and one body-ono Christ and one Church. 2. Salvation is not due to hur=n teadien. "Was Paul crucified for you?" Do you owe your redemption to him? If not, why should you call yourselves by his name? Party spidt raises the party name above that of tho common Lord, thus putting the servant in the Master's place. It gives undue prominence to men, and virtually leads to idolatry. He who died for us must have no other put by his aide, and no name but his own called over his chosen and ransomed Church. 3. Party spirit is opposed to the true significance of baptism. ,, Were ye baptized into the name of Paul?" The baptismal formula (Matt. xxviii. 19) implies that all thus baptized are to be regarded as devoted to him whose sacred Name is pronpunced over them. It involves a vow of perpetual allegiance. The administrator of the ordinance, even though he is an apostle, is of no consequence in the case. Paul thanks God that it was so ordered that he baptized only a few persons at Corinth, and that thus no pretext was afforded for calling themselves by his name. His mission was not to baptize, but to evangelize. Baptism, therefore, is hostile to party spirit, since we are not baptized into the name of man, but into the Name of the 'l'hree-One. Hence, like the sister sacrament, it is a symbol and pledge and expression of the unity of the Church. That brother, from whom you differ so widely, was baptized into the same thrice-holy Name as yourself. "One Lord, one faith, one baptism" (Eph. iv. 5). III. EXHORTATION TO UNITY. The apostle is not content with a negative, but sets before them the positive duty of unity. 1. Unity of mind. "That ye be perfected together in the same mind and in the same judgmen t" ( ver. 10). Oneness of disposi- tion and oneness of view, in opposition to the division that prevailed. This is to be -cultivated by all Christians. It was a characteristic of the early Church: "And the multitude of them that believed were of one heart and soul" (Acts iv. 32). When the same Spirit is dwelling in men's hearts, it will appear in unity of sentiment, opinion, and purpos<> with regard to religion. 2. Unity of utterance. "That ye all speak the same thing." 'l'he inner unity should find an outward expression. Hence the utility of confessions of faith as a testimony to the truth held in common, and an evidence of unity in t,e faith. Short of this, however, there is implied harmony in the utterances of tlie Church as opposed to the party cries that were heard at Corinth. Men that are at heart one should take care lest their public statements -convey an opposite impression. In every free and healthy Church there will be more or less discussion, in which difference of opinion on matters non-essential will be revealed; but this should be conducted in such a way as "to keep the unity of the Spirit in the bond of peace" (Eph. i_v, 3). There may be a saying the same thing in Paul's sense, while there is no mechanical uniformity of expression. 3. A powerful .motive to unity. "I beseech you through the Name or our Lord Jesus Christ.'' Tbat Name is dear to all Christians, whatever other titles they may give themselves, and a regard to it is the strongest reason that can be urged for any course of conduct. If we love Christ and seek his glory, let us cease from strife, and regard all believers as -our brethren. What Christian heart can resist such pleading?-B.
Vers. 17-25.-Man's wisdom and God's. The mention of baptism leads the apostle to speak of his preaching at Corinth. His mission was " not to baptize, but to preach the gospel," and he proceeds to vindicate his discharge of that mission as against those who preferred the "wisdom of this world." I. THE THEME OF EVANGELICAL PREACHING. He calls it " the word of the cross;" "Christ crucified" (comp. eh. ii. 2). Here at Corinth, even more than elsewhere, Paul felt the necessity of· adhering to the simplicity of the gospel and disclaiming the "wisdom of words" upon which others foid stress. The central point in his teaching was that which be delighted to sum up in the expression," the cross of Christ." He did not keep the Crucifixion out of sight as a thing to be ashamed of, but gloried in it as the distinguishing feature of tho good news he proclaimed. The humiliation and <leatb of the Saviour of men, his "becoming obedient unto death, even the death of the cross" (Phil. ii. 8), is the very kernel of the gospel, the key which unlocks t~e mystery of his work. Paul might havo told them of a purer morality than their moralists had taught, and a sublimer philosophy than Socrates or Plato bar! iurngined; but this would at host have stirred only a few minds to new thought, and ma,lc a few 3G TllE FIRST EPISTLE TO 'l'IIE CORINTIIIANS. [cu. 1. 1-31.