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I. First, then, the IDEA OF PERSONAL RESPONSIBILITY lies at the foundation of all morality. It is not distinctively Christian — it is human; it is inherent in man as a moral being. If we would trace it to its immediate source, it springs from the testimony of conscience — the personal experience of the Light which lighteth every man. It not only enlightens and instructs, but it counsels and exhorts. These are the conditions of our personal responsibility. But behind all these there lies the idea of the personal God, whose holy life has ordered the distinctions of right and wrong. I have dwelt upon these points because it seems to me that in these days there is a tendency to lay the foundations of moral conduct and of the religious life rather in the emotions and affections than in the demands of conscience and the obedience of the will. By such methods the sense of responsibility is inevitably weakened, and our duties, both mortal and religious, become only a higher kind of self-gratification. It is true that the ways of wisdom are ways of pleasantness, and that the religious life is rich in present rewards of both peace and joy. But these are not its true or highest motives. It is a great step in the Christian life when this responsibility is recognised.

II. But the text further reminds us of THE DIVERSITY OF GIFTS. Every man hath received a gift — not the gift — not all men the same gift. The gifts and endowments of individual men are as various as their outward appearance. Every man has some gifts; no man has all gifts. It is this diversity that gives a chief interest, and even beauty, to human life, and affords opportunity for the exercise of some of its highest virtues. If all men were equally gifted, the intercourse of life would become drearily monotonous. It would be as if in the natural world all mountains were of one height and one outline; all the now changeful clouds of one permanent form; all trees of one kind and colour and shape, like the trees in the toy box of a child. But this variety of gifts brings with it a varying responsibility, differing according to the character of the gifts which each has received. There is a tendency among men to esteem some gifts more highly than others; and this estimate varies in different places, and under different circumstances, and at different times. But in themselves they bring no real honour to those who possess them. No man deserves credit for mere intellectual power any more than for brute force. But it is in the use of these powers that the man himself is to gain credit and honour. So far as the gifts themselves are regarded, they are, as the apostle reminds us, the gifts of God. The man of quick intelligence and retentive memory who gains easily his place in the tripos may be far less worthy of honour than one of humble gifts and feeble powers. For the most part it is the union of great gifts with diligent work which ensures success; but it has sometimes been otherwise. But how often the less gifted man, feeble in his mental power and slow in its exercise — painfully acquiring the needed knowledge with continuous effort, how often is such a one regarded only with a half-contemptuous pity. But the diversity of gifts of which our text speaks is not only a difference of degree, but of kind. Even here we see this distinction in a limited degree. The man who is strong in mathematical may be weak in classical studies. And, again, how constantly does experience prove that there is a special gift of imparting knowledge distinct from that of attaining it. The gifts of personal influence, of discerning sympathy, of persuasiveness of speech, of practical wisdom, as distinct from knowledge. All these have their own great value. But under all these diversities of gifts there lies upon each of us the great responsibility declared in the words of my text, "As every man hath reserved the gift, even so minister the same one to another, as good stewards of the manifold grace of God."

III. To every one of us it speaks in very solemn tones, remembering THE ACCOUNT THAT WE MUST ONE DAY GIVE. But far above all these gifts of God, which we call gifts of nature, are those higher gifts, which we call gifts of grace — the gifts which find their exercise, not in the work of the world, but in the training and perfecting of the soul. These are gifts which are common to all, and within the reach of all. The gift of grace which comes in answer to our private prayers, the grace which comes to us through the daily study of the Word — the grace of the holy sacrament of the body and blood. All these gifts we have received in promise, and our responsibility lies in seeking and claiming them for our own.

(Bishop of Lichfield.)

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KJV: But the end of all things is at hand: be ye therefore sober, and watch unto prayer.

WEB: But the end of all things is near. Therefore be of sound mind, self-controlled, and sober in prayer.