brctbrcn, I have in a figure transferred to myself and to Apollos," etc. Paul here mc:rns to say that he spoke of himself nnd Apollos to show the impropriety of ono minister being pitted against another. The members of the Corinthian Church had c\·idently formed an incorrect estimate of the true gospel minister. 1. They seen1cd to estimnte ministers in proportion us they met their views and feelings. Every true. preacher preache~ the gospel as it has passed through his own mind, and as it passes throupJ1 his own mind it will, of course, be more interesting to the minds most in liarmony with his own experience, capacity, nnd sympathies. Hence, in the Corinthian Church, those who preferred Peter's preaching thought no one was like Peter; those who preferred Apollos' thought there were none like him; and so with Paul. It is so- now. "There is no minister like our minister; all others are grades below." This is Yery false, for inasmuch as the great bulk of the community are more or less unedu- cated, unreflecting, and sensuous, the preacher who approximates most to their type of mind will attract the largest crowd and get the loudest hosannas. But is he on that account superior to others? By no means. 'l'hus it is that some of the most inferior prcnchers are over-rated and the most elevated and devoted degraded; whereas all true mi11isters are" ser,ants of Christ," the "stewards of the mysteries of God," and as such should be honoured. 2. They seemed to estimate miuisters accordin" to the greatness of their natural endo•cments. "Who maketh thee to differ from a~other?" etc. Between the natural endowments of Paul, .Apollos, and Peter there was a great difference, and, indeed, bet\\·een all ministers of the gospel there is a difference in natural endowments, and a great difference in the quality and measure of mind. But what of that? There is notl,ing in those natural endowments for boa~ting; for they all came from God. The man of the most far-reachin_g intellect, the most brilliant imagination, and transcendent genius has nothing which he has not received from that Spirit \1·hich distributes to every man according to his own will. No man or angel deserves c!·edi t on account of natural abilities. Co~cLuSION. "Let .us strive," says F. W. Robertson, "as much as possible to be tranquil. Smile when men sneer; be humble when they praise; patient when they blame. Their judgment will not last; 'man's judgment,' literally,' man's day,' is only for a time, but God's is for eternity. So, would you be secnre alike when the world fro1vns its censure or its applause upon you? feel hourly that God will judge. That will be your safeguard under both. It will be a small thing to you to be judged of any man's judgment; for your cause will be pleaded before the Judge and the Discerner of all secrets." Ver. 8.-.Apostolic treatment of vanity. "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." Vanity is a state of mind at once the most prevalent and detestable; it is a plant that springs from self-ignorance, and is disgusting to the spectator in all its forms and fruits. See how the apostle treats it here. I. \Vith WITHERING SARCASM. "Now ye are full, no,v ye are rich, ye have reigned as kings without us." The Bible furnishes us with many instances of irony (see 1 Kino-s xviii. 27; Job xii. 2), but nowhere have we it in language more full and force- ful th;n here. "Now ye are full," or "already are ye filled.'' You have had enough, you \rant nothing; "ye are rich" or" already ye are become rich.'' You are affluent in all gifts and graces. "Ye have reigned as kings without us.'' "Here are three metaphors, tbe first taken from persons filled with food, the second from persons so rich that they require no more, the third from those who have reached the highest elevation--obtained a throne." Paul seems to say to these conceited teachers that they were FO great that they did not require such services as his. We scarcely know of a more eifective way of treating vanity than by sarcasm. 'l'reat the vain, swaggering man before you, not according to your judgment of liim, but accordin!! to his estimate of himself. Speak to him as one as stupendous as he believes himself to be, and your- irony will stab him to the quick. Sarcasm is often the instrument of a great manly soul when roused into indignation. II. With A NOBLE GENEROSITY. "I would to God ye did reign, that we also might rei"'n with you;" or," I would ye did reign." Here the north wind of sarcasm gives way to the south breezes of love. What he means is a wish that they were as truly cH, 1v. 1-21.] 'l'lIE FIRST EPISTLE TO THE COltlNTHIANS. 139-
full, rich, and royal as they thought themselves to be. The irony of a Christly man,, however pungent, is not malign, but generous.