chiefly or solely occasioned the accusation of drunkenness ; and the quotation was perfectly applicable.

But the most perplexing difficulties connected with the old theory, respect 1 Cor. 14. In what consisted the necessity of the charisma of Interpretation, is a problem which has been found of no easy solution. Flatt* attempts to account for it, but without success. Doddridge † proposes a solution which he himself confesses to be "a pretty singular one:" but this too is unsatisfactory. Others, with Henry, have made the Gift of sunvsia a faculty of interpreting, not tongues, but scripture. But if by inspiration the roas λaλv was elevated far above himself and his fellow Christians, and both his conceptions and his language were raised far above their ordinary level, it is easily conceivable, that God only could understand him, and that an inspired interpreter should be requisite.

Still another and not less puzzling difficulty, and one which we have seen no attempt to solve, arising from the common theory, connects itself with almost the whole chapter. If the condition of the yλúocais λadwv were extraordinary only in this respect, that he was empowered to speak in foreign languages; how is it to be accounted for, that the wise, the judicious, the inspired Apostle of the Gentiles, should recommend in that chapter a course so obviously_repugnant to the plainest dictates of common sense? The main source of the difficulty in the Corinthian Church, according to the old theory, was briefly this; that in meetings. for mutual edification, some of their number, having the Gift of Tongues, from pride or ostentation, prayed or exhorted in a foreign language, so that none present were able to understand them without the aid of an Interpreter. The injunction that Paul gives, is, that they should always keep silence unless an interpreter were at hand. But common sense would say, "If you wish to edify your brethren by leading their devotions, or by addressing to them the word of exhortation, do so; but by all means do so in your own vernacular tongue." The course recommended by Paul, was certainly very circuitous and very needless. A strange method indeed it were, in endeavouring to promote the edification of an American church, to address them

*Vorlesungen über die beiden Briefer Pauli an die Corinthier, S. 331, + Family Expositor on the passage. On the passage.

through the Arabic language, for instance, and an interpreter!-Now if the illumination and elevation of the mind, the strengthening and deepening of the affections, and the influx of thought from the Source of all wisdom and knowledge, were essential elements in this charisma, then evidently there would be propriety in Paul's injunction ;—because the speaking with tongues, and the employment of an interpreter, were the only method, however circuitous, of attaining an end in the highest degree desirable.

Among other objections to the common theory, in connection with this chapter, one of no little strength is drawn from the peculiar phraseology used in the 14th and 15th verses: "My Spirit (veupa) prayeth, but my understanding (vous) is unfruitful"-which seems very strange, to say the least, if referred to a mere praying in an unvernacular tongue. It admits of an easy explanation, if we introduce the modification proposed,—as has been already intimated.

With the charisma of Tongues, other charismata were sometimes connected, which greatly augmented its value and utility. Paul directs the Corinthian γλώσσαις λαλών, 10 pray that he might interpret, 1 Cor. 14: 13; from which it would seem probable, that the Gift of punveia was sometimes associated with that of Tongues. From Acts 19: 6, it ap pears that the Gifts of Prophecy and Tongues were occasionly, and probably often, conjoined. In this case, the charisma of punvsía of course was needless-that of prophecy so modifying the discourse of the γλώσσαις λαλών, as 10 render it perfectly intelligible.

This latter fact accounts for a statement in Acts 2: 11, which otherwise it would be hard to reconcile with some of the statements in Corinthians:-that the woouis hahóvess were distinctly understood to speak forth" the wonderful works of God." For it was a characteristic of the Proph et, as we shall see hereafter, to speak with clear consciousness of the outward world, and with particular reference to the intelligence, and inward state generally, of his auditors. And while, therefore, in this case, the Gift of Tongues exhibited itself so far as to allow the employment of foreign languages, and so far also as greatly to elevate and excite the Apostles and Disciples, (to a point above even the ordinary prophetic state); its operation was so far modified by the Gift of Prophecy, that every thing said was intelligible to those addressed.

We are now prepared to estimate the utility of the Charisma of Tongues. When unconjoined with those of Prophecy or Interpretation, it could subserve the benefit of only the individual upon whom it was conferred:-he that spake in an unknown tongue, "edified himself," 1 Cor. 14: 4: the Church he did not edify, unless through the medium of an interpreter. In case an interpreter was present, two important objects were effected by its employment :-the church was edified, and unbelievers by so remarkable a Suerov, were convinced of the Divine Origin of Christianity. The singular adaptation of the Charisma of Tongues, aided by that of interpretation in another person, to accomplish the latter of these two objects, is worthy of notice. During its exercise, the γλώσσαις λαλῶν " was probably in a condition very similar to that of a person in an ecstacy or trance his demeanor showed that something extraordinary was taking place within him: his countenance was lighted up.-his whole being elevated."* His supernaturally excited feelings and lofty conceptions, poured themselves forth in a lava-like torrent of words-those words uttered in an unwonted idiom-or if vernacular to some of his auditors, still unintelligible to them, as much as to the rest. All look on and listen with amazement. All but one feel their entire incompetency to conceive his meaning. Imagine then their amazement, when, after the yλworaus av has ceased speaking, that one-the punveurs repeats, and repeats intelligibly, the whole discourse. The previously unbelieving now distinctly behold the finger of God, and the Gospel message finds ready access to their hearts.

When the Gifts of Tongues and Interpretation were conjoined, the exhibition was even more impressive. For the co-existence of these correlative, but apparently incompatible powers, in the same individual, far more gloriously marked the presence of a Divine energy, than their separate

Comp. Olshausen über die Sprachengabe in Theol. Stud. u. Krit. 1831, B. 1: S, 570.-Respecting the yλ. a. as compared with the v ExoTáTE Elva, he remarks as follows. "That which distinguishes the γλώσσαις λαλέιν from the εν εκστάσει είναι, (the latter being the genius under which the former is to be regraded as a species,) is this: that in the Gift of Tongues, the whole might of the inwardly operative Spirit, as it were, concentrate itself in discourse. The εκστασις was

designed more for the individual himself, to whom it was imparted: it was therefore a purely inward process, Acts 10: 10 seq: 2 Cor. 12: 2 seq, often without speech, and when with, only as something apparently incidental."

existence in different individuals. And in this case the utility of each Charisma was obviously enhanced.

But the utility of the Charisma was greatest, when it was associated with that of Prophecy. Then the intense fervour, the high imaginings, or rather beholdings, and the rapid and impassioned utterance peculiar to the Gift of tongues, all became available to the purposes of prophetic discourse. Then the accents of the speaker were not a mere spontaneous outburst of joys too rapturous to be pent up within. Nor were they the media of his high and privileged communings with Jehovah. By the introduction of the prophetic element, they were adapted for effect-they took a form and shape corresponding to the understanding and feelings of the auditors. They were "Tepovrα ssa:"—and πτεροεντα επέα as the kite or the eagle from aloft descries and descends to seize its prey; so they, although issuing from the high and etherial regions the road av was wont to frequent, yet descending on that account with all the more impetus and rapidity, while at the same time under the sure guidance of the keen and penetrating prophetic eye, reached at once the inmost heart of the hearer.

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Such, doubtless, was sometimes the instrumentality employed by the Apostles, in preaching the Gospel to the Heathen. Thus preached, well might it "pierce to the dividing asunder of soul and spirit, and of the joints and marrow, and be a discerner of the thoughts and intents of the heart."

How much this Charisma was actually employed in the propagation of the Gospel, it is impossible fully to ascertain. In its lowest and uncompounded form, it was probably found, together with its correlative purvaia, in most of the primitive churches, and in their meetings for religious improvement was employed, to some considerable extent, to open an avenue to the bosoms of unbelievers assembling with them, or incidentally entering their places of worship. Connected with the gift of puveia in the same person, it was probably more rare. In its alliance with that of Prophecy, as possessed by the Apostles, there is not the slightest evidence that it was employed with any frequency. Indeed, in this form, the endowment or faculty itself was occasional rather than permanent.* The extraordinary nature of the

* Many writers have thought it occasional and intermittent in all its forms. But this is a point involved, and for ought we can see, destined to be perpetually in obscurity.

Charisma, if nothing more, would lead to the belief that its exercise was infrequent. It has generally been supposed that it was of great and common use to the Apostles and others, in preaching the Gospel to the Heathen. But of this there is no evidence. If such were actually the case, it is very strange, to say the least, that no mention is any where made in the New Testament of the circumstance. When we are informed of excursions made by the Apostles into places without the limits of Judæa, there is not the slightest intimation given, that they availed themselves of any other than their native tongue. So far as any evidence at all bearing upon the question appears, it leads to just the opposite conclusion. For in some cases it seems that the aid of an interpreter, in the ordinary sense, was requisite.* Moreover, as Olshausen well remarks,† the Gift was conferred upon many, whose destination was evidently not to preach the Gospel to all nations. Besides, "Christianity had its first principal sphere of operation among nations belonging to the Roman Empire, where the knowledge of the Greek and Roman languages was all that was necessary to the Apostles-which languages, as they were continually requisite in the intercourse of civil and commercial life, could not have been unknown to the Jews."I

* We insert this fact here because, although it is not derived from the New Testament, yet it relates to one of the Apostles. It is a tradition of very early origin, and very generally received by the ancient Church, that Peter while at Rome employed Mark as an interpreter. See Neander's Gesch. der. Pfl. u. Leit. &c., B. 1. S. 9, and Bleek üb. yλ. Aaλ. Th. Stud. u. Krit. 1829, B. 1. S. 26.

+ Commentar. B. 2. S. 585.

Gesch. der Pflanz. u. Leit. &c, B. 1. S. 9.-Compare with this extract from Neander, and our whole paragraph, the following passage from Dr. Jortin, "Remarks on Eccl. History.' Vol. 1. p. 35, ed. London, 1805. We have underscored a few sentences." The first miracle after the ascension of Christ, namely, the Gift of Tongues, was of singular and extraordinary service to Christianity. It increased the number of believers at Jerusalem, and engaged the admiration and favour of the people so much, that the enemies of Christ could not accomplish their designs against the disciples; and it served to convey the Gospel to distant regions.

It has been said that the Gift of Tongues continued for a considerable time to be absolutely necessary for the spreading of Christianity; but it is to be observed the Scriptures never say so. We may therefore judge for

ourselves how far it was needful.

Now at the time of Pentecost there was a great resort of Jews and proselytes from various and remote countries. The Gift of Tongues conferred upon the disciples served to convince and convert many of these persons, and these persons served to carry Christianity with them to their several homes. Afterwards the Ethiopian Eunuch, Cornelius the Roman Centurion, Sergius Paulus the Proconsul, Dyonysius the Areopagite, and many others were converted. By these persons, and by the travels of some VOL. IV.

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