one place" (Acts 1:13, 14). Blessed unanimity! — itself a promise and prophecy of Pentecost. To promote this the meeting should be made attractive. The place, the time, the environment ought to be all favourable-light, heat, ventilation, home comfort. A fervent meeting cannot be expected with freezing feet. The household of believers should have a home atmosphere in a home gathering.

II. AGREEMENT (Matthew 18:19, 20). A divided Church never has a true prayer service. Unity reacts on the meeting, drawing together by a common motive.

II. THE SENSE OF THE PRESENCE OF THE MASTER (Matthew 18:20; 1 Corinthians 5:4). Every attendant helps to make the atmosphere of the meeting, and hence ought to go from the closet impelled by the expectation of seeing the Lord.

IV. SPONTANEITY. Participation should be voluntary. Anything constrained hurts the meeting. We need the flow of a fountain, not the spurt of a force-pump. Spontaneity indexes spirituality. The measure of the presence of the Spirit is shown by voluntariness of participation. If a believer takes part against his will, constrained by courtesy to the leader, his help is of doubtful value. Selection is too apt to he guided by intellectual standards. It is not always the most intelligent that most edify.

V. INFORMALITY (Acts 16:13). The prayer-meeting in primitive days was held in such places as suggested free, familiar interchange. The nearer the approach to a family gathering the better. Formality kills; all undue ceremony and dignity are hurtful.

VI. LIBERTY (2 Corinthians 3:17). This must be cultivated in ourselves and encouraged in others. Hypercriticism is its implacable foe. An aristocrat persistently advised me to do all the praying and talking, and keep others from taking part, except two whom he mentioned. All others "grated upon his ear." Alas! how are raw recruits to be developed to veterans without practice? The ideal meeting is where every one, even women, exercise the gift of the Spirit freely as led of God (Acts 1:14).

VII. SIMPLICITY. Rhetoric is generally addressed to the audience, not God. Even of the broken prayer the Lord "takes the meaning."

VIII. A SPIRITUAL, SCRIPTURAL TONE. If young people and new converts could be gathered weekly for training by the pastor or some competent person in knowledge of the Word and practice in public prayer, the prayer-meeting would show results. Conclusion: A few hints may be added as to the various exercises.

1. Praise. Song is very important, yet often perverted. The prayer-meeting is not a concert or a singing-school. The time is short — all exercises should be brief; the instrument should not be abused for playing symphonies and interludes. Awkwardness and delay in finding, reading, and starting the hymns are hurtful to impression.

2. Prayer must be audible, brief, direct.

3. The Word of God should be exalted always. Nothing so inspires faith, hope, and love, as the truth of God. Let the leader give at the outset one great thought from the Word, and set an example of point, pith, power, practical suggestion, and, above all, a Scriptural, spiritual frame of mind.

(A. T. Pierson, D. D.)

I. ITS FOUNDATION.

1. The essential equality of the members before God; they are brethren.

II. ITS OBJECTS.

1. Edification.

2. Instruction.

3. Comfort.

III. ITS MEANS.

1. Mutual service.

2. Submission.

3. Self-control.

IV. ITS MOTIVES.

1. God is the author of peace.

2. Order is a distinguishing feature of the churches of the saints.

(J. Lyth, D. D.)

I. HOW OCCASIONED. By self-seeking, forwardness, etc.

II. WHY CONDEMNED. Because inconsistent with —

1. Brotherhood.

2. Common edification.

III. HOW PREVENTED.

1. By keeping the main object in view.

2. By doing all things unto edifying.

(J. Lyth, D. D.)

Before we prove that that form in particular which our Church hath prescribed is agreeable to this apostolic rule, it is necessary to prove first that the prescribing a form in general is so; for unless the prescribing a form in general be according to this rule, no form in particular that is prescribed can possibly agree with it. If every minister of a parish should be left to his own liberty to do what he pleased in his own congregation, although some, perhaps, might be so wise and prudent as to observe this rule as well as they could, yet, considering the corruption of human nature, we have much cause to fear that others would not. And besides that the prescribing a form in general is more for our edifying than to leave every one to do what seems good in his own eyes, we have the concurrent testimony, experience, and practice of the universal Church; for we never read or heard of any Church in the world from the apostles' days to ours but what took this course. Nay, to oppose a form is not only to make a man's self wiser than all Christians, but wiser than Christ Himself, for it is impossible to prescribe any form of prayer in more plain terms than He hath done it (Luke 11:2). The same may be proved also from the nature of the thing itself by such arguments which do not only demonstrate that it is so, but likewise show how it comes to be so. For, first, in order to our being edified, so as to be made better and holier whensoever we meet together upon a religious account, it is necessary that the same good and holy things be always inculcated and pressed upon us after one and the same manner, for we cannot but all find by our own experience how difficult it is to fasten anything that is truly good either upon ourselves or others, and that it is rarely, if ever, effected without frequent repetitions of it. Moreover, that which conduceth to the quickening our souls, and to the raising up of our affections in our public devotions, must needs be acknowledged to conduce much to our edification. But it is plain that as to such purposes a set form of prayer is an extraordinary help to us; for if I hear another pray, and know not beforehand what he will say, I must first listen to what he will say next, then I am to consider whether what he saith be agreeable to sound doctrine, and whether it be proper and lawful for me to join with him in the petitions he puts up to Almighty God, and if I think it is so, then I am to do it. But before I can well do that he is got to another thing, by which means it is very difficult, if not morally impossible, to join with him in everything so regularly as I ought to do. But by a set form of prayer all this trouble is prevented. I have nothing else to do while the words are sounding in mine ears but to move my heart and affections suitably to them, to raise up my desires of those good things which are prayed for, to fix my mind wholly upon God whilst I am praising of Him, and so to employ, quicken, and lift up my whole soul in performing my devotions to Him. To this may be also added that, if we hear another praying a prayer of his own private composition or voluntary effusion, our minds are wholly bound up and confined to his words and expressions, and to his requests and petitions, be they what they will, so that at the best we can but pray his player, whereas when we pray by a form prescribed by the Church we pray the prayers of the whole Church we live in, which are common to the minister and people, to ourselves, and to all the members of the same Church, which cannot surely but be more effectual for the edifying, not only of ourselves in particular, but of the Church in general, than any private prayer can be. Lastly, in order to our being edified by our public devotions, as it is necessary that we know beforehand what we are to pray for, so it is necessary that we afterwards know what we have prayed for when we have done. Now, as this is a thing of greater consequence, so a set form of prayer is a greater help to us in it than it is commonly thought to be; for if we hear another utter a prayer extempore which he never said, nor we heard, before, nor ever shall do it again, it is much if he himself can remember the tenth part of what he said, how much less can we that heard him do it? And if we cannot possibly remember what we prayed for, how is it possible for us to expect it at the hands of God or to depend upon Him for it? But now it is quite otherwise when we use a set form of prayer, for by this means, when we have prayed, we can recollect ourselves, look over our prayers again, either in a book or in our minds, where they are imprinted; we can consider distinctly what we have asked at the hands of God, and so act our faith and confidence on Him for the granting every petition we have put up unto Him, according to the promises which He hath made us to that purpose. These things being duly weighed, I shall now proceed to show that that form in particular which our Church hath appointed to be used upon such occasions is agreeable to the apostolic rule in the text. First, as to the language, you all know that the whole service is preformed in English, the vulgar and common language of the nation, which every one understands, and so may be edified by it. Ours is truly common prayer, for it is written and read in that language which is common to all the congregations in the kingdom, and to every person in each congregation. So that all the people of the land, whatsoever rank or condition they are of, may join together in the use of everything that is in it, and so be jointly edified by it. But that which is chiefly to be considered in the language of the common prayer is that it is not only common, but proper too. Though the words there used be all but common words, yet they are so used that they properly express the things that are designed by them. This, I confess, may seem to be no great matter at first sight, yet it is that. without which we might be subverted by that which was intended for our edification; for impropriety of speech in matters of religion hath given occasion to all or most of the schisms, errors, and heresies that ever infested this or any other Church, as might easily be demonstrated. Hence the apostle gave Timothy a form of sound words, and charged him to hold it fast (2 Timothy 1:13), as knowing that except the words whereby he usually expressed Divine truths were sound and proper, it would be impossible for his notions and opinions of the things themselves to be so. And as the words in the common prayer are all as edifying as words can be, so, in the second place, is the matter expressed by those words, for there is nothing in it but what is necessary for our edification, and all things that are or can be for our edification are plainly in it. First, I say there is nothing in our liturgy but what is necessary for our edification. There are none of those vain disputations and impertinent controversies which have been raised in the Church, to its great disturbance, rather than its edification. And as there is nothing in it but what is edifying, so all things that are or can be edifying are in it, for nothing can be necessary to edify and make us perfect Christians but what is necessary either to be believed or done or else obtained by us. But there is nothing necessary to be known or believed but we are taught it; nothing necessary to be done but we are enjoined it; nothing necessary to be obtained but we pray for it in our public form of Divine service. There is no vice or lust but we desire it may be subdued under us; no grace or virtue but we pray it may be planted and grow in us. Insomuch that we do but constantly and sincerely pray over all those prayers, and steadfastly believe and trust in God for His answering of them, we cannot but be as real and true saints, as happy and blessed creatures, as it is possible for us to be in this world, Neither do we here pray for ourselves only, but, according to the apostle's advice, we make supplications, prayers, intercessions, and giving of thanks for all men; yea, for our very enemies, as our Saviour hath commanded us (Matthew 5:44). And what can be desired more than all this to make the matter of the common prayer edifying either to ourselves or others? I cannot pass from this head before I have observed one thing more unto you concerning the prayers in general, and that is that they are not carried on in one continued discourse, but divided into many short players or collects, such as that is which our Lord Himself composed; and that might be one reason wherefore our Church so ordered it, that so she might follow our Lord's example in it, who best knew what kind of prayers were fittest for us to use. There is a kind of necessity to break off sometimes to give ourselves a breathing time, that our thoughts being loosened for a while, they may with more ease and less danger of distraction be tied up again, as it is necessary they should be all the while that we are actually praying to the Supreme Being of the world. Besides that, in order to the performing our devotions aright to the Most High God, it is necessary that our souls be possessed all along with due apprehensions of His greatness and glory. To which purpose our short prayers contribute very much, for every one of them beginning with some of the properties or perfections of God, and so suggesting to our minds right apprehensions of Him at first, it is easy to preserve them in our minds during the space of a short prayer, which in a long one would be apt to scatter and vanish away. But that which I look upon as one of the principal reasons why our public devotions are and should be divided into short collects is this: our blessed Saviour, we know, hath often told us that whatsoever we ask in His name we shall receive. And so we see it is in the common prayer, for whatsoever it is we ask of God, we presently add, through Jesus Christ our Lord, or something to that purpose. The next thing to be considered in the common prayer is the method, which is admirable, and as edifying, if possible, as the matter itself. Confession, psalms, scripture, creeds. The last thing to be considered in it is the manner of its performance, by which I mean only the several postures of the body, as standing and kneeling, which are used in it, for they also are done to edifying, While we say or sing the hymns and psalms to the praise and glory of God we stand up, not only to signify, but to excite the elevation of our minds at that time. So when we pray unto Him, we fall down as low as we can towards the earth, not daring to present our supplications to the absolute Monarch of the whole world any other way than upon our knees. First, come not to our public prayers only out of custom or for fashion's sake, as the manner of some is, but out of a sincere obedience to God's commands, and with a sure trust and confidence in His promises for His blessing upon what you do. Secondly, frequent our public prayers as often as conveniently you can. The oftener you are at them, the better you will like them and the more edified you will be by them. Thirdly, if possible, come always at the beginning of Divine service, otherwise you will certainly miss something that would have been edifying to you, and perhaps of that which at that time might have done you more good than all the rest. Fourthly, all the while that you are in God's house carry yourselves as in His special presence and suitably to the work you are about, standing while you praise God and kneeling while you pray unto Him, as our Church hath directed you. Lastly, take special care all along to keep your minds intent upon the matter in hand. By this means you will perform reasonable service unto God, and by consequence that which will be very acceptable unto Him and as profitable and edifying to yourselves.

(Bp. Beveridge.)

Paul considered that —

I. IT MIGHT BE ADDRESSED BY SEVERAL SPEAKERS (vers. 27, 29). If this be so —

1. Should Christian teaching be regarded us a profession? It is so now. Men are brought up to it, and live by it as doctors, lawyers, etc. Surely the preaching of the gospel should no more be regarded as a profession than the talk of loving parents to their children.

2. Is the Church justified in confining its ministry to one man? In most congregations there are some who, besides the stated minister, are qualified to instruct, comfort, etc. And is it not incumbent on every Christian to preach, i.e., call sinners to repentance?

II. IT MIGHT ALLOW ITS GODLY MEN TO SPEAK ON THE INSPIRATION OF THE MOMENT (ver. 30). May it not be that under every discourse some one or more should be so Divinely excited with a rush of holy thought as to crave for utterance not for his own sake, but for that of others? Why, then, should he not have the opportunity? What an interest such an event would add to a religious service!

III. IT SHOULD SUBMIT THE UTTERANCES OF ITS TEACHERS TO A DEVOUT CRITICAL JUDGMENT. "Let others discern (or discriminate)" (R.V.). The people were not to accept as a matter of course all that was spoken; they were to act as the Bereans.

IV. IT SHOULD IN ALL ITS SERVICES MAINTAIN ORDER (vers. 32, 33). A true teacher, however full of inspiration, will so master his impulses as to prevent confusion. Notwithstanding all the liberty of teaching, all the enthusiam of the new life, where Christianity reigns there will be no disorder. There is order in dead mechanism, and there is ,order, too, in the roar of the ocean and in the thunderstorm. All that is Divine is under law.

(D. Thomas, D. D.)

Reflect on —

I. WHAT THE CHURCH IS.

1. The Church of the living God (1 Timothy 3:15).

2. The Church of Christ (Matthew 16:18).

3. The abiding place of the Holy Ghost (1 Corinthians 3:16).

4. The great instrument for the conversion of the world.

II. THE IMPORTANCE OF EVERYTHING CONNECTED WITH IT BEING AS FREE FROM FAULT AS POSSIBLE. Impropriety in the Church —

1. Dishonours God.

2. Grieves Christ.

3. Tends to quench the Spirit.

4. Reduces it to impotence.

III. WHAT A VAST RESPONSIBILITY RESTS UPON THOSE WHO VIOLATE THE APOSTOLIC COMMAND (ver. 40). God is a God of peace, but in this way He is made to appear a God of confusion.

(E. Hurndall, M. A.)

I. HINTS AS TO THIS.

1. It should be intelligible to all (ver. 27).

2. Those who cannot speak to edification should be silent.

3. As a rule not more than two or three should speak on one occasion, and only one at a time (ver. 27).

4. The rest should listen and judge.

5. Every one should be ready to give way to another.

II. THE IMPORTANCE OF THESE HINTS.

1. That all may learn.

2. That all may be comforted (ver. 31).

(J. Lyth, . D. D.)

1. All may speak.

2. All learn.

3. All may find comfort.

(J. Lyth, D. D.)

We complain of the general Ignorance of Christians: they do not understand their own religion. Why? They do not think it a duty to understand any other parts than those which immediately concern themselves: the rest they leave to their teachers. I exhort you first to search the Scriptures on this ground: the Scriptures contain the whole of revealed religion. Our second word of advice is, read the Scriptures as they were written, for they were not written as they are now printed. The proper way of reading the Gospels is to take what all the four evangelists say on any one subject, and to put the whole together. The four evangelists stand before us exactly in the light of four witnesses in a court. Our third word of advice is, as you read, dare to think for yourselves. Read the Scriptures with a generous love of truth, and always believe yourselves as free to think and judge for yourselves as any other creatures in the world are. Who can enough deplore the misery of such Christians as choose to live and die in shackles rather than assert the liberty wherewith Christ hath made them free! Our last word of advice is, reduce as much Christianity as you know to practice. Remember the saying of Jesus Christ (John 7:17). For example, you know it is the duty of the Christian to pray. Exercise yourselves in prayer, then. It is the duty of a Christian parent to teach his children. Instruct your children, then: and so of the rest. As you practise religion you will make an experiment of the ease and pleasure of religious practice, and consequently you will grow more and more into a persuasion that the knowledge of God is the chief good of man. On supposition that you understand religion yourselves, we proceed to show you how to teach it to others. We suppose first the welfare of your children to lie nearest your heart. In vain you provide the comforts of life, and a settlement in the world for them without training them up in the principles of religion. It is like loading a boat with valuable commodities and sending it down a stream into the ocean without any animal except a jackdaw aboard. These principles ought to be imparted in a manner suited to their own dignity, to yours, and to that of your children. There are two general ways of teaching children the truths of religion. Some make use of catechisms, which children are made to get by heart. This is an exercise of the memory, but not of the understanding, and therefore nothing is more common than to find children, who can repeat a whole catechism, without knowing anything more than how to repeat it. The other method is by hearing them read some little histories of Scripture, and by asking them questions to set them a-thinking and judging for themselves. This is an exercise of the understanding, and when the understanding is taught its own use, it is set a-going true, and if it gets no future damage it will go true through life. A third way of teaching religion is by conference. There the doubting man may open all his suspicions, and confirmed Christians will strengthen their belief. There the fearful may learn to be valiant for the truth. There the liberal may learn to devise liberal things. There the tongue of the stammerer may learn to speak plainly. There Paul may withstand Peter to the face, because he deserves to be blamed. There the gospel may be communicated severally to them of reputation. There, in one word, ye may all prophesy one by one, that all may learn, and all may be comforted. Finally, you have all a right if you have ability and opportunity to teach publicly. The ability we mean is at an equal distance from arrogance and slavish fear: it is what the Apostle Paul calls openness, or great plainness of speech. This ability, made up of knowledge and utterance, hath a certain proportion adapted to particular places, and that, which is equal to all the purposes of instruction in a small and obscure congregation, may be very unequal to the edification of a large and better instructed assembly: but as there are various assemblies of Christians in various circumstances, the part of a discreet man is to weigh circumstances and abilities together, and so to give them all their portion of meat in due season. All methods of teaching must be enforced by example, and without example all instruction is vain, if not wicked and dangerous. Let us finish by confirming the right of such teachers as we have been describing, to exercise their abilities to the edification of the Church. I said a right. To what? To teach, not to domineer, and play the lord and master with insolence and without control. Can anything be so wretched as to engage to think always through life as our teachers think, or, if we judge otherwise, to act against our own conviction for quiet sake? We said a right. To what? To teach, not to make a to,tune. If any man considers teaching as a trade to acquire wealth he renders his virtue doubtful, and if he exercises this trade with this view in our poor churches, he does no more honour to his understanding than to his heart. I said a right. To what? To teach, and not merely to talk. To fill up an hour, to kill time, to sound much and say nothing, to use vain repetitions; how easy are these to some men! To teach is to inform and to impress. I said a right. To what? To teach, and not to tattle. Teaching the gospel gives a man no right to interfere in the secular affairs of his brethren. When we say whoever understands Christianity hath a right to teach it, we do not say he hath a right to be heard, for as one man hath a right to teach, so another hath a right to hear, or not to hear, as he thinks proper; and the first ought not to exercise his right over the last without his consent. Sum up these articles, and they amount to this: any person who understands Christianity may teach it; but his teaching gives him no right to assume the character of a ruler over the consciences or property of his brethren, no right to trifle with their precious time, to interfere in their worldly affairs, to oblige any to hear without their consent, or under any pretence whatever to introduce disorder and inequality into a family, where one is the Master, even Christ, and all the rest without excepting one, all the rest are brethren, and where the highest endowments can make them no more.

(R. Robinson.)

1. Is in all ordinary cases possible.

2. Does not interfere with the operations of God's Spirit. He is a God of order and peace.

3. Is a religious duty, for the sake of edification and for the honour of religion.

(J. Lyth, D. D.)

Corinthians, PaulCorinthAnything, Hold, Peace, Quiet, Revealed, Revelation, Seated, Silence, Silent, Sitteth, Sitting, Someone, Speaker, Stop1. 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 14:30

     5950   silence

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 14:26-31

     7756   preaching, content

1 Corinthians 14:26-33

     5191   thought
     8307   moderation

1 Corinthians 14:29-30

     7026   church, leadership
     8409   decision-making, and providence

1 Corinthians 14:29-34

     7793   teachers

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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