1 Diversities of spiritual I. CORINTHIANS. gifts and administrations. concerning the cup, he says, Drink ye all of this; for as this monstrable, that there is not a Popish priest under heaven, pointed out the very essence of the institution, viz. the blood who denies the cup to the people, (and they all do this,) of atonement, it was necessary that each should have a par- that can be said to celebrate the Lord's Supper at all; nor ticular application of it, therefore he says, Drink ye ALL of is there one of their votaries that ever received the holy saTHIS. By this we are taught that the cup is essential to the crament. All pretension to this is an absolute farce, so long sacrament of the Lord's Supper; so that they who deny the as the cup, the emblem of the atoning blood, is denied. cup to the people, sin against God's institution; and they How strange is it, that the very men, who plead so much who receive not the cup, are not partakers of the body and for the bare literal meaning of this is my body, in the precedblood of Christ. If either could, without mortal prejudice, ing verse, should deny all meaning to drink ye all of this be omitted, it might be the bread; but the cup, as pointing cup, in this verse! And though Christ has, in the most poout the blood, poured out, i. e. the life, by which alone the sitive manner, enjoined it, they will not permit one of the great sacrificial act is performed, and remission of sins pro-laity to taste il! See the whole of this argument, at large, cured, is absolutely indispensable. On this ground it is de- in my Discourse on the Nature and Design of the Eucharist. CHAPTER XII. The apostle proceeds to the question of the Corinthians concerning Spiritual Gifts, 1. He calls to their remem. brance their former state, and how they were brought out of it, 2, 3. Shews that there are diversities of gifts which proceed from the Spirit, 4. Diversities of administrations which proceed from the Lord Jesus, 5. And diversities of operations which proceed from God, 6. What these gifts are, and how they are dispensed, 7—11. Christ is the Head, and the church his members; and this is pointed out under the similitude of the human body, 12, 13. The relation which the members of the body have to each other; and how necessary their mutual support, 14-26. The members in the church, or spiritual body, and their respective offices, 27-30. We should earnestly covet the best gifts, 31. A. M. 4060. A. D. 56. A. U. C. 809. Anno Imp. Neronis Cæs. 3. No C WOW concerning spiritual gifts, || away unto these dumb idols, even A. M. 4060. A. D. 56. A. U. C. 809. Anno Imp. Ne ronis Cas. 3. 3 Wherefore I give you to under2 Ye know that ye were Gentiles, carried stand, that no man speaking by the Spirit of b Ch. 14. 1, 37. ch. 6. 11. Ephes. 2. 11, 12. 1 Thess. I. 9. Tit. 3. 3. 1 Pet. 4. 3. Ps. 115. 5.— Mark 9. 39. 1 John 4. 2, 3. NOTES ON CHAP. XII. into a senseless worship, the chief part of which was calcu Verse 1. Now concerning spiritual gifts] This was a sub-lated only to excite and gratify animal propensities. ject about which they appear to have written to the apostle; and concerning which there were probably some contentions among them. The words rep TV TVεUμATINш may as well be translated concerning spiritunl persons, as spiritual gifts; and indeed the former agrees much better with the context. Dumb idols] Though often supplicated, could never return an answer; so that not only the image could not speak, but the god or damon pretended to be represented by it, could not speak: a full proof that an idol was nothing in the world. Verse 3. No man speaking by the Spirit of God] It was granted on all hands, that there could be no religion without divine inspiration; because God alone, could make his will I would not have you ignorant.] I wish you fully to know whence all such gifts come, and for what end they are given, that each person may serve the church in the capacity in which God has placed him; that there may be no mis-known to men: hence heathenism pretended to this inspira understandings, and no schism in the body. Verse 2. Ye were Gentiles] Previously to your conversion to the Christian faith; ye were heathens, carried away, not guided by reason or truth, but hurried by your passions tion. Judaism had it in the law and the prophets; and it was the very essence of the Christian religion. The heathen priests and priestesses pretended to receive, by inspiration from their god, the answers which they gave to their vota. 6 And there are diversities of operations, by the same Spirit; k f Or, ministeries.-- Eph. 1. 23.- - Rom. 12. 6, 7, 8. ch. 14. 26. Ephes. 4. 7. 1 Pet. 4. 10, 11.- ch. 2. 6, 7.— ch. 1. 5. & 13. 2. 2 Cor. 8. 7. ries. And, as far as the people believed their pretensions, so far they were led by their teaching. Both Judaism and heathenism were full of expectations of a future teacher and deliverer: and to this person, especially among the Jews, the Spirit in all the prophets gave witness. This was the Anointed One, the Messiah who was manifested in the person of Jesus of Nazareth; and him the Jews rejected, though he proved his divine mission, both by his doctrines and his miracles. But as he did not come as they fancied he would, as a mighty secular conqueror; they not only rejected, but blasphemed him; and persons among them, professing to be spiritual men, and under the influence of the Spirit of God, did so. But as the Holy Spirit, through all the law and the prophets, gave testimony to the Messiah; and as Jesus proved himself to be the Christ, both by his miracles and doctrines, no man, under the inspiration of the Divine Spirit, could say to him Anathema, thou art a deceiver, and a person worthy of death, &c. as the Jews did: therefore the Jews were no longer under the inspiration of the Spirit of God. This appears to be the meaning of the apostle in this place; No man speaking by the Spirit, &c.. And that no man can say that Jesus is the Lord] Nor can we demonstrate this person to be the Messiah and the Saviour of men, but by the. Holy Ghost, enabling us to speak with divers tongues, to work miracles: He attesting the truth of our doctrines to them that hear, by enlightening their minds, changing their hearts, and filling them with the peace and love of God. Verse 4. There are diversities of gifts] Xapioμatwv, gracious endowments; leading to miraculous results: such as the gift of prophecy, speaking different tongues, &c. And these all came by the extraordinary influences of the Holy Spirit. Verse 5. Differences of administrations] Διακονίων, Verse 6. Diversities of operations] Erectuarov, mil raculous influences exerted on others; such as the expulsion of dæmons, inflicting extraordinary punishments, as in the case of Ananias and Sapphira, Elymas the sorcerer, &c. the healing of different diseases, raising the dead, &c. all these proceeded from God the Father, as the fountain of all goodness and power, and the immediate dispenser of every good and perfect gift. In the three preceding verses we find more than an indirect reference to the doctrine of the Sacred Trinity. GIFTS, are attributed to the Holy Spirit, ver. 4. ADMINISTRATIONS, to the Lord Jesus, ver. 5. OPERATIONS, to God the Father, ver. 6. He who may think this fanciful, must account for the very evident distinctions here, in some more satisfactory way. Verse 7. The manifestation of the Spirit] Pavepwσis TOU IIVEUμaтos: this is variously understood by the fathers; some of them rendering Cavewors by illumination, others demonstration, and others operation. The apostle's meaning seems to be this: whatever gifts God has bestowed, or in what various ways soever the Spirit of God may have manifested himself, it is all for the common benefit of the church; God has given no gift to any man for his own private advantage, or exclusive profit. He has it for the benefit of others, as well as for his own salvation. Verse 8. Word of wisdom] In all these places, I consider that the proper translation of λoyos, is doctrine, as in many other places of the New Testament. It is very difficult to say what is intended here by the different kinds of gifts mentioned by the apostle: they were probably all supernatural, and were necessary at that time only for the benefit of the church. On the 8th, 9th, and 10th verses, much may be seen in Lightfoot, Whitby, Pearce, and others. By doctrine we may understand, as Bp. Pearce various offices in the church, such as apostle, prophet, and and Dr. Whitby bserve, the mystery of our redemption, in teacher, under which were probably included bishop or presbyter, pastor, deacon, &c. the qualifications for such offices, as weil as the appointments themselves, coming immediately from the one Lord, Jesus Christ. which the see chap. ii of God was most eminently conspicuous: and 10. and which is called the manifold om ii. 10. Christ, the great teacher of God, 1 Cor. i. 24. and in him are bd Eph. wisdom of 62 said to be contained all the treasures of wisdom and knowledge, Col. H. 3. The apostles to whom this doctrine was committed, are called copo wise men, Matt. xxiii. 34. and they are said to teach this gospel according to the wisdom given them, 2 Peter iii. 15. 25, &c. And, 2dly, as implying the faculty of teaching or expounding the Scriptures, which is also a common acceptation of the word. 7. Discerning of spirits.-A gift by which the person so privileged, could discern a false miracle from a true one; or 2. By the doctrine of knowledge, we may understand || a pretender to inspiration from him who was made really pareither a knowledge of the types, &c. in the Old Testament, taker of the Holy Ghost. It probably extended also to the or what are termed mysteries; the calling of the Gentiles, discernment of false professors from true ones; as appears in the recalling of the Jews: the mystery of iniquity, of the || Peter, in the case of Ananias and his wife. beast, &c. and especially the mystical sense or meaning of the Old Testament, with all its types, rites, ceremonies, &c. &c. 3. By faith, ver. 9. we are to understand that miraculous faith by which they could remove mountains, chap. xiii. 2. or a peculiar impulse, as Dr. Whitby calls it, that came upon the apostles when any difficult matter was to be performed, which inwardly assured them that God's power would assist them in the performance of it. Others think that justifying faith received by means of gospel teaching, is what is intended. 8. Divers kinds of tongues.-Tev yλworwv, different languages, which they had never learned; and which God gave them for the immediate instruction of people of different countries who attended their ministry. 9. Interpretation of tongues.-It was necessary that while one was speaking the deep things of God, in a company where several were present who did not understand, though the mujority did, there should be a person who could immediately interpret what was said to that part of the congre. gation that did not understand the language. This power to interpret was also an immediate gift of God's Spirit; and is classed here among the miracles. 4. Gifts of healing, simply refers to the power which at particular times the apostles received from the Holy Spirit, Verse 11. But all these worketh that one and the selfto cure diseases; a power which was not always resident in sume Spirit] All these gifts are miraculously bestowed; them; for Paul could not cure Timothy, nor remove his own they cannot be acquired by human art or industry; the dif thorn in the flesh; because it was given only on extraor-ferent languages excepted: but they were given in such a dinary occasions, though perhaps more generally than many way, and in such circumstances, as sufficiently proved that others. they also were miraculous gifts. 5. The working of miracles, eveynuara duvajew, ver. 10. This seems to refer to the same class as the operations, svepynμatwv, ver. 6. as the words are the same, and to signify those powers by which they were enabled at particular times to work miraculously on others; ejecting dæmons, inflicting punishments or judgments, as in the cases mentioned under verse 6. It is a hendyadis, for mighty operations. 6. Prophecy. This seems to import two things, bst. the predicting future events, such as then particularly concerned || the state of the church and the apostles; as the dearth fore- || told by Agabus, Acts xi. 28. and the binding of St. Paul, and delivering him to the Romans, Acts xxi. 10, &c. and St. Paul's foretelling his own shipwreck on Malta, Acts xxvii. Verse 12. For as the body is one] Though the human body have many members, and though it be composed of a great variety of parts, yet it is but one entire system; every part and member being necessary to the integrity or com pleteness of the whole. So also is Christ.] That is, so is the church the body of Christ, being composed of the different officers already mentioned, and especially those enumerated ver. 28. apostles, prophets, teachers, &c. It cannot be supposed that Christ is composed of many members, &c. and therefore the term church must be understood; unless we suppose, which is not improbable, that the term 'OXp1505 Christ, is here used to express the church, or whole body of Christian believers. 13 For by one Spirit are we all baptized into one body, whether we ronis Caes. 3. be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. members of the body. 17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? A. M. 4060. A. U. C. 809. ronis Cas. 3. 18 But now hath God set the members every 14 For the body is not one member, but one of them in the body, 'as it hath pleased many. 15 If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? 16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? a Rom. 6. 5.—— Gal. 3. 28. Fph. 2. 13, 14, 16. Col. 3. 11.—— Gr. Greeks. Verse 13. For by one Spirit are we all baptized, &c.] As the body of man, though composed of many members, is informed and influenced by one soul; so the church of Christ, which is his body, though composed of many members, is informed and influenced by one Spirit, the Holy Ghost, actuating and working by this spiritual body; as the human soul does in the body of man. him. 19 And if they were all one member, where were the body? 20 But now are they many members, yet but one body. 21 And the eye cannot say unto the hand, I have no need of thee: nor nor again the head John 6. 63. & 7. 37, 38, 39. ver. 28. Rom. 12. S. ch. 3. 5. ver. 11. of insurrection and rebellion against the nobility, under pretext that the great men not only had all the honours, but all the emoluments of the nation; while they were obliged to bear all the burdens, and suffer all privations. Matters were at last brought to such an issue, that the senators and great men were obliged to fly from the city, and the public peace was on the point of being utterly ruined: it was then thought expedient to send Menenius Agrippa to them, who was high in their esteem, having vanquished the Sabines and Samnites, and had the first triumph at Rome. This great general, who was as eloquent as he was valiant, went to the Mons Sacer, to which the insurgents had retired, and thus addressed them; Tempore, quo in homine non, ut nunc, omnia in unum con · sentiebant, sed singulis membris suum cuique consilium, suus sermo fuerat, indignatas reliquas partes, suâ curâ, suo labore To drink into one Spirit.] We are to understand being made partakers of the gifts and graces of the Holy Ghost, agreeably to the words of our Lord, John vii. 37, &c. If any man thirst, let him come unto me and drink: this he spake of the Spirit which they that believed on him should receive. On this verse there is a great profusion of various readings, which may be found in Griesbach; but cannot be conveniently noticed here. Verse 14. For the body is not one member] The mysti-ac ministerio ventri omnia queri; ventrem, in medio quietum, cal body the church, as well as the natural body, is composed of many members. Verse 15. If the foot shall say, &c.] As all the members of the body are necessarily dependent on each other, and minister to the general support of the system; so is it in the church. All the private members are intimately connected among themselves; and also with their pastors: without which union, no church can subsist. nihil aliud, quam datis voluptatibus frui. Conspirásse inde, ne manus ad os cibum ferrent, nec os acciperet datum, néc dentes conficerent. Hác irá: dum ventrem fame domare vellent, ipsa unà membru totumque corpus ad extremam tabem venisse. Inde apparuisse, ventris quoque haud segne minis||terium esse: nec magis ali, quam alere eum, reddentem in omnes corporis partes hunc, quo vivimus vigemusque, divisum pariter in venas maturum, confecto cibo, sanguinem. T. Livii, Histor. lib. ii. cap. 32. "In that time in which the different parts of the human body were not in a state of unity as they now are, but each member had its separate office and distinct language; they all became discontented, because whatever was procured by their care, labour and industry, was spent on the belly; while this, lying at ease in the midst of the body, did nothing but enjoy whatever was pro||vided for it. They therefore conspired among themselves, and agreed that the hands should not convey food to the mouth; that the mouth should not receive what was offered to it; Verse 21. And the eye cannot say unto the hand, I have no || need of thee] The apostle goes on with his principal object in view, to shew that the gifts and graces with which their different teachers were endowed, were all necessary for their salvation, and should be collectively used; for not one of them was unnecessary, nor could they dispense with the least of them; the body of Christ needed the whole for its nourishment and support. The famous Apologue of Menenius Agrippa, related by Livy, will serve to illustrate the apostle's reasoning, The Roman people, getting into a state Union-and agreement of the A. M. 4060. A. U. C. 809. Anno Imp. Ne A. D. 56. A. U. C. 809. Anno Imp. Neronis Cies. 3. to the feet, I have no need of you. given more abundant honour to that A. M. 4060. " 22 Nay, much more those members part which lacked: ronis Caes. 3. of the body, which seem to be more feeble, are necessary. 23 And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. 24 For our comely parts have no need: but God hath tempered the body together, having a Or, put on.- - Or, division.- c Rom. 12. 5. and that the teeth should not masticate whatever was brought to the mouth. Acting on this principle of revenge, and hoping to reduce the belly by famine, all the members, and the whole body itself, were at length, brought into the last stage of a consumption. It then plainly appeared that the belly itself did no small service; that it contributed not less to their nourishment than they did to its support; distributing to every part that from which they derived life and vigour; for, by properly concocting the food, the pure blood derived from it, was conveyed by the arteries to every member." b 25 That there should be no schism in the body; but that the members should have the same care one for another. 26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. 27 Now, 'ye are the body of Christ, and "members in particular. Eph. 1. 23. & 4. 12. & 5. 23, 30. Col. 1. 24.- - Eph. 5. 30. Verse 25. That there should be no schism in the body] That there should be no unnecessary and independent part in the whole human machine; and that every part should contribute something to the general proportion, symmetry, and beauty of the body. So completely has God tempered the whole together, that not the smallest visible part can be re tions, but producing deformity. Hence the members have the same care one for another. The eyes and ears watch for the general safety of the whole, and they are placed in the head like centinels in a tower, that they may perceive the first approach of a foe, and give warning. The hands, immediately on an attack, exert themselves to defend the head and the body; and the limbs are swift to carry off the body from dangers, against which, resistance would be vain.— Even the heart takes alarm from both the eyes and the east and when an attack is made on the body, every external mus cle becomes inflated, and contracts itself, that by thus col lecting and concentrating its force, it may the mere effectually resist the assailant, and contribute to the defence of the system. This sensible comparison produced the desired effect the people were persuaded that the senators were as necessary to their existence as they were to that of the senators'; and that it required the strictest union and mutual support of high and low, to preserve the body politic. This transac-moved from the body without not only injuring its proportion took place about 500 years before the Christian æra, and was handed down by unbroken tradition, to the time of Titus Livius, from whom I have taken it; who died the year of our Lord 17, about forty years before St. Paul wrote this Epistle as his works were well known, and universally read among the Romans in the time of the apostle, it is very probable that St. Paul had this famous Apologue in view, when he wrote from the 14th verse to the end of the chapter. Verse 22. Those members-which seem to be more feeble] | These, and the less honorable and the uncomely, mentioned in the next verses, seem to mean the principal viscera, such as the heart, lungs, stomach, and intestinal canal. These, when compared with the arms and limbs, are comparatively weak, and some of them, considered in themselves, uncomely and less honourable-yet these are more essential to life, than any of the others. A man may lose an eye by accident, and an arm, or a leg may be amputated; and yet the body live and be vigorous: but let the stomach, heart, lungs, or any of the viscera be removed, and life becomes necessarily extinct. Hence these parts are not only covered, but the parts in which they are lodged are surrounded, ornamented, and fortified for their preservation and defence, on the proper performance of whose functions life so immediately depends. Verse 24. For, our comely parts have no need] It Verse 26. And whether one members suffer] As there is a mutual exertion for the general defence; so there is a mutual sympathy. If the eye, the hand, the foot, &c. be injured, the whole man grieves; and if by clothing, or any thing else, any particular member or part is adorned, strengthened, or bet ter secured; it gives a general pleasure to the whole man. Verse 27. Now, ye are the body of Christ] The apos tle having finished his apologue, comes to his application. As the members in the human body; so the different members of the mystical body of Christ. All are intended by him to have the same relation to each other, to be mutually |