Original Douay–Rheims Annotations1 Corinthians 14

Rather prophesy.

^◦ The gift of prophesying, that is, of expounding the hard points of our religion, is better than the gift of strange tongues, though both be good.

• ◦ A paraphrastical exposition of this Chapter concerning unknown tongues.

Not to men.

To talk in a strange language, unknown also to himself, profiteth not the hearers, though in respect of God who understandeth all tongues and things, and for the mysteries which he uttereth in his spirit, and for his own edification in spirit and affection, there be no difference: but the Prophet or Expositor treating of the same matters to the understanding of the whole assembly, edifieth not himself alone but all his hearers.

If I come.

That is, If I your Apostle and Doctor should preach to you in an unknown tongue, and never use any kind of exposition, interpretation, or explication of my strange words, what profit could you take thereby?

If the trumpet.

As the Trumpeter cannot give warning to or from the fight, unless he use a distinct & intelligible sound or stroke known to the soldiers: even so the preacher that exhorteth to good life, or dehorteth from sin, except he do it in a speech which his hearers understand, cannot attain to his purpose, nor do the people any good.

Let him pray that.

He that hath only the gift of strange tongues, let him pray to God for the gift of interpretation: that the one may be more profitable by the other. For, to exhort or preach in a strange tongue was not unlawful nor unprofitable, but glorious to God, so that the speech had been either by himself, or by another, afterward expounded.

My spirit prayeth.

Also when a man prayeth in a strange tongue which himself understandeth not, it is not so fruitful for instruction to him, as if he knew particularly what he prayed. Nevertheless the Apostle forbiddeth not such praying neither, confessing that his spirit, heart, and affection prayeth well towards God, though his mind and understanding be not profited to instruction, as otherwise it might have been if he understood the words. Neither yet doth he appoint such an one to get his strange prayer translated into his vulgar tongue, to obtain thereby the foresaid instruction. See the Declaration following of this Chapter.

A sign.

The extraordinary gift of tongues was a miraculous sign in the primitive Church, to be used specially in the Nations of the Heathen for their conversion.

Infidels.

In the primitive Church, when Infidels dwelt near or among Christians, and often times came unto their public preaching & exercises of exhortation and exposition of Scriptures and the like: it was both unprofitable and ridiculous to hear a number talking, teaching, singing Psalms & the like, one in this language, & another in that, all at once like a black-saunts, and one often not understood of another, sometime not to themselves, and to strangers or the simple standers by, not at all. Where otherwise if they had spoken either in known tongues, or had done it in order, having an expositor or interpreter withal, the Infidels might have been convinced.

A Psalm.

^◦ We see here that those spiritual exercises consisted specially, first, in singing or giving forth new Psalms or prayers and lauds: secondly, in Doctrine, teaching, or reading lectures: thirdly, in Revelation of secret things either present or to come: fourthly, in speaking Tongues of strange Nations: lastly, in translating or Interpreting that which was said, into some common known language, as into Greek, Latin, &c. All which gifts they had among them by miracle from the Holy Ghost.

• ◦ Of what spiritual exercise the Apostle speaketh.

In course.

^◦ All these things they did without order, of pride and contention they preached, they prophesied, they prayed, they blessed, without any seemly respect one of another, or observing of turns and intercourse of uttering their Gifts. Yea women without cover or veil, and without regard of their sex or the Angels or Priests or their own husbands, malapertly spake tongues, taught, or prophesied with the rest. This was then the disorder among the Corinthians, which the Apostle in this whole chapter reprehendeth and sought to redress, by forbidding women utterly that public exercise, and teaching men, in what order and course as well for speaking in tongues, as interpreting and prophesying, it should be kept.

• ◦ The disorders in the same.

Let women hold their peace.

^◦ There be, or were, certain Heretics in our Country (for such ever take the Scriptures diversely for the advantage of time) that denied women to hold lawfully any kingdom or temporal Sovereignty: but that is false and against both reason & the Scriptures. This only in that sex is true, that it is not capable of Holy Orders, spiritual Regiment or Cure of souls: and therefore cannot do any function proper to Priests and Bishops: not speak in the Church, and so not preach, nor dispute, nor have or give voice either deliberative or definitive in Councels and public Assemblies, concerning matters of Religion, nor make Ecclesiastical laws concerning the same, nor bind, nor loose, nor excommunicate, nor suspend, nor degrade, nor absolve, nor minister Sacraments, other than Baptism in the case of mere necessity, when neither Priest nor other man can be had: much less prescribe anything to the Clergy, how to minister them, or give any man right to rule, preach, or execute any spiritual function as under her and by her authority: no creature being able to impart that whereof itself is incapable both by nature and Scriptures. This Regiment is expressly given to the Apostles, Bishops, and Prelates: they only have authority to bind and loose, Mat. 18: they only are set by the Holy Ghost to govern the Church, Act. 20.: they only have cure of our souls directly, and must make account to God for the same, Hebr. 13.

• ◦ Women may have any temporal Sovereignty, but no Ecclesiastical function.