NE of the most striking features of human nature is the love of the marvelous, the desire for something new and startling. Especially in relation to the things of the unseen spiritual world, and the mysteries of the religious life, do men "desire a sign," and seek after sensible proofs and external manifestations. But "the kingdom of heaven cometh not with observation." It is, in its essential nature, "righteousness and peace and joy in the Holy Spirit," and men need to close their eyes upon the things of sense--to die to the world and to "be born again," before they can "see" this kingdom or realize and enjoy its blessings. It is here that the flesh "profits nothing," can originate nothing, can perfect nothing. It was indicative of the nature of this kingdom that its fundamental truth was not revealed to Peter "by flesh and blood," but by the "Father who is in heaven." For it is not a kingdom of this world, and this world can not supply its [128] principles, or aid its purposes, or furnish its regulations. It is truly the kingdom of heaven; its Ruler is "the Lord from heaven," and men must be "born from above" before they can enter its sacred precincts.

      This kingdom, nevertheless, is set up on the earth. It is designed to gather into it the children of men, that they may enjoy its blessings. Its Ruler, hence, though the Son of God, was also the son of man; though "the Lord from heaven," he was also allied to the noblest of the royal families of earth, and entitled to reign both on earth and in heaven. The Word, though Divine, was made flesh and dwelt among men, that, partaking with them of flesh and blood, and "found in fashion as a man," he might reveal himself to men, and through death destroy, for them, him that had the power of death, and redeem humanity from the thralldom of sin and Satan. From the very nature of the case, therefore, his kingdom, though itself unseen, required to be introduced to the notice of mankind by means of sensible evidences through which alone it could be revealed to them. These evidences were accordingly furnished. Men were enabled to behold "the glory of the Only Begotten of the Father full of grace and truth:" their eyes were permitted to see and their hands to handle that "Word of life" which was manifested to the world, and all necessary proofs of his Divine character and mission were afforded in signs and wonders and mighty deeds. These demonstrations, however, when their purpose was attained, were necessarily [129] withdrawn, and the King himself, having gained the victory over our spiritual enemies, and "brought life and immortality to light," returned in triumph to the heavens to await the hour of the manifestation of the sons of God in the glory of the kingdom. He hence said to the disciples: "I came forth from the Father and am come into the world: again, I leave the world and go unto the Father." "It is expedient for you that I go away." It was proper that his personal presence in the flesh, should give place to one more consonant with the nature and genius of his reign; that sensible demonstration should no longer delay the work of faith; and that the earthly ties of Jewish relationship, and hopes of earthly grandeur, and fleshly feelings of natural attachment on the part of his disciples, should be merged in that higher and holier spiritual unity to be established by the Comforter. Hence, though they had known Christ after the flesh, they were to know him so no more; and though signs and wonders and supernatural manifestations for a time continued, as needed testimonials of the mission of the apostles, and as aids in the organization and development of the church, all these attestations and revelations were completed with the ministry of those whom Christ had constituted his embassadors to the world, and with that immaturity of the church by which they were demanded.

      While the church was thus in its pupilage, the special spiritual gifts needed for its edification and growth were conferred upon particular members for the benefit of the whole. Under these circumstances, [130] the love of novelty and of distinction, so characteristic of human nature, led some to desire the more showy and striking gifts, and to disparage those which, though less imposing, were of far more practical utility. The Corinthians, particularly, in their admiration of powers of language and of eloquence, seem to have chiefly prized the gift of tongues, and to have fallen into some disorder in their public meetings from their eagerness to display their gifts. Paul, in his first letter to them, thought it necessary, therefore, to give them special instructions on the subject, to which we shall now attend, in order to determine the precise position which supernatural powers occupy, as respects the promise and work of the Comforter.

      In the beginning of the twelfth chapter, the apostle, after expressing his desire that the Corinthian brethren should understand this matter, and reminding them that they had formerly been carried away to dumb idols, who could reveal nothing and impart nothing, goes on to lay down two universal propositions: 1st. That "no man speaking by the Spirit of God calleth Jesus accursed;" and, 2d. That "no man can say that Jesus is the Lord but by the Holy Spirit." As this passage has received various interpretations, it merits a somewhat careful consideration. In the first of these declarations, Paul is supposed by many to refer to the Jewish exorcists and others who were wont to invoke imprecations upon the name of Christ and upon his followers. In the second, he is thought to speak of conversion, [131] and, as some imagine, to affirm that faith is produced by a direct operation of the Spirit, or, as others think, by the testimony which the Spirit has provided in the word of God. It is difficult to see why the apostle should here refer to those who were not members of the church at all, or to the method by which persons became members, when his special subject was those spiritual gifts possessed by the church itself. A reference to the behavior of Jewish exorcists, or to the means of faith, would surely seem altogether irrelevant, and without any bearing or application in relation to the matter of which he treats. His expressed purpose in this portion of the epistle, is to instruct the church in regard to "spiritual gifts," and it is his evident aim to correct the notions of the Corinthians on that subject, by showing them that all these gifts, however various, were bestowed by "one and the self-same spirit," and were not for personal or individual distinction, but for the benefit of the entire church. He therefore compares the church to a body, whose members exercise each a different office; and shows that even the weakest or most uncomely of these, is necessary for the well-being of the whole, so that no one had occasion to glory in the particular function assigned to him, or to esteem himself more highly honored than others who fulfilled offices less prominent or distinguished.

      It is in introducing this train of thought, that he lays down, in a very emphatic manner, the two general propositions above stated, both of which have a direct bearing upon the question of the possession of [132] the "one Spirit" by which the unity, the mutual sympathy and interdependence of the entire body are maintained. "No man," he says, "speaking by the Spirit, calleth Jesus accursed (anathema)," and, "no man can say that Jesus is the Lord, but by the Holy Spirit."

      It should be observed that these propositions are not merely private judgments or conclusions entertained. They are not matters simply believed, for it is not said, 'no man taught by the Spirit, believeth Jesus accursed,' or 'no man can believe that Jesus is the Lord but by the Holy Spirit,' as the passage is usually understood; but 'no man by the Spirit calleth Jesus anathema;' "no man can say that Jesus is the Lord," etc. They must be understood, therefore, as being public and formal declarations, given under such circumstances as to render them, in a special manner, tests of the position occupied by him who uttered them. It is of course implied, in both cases, that these statements proceed from the real convictions of the persons uttering them. It is not, however, the entertaining them, but the uttering of them, that is here the distinguishing test; and it does not seem difficult to determine what was the particular case before the mind of the apostle here, if we for a moment consider the circumstances then surrounding the disciples. It is well known that they were at this time greatly persecuted, especially by the Jews, and that, when arraigned for judgment, opportunity was given them either to deny or to confess Christ. If any one, arrested as a disciple, was willing to repeat the usual [133] formula, "Jesus anathema," he was released, but all who would say that "Jesus is the Lord" were condemned. Here, then, was a public test of fealty to Christ with which all were then familiar, and it would seem to me to be the most natural view, to regard this as here directly alluded to, as these two public declarations are here contrasted with each other, and made, in the two cases, a test of the absence or presence of the Holy Spirit; it being affirmed that if any one under such circumstances, in immediate peril of life, could say that Jesus is the Lord, it was a proof that he did so by the aid of the Spirit of God dwelling in him, and imparting to him the strength and fortitude necessary to brave the pains of martyrdom. On the other hand, the individual who would then comply with the demand to say "Jesus anathema," gave evidence that he was destitute of the Spirit--an unbeliever, and, if numbered with the disciples, a hypocrite--one who, like Ananias and Sapphira, had united with them from false motives. The bearing, then, of this contrast upon the argument of the apostle would be this, to teach the Corinthians that there were proofs of the possession of the Holy Spirit other than those afforded by supernatural gifts, and that in fact any one, even though without a special charism, who was able to confess Christ before his persecutors, gave sufficient evidence by this that he possessed that "one Spirit," and was therefore entitled to recognition as a member of the "one body."

      Unless this view be taken, the introduction of the [134] expression here, "Jesus anathema," would seem strange and inexplicable, and its relation to the subject altogether obscure. Nor would the confession of Christ, with which it is contrasted, if supposed the mere ordinary acknowledgment of his Messiahship, made by all seeming converts, be placed in so determinate a position as to justify Paul's language concerning it. The case supposed, however, was one probably never absent from the mind of Paul. He could himself recall many instances of the kind, for he had been himself a persecutor and had made havoc of the church, "delivering unto prisons and to death both men and women," destroying them who called on the name of Jesus, and compelling others, as he says, "to blaspheme"--to curse or anathematize Christ. To him such cases were familiar, and it would certainly be entirely natural that he should refer to them as tests of the absence or presence and power of that Divine Spirit, to which alone the strength to glorify Christ by martyrdom could be fairly attributed. It is true that the power to contemn death may be given by the intoxication of an enthusiasm which does not allow men to reflect, or by an apathy equally destitute of reason, but such cases are comparatively rare in the ordinary walks of life, and hardly supposable under the profession of the gospel in primitive times, enlightened and brought face to face, as the disciples then were, with the realities of the present and of the future life. It was their wont, therefore, always to recognize, in the calmness and steady purpose of the martyr, the immediate power of God. It is worthy [135] of notice, that at the death of Stephen, when they "gnashed on him with their teeth" and prepared to stone him it is said, "But he, being full of the Holy Spirit, looked up steadfastly into heaven and saw the glory of God, and Jesus standing on the right hand of God." It had been said of him, on a former occasion, when he was selected to office, that he was "full of the Holy Spirit," and here, at this eventful moment, the statement is repeated, certainly for an important reason, since it is this alone which can serve to account for the glorious vision¹ by which his soul was strengthened for a cruel death, amidst whose pains his last accents besought forgiveness for his murderers.

      It is not at all surprising that the early Christians, impressed with the assurance of the Divine presence, and of special power to lay down their lives for Christ, were often led to offer themselves voluntarily to their persecutors, and to hasten thus to the enjoyment of that blessedness which the gospel revealed, as reserved in heaven for the people of God. This ardor, however, was disapproved by the more considerate and thoughtful, as indicating a want of proper [136] submission to the Divine will, and of patient waiting for the Lord. Nevertheless, the fact reveals how common and how strong was the assurance of Divine support in the hour of trial.²

      Although the view of this passage here presented to the reader as probably the true one, seems to the writer to explain satisfactorily the reason of the contrast made by the apostle, it amounts to the same [137] thing, so far as the general argument is concerned, if the ability to say that Jesus is Lord, be regarded, apart from the supposed test, as belonging to all who had received the Holy Spirit. It is entirely proper to suppose that all who had truly believed, and had afterward received the Holy Spirit, and could therefore say "Abba, Father," would be ready to confess Christ, as martyrs, if arraigned in judgment; and Paul may be understood to affirm here merely that all who could thus truly call Jesus Lord, did so by the Spirit dwelling in them, and were hence at once to be recognized as members of the body of Christ, even if they possessed no special spiritual gift. It would seem, then, to be the object of the apostle, whichever view be taken, to teach the Corinthians, who were full of vain glory as to their spiritual gifts, that the possession of these was not at all needed to prove the indwelling of the Spirit, since even the humblest and weakest member who had received no power either to work a miracle, to speak with tongues, or to perform any other mighty work, gave, nevertheless, sufficient evidence that he had the Spirit of Christ, by his ability truly to acknowledge Jesus as Lord, in presence of those dangers which, at that time, rendered this public confession a constant and sufficient test of discipleship. Having made this general statement, the apostle now goes on to speak of the particular gifts or charisms conferred upon the Church, declaring that there were "different gifts" but "the same Spirit;" "different administrations but the same Lord," and [138] "diversities of operations," but "the same God which worketh all in all," particularizing thus the three Divine manifestations, and at the same time maintaining the Divine unity in the declaration, "it is the same God which worketh all in all."³

      As it would not be conducive to the main purpose of this treatise to enter upon a particular consideration of the "spiritual gifts" of the primitive church, [139] some of the facts relating to them will here alone be stated. These gifts, together with the circumstances which required them, have long since passed away, and the true nature of many of them remains unknown, and probably could be made known by nothing short of a practical exemplification. As this is no longer possible, any labored effort to define them accurately or to explain them intelligibly, would be unprofitable. A few general conclusions only may with certainty be deduced from the accounts we have of them.

      1. The special "gifts" (carismata, charisms, spiritual endowments) in each congregation, as well as the inspired official persons furnished in primitive times, were designed for the confirmation and full development of the gospel. For this end, persons called apostles, prophets, pastors, teachers, etc., were provided and supernaturally qualified, and exercised accordingly their various gifts, whether these related to the instruction of the Church, and to its social life and duties, or to the conversion of the world. Each congregation was evidently furnished, to a greater or less extent, with special functionaries, who were enabled to fulfill their duties by immediate illumination from the Spirit. The Church is, hence, repeatedly compared to a body possessing many members, each fulfilling a different office, but all required for the growth and perfection of the whole. Rom. xii: 4-8; 1 Cor. xii: 12-30.

      2. These gifts were to be exercised, not beyond, 'but according to the ability which God gave.' [140] 1 Peter iv: 11. That is, persons inspired were not to allow themselves to be carried away by excitement, so as to be in danger of mistaking the imaginations of their own hearts for the revelations of the Spirit, or of mingling these together. Of this there seems to have been danger, so mysterious, and in many respects so similar, are the workings of the Divine Spirit and of the human spirit, man having been, as to his spiritual nature, created in the image of hod. Hence, there seems to have been imparted, in many cases at least, a special consciousness or assurance, termed "faith," which was not the faith of justification, but a peculiar felt confidence in the possession of Divine power, beyond which it was not proper to attempt the exercise of any gift. This "faith," Paul (1 Cor. xii: 9) speaks of as a special endowment, and his language seems to imply that it was not bestowed upon all, as indeed it may not have been needed in regard to every charism. In the more important ones, especially such as had respect to the presentation of Divine truth by inspiration, it was doubtless most important. Thus Paul himself is particular to distinguish between the conclusions of his own mind and the direct revelations of the Spirit (1 Cor. vii: 6, 10, 12, 40), and, in regard to some required regulations, he even invokes the concurrence of the human judgment (1 Cor. x: 15; xi: 13, etc.), thus, at the same moment, marking the distinction as well as the consentaneity between the Divine and the human spirit. In regard to this peculiar "faith," he says (Rom. xii: 6): "Having, then, gifts differing [141] according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith," etc. Hence the need of the apostolic warning to every one who possessed a charism, "not to think of himself more highly than he ought to think"--that is, not to overrate the degree of spiritual insight or other supernatural power imparted to him, but to estimate himself in this respect wisely and reasonably, "according as God has dealt to every man the [measure or] proportion of faith." Rom. xii: 3. The measure of this peculiar "faith," then, indicated precisely the extent to which the "charism" reached; just as "the measure of the gift of Christ" (Eph. iv: 7) was that of the grace by which it had been bestowed or by which it was attended.

      This special "faith," connected with the exercise of the Spiritual gifts, has sometimes been confounded with the ordinary faith of the gospel. Its general nature as faith, trust, confidence, was undoubtedly the same, and it has been hence difficult to make the proper distinction. It differed, however, in that it was a special and direct gift independent of external testimony, and seems to have been a special power or ability to apply, in the exercise of miraculous power, that confidence in God which must be the true basis of every religious act. "Faith's great work," the sainted Leighton well observes, "is to renounce self-power, and to bring in the power of God to be ours." It is easy to perceive how great the danger of error and failure here, when men were endowed with supernatural gifts, and how readily human vanity might [142] ensnare the possessor. Hence, the need of some specific internal guide or standard, equally direct and Divine as the Spiritual gift itself, and immediately associated with the exercise of this gift, both as limiting its extent and indicating its source. The disciples, (Mark ix: 18,) attempted to cast out a demon, but were unable to do so. Their faith had been to some extent, at least, replaced by reliance on themselves. Christ expressly attributed their failure to want of faith, and of that prayerfulness and seeking after God, through which, both the faith and the power to perform the miracle would doubtless have been given. The Divine impulse to work any miracle or deliver any revelation, was thus to be attended by a present consciousness of Divine power to do it, beyond which, the individual was not at liberty to go. This power was thus distinguishable from any mere human ability. "Why look ye so earnestly on us," said Peter in the temple porch, "as though by our power or holiness we had made this man to walk?" Acts iii: 12. In like manner, this "faith" to work miracles was distinguishable from the faith of justification. A man might be furnished with this faith and the accompanying power "to remove mountains," and yet, if devoid of love, be as "sounding brass or a tinkling cymbal." But true justifying faith can have no existence apart from that love through which alone it works and is perfected.

      3. The person possessing spiritual gifts had a certain control over them. Inspiration, for instance, was not an ungovernable "afflatus" or ecstasy, like that of [143] the Pythia on her tripod, or the ravings of other heathen hierophants. "The spirits of the prophets," says Paul, "are subject to the prophets," and hence it was in the power of the inspired person to repress the exercise of his gift and even to "quench the Spirit," 1 Thess. v: 19; or, on the other hand, to regulate the manifestation of the supernatural powers conferred, in conformity with the instructions of one more highly endowed. Thus Paul: "Let the prophets speak, two or three, and let the other judge. If any thing be revealed to another that sitteth by, let the first hold his peace. For ye may all prophesy one by one," etc. 1 Cor. xiv: 29-31. The reason given for these regulations is, that peace may be preserved and confusion avoided. The existence of this power furnishes a striking proof of the care taken to leave the human will supreme and free, since thus only could man continue to be a moral agent, accountable for the use made of his privileges, faculties, and gifts. The same observation may be made also, in relation to the indwelling Holy Spirit himself, apart from any special charism, that the human will was still left free to determine, in the last resort, for itself, however it might be instructed and prompted by the Spirit. It was thus always possible to refuse consent to his monitions, impulses, or pleadings, and to so prefer to "walk under the flesh," and "turn aside from the holy commandment" given, as to "grieve the Holy Spirit" and occasion his withdrawal. Heb. vi: 4-6.⁴ [144]

      As the Spirit employed the bodily organs of speech, there is no room to doubt that he made use also of the mental acquirements and moral characteristics, peculiar to each individual, bringing these into natural action, while imparting at the same time supernatural illumination or guidance. The manifestation of the gift, accordingly, so far as manner, style of language, etc., were concerned, would necessarily blend, with the substance of the Divine communication, more or less of the individuality of the speaker or writer, as is found to be the case in the evangelistic and apostolic writings. As there was thus a conjoint and synchronous action of the human and Divine spirits, it is easy to conceive that the human faculties, whether of mind or body, were still allowed to remain under the final control of the human will; and that there was hence the utmost pertinency in the instructions of the apostles, as to the exercising of these gifts in an orderly and edifying manner. It was possible, as well as proper, for one prophet to be silent, when [145] something was revealed to another sitting by, which demanded utterance at that particular moment. It is evident, also, that the different gifts were called forth as the circumstances and the occasion required, and that proper attention was to be paid to the dictations and promptings of the Spirit through different minds.⁵

      Upon the whole, then, it may be observed, that the [146] "spiritual gifts" were designed for the "profit" or benefit of the church, as the functions of the eye or the ear are intended, not for itself alone, but for the body. They were given and distributed, as the Holy Spirit pleased, for general edification, and are to be distinguished from the indwelling of the Spirit himself, as the human spirit is to be distinguished from any of the organs through which it works. A spiritual gift could, it seems, be conferred directly, or by the laying on of the hands of those officially authorized, and it might be imparted to one already in possession of the Spirit of adoption; or, on the other hand, to one who did not possess this. In other words, these gifts, though, imparted by the Spirit, are to be distinguished from that indwelling presence of the Spirit which was common to all Christians, and to which these gifts might be superadded, or from which they might be subtracted, without at all affecting the permanent and essential work and office of the Comforter. The Spirit of God could employ any agency suited to his purpose, whether intellectual, moral, or physical, quite independently of his abiding as the Paraclete in the agent so employed. Hence, the possession of a charism in no case necessarily involved sanctifying power, or a state of sanctification and acceptance with God. The Spirit had imparted miraculous powers in all ages, and to various descriptions of persons and things--to Moses and to Moses' rod, to the living Elijah as well as to his bones. It had spoken by Balaam and by Balaam's ass, and wrought [147] miracles as well by Judas Iscariot⁶ as by James or John; and as readily by the shadow of Peter, or by handkerchiefs from Paul, as by their actual presence. Persons possessing supernatural powers, in all ages, are to be contemplated merely as agents or agencies through which the Spirit operated, and these powers are to be regarded as entirely distinguishable and separable from that indwelling presence of the Spirit, which is the characteristic of the Christian Institution; by which believers were "sealed to the day of redemption," and a Divine unity established in the body of Christ.

      Hence, though one were gifted with the tongues of men and of angels, and had the power of prophecy, and understood all mysteries and all knowledge, and had the gift of faith to remove mountains, he might yet be, so far as concerned the conditions of salvation, as mere sounding brass or a tinkling cymbal, being without the justification which is by faith, as formerly remarked. It were impossible that this could be his state, if the mere possession of these powers implied necessarily the indwelling of the Spirit. These manifestations were for a limited time, and for temporary purposes only, as Paul expressly declares, 1 Cor. xiii: 8: "Whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away." But there was to be no termination or cessation in regard to those "fruits of [148] the Spirit" which appertained to the moral and religious life, and which, in 1 Cor. xiii, the apostle engrosses under the comprehensive term "love,"⁷ as truly characteristic manifestations of the Spirit of the New Institution, and proofs of that Divine unity, that "abiding" in Christ, without which these fruits could not appear. For love is the great motive power which the Holy Spirit sheds abroad in the heart. "The love of God," says Paul, "is shed abroad in our hearts by the Holy Spirit given unto us;" that is, the Holy Spirit sheds abroad in the heart God's love to us in Christ, creating and maintaining thereby our love to him, and thus assuring the observance of his commandments. Hence it [149] may comprehensively include every active attribute of character appertaining to the Christian life in the world, and be justly regarded as "the fulfilling of the law," the "end of the commandment," the aim of the practical teaching of the gospel. This, however, could not be affirmed of the spiritual gifts imparted to the Church, the exercise of which, so far from producing love, seems, through the fallibility of human nature, to have tended to confusion and discord; and the possession of which led to self-glorification and pride. 1 Cor. viii: 1-3; xiv: 23-32. These gifts were bestowed during the childhood of the Church, to supply the instruction and intellectual guidance needed, until 'all should come in the unity of the faith and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ.' This knowledge and guidance, given in appropriate lessons as circumstances required, and reflected from many minds, like light from the polished facets of a globe, illuminated and cheered, but it was love alone which, resting on faith, and animated by hope, could permanently build up and establish the church of the Living God. 1 Cor. viii: 1. [150]

[OHS 128-150]