Spirit; to another the gifts of healing by the same Spirit; 10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues : 11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. These words were originally intended to bear reference to the spiritual gifts which had been distributed in great profusion, but with remarkable wisdom, among the members of the primitive Church. The spiritual gifts of which the Apostle is speaking, are evidently those of a miraculous and extraordinary kind, well fitted for the peculiar times in which the first Christians lived, and well calculated to illustrate, in their several operations and diversities, the true character of that promised descent of the Holy Ghost, of which they were such striking evidences. Ecclesiastical history records, that they prevailed a long time in the Church, and had not altogether ceased, according to some writers, even towards the close of the fourth century'. As soon, however, as the wisdom of God had founded his Church, on that established and immovable basis against which the gates of hell could not prevail, these extraordinary gifts of the Spirit began gradually to diminish; and at last the enlargement of the Church in boundary and the growth of its members in grace was left to those ordinary methods of inspiration, which began with the beginning of Christianity and will continue to the end of the world. Three truths of importance, with reference to these extraordinary gifts, are apparent in this exposition of the Apostle; and they are, first, the source, secondly, the end, and, thirdly, the diversity of their operation. The source of all these extraordinary gifts was the Spirit, the end to which they were directed was that "every man should profit withal," and their diversity was manifold, yet so ordered, that every one had some gift, none all. As these extraordinary gifts of the Spirit have long ceased, and they are apparently now no longer necessary for the more effectual furtherance of the Gospel, their use or abuse cannot of course be brought to bear, either directly or practically, upon the Christian church in the present day. Since, however, they are incontestable proofs, and proofs for ever, of the divine foundation of our holy religion, we should, upon hearing them severally described, bless God for having given us such divine note. 1 MOSHEIM's Ecclesiastical History, vol. i., pp. 340, and 341, and manifestations of the truth, and so increase our faith in him, who has dealt so wonderfully with us. We have already incidentally noticed the ordinary workings of the Holy Spirit. These are still in operation in the Christian church; and to these the force of the Apostle's reasoning is at least as pertinent and applicable, as it was to the miraculous workings of former times. Let us bear in mind then, first, the source of the ordinary gifts of the Spirit. Whatsoever their 66 diversities" may be, whatsoever their "differences of administration," whatsoever their “diversities of operations," their source is the Spirit. Thence come their properties, their peculiarities, their powers of action. Thence come their goodness, their variety, their continuance. Thence come their strength to support, their ability to resist, their aptitude to overcome. And coming as they do from thence, they come freely, liberally, spontaneously. No man deserves them, few men seek them, all men need them. They are "given to all men liberally," and by one "that upbraideth not." And "every good gift and every perfect gift," thus given, "cometh down from the Father of lights, with whom is no variableness, neither shadow of turning." Thus do the ordinary as well the extraordinary gifts of grace come from one and the same Spirit, as their only and original source. But so also is the end of both ordinary and extraordinary spiritual influences the same. "The manifestation of the Spirit is given to every man to profit withal." The Christian must do good with his measure of grace, whatsoever it is. He must not let it lie idle, bury it in the earth, keep it under a bushel; much less grieve it, quench it, do despite unto it. Grace is not given to be merely talked about, exhausted in prayer, confined to feelings. It is rather given to be put to a use, exhibited in the daily life, shown in self-denials and victories over besetting sins, evinced abroad, employed at home. As in the exercise of their miraculous powers and endowments, those in the primitive times who were "zealous of spiritual gifts" had to "seek that they might excel to the edifying of the Church"," so must we who live in later times, and are not so highly favoured, turn to a profitable account our measure of heavenly inspiration, let our light, if really shed abroad in our hearts, shine openly before men, show unceasingly "the greatness of Christ's power to us-ward who believe, according to the working of his mighty power3," and "as 21 Cor. xiv., 12. 3 Eph. i., 19. 1 James i., 17. every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God'." But again, as in the extraordinary, so also in the ordinary operations of the Spirit, are there "diversities of gifts," and "differences of administrations." Different spiritual diseases require different methods of treatment; and hence the great Physician of souls wisely as well as mercifully adapts his remedies to our necessities, and divides them to every man, severally, as he will. To one he gives faith-to another patience-to another meekness-to another charity. To one he gives a wise and understanding heart—to another a contrite spirit—to another grace to walk circumspectly to every man some spiritual gift-to every man what he actually needs, and what he may readily place to his soul's account, if he so pleases. Howbeit there is not in every man a knowledge of his necessities, a willingness to have them supplied, a disposition to have recourse to the true and only source of supply, or sufficient faith in that "law of the spirit of life in Christ Jesus, which makes him free from the law of sin and death." May the Spirit, whose ordinary and extraordinary operations we have been now describing, supply all his necessities in this respect, if such a man be now amongst us. May the particular gift that he needs be speedily given him; may he receive it with meekness; may he put it to the use of edifying; and, in due time and gradual measure, bring forth those fruits of so good a gift, which “are in all goodness, and righteousness, and truth3." THE ELEVENTH SUNDAY AFTER TRINITY. THE EPISTLE. 1 Cor. XV., 1 to 11. BRETHREN, I declare unto you the Gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; 4 And that he was buried, and 1 1 Pet. iv., 10. that he rose again the third day according to the Scriptures: 5 And that he was seen of Cephas, then of the twelve: 6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, he was seen of James; then of all the apostles. 8 And last of all he was seen of me also, as of one born out of due time. 2 Rom. viii., 2. 3 Eph. v., 9. 9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the Church of God. 10 But by the grace of God I am what I am and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me. 11 Therefore whether it were I or they, so we preach, and so ye believed. The Apostle here reminds the Corinthians of the principles of their faith, the evidences in its favour, and the agency through which they had received it. He tells them, that the death and resurrection of Christ had been distinctly foretold in the Old Scriptures, and that his resurrection from the dead, according to the Scriptures, had been attested by Peter', James, all the apostles, five hundred of the brethren, and himself, all of whom had seen him, many of whom were living. He tells them, that this doctrine had been always preached to them as a necessary and primary article of their faith; and that it had been always so set forth by himself and the rest of the apostles. But whence had arisen this necessity of recapitulating doctrines, which had not only been preached by the apostles, but received by the Corinthians? Unfortunately their faith had been shaken and their principles corrupted. At first they received gladly what the apostles preached boldly. But seducers and deceivers, agents of Satan and of unrighteousness, had crept in unawares, and by their "profane and vain babblings*,” had most grievously "corrupted them from the simplicity which was in Christ"." These men had taught them, by good words and fair speeches, to turn away their ears from the truth, and to be turned unto fables"." They had taught them to err from the faith in matters of importance, yea, even of the very chiefest importance. They had taught them to disbelieve the doctrine of a resurrection from the dead and a future state, which was a doctrine essential to godliness, and necessary to salvation; a doctrine, in fact, on which all their hopes as Christians were fixed, and without which they would be of all men the most miserable. And why should deceivers and seducers have had such power? How could any arts and devices, fleshly or devilish, have undermined a foundation laid by God, strengthened by his Spirit, built up by his apostles? The servants of Jesus did not 1 See Luke xxiv., 34. 2 Luke xxiv., 50. 3 Acts ix., 4. neglect these new converts. The Spirit of might still worked wonders in their hearts. "The Gospel of the kingdom" retained many faithful adherents, who showed forth its power in their hearts, by its power in their lives. How could these things be? Whence could the ministers of evil have derived their strength, their influence, their ascendancy? The foundation, in all probability, had not been sufficiently laid, and the truth had not been made to pervade the length, breadth, and depth of the soul. The impression had been definite, but short-lived. The seed had been good, but not the soil. There was belief, but only nominal belief. There was knowledge, but merely partial knowledge. There was a work of the Spirit, but not a fruit of the Spirit. There was a trial of faith, but a failure on the trial. The corruption of the fleshly nature still remained. The propensity of the natural man still rose uppermost. The dark delusion of inbred depravity still blinded the eyes. The will of the flesh rebelled. The pride of the heart regained its vantage ground. The love of the world prevailed. And yet the apostles preached faithfully and worked effectually. They sowed the seed, and watered it. They laid the foundation, and built upon it. And they were compelled to preach again and work again, or all their labour would have been lost. They were necessitated to sow once more the precious seed, and water it night and day, lest Satan should gain the advantage, and reap his harvest of tares. And of this constraining, overwhelming necessity, the whole of the chapter, which in part is now before us, is a proof and a fruit. It was written to prove to the Corinthians, that the doctrine which they had been tempted to disbelieve, was founded on the strongest evidence, and was itself the foundation of all their hopes. It was written to prove, that the resurrection of Christ and the resurrection of man were things not extraordinary, and that as doctrines and facts they stood or fell together. And do we not need an occasional recapitulation of leading doctrines to refresh our failing memories, quicken our slow perceptions, startle our slumbering faith? And particularly on the subject of the resurrection, do we not often need recapitulation to stir us up by way of remembrance? Yes, indeed, seldom does the resurrection exercise its rightful influence over our thoughts, wills, and affections. Seldom does it enable us to withstand temptation, overcome evil, endure affliction. And ought it not, if it be truly believed? Jesus Christ has triumphed |