Where party spirit is rife, as it was in the Corinthian Church, there is always danger of hatred, envying, and jealousy. The rebuke to these dispositions, administered by the apostle, is founded upon the deepest principles of Christianity. The Church is not a club which each member joins for his own advantage and convenience, but a body in which each member is incorporated for mutual cooperation in common subjection to the Divine Head.

I. THERE MUST NEEDS BE, IN RELIGIOUS AS IN CIVIL SOCIETY, DIFFERENT POSITIONS CORRESPONDING TO VARYING GIFTS AND SERVICES. As the body needs all its members, they must occupy their appointed positions for which they are severally fitted and to which they are severally called. It is so in the Church of God; and, according to the office filled, the duties performed, will be the position occupied in the regard and esteem of men.

II. THOSE IN INFERIOR POSITIONS SHOULD REMEMBER THAT INFERIORITY IN THE VIEW OF MEN IS NOT NECESSARILY SUCH IN THE SIGHT OF GOD. That there is a scale of excellence cannot be questioned, but that God's graduation agrees with man's is not to be for a moment supposed. He judgeth not as man judgeth. Not always do those who fill most space in men's eyes stand first in the view of God.

III. AN ENVIOUS SPIRIT IS PRODUCTIVE OF THE UTMOST MISERY TO HIM WHO CHERISHES IT. All painters and poets who have dealt with the subject have agreed in depicting envy as consumed and tortured with wretchedness. The envious man cannot enjoy his own blessings or exercise his own powers, for the sight or thought of what he deems the choicer blessings or the rarer powers of his neighbour.

IV. ON THE OTHER HAND, A CONTENTED SPIRIT IS PRODUCTIVE OF TRUE HAPPINESS. When "the sun of sweet content" has risen in the eyes, the light is upon every feature. A holy and calm conviction that his lot is ordered by Divine wisdom gives a deep peace, an abiding cheerfulness, to a good man's life. If one were to have regard only to his own happiness, he would do well to beware of discontent.

V. IT IS TO BE REMEMBERED THAT AN APPARENTLY LOWLY SERVICE MAY BE IMPORTANT AND EVEN ESSENTIAL. The foot has not so complex a structure, has not the same adaptation to a varied service, as the hand; yet, with no power of locomotion, the man would be crippled and pitiable, notwithstanding the marvellous manual mechanism of which he is master. The ear does not afford the same range of knowledge, perhaps not the same gradation of pleasure, as the eye; but the man who loses hearing is shut out from many of the joys and very much of the information which this life affords. And in the Church of Christ, what work has been done by the lowly, the feeble, the illiterate! and in how many cases do they put to shame the gifted and the eminent!

VI. IF THE TRUST BE SMALLER, THE RESPONSIBILITY WILL BE LESS. Instead of looking up to the great, the learned, the eloquent, and sighing because we have not their gifts, let us be grateful that we have not their account to render. To whom much is given, of him will much be required. - T.

Consider —

I. HOW CHRIST'S REDEMPTION IS APPLIED TO A SINNER. By uniting the sinner to Christ (1 Corinthians 1:30). Men must not think to stand afar from Christ, but must unite with Christ, and so partake of the redemption purchased by Him, as the poor widow drowned in debt, by marrying the rich man, is interested in his substance.

II. THERE IS A REAL UNION BETWIXT CHRIST AND BELIEVERS. Consider —

1. The terms by which this union is expressed. Christ is said to be in believers (Colossians 1:27; Romans 8:10), and they in Him (1 Corinthians 1:30). He is said to dwell in them, and they in Him (John 6:54). They are said to abide in one another (John 15:4). Believers have put on Christ (Galatians 3:27). They are so joined as to be one Spirit (1 Corinthians 6:17).

2. The several real and proper unions which it is resembled to. The vine and the branches (John 15:5); the head and the body (Ephesians 1:22, 23); merit eaten and the eater (John 6:56); yea, to that betwixt Father and Christ (John 17:21).

3. If this union be not a true and real one, the sacrament of the supper is but a bare sign, and not a sea1.

III. WHAT IS THAT UNION. There are three mysterious unions in our religion — the substantial union of the three persons in one Godhead; the personal union of the Divine and human natures in Jesus Christ; the mystical union betwixt Christ and believers, which is that wherein Christ and believers are so joined that They are one Spirit and one mystical body (1 Corinthians 6:17 and text). In this union the whole man is united to a whole Christ. The believing soul is united to Him (Ephesians 3:17). His body also is united to Him (1 Corinthians 6:19; 1 Thessalonians 4:14). They are united to Him in His Divine nature (Colossians 1:27), and in His human nature (Ephesians 5:30), and so through the Mediator unto God (2 Corinthians 6:16).

IV. THE BONDS OF THIS UNION. All corporal union is made by contact; but Christ is in heaven, and we on earth, and so we can have no such union with Him; and if we had, what would it profit? (John 6:63.) But this union is spiritual (1 Corinthians 6:17), and so are the bonds of it. And they are two.

1. The Spirit on Christ's part, whereby He taketh and keepeth hold of us (1 John 3. ult.). And the distance betwixt Christ and believers, as great as is betwixt heaven and earth, cannot hinder the joining of our souls and bodies to His, since the Spirit is an infinite Spirit, everywhere present.

2. Faith on the believer's part (Ephesians 3:17). Thereby the believer apprehends, takes, and keeps hold of Christ. It is by that we receive Christ (John 1:12), come unto Him (John 6:35), and feed on Him (ver. 56). And its fitness for this.

V. THE AUTHOR AND EFFICIENT CAUSE OF THIS UNION.

1. The Spirit of Christ comes in the Word, and enters into the heart of the elect sinner dead in sin (Galatians 3:2).

2. That quickening Spirit works faith (Ephesians 2:8; Colossians 2:12). Hereby the soul lays hold on Christ, and actually unites with Him.

VI. THE. PROPERTIES OF THIS UNION.

1. A true, real, and proper union, not a mere relative one.

2. A spiritual union (1 Corinthians 6:17).

3. A mysterious union (Ephesians 5:32; Colossians 1:27).

4. A most close and intimate union (1 Corinthians 5:17; John 6:56; Ephesians 5:30).

5. An indissoluble union (John 10:28, 29).

6. It is the leading, comprehensive, fundamental privilege of believers (1 Corinthians 3:23). All their other privileges are-derived from and grafted upon this — their justification, adoption, sanctification, and glorification.

(T. Boston, D.D.)

There is a joy familiar to you, from the experience of daily life, which may assist you in understanding the nature of the blessing to be derived from the Lord's Supper. All of you have felt refreshed by meeting a friend. The very sight of him may have done you good, like a medicine. If you have ever tasted the blessedness of communion with a Christian friend, you will understand still better the nature of this spiritual food. The Ethiopian eunuch tasted it when he went on his way rejoicing, after Philip had come up into his chariot, and conversed with him about the One of whom he was reading. Still more did the two disciples learn the lesson on the way to Emmaus, where they met with Jesus, although in the guise of another-man, a fellow-traveller on the road. They had "meat to eat" of which others knew nothing, while He was thus manifesting Himself to them in another way than He does to the world. They and He were becoming one in spirit. They were growing up into Him, drinking into His spirit. Before they parted they had become one.

I. ELSEWHERE, AS WELL AS AT THE COMMUNION TABLE, COMMUNION WITH CHRIST MAKES CHRISTIANS ONE, AND SO FEEDS THEIR SPIRITS. This oneness is food to man's spirit, and is to be found in Christ alone, so that it is the secret of true Christians. All men in their spirits are seeking this oneness, more or less conscious that it is the food of their spirits, the secret of happiness; in fact, eternal life. Without faith in Christ this oneness is not attained at all, and therefore man's spirit, starved, stinted of its appropriate nourishment, remains unsatisfied, and is tormented. with unquenchable longings, and disappointment in all the broken cisterns to which he resorts. Faith it is that gives friendship its substance, its strength, its eternal life; that alone keeps man from hungering and thirsting after some better nourishment suited to his spirit's immortal nature and eternal longings. Faith alone binds the bond of perfectness between master and servant, between buyer and seller, between ruler and subject, between the citizens of one community or the members of one Christian Church. In all these, and the other channels of intercourse between man and man, without faith love is awanting, or is impure and imperfect. The parties, therefore, do not become one. For love is unity. Man's delusion is to expect unity without love, and love without faith. Men know that they cannot be happy till they become one; but they believe that they can become one without drinking into Christ's one spirit, without being rooted and grounded in the love of God, without becoming one as the Father and the Son are one, through faith beholding in the Son the revelation of the Father, claiming sonship in Christ, and, therefore, brotherhood in the Lord, and thus coming to reconciliation in the Redeemer. Communion with Christ alone feeds man's spirit; and it is food in proportion to his faith, and love, or charity. It is food by bringing him in spirit and in truth into God's presence, into the secret of the Lord, into the revelation of God's grace and glory in the covenant, and in the kingdom, into conscious fellowship with the Father, and with His Son Jesus Christ, in all his fellowship with his fellow-Christians and fellow-men.

II. SACRAMENTAL COMMUNION BRINGS "ALL INTO ONE," AND, SO FAR AS IT DOES SO, IS A COMMUNION FEAST — FAITH DISCERNING THE LORD'S BODY — BELIEVERS THERE AND THUS BECOMING ONE IN SPIRIT.

1. They feast by coming, through Christ's body and blood discerned by faith, all to one Father. Saw you ever the child that was long away from home in the moment of his glad return, rushing into his mother's arms, pressed to his father's bursting heart, welcomed back into the bosom of the family that have been counting the years of his absence, and watching for the blessed hour when they shall see him again, one of their circle in everything? Did not the soldier thus returning, from this or that battle-field and long campaign, find it food to his drooping heart to feel himself one again, and still one as ever, or more than ever, with those whom he loved and left behind sorrowing? Still more did not the prodigal, received back to forgiveness, live again, breathe freely, return to life and renew his strength, as he heard his father's lips once more pronounce, "My son," and knew that there was a father's heart still welcoming him upon earth, however unworthy he had proved himself by his misconduct? So it is to the communicant in the bread and wine of the communion. They point to the body broken for him, to the blood of the new covenant shed for the remission of his sins, and thus to the bond of perfectness between him and the living God his Father in heaven. They bring him near consciously, and ill spirit, to that Father.

2. They feast by coming, through Christ's body and blood discerned by faith, to one another, and nearer all to one another. It is a family feast, one Father's board spread for all the members of His one family, without respect of persons. All are brethren, who are to sit side by side at one table, eat one common bread, and drink one cup of communion, the cup of brotherhood. Without the spirit of brotherhood we have nothing better than the shadow. Our feast is a counterfeit, a work of the flesh. Nay, it is worse, a substitution of the lust of the flesh for the love of the Spirit. "Little children, love one another." This is the feast. It is a feast of love; and those only who love one another in the Lord are communicants here; those only have communion in the body and blood. The "new commandment" is the law of the communion table, the bond of perfectness in the new covenant.

3. They feast by coming near, or nearer, through the body and blood discerned by faith, to that kingdom of God in which all are one. In that body and blood we are to discern written the new covenant in Christ, the kingdom of God and of heaven brought near, so near that we can claim the place of citizens, and enter into a blessed fellowship with all, whether on earth or in heaven, who bow the knee to Jesus, and call Him Lord, taking on them His yoke. In the name of Jesus we are to receive and use all, calling nothing "common or unclean," which He hath sanctified. This is the liberty of the children of God, a liberty which we are to guard with the utmost jealous, but which we are also to beware of abusing. Our life in this kingdom is to be a life of God — heavenly, holy, Christ-like — "not of the world, as He was not of the world."

(R. Paisley.)

We often read of water, of living water, of drawing water out of the wells of salvation, and of thirsting and drinking. By which expressions are undoubtedly meant the inward spirit and experience of religion, with the many comforts and blessings of it. Now, says the apostle, whatever be our character or circumstances in other respects, yet having felt the renewing influence of the grace of God, we have been all made to drink into one spirit. We have all hungered and thirsted after righteousness, have all been led to the same fountain-bead, and have all, in our different proportion, drank of the same Divine blessings which freely and largely flow thence.

I. AS TO THAT DIVERSITY OF NATURAL AND EXTERNAL CIRCUMSTANCES WHICH ATTENDS THE PROFESSION OF RELIGION, it will be necessary to take a general view of it, in order to set the contrast in the stronger light, and especially as the apostle himself directs us to it in the very text.

1. It is obvious to every one, that there is a wide difference among those who fear God, in respect of their outward and worldly circumstances. Religion is not confined to any particular nation or age of the world, nor to any particular rank or condition of men.

2. There is a remarkable difference among good men as to their intellectual capacities and their natural tempers. These, be they what they may, are not the tests by which the characters of the disciples of Jesus are to be decisively determined.

3. The difference may be considerable, in respect of the particular dispensations, forms, and means of religion they may be under. The same degree of light hath not been enjoyed, nor hath the same mode of worship obtained from the beginning.

4. The diversity there is of spiritual gifts infers no real diversity as to religion itself.

5. There may be, and often is, a difference as to the degree of religion, though it still retains the. same nature. There are, in the language of Scripture, babes, young men, and fathers in Christ; some weak, and others strong in faith.

II. WHEREIN CONSISTS THAT UNIFORMITY IN RELIGION WHICH OUR TEXT MENTIONS AS A PECULIAR COMMENDATION OF ITS REAL AND INTRINSIC EXCELLENCY.

1. By the sameness of religion is here meant, the exact similarity there is in the spirit and temper of all good men. As the several individuals of mankind are all made of one blood, and as the same faculty of reason in a greater or less degree is common to each of the human species, so what the Scripture calls "a new creature" is one Divine or spiritual nature common to all the people of God.

2. The main expressions of inward religion may be comprised in this short account of it. It first humbles the heart of man — then inspires it with Divine hopes and joys — by this means refines and sanctifies it — and so makes it capable of a pure love and exalted friendship. And in respect of each of these particulars there is an exact uniformity, at least in a degree, among all the people of God. They have all been made to drink into the same spirit.

III. THE GROUNDS OR REASONS OF THIS UNIFORMITY.

1. They are all of the same nature. It is acknowledged indeed that there is a strength of genius, and a softness of natural temper in some, which renders them more amiable than others; yet the principal outlines of human apostacy are much the same in all. This inference is likewise with the same force of reason to be drawn from a contemplation —

2. Of the one grand source or origin whence religion is derived. It is from above, the offspring of God, and the genuine fruit of the influence and operation of His Spirit. Now as no fountain can send forth at the same place sweet water and bitter, so we may be very sure that what is the effect of a Divine influence on the souls of men must be of the same pure and spiritual nature and tendency. And for the like reason we may safely conclude in the general, that however the circumstances of particular persons may in some respects differ, yet the manner of the Divine operation on the hearts of men is much the same. Religion will begin then in our humiliation, and advance through various degrees of sanctification, till it rises to a perfection of happiness and glory in the heavenly world.

3. The great and important ends which religion proposes, clearly evince the simplicity and uniformity of it. The glory of God, our own happiness, and the welfare of society are acknowledged to be the principal objects of this great concern.

(S. Stennett, D.D.)

I. WHAT IS THIS BODY OF CHRIST, which the Spirit of God doth ingraft His people into? First, it is the Church of God; as the apostle saith (Colossians 1:18), "He is the head of the body, the Church." So that the Church is the body of Christ, that same peculiar company of men and women, as St. Peter calls them, "You are a chosen generation, a peculiar people, a royal priesthood" (1 Peter 2:9). The author to the Hebrews calls them, "the assembly of the firstborn" (Hebrews 12:23). Now I call this invisible, for though their persons, and courses, and manner of life be seen and known, and they may be known who they are, yet all of them were never known, nor ever will be (2 Timothy 2:39). Secondly, it is such a company as is gathered out of all nations under heaven; as St. John speaks (Revelation 7:9). Thirdly, this same godly company are a company of predestinated men unto eternal life. Fourthly, it is such a godly company as is gathered by the Word of God. The Word of God gathers them together. Fifthly, they are such a company as are made one, knit and combined together in Christ, though themselves are never so many, and never so remote and distant from one another. It is true, you are different among yourselves: one is a master, another a servant, one is a rich man, another a poor man — so there is a difference; but they are all one in Christ Jesus, they have all one and the selfsame faith, they have all one and the selfsame Father, there is but one Lord, and one Spirit to quicken and unite them all. Thus we see what this body of Christ is.

II. Now in the second place, WHAT IS IT TO BE PUT INTO THIS BODY; to be implanted into it? I answer — First, it is a part of a man's ingrafting into Christ; for the ingrafting of a man into Christ, and into the body of Christ, are not two things, but God doth them by one and the selfsame act, as you may see (Romans 12:5). It must needs be the same work, for the putting a man into Christ in whom are the other members, that very act makes a man to have fellowship with Christ, together with all the other members. Secondly, this likewise is done by faith. Then in the third place, it makes a man have a common life with all the rest of the members of Jesus Christ. As you may see (Colossians 3:4), "When Christ which is our life shall appear, ye also shall appear with Him in glory." Christ who is our life. In the fourth place, it makes a man to be of one consent with all the people of God everywhere (Zephaniah 3:9). Fifthly, all this is for mutual profit, and help, and care, and sympathy.

III. In the third place we must show, THAT THE SPIRIT DOTH THIS, AND WHY HE DOTH IT. First, that it is the Spirit that unites and tieth all these members together. This makes them hang together, therefore it is called the "unity of the Spirit" (Ephesians 4:3). Now the reason why the Spirit of God doth do this, is — first, because none else besides the Spirit is able to do it. For by nature we are woefully different from the body of Christ, we are of another nature, of another kind, of another life; nay, we are contrary to it. Secondly, there is none so fit as the Spirit of God to do it. Thirdly, how the Spirit of God doth this; and that is two ways, as the Scripture reveals to us. The one is, by being one and the same Spirit in all the members of Christ. He comes into them, and dwells in them as one and the selfsame Spirit, and so makes up this union. The same Spirit that was in Paul was in Peter; and so all the rest of the members of Christ one and the selfsame Spirit is in them (1 Corinthians 3:16). Secondly, the Spirit doth this by uniting and tying a knot between these members. He doth unite them, and make them hang together in one; He makes them to be of one heart.

IV. Now I come to the USES. First, is it so that the Spirit of God doth unite all the saints of God together in one body? Then here we may see the reason of the difference of men in the world. Some companies have a different spirit; but all the saints of God have the Spirit of God which makes them hang together. Secondly, doth the Spirit of God join all the saints of God together in one body? Then that which God hath joined together, let no man put asunder. Thirdly, here we may see how to try our acquaintance, and whether the company we join ourselves unto be good or no. If our company be right, the Spirit of God tieth the knot. The last use is this: is it so that the Spirit of God joins all the saints of God together in one body? Then we should have a fellow-feeling with all the members of Christ. But how shall we have a fellow-feeling with the members of Christ? First, we must inform ourselves as much as we can concerning one another. Secondly, we should visit our fellow-members. As it is said of Moses, though he were a great courtier in Pharaoh's court, yet he went out to look upon his brethren's burdens (Exodus 2:11). Thirdly, we should lay to heart their afflictions.

(W. Fenner.)

I. IS SPIRITUAL.

1. In its nature.

2. In its origin.

II. SURMOUNTS ALL EARTHLY DISTINCTIONS.

1. Of nationality.

2. Denominationalism.

3. Of condition.

(J. Lyth, D.D.)

Round about God is a universe of connections. Nothing stands single. The economy of universal administration is that of borrowing and lending. The root takes from the soil; the soil from the sun. There is no bulk of matter so large that it can stand alone by itself. The great worlds all lean on each other. Systems depend on systems, as worlds on worlds. They are "all parts of one stupendous whole." From inanimate nature turn to human society. Here we find the same law.

1. We can trace it in all the stages of man's development. What is there so dependent as a babe? What do we not all owe to mother-love and father-love? How many eyes saw for us, how many feet ran for us, etc., when we were young. Furthermore, when the babe has become a man he is more dependent than ever. For man is dependent to the extent of his wants; and as a man grows, a great crop of wants grow up with him.

2. Indeed, society is only a partnership, and is more a confession of weakness than a proof of strength. Society is only a polite system of borrowing and lending. We talk of men being the architects of their own fortunes, of being self-made. But how? Because in them was the power of absorption. Their minds had in them that imperial quality which enabled them to tax the sources of all knowledge, and compel the universe of matter and of thought to bring tribute to the feet of .their growth. But plant any man or woman rightly, i.e., give them favourable connections, and they will grow. Plant them wrongly, and their growth will be checked.

3. Consider the favourable connections in which men to-day, in this country, stand. Formerly, everything was against the individual. Government, religion, wealth robbed him. indeed, the old civilisations were organised robbery of the individual. To-day government is nothing, religion is nothing, unless they assist man. The world, in all its combinations of law and love, has become his friend. If he is ignorant, it helps him to knowledge; if rude, it teaches him the lesson of refinement; if poor, it pushes him up toward riches; if blind, it teaches him to see with his fingers; if dumb, it instructs his lips to talk without sound. The whole drift of modern civilisation is to make man's connections benevolent and helpful. Under such conditions it is a shame for one not to succeed. Knowledge, virtue, manliness, and womanliness, piety, to-day are possible to all.

4. It is through the connections which the civilisation of his age weaves around a man that he ministers benevolence unto men, rather than by any self-created channels. There is a conscious benevolence, but what a man gives by his hand is nothing compared to what he gives through his activities. It is only as we apprehend how closely we are connected with people that we become sympathetic with them. Love demands contact, and is grown by it. If you desire to love men, go among them. Why do men call so fine an instrument as human nature base, when it is only loosened in its strings and weakened in its frame? Cannot the frame be rebraced and the strings strung anew? And when this has been done, and the hand of the Maker sweeps it again, and the latent harmonies roll forth, shall it be base then? And it is only as you live in close connection with men that you can ever know how splendid they are in their possibilities. Christ took human nature in order to know it. He loved men because they were brethren. And so to-day the saviours of men are the lovers of men. To help a man's body out of a slough you must take hold of it with your hands and lift, and so to help a man's mind and soul up your mind and soul must take hold of his and lift.

5. There is no other way by which society can be held together save by the principle of mutual benevolence, ministering to mutual dependence. The strong must bear the infirmities of the weak, or the universal order of creation would become chaotic and destructive. For the universe is peopled with weakness. Look at the natural kingdom. How few are the oaks, and how many are the rushes! Yet there is not a spire of grass, a bird, nor a worm, so low and weak as to be beneath God's care. And if the strong should ignore the principle of love, the world would be swept backward and downward to the depth in which it lay when Christianity was born. Not only, however, do the strong help the weak, but the weak help the strong. The grasses give protection to the roots of the oak. And so, through all the orders of life, from trees to men, you will find that the humble things are needed by the proud and the lofty. The millionaire needs the tailor more than the tailor needs the millionaire. The branches of the tree need the soil more than the soil needs the branches. Therefore, if any of you who are poor, and have few talents, have been saying, We are of no use; if we only had talents, or money, or knowledge, or power, we might help people; say so no more, for however small and weak and lacking, you are not lacking, you are not useless. If you cannot be great trees, be grasses only, and know that grasses beautify the world.

6. The author of our religion, above all other men, recognised the responsibility of His human connections. He lived amid the weakness of the world, and did what He could to make it strength. The people were not slow to apprehend His goodness nor to love Him for it. They followed Him in throngs; and as they followed He continued to do them good. All this was done for our example.

(W. H. H. Murray.)

Corinthians, PaulCorinthAccount, Belong, Body, Cease, Foot, I'm, Indeed, Less, Reason, Says1. Spiritual gifts,
4. are diverse,
7. yet to profit all.
8. And to that end are diversely bestowed;
12. as the members of a natural body tend all to the mutual decency,
22. service,
26. and helpfulness of the same body;
27. so we should do for one another, to make up the body of Christ.

1 Corinthians 12:15

     8475   self-denial

1 Corinthians 12:12-25

     7025   church, unity

1 Corinthians 12:12-27

     5409   metaphor
     8210   commitment, to God's people

1 Corinthians 12:12-31

     7110   body of Christ

1 Corinthians 12:14-31

     7924   fellowship, in service

Tenth Sunday after Trinity Spiritual Counsel for Church Officers.
Text: 1 Corinthians 12, 1-11. 1 Now, concerning spiritual gifts, brethren, I would not have you ignorant. 2 Ye know that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be led. 3 Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema [accursed], and no man can say, Jesus is Lord, but in the Holy Spirit. 4 Now there are diversities of gifts, but the same Spirit. 5 And there are diversities of ministrations, and the same …
Martin Luther—Epistle Sermons, Vol. III

List of Bible Passages
Address. Page. Genesis iv, 9 LXX 176 Exodus xx, 1-7 LXXXIII 207 Deut. xxxiii, 27 XXXIII 83 I Ks. xix, 1-13 LXXV 187 II Kings vi, 17 XC 212 Mat. ii, 1-11 XXIX 74 iv, 1-11 XLVIII 171 v, 3 XXII 58 v, 4 XXIII 60 v, 5 XXIV 62 v, 6 XXV 64 v, 7 XXVI …
Francis Greenwood Peabody—Mornings in the College Chapel

May the Twenty-Ninth Many Gifts --One Spirit
1 CORINTHIANS xii. 1-13. There is no monotony in the workmanship of my God. The multitude of His thoughts is like the sound of the sea, and every thought commands a new creation. When He thinks upon me, the result is a creative touch never again to be repeated on land or sea. And so, when the Holy Spirit is given to the people, the ministry does not work in the suppression of individualities, but rather in their refinement and enrichment. Our gifts will be manifold, and we must not allow the difference …
John Henry Jowett—My Daily Meditation for the Circling Year

May the Thirty-First Connection and Concord
"By one Spirit are we all baptized into one body." --1 CORINTHIANS xii. 12-19. It is only in the spirit that real union is born. Every other kind of union is artificial, and mechanical, and dead. We can dovetail many pieces of wood together and make the unity of an article of furniture, but we cannot dovetail items together and make a tree. And it is the union of a tree that we require, a union born of indwelling life. We may join many people together in a fellowship by the bonds of a formal creed, …
John Henry Jowett—My Daily Meditation for the Circling Year

June the First the Beauty of Variety
1 CORINTHIANS xii. 20-31. God's glory is expressed through the harmony of variety. We do not need sameness in order to gain union. I am now looking upon a scene of surpassing loveliness. There are mountains, and sea, and grassland, and trees, and a wide-stretching sky, and white pebbles at my feet. And a white bird has just flown across a little bank of dark cloud. What variety! And when I look closer the variety is infinitely multiplied. Everything blends into everything else. Nothing is out of …
John Henry Jowett—My Daily Meditation for the Circling Year

Making and Breaking Connections.
Many Experiences, but One Law. In mechanics power depends on good connections. A visit to any great machine shop makes that clear. There must be good connections in two directions--inward toward the source of power, and outward for use. The same law holds true in spiritual power as in mechanical. There must be good connections. These nights we have been together a few things have seemed clear. We have seen that from the standpoint of our lives there is need of power, as well as from the standpoint …
S.D. Gordon—Quiet Talks on Power

The Universal Gift
'The manifestation of the Spirit is given to every man to profit withal.'--1 COR. xii. 7. The great fact which to-day[1] commemorates is too often regarded as if it were a transient gift, limited to those on whom it was first bestowed. We sometimes hear it said that the great need of the Christian world is a second Pentecost, a fresh outpouring of the Spirit of God and the like. Such a way of thinking and speaking misconceives the nature and significance of the first Pentecost, which had a transient …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The True Gentleman
1 Cor. xii. 31; xiii. 1. Covet earnestly the best gifts: and yet shew I unto you a more excellent way. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. My friends, let me say a few plain words this morning to young and old, rich and poor, upon this text. Now you all, I suppose, think it a good thing to be gentlemen and ladies. All of you, I say. There is not a poor man in this church, perhaps, who has not before …
Charles Kingsley—Sermons for the Times

Public Spirit
Preached at Bideford, 1855.) 1 Corinthians xii. 25, 26. That there should be no division in the body; but that the members should have the same care, one of another. And whether one member suffer, all suffer with it; or whether one member be honoured, all rejoice with it. I have been asked to preach in behalf of the Provident Society of this town. I shall begin by asking you to think over with me a matter which may seem at first sight to have very little to do with you or with a provident society, …
Charles Kingsley—Sermons for the Times

Sponsorship
1 Cor. xii. 26, 27. Whether one member suffer, all the members suffer with it; or whether one member be honoured, all the members rejoice with it. Now ye are the body of Christ, and members in particular. I have to tell you that there will be a confirmation held at . . . on the . . . All persons of fit age who have not yet been confirmed ought to be ready, and I hope and trust that most of them will be ready, on that day to profess publicly their faith and loyalty to the Lord who died for them. …
Charles Kingsley—Sermons for the Times

The Dispensation of the Spirit.
Preached Whitsunday, May 19, 1850. THE DISPENSATION OF THE SPIRIT. "Now there are diversities of gifts, but the same Spirit."--1 Corinthians xii, 4. According to a view which contains in it a profound truth, the ages of the world are divisible into three dispensations, presided over by the Father, the Son, and the Spirit. In the dispensation of the Father, God was known as a Creator; creation manifested His eternal power and Godhead, and the religion of mankind was the religion of Nature. In the …
Frederick W. Robertson—Sermons Preached at Brighton

Sermon for the Tenth Sunday after Trinity
(From the Epistle for the day) Admonishing each man to mark what is the office to which he is called of God, and teaching us to practise works of love and virtue, and to refrain from self-will. 1 Cor. xii. 6.--"There are diversities of operations, but it is the same God which worketh all in all." ST. PAUL tells us in this Epistle that there are different kinds of works, but that they are all wrought by the same Spirit to the profit and well-being of man. For they all proceed from the same God who …
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

Antipathies
(Tenth Sunday after Trinity.) 1 Cor. xii. 3, 4, 5, 6. Wherefore, I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. We are to come to the Communion this day in love and charity …
Charles Kingsley—Town and Country Sermons

The Judgments of God.
LUKE XIII. 1-5. There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I …
Charles Kingsley—Westminster Sermons

The Work of the Holy Spirit in Prophets and Apostles.
The work of the Holy Spirit in apostles and prophets is an entirely distinctive work. He imparts to apostles and prophets an especial gift for an especial purpose. We read in 1 Cor. xii. 4, 8-11, 28, 29, R. V., "Now there are diversities of gifts, but the same Spirit.... For to one is given through the Spirit wisdom; and to another the word of knowledge, according to the same Spirit; to another faith, in the same Spirit; and to another gifts of healings, in the one Spirit; and to another workings …
R. A. Torrey—The Person and Work of The Holy Spirit

The Government of the Church.
"No man can say that Jesus is the Lord, but by the Holy Ghost."--1 Cor. xii. 3. The last work of the Holy Spirit in the Church has reference to government. The Church is a divine institution. It is the body of Christ, even tho manifesting itself in a most defective way; for as the man whose speech is affected by a stroke of paralysis is the same friendly person as before, in spite of the defect, so is the Church, whose speech is impaired, still the same holy body of Christ. The visible and invisible …
Abraham Kuyper—The Work of the Holy Spirit

Spiritual Gifts.
"But desire earnestly the greater gifts. And a still more excellent way show I unto you." --1 Cor. xii. 31 (R.V.). The charismata or spiritual gifts are the divinely ordained means and powers whereby the King enables His Church to perform its task on the earth. The Church has a calling in the world. It is being violently attacked not only by the powers of this world, but much more by the invisible powers of Satan. No rest is allowed. Denying that Christ has conquered, Satan believes that the time …
Abraham Kuyper—The Work of the Holy Spirit

Dr. Martin Luther Concerning Penitence and Indulgences.
In the desire and with the purpose of elucidating the truth, a disputation will be held on the underwritten propositions at Wittemberg, under the presidency of the Reverend Father Martin Luther, Monk of the Order of St. Augustine, Master of Arts and of Sacred Theology, and ordinary Reader of the same in that place. He therefore asks those who cannot be present and discuss the subject with us orally, to do so by letter in their absence. In the name of our Lord Jesus Christ. Amen. 1. Our Lord and Master …
Martin Luther—First Principles of the Reformation

The First Wall.
Let us, in the first place, attack the first wall. It has been devised, that the Pope, bishops, priests and monks are called the Spiritual Estate; Princes, lords, artificers and peasants, are the Temporal Estate; which is a very fine, hypocritical device. But let no one be made afraid by it; and that for this reason: That all Christians are truly of the Spiritual Estate, and there is no difference among them, save of office alone. As St. Paul says (1 Cor. xii.), we are all one body, though each member …
Martin Luther—First Principles of the Reformation

Continuation of the Discourse on the Holy Ghost.
1 Corinthians xii. 8 For to one is given by the Spirit the word of wisdom, &c. 1. In the preceding Lecture, according to our ability we set before you, our beloved hearers [2095] , some small portion of the testimonies concerning the Holy Ghost; and on the present occasion, we will, if it be God's pleasure, proceed to treat, as far as may be, of those which remain out of the New Testament: and as then to keep within due limit of your attention we restrained our eagerness (for there is no satiety …
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem

On the Article, and in one Holy Ghost, the Comforter, which Spake in the Prophets.
1 Corinthians xii. 1, 4 Now concerning spiritual gifts, brethren, I would not have you ignorant....Now there are diversities of gifts, but the same Spirit, &c. 1. Spiritual in truth is the grace we need, in order to discourse concerning the Holy Spirit; not that we may speak what is worthy of Him, for this is impossible, but that by speaking the words of the divine Scriptures, we may run our course without danger. For a truly fearful thing is written in the Gospels, where Christ has plainly said, …
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem

But this is So Great, that Certain Understand it to be the Fruit An...
46. But this is so great, that certain understand it to be the fruit an hundred-fold. [2190] For the authority of the Church bears a very conspicuous witness, in which it is known to the faithful in what place the Martyrs, in what place the holy nuns deceased, are rehearsed at the Sacraments of the Altar. [2191] But what the meaning is of that difference of fruitfulness, let them see to it, who understand these things better than we; whether the virginal life be in fruit an hundred-fold, in sixty-fold …
St. Augustine—Of Holy Virginity.

Hence Too is Solved that Question, How is it that the Martyrs...
19. Hence too is solved that question, how is it that the Martyrs, by the very benefits which are given to them that pray, indicate that they take an interest in the affairs of men, if the dead know not what the quick are doing. For not only by effects of benefits, but in the very beholding of men, it is certain, [2760] that the Confessor Felix (whose denizenship among you thou piously lovest) appeared when the barbarians were attacking Nola, as we have heard not by uncertain rumors, but by sure …
St. Augustine—On Care to Be Had for the Dead.

Epistle vii. To Peter, Domitian, and Elpidius.
To Peter, Domitian, and Elpidius. Gregory to Peter, Domitian, and Elpidius, Bishops [1688] . I rejoice exceedingly that you welcomed with great joy the ordination of the most holy Cyriacus, my brother and fellow-priest. And since we have learnt from the preaching of Paul the apostle that If one member rejoice, all the members rejoice with it (1 Cor. xii. 26), you must needs consider with how great exultation I rejoice with you in this thing, wherein not one member, but many members of Christ have …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

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