lected for the purpose of explanation, obviously relates to the behaviour of the converts in a public character.

"I say, through the grace given to me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith." This verse, explained as it is by those which immediately follow, evidently refers to the exercise of those endowments of the Holy Spirit, which were vouchsafed, at that particular period, to such, as made a public profession of faith by receiving baptism. It refers also to the discharge of those offices of pre-eminence and activity, which were found necessary in the infant Church, under the guidance of the Spirit, for the decent regularity of their proceedings and the proper distribution of their funds. Such, I say, is the obvious meaning of the text, as interpreted by the verses which follow. For the two next describe, in figurative but intelligible language, the necessity of different offices and distinct duties in a community; as, of different uses and distinct functions in the members of a human body. Then he continues; "Having then gifts, differing according to the grace that is given us, whether prophecy, let us prophesy according to the proportion of faith or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness."

I have said that St. Paul proceeds in a regular

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method in laying down these rules for the conduct of Christians. Yet there appears in the latter part some confusion of method; some intermixture of subjects. Giving", and "shewing mercy", may be duties of a private nature; and do not seem, at first sight, to occupy their place very naturally between "exhorting" and " ruling.' " and "ruling." Upon full consideration however it will be found, that these clauses, as well as the rest, belong to public duties; such as were entrusted to the deacons, whose appointment is recorded in the sixth chapter of the Acts of the Apostles.

The object then of St. Paul in the direction, which he gives in the text and verses following, is to prevent the improper use of spiritual gifts; to discourage all unseasonable pride on account of any office, with which they were entrusted, and which might be attended with some temporary pre-eminence or authority. That spiritual gifts were freely bestowed upon such, as were baptized; and that they were sometimes perverted to purposes of ostentatious display, and even uncharitable pride; we learn from parts of the other Epistles, but especially the twelfth and fourteenth chapters of the first to Corinthians. The former of these chapters indeed is an admirable comment upon the passage we are considering, as to the variety of gifts bestowed; as to the disposition to pervert them; and as to the necessity of offices, distinct in their operation, but not unequal in utility or dignity, illustrated by a reference to the human body, in a way, similar to that, which has just been mentioned.

Having thus disposed of the general meaning; and seen, what lessons of discretion and modesty the Apostle was desirous to inculcate; we now come to those expressions, with which the text concludes; "according as God hath dealt to every man the measure of faith."

If you bear in mind the connexion which subsists between the text and subsequent verses, you will perceive without difficulty that the words of the sixth verse, “according to the proportion of faith," correspond with those, to which I have already called your attention; "according as God hath dealt to every man the measure of faith." The meaning is the same also with that passage, "Unto every one of us is given grace, according to the measure of the gift of Christ:" for this is explained by what is mentioned within a very few verses; "He gave", or appointed, "some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers."

An exhortation to think soberly, or to preserve a modest and composed mind; not elevated by the distinction conferred by the gifts of the Spirit, or appointment to an office; nor depressed by a disparaging sense of unfitness for either; must seem an appropriate recommendation from an Apostle. He must also have had strong reasons for enforcing it in consequence of the disposition to abuse such advantages, which he had seen prevailing among the Corinthians. And in reference to the gifts of the Spirit, it is by no means difficult to account for the

a Ephes. iv. 7.

intimation, that they were dealt out, "according to the measure of faith"; in proportion to the extent of that sincerity and zeal, with which they severally embraced the Gospel. It may however at first appear somewhat difficult to comprehend the reason, for which it is said that "God dealt to every man the measure of faith." If faith be the actual and sole gift of the Almighty, what merit did it imply in the recipient; and how could they, who did not possess the gift, be so justly censurable for unbelief?

These questions must be answered; first, by again calling your attention to the custom of the whole Jewish nation in ascribing every event, that takes place here below, every inclination of our minds, every proceeding in our conduct, to the absolute will and sovereign power of God. In a certain sense no doubt this is true; but then it must be so understood, as to be perfectly compatible with free-will; and, in reference to that free-will, the expression, "God hath dealt to every man the measure of faith", is equivalent to this; "in proportion as every man is endued with, or possesses, faith." But perhaps a more satisfactory answer will be found in the peculiar and lified acceptation of the term "faith."

qua

This word has a variety of significations in the books of the New Testament; and, among other meanings, it implies, first, that disposition of mind which prompted men, at the very first publication of the Gospel, to admit the pretensions of Jesus as the Messiah, and to rely on Him alone for their justification. Thus we read of "the righteousness of God, which is by faith of Jesus Christ unto all and upon

all them that believe." conclude that a man is justified by faith without the deeds of the law." This faith then is opposed to dependence either upon the law of Moses; or upon moral works performed under any other law; and was available to the first justification. This was the commencement of a Christian life; and the foundation of Christian hope. But, that it was not the sole vital principle of religion, nor the only means of realizing the blessed hope of immortality, is perfectly clear from that impressive exhortation of St. Peter; giving all diligence, add to your FAITH virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you, and abound," continues the Apostle; but not otherwise, is surely the fair and manifest inference; "they make you that ye shall be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall." This is undoubtedly a most full and salutary comment upon the limited meaning, actually conveyed by the word faith, in some important texts. It shews that, unless the virtues there enjoined "be in men and abound", their knowledge of the Gospel would be "barren and unfruitful"; that, unless they "do those things practise those duties, "their calling and election" would not be confirmed, but they would inevitably fall. In this limited sense, the word "faith" is used

And again; "Therefore we