29. Prophets, two or three. As to prophecy, too, he prescribes limits, because “multitude,” as they commonly say, “breeds confusion.” This is true, for we know it by every day’s experience. He does not, however, restrict the number so definitely, as when he was treating of tongues, for there is less danger, in the event of their applying themselves for a longer time to prophesyings, nay more, continued application would be the most desirable thing of all; but Paul considered what the weakness of men could bear.
There still remains, however, a question — why it is that he assigns the like number to prophesyings and to tongues, except that, as to the latter, he adds particularly — at the most, for if tongues are less useful, there ought assuredly to be a more sparing use of them? I answer, that even in tongues, as he takes the term, prophecy is included; for tongues were made use of either for discourses, (862) or for prayers. In the former department, the interpreter was in the place of the prophet: thus it was the principal and more frequent exercise of it. Only he limits the measure of it, lest it should fall into contempt through a feeling of disgust, and lest those who were less skillful should prevent those that were better qualified from having time and opportunity of speaking; for he would, undoubtedly, have those to whom he assigns the duty of speaking, to be of the more select class, and appointed by their common suffrages. (863) None, however, are more inclined to push themselves forward, than those who have but a slight smattering of learning, so that the proverb holds good, “Ignorance is pert.” (864) Paul had it in view to remedy this evil, by assigning the office of speaking to two or three
Let the others judge. Lest he should give any occasion to the others to complain — as though he were desirous that the gift of God (865) should be suppressed among them and buried, he shows in what way they may lawfully make use of it for the benefit of the Church, even by keeping silence — if they set themselves to judge of what is said by others. For it is of no small advantage, that there should be some that are skillful in judging, who will not allow sound doctrine to be perverted by the impostures of Satan, or to be otherwise corrupted by silly trifles. Paul, accordingly, teaches that the other prophets will be useful to the Church, even by keeping silence.
It may seem, however, to be absurd that men should have liberty given them to judge of the doctrine of God, which ought to be placed beyond all controversy. I answer, that the doctrine of God is not subjected to the scrutiny of men, but there is simply permission given them to judge by the Spirit of God, whether it is his word that is set before them, or whether human inventions are, without any authority, set off under this pretext, as we shall have occasion to notice again ere long.
(862) “ Pour traiter de quelques matieres de la religion;” — “For treating of some matters of religion.”
(863) “ Par l’approbation commune de l’Eglise;” — “By the common approbation of the Church.”
(864) The Latins have a similar proverb — “ Stater in lagena bis bis clamat;” — “A penny in an earthen pot is constantly tinkling.” The Germans say — “The higher the head, the humbler the heart.” — Ed.
(865) “ Le don de Dieu qu’ils ont receu;” — “The gift of God which they have received.”