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knowledge, and to stir them up with exhortation, and to raise them up with comfort.
XIV. 6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? Now, brethren, if I come to you speaking with tongues, what shall I profit you? Surely, nothing at all; neither shall ye receive any good at all by my labours, except I speak unto your understanding by a clear revelation of God's holy mysteries on my part, and by knowledge on yours; except I speak by way of prophesying and exposition on my part, and by learning on yours.
XIV. 10 There are, it may be, so many kinds of voices in the world, and none of them are without signification. There is a number of several sounds of voices in the world; which are significant to those, which are acquainted with them, but to others seem strange and useless notes; and there is no voice that can be uttered, but it is, somewhere, of some signification.
XIV. 11 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.
Therefore, if I hear a man speak such words as whose meaning I do no way understand, I am as a mere Barbarian to him that speaketh them, and he that speaks them is a Barbarian to me; because we understand not each other.
XIV. 12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. So then, forasmuch as ye Corinthians are zealously desirous of spiritual gifts, labour not so much for those endowments, which may make you admired of men, as for those which may enable you to edify the Church of God.
XIV. 13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret. Wherefore, let him, that hath the supernatural gift of strange tongues, pray to God, that he would give him ability to interpret the Scriptures; so as he may improve his tongues to the good of
XIV. 14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
And, as it is in preaching, so in praying also: if I pray in an unknown tongue, my will, in the general drift thereof, is devout; and the extraordinary gift of the Spirit puts words into my tongue; but my understanding is not at all benefited.
XIV. 15 What is it then? I will pray with the Spirit, and I will pray with understanding also: I will sing with the Spirit, and I will sing with understanding also.
What should I do then? I will pray with the general good intention of my will, and the language which the Spirit gives me ; and I will pray with the understanding of the words wherein I pray : I will sing with general devotion of my will, and I will sing with the understanding also.
XIV. 16 Else when thou shalt bless with the Spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks &c.?
Else, when thou shalt bless in that unknown language which the Spirit speaks by thee, how shall those, that are ignorant and unlearned in that tongue, say Amen to thy prayers or thanksgivings, seeing he understands not what thou sayest?
XIV. 20 Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men. Brethren, be not children in your judgment and understanding; that you should childishly make ostentation of the gift of those tongues, which others understand not: but, in respect of a harmless simplicity and freedom from malice, be ye as children.
XIV. 21 In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.
In the Old Testament, God tells his people, by his prophet Isaiah, that he would speak unto them by men of other languages; meaning the Chaldeans, whose different tongue is threatened for a punishment unto the Jews: notwithstanding which judgment, he complains that they would not hear and obey
XIV. 22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.
Wherefore this strange tongue was threatened as a plague to his people; there is no reason then, that we should glory in that, which was menaced for a judgment unto our forefathers: and these strange tongues, we know, which are now given, were intended for another use, even to be for a sign of the marvellous power of God's Spirit, for the conviction of those that believe not the Gospel, and not so much for the benefit of those that do believe already; but prophesying, or interpreting of the Scriptures, serves not for infidels, which believe not, but for Christians that are already converted to the faith.
XIV. 24, 25 But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.
But if ye all prophesy, and interpret the Scriptures, by course; and there come in one, that believeth not, or is ignorant; he is met with and convinced by every one of you, and finds himself censured by each of you: And, by this means, are the secret wickednesses of his heart discovered; and he, in an humble and earnest remorse on the one side, and admiration of God's gifts on the other, falling down on his face, will worship God, and report that God is in you of a truth, and speaks by you.
XIV. 26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath
a revelation, hath an interpretation. Let all things be done unto edifying. What then, my brethren, is to be done? when ye come together, let every one of you, who is endued with any special gift, make use of it to the benefit of the Church; whether he have some divine hymn or psalm, which he hath composed to stir up the hearts of the people; or whether he have some wholesome doctrine prepared to deliver unto them; or whether a revelation from God, of some future occurrence necessary to be foreknown; or some interpretation of any obscure place of Scripture; let all things be so done, as may most edify.
XIV. 27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.
If, in your meetings, there be occasion of speaking unknown tongues, let only two or three be appointed to speak by course, one after another; and let one be appointed to interpret, and render in a known tongue, what they deliver.
XIV. 29 Let the prophets speak two or three, and let the other judge.
Let those, that preach, and expound the Scriptures, speak two or three, by course one after another, in your public meetings; and let the other preachers judge.
XIV. 32 And the spirits of the prophets are subject to the prophets.
And the spirits of the teachers are subject to the trial and judgment of other teachers; which only can and may examine those points which they deliver, whether they be consonant to the truth of God.
XIV. 33 For God is not the author of confusion, but of peace, as in all churches of the saints.
All may not take upon them, either to teach or judge: this were to make a confusion in the Church; and God is the author, not of confusion, but of peace; and gives by us these holy and meet orders to be observed, not amongst you only, but in all the Churches every where.
XIV. 35 And if they will learn any thing, let them ask their husbands at home for it is a shame for women to speak in the church.
And if they have any doubts or questions to propose, let them not do it publicly, in the congregation; but let them ask their husbands privately, at home: for it doth not agree with the modesty of women, to speak in the public assembly.
XIV. 36 What? came the word of God out from you? or came it unto you only?
It is not for you, Corinthians, to stand stiffly upon your own customs and factions; or to think it fit that others should frame themselves after your example: What! were ye the first Christians? were there none before you are there none other beside you?
XIV. 37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you, &c. If there be any man, which believes that he hath received the Spirit of God, and that he is a true minister of God, he cannot but acknowledge, that the things which I write unto you, are the commandments of the Lord, and needful and requisite to be observed.
XIV. 38 But if any be ignorant, let him be ignorant. But, if any man be willingly and perversely ignorant, I will not stand out in contention with him; let him be ignorant still.
XV. 6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.
After that, he was seen of above five hundred brethren at once, in that mountain of Galilee, where he had appointed to meet his disciples of whom the greater part remain unto this day, and being yet alive can give ample witness to this truth; but some of them rest in the sleep of death.
XV. 8 And last of all he was seen of me also, as of one born out of due time.
And, last of all, he was seen of me, as one out of season, after all the rest, called to my apostleship.
XV. 9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. For, I am the meanest of all the Apostles; and not worthy of that honourable title, because I persecuted the Church of God; although not maliciously, but in an ignorant zeal of the Law.
XV. 10 But by the grace of God I am what I am and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
But, by the mere grace and mercy of God, contrary to my deservings, I am called to this station of my apostleship, and furnished with gifts and abilities to discharge it: neither was I careless in improving this mercy and goodness of God to me, for I. aboured more abundantly than they all; and yet, why do I say, it was I that laboured? rather it was the grace of God, which both enabled me and wrought by me.
XV. 11 Therefore whether it were I or they, so we preach, and so ye believed.
But, whether it were my labour or theirs, all comes to one: Christ hath been by us preached, so to have died, and so to have risen ; and, accordingly, by you believed.
XV. 17 And if Christ be not raised, your faith is vain; ye are your sins.
And if Christ be not risen, your faith should be in vain pitched upon a dead and perished Redeemer; and so ye are yet under that woeful condemnation, which is due to your sins; from which only the Resurrection of Christ can acquit and discharge you.
XV. 19 If in this life only we have hope in Christ, we are of all men most miserable.
If the comforts and hopes that we have in Christ were only confined to this present life, and extended not beyond death, we were of all men the most miserable; who do willingly curb and restrain ourselves of those pleasures, which others take full scope unto; and endure those hardnesses and miseries, which others shift off; only, in the expectation of that glory, which we shall once enjoy, with Christ.
XV. 20 But now is Christ risen from the dead, and become the firstfruits of them that slept.
But now, all our stay, and comfort, is, that Christ is risen from the dead; and is so become the firstfruits of them that sleep in death, as that, the virtue of his Resurrection extends unto all his that lie in their graves, and that they by the power thereof shall necessarily follow him, in rising to life.
XV. 22 For as in Adam all die, even so in Christ shall all be made alive.
For, as in the First Adam, who was the firstfruits of all his dying generation, we all die; so in the Second Adam, which was the firstfruits of those that rise from the dead, we all shall be made alive: Adam brought death upon mankind; Christ, life and resurrection.
XV. 23 But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.
So as, all shall rise; but every man in his own order: first, Christ, who is as the first sheaf of this harvest of the resurrection by and from which all the whole crop of the dead saints receive virtue, shall shew himself, as being already risen; afterwards, they that are Christ's, who are found alive at his coming; and they that are dead in him, and in his faith and favour, shall be, upon their happy change, carried up to meet him.
XV. 24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
Then cometh the end of all this miserable and troublesome world, when he shall have delivered the kingdom of his Mediatorship unto God the Father; and shall have vanquished and put down all the adversary principalities and powers, both of earth and of bell.
XV. 25 For he must reign, till he hath put all enemies under his feet.
For he must, by the interest of his Mediatory power, reign, until he hath fully subdued all the enemies of his Church and children. XV. 26 The last enemy that shall be destroyed is death. The last enemy, that shall be subdued and destroyed, shall be death itself, who hath hitherto subdued and destroyed all things.
XV. 27 It is manifest that he is excepted, which did put all things