3. Thirdly, it is ever to be borne in mind that the true Church of Christ is to be found, not in one country nor in one age, not in this or that Church, whether it assume the title of "Catholic" or pride itself on being national, but is composed of "all that in every place call upon the name of our Lord Jesus Christ." Happily the time is gone by when with any show of reason any one Church can claim to be catholic on the ground of its being coextensive with Christendom. It is true that Cardinal Newman, one of the most striking figures and probably the greatest Churchman of our own generation, attached himself to the Church of Rome on this very ground: that it possessed this note of catholicity. To his eye, accustomed to survey the fortunes and growth of Christ's Church during the early and mediæval centuries, it seemed that the Church of Rome alone had any reasonable claim to be considered the Church catholic. But he was betrayed, as others have been, by confounding the Church visible with the Church invisible. No one visible Church can claim to be the Church catholic. Catholicity is not a matter of more or less; it cannot be determined by a majority. No Church which does not claim to contain the whole of Christ's people without exception can claim to be catholic. Probably there are some who accept this alternative, and do not see it to be absurd to claim for any one existing Church that it is coextensive with the Church of Christ.

4. The fourth note of the Church here implied is its unity. The Lord of all the Churches is one Lord; in this allegiance they centre, and by it are held together in a true unity. Plainly this note can belong only to the Church invisible, and not to that multifarious collection of incoherent fragments known as the visible Church. It is indeed doubtful whether a visible unity is desirable. Considering what human nature is and how liable men are to be overawed and imposed upon by what is large, it is probably quite as conducive to the spiritual well-being of the Church that she is broken up into parts. Outward divisions into national Churches and Churches under different forms of government and holding various creeds would sink into insignificance, and be no more bewailed than the division of an army into regiments, were there the real unity which springs from true allegiance to the common Lord and zeal for the common cause rather than for the interests of our own particular Church. When the generous rivalry exhibited by some of our regiments in battle passes into envy, unity is destroyed; and indeed the attitude sometimes assumed towards sister-Churches is rather that of hostile armies than of rival regiments striving which can do most honour to the common flag. One of the hopeful signs of our times is that this is generally understood. Christian people are beginning to see how much more important are those points on which the whole Church is agreed than those often obscure or trivial points which split the Church into sects. Churches are beginning to own with some sincerity that there are Christian gifts and graces in all Churches, and that no one Church comprises all the excellences of Christendom. And the only outward unity that is worth having is that which springs from inward unity, from a genuine respect and regard for all who own the same Lord and spend themselves in His service.

Paul, with his usual courtesy and instinctive tact, introduces what he has to say with a hearty acknowledgment of the distinctive excellences of the Corinthian Church: "I thank my God always on your behalf, for the grace of God which is given you in Christ Jesus, that in everything ye have been enriched in Him, in all utterance and in all knowledge, even as the testimony of Christ was confirmed in you." Paul was one of those large-natured men who rejoice more in the prosperity of others than in any private good fortune. The envious soul is glad when things go no better with others than with himself, but the generous and unselfish are lifted out of their own woes by their sympathy with the happy. Paul's joy – and it was no mean or shallow joy – was to see the testimony he had borne to Christ's goodness and power confirmed by the new energies and capacities which were developed in those who believed his testimony. The gifts which the Christians in Corinth exhibited made it manifest that the Divine presence and power proclaimed by Paul were real. His testimony regarding the risen but unseen Lord was confirmed by the fact that those who believed this testimony and called upon the name of the Lord received gifts not previously enjoyed by them. Further argument regarding the actual and present power of the unseen Lord was needless in Corinth. And in our day it is the new life of believers which most strongly confirms the testimony regarding the risen Christ. Every one who attaches himself to the Church either damages or aids the cause of Christ, propagates either belief or unbelief. In the Corinthians Paul's testimony regarding Christ was confirmed by their reception of the rare gifts of utterance and knowledge. It is indeed somewhat ominous that the incorruptible honesty of Paul can only acknowledge their possession of "gifts," not of those fine Christian graces which distinguished the Thessalonians and others of his converts. But the grace of God must always adjust itself to the nature of the recipient; it fulfils itself by means of the material which nature furnishes. The Greek nature was at all times lacking in seriousness, and had attained little moral robustness; but for many centuries it had been trained to admire and excel in intellectual and oratorical displays. The natural gifts of the Greek race were quickened and directed by grace. Their intellectual inquisitiveness and apprehensiveness enabled them to throw light on the grounds and results of the Christian facts; and their fluent and flexible speech formed a new wealth and a more worthy employment in their endeavours to formulate Christian truth and exhibit Christian experience. Each race has its own contribution to make to complete and full-grown Christian manhood. Each race has its own gifts; and only when grace has developed all these gifts in a Christian direction can we actually see the fitness of Christianity for all men and the wealth of the nature and work of Christ, which can appeal to and best develop all.

Paul thanked God for their gift of utterance. Perhaps had he lived now, within sound of an utterance dizzying and ceaseless as the roar of Niagara, he might have had a word to say in praise of silence. There is more than a risk nowadays that talk take the place of thought on the one hand and of action on the other. But it could not fail to occur to Paul that this Greek utterance, with the instrument it had in the Greek language, was a great gift to the Church. In no other language could he have found such adequate, intelligible, and beautiful expression for the new ideas to which Christianity gave birth. And in this new gift of utterance among the Corinthians he may have seen promise of a rapid and effective propagation of the Gospel. For indeed there are few more valuable gifts the Church can receive than utterance. Legitimately may we hope for the Church when she so apprehends her own wealth in Christ as to be stirred to invite all the world to share with her, when through all her members she feels the pressure of thoughts that demand utterance, or when there arise in her even one or two persons with the rare faculty of swaying large audiences, and touching the common human heart, and lodging in the public mind some germinant ideas. New epochs in the Church's life are made by the men who speak, not to satisfy the expectation of an audience, but because they are driven by an inward compelling force, not because they are called upon to say something, but because they have that in them which they must say.

But utterance is well backed by knowledge. Not always has it been remembered that Paul recognises knowledge as a gift of God. Often, on the contrary, has the determination to satisfy the intellect with Christian truth been reprehended as idle and even wicked. To the Corinthians the Christian revelation was new, and inquiring minds, could not but endeavour to harmonize the various facts it conveyed. This attempt to understand Christianity was approved. The exercise of the human reason upon Divine things was encouraged. The faith which accepted testimony was a gift of God, but so also was the knowledge which sought to recommend the contents of this testimony to the human mind.

But however rich in endowments the Corinthians were, they could not but feel, in common with all other men, that no endowment can lift us above the necessity of conflict with sin or put us beyond the hazard which that conflict entails. In point of fact, richly endowed men are often most exposed to temptation, and feel more keenly than others the real hazard of human life. Paul therefore concludes this brief introduction by assigning the reason of his assurance that they will be blameless in the day of Christ; and that reason is that God is in the matter: "God is faithful, by whom ye were called unto the fellowship of His Son Jesus Christ our Lord." God calls us with a purpose in view, and is faithful to that purpose. He calls us to the fellowship of Christ that we may learn of Him and become suitable agents to carry out the whole will of Christ. To fear that, notwithstanding our hearty desire to become of Christ's mind and notwithstanding all our efforts to enter more deeply into His fellowship, we shall yet fail, is to reflect upon God as either insincere in His call or inconstant. The gifts and calling of God are without repentance. They are not revoked on further consideration. God's invitation comes to us, and is not withdrawn, even though it is not met with the hearty acceptance it deserves. All our obstinacy in sin, all our blindness to our true advantage, all our lack of anything like generous self-devotion, all our frivolity, and folly, and worldliness, are understood before the call is given. By calling us into the fellowship of His Son God guarantees to us the possibility of our entering into that fellowship and of becoming fit for it.

Let us then revive our hopes and renew our belief in the worth of life by remembering that we are called to the fellowship of Jesus Christ. This is satisfying; all else that calls us in life is defective and incomplete. Without this fellowship with what is holy and eternal, all we find in life seems trivial or is embittered to us by the fear of loss. In worldly pursuits there is excitement; but when the fire burns out, and the cold ashes remain, chill and blank desolation is the portion of the man whose all has been the world. We cannot reasonably and deliberately choose the world; we may be carried away by greed, or carnality, or earthliness to seek its pleasures, but our reason and our better nature cannot approve the choice. Still less does our reason approve that what we cannot deliberately choose we should yet allow ourselves to be governed by and actually join in fellowship of the closest kind. Believe in God's call, listen to it, strive to maintain yourself in the fellowship of Christ, and every year will tell you that God, who has called you, is faithful and is bringing you nearer and nearer to what is stable, happy, and satisfying.

THE FACTIONS

"Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? I thank God that I baptized none of you, but Crispus and Gaius; lest any should say that I had baptized in mine own name. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other." – 1 Cor. i. 10-16.