suggested to him, in the common language, which every body understood, the apostle shews his gift was of small value, and directs such a man to pray that he might be able, "to interpret," xiv. 13., into a language, that is, which was commonly understood. The reason of which was, because then his gift of Prayer would be of general use in the public assemblies; the advantage of which was to be preferred before any man's private benefit. So he tells them in the verse foregoing, (ver. 12.) that they who were zealous of spiritual gifts, should "seek that they might excel to the edifying of the Church." And in the verses following, (ver. 14, 15.) he saith, that if he himself should pray in an unknown tongue, "his spirit" indeed "prayed" (that is, the spiritual gift which he had, was therein exercised) but his "understanding was unfruitful," that is, others received no benefit by it, because they understood not what he said. And therefore he puts this question, "What is it then ?" That is, what is it that we should desire in this business of Prayer? Which he resolves thus, "I will pray with the spirit, and I will pray with the understanding also." That is, this is most to be desired, when I, or any other, hath a Prayer suggested to him by the Spirit, that he may be able, not only to utter what it inspires, but to understand it also ourselves, so far as to make others understand it, by putting it into known and intelligible words. This is certainly best, not merely to have conceptions formed in us by the Spirit, but to utter those conceptions in such familiar and common expressions, that others may be profited by them. 66 Else," saith he, "When thou shalt bless with the spirit, how shall he that is unlearned, say, Amen ?" ver. 18. That is, how shall he that understands not what thou sayest, because it is uttered in a strange language, give his consent and join with thee, in those petitions, and thanksgivings, though in themselves. never so holy and good? Which the people did at the end of the Prayers, by saying, Amen," so be it. Which words are a demonstration he speaks of Prayer in public, or common Prayer. Which from hence it is evident was then in greatest esteem, because, in comparison with this, the apostle undervalues even an extraordinary gift of Prayer, which a private person had, whereby he alone was profited. He prayed well, but others not being edified thereby, because they understood not what he said, it was a great diminution of its worth, and made it of less price in the apostle's account. And we all agree he had the spirit of God, and could as well judge what was best, as what was good. Now this was best in his judgment, to have the Prayer made public, that all might join in it, and not remain merely a private good. And indeed that Spirit (it may be noted under this head) which enlivens the whole body of the Church, moves every member of it unto this, to join in its common offices, for the service of the whole. Which it is the very scope of the apostle to demonstrate, in those three chapters, xii. xiii. xiv. of the first epistle to the Corinthians, that they ought in every thing to act as members of a body, seeking the improvement one of another, by the exercise of all their gifts, not separately, but conjunctly, so that all might partake of the benefit. And whosoever he is, that hath any sense of such a thing, as the body of Christ, whereof he is one member, he will never think that what he doth alone is as good as what he performs in fellowship, with the rest of the members. No, if he say the same Prayers, and offer the same Praises in private, which the Church offers in public, he cannot reasonably think there is no difference, nor imagine that both alike are God's service; because what he doth in conjunction with the rest of the body, is most agreeable to God's Holy Spirit, by which this body is linked together, and every part of it moved to act for the good of the whole. p. 173. I conclude this with the words of Mr. Thorndike; “To imagine that Pray- Relig. Assembly ers at home will be as acceptable to God, as those made in the Church with our brethren, is as if one should have fancied that the incense of the temple, spoken of Psal. cxli. 1. (which was a compound of several precious gums) made no other perfume, |