Chapter 3

Brethren, I do not say that this was a high triumph for the principle of faith; it was in fact, little more than selfishness; it was a high future balanced against a low present; only the preference of a future and higher physical enjoyment to a mean and lower one. Yet still to be ruled by this influence raises a man in the scale of being: it is a low virtue, prudence, a form of selfishness; yet prudence _is_ a virtue. The merchant, who forecasts, saves, denies himself systematically through years, to amass a fortune, is not a very lofty being, yet he is higher, as a man, than he who is sunk in mere bodily gratifications. You would not say that the intemperate man--who has become temperate in order, merely to gain by that temperance honour and happiness--is a great man, but you would say he was a higher and a better man than he who is enslaved by his passions, or than the gambler who improvidently stakes all upon a moment's throw. The worldly mother who plans for the advancement of a family, and sacrifices solid enjoyments for a splendid alliance, is only _worldly_ wise, yet in that manoeuvring and worldly prudence there is the exercise of a self-control which raises her above the mere giddy pleasure-hunter of the hour; for want of self-control is the weakness of our nature--to restrain, to wait, to control present feeling with a large foresight, is human strength.

Once more, instead of a faith like that of the child, which over-leaps a few hours, or that of the worldly man, which over-passes years, there may be a faith which transcends the whole span of life, and, instead of looking for temporal enjoyments, looks for rewards in a future beyond the grave, instead of a future limited to time.

This is again a step. The child has sacrificed a day; the man has sacrificed a little more. Faith has now reached a stage which deserves to be called religious; not that this however, is very grand; it does but prefer a happiness hereafter to a happiness enjoyed here--an eternal well-being instead of a temporal well-being; it is but prudence on a grand scale--another form of selfishness--an anticipation of infinite rewards instead of finite, and not the more noble because of the infinitude of the gain: and yet this is what is often taught as religion in books and sermons. We are told that sin is wrong, because it will make us miserable hereafter. Guilt is represented as the short-sightedness which barters for a home on earth--a home in heaven.

In the text-book of ethics studied in one of our universities, virtue is defined as that which is done at the command of God for the sake of an eternal reward. So then, religion is nothing more than a calculation of infinite and finite quantities; vice is nothing more than a grand imprudence; and heaven is nothing more than selfishness rewarded with eternal well-being!

Yet this you will observe, is a necessary step in the development of faith. Faith is the conviction that God is a rewarder of them who diligently seek Him; and there is a moment in human progress when the anticipated rewards and punishments must be of a Mahometan character--the happiness of the senses. It was thus that the Jews were disciplined; out of a coarse, rude, infantine state, they were educated by rewards and punishments to abstain from present sinful gratification: at first, the promise of the life which now is, afterwards the promise of that which is to come; but even then the rewards and punishments of a future state were spoken of, by inspiration itself, as of an arbitrary character; and some of the best of the Israelites, in looking to the recompense of reward, seemed to have anticipated, coarsely, recompense in exchange for duties performed.

The last step is that which alone deserves to be called Christian Faith--"Who is he that overcometh but he that believeth that Jesus is the Christ?" The difference between the faith of the Christian and that of the man of the world, or the mere ordinary religionist, is not a difference in mental operation, but in the object of the faith--to believe that Jesus is the Christ is the peculiarity of Christian faith.

The anticipated heaven of the Christian differs from the anticipated heaven of any other man, not in the distinctness with which its imagery is perceived, but in the kind of objects which are hoped for. The apostle has told us the character of heaven. "Eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive the things which God hath prepared for them that love Him"--which glorious words are sometimes strangely misinterpreted, as if the apostle merely meant rhetorically to exalt the conception of the heavenly world, as of something beyond all power to imagine or to paint. The apostle meant something infinitely deeper: the heaven of God is not only that which "eye hath not seen," but that which eye can _never_ see; its glories are not of that kind at all which can ever stream in forms of beauty on the eye, or pour in melody upon the enraptured ear--not such joys as genius in its most gifted hour (here called "the heart of man") can invent or imagine: it is something which these sensuous organs of ours never can appreciate--bliss of another kind altogether, revealed to the spirit of man by the Spirit of God--joys such as spirit alone can receive.

Do you ask what these are? "The fruits of the Spirit are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." That is heaven, and therefore the Apostle tells us that he alone who "believeth that Jesus is the Christ," and only he, feels that. What is it to believe that Jesus is the Christ?--That He is the Anointed One, that His life is the anointed life, the only blessed life, the blessed life divine for thirty years?--Yes, but if so, the blessed Life still, continued throughout all eternity: unless you believe that, you do not believe that Jesus is the Christ.

What is the blessedness that you expect?--to have the joys of earth with the addition of the element of eternity? Men think that heaven is to be a compensation for earthly loss: the saints are earthly-wretched here, the children of this world are earthly-happy; but _that_, they think, shall be all reversed--Lazarus, beyond the grave, shall have the purple and the fine linen, and the splendour, and the houses, and the lands which Dives had on earth: the one had them for time, the other shall have them for eternity. That is the heaven that men expect--this earth sacrificed _now_, in order that it may be re-granted for _ever_.

Nor will this expectation be reversed except by a reversal of the nature. None can anticipate such a heaven as God has revealed, except they that are born of the Spirit; therefore to believe that Jesus is the Christ, a man must be born of God. You will observe that no other victory overcomes the world: for this is what St. John means by saying, "Who is he that overcometh the world, but he that believeth that Jesus is the Christ?" For then it comes to pass that a man begins to feel, that to do wrong is hell; and that to love God, to be like God, to have the mind of Christ, is the only heaven. Until this victory is gained, the world retains its stronghold in the heart.

Do you think that the temperate man has overcome the world, who, instead of the short-lived rapture of intoxication, chooses regular employment, health, and prosperity? Is it not the world in another form, which has his homage? Or do you suppose that the so-called religious man is really the world's conqueror by being content to give up seventy years of enjoyment in order to win innumerable ages of the very same species of enjoyment? Has he not only made earth a hell, in order that earthly things may be his heaven for ever?

Thus the victory of Faith proceeds from stage to stage: the first victory is, when the Present is conquered by the Future; the last, when the Visible and Sensual is despised in comparison of the Invisible and Eternal. Then earth has lost its power for ever; for if _all_ that it has to give be lost eternally, the gain of faith is still infinite.

III.

_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 dispensation of the Son, God manifested Himself to Humanity through man; the Eternal Word spoke, through the inspired and gifted of the human race, to those that were uninspired and ungifted. This was the dispensation of the prophets--its climax was the advent of the Redeemer; it was completed when _perfect_ Humanity manifested God to man. The characteristic of this dispensation was, that God revealed Himself by an authoritative Voice, speaking from without, and the highest manifestation of God whereof man was capable, was a Divine Humanity.

The age in which we at present live is the dispensation of the Spirit, in which God has communicated Himself by the highest revelation, and in the most intimate communion, of which man is capable; no longer through Creation, no more as an authoritative Voice from without, but as a Law within--as a Spirit mingling with a spirit. This is the dispensation of which the prophet said of old, that the time should come when they should no longer teach every man his brother and every man his neighbour, saying, "Know the Lord"--that is, by a will revealed by external authority from other human minds--"for they shall all know him, from the least of them to the greatest." This is the dispensation, too, of whose close the Apostle Paul speaks thus: "Then shall the Son also be subject to Him that hath put all things under Him, that God may be all in all."

The outward humanity is to disappear, that the inward union may be complete. To the same effect, he speaks in another place, "Yea, though we have known Christ after the flesh, yet henceforth know we Him no more." For this reason, the Ascension was necessary before Pentecost could come: the Spirit was not given, we are told, because Jesus was not yet glorified. It was necessary for the Son to disappear as an outward authority, in order that he might re-appear as an inward principle of life. Our salvation is no longer God manifested in a Christ _without_ us, but as a Christ _within_ us, the hope of glory. To-day is the selected anniversary of that memorable day when the first proof was given to the senses, in the gift of Pentecost, that that spiritual dispensation had begun.

There is a twofold way in which the operations of the Spirit on mankind may be considered--His influence on the Church as a whole, and His influence on individuals; both of these are brought together in the text. It branches, therefore, into a twofold division.

I. Spiritual gifts conferred on individuals. II. Spiritual union of the Church.

Let us distinguish between the Spirit and the gifts of the Spirit: by the Spirit, the apostle meant the vital principle of new life from God, common to all believers--the animating Spirit of the Church of God; by the gifts of the Spirit, he meant the diversities of form in which He operates on individuals; its influence varied according to their respective peculiarities and characteristics. In the twenty-eighth verse of this chapter a full catalogue of gifts is found; looking at them generally, we discover two classes into which they may be divided--the first are natural, the second are supernatural: the first are those capacities which are originally found in human nature--personal endowments of mind, a character elevated and enlarged by the gift of the Spirit; the second are those which were created and called into existence by the sudden approach of the same influence.

Just as if the temperature of this Northern hemisphere were raised suddenly, and a mighty tropical river were to pour its fertilizing inundation over the country, the result would be the impartation of a vigorous and gigantic growth to the vegetation already in existence, and at the same time the development of life in seeds and germs which had long lain latent in the soil, incapable of vegetation in the unkindly climate of their birth. Exactly in the same way, the flood of a Divine life, poured suddenly into the souls of men, enlarged and ennobled qualities which had been used already, and at the same time _developed_ powers which never could have become apparent in the cold, low temperature of natural life.

Among the natural gifts, we may instance these: teaching--healing--the power of government. Teaching is a gift, natural or acquired. To know, is one thing; to have the capacity of imparting knowledge, is another.

The physician's art again is no supernatural mystery; long and careful study of physical laws capacitate him for his task. To govern, again, is a natural faculty: it may be acquired by habit, but there are some who never could acquire it. Some men seem born to command: place them in what sphere you will, others acknowledge their secret influence, and subordinate themselves to their will. The faculty of organization, the secret of rule, need no supernatural power. They exist among the uninspired. Now the doctrine of the apostle was, that all these are transformed and renovated by the spirit of a new life in such a way as to become almost new powers, or, as he calls them, gifts of the Spirit. A remarkable illustration of this is his view of the human body. If there be anything common to us by nature, it is the members of our corporeal frame; yet the apostle taught that these, guided by the Spirit as its instruments and obeying a holy will, became transfigured; so that, in his language, the body becomes a temple of the Holy Ghost, and the meanest faculties, the lowest appetites, the humblest organs, are ennobled by the Spirit mind which guides them. Thus he bids the Romans yield themselves "unto God as those that are alive from the dead, and their members as instruments of righteousness unto God."

The second class of gifts are supernatural: of these we find two pre-eminent--the gift of tongues, and the gift of prophecy.

It does not appear that the gift of tongues was merely the imparted faculty of speaking foreign languages--it could not be that the highest gift of God to His Church merely made them rivals of the linguist; it would rather seem that the Spirit of God, mingling with the soul of man, supernaturally elevated its aspirations and glorified its conceptions, so that an entranced state of ecstasy was produced, and feelings called into energy, for the expression of which the ordinary forms of speech were found inadequate. Even in a far lower department, when a man becomes possessed of ideas for which his ordinary vocabulary supplies no sufficient expression, his language becomes broken, incoherent, struggling, and almost unnaturally elevated; much more was it to be expected that when divine and new feelings rushed like a flood upon the soul, the language of men would have become strange and extraordinary; but in that supposed case, wild as the expressions might appear to one coldly looking on and not participating in the feelings of the speaker, they would be quite sufficient to convey intelligible meaning to any one affected by the same emotions.

Where perfect sympathy exists, incoherent utterance--a word--a syllable--is quite as efficient as elaborate sentences. Now this is precisely the account given of the phenomenon which attended the gift of tongues. On the day of Pentecost, all who were in the same state of spiritual emotion as those who spoke, understood the speakers; each was as intelligible to all as if he spoke in their several tongues: to those who were coolly and sceptically watching, the effects appeared like those of intoxication. A similar account is given by the Apostle Paul: the voice appeared to unsympathetic ears as that of a barbarian; the uninitiated and unbelieving coming in, heard nothing that was articulate to them, but only what seemed to them the ravings of insanity.

The next was the gift of prophecy. Prophecy has several meanings in Scripture; sometimes it means the power of predicting future events, sometimes an entranced state accompanied with ravings, sometimes it appears to mean only exposition; but prophecy, as the miraculous spiritual gift granted to the early Church, seems to have been a state of communion with the mind of God lower than that which was called the gift of tongues, at least less ecstatic, less rapt into the world to come, more under the guidance of the reason, more within the control of calm consciousness--as we might say, less supernatural.

Upon these gifts we make two observations:

1. Even the highest were not accompanied with spiritual faultlessness. Inspiration was one thing, infallibility another. The gifts of the Spirit were, like the gifts of Nature, subordinated to the will--capable of being used for good or evil, sometimes pure, sometimes mixed with human infirmity. The supernaturally gifted man was no mere machine, no automaton ruled in spite of himself by a superior spirit. Disorder, vanity, over-weening self-estimation, might accompany these gifts, and the prophetic utterance itself might be degraded to a mere brawling in the Church; therefore St. Paul established laws of control, declared the need of subjection and rule over spiritual gifts: the spirits of the prophets were to be subject to the prophets; if those in the ecstatic state were tempted to break out into utterance and unable to interpret what it meant, those so gifted were to hold their peace.

The prophet poured out the truths supernaturally imparted to his highest spirit, in an inspired and impassioned eloquence which was intelligible even to the unspiritual, and was one of the appointed means of convincing the unconverted. The lesson derivable from this is not obsolete even in the present day. There is nothing perhaps precisely identical in our own day with those gifts of the early Church; but genius and talent are uncommon gifts, which stand in a somewhat analogous relation--in a closer one certainly--than more ordinary endowments. The flights of genius, we know, appear like maniac ravings to minds not elevated to the same spiritual level. Now these are perfectly compatible with mis-use, abuse, and moral disorder. The most gifted of our countrymen has left this behind him as his epitaph, "The greatest, wisest, _meanest_ of mankind." The most glorious gift of poetic insight--itself in a way divine--having something akin to Deity--is too often associated with degraded life and vicious character. Those gifts which elevate us above the rest of our species, whereby we stand aloof and separate from the crowd, convey no moral--nor even mental--infallibility: nay, they have in themselves a peculiar danger, whereas that gift which is common to us all as brethren, the animating spirit of a divine life, in whose soil the spiritual being of all is rooted, cannot make us vain; we _cannot_ pride ourselves on _that_, for it is common to us all.

2. Again, the gifts which were higher in one sense were lower in another; as supernatural gifts they would rank thus--the gift of tongues before prophecy, and prophecy before teaching; but as blessings to be desired, this order is reversed: rather than the gift of tongues St. Paul bids the Corinthians desire that they might prophecy. Inferior again to prophecy was the quite simple, and as we should say, lower faculty of explaining truth. Now the principle upon which that was tried was that of utility--not utility in the low sense of the utilitarian, who measures the value of a thing by its susceptibility of application to the purpose of this present life, but a utility whose measure was love, charity. The apostle considered _that_ gift most desirable by which men might most edify one another. And hence that noble declaration of one of the most gifted of mankind--"I had rather speak five words with my understanding, that I might teach others also, than ten thousand words in an unknown tongue."

Our estimate is almost the reverse of this: we value a gift in proportion to its rarity, its distinctive character, separating its possessor from the rest of his fellow-men; whereas, in truth, those gifts which leave us in lonely majesty apart from our species, useless to them, benefiting ourselves alone, are not the most godlike, but the least so; because they are dissevered from that beneficent charity which is the very being of God. Your lofty incommunicable thoughts, your ecstasies, and aspirations, and contemplative raptures--in virtue of which you have estimated yourself as the porcelain of the earth, of another nature altogether than the clay of common spirits--tried by the test of Charity, what is there grand in these if they cannot be applied as blessings to those that are beneath you? One of our countrymen has achieved for himself extraordinary scientific renown; he pierced the mysteries of nature, he analysed her processes, he gave new elements to the world. The same man applied his rare intellect to the construction of a simple and very common instrument--that well-known lamp which has been the guardian of the miner's life from the explosion of fire. His discoveries are his nobility in this world, his trifling invention gives him rank in the world to come. By the former he shines as one of the brightest luminaries in the firmament of science, by the latter evincing a spirit animated and directed by Christian love, he takes his place as one of the Church of God.

And such is ever the true order of rank which graces occupy in reference to gifts. The most trifling act which is marked by usefulness to others is nobler in God's sight, than the most brilliant accomplishment of genius. To teach a few Sunday-school children, week after week, commonplace simple truths--persevering in spite of dullness and mean capacities--is a more glorious occupation than the highest meditations or creations of genius which edify or instruct only our own solitary soul.

II. The spiritual unity of the Church--"the same Spirit."

Men have formed to themselves two ideas of unity: the first is a sameness of form--of expression; the second an identity of spirit. Some of the best of mankind have fondly hoped to realize an unity for the Church of Christ which should be manifested by uniform expressions in everything: their imaginations have loved to paint, as the ideal of a Christian Church, a state in which the same liturgy should be used throughout the world, the same ecclesiastical government, even the same vestments, the same canonical hours, the same form of architecture. They could conceive nothing more entirely one than a Church so constituted that the same prayers, in the very same expressions, at the very same moment, should be ascending to the Eternal Ear.