A SERMON

DELIVERED IN THE SECOND BAPTIST CHURCH IN BOSTON, OCT. 28, 1821, AT THE ORDINATION OF REV. ALVA WOODS, D. D.

1 COR., PARTS OF CHAP. XII.

Now there are diversities of gifts, but the same Spirit. And there are diversities of operations, but it is the same God who worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For to one man is given by the Spirit the word of wisdom; to another, the working of miracles; to another, prophecy. But all these worketh that one and the self-same Spirit, dividing to every man severally as he will. For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptized into one body. For the body is not one member, but many.. If the foot shall say, Because I am not, the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?—And the eye cannot say to the hand, I have no need of thee; nor again the head to the feet I have no need of you. Nay, much more those members of the body, which seem to be more feeble, are necessary. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. Now ye are the body of Christ, and members in particular.

WHEREVER the author of this Epistle went, he found nothing so active in withstanding the influence of the Christian religion, or in marring its divine form, as the selfishness of the heart. Even those who professed to love God supremely, and their neighbors as themselves, showed frequently, that they were still chargeable with the spirit of pride and emulation, and needed the purifying

influence of divine truth. This was particularly the case with the church in Corinth. Those very endowments, which Christ had imparted to the Corinthian believers for the confirmation of his gospel, were made an occasion of strife. In the text, the Apostle labored to remove the evils which existed among them, and to inculcate the virtues and duties which they were prone to neglect. He informed them that the diversified endowments of Christians, particularly of the ministers of religion, were all distributed by the Spirit of God, and were intended, not for the gratification of self-love, but for the welfare of the church. This he illustrated by the similitude of the human body, all the parts of which stand in an intimate relation to one another, and are necessary to the beauty, strength, and the perfection of the whole body. He showed that no Christian, especially that no public teacher should glory in his own qualifications or endowments, but should use them for the perfecting of the saints, for the edifying of the body of Christ.

Applying this interesting portion of Scripture to our own case, let us, brethren, distinctly consider the errors against which we are here guarded, and the duties here inculcated.

First. We are here guarded against supposing that no differ ence exists and that no distinction is to be made among the members of Christ's church. There are some who think that all Christians are on the same level; that all have the same right to preach the gospel, to be guides and teachers in the church, and to administer Christian ordinances. Now from whatever source this opinion is derived, or whatever may be the form it assumes, it is entirely contrary to the word of God. Both the Old Testament and the New make a distinction among men in regard to office, and describe the different places to be occupied, and the different duties to be discharged, by the members of God's spiritual kingdom. The text in particular guards us against every approach to the error above mentioned, by referring us to the human body, the members of which occupy different places and perform different functions, some higher and some lower, though all are essential to the perfection of the body.

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The opinion that all Christians ought to hold the same rank, contrary to the plan of God's works. In what part of the world can you find anything favorable to such an opinion? There is no nation or society, in which all are or could be upon a level, either as to office or influence. Where in the whole creation can you discover anything like a system of perfect equality? Even those who fill the office of the ministry, are not in all respects upon a level. I reject the idea of distinct orders among the ministers of Christ. Still we cannot but perceive that, within the compass of that one office, there are different stations to be held, and different duties to be performed, and that the variety of qualifications which ministers possess, exactly fit them for those different stations and duties. The Apostle, with his eye directly upon the public teachers of religion, repeatedly asserts that there are different qualifications and duties, and labors to show in what light those differences are to be regarded. "God hath set some in the church, first, apostles; secondarily, prophets; thirdly, teachers; after that, miracles," etc.—" dividing to every man severally as he will." And it is a fact, that whatever men's speculative opinions may be on this subject, they act agreeably to the views of the Apostle. His views are perfectly consonant to the circumstances of human beings, and to the whole scheme of God's works. In the concerns of religion, as well as in the concerns of civil society, there are places of extraordinary importance to be occupied; works of uncommon magnitude and difficulty to be accomplished. Who shall be designated for those places? Who shall be called to accomplish those works? Are all qualified alike? No. We always inquire, who possess the talents and traits of character, best suited to the particular offices to be filled. When we find this suitableness, we are satisfied, and act accordingly. A man who should act on any other principle, would be essentially wanting in Christian prudence, and would show that, however honest his heart may be, he is not fit to be trusted with the interests of religion.

Secondly. We are here guarded against the error of supposing, that God furnishes us with any talents, whether ordinary

or extraordinary, merely for our own sake. It is a vain conceit, for any man to think, that the favors which God bestows upon him, are expressions of regard to him personally, and are intended for his own reputation or interest. The Apostle teaches us, that no man is made for himself; that God designs all our powers and acquisitions, for the good of the church; that the public teachers of religion, with their diverse endowments, are parts of Christ's spiritual body; just as the eyes, hands and feet are parts of the natural body, and are designed to be subservient to its security and happiness. A man's eyes are not endued with the power of vision for their own sake, but that they may be of use to the body. Nor are his feet endued with their peculiar powers for their own sake, but for the sake of sustaining and moving the body. So of all the members. A minister of the gospel, who has the views and feelings inculcated by the text, will say within himself; these intellectual and moral faculties, these acquisitions, this power of communicating instruction, this influence in society, these opportunities for useful action, were not given me for my own sake. God bestowed them as the Father of the creation, for the welfare of the whole. Let my object be correspondent with his. And let me never be guilty of devoting his gifts to any other purpose, than that for which he designed them.

Thirdly. The text guards us against ambition. The principle here inculcated is, that God divides to his ministers severally such talents and qualifications, as will fit them for the place for which he designs them; and will most effectually promote the good of the church. But ambition strives for self-promotion.

It cannot be satisfied with usefulness. It cannot be satisfied with the will of God. It aspires after a distinguished name, or a distinguished office. This passion sometimes prompts a minister of the gospel to aim at a place above that for which God designed him. The foot aspires to be the head. A minister of the gospel, laboring in a retired situation, desires to preach to a larger or more cultivated congregation, to live in a more fashionable style, and enjoy the pleasures of a more refined society.

Such are the aspirings of his ambitious heart. But God may have already assigned him his proper place. In his retired, peaceful situation, he might feed the sheep and lambs of Christ's flock. His days might pass pleasantly away, filled up with the labors of love. He might enjoy the gratitude and confidence of those to whom he ministers, and witness among them the fruits of the Spirit. But his ambition seeks a higher place. Suppose he obtains a higher place; and suppose that place proves to be above his qualifications. How deplorable the consequence! He must experience the unhappiness of one, who has been impelled by the pride of his heart, to act against the plan of divine wisdom. His ambition has totally defeated itself; for his best efforts now secure him far less respect than he had before. His whole character has been depreciated, in proportion as he has risen above his place.

But suppose that a man, who holds the sacred office in a retired station, seriously thinks himself fitted for a more important post, and that the judgment of his most judicious friends coincides with his; he ought still to guard against resorting to any measures inconsistent with uprightness, with modesty, or with Christian contentment. In regard to such a subject, there are several considerations, which ought to be made familiar to the mind of a Christian minister. The first is, that, through the influence of self-love, he is liable to mistake respecting his own qualifications, and that others are liable to mistake on the same subject, through the influence of a prepossession in his favor. God may see that his present situation is better suited to his talents, and more favorable to his usefulness and comfort, than any other. He should consider too that the situation which he contemplates, may contain trials, difficulties and sufferings, which he has not the firmness to encounter, and which, should he be actually exposed to them, would make him sigh after that place of retired labor, which he had been so ready to leave. And even if he is really qualified for a higher place, this may not be the proper time for his removal. It may be the purpose of God, in due time, to introduce him to a station of greater im