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GIFTS AND GRACES COMPARED
SUCH is the weakness of human nature, that we can scarcely possess any thing that distinguishes us from others, without priding ourselves in it; as though it had sprung from some efforts of our own, or at least had been given us for our superior desert. Even miraculous powers, which could manifestly originate in nothing but God’s sovereign will and pleasure, were to the Corinthians a ground of boasting and self-complacency. We, at this time, are perfectly amazed at the indecorous way in which many in the apostolic age abused their powers, and at the manner in which they conducted their religious assemblies. St. Paul, as might well be expected, set himself to reform those abuses, and so to regulate their proceedings, that “all things might be done decently and in order.” With this view, he shewed them, that, whatever the number or quality of “their gifts” might be, whatever “the differences of their administrations,” and whatever “the diversities of their operations,” they all proceeded from “the same God who wrought all in all.” He acknowledged the benefit arising from the judicious exercise of their miraculous powers; hut yet told them, that there was an object far more worthy of their ambition; namely, charity, which was the sum and substance of all Christian perfection. He does not altogether blame their desire of useful gifts: on the contrary, he says, “Covet earnestly the best gifts.” But he would not have them satisfy themselves with any measure of such attainments, because without love or charity they were of no value whatever: and therefore he adds, “Yet shew I unto you a more excellent way.”
Before I come to my subject, I would just observe, that, though some of high name would alter the translation in my text, (from an idea that the Apostle, when reproving the pride and emulation which had prevailed in reference to these gifts, could never encourage the Corinthians to covet them [Note: Dr. Doddridge.],) I feel no doubt but that the translation is correct: for the very same word occurs again at the commencement of the 14th chapter, (the whole of the 13th being only parenthetical, as an explanation of my text,) and it is incapable of being understood in any other way than as it is translated in my text: “Follow after charity, and desire spiritual gifts, but rather that ye may prophesy:” where, shewing the peculiar usefulness of the gift of prophecy, which was the expounding of Scripture, he recommends that they should affect that in preference to any other. Again, in verse 12 of the same chapter, he says, “Forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the Church” And again, at the close of the same chapter, he says, “Brethren, covet to prophesy; and forbid not to speak with tongues.”
I have judged it expedient to dwell somewhat upon this point; because the Apostle’s inculcating a desire after the best gifts will have an important bearing on my subject; which is, to shew,
I. The value and importance of spiritual gifts.
II. The infinitely greater value of spiritual graces.
First, I will endeavour to mark the value and importance of spiritual gifts—
The miraculous powers with which many of the primitive Christians were endowed, the Apostle calls “spiritual gifts:” not because in their nature they were spiritual, as emanating from the soul, and exercised about things that were altogether heavenly, but because they were spiritual in their source and tendency; inasmuch as they were wrought in men by the Holy Spirit, and were imparted to the Church for the purpose of spreading and establishing Christianity in the world. There was a great diversity of them, all proceeding from the same origin, and all conducing to the same end. Hence the Apostle says, “There are diversities of gifts, but the same Spirit. And the manifestation of the Spirit is given to every man, to profit withal. For to one is given, by the Spirit, the word of wisdom; to another, the word of knowledge, by the same Spirit; to another, faith, by the same Spirit; to another, the gifts of healing, by the same Spirit; 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; and all these worketh that one and the self-same Spirit, dividing to every man severally as he will [Note: 1Co_12:4; 1Co_12:7-11.].”
These gifts, at the first establishment of Christianity, were necessary: for, unless God had imparted to the Apostles a spirit of wisdom and of knowledge, they could never have known those “mysteries which were hid in God from the foundation of the world [Note: Eph_3:9.].” Nor, if they had not been endued with the gift of tongues, could they have declared to foreigners the blessed truths which they had received. Nor could they have given sufficient evidence of their divine commission to preach those truths, if they had not been enabled to work miracles in confirmation of their word. To have argued with heathens, or even with Jews, would have been a slow process, if they had to bear down their adversaries with the mere force of reason; and to convince them would have been a difficult undertaking: but the performing of miracles superseded, if not entirely, yet in great measure, these laborious efforts, and carried conviction at once to the minds of hundreds and of thousands, who would not have had leisure or ability to enter into long and deep discussions. Thus it was that Christianity was established: and those to whom these divine powers were committed, were highly honoured of God, in being made his instruments for the conversion and salvation of their fellow-men.
But these gifts are now no longer necessary: they have accomplished the work for which they were bestowed. The record of them remains; and to that we can appeal. That was written whilst multitudes were alive, and able to testify of what their eyes had seen and their ears had heard. To have had those miracles continued would have answered no good end: for they must have been wrought in every age and every place, where the doctrine needed to be confirmed: and then the commonness of them would have destroyed their efficacy upon the mind. Even when they were wrought, they did not carry conviction to the minds of all: and how much less would they have done so at this time, if they had been continued to the present day! We may well say, that, if men believe not the records of the Old and New Testaments, neither would they be persuaded though they saw one rise from the dead.
These supernatural gifts being withdrawn, we are now left to the use of those means which are placed within our reach. I do not intend to say, that any efforts of ours can convince those who will shut their eyes against the light: for the resurrection of Lazarus, and of our Lord himself, did not effect that: but we have within our reach means, which will, as far as is necessary, subserve the interests of religion in the way that miracles once did. Learning is now the substitute for those gifts: and by learning must we labour to attain the ends for which those spiritual gifts were formerly bestowed; namely, to acquire the knowledge of religion; to attain a facility of diffusing it; and to maintain it against all its adversaries.
By learning we must attain the knowledge of religion. Of course, I must not be understood to say, that the fundamental doctrines of Christianity cannot be understood without learning: for then I should condemn to hopeless misery all the unlearned of the earth. No: God has not so constituted his Gospel, that it should be hidden from the poor: for it is a characteristic feature of the Gospel, that it was to be preached to the poor and illiterate, and that it would commend itself to them, whilst it was hid from the wise and prudent. The fundamental truths of our holy religion are few and simple. The man who feels himself an undone sinner, and who looks simply to the Lord Jesus Christ for salvation, is truly instructed in the Gospel, though he be not able to read one word in it. And the Scriptures are so written, that even the poorest man who can read them, and who has a spiritual discernment given him from above, can comprehend all that is contained in them, so far as it is necessary for the edification and comfort of his own soul: and to keep the Bible out of the hands of the poor, from an idea that they will only receive injury from the perusal of it, is a Popish delusion, an unchristian cruelty, an impious reflection upon God himself. But still I must say, that, to a full and complete understanding of the sacred volume, a very considerable degree of learning is requisite. In truth, that volume itself contains mines of learning, which many years of investigation are scarcely sufficient to explore. Numberless things at this very day are but matters of conjecture, even to the most learned men upon earth, because of the very partial information which is transmitted to us of the customs to which they refer, and the circumstances with which they were connected. And it may well be doubted, whether the inspired volume will ever be fully understood, unless a Spirit of inspiration be again vouchsafed to unfold it to us.
Nor is learning at all less necessary for the diffusion of sacred knowledge. We admire and revere the memory of one favoured servant of God [Note: The Rev. Henry Martyn, a Member of this University.], who, possessed as he was of most transcendent talents, and with incredible zeal and industry devoted to the Lord, translated the New Testament into the Persian and Hindoostanee languages. What, then, must be necessary for the translating of the whole Scriptures into all the languages of the world! Let all the learning of our highly-respected University be embodied in one man, and how little would it enable him to effect in three quarters of the globe! In truth, were it not that God’s ancient people are scattered over the whole face of the earth, everywhere possessing, in part at least, their own inspired writings, on which ours are founded; and were it not that we had reason to believe that they are ordained of God to be his instruments for the conversion of the world; we should be ready still to regard the Millennial age as far distant as ever; so impossible would it seem, that persons in the present state of the Christian Church, should ever be found for the evangelizing of the world.
And must I not add, that learning is alike necessary for the maintaining of Christianity against its adversaries? We cannot contend even with sceptics and infidels, amongst ourselves, without learning: and how much less can we refute all the objections of Jewish Rabbies, and all the errors of the different religionists upon the face of the globe? They will not bow to the authority of our Scriptures: nor can we work miracles to convince them. We must search out all their refuges of lies, and expose all their sophistry, and establish our own religion upon the ruins of theirs. But can this be done without learning? I think, then, we may say, that learning must supply the place of miracles, unless God should be pleased to restore to his Church those powers which for so many centuries have been withdrawn.
Nevertheless, whilst, as becomes me, I exalt amongst you the importance of learning, it is proper that I proceed to point out, in
The second place, The infinitely greater value of spiritual graces. “Covet earnestly the best gifts: and yet shew I unto you a more excellent way.”
That which is here proposed to them as more excellent than any gifts, is the grace of Charity; the character and offices of which are fully described in the chapter which follows. Now, in looking into that chapter, we see that the direct tendency of this grace is to mortify all those evil dispositions which had been exercised in the Corinthian Church, and to call forth into action all those holy tempers which had been trodden under foot. The Apostle, therefore, may be considered as saying to the Corinthian Church, ‘You, instead of improving your gifts aright, have made them an occasion of pride, and envy, and jealousy: and I recommend you rather to set your hearts on the attainment of that heavenly principle, which will rectify your disorders, and unite all your souls in love.’
Still, however, we must observe, that the Apostle did not confine himself to this idea; but launched forth into a general view of the excellencies of Charity, in order that he might the more powerfully excite them to the cultivation of it. And, therefore, I will so far follow him, as to shew you the superiority of this grace to all gifts whatever; first, for our own personal benefit; next, for the benefit of the world at large; and lastly, for the honour of our God.
Charity, then, is more excellent than learning; first, for our own personal benefit. I would by no means be thought to undervalue learning: it is, beyond all doubt, of immense importance: it expands the mind, and enlarges the heart; and contributes, more than can be well conceived, to raise man above his fellows; insomuch, that all are ready to bow down to him who stands high in repute for the attainment of it. But, then, it does nothing towards the sanctifying of the heart, or the improvement of the soul in heavenly dispositions: on the contrary, it is too often found to operate precisely as the spiritual gifts did at Corinth, to the engendering of pride and envy, of conceit and jealousy, of hatred and malignity, in the very circle where it most abounds.
But Charity elevates the mind, and purifies it from all these hateful dispositions. It raises the soul to God, and calls forth all our energies in behalf of man. It even transforms us into the very image of God himself, whose name and nature is love. It also greatly tranquillizes the mind, and cuts off all occasion for those painful feelings which agitate the bosoms of the generality, and kindle animosities between man and man. I may go further, and say, as the Apostle does, that, whatever we may possess of such attainments, they will soon vanish away, and leave us as little benefited as if we had never possessed them. But Charity constitutes our meetness for the heavenly inheritance, and is indeed the commencement of heaven in the soul: and it will exist within us, in full activity, when all other things shall have ceased for ever.
Charity, too, is more excellent than learning, for the benefit of the world at large. Learning, as I have said, confers extensive good upon mankind: but it is also frequently a vehicle of incalculable evil. To a vast extent has it been employed in the service of infidelity and profaneness; insomuch, that, even in Christian lands, some of the most distinguished historians, poets, and philosophers, have put forth all their energies for the subversion, rather than the establishment, of our holy religion. But Charity is never employed but for the good of mankind. Gladly would it drive from the world every noxious sentiment and feeling, and contribute, as far as possible, to the happiness of all. To benefit the souls of men, is its highest aim: and not so much as one would it suffer to perish, if by any means it could induce him to embrace the proffered salvation. We need only see the difference between the learned Saul and the pious Paul, and we shall behold this matter in its true light.
I may here add, that learning, how beneficial soever it may be to some, has but few objects, comparatively, with whom it can come in contact. The learned only can appreciate its worth, or make a due improvement of its stores. But love extends to every child of man; and is capable of its fullest exercise, in every place, and under every circumstance that can occur. It is like the sun, which shines alike upon the evil and upon the good; or the rain, which descends alike on the just and on the unjust.
Yet further I must add, that love is more excellent than learning, as contributing more to the honour of our God. Though learning is indeed to be traced to God as its true source, yet his agency in it is almost always overlooked; and the honour of it is ascribed to its possessor, who employs it only for his own glory. Even when it is used in support of religion, still, unless under the influence of love, it aims only at the advancement of its possessor in wealth or honour. But love bears upon it the very stamp of heaven; and shews to all, that it proceeds from God. It is “an epistle of Christ, known and read of all men.” And in all it does, it seeks to honour God. It would be ashamed to arrogate any thing to itself. It gives to God the glory of its every motion and its every act: and, if only God be honoured, it regards not what portion is assigned to its possessor. I will only add, that learning will sit at ease, and please itself, without any concern for God; whilst love will travel to the ends of the earth, and encounter all imaginable perils, if only man may be benefited, and God be glorified.
Suffer me now, then, to address you in the words of my text; and, in conformity with the Apostle’s direction to the Corinthians, to say, in the first place—
“Covet earnestly the best gifts.”—It will be remembered, that I have stated this to be the just translation of the word; and that, instead of being a reproof, saying, “Ye do covet” (and covet improperly) the best gifts, it is a concession. “Covet earnestly the best gifts;” for that is an ambition, which, if duly exercised, I cordially approve. I observed, that this view of the word had an important bearing on my subject: and that bearing I shall now point out. There are religious persons who undervalue learning; and therefore undervalue it, because they want either the talent or the industry to attain it. But I must bear my decided testimony against all such persons; and must declare, that their notions are erroneous, their conduct evil, their example pernicious. It is an error to suppose that religion discountenances attainments of any kind: and they who are sent hither (to this university, I mean) for instruction, and neglect to improve their talents according to the plan of study here prescribed, are highly criminal before God and man: nor can they conceive how great a stumbling-block they lay in the way of others, or what injury they do to religion, which is condemned for their sakes. I therefore would say to all, “Covet earnestly the best gifts;” and not only “covet them earnestly,” but pursue them diligently. And, if I may be permitted to address myself more particularly to those with whom, as a partaker of the same benefits with them in our early education and our present means of prosecuting our studies, I am more immediately connected, I would say, ‘Inasmuch as your advantages have been greater than perhaps those of any other persons, your proficiency ought to be pro-portionably great: and, inasmuch as the lines in which you have an opportunity to distinguish yourselves are, through accidental circumstances, more contracted than those of others, you are doubly bound to excel in those lines, where the scope for competition is open to you [Note: Preached before the University, in King’s College, on the Founder’s day, March 25, 1825.].’
Yet I must go on, with the Apostle, to say, good as this way is, “I have shewn you a more excellent way,” and would most earnestly exhort you to walk in it. The way of charity is indeed a more excellent way; and it may well regulate you, even in the prosecution of your studies. You will remember that the Apostle says, “Covet earnestly the best gifts.” And he tells us plainly what the best gifts are: “God has set some in the Church; first, apostles; secondly, prophets; thirdly, teachers; after that, miracles; then, gifts of healings, helps, governments, diversities of tongues [Note: 1Co_12:28.].” Now, here you will notice, that his judgment was in direct opposition to that of the Corinthians in general. They put the speaking with tongues in the first place, because that was the gift which excited the most admiration, and attracted the most applause: and they accounted the prophets, that is, the expounders of God’s blessed word, as low in comparison of them. But the Apostle inverted that order altogether: he put the prophets and teachers next in order to the Apostles; and placed the diversities of tongues the very lowest of all. He estimated these gifts by a very different standard from that which obtained amongst the vain ostentatious Corinthians: he judged of gifts by their usefulness to the souls of men. And this is the judgment which I would recommend to you. Let not your time be so occupied with things curious, or entertaining, or calculated to excite the admiration of men, as to neglect, or keep upon the back-ground, those things which are of practical utility to the Church of God. Learn to estimate these things, not by the world’s standard, but by God’s: and lay out your time and strength most in those things which will most conduce to the benefit of God’s Church and people.
And this you will do, if you cultivate the grace of charity. You will act to God, and not to man. You will seek the edification of your own souls, in every thing that is amiable and praiseworthy; and you will move in the sphere appointed you, so as most to advance the welfare of men and the honour of your God. You will not consider it sufficient to attain gifts, however great and splendid, when you recollect how empty and worthless they are without charity. The Apostle says, “Though I speak with the tongues of men and angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge (in which we may include all that is cultivated with so much assiduity and success in this learned university); and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing [Note: 1Co_13:1-3.].” After such declarations as these, so strong, so authoritative, so decisive, I may well be excused if I urge upon you a practical attention to them, and entreat you, whilst pursuing, as you ought to do, the best attainments in learning, not to be unmindful of that more excellent way; but to “add to your knowledge godliness, and to godliness brotherly-kindness, and to brotherly-kindness charity [Note: 2Pe_1:6-7.].”