4. The existence of a marked distinction between these gifts is definitely affirmed by the Apostle. They were not confined to a particular order of men, but were spread over the entire community. They also differed not only in kind but in degree. Some of them subserved higher, others humbler purposes. The reason for which they were given was the building up of the Church into a distinctive community. When that was effected they were to cease.
5. The Apostle also most carefully points out that a distinction of function existed between these various supernatural endowments. This is a very important consideration. Whether we view them as realities, or as delusions, it is plain that this distinction of function must have pointed to some corresponding facts well known in the Church, at the time when the Epistles were written. The possession of one of them by no means implied that of another, although the subject-matter [pg 414] upon which they operated was closely akin. Thus the possession of the gift of tongues (whatever it may have been), did not imply the possession of the gift of interpretation. On the contrary, the rules which the Apostle gives for the regulation of those gifts, as well as his statements respecting them, prove that they were a set of distinct manifestations, and were possessed very often by different persons, and that the presence of the one power by no means implied that of the other. This must unquestionably point to the existence of a remarkable phenomenon of some kind. Even if it is supposed that St. Paul and those to whom he wrote were labouring under a delusion, it proves that the Apostle possessed a power of discrimination which is not exhibited by an ordinary enthusiast or fanatic.
A distinction which St. Paul affirms to have existed between two of these gifts, viz. between the gifts of healing and of miracles, deserves special attention. That a real distinction existed between them is affirmed three times over in the same chapter. Both of these gifts, according to our present mode of viewing the subject, would be confounded under the designation of a power of working miracles. But it is clear from the Apostle's statement, that he, and those to whom he wrote, saw an appreciable distinction between them. “To another,” says he, “are given the gifts of healing by the same Spirit; to another the working of miracles.” “But all these worketh that one and the self-same Spirit, dividing to every man severally as he will.” (1 Cor. xii. 9-11.) Again, in summing up their relative importance, he says: “thirdly teachers, after that miracles, then gifts of healing,” (ver. 28); and again, as qualifying individuals for particular offices: “Are all apostles? are all prophets? are all workers of miracles? Have all the gifts of healing?” (ver. 29, 30.) Now although [pg 415] we may deny that these phenomena were supernatural in their character, it is plain that there must have been something in existence in this Church corresponding to them, and of which they were the supposed manifestation. The Apostle and those to whom be wrote evidently understood one another.
What this distinction was it is now impossible accurately to determine. As I have already observed, it probably had reference to a higher and lower class of miracles; those which were in the proper sense evidential; and those which might in various degrees have resembled the act mentioned by St. James, the anointing a sick man with oil in the name of the Lord, the offering fervent prayer for his recovery, and the gradual cure of his complaint. Such would belong to a lower class of miracles to which I have elsewhere alluded, as rather fitted to procure a favourable attention to the missionary than for evidential purposes. Be the distinction what it may, and even supposing that St. Paul and the Corinthians were under a delusion as to their supernatural character, it is plain that some real difference, which was clearly distinguishable, must have existed in the outward manifestations. This is a fact of very considerable importance, as it proves that both the Apostle and the Corinthians were in a state of mind in which they were capable of exercising a clear discrimination between these gifts, which is the last thing of which visionary and credulous enthusiasts ever think.
6. These gifts were likewise clearly separate in respect to the subject-matter on which they operated. The Apostle and the Corinthians supposed that they communicated a supernatural illumination of some kind; but the illumination conferred by one might leave the possessor completely in the dark with respect [pg 416] to the special subject-matter of the other. This is definitely affirmed with respect to the gift of tongues, and interpretation. A person might possess the former and yet be altogether destitute of the latter. There can be no doubt that the same analogy ran through them all. This is affirmed when St. Paul asserts that all these gifts were the work of one and the same Spirit dividing to every man severally as he will (1 Cor. xii), and is implied by the comparison which he institutes between them and the members of the human body and their respective functions. Thus: the power of seeing furnishes no information in matters of sound; nor the latter on the perceptions we derive through the sense of smell. Equally functional were these gifts, each being confined to its own proper subject-matter. If the idea was that the possessor had an inspiration, as far as respects the subject-matter of his gift, it conferred on him no supernatural knowledge on matters outside its special function. Thus a man who had the gift of tongues might remain perfectly ignorant of the interpretation of them, if he had not the latter gift. One who possessed the power of discerning of spirits might have been destitute of the power of working miracles. One who had the gift of prophecy might have had no illumination with respect to that special knowledge which was conferred by the gift of wisdom. The inspiration which was supposed to be conferred by them, conferred no general infallibility—it was strictly functional and did not extend beyond the limits of the gift.
All these points are of the highest importance in an historical point of view. Whether we think that St. Paul and the Corinthians were, or were not, under delusions about this matter, they clearly prove that there must have been phenomena of some kind which [pg 417] were supposed to be the results of the gifts in question; and that the persons who believed that they possessed them exercised a discriminating judgment respecting them. It is no less clear that they did believe that they actually possessed them. Some of them were of such a nature that it is difficult to comprehend how the possessor could be under delusion on the subject. Take for example the power of discerning spirits. Once the possessor had it not. Afterwards he must have believed that he possessed a supernatural insight into the character of others. It is difficult to comprehend how a man's consciousness could be deceived on a point like this. He must have surely known whether within a definite period of time he had obtained an insight into character, which he did not possess before. Everywhere in the account given us of these gifts we seem to be dealing with facts. The distinctions laid down as existing between them, and the separateness of their functions are truly philosophical, supposing the gifts to have been real, and were the last things which were likely to have occurred to credulous enthusiasts.
7. These gifts admitted of being abused. The possession of them was not sufficient to confer any infallibility in the use of them. This fact is worthy of deep attention, not only as pointing to the reality of the manifestations but to the soundness of the Apostle's judgment. If these gifts had been mere inventions of a credulous imagination they would have been represented as guarded from the possibility of abuse by the supernatural power in which they originated. Even at the present day it is a very common idea that the gift of inspiration cannot possibly be a functional one which is limited to a definite subject-matter, but that it must confer a general infallibility. Very different were the views of St. Paul and of the Churches [pg 418] to which he wrote. The Apostle was of opinion that when they had been once conferred, they were subject to the control of the will, and capable of a good or bad use in the same manner as our ordinary faculties. His statement is clear that in this Church they were used in a manner little conducive to edification. In order to suppress this abuse he adopted some stringent rules. No person was to be allowed in the congregation to use the gift of tongues (a gift which he was so far from underrating that he thanked God that he possessed it more largely than any other member of the Church), unless there was some one present who had the gift of interpretation. The gift of prophecy held the second rank in point of importance. Yet from the eagerness of its possessors to use it, confusion arose in the congregation; and the Apostle was compelled to prescribe rules for limiting its exercise and enforcing order among the prophets. The more the account is studied the stronger must be the conviction that it points to actual phenomena, which were exhibited in the Apostolic Churches; and that St. Paul, in his description of them, exhibits the strongest indications of a sound judgment.
Such were the phenomena which the Apostle, and those to whom he wrote, considered to be supernatural manifestations. I observe respecting them:
First: That it is clear that when St. Paul wrote these Epistles, both he and those whom he addressed were fully persuaded that certain supernatural manifestations were then habitually present in the Church. It is impossible to attribute this belief to the presence of the mythic or legendary spirit.
Secondly: It is clear from other statements in the Epistles, not only that St. Paul firmly believed that he himself was endowed with several of these supernatural [pg 419] gifts, but that he had been the means of imparting them to others.