Chapter XXV: The Poor 389 (3)

II. But if it be undiscoverable by man, how does Paul come to know it? To the Corinthian intelligence there seemed but these three ways of learning anything: seeing, hearing, or thinking; and if God's wisdom was attainable by none of these, how was it reached? Paul proceeds to show how he was enabled to "speak" this wisdom. He does this in vers. 10-13, in which his chief affirmations are that the Spirit of God alone knows the mind of God, that this Spirit has been given to him to reveal to him God's mind and to enable him to divulge that mind to others in suitable words.

1. The Spirit of God alone knows the mind of God and searches its deep things, just as none but the spirit of man which is in him knows the things of man. "There is in every man a life hidden from all eyes, a world of impressions, anxieties, aspirations, and struggles, of which he alone, in so far as he is a spirit--that is to say, a conscious and personal being--gives account to himself. This inner world is unknown to others, except in so far as he reveals it to them by speech."[3] And if we are baffled often and deceived regarding human character and find ourselves unable to penetrate to the "deep things" of man, to his inmost thoughts and motives, much more is it true that "the deep things" of God are wholly beyond our ken and are only known by the Spirit of God which is in Him. A vague and uncertain guess, possibly not altogether wrong, probably altogether wrong, is all we can attain to.

[3] Godet.

And still more certainly true is this of God's _purposes_. Even though you flatter yourself you know a man's nature, you cannot certainly predict his intentions. You cannot anticipate the thoughts of an able man whom you see designing a machine, or planning a building, or conceiving a literary work; you cannot say in what form a vindictive man will wreak his vengeance; nor can you penetrate through the abstracted look of the charitable and read the precise form his bounty will take. Every great work even of man comes upon us by surprise; the various inventions that facilitate business, the new poems, the new books, the new works of art, have never been conceived before. They were hidden mysteries until the originating mind disclosed them. And much more were God's intentions and His method of accomplishing inconceivable by any but Himself. What God's purpose was in creating man, what He designed to accomplish through the death of Christ, what was to be the outcome of all human life, and temptation, and struggle--these things were God's secret, known only to the Spirit of God that was in Him.

2. This Spirit, Paul declares, was given to him, and revealed to him God's purposes, "the things which are freely given to us of God." He had received "not the spirit of the world," which would have enabled him only to theorize, and speculate, and create another "wisdom of this world;" but he had received "the Spirit which is of God," and this Spirit had revealed to him "the things which God hath prepared for them that love Him."

We may think of revelation either as the act of God or as it is received by man. God reveals Himself in all He does, as man discloses his character in all he does. With God's first act therefore in the remotest past revelation began. As yet there was none to receive the knowledge of God, but God showed His nature and His purpose as soon as He began to do anything. And this revelation of Himself has continued ever since. In the world around us and the earth on which we live God reveals Himself; "the things which are made," as Paul says, "give us clearly to see and understand the invisible things of God, His unseen nature, from the creation of the world." Still more fully is God's nature revealed in man: in conscience, distinguishing between right and wrong; in the spirit craving fellowship with the Eternal. In the history of nations, and especially in the history of that nation which founded itself upon its idea of God, He revealed Himself. By guiding it, by delivering it from Egypt, by punishing it, God made Himself known to Israel. And at length in Jesus Christ God gave the fullest possible manifestation of Himself. The veil was entirely lifted, and God came as much as possible into free intercourse with His creatures. He put Himself within reach of our knowledge.

But it was not enough that God be revealed objectively in Christ; there must also be a subjective revelation within the soul of the beholder. It was not enough that God be manifested in the flesh and men be allowed to draw such inferences as they could from that manifestation; but, in addition to this, God gave His Spirit to Paul and others that they might see the full significance of that manifestation. It was quite possible for men to be witnesses of the objective revelation without understanding it. The open eye is needed as well as outward light. And Paul everywhere insists upon this: that he had received his knowledge of Divine truth _by revelation_, not by the mere exercise of his own unaided thought, but by a spiritual enlightenment through the gift of God's Spirit.

The presence of God's Spirit in any man can of course only be verified by the results. God's Spirit working in and by means of man's nature cannot be known in separation from the man's spirit and the work done in that spirit. This inward revelation which Paul refers to is accomplished by the action of the Divine Spirit on the human faculties, quickening and elevating these faculties. The revelation or new knowledge acquired by Paul was given by God, but at the same time was acquired by Paul's own faculties, so that it remained with him always, just as the knowledge we naturally acquire remains with us and can be freely used by us. An inward revelation can come to a man only in the form of impressions, convictions, thoughts arising in his own mind. Paul knew that his knowledge was a revelation of God, not by the suddenness with which it was imparted, not by supernatural appearances accompanying it, not by any sense or consciousness of another Spirit working with his own, but by the results. It is always the substance or contents of any revelation which proves its origin. Paul knew he had the mind of Christ because he found that he could understand Christ's words and work, could perfectly sympathize with His aims and look at things from Christ's point of view.

In their humility, many persons shrink from making this affirmation here made by Paul; they cannot ever unhesitatingly affirm that the Spirit of God is given them or that they have the mind of Christ. Such persons should recognise that it was the very humility of Paul which enabled him so confidently to affirm these things of himself. He knew that the knowledge of Christ's purposes he had and the sympathy with them were the evidence of God's Spirit working in him. He knew that without God's Spirit he himself could never have had these thoughts. And it is when we recognise our own insufficiency most that we are readiest to confess the presence of God's Spirit.

3. But Paul makes a further affirmation. Not only is the knowledge he has of Divine things a revelation made by God's Spirit to him, but the words in which he declares this revelation to others are taught him by the same Spirit: "which things we also speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual." The meaning of these last words is doubtful. They either mean "fitting spiritual words to spiritual truths," or "applying spiritual truths to spiritual people." The sense of the passage is not materially altered whichever meaning is adopted. Paul distinctly affirms that as his knowledge is gained by God's revealing it to him, so his utterance of this knowledge is by the inspiration of God. The spirit of the world produces its philosophies and clothes them in appropriate language. The philosophies with which the Corinthians were familiar taught how the world was made and what man's nature is, and they did so in language full of technicalities and adorned with rhetorical devices. Paul disclaimed this; both his knowledge and the form in which he taught it were dictated, not by the spirit of this world, but by the Spirit of God. The same truths which Paul declared might have been declared in better Greek than he used, and they might have been embellished with illustrative matter and references to their own authors. This style of presenting Divine truth may have been urged upon Paul by some of his Corinthian hearers as far more likely to find entrance into the Greek mind. But Paul refused to allow his style to be formed by human wisdom and the literary methods of secular authors, and thought it more suitable to proclaim spiritual truth in spiritual language and in words which were taught him by the Holy Ghost.

This statement of Paul may be construed into a guarantee of the general accuracy of his teaching; but it was not intended to be that. Paul did not express himself in this way in order to convince men of his accuracy, still less to convince them that every word he uttered was infallibly correct; what he intended was to justify his use of a certain _kind_ of language and a certain _style_ of teaching. The spirit of this world adopts one method of insinuating knowledge into the mind; the Spirit of God uses another method. It is the latter Paul adopts. That is what he means to say, and it is obvious that from this statement of his we can gather nothing regarding verbal inspiration or the infallibility of every word he spoke.

It might indeed seem a very simple and sound argument were we to say that Paul affirms that the words in which he embodies his teaching are taught him by the Holy Ghost, and that therefore there can be no error in them. But to interpret the words of any writer with no regard to his intention in writing them is voluntarily to blind ourselves to their true meaning. And Paul's intention in this passage is to contrast two methods of teaching, two styles of language, the worldly or secular and the spiritual, and to affirm that the style he adopted was that which the Holy Ghost taught him. An artist whose work was criticised might defend himself by saying, "I have been trained in the Impressionist school," or "I use the principles taught me by Ruskin," or "I am a pupil of this or the other great teacher;" but these replies, while quite relevant as a defence and explanation of the particular style of painting he has adopted, are not intended to identify the work of the scholar with that of the master, or to insinuate that the master is responsible for all the pupil does. Similarly Paul's reply is relevant as an explanation of his reason for refusing to use the methods of professional rhetoricians in teaching his spiritual truths. "Spiritual modes of presenting truth and an avoidance of rhetorical artifice and embellishment accord better with what I have to say." Whoever gathers from this that every individual word Paul spoke or wrote is absolutely the best does so at his own risk and without Paul's authority. Certainly it was not Paul's intention to make any such statement. And it is quite as dangerous to put too much into Paul's words as to put too little.

III. Having shown that the wisdom he teaches is spiritual, and that his method of teaching it is spiritual, he proceeds finally to show that it can be taught only to spiritual persons. "The spiritual man judgeth all things;" he can discern whether he is "among the perfect" or among the carnal, whether he may speak wisdom or must confine himself to elementary truth. But, on the other hand, he himself cannot be judged by the carnal man. It is in vain that rudimentary believers find fault with Paul's method of teaching; they cannot judge him, because they cannot understand the mind of the Lord which guides him. It would have served no purpose to teach spiritual wisdom in Corinth, for the members of that Church were as yet only babes in Christ, carnal, and not spiritual. Their carnality was proved by their factiousness. They were still governed by the passions which rule the natural man. And therefore Paul fed them with milk, and not with strong meat; with the simple and affecting Gospel of the Cross, and not with those high and far-reaching deductions from it which he divulged among prepared and sympathetic spirits.

In the distinctions of men into natural, carnal, and spiritual Paul here shows how untrammelled he was by theological technicalities, and how straight he looked at facts. He does not divide men summarily into believers and unbelievers, classing all believers as spiritual, all unbelievers as carnal. He does not unchurch all who are not spiritual. He may be disappointed that certain members of the Church are carnal and are very slow in growing up to the maturity of Christian manhood, but he does not deny such carnal persons a place in the Church. He gives them time. He does not flatter them or deceive them as to their condition. He neither counts them as perfect nor repudiates them as unregenerate. He allows they are born again; but as the babe is apparently a mere animal, exhibiting no qualities of mind or heart, but only animal instincts, and yet by care and suitable nourishment develops into adult man, so the Christian babe may as yet be carnal, with very little to differentiate him from the natural man, yet the germ of the spiritual Christian may be there, and with care and suitable nourishment will grow.

The confidence which Paul here expresses regarding his superiority to the judgment of carnal men is a superiority inseparable from knowledge in any department. Truth carries with it always a self-evidencing power, and whoever attains a clear perception of truth in any branch of knowledge is aware that it is the truth he has attained. When the mind has been long puzzling over a difficulty and at last sees the solution, it is as if the sun had risen. The mind is at once convinced.

No one had ever greater right than Paul to say, "I have the mind of Christ." Every day of his life said the same thing. He at once entered into Christ's mind and more than any other man carried it out. It was by his moral sympathy with Christ's aims that he entered so completely into the knowledge of His person and work. He lived his way into the truth. And all our best knowledge is reached in the same way. The truths we see most clearly and have deepest assurance of are those which our own experience has taught us. Spiritual truth is of a kind which only spiritual men can understand.

Spiritual men are those who can say, with Paul, "We have received, not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God." What men's eyes need especially to be opened to is the bounty of God and the consequent wealth and hopefulness of human life. Paul's wondering delight in God's grace and loving adaptation of Himself to human needs continually finds utterance in his writings. His own sense of unworthiness magnified the forgiving mercy of God. He rejoiced in a Divine love which was passing knowledge, but which he knew could be relied upon to the utmost. The vision of this love opened to his hope a vista of happiness. There is a natural joy in living that all men can understand. This life in many ways appeals to our thirst for happiness, and often it seems as if we needed nothing more. But, in one way or other, most of us learn that what is naturally presented to us in this world is not enough, indeed only brings in the long run anxiety and grief. And then it is that, by God's grace, men come to find that this life is but a small lagoon leading to, and fed by, the boundless ocean of God's love beyond. They learn that there is a hope that cannot be blighted, a joy that is uninterrupted, a fulness of life that meets and satisfies every instinct, and affection, and purpose. They begin to see the things which God hath prepared for them that love Him, the things that are freely given to us of God--"freely given," given without desert of ours, given to make us happy, given by a love that must find expression.

But to know and appreciate the things which are freely given to us of God a man must have the Spirit of God. For God's gifts are spiritual; they attach to character, to what is eternally ours. They cannot be received by those who refuse the severity of God's training and are not alive to the reality of spiritual growth, of passing from a carnal to a spiritual manhood. The path to these eternal, all-satisfying joys may be hard; Christ's path was not easy, and they who follow Him must in one form or other have their faith in the unseen tested. They must really, and not only in word, pass from dependence on this present world to dependence on God; they must somehow come to believe that underneath and in all we here see and experience lies God's unalterable, unmingled love, that ultimately it is this they have to do with, this that explains all.

How soon do men think they have exhausted the one inexhaustible, the love and resources of God; how quickly do men weary of life, and think they have seen all and known all; how ready are men to conclude that for them existence is a failure and can yield no perfect joy, while as yet they know as little of the things God has prepared for them that love Him as the new-born babe knows of the life and experiences that lie before it. You have but touched the hem of His garment; what must it be to be clasped to His heart? Happy they to whom the darkness of this world reveals the boundless distances of the starry heaven, and who find that the blows which have shattered their earthly happiness have merely broken the shell which confined their true life and have given them entrance into a world infinite and eternal.

_GOD'S HUSBANDRY AND BUILDING._

"Who then is Paul, and who is Apollos, but ministers by whom ye
believed, even as the Lord gave to every man? I have planted,
Apollos watered; but God gave the increase. So then neither is he
that planteth any thing, neither he that watereth; but God that
giveth the increase. Now he that planteth and he that watereth
are one: and every man shall receive his own reward according to
his own labour. For we are labourers together with God: ye are
God's husbandry, ye are God's building. According to the grace of
God which is given unto me, as a wise masterbuilder, I have laid
the foundation, and another buildeth thereon. But let every man
take heed how he buildeth thereupon. For other foundation can no
man lay than that is laid, which is Jesus Christ. Now if any man
build upon this foundation gold, silver, precious stones, wood,
hay, stubble; every man's work shall be made manifest: for the
day shall declare it, because it shall be revealed by fire; and
the fire shall try every man's work of what sort it is. If any
man's work abide which he hath built thereupon, he shall receive
a reward. If any man's work shall be burned, he shall suffer
loss: but he himself shall be saved; yet so as by fire. Know ye
not that ye are the temple of God, and that the Spirit of God
dwelleth in you? If any man defile the temple of God, him shall
God destroy; for the temple of God is holy, which temple ye are.
Let no man deceive himself. If any man among you seemeth to be
wise in this world, let him become a fool, that he may be wise.
For the wisdom of this world is foolishness with God. For it is
written, He taketh the wise in their own craftiness. And again,
The Lord knoweth the thoughts of the wise, that they are vain.
Therefore let no man glory in men. For all things are your's:
whether Paul, or Apollos, or Cephas, or the world, or life, or
death, or things present, or things to come; all are your's; and
ye are Christ's; and Christ is God's."--1 COR. iii. 5-23.

VI.

_GOD'S HUSBANDRY AND BUILDING._

Paul, having abundantly justified his method of preaching to the Corinthians, and having shown why he contented himself with the simple presentation of the Cross, resumes his direct rebuke of their party spirit. He has told them that they were as yet unfit to hear the "wisdom" which he taught in some Churches, and the very proof of their immaturity is to be found in their partisanship. "While one saith, I am of Paul, and another, I am of Apollos, are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed?" The teachers by whose names they were proud to be known were not founders of schools nor heads of parties, who sought recognition and supremacy; they were "ministers," servants who were used by a common Lord to rouse faith, not in themselves, but in Him. Each had his own gifts and his own task. "I have planted." To me it was given to found the Church at Corinth. Apollos came after me, and helped my plant to grow. But it was God Himself who gave the vital influence requisite to make our work efficacious. Apollos and I are but one instrument in God's hand, as the man who sets the sails and he who holds the helm are one instrument used by the master of the ship, or as the mason who hews and the builder who sets the stones in their places are one instrument for the carrying out of the masterbuilder's design. "We are fellow-labourers used by God; ye are _God's_ husbandry, _God's_ building."

Throughout this paragraph it is this thought that Paul dwells upon: that the Church is originated and maintained, not by men, but by God. Teachers are but God's instruments; and yet, being human instruments, they have each his own responsibility, as each has his own part of the one work.

From this truth that God alone is the Giver of spiritual life and that the Church is His building several inferences may be drawn.

1. Our praise for any good we have received of a spiritual kind should be given, not solely to men, but mainly to God. The Corinthians were conscious that in receiving Christianity they had received a very great boon. They felt that gratitude was due somewhere. The new thoughts they had of God, the consciousness of Christ's eternal love, the hope of immortality, the sustaining influence of the friendship of Christ, the new world they seemed to live in--all this made them think of those who had brought them this new happiness. But Paul was afraid lest their acknowledgment of himself and Apollos should eclipse their gratitude to God. People sometimes congratulate themselves on having adopted a good style of religion, not too sentimental, not sensational and spasmodic, not childishly external, not coldly doctrinal; they are thankful they lit upon the books they read at a critical time of their spiritual and mental growth; they can clearly trace to certain persons an influence which they know strengthened their character; and they think with gratitude and sometimes with excessive admiration of such books and persons. Paul would say to them, It is not culpable to think with gratitude of those who have been instrumental in furthering your knowledge of the truth or your Christian life; but always remember that you are God's husbandry and God's building, and that it is to Him all your praise must ultimately go.

2. It is to God we must look for all further growth. We must use the best books; we must put ourselves under influences which we know are good for us, whatever they are for others; we must conscientiously employ such means of grace as our circumstances permit; but, above all, we must ask God to give the increase. No doubt the use of the means God uses to increase our life is a silent but constant prayer; still we are not mere trees planted to wait for such influences as come to us, but have wills to choose the life these influences bring and to open our being to the living God who imparts Himself to us in and through them.

3. If we are God's husbandry and building, let us reverence God's work in ourselves. It may seem a very ricketty and insecure structure that is rising within us, a very sickly and unpromising plant; and we are tempted to mock the beginnings of good in ourselves and be disappointed at the slow progress the new man makes in us. Vexed at our small attainment, at the poor show among Christians our character makes, at the stunted appearance the plant of grace in us presents, we are tempted to trample it once for all out of sight. Grace sometimes seems to do so little for us in emergencies, and the transformation of our character seems so unutterably slow and shallow, that we are disposed to think the radical change we need can never be accomplished. But different thoughts possess us when we remember that this transformation of character is not a thing to be accomplished only by ourselves through a judicious choice and a persevering use of fit means, but is God's work. There may be little appearance or promise of good in you; but underneath the little there is lies what is infinitely great, even the purpose and love of God Himself. "Ye are God's husbandry;" therefore hope becomes you. The deliverance of the human soul from evil, its redemption to purity and nobility--this is what engages all God's care and energy.

4. For the same reason we must hope for others as for ourselves. It is the foundation of all hope to know that God has always been inclining men to righteousness and will always do so. So often we look sadly at the godlessness, and frivolity, and deep degradation and misery that abound, and feel as if the burden of lifting men to a higher condition lay all upon us; the ceaseless flow of human life into and out of the world, the hopeless conditions in which many are born, the frightful influences to which they are exposed, the extreme difficulty of winning even one man to good, the possibility that no more may be won and that the Christian stock may die out--these considerations oppress the spirit, and cause men to despair of ever seeing a kingdom of God on earth. But Paul could never despair, because he was at all times convinced that the whole energy that ceaselessly goes forth from God goes forth to accomplish good, and nothing but good, and that among the good ends God is accomplishing there is nothing for which He has sacrificed so much and at which He so determinedly aims as the restoration of men to purity, love, and goodness.

5. But the chief inference Paul draws from the truth that the Church is God's building is the grave responsibility of those who labour for God in this work. As for Paul's own part in the work, the laying of the foundation, he says that was comparatively easy. There was no chance of his making a mistake there. "Other foundation can no man lay than that is laid, which is Jesus Christ." Any teacher who professes to lay another foundation thereby gives up his claim to be a Christian teacher. If any one proceeds to lay another foundation than Christ, it is not a Christian Church he is meaning to build. He who does not proceed upon the facts of Christ's life and death, he whose instruction does not presuppose Christ as its foundation, may be useful for some purposes of life, but not as a builder of the Christian temple. He who teaches morality without ever hinting that apart from Christ it cannot be attained in its highest form may have his use, but not as a Christian teacher. He who uses the Christian pulpit for the propagation of political or socialist ideas may be a sound and useful teacher; but his proper place is the platform or the House of Commons or some such institution, and not the Christian Church. And the question at present, says Paul, is not what other institutions you may profitably found in the world, but how this institution of the Church, already founded, is to be completed. Other _foundation_ no Christian teacher is proposing to lay; but on this foundation very various and questionable material is being built, in some instances gold, silver, and stones of value, in others wood, hay, stubble.

When Corinth rose from its ruins, it was no uncommon sight to see a miserable hovel reared against the marble wall of a temple or the splendid portico of some deserted palace rendered habitable by a patchwork of mud and straw. What a recent visitor saw at Luxor may be accepted as to some extent true of Corinth: "Mud hovels, mud pigeon-towers, mud yards, and a mud mosque cluster like wasps' nests in and about the ruins. Architraves sculptured with royal titles support the roofs of squalid cabins. Stately capitals peep out from the midst of sheds in which buffaloes, camels, donkeys, dogs, and human beings herd together in unsavoury fellowship." So in Corinth the huge slabs of costly and carefully chiselled stone lay stable as the rock on which they rested, but now the glory of such foundations was dishonoured by squalid superstructures. And the picture in Paul's mind's eye of the Corinthian Church vividly suggested what he had seen while walking among those heterogeneous buildings. He sees the Church rising with a strange mixture of design and material. The foundation, he knows, is the same; but on the solid marble is reared a crazy structure of second-hand and ill-adapted material, here a wall propped up with rotten planking, there a hole stopped with straw, on one side a richly decorated gateway, with gold and silver profusely wrought into its design, on the other side a clay partition or loose boarding. It grieves him to see the incongruous structure. He sees the teachers bringing, with great appearance of diligence, the merest rubbish, wood, hay, stubble, apparently unconscious of the incongruity of their material with the foundation they build upon. He sees them taken with every passing fancy--the lifeless stubble that has lost its living seed of truth, the mud of the common highway, the readiest thoughts that come to hand--and setting these in the temple wall.

What would Paul say did he now see the super-structure which eighteen hundred years have raised on the one foundation? Is any more heterogeneous structure anywhere to be seen than the Church of Christ? How obviously unworthy of the foundation is much that has been built upon it; how many teachers have laboured all their days at erecting what has already been proved a mere house of cards; and how many persons have been built into the living temple who have brought no stability or beauty to the building. How careless often have the builders been, anxious only to have quantity to show, regardless of quality, ambitious to be credited with largely extending the size of the Church apart from any consideration of the worth or worthlessness of the material added. As in any building, so in the Church, additional size is additional danger if the material be not sound.

The soundness of the material which has been built upon the foundation of Christ will, like all things else, be tested. "The day shall declare it;" that light of Christ's presence and dominance over all things, that light which shall penetrate all human things when our true life is entered on--_that_ shall declare it. "The fire shall try every man's work, of what sort it is. If any man's work abide, he shall receive a reward. If any man's work be burned, he shall suffer loss; but he himself shall be saved, yet so as by fire." The Corinthians knew what a trial by fire meant. They knew how the flames had travelled over their own city, consuming all that fire could kindle on, and leaving of the slightly built houses nothing but a charred and useless timber here and there, while the massive marbles stood erect among the ruins; and the precious metals, even though molten, were prized by the conqueror. Against the fire no prayer, no appeal, prevailed. Its judgment and decisions were irreversible; wood, hay, stubble, disappeared: only what was solid and valuable remained. By such irreversible judgment are we and our work to be judged. We are to enter into a life in which the nature and character of the work we have done in this world shall bring upon it utter destruction or a rewarding and growing utility. Fire simply burns up all that will burn and leaves what will not. So shall the new life we are to pass into absolutely annihilate what is not in keeping with it, and leave only what is useful and congruous. There is no question here of admitting explanations, of adducing extenuating circumstances, of appealing to compassion, and so forth. It is a judgment, and a judgment of absolute truth, which takes things as they actually are. The work that has been well and wisely done will stand; foolish, vain, and selfish work will go. We are to pass through the fire.

Paul, with his unfailing discernment, accepts it as a very possible contingency that a Christian man may do poor work. In that case, Paul says, the man will be saved as by fire; his work shall be burned, but himself be scatheless. He shall be in the position of a man whose house has been burnt; the man is saved, but his property, all that he has slowly gathered round him and valued as the fruit of his labour, is gone. He may have received no bodily injury, but he is so stripped that he scarcely knows himself, and the whole thought and toil of his life seem to have gone for nothing. So, says Paul, shall this and that man pass into the heavenly state, hearing behind him as he barely enters the crash of all he has been building up as it falls and leaves for the result of a laborious life a ghastly, charred ruin and a cloud of dust. To have been useless, to have advanced Christ's kingdom not at all, to have spent our life building up a pretentious erection which at last falls about our ears, to come to the end and find that not one solid brick in the whole fabric is of our laying, and that the world would have been quite as well without us--this must be humiliating indeed; but it is a humiliation which all selfish, worldly, and foolishly fussy Christians are preparing for themselves. To many Christians it seems enough that they be doing _something_. If only they are decently active, it concerns them little that their work is really effecting no good, as if they were active rather for the sake of keeping themselves warm in a chilling atmosphere than to accomplish any good purpose. Work done for this world must be such as will stand inspection and actually do the thing required. Christian work should not be less, but more, thorough.

There is a degree of carelessness or malignity sometimes to be found in those who profess to be Christian teachers which Paul does not hesitate unconditionally to doom. "If any man destroy the temple of God, him shall God destroy." A teacher may in various ways incur this doom. He may in guiding some one to Christ fit him obliquely to the foundation, so that firm rest in Christ is never attained; but the man remains like a loose stone in a wall, unsettled himself and unsettling all around him. Any doctrine which turns the grace of God into licence incurs this doom. To lift stones from the mire they have been lying in and fit them into the temple is good and right, but to leave them uncleansed and unpolished is to disfigure the temple. Any teaching that does not recognise in Christianity the means of becoming holy, and encourages men to believe themselves Christians though they neither have nor wish to have the Spirit of Christ, destroys the temple.

But we are responsible as well as our teachers for the appearance we present in God's temple. The stone that is to occupy a permanent place in a building is carefully squared and beaten into its place, and its level adjusted with the utmost nicety. Would it not make a very obvious change in the appearance and in the strength of the Church if every member of it were at pains to set himself absolutely true to Christ? There is no doubt a good deal of anxiety about our relation to Christ, frequent examining and measuring of our actual position; but does not this too often merely reveal that conscience is uneasy? Some persons are prevented from resting satisfactorily on Christ because of some erroneous opinion about faith or about the manner in which the connection is formed, or some pet theory or crotchet has possessed the mind and keeps them unsettled. Some will not rest on Christ until they have such repentance as they judge sufficient; others so rest on Him that they have no repentance. Strange that men will so complicate the simplicity of Christ, who is the hand of our heavenly Father, stretched out to lift us out of our sin and draw us to Himself! If you wish God's love, accept it; if you long for holiness, take Christ as your Friend; if you see no greater joy than to serve in His great cause, do His will and follow Him.

But, alas! with some it is no misunderstanding that prevents a close connection between the soul and Christ, but some worldly purpose or some entangling and deeply cherished sin. The foundation stone is as a polished slab of marble, having its upper surface smooth as a mirror, whereas we are like stones that have been lying on the seashore, encrusted with shells and lichens, drilled with holes, grown all round and round with unsightly inequalities; and if we are to rest with entire stability on the foundation, these excrescences must be removed. Even a small one at one point is enough to prevent close adhesion. One sin consciously retained, one command or expression of Christ's will unresponded to, makes our whole connection with Him unsettled and insecure, our confessions and repentances untrue and hardening, our prayers hesitating and insincere, our love for Christ hollow, our life inconsistent, vacillating, and unprofitable.

And more must be done even after we are securely fitted into our place. Stones often look well enough when first built in, but soon lose their colour; and their surface and fine edges crumble and shale off, so that they need to be constantly looked to. So do the stones in God's temple get tarnished and discoloured by exposure. One sin after another is allowed to stain the conscience; one little corruption after another settles on the character, and eats out its fineness, and when once the fair, clean stone is no longer unsullied, we think it of little consequence to be scrupulous. Then the weather tells upon us: the ordinary atmosphere of this life, with its constant damp of worldly care and its occasional storms of loss, and disappointment, and social collisions, and domestic embroilment, eats out the heavenly temper from our character, and leaves its edges ragged; and the man becomes soured and irritable, and the surface of him, all that meets the casual eye, is rough and broken.

Above all, do not many Christian persons seem to think it enough to have attained a place in the building, and, after spending a little thought and trouble on entering the Christian life, take no step onwards during the whole remainder of their lives? But it is in God's building as in highly ornamented buildings generally. The stones are not all sculptured before they are fitted into their places; but they are built in rough-hewn, so that the building may proceed: and then at leisure the device proper to each is carved upon it. This is the manner of God's building. Long after a man has been set in the Church of Christ, God hews and carves him to the shape He designs; but we, being not dead, but living, stones, have it in our power to mar the beauty of God's design, and indeed so distort it that the result is a grotesque and hideous monster, belonging to no world, neither of God nor of man. If we let a thousand other influences mould and fashion us, God's design must necessarily be spoiled.

The folly of partisanship and sectarianism is finally exhibited in the words "Let no man glory in men. For all things are yours, whether Paul, or Apollos, or Cephas." The man who held to Paul and would learn nothing from Apollos or Peter was defrauding himself of his rights. It has been the weakness of Christians in all ages, and never more than in our own, to see good in only one aspect of truth and listen to no form of teaching but one. The Broad Churchman despises the traditionalist; the Evangelical gathers up his skirts at the approach of a Broad Churchman. Calvinist and Arminian stand at daggers drawn. Each limits himself to his own fortress, which he thinks he can defend, and starves himself on siege rations while the fields wave white with grain outside. The eye is constructed to sweep round a wide range of vision; but men put on blinkers, and decline even to look at anything which does not lie directly in the line of sight. We know that to confine ourselves to one form of food induces poverty of blood and disease, and yet we fancy a healthy spiritual life can be maintained only by confining ourselves to one form of doctrine and one way of looking at universal truth. To the Evangelical who shrinks with horror from liberal teaching, and to the advanced thinker who turns with contempt from the Evangelical, Paul would say, Ye do yourselves a wrong by listening to one form of the truth only; every teacher who declares what he himself lives on has something to teach you; to despise or neglect any form of Christian teaching is so far to impoverish yourselves. "All things are yours," not this teacher or that, in whom you glory, but all teachers of Christ.

His own expression, "all things are yours," suggests to Paul the whole wealth of the Christian, for whom exist not only all those who have striven to unfold the significance of the Christian revelation, but all things else, whether "the world, or life, or death, or things present, or things to come." As it is true of all teachers, of however commanding genius, that the Church does not exist for them that they may have a field for their genius, and followers to applaud and represent them, but that they exist for the Church, their genius being used for the advancement of the spiritual life of this and that unknown and hidden soul; so is it true of all things,--of life and all its laws, of death and all it leads to,--that these are ordained of God to minister to the growth of His children. This was the regal attitude which Paul himself assumed and maintained towards all events and the whole world of created things. He was incapable of defeat. The outrages and deaths he endured, he bore as proofs of the truth of his gospel. The storms of ill-will and persecution he everywhere encountered, he knew were only bringing him and his gospel more rapidly to all the world. And when he looked at last on the sword of the Roman executioner, he recognised it with joy as the instrument which by one sharp blow was to burst his fetters and set him free to boundless life and the full knowledge of his Lord. The same inheritance belongs to every one who has faith to take it. "All things are yours." The whole course of this world and all its particular incidents, the complete range of human experience from first to last, including all we shrink from and fear,--all are for the good of Christ's people. What thoughts flash from this man's mind. How his words still entrance and lift and animate the soul. "All things are ours." The catastrophes of life that seem finally to blot out hope, the wild elemental forces in whose presence frail man is as the moth, the unknown future of the physical world, the certain death that awaits every man and listens to no appeal, all things that naturally discourage and compel us to feel our weakness,--yes, says Paul, all these things are yours, serving your highest good, bringing you on towards your eternal joy, more certainly than the things you select and buy, or win, and cherish as your own. You are free men, supreme over all created things, for "ye are Christ's," you belong to Him who rules all, and loves you as His own; and above Christ and His rule there is no adverse will that can rob you of any good, for as ye are Christ's, cherished by Him, so is Christ God's, and the supreme will that governs all, governs all in the interests of Christ.

_THE MINISTRY._

"Let a man so account of us, as of the ministers of Christ, and
stewards of the mysteries of God. Moreover it is required in
stewards, that a man be found faithful. But with me it is a very
small thing that I should be judged of you, or of man's judgment:
yea, I judge not mine own self. For I know nothing by myself; yet
am I not hereby justified: but he that judgeth me is the Lord.
Therefore judge nothing before the time, until the Lord come, who
both will bring to light the hidden things of darkness, and will
make manifest the counsels of the hearts: and then shall every
man have praise of God. And these things, brethren, I have in a
figure transferred to myself and to Apollos for your sakes; that
ye might learn in us not to think of men above that which is
written, that no one of you be puffed up for one against another.
For who maketh thee to differ from another? and what hast thou
that thou didst not receive? now if thou didst receive it, why
dost thou glory, as if thou hadst not received it? Now ye are
full, now ye are rich, ye have reigned as kings without us: and I
would to God ye did reign, that we also might reign with you. For
I think that God hath set forth us the apostles last, as it were
appointed to death: for we are made a spectacle unto the world,
and to angels, and to men. We are fools for Christ's sake, but ye
are wise in Christ; we are weak, but ye are strong; ye are
honourable, but we are despised. Even unto this present hour we
both hunger, and thirst, and are naked, and are buffeted, and
have no certain dwellingplace: and labour, working with our own
hands: being reviled, we bless; being persecuted, we suffer it:
being defamed, we intreat: we are made as the filth of the earth,
and are the offscouring of all things unto this day. I write not
these things to shame you, but as my beloved sons I warn you. For
though ye have ten thousand instructers in Christ, yet have ye
not many fathers: for in Christ Jesus I have begotten you through
the gospel. Wherefore I beseech you, be ye followers of me."--1
COR. iv. 1-16.

VII.

_THE MINISTRY._

So keenly alive is Paul to the danger and folly of party-spirit in the Church, that he has still one more word of rebuke to utter. He has shown the Corinthians that to give their faith to one teacher, and shut their ears to every other form of truth than that which he delivers, is to impoverish and defraud themselves. All teachers are theirs, and are sent, not to win disciples to themselves, who may spread their fame and reflect credit on their talents, but to serve the people, and be merged in self-obliterating toil. The preachers, Paul tells them, exist for the Church: not the Church for the preachers. The people are the primary consideration, the main end to which the preachers are subordinate. The mistake often made in things civil, that the people exist for the king, not the king for the people, is made also in things ecclesiastical, and has, in some instances, attained such dimensions that the "Church" means the clergy, not the laity, and that when a man enters the ministry he is said to enter the Church,--as if already he were not in it as a layman.

Paul now proceeds to demonstrate the futility of the judgment passed upon their teachers by the Corinthians. Paul and the rest were servants of Christ, stewards sent by Him to dispense to others what he had entrusted to them. The question therefore was, were they faithful, did they dispense what they had received in conformity with Christ's purpose? The question was not, were they eloquent, were they philosophical, were they learned? Criticism no preacher need expect to escape. Sometimes one might suppose sermons were of no other use than to furnish material for a little discussion and pleasant exercise of the critical faculty. Every one considers himself capable of this form of criticism, and once a sermon has been sorted and labelled as of this, that, or the other quality, it is too often put permanently aside. In such criticism, Paul reminds us, it is a great matter to bear in mind that what has no great attraction for us may yet serve some good purpose. The gifts dispensed by Christ are various. The influence of some ministers is most felt in private, while others are shy and stiff, and can only utter themselves freely in the pulpit. In the pulpit again various gifts appear, some having good nerve and a ready and felicitous address which reaches the multitude; while others have more power of thought, and a finer literary gift, or a sympathetic manner of handling peculiarities of spiritual experience. Who shall say which of these styles is most edifying to the Church? And who shall say which teacher is most faithfully serving his Master? Who shall determine whether this preacher or that is the better steward, most truly seeking his Lord's glory, and careless of his own? May it not be expected that when the things at present hidden in darkness, the motives and thoughts of the heart, are brought to light in Christ's judgment, many that are first shall be last, and the last first?