There are different gifts, but the same Spirit. Sermons I. DIVERSITY IN THE CHRISTIAN CHURCH. There are: 1. Diversities in endowments, or "gifts." Meyer's division of the early Christian gifts is suggestive. (1) Gifts which have reference to intellectual power: divided into (a) the word of wisdom; (b) the word of knowledge. (2) Gifts which depend upon special energy of faith: divided into (a) the faith itself; (b) operating in deeds, healings, miracles; (c) operating in words, as in prophetic utterances; (d) operating in distinguishing true and false spirits. (3) Gifts which relate to tongues: divided into (a) speaking with tongues; (b) interpreting tongues. 2. Diversities in the service required, or in "ministrations" (margin, ministeries), that is, forms in which service may be rendered to Christ and his members by his disciples. 3. Diversities in the modes of fulfilling the service, or in the ways in which individual character and ability may find expression in carrying out various Christian duties. If many Christian men are engaged in the same form of service, each one will impress his individuality upon his method of doing it. No two workmen work exactly alike. In Christ's Church there is full, free room for all kinds of diversity and variety. No man's personal peculiarities need be crushed; all may be of use; only each man must see to it that the expression of his individuality, and the use of his gift, do not become in any way a hindrance or an offence to his fellow workers. Diversity is fully compatible with harmony and unity. II. SAMENESS IN THE CHRISTIAN CHURCH. There is one source of all Christian gifts; one president over the using of all Christian gifts; and one end to be served by the employment of all Christian gifts. "The unity of the source is strongly insisted upon, to put an end to the mutual jealousy of the Corinthians. And it is remarkable that each person in the blessed Trinity is introduced to emphasize the argument, and in contrary order (as Estius remarks), in order to lead us step by step to the one Source of all. First, the Spirit, who bestows the 'gifts' on the believer. Next, the Lord, to whom men render service in his Church. Lastly, God the Father, from whom all proceeds, whose are all the works which are done to him and in his name." The following, points may be illustrated - There is sameness (1) in the distributer of gifts; (2) in the purpose contemplated by the distribution; (3) in the grace ready for those who are using the gifts; (4) and in the dependence of every one who has a gift upon the aid and leading of the Divine Spirit. Impress that the whole attention of the Christian should be occupied with the one motive and the one source of inspiration. All other motives and inspirations can but fulfil - can but be modes of operation for the one great motive and inspiration, which is that the Spirit of God dwelleth in us sealing us as Christ's, teaching us all truth, and leading us in all duty. - R.T.
Now there are diversities of gifts, but the same Spirit. 1. The glory of the Apostolic Church was not merely in her faith, zeal, conversions, or martyrdoms; but above all, and as their source — in the possession of the Holy Spirit.2. Her miraculous gifts have been long laid aside; but the Holy Spirit is still the glory of the Church, endowing her with even nobler gifts; and of them the text is still true. There is variety in unity. I. IN SPIRITUAL, ENDOWMENTS. 1. There is the greatest diversity —(1) In the natural order.(a) Take a family. One has more ability than another, and the abilities run in such different lines as make the same treatment or destination impossible.(b) Take the little world of school. Each boy has his own capacity, one seemingly promising, another the opposite according to our artificial standard — a standard to be reversed in after life.(c) Take the greater world. What diversities here — the orator, and the man of no utterance, but a man of deeds; the poet and the stern man of facts, etc. And all these diversities are for the well-being of man, and we are not to despise any of them.(2) Now granting that religion is the work of the same God, should we not anticipate a kindred diversity in His spiritual gifts? All Christians have their spiritual talents, some five, some two, etc., but every man according to several ability. All God's children —(a) Are taught of the Lord by a Divine illumination. But how great the diversity between the apostle soaring in inspired vision and the unlettered Christian who simply knows her Bible true — her Saviour sufficient.(b) Are, in common, partakers of like precious faith; but here there are diversities between the faith that staggers not at promised impossibilities, and the faith that can only say, "Lord, I believe, help Thou mine unbelief."(c) Love Christ. But what striking diversities between the love that rejoices to surrender all for Him, and the love that can but keep the garments unspotted and is ever ready to wax cold! From this diversity, then, it follows that some will become more remarkable for faith, some for love. Some have the grander, sterner qualities predominating; others have the softer, more gentle. 2. Over all these diversities there is a pervading unity of the one Spirit that creates and sustains them. As all the diverse works of nature prove the unity of the Creator, so all the gifts of grace bear the broad arrow of His hand. Some are like great rivers diffusing fertility through an empire, sustaining a mighty population on their banks, and bearing great navies on their bosom; others are as little rills, which serve only to gladden the eyes of a household or two, and then disperse into the great waters; yet all of them are channels, filled with the same living water; each has its own flow from the one mountain range, each is of the like quality, each has its own separate beauty.(1) The humblest gifts of grace have a use and a value, surpassing all gifts of genius and wealth, and are not to be despised. True science finds its field not merely in scanning the firmament, but in studying the flowers.(2) Nay, the more lowly and obscure these graces are, the more they are like Him whose chief glory shines in His condescension. The humblest gifts are the Divinest, for they do not inflate the heart with the sense of its own greatness. And in a higher world, may it not be found that these humble ones were the highest in God's esteem, because the least mixed up with self? II. IN SPIRITUAL MINISTRY. "Property has its rights, it has also its duties" — so have natural gifts. And the greater a man's powers, the more sacredly is he bound to minister to the welfare of humanity. And all gracious powers are held by the like condition. The Church is like a great palace where every man has his post, and the humblest ministry is as necessary as the most distinguished. In a great steamship, it is not enough that there be the master to issue instructions, the pilot to steer, the engineer to control its mighty powers; but there must be those who perform the meanest services, else all the skill and power of the others will be useless. So in the Church. What lives of power and productiveness were those of Paul, Luther, Knox, etc. How insufficient seem other ministries in comparison; yet the faithful steward of a few things is as useful in his way and as honourable as the faithful occupant of the most splendid office. There is a ministry of — 1. Parental instruction. You cannot transfer this to another hand, even were you anxious to do so to the wisest and best. You alone can travel the pathway to the affections and confidence of the youthful heart. For your children's sake and for your own soul's sake, renounce not this ministry. It is your noblest blessedness and theirs to have these children made yours by the double tie of nature and of grace. 2. Sympathy. This brings us into immediate communion with the Spirit of Jesus, who has consecrated all the sorrows of humanity by His own. In the Primitive Church this office was heralded by gifts of healing. These are gone, but we can sympathise with distress, and by that chord touch the heart, and gain a hearing for Christ. "Mercy is twice blessed," etc. 3. Liberality. What a magnificent power of blessing to the Church is a rich man who, with a heart delivered from selfishness, is willing to use his Master's stores in his Master's service! 4. Prayer. The Church is mightiest on her knees. III. IN SPIRITUAL OPERATIONS. Nothing could be more infinitely varied than the operations of God in nature and in providence. There is the tempest, as well as the soft west wind; the gentle breath of spring, and the summer heat. And there are corresponding diversities in God's dealings with the sinner. 1. In the act of preparation for, or in the want of it. In the sunrise in our own land the darkness of night gradually passes into the pale grey of dawn, the grey into the saffron, and the saffron into the ruddy tints of morning, and how these in their turn melt away in the bright light they herald. Whereas, in tropical lands the sun rises at once. And is it not the same with the dawn of new life on the soul? I have stood on the sea-shore, and for a considerable time could not tell whether the tide was coming in or going out. Again, I have stood beside it when its mass of waters was tossed by the fierce tempest, and when it swept all before it, as it rolled its mighty waves to the shore. And in these different aspects of the ocean we have a picture of the diverse experiences of the soul in passing through the great change. Take the case, e.g., of Lydia and the gaoler, John and Paul. 2. In the after experience of the Christian life. Some advance with uninterrupted progress. There are others whose course is like that of Israel of old in the wilderness. With some, the course is all among the deep shady valleys; others are walking on the high ground, always in the sun. The one class go on their way with joy and singing, the other advance with timid step, going, and weeping as they go. But however opposite the experiences of God's children, and however diverse their paths, they are all led by the right way, by the one Spirit to the one home. (J. Riddell.) God hath distributed variety of gifts and graces in different degrees amongst His people. Every man hath his proper gift of God, and the gifts and graces of all are this way made useful and beneficial. Job was exemplary for plainness and patience; Moses for faithfulness and meekness; Josiah for tenderness. was prudent and active; Basil heavenly and of a sweet spirit; laborious and without affectation; reserved and grave. One hath quickness of parts, but not so solid a judgment; another is solid, but not so ready and quick. One hath a good wit, another a better memory, a third excels them both in utterance. One is zealous, but ungrounded, another well principled, but timorous. One is wary and prudent, another open and plainhearted. One is trembling, another cheerful. Now, the end and use of Churchfellowship is to make a rich improvement of all by a regular use and exercise of the gifts and graces found in every one. One must impart his light, and another his warmth. The eye, viz., the knowing man, cannot say to the hand, viz., the active man, I have no need of thee. Unspeakable are the benefits resulting from spiritual and orderly communion; but they are all cut off by dissentions; for as faith is the grace by which we receive all from God, so love is the grace by which we share the comfort of all among ourselves.(J. Flavel.) Break off an elan bough three feet long, in full leaf, and lay it on the table before you, and try to draw it, leaf for leaf. It is ten to one if in the whole bough (provided you do not twist it about as you work) you find one form of a leaf exactly like another; perhaps you will not even have one complete. Every leaf will be oblique, or foreshortened, or curled, or crossed by another, or shaded by another, or have something or other the matter with it; and though the whole bough will look graceful and symmetrical, you will scarcely be able to tell how or why it does so, since there is not one line of it like another.(J. Ruskin.) I. INTELLECTUAL PROGRESS CONSISTS IN DISCOVERING THE UNITY WHICH UNDERLIES ALL DIVERSITY. In early ages everything appeared to be totally different from everything else. "God's many and lords many" found in the material universe a convenient playground for their manifold caprices. The history of science is a record of the discovery in this primeval chaos of the unifying principal of law. Phenomena that seemed altogether dissimilar have turned out to be merely different operations of the same force. The apple which falls to the ground once seemed to have nothing in common with the moom which does not so fall; but now we know that both are equally under the control of gravity. Shooting stars may even yet appear to many to be extreme examples of lusus naturae; but investigation has proved that these eccentric objects contain animal remains which shows that in the most distant parts of the universe the same biological forces were ages ago at work which are in operation here and now.II. THIS UNITY IN THE MIDST OF DIVERSITY IS TO BE FOUND, ALSO, IN THE SPIRITUAL SPHERE. 1. There are "diversities of gifts, but the same Spirit." These gifts may be roughly divided into the secular class, which includes gifts of teaching, healing, and government; and the religious class, which includes those of prophecy and of tongues. What the gift of tongues precisely was I do not know; but the unholy emulation to possess it St. Paul shows was foolish and wrong. In comparison with charity or enthusiasm of man for men it was nothing worth. The crucial test by which spiritual gifts may be known, and their relative value determined, was "profit." Even a secular endowment, such as the power of healing, becomes a gift of the Spirit to him who uses it for the welfare of his fellow-man. Such a desire is an inspiration that can only come from above, and this inspiration transforms what would otherwise be a mere natural endowment into a gift of the Spirit. The mistake of the Corinthians was similar to one not uncommon in the present day. It is sometimes imagined that a clergyman, as such, is in a unique degree under the guidance of the Spirit. In spiritual matters there is no exclusive prerogative. I pity the clergyman who has never been ministered unto when he went to minister. Profitableness is the test of spiritual gifts. He is the most highly gifted man who does the most good. 2. Not only do different gifts proceed from the same Spirit, but there are different developments of the same gift. The office of the Spirit is not to provide us with an infallible set of doctrines, or with an immaculate set of actions; but to give us powers, instincts, emotions, and sentiments, which will be differently developed in different individuals and according to different circumstances. "God fulfils Himself in many ways, lest one good custom should corrupt the world." Barren uniformity is death. Our spiritual life consists in our co-operation with God, and the co-operation of different individuals under different circumstances leads of necessity to a diversity of opinions and practices. The same desire to honour God may manifest itself in the most diverse ways. Some think it incumbent to go through an elaborate ritual, while to others a bold simplicity will seem more in harmony with worship. Some will feel that music draws them heavenwards; others that it ties them down to earth. Some will find that they can hardly pray without a form of words; others that they can hardly pray with it. There are diversities of working, yet it is the same God who worketh. What we have to look for in the spiritual as in the physical spheres is not uniformity but unity — the unity manifested through diversity. 3. This is a lesson which many find it very hard to learn. Some time ago the author of "Religious Denominations" was told that in the North of Scotland there was a sect nearly dying out, the members of which were peculiarly sure that they alone were in the way of salvation. He went to the house of the chief representative of this expiring sect. The man was away, but the wife admitted that they had lost member after member from unsoundness of views, until at last, as she pathetically put it, "There is only just myself and my husband left, and I am not so very sure of him." Now, we may smile at this foolish old woman, yet she is only an extreme specimen of many who seem to find supreme comfort in the assurance that God's Spirit is working only in the very select few who agree in doctrine and practice with themselves. 4. In heaven, if not on earth, men will discover that their differences were much less, and their agreement much greater than at the time appeared. All honest seekers after God are in heart united, whether they know it or not; though distinct as the billows, they are one as the sea; though distinct as the colours of the rainbow, they are as the pure white light which those colours compose. The mount of truth has many paths; those who are ascending it by different ways look too often upon each other with suspicion and contempt; but they will all be led onwards and upwards by the Holy Ghost, till eventually they find themselves standing side by side before the throne of the Eternal. (Prof. Momerie.) "Hear, O Israel, the Lord our God is one Lord," but there are distinctions in the Divine nature: in the Old Testament He is called Elohim, plural noun joined to singular verb; and in the New He is spoken of as Father, Son, and Holy Ghost. Again, the moral law is also one summed up, like the Divine character, in love; but it has a diversity of applications. There is unity with variety in —I. THE WORKS OF GOD. 1. In the matter of the universe. Matter is the same in all time and in all space. Chemistry and geology both prove this. But in what a diversity of modes does it appear: in earth, water, air, and fire; in the trunks, branches, fruits, etc., of plants; in the bones, muscles, etc., of animals. 2. In the forces of the universe. The sum of force is always one and the same. If you consume it in one form it appears in another. A large portion of it coming from the sun is taken up by the plant, which is eaten by the animal, and becomes in us the power which we use to serve our purposes. But in what a diversity of modes does this force appear; in matter attracting matter, and holding atoms and worlds together; in elements combining according to their affinities; driving our steam engines, heating our homes, quivering in the magnetic needle, blowing in the breeze, smiling in the sunshine, striking in the lightning, and living in every organ of the body; ever changing and yet never changing; imparting unceasing activity, and yet securing an undisturbed stability. 3. In the orderly arrangement of the matter and forces of the universe. He who created the elements and their properties has so disposed them that they fall in order like the stones in a large building, or soldiers in companies, every one with a duty to discharge. The issue is —(1) Beneficent and highly complex laws, such as the revolution of the seasons. What a number of agencies, e.g., are involved in the periodical return of spring.(2) The adaptation of law to law, so as to bring about individual events. This is what constitutes providence. This providence is general, reaching over the whole, because it is particular providing for every being, and for all wants. 4. In our mental talents and tastes. The mind is suited to the position in which it is placed in the world, and the world is adapted to the minds which are to observe and use it. Man's intellect, formed after the image of God, delights in unity with variety, and nature presents these everywhere. II. IN THE WORD OF GOD. This was written at very different times by different men in different styles and about different topics: but there is unity from beginning to end. It is one creed in regard to God, Christ, man, this world and the world to come. This arises — 1. From the circumstance that there is one God inspiring the writers. As "the Lord our God is one Lord," so the Word He has inspired is also one. While "all Scripture is given by the inspiration of God," it "is profitable" for a variety of purposes. 2. From the whole being a development of the one plan of redemption. There is a universal harmony in nature, but somehow a discordant element has been introduced. Looking within, we find conscience indicating that man is not at peace with God nor with himself. Looking without, we see wars, bloodshed, disease, disappointment, and death. All these things can be traced directly or indirectly to sin. Now the Word of God reveals a way by which this discordance is removed. In its evolution the plan assumes various forms, the patriarchal, the Jewish, the Christian. But it is substantially the same along the whole line. God appears everywhere as a holy God, saving sinners through the suffering of His Son. Except in the degree of development there is no difference between God as revealed in Eden, on Sinai, and on Calvary. The first book of Scripture discloses to us a worshipper offering a lamb in sacrifice, and the last shows a lamb as it had been slain in the midst of the Throne. In heaven they "sing the song of Moses the servant of God and of the Lamb." 3. From the unity with variety in the experience of believers. In essential points the experience of all is alike, and has been so from the beginning; but because the Spirit works in a certain way in the breast of one believer, this is no reason why He should work in the same way in the heart of every other. He suits His manifestations to the difference of their state and character. III. THERE IS AN ACCORDANCE BETWEEN THE WORKS AND WORD OF GOD AND YET THERE IS A DIFFERENCE. 1. Both come from God and therefore reflect His character, but in a somewhat different light. The works manifest His power and His wisdom; the Word His holiness on the one hand and His mercy on the other. 2. There are times when science and Scripture seem to contradict each other; but only as one branch of science may seem to be inconsistent with another. Geology, e.g., requires long ages to explain its phenomena, whereas astronomy seems to say, that so long time has not elapsed since the earth was formed by the rotation of nebulous matter, every one believes that sooner or later the seeming inconsistencies will be cleared up. Account for it as we may, there is a general correspondence between Genesis and geology, and with such correspondences we may leave the apparent irreconcilabilities to be explained by future investigation. At times it is not easy to reconcile profane history with Scripture; but ever and anon the monuments of Egypt, Nineveh, and Moab, tell us that the Old Testament gives us a correct picture of the state of the nations in ancient times. 3. I might dwell on the numerous analogies between nature and revelation. Both give the same expanded views of the greatness of God; the one by showing His workmanship, the other by its descriptions. "The heavens declare," etc. Both show that there is only one God; the works, which are bound in one concatenated system, and the Word when it declares that "the Lord our God is one Lord." Note — Two points brought into prominence by recent science.(1) The operation of evolution. It is not proved, as some would aver, that there is nothing but development. For there cannot be development without some previous seed. We see a like operation in the kingdom of grace. the Jewish economy is developed out of the Patriarchal, the Christian out of the Jewish; and the seed planted eighteen hundred years ago has become a wide-spread tree.(2) The state of things in which we are placed. The frivolous may feel as if the Scriptures have drawn too dark a picture of our world; but all who have had large experience of human life acknowledge that the account is a correct one. How much of history is occupied with the narrative of desolating wars. We boast of our splendid cities, but in every one of them you will find crime and misery fermenting. There are warring elements in every human bosom, and in every society. Any one seeking to remove the causes of discord will be sure to irritate and to meet with determined opposition. The greatest men have been martyrs, who, in order to pull down the evil, have had themselves to perish. And science gives the same picture. What mean these discoveries of worlds being formed out of warring elements? What means the "struggle for existence"? Science, as well as Scripture, shows that the whole creation groaneth and travaileth in pain together until now. The two are thus seen to be in curious correspondence; but they differ in this, that while both speak of a troubled day, the latter and more comforting revelation assures us that "at evening time there shall be light." (J. McCosh, D.D.) On the face of a watch are three workers, and an ignorant man would conclude that the second hand was the most important. But you might remove that, and even the minute hand, and yet be able to tell the time if the steady hour hand were left. So there are diversities of operations in the Church, and we are liable to form wrong conclusions as to their relative value. We have little fussy men, who can turn round sixty times before another man will turn round once, but they are not always the most reliable as to spiritual time, nor are they the most important workers in the Church. What we want is men and women of steady, reliable character, on the dial of whose conduct the true time is always registered. I once went into a clockmaker's at noon, and the clocks were striking the hour. There were "diversities of operations," but "the same spirit" actuated them all, viz., to tell everybody that it was twelve o'clock. It was amusing to hear little clocks tip off the whole twelve before larger ones had got more than nicely begun. But each did its own work, according to its own promptings, and found no fault with others because they had different methods of doing the same thing. The effect of a quarrel would have been loss of time and damage. I learn from this —1. That all Christians should be busy at their great life-work. 2. That Christian activity must be prompted and controlled from within. 3. That uniformity of method is impossible, and therefore that each should work in his own way, and find no fault with those whose methods may differ. 4. That method is quite secondary. What is the quality of the work done? Let me describe the clocks I saw. I. THE CLOCK THAT DID NOT STRIKE. A fine-looking clock, which only told the time to the eye, whereas others told it to the ear as well. Now, as a rule, all true Christians are made to strike, but now and then you will come across one who appears to lack the striking weight or the bell; but, in many cases, if you look on the dial of their conduct you will find it unvarying as the sun. I have often lain awake at night wondering what time it was, when suddenly the faithful clock struck off the answer. It is a great blessing to the world, in the midst of its moral darkness, that there are so many Christians who fearlessly publish the time. II. THE CLOCK THAT MADE ONLY A BUZZING NOISE. It went through all the motions of striking without making one the wiser as to what it was trying to tell. So some well-meaning people go through all the motions of bearing witness for the Master, but no one can understand them. This, however, is in very many instances the result of habit or inconsistency. I knew a most powerful political speaker who, in relating his Christian experience, seemed to be afraid of everybody present; and I know good sisters, whose voices can ring all over the place, who can only mumble their Christian experience. III. THE CLOCK THAT STRUCK TOO MUCH. There was a clock that appeared to like to hear itself strike, and was little short of a nuisance: yet the bending of a little wire, about the eighth of an inch, would have made it as orderly as any in the room. So those who pray and speak too long in our churches only require a gentle, brotherly suggestion, and the trouble in many cases would be at an end, yet not in all. For, when very highly tempered, the wire sometimes breaks in bending, and then I have known them to sink themselves in ill-natured silence, and scarcely as much as tick in public afterwards. Some of these great talkers are very poor tune-keepers. I have heard them strike off "Twelve o'clock, spiritual noonday here," when the hands on the dial of their conduct scarcely indicated spiritual sunrise. IV. THE CLOCK THAT NEEDED STARTING. I thought perhaps it was out of gear or not wound up, but the gentleman told me that it was in going order, but that he had forgotten to start it. So there are persons who just need the gentle touch of Christian encouragement to start them in the path of righteousness. And in the Church there are many who would pray in the prayer-meeting, labour in the Sunday-school, or give liberally if they once got started. V. THE CLOCK THAT WAS NOT PLUMB — which was just in the act of stopping. There was something under it. How many church members are swayed all to one side by things that are inconsistent with the Christian character. While in such an attitude you may ask, but you can receive no spiritual blessings. VI. THE ONE FEATURE THE CLOCKS ALL HAD IN COMMON. I noticed amid all the "diversities" of size, mechanism, and "operations," that all these clocks had a tendency to run down. So with all Christians. You may be as punctual at church, and as exemplary in your department as usual, and be running down all the time. The pendulum of profession may continue to wag when the mechanism is clogged with the dust of worldliness or forbidden pleasures. No Christian can run on time, if left to himself, for a single hour. What, then, must be the condition of those who live loose from God six days out of seven. Some clocks are so made that they can run for weeks and keep good time; but I never knew a Christian that could do it, and I have known many who gave it a fair trial. Conclusion: I well remember my first watch. Sometimes it would rattle off an hour in fifteen minutes, while at other times it could not make an hour in twenty-four. I spent a good deal of time in finding out the time and giving it to my watch, by turning the hands into proper position. My father at length, to save time I presume, took it to the watchmaker, and I thought my watch was ruined as the man took it to pieces, but when the job was done, it could keep its own hands to the true time without any help from mine. Many in our churches act towards themselves as I did towards that old watch. Their inner mechanism is clogged and deranged by the dust and defilement of sin. When they perform any Christian duties it is all mechanical and outside work with them. You cannot keep time from the outside. You must come under God's cleansing and regulating hand before you can run the way of His commandments. (T. Kelly.) The ages of the world are divisible into three dispensations.1. Of the Father when God was known as a Creator; creation manifested His eternal power and Godhead. 2. Of the Son when God manifested Himself through man; the Eternal Word spoke through the inspired and gifted of the race. Its climax was the advent of the Redeemer. 3. Of the Spirit in which God has communicated Himself by the highest revelation, as a Spirit mingling with a spirit. There is a twofold way in which the operations of the Spirit may be considered. I. SPIRITUAL GIFTS CONFERRED ON INDIVIDUALS. In ver. 28 these are divided into two classes; the first are those capacities which are originally found in human nature, elevated and enlarged by the gift of the Spirit; the second are those which were called into existence by the sudden approach of the same influence. Just as if the temperature of this northern hemisphere were raised suddenly, and a mighty tropical river were to pour its fertilising inundation over the country, the result would be impartation of a vigorous and gigantic growth to the vegetation already in existence, and at the same time the development of life in seeds and germs which had long lain latent in the soil, incapable of vegetation in the unkindly climate of their birth. Consider —(1) The natural gifts. (a) (b) (c) 2. Upon these gifts we make two observations.(1) Even the highest were not accompanied with spiritual faultlessness. Disorder and vanity might accompany these gifts, and the prophetic utterance itself might be degraded to mere brawling, therefore St. Paul declared the need of subjection and rule over spiritual gifts; the spirits of the prophets were to be subject to the prophets; if those endowed with tongues were unable to interpret what they meant, they were to hold their peace. There is nothing precisely identical in our own day with these gifts, but there are those which stand in a somewhat analogous relation. The flights of genius appear like maniac ravings to minds not elevated to the same level, and are perfectly compatible with moral disorder. The most gifted of our countrymen was "the greatest, wisest, meanest of mankind." The most glorious gift of poetic insight is too often associated with degraded life.(2) The gifts, which were higher in one sense, were lower in another; as supernatural gifts they would rank thus — tongues — prophecy — teaching; but as blessings to be desired, this order is reversed. The principle upon which that was tried was that of a utility whose measure was love (1 Corinthians 14:19). Our estimate is almost the reverse of this: we value a gift in proportion to its rarity. One of our countrymen has achieved for himself extraordinary scientific renown, but the same man applied his rare intellect to the construction of that simple lamp which had been the guardian of the miner's life. The most trifling act which is useful is nobler in God's sight than the most brilliant accomplishment of genius. II. THE SPIRITUAL UNITY OF THE CHURCH — "the same Spirit." There are two ideas of unity: sameness of form and identity of spirit. Some have fondly hoped to realise an unity for the Church of Christ which should be manifested by uniform expressions in everything. There are others who have thrown aside entirely this idea as chimerical; and who, perceiving that the law of the universal system is manifoldness in unity, have ceased to expect any other oneness for the Church of Christ than that of a sameness of spirit, showing itself through diversities of gifts. Among these was Paul. 1. All real unity is manifold. Feelings in themselves identical find countless forms of expression. In the world as God has made it one law shows itself under diverse, even opposite manifestations. 2. All living unity is spiritual, not formal. You may have a unity shown in identity of form; but it is a lifeless unity. The illustration given by the apostle is that of the human body. Uniformity here would have been irreparable loss — the loss of every part that was merged into one. The body's unity is the unity of a living consciousness which animates every separate atom of the frame, and reduces each to the performance of a function fitted to the welfare of the whole. 3. None but a spiritual unity can preserve the rights both of the individual and the Church. Some have claimed the right of private judgment in such a way that every individual opinion becomes truth, and every utterance of private conscience right; thus the Church is sacrificed to the individual; and the universal conscience, the common faith, becomes as nothing. Again, there are others who, like the Church of Rome, would surrender the conscience of each man to the conscience of the Church. Spiritual unity saves the right of both in God's system. It respects the sanctity of —(1) The individual conscience. "Let every man be fully persuaded in his own mind." The belief of the whole world cannot make that thing true to me which to me seems false.(2) The individual character. Out of the millions of the race, a few features diversify themselves into so many forms of countenance, that scarcely two could be mistaken for each other. There are no two leaves on the same tree alike; nor two sides of the same leaf, unless you cut and kill it. Each man born into this world is a fresh new soul intended by his Maker to develop himself in a new fresh way. (F. W. Robertson, M.A.) (H. A. James, B.D.) (Canon Scott Holland.) 1. Ordinary. These the Spirit conveys to us through our own endeavours, as he who both makes the watch and winds up the wheels of it may be said to be the author of its motion. Amongst these we may rank oratory, philosophy, etc. And God ordinarily gives these to none but such as labour hard for them. God is ready to do His part, but not to do His own and ours too. 2. Extraordinary. These are entirely from God, as, e.g., the gifts of miracles, healing, etc., which might indeed be the object of men's admiration and envy, but never the effect of their endeavours. Some will perhaps inquire how long these extraordinary gifts continued in the Church. Just as long as the settling of a new religion in the world required. Wherefore the purpose of miracles being extraordinary, and to serve only for a time, they were not by their continuance to thwart their design, nor to be made common by their being perpetual. The exact period of their duration can hardly be assigned; but certain it is that now these are ceased, and that upon as good reason as at first they began. For when the spiritual building is completed, to what purpose should the scaffolds any longer stand? II. THEIR DIVERSITY. WHAT IS MEANT BY THIS DIVERSITY OF GIFTS. Note here — 1. Something by way of affirmation, which is variety. This variety is —(1) For use. In the Church there are, and must be, several members having their several uses and stations (ver. 28); the employment of so many parts subserving the joint interest and design of the whole — as the motion of a clock is a complicated motion of so many wheels fitly put together; and life itself but the result of several operations, all issuing from and contributing to the support of the same body (vers. 29, 30). As in the natural body the eyes do not speak, nor the tongue see, so neither in the spiritual is every one who has the gift of prophecy endued also with the gift and spirit of government, etc. Now God has use of all the several tempers and constitutions of men, to serve the Church by. E.g. —(a) Some men are of a sanguine and cheerful disposition. And these are fitted for the airy, joyful offices of devotion. Again, there are others of a reserved arid severe temper, and these are the fittest to serve the Church in a retirement from the world, and a settled composure of their thoughts to meditation, and in dealing with troubled consciences.(b) Some, again, are of a fervent spirit; and God serves His Church even by these as being particularly fitted to preach the rigours of the law to obstinate sinners. And on the contrary, there are others again of a gentler genius, and these are serviceable to speak comfort and refreshment to the weary, etc. And thus the gospel must have both its Boanerges and its Barnabas; the first, as it were, to cleanse the air and purge the sold, before it can be fit for the smiles of a Saviour.(2) For ornament — to dress and set off the spouse of Christ. Where would be the beauty of the heavens and the earth; where would then be the glory and lustre of the universe, if our senses were forced to be always poring upon the same things without the quickening relish of variety? And, moreover, does not such a liberal effusion of gifts equally argue both the power and the bounty of the giver? 2. As this diversity of the Spirit's gifts imports variety, so it excludes contrariety; different they are, but they are not opposite. There is no jar or contest between them, but all are disposed of with mutual agreements and a happy subordination; for as variety adorns, so opposition destroys. The spirit of meekness and the spirit of zeal, e.g., do equally serve and carry on the great end and business of religion. III. THEIR LESSONS. 1. If the Spirit works such variety and multitude of supernatural gifts, it is but rational to conclude that He is a being superior to nature, and so God. 2. This great diversity of the Spirit's gifts may read a lecture of humility to some, and of contentment to others. God, indeed, has drawn some capital letters, and given some men gifts, as it were, with both hands; but for all that none can brag of a monopoly of them. He has filled no man's intellectual so full, but he has left some vacuities that may sometimes send him for supplies to lower minds. Moses with all his knowledge and ruling abilities required Aaron's elocution; and he who "speaks with the tongue of angels" may yet be at a loss when he comes to matters of controversy. And this should prevent the despondency of the meanest understandings (vers. 21, 22). Let not the foot trample upon itself because it does not rule the body, but consider that it has the honour to support it. Nay, the greatest abilities are sometimes beholding to the very meanest. The two talents went into heaven as easily as the five. 3. We have here a touchstone for the trial of spirits; for such as are the gifts, such must be also the Spirit from which they flow. 4. This emanation of gifts from the Spirit assure us that knowledge and learning are by no means opposite to grace; since we see gifts as well as graces conferred by the same Spirit. (R. South, D.D.) 1. The same Spirit. 2. The same Lord. 3. The same God. II. REAL. 1. Gifts. 2. Administrations or offices. 3. Operations or works. III. ACTUAL. 1. Dividing. 2. Manifesting. 3. Profiting.The three real are the ground of all. The three personal are from whence those come. The three actual are whether they will. (1) (2) (3) (a) (b) (c) (Bp. Andrewes.) 5110 Paul, teaching of 1513 Trinity, mission of 3257 Holy Spirit, gift of 7026 church, leadership List of Bible Passages May the Twenty-Ninth Many Gifts --One Spirit May the Thirty-First Connection and Concord June the First the Beauty of Variety Making and Breaking Connections. The Universal Gift The True Gentleman Public Spirit Sponsorship The Dispensation of the Spirit. Sermon for the Tenth Sunday after Trinity Antipathies The Judgments of God. The Work of the Holy Spirit in Prophets and Apostles. The Government of the Church. Spiritual Gifts. Dr. Martin Luther Concerning Penitence and Indulgences. The First Wall. Continuation of the Discourse on the Holy Ghost. On the Article, and in one Holy Ghost, the Comforter, which Spake in the Prophets. But this is So Great, that Certain Understand it to be the Fruit An... Hence Too is Solved that Question, How is it that the Martyrs... Epistle vii. To Peter, Domitian, and Elpidius. |
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