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one and the same Spirit, dividing to each one severally according to his ability.'

The difference between one member and another member is a difference of function, as between the foot and the hand, between the ear and the eye of the human body. The difference of function is not to be referred exclusively to the sovereignty of the Lord Jesus; it turns rather on the difference of natural endowment between man and man. As there is a difference of function, so among those called to the same function there is a difference in degrees of . strength. Among members in the same calling, whether prophecy or ministry or teaching or ruling, some have more some less natural fitness, some more and some less spiritual capacity; but the difference of capacity turns largely on the degree of fidelity to Christ in the service of His kingdom. The more devout and faithful a member is, the stronger he is, the more efficient he becomes.

Spiritual gifts are the gifts of grace; they flow from the unfathomable love of God in Christ to His people. His gifts are freely bestowed on all, even on the most unworthy.

“Their inheritance is such as is not lessened by the multitude of heirs, it is entire to each one. That grace and salvation that flows from Christ, the Sun of Righteousness, is as the light of the sun where it shines, none hath the less because of others partaking of it."

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In reality, however, the rich inheritance becomes the personal possession of believers only if accepted by them and by faith appropriated. No one becomes the partaker of a blessing which he is not capable of receiving. The strength of his eye must be proportionate to the splendor of the light.

I Cor. xii. 4-21; Matt. xxv. 15.

2 Leighton's Works, p. 414.

2. The resources of Christ glorified for His people on earth are greater and richer than the gifts they have received or He has bestowed. From His 'gifts' we may distinguish His 'treasures.'

The spiritual good which Christ has bestowed on His people in time past or is now bestowing, is not the full revelation of the blessing which is in reserve for them. They possess spiritual gifts in proportion to the ability each has developed for reception and appropriation, a principle illustrated by Christ in the parable of the talents.' As believers become able to bear His blessing, the riches of His blessing are bestowed and experienced. In the degree that the capacity for receiving spiritual good, either here or hereafter, becomes stronger, His people will transcend their present possession of spiritual good, and taste the heavenly joys now in store but not yet communicated.'

The difference between what they have at present and what they will have hereafter, even on earth, if faithful, is immeasurable. The gifts which we now enjoy are not worthy to be compared with the treasures of divine glory which will be revealed to us. The contrast between the 'seed' and the 'full corn in the ear' sets before us both the wonderful growth of the kingdom and the transformation of the individual member.

The unrevealed treasures of Christ are communicable to all. Each believer has not only the gifts that are now in his possession; he has more. The spiritual good not now in possession but only in reserve for him, is accessible whenever he has power to receive it, and accessible in the degree that the power of reception becomes purer and greater. "For unto every one that hath shall be given, and he shall have abundance."

1 Matt. xxv. 14-30.

John xvi. 12; Dan. xii. 10.

§ 324.

The position of every member of the communion of saints' is twofold: he stands in an immediate relation by the Spirit to Jesus Christ, the glorified Head, and also in immediate relation to all his fellow members. In both relations the truth which distinguishes each member of the 'communion' is that he receives and gives; he takes spiritual good and he imparts spiritual good. The blessing of Christ in the communion of saints multiplies itself, reproduces itself. Receiving anticipates and conditions giving. Giving presupposes and conditions receiving.

I. In his relation to Jesus Christ every living member is receptive and communicative. He accepts Christ, and he gives himself to Christ. He appropriates to himself in a degree of the fulness of His life; in turn he yields himself with his endowments and spiritual gifts to the service of Christ in His kingdom. In proportion to his fidelity and the maturity of his spiritual growth he will use endowments, time, property, and the blessings of the Holy Spirit, not for his earthly comfort and glory, but for the honor of Christ. As he appropriates what Christ imparts, so Christ accepts the offerings which the believer brings.

This law governs the believer in his relation to his fellows. Each faithful member becomes a blessing to other members. His faith, his zeal, his godliness, his upright conduct, is a spiritual good for himself, and at the same time ministers spiritual good to others. Faith begets faith; zeal kindles zeal; godliness nourishes the growth of godliness; upright conduct promotes upright conduct. All grow in knowledge and love of the truth for the progress which each is making, and each develops his Chris

tian character more completely for the light and warmth emanating from all. Every individual fulfils a ministry to the whole body of the faithful, and the whole body fulfils this ministry toward each individual.

This reciprocal intercommunion is normal, rich, powerful in proportion to the purity, strength and firmness of Christian faith, in proportion to the degree that consecration to the service of Jesus Christ is scriptural, selfconsistent and mature.

The personal influence of each in the Spirit on others is conservative, confirming their faith, strengthening their hope; is defensive, warding off the assaults of spiritual enemies or weakening the force of their attacks; is stimu lating, affording inspiration and buoyancy to Christian life.

2. We have to recognize the vital interdependence of members of this spiritual communion.

Whilst all spiritual good proceeds from Jesus Christ and becomes the possession of His members only by the Holy Spirit, yet since His members are also members one of another, it lies in the nature of the communion of saints. that the vigor, growth and joy of each believer depend, not on himself alone, but also on the grace and fidelity of others. Each ministers spiritual good to others; others advance in the Christian life and bear the fruits of the Spirit in proportion to the worth of this spiritual good ministered to them. There is continual giving and continual receiving, of each to all, of all to each.

Moreover, the spiritual action of each member on others involves a spiritual reaction on himself. In ministering spiritual good to other members he is himself invigorated by his faithful ministrations. Giving to others of the

wealth he has from Christ enriches himself. He grows in faith and holiness in the degree that he contributes to the growth of faith and holiness of the entire communion.

No one can infringe this law of the spiritual kingdom without serious loss. If a believer is inactive in righteousness or fails to impart to others the heavenly gifts to him imparted, he impoverishes himself. "He that hath not, from him shall be taken away even that which he hath." The liberal soul shall be made fat.

3. These reciprocal ministrations of members of the communion to one another condition the reception of greater spiritual good from Jesus Christ. Of His fulness He can impart to His members in the degree that each imparts sympathy and the strength of faith to the entire body; and in the degree that each imparts he becomes capable of imparting. If he lets his light so shine that others seeing his good works glorify the Father in heaven, himself develops into a holier and brighter light. The spiritual capacity of no one is proportionate to the fulness of Christ. The culture of the second great commandment, Love thy neighbor as thyself, opens and enlarges the soul to the inflowing of love from the original fountain.

The growth of spiritual capacity depends accordingly on these two forms of the Christian life: on fidelity to Christ in the service of His kingdom, and on the ministration of blessings, spiritual and temporal, to Christ's members. Not only fidelity to Christ, not only the desire or willingness to accept His gifts, conditions the growth of the spiritual capacity of the individual believer, but growth depends also on the outflowing love and devotion of the individual toward other members of the communion.

1 Prov. xi. 24; Ps. cxii. 9; Mk. iv. 25; Prov. x. 25.

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