1 Coríntios 12:13

DISCOURSE: 1983
CHRISTIANS ONE IN HEART

1 Coríntios 12:13. By one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

IT has been said, to the reproach of Christianity, that the professors of it have no union amongst themselves, either of sentiment or affection. And this charge, we must confess, is true, so far as Christianity prevails in name only. But, where vital piety exists, there is found an union which obtains in no other society under heaven. Men feel some degree of union with each other, as belonging to the same country, or town, or society, or calling in life. There are some who boast that they are brothers to all who belong to their fraternity; which relation they discover by certain signs unknown to the world at large. But theirs is a vain pretence: they may extend a little relief to one in distress, because of his standing in that relation to them (which yet is a very narrow and selfish ground of preference), but as for union of heart with each other, they know no more of it than other people; no more of it, than the greatest strangers in the universe. But Christianity brings men not only into one body, but into a oneness of heart and affection; insomuch that, in their collective capacity, they bear the sacred name of “Christ [Note: The name “Christ,” in ver. 12. means the Society who belong to him.],” as the members of the human body do of the individual to whom they belong. Of this union my text gives a very clear and accurate description. According to the Apostle, this union is,

I. External and visible—

By baptism we are all brought into one body—
[Whatever may have been the former profession of any man, whether he have been a Jew (a worshipper of the true God) or an idolatrous Gentile; and whatever be his present condition in society, a freeman or a slave; he is no sooner baptized into the faith of Christ, than he becomes a member of Christ’s mystical body. Let the disparity between them be ever so great, it makes no difference, as it respects their relation to Christ, or to each other. The least honourable members of the body are as much a part of the body as the eye or hand; and as much dependent on the head, by which they subsist, and to which they minister. And this is precisely the connexion in which the lowest as well as the most exalted Christian stands to Christ, and to the collective body of his Church and people.]
Whatever part in that body we sustain, we should cheerfully perform the duties of it—
[There should be no envying of those who occupy a higher station than we; nor any despising of those who are beneath us. Every member is useful in his place, and necessary to the good of the whole. Indeed, if all were to sustain the same office, there would be no more a body: if all were an eye, or an ear, it must soon cease to exist, for want of such powers as the other parts of the body supply. There is nothing in the body either superfluous or defective. It needs no addition: in truth, it admits of no addition: and if it suffer defalcation, the whole is injured and deformed: for there is no part that can say to any other, “I have no need of thee.” In this respect, therefore, all are honourable before God, and all have reason to discharge with pleasure the office assigned to them.]
But it is the other part of our subject that demands our more particular attention. I observe, therefore, that this union is also,

II.

Internal and spiritual—

It is surely a remarkable expression which the Apostle uses in my text: “We are all made to drink into one Spirit.” What can be the meaning of this? What its force? I apprehend, that if we accurately investigate the influence of the soul upon the human frame, we shall find a strict parallel between that and the influence of the Spirit of God upon the members of Christ’s mystical body. Bearing this in mind, I would observe, that the expression in my text imports,

1. A participation of the same vital energies—

[One soul pervades the whole body, and operates alike in every part; calling into activity the eye, the ear, the hand, the foot, and working by all according to their respective capacities. So, whether it be a king upon his throne, or a beggar on a dunghill, if he be truly alive to God, he is quickened by the same Spirit; the whole Church being, in its collective capacity, “the body of Christ, the fulness of Him that filleth all in all [Note: Efésios 1:23.].” Without his aid we can do nothing [Note: João 15:5.]: but by him the weakest is made strong, and is “enabled to do all things” that are required at his hands [Note: Filipenses 4:13.]

2. An accordance in the same divine principles—

[As one power animates, so one mind directs, the whole man: there is no schism in the body in relation to its actings, every part harmoniously concurring in the object proposed. So, especially, in all important matters, are all the members of Christ’s mystical body agreed. In subordinate points there may be some difference amongst different persons, just as there is a distinctive difference of features and complexion amongst persons of different countries; but in all essential matters they are alike. There are some points of doctrine wherein good men are not agreed; in points, for instance, of a Calvinistic or Arminian aspect: and in points of discipline, also, they may differ; some embracing one mode of Church government, and some another. But, in the great leading points of “repentance towards God, and faith in our Lord Jesus Christ,” there is a perfect similarity in every true Christian throughout the universe. No one imagines that either of these can be dispensed with, or that, when united, they will be insufficient for the salvation of the soul. There is not one who does not feel himself a lost sinner, deserving of God’s wrath and indignation: nor is there one who does not desire “to be found in Christ, not having his own righteousness which is of the law, but the righteousness which is of God, through faith in Christ [Note: Filipenses 3:9.].” In these respects the whole people of God, of every order and every rank, and every nation under heaven, are altogether “of one heart and of one mind.”]

3. A prosecution of the same heavenly pursuits—

[This, too, is found in every part of the corporeal frame: and this also is found in all the members of Christ’s body. The worldly pursuits of men may be widely different, according to their situation in society and in the Church of God. But there is not one in all the family of God who does not account the care of the soul the one thing needful; not one who is not labouring, as God shall help him, to flee from the wrath of God, and to lay hold on eternal life. See them wherever they are, or whatever they are doing, they never lose sight of this. In the world or in the Church, by night or by day, they keep steadily in view the prize of their high calling, and run with all diligence in order to obtain it. To “live a life of faith upon the Son of God,” and a life of love towards all mankind, is their great object: and from the first moment of their conversion, to the latest hour of their lives, this occupies their minds, and engages their utmost efforts.]

4. A sympathy with the whole body in all its parts—

[No member of the human frame can suffer or rejoice, but as the other members suffer or rejoice with it [Note: ver. 25, 26.]. Nor in Christ’s mystical body can any member be indifferent to either the temporal or spiritual welfare of the rest. The conversion of men to Christ, even in the remotest quarters of the globe, is a matter of deep interest to the real saint: and the declension of any is with him a source of grief and pain. And if he can administer to the welfare of any, he accounts it a high privilege to exert his influence for that end. A true believer has no interest compared with that of the Redeemer’s kingdom: and if he may be an instrument of promoting that, he accounts it a call from God to put forth all his powers, yea, and, if need be, to sacrifice his very life in so good a cause [Note: 2 Timóteo 2:10; Atos 20:24.]

From this subject we may see,
1.

How far we have profited by our baptism—

[Many will lay an undue stress on baptism, as though it of necessity changed and renewed the soul. I grant it does change the state, because by it we are made members of Christ’s mystical body: and this change is properly ascribed, in our Liturgy, as in our text, to the Spirit of God. But we must experience an inward change besides, and must “drink into one Spirit,” having our whole soul renewed and sanctified by the Spirit of God. This is absolutely indispensable to the salvation of the soul. The Israelites in the wilderness “were baptised unto Moses in the cloud and in the sea; and did all eat the same spiritual meat, and all drink the same spiritual drink: and yet God was angry with them, and overthrew them in the wilderness. And these things happened to them for ensamples [Note: 1 Coríntios 10:1.].” The outward form never did, nor ever can, suffice: if we would be the Lord’s people indeed, we must “be one spirit with him [Note: 1 Coríntios 6:17.],” and have really, as the governing principle of our lives, “the mind that was in him [Note: Filipenses 2:5.].”]

2. What benefit we may hope for in communicating at the table of the Lord—

[The expression, “drinking into one Spirit,” has a reference to the sacramental cup, of which all communicants partake. And though, where baptism is duly received, it is doubtless accompanied with the richest blessings to the soul, yet is the Lord’s supper, as being often repeated and received in communion with the whole Church, generally productive of the greater benefit. This seems intimated in the language of our text: for by the one we are brought into one body; and by the other, are “made to drink into one Spirit [Note: Εἰς ἳν σῶμα ἐβαπτίσθημιν· εἱς ἳν Πνεῦμα ἐποτίσθημεν.].” At all events, we can have no doubt what God intends by this ordinance: for, in “eating the flesh of Christ, and drinking his blood,” we shall “grow up into him in all things, as our living Head,” and by him be filled with all the fulness of God [Note: João 6:56; Efésios 4:15.]. Come, then, to the table of the Lord, that ye may receive “a supply of the Spirit of Jesus Christ [Note: Filipenses 1:19.]!” for “He has the residue of the Spirit [Note: Malaquias 2:15.],” and will send Him to you from the Father [Note: João 15:26; João 16:7.], in answer to your prayers [Note: Lucas 11:13]. Come, all of you; and ye shall partake more richly of his vital energies, and be confirmed more strongly in the principles ye have imbibed, and be quickened more abundantly in your pursuit of heaven, and be rendered still more heavenly in all your tempers and affections. Thus shall the whole work of God be perfected in your souls: and in due time you shall resemble the saints above; yea, and be partakers with them in holiness, and felicity, and glory.]