Ver. 31.-The comparison of gifts and graces. The most important aspect of religion is the practical one. It is a power working for good upon the whole of our human natures, effecting vital changes, and moulding our conduct and conversation to the pattern of a new model; a Divine power, quickening every right and good faculty our natures may possess, and consecrating to God their exercise; a power seeking to crush and kill all wrong within us and about us, checking every form of evil influence. 'fhe great Redeemer takes possession of our natures that he may fit them to be his own abode. And no view of Christ's work should be so precious to us as that which repre- sents him, amid daily scenes and by daily sanctiryings, changing the desolated mansion of our nature into a palace of divinest purity and beauty, wherein the King of kings may dwell. This gracious work may be represented as "the culture of the Christian graces, and our text reminds us how much mo:-e important for us are the graces of Christiau character than the gifts of Christian ability. By a "girt" we• understand something which enables us to do; by a" grace," something which P-nables us to be. A girt is something, ns it were, put into our hands, tl,at can be used by us; a grace is some change effected in our very natures, which makes us unquestionably better meu -11nd women. ,v e observe the distinction more clearly in the similar words, "talent" and •• character." Our text suggests that graces arn better than gifts-they are "the more ,excellent way; " and even gifts are worth very little save as they are united with graces. It is very remarkable that St. Paul should be the one to set graces above gifts; tiince in personal endowments he surpassed all tho other apostles. I. WHAT HAVE GRACES AND GIFTS IN COMMON? 1. They have a common Divine or1gm. The apostle said of himself, inclusive of his great mental powers and cultivated capacities, and also inclusive of his beautiful moral qualities and high spiritual attain- ments, " Dy the grace of God I am what I am." 2. Graces and girts have a common purpose to effect. Doth are for the use of "edifying." That word is made from :t Latin term which meanR "to build up," anrl it brings before us the Pauline figure of Christian life as a temple in course of construction. \Ve seem to see the gatherc,l stones nnd material; we watch the toiling workmen; we discern some indications of the design of the eternal Architect; and, whether we be men of gi[ts or men of graces, we must not be mere lookers-on; we must be adding something, either to the ,tability or the beauty of that uprising building. If we have gifts, we are to put them to use fa kindly and wise actions, helping our brothers to carry their burllcns, or teaching them how best to lay stone upon stone. If we have graces, then wo are enabled to exercise a holy influence on those around us, inspiring and inspiriting their ~ouls; tbrowing a Divine fragrance, like that from the flowers or par.Hlise, over all our mter- co•Jrse with others; helping,our follows to work more heartily and bear more cheerily. 3. Graces and gifts are alike in this-they both can grow and both c11n suffer loss. 422 THE FIRST EPISTLE '1'0 THE CORINTI-IIANS. [ou. xm. 1-13.
IT. 1YRAT RAVE GRAC'ES WHICH GIFTS HAVE No·r? 1. Graces have power to come to all and enrich all. In any very large sense gifts can only come to the few. We almost feel as if we could count up the men and women who, in each department of gift., have risen high above their fellows. '\Ve have a special name for such-we calL them "geniuses," and we know that real genius is very scarce. Dut we may all have great graces; they are like the beams of God's sweet sunlight, that fall alike on the· castle that crowns the bill and on the cluster of cottages that gathers at its foot. 2. Graces are better than gifts, because they last for ever. The things which we have must one day drop out of our hands; the dead hand holds nothin", What we are in ourselves we must be for ever, we cannot cease to be when death severs the mortal from the immortal. 3. Graces are better than gifts, because they have the power of working always. Gifts are dependent on men's wills, and those wills are so often wholly self-ruled. We very seldom can g:et the full benefit of the gifts of the gifted. If a man be a gracious soul, be cannot help working for bis fellow-men and for C.:hrist. The glory of our graces is just this-they are either independent of our wills, or they are simply and gloriously triumphant over our wills. Be beautiful, be gentle, be humble, be true, be generous, in a word, be Christ-like; let only your soul be filled "·ith the graces of the Spirit, and you will become, you cannot help becomina one of God's most constant and most efficient workers, in nursery and kitchen, in h~~e and friendship, in office and shop, in society and in the Church. Could we see deeply into the reality of things, we should be ready with one voice to acknowledge that goodness is the true greatness, and our supreme concem would be to become beautiful for Christ. -R.T.