346

Seet.

10..

II

Yet all, as the Members in a Body, are one in Ghrift.
divers Kinds of Tongues;
to another the Interpretation
of Tongues.

71

II But all these worketh

23. rits, fo as authoritatively to determine, by what Impulfe any one fpeaks, who pretends to InfpiI Cor. XII. ration; or to be capable of pronouncing on the Sincerity of Men's Profeffions, or their Fitness for any publick Work to be affigned to them: To another, the Gift of fpeaking with [various] Kinds of Tongues, which he had never had the na tural Means of acquiring: And to another, the no lefs ufeful, tho' lefs fplendid Endowment, which we diftinguish from the former, by calling it the Interpretation of Tongues (b); in Confequence of which a Perfon fhall be able to understand, and render into a known Language, that which is fpoken by a Foreigner, in a Tongue, with which neither he himself, nor the other Hearers, I have been acquainted. But the one and the fame almighty Spirit worketh all thefe Diverfities that one and the felf-fame Spirit, dividing to every of Gifts, dividing unto every 'one feverally as as be Man feverally as he will. thinketh fit (i): His Wifdom fixes the Scheme, what this Variety fhould be; and his fovereign Pleasure determines, why they fhould be imparted to fuch and fuch particular Perfons, rather than to others. The Variety, I fay, is wifely appointed; for as the Body is one, and yet bath many Members, but all the Members of that one Body, many as they are, conftitute one Body, united in one well regulated Syftem; fo alfo [is] Chrift, that is, the whole Society of which Chrift is the Head; and for the whole of which he may, as it 13 were, be put, being indeed all and in all. For by, and according to the Operation of one Spirit, we Chriftians are all baptized into one Body, whether we be originally Jews or Greeks, whether Slaves or Freemen; the Religion we before profeffed, whether true or falfe, the Rank which we now hold in Life, whether high or low, makes no Difference as to the grand Point; our Union

12

ཟས་

twith

12 For as the Body is

one, and hath many Memof that one Body, being many, are one Body: So alfo is Chrift.

bers, and all the Members

13 For by one Spirit are. we all baptized into one Body, whether we be Jews or bond or free; and have

Gentiles, whether we be

been

(b) To another, the Gifts of Tongues,to another, the Interpretation of Tongues.] For the farther Illuftration of thefe Claufes, and the Interpretation here given, fee the Notes on Chap. xiv. 28.

(i) As he thinketh fit.] Buxilas does not fo much exprefs arbitrary Pleafure, as a Determination founded on wife Council.

3

(k) Drink

Reflections on the Diverfity of Spiritual Gifts.

347

been all made to drink into with the Body is the fame; and the fame happy Sect. 23. one Spirit. Confequences follow from that Union. And this

14 For the Body is not one Member, but many.

L

13.

in particular, that we are all made to drink into one 1 Cor. XIL
Spirit (k); as we drink of the fame Sacramental
Cup, fo we do by our Communion with Christ,
whofe Blood is reprefented by it, all imbibe the
Influences of the fame Spirit, by which the Di-
vine Life was at firft produced, and is continually
preferved. I fay, we have all imbibed it; as 14
the whole Body may be faid to imbibe the Wine,
which enters in at the Mouth, and defcends to
the Stomach; yet it is not intended for the Be-
nefit of those Members alone, but of the whole;
fo, in like Manner, the Body is not one Member, but
many; yet so united, that the Spirit, imparted to
one, is defigned, whether in its miraculous Ope-
rations, or fanctifying Influences, for the Benefit
of the Whole.

IMPROVEMENT.

ET us thankfully acknowledge the Divine Goodness, that we have not been led on, after the Example of our Pagan Ancestors, to the vain Worship of dumb and ftupid Idols; but have been taught from our Ver. 2. Infancy, to adore the living Jehovah. May we, in the most folemn and confiftent Manner, fay, that Jefus is the Lord! And while our Actions speak our Regard to him as fuch, may it appear, that our Hearts are under the Influences of the Spirit of GOD, by which alone Men are brought to that divine Temper.

Ver. 3.

Let us often reflect upon these glorious Atteftations, which were given to the Truth of our holy Religion, by that Diverfity of Gifts and Ope- Ver. 4, &c. rations, with which its firft Teachers were furnithed and adorned. Let

us thankfully receive their Testimony, and thereby fet to our Seal, that GOD is true. And let a View to that great Defign, in which all these wonderful Things center, engage us to ftudy more a Union of Heart, with all who in every Place call on the Name of the Lord Jefus Chrift. In him Greeks and Barbarians, bond and free, are united. His Glory therefore let all unanimoufly feek; and while his Name is blafphemed by the Ig

norant

(k) Drink into one Spirit.] Mr. Locke thinks, St. Paul refers to the Sacramental Cup, rather than the Bread here, because the Wine is more fpirituous, and in a lively Manner represents the animating Effects of Chrift's Blood, and the Spirit communicated by it.

X x 2

It would be abfurd for the feveral Members in a Body, norant and Malignant, who cannot bear the Purity of that Religion which he teaches; may it be fo defended by us, as at the fame Time to be exemplified, and adorned.

Sect. 24.

15.

SECT. XXIV.

The Apoftle, farther to enforce that Humility in the Use of
their Spiritual Gifts, and that mutual Affection, which the
Corinthians fo much needed to be farther taught, goes on, in
Profecution of the Allegory ufed above, to reprefent Chriftians,
as fo united in one Body, as to have entirely the fame Intereft;
and infifts on a tender Care of the leaft Member, from its
Subfervience to the Good of the whole.
I Cor. XII. 15,
to the End.

IT

T

I CORINTHIANS XII. 15.

is of the highest Importance, in your prefent Circumftances, for the Honour of GOD, 1 Cor. XII. and your Comfort and Edification, in the Use of the Gifts, with which God hath endowed you, that I fhould farther illuftrate and enforce the Obfervation I have juft been making, that the Body is not one Member, but made up in the Conjunction of many, which have various Offices and Purposes. None can therefore complain of its own Situation, as if it were infignificant; nor fhould any despise another, as unworthy of Regard. As to the firft of thefe, if the Foot fhould Tay, because I am not the Hand, but am placed in the lowest Order, reft upon the Ground, and am often covered with Dirt, therefore I am not of the Body is it indeed for this, not ; any Part of the Body; or would it have Reafon to reprefent 16 itself, as, on this Account, an Out-caft? And

16 And if the Ear fhall

if the Ear fhould fay, becaufe I am not fo vifible, fay, Because I am not the fo beautiful, fo useful as the Eye, therefore I am Eye, I am not of the Bo

not

dy;

to exalt themselves in the Place of, or above, each other :

17 If the whole Body were an Eye, where were the Hearing? If the whole were Hearing, where were the Smelling?

18 But now hath GoD fet the Members, every one of them in the Body, as it hath pleafed him.

349

16.

dy is it therefore not of the not of the Body; is it indeed, for this Reafon Sect. 24. Body? not of the Body? Is it not a very important and ufeful Part? Yea, is not the Body far more per- Cor. XII. fect, in Confequence of the Foot, and the Ear, being what they respectively are, than it would be, if each of them were another Hand, or another Eye? For if the whole Body [were,] as 17 it were, an Eye (a); and a Man could look at Will, thro' every Pore; where [were] the Hearing, that important Senfe, which admits fo much pleafing Entertainment and Improvement? And if the whole [were] Hearing, where [were] the Smelling, a Senfe which tho' lefs important than the former, is not deftitute of its not deftitute of its proper Delight and its proper Ufe? But now we fee, that GOD, 18 the great and wife Creator, hath placed the various Members, every one of them in the Body as he bath feen fit; and his inimitable Contrivance, and overflowing Goodness, is glorified in their Variety, and in their Arrangement. But if they all 19 were one Member, or the Members all of one Form and Ufe, where [were] the Body? How could it poffibly fubfift? What a monstrous Thing would fuch a detached Member be, if it could be fuppofed to exift alone? Or if each Member were to be transformed into that, which might in itself feem moft noble, how ruinous to the whole would fuch a Transformation be? But now, as [there are] many Members, there is 20 in the Union of them all, but one harmonious regular Body, furnished for the various animal Functions, and capable of a Variety of Senfations and Actions. And no one of them' ought to de- 21 fpife any of the reft; for the Eye cannot say to the Hand, I have no Need of thee; fince by the Hand the Body is maintained and fed, and the Eye itself preferved, and defended. And again, the Head, elevated as it is, and so admirably furnished with all the Nerves and Organs planted in

19 And if they were all one Member, where were the Body?

20 But now are they many Members, yet but one Body.

21 And the Eye cannot fay unto the Hand, I have no

Need of thee: nor again, the

it,

(a) If the whole Body [were] Eye, &c.] The Apoftle by this intends probably to infinuate, that, were there no other Gifts in the Church, but thofe which they fo much extolled in fome of their Teachers, it would be a very great Difadvantage to the Body.

(b) Appear

350

For all have their proper Ornament, or Ufe;

Sect. 24. [cannot fay] to the moft diftant and extream Parts, the Head to the Feet, I have even the Feet, mean as their Form and Office no Need of you.

1 Cor. XII. feems, I have no Need of you; fince by Means

21.

22

of them, the Head, and all the other Parts of
the Body, fupported and removed from
Place to Place.

ге

But it may farther be obferved here, agreeably
to the Point which I have now in View, that the
Members of the Body, which appear to be weak-
er (b) than the reft, and perhaps are most delicate
and tender in their Structure, are more abundantly
neceffary; fo that without them the animal Func-
23 tions
tions can by no Means be difcharged. And fo
likewife with Refpect to thofe, which feem to be
the mare ignoble and dishonourable [Parts] (c) of
the Body, thofe we furround with more abundant
Honour (d); and thofe which feem our uncomely
[Parts] have, by Virtue of the Drefs we put up-
on them, more abundant Comeliness, than molt of
24 the reft. For our comely and graceful [Parts]
have no Need of being fo adorned, as they appear
to greater Advantage uncovered; but GOD bath
fo attempered the feveral Parts of the Bedy toge-
ther, as to give a more abundant. Honour to that
which
is fo formed, as rather to appear deficient
for by making the meaneft Part thus neceffary,
he hath entitled it to the Care of the Nobleft:
25 That so there might be no Schifm in the Body,
no Divifion of separate Interefts; but [that] all
the Members might have the fame Care of each

;

22 Nay much more, thofe Members of the Body, which

feem to be more feeble, are neceflary.

23 And thofe Members of

the Body, which we think thefe we beftow more abundant Honour, and our uncomely Parts have more

to be lefs honourable, upon

abundant Comeliness.

(4) Appear to be weaker.] Some think this refers to the Brains, and Bowels, which are very tender, and liable to many Disorders. Others underftand it, of the leaft mufcular Parts, or Krins, Arteries, and other minute Channels in the Body; the leaft Obftruction in which would be fatal. If more feeble, be put for lefs noble, it fuggefts a very obvious and important Senfe, relating to the Channels, by which Nature has provided for throwing off the Dregs; which, difhonourable as they may feem, are fo neceffary, that if they be obftructed, intense Torment and inevitable Death must enfue.

Decency, Go

(c) Our difhonourable Parts, &c.] It feems, as if he had faid, the Face,. on which the Image of GOD is particularly ftamped, we leave uncovered; but as for thofe Parts, which Decency, or Cuftom teaches us to conceal, we contrive not only to cover, but also as far as we conveniently can, to adorn by Covering.

(d) We furround with more abundant Honour relos Tuny reproodlegar refill.] Our Verfion by no Means expreffes the Force of the Greek Idiom here.

,