instinct with mighty and irrepressible ideas; ideas which he "cannot but speak," for "necessity is laid " upon him to do so. They are given to him to communicate, not to monopolise, and on their communication the spiritual life, growth, and perfection of mankind depend. Paul assumes in the whole of these verses not only that the members of the Corinthian Church ought to do so, but that they did so. "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." Another remark suggested is Secondly: That these intelligent convictions can only be conveyed to others by intelligible language. "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? The apostle proceeds to say that mere "sound" is not worth much. "Things without life," such as the "pipe" and the "harp," produce sound. Nay, more, unless the sound gives out clear and distinct ideas, it is not only useless, but injurious. "If the trumpet give an uncertain sound, who shall prepare himself to the battle?" If in battle the trumpet does not sound clearly the advance or retreat when intended, it is worse than useless. "So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air." Whatever might be the unintelligible utterances, whether an unvernacular language or the unsyllabled expressions of emotion, he indicates their inadequacy without interpretation to convey to the hearer intelligent convictions of Gospel

truth. The other remark suggested by the apostle's words is Thirdly: That the use of a language which the listener cannot understand should not be indulged in. (1) Not in public devotion. "For if I pray in an unknown tongue my spirit prayeth, but my understanding is unfruitful," &c. (verses 14 to 16). Unintelligible utterances in public devotion fail to excite in the Assembly a spirit of united worship. "How," in such a case, "shall he that occupieth the room of the unlearned say Amen, at thy giving of thanks, seeing he understandeth not what thou sayest?" So far as the individual himself is concerned, it does not matter with what tongue he speaks, or whether he speaks at all. "For thou verily giveth thanks well, but the other is not edified."

"Prayer is the soul's sincere desire,

Uttered or unexpressed;

The motion of a hidden fire

That trembles in the breast."

(2) Not in public ministration. Alas, it is to be feared the language of many a sermon is an "unknown tongue," to illiterate audiences, many syllabled, strangely-compounded, high sounding, technical language. Such language gratifies the vanity of the speaker, but wastes the time and tires the patience of the hearer. "I thank my God I speak with tongues more than you all: yet in the Church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue." The apostle goes on to indicate that such unintelligible utterances in the Church are: (A) Childish. “Brethren, be not children in understanding; howbeit in malice be ye children, but in understanding be men." They

who prize such utterances are infants in knowledge. Such utterances are : (B) Useless. "In the law it is written, With men of other tongues and other lips will I speak unto this people." As if the apostle had said, remember there was a time in Jewish history when unintelligible language was a sign sent by God, but it proved unavailing so far as concerned the conversion of Israel. Such utterances are: (c) Confounding. "If, therefore, the whole Church be come together in one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?" Such utterances, (D) To be of any service, must be interpreted. "If there be no interpreter let him keep silence in the Church, and let him speak to himself and to God."

THE UNITING FORCE OF CHRISTIAN LOVE.

“BUT I DETERMINED THIS WITH MYSELF," &c.-2 Cor. ii. 1-11.

THE subject which these words suggest is the uniting force of Christian love. We see it here uniting all its subjects in a common sympathy, a common retribution, and a common forgiveness.

I. Uniting all its subjects in a common SYMPATHY. "But I determined this with myself, that I would not come again to you in heaviness. For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me?" The language of Paul in the first four verses implies that the "heaviness” of one

would be the heaviness of all, the sorrow of one the sorrow of all, the grief of one the grief of all, the joy of one the joy of all. And this is what Christian love does in all its subjects, wherever it exists; and so to whatever Church they belong, it gathers them together in one, it binds them together as attraction binds the material universe into one magnificent and harmonious system. What one feels all feel, all affections are drawn to a common centre, all hearts point to a common home. The pulsations of all throb in harmony, and make music in the ear of God. We see Christian love here—

II. Uniting all its subjects in a common RETRIBUTION. "But if any have caused grief, he hath not grieved me, but in part; that I may not overcharge you all. Sufficient to such a man is this punishment which was inflicted of many." In the whole passage from ver:es five to ten, Paul's reference is to that incestuous person of whom he wrote in his first epistle (see 1 Cor. v. 1-5), and whose excommunication or "punishment" he secured. The retribution which that man received was not the work of any one of them, but all joined in it. They all sympathetically concurred in it, and thus it was inflicted on many. They all loathed the same wrong, and all joined in the same punishment. True punishment for wrong is the work of love, not vengeance. Therefore punishment is not for destruction, but for restoration. The punishment that destroys the criminal is Satanic not saintly, devilish not divine. Restoration is the work of love, the work of God. This is here distinctly stated. "So that contrariwise ye ought rather to forgive him and comfort him, lest, perhaps, such an one should be swallowed up with overmuch sorrow." It would seem from the language of the

apostle that the punishment they had inflicted on this guilty person had produced a deep penitential sorrow, lest he "should be swallowed up with overmuch sorrow. His punishment had answered its purpose, therefore, restore him, and "confirm your love toward him." We see Christian love here

III. Uniting all its subjects in a common FORGIVENESS. "To whom ye forgive anthing I forgive also." As if Paul had said you and I are so united in loving sympathy, that those whom you forgive I forgive. Observe here three things. First: That forgiveness is the prerogative of Christian love. There is no love that has the spirit of forgiveness but Christian, it is the highest form of love; higher than gratitude, esteem, adoration. It is the "new commandment." Observe here, Secondly: That in the exercise of forgiveness there is a consciousness of Christ. "For your sakes forgive I it in the person of Christ." He who has Christly love in him, has the very consciousness of Christ, feels as He feels, "one in the presence of Christ." How often does Christ urge His genuine disciples to proclaim forgiveness where there is genuine repentance. "Whatsoever is loosed on earth shall be loosed in heaven." Observe, Thirdly: That the forgiving spirit thwarts the purposes of the devil. "Lest

Satan should get an advantage over us; for we are not ignorant of his devices." Forgiveness is not, then, the prerogative of priests, but the prerogative of Christian. love. A truly Christly man represents Christ, stands, so to say, in His stead; and "Christ hath power on earth to forgive sins."