"called to be saints."
3. Universality: "all that in every place call on the name," etc.
4. Unity: "both their Lord and ours."
1. The true Church is, first of all, composed of consecrated people. The word "sanctify" bears here a somewhat different meaning from that which we commonly attach to it. It means rather that which is set apart or destined to holy uses than that which has been made holy. It is in this meaning the word is used by our Lord when He says, "For your sakes I sanctify" – or set apart – "Myself." The Church by its very existence is a body of men and women set apart for a holy use. The New Testament word for Church, ecclesia, means a society "called out" from among other men. It exists not for common purposes, but to witness for God and for Christ, to maintain before the eyes and in all the common ways and works of men the ideal life realized in Christ and the presence and holiness of God. It becomes those who form the Church to meet God's purpose in calling them out of the world and to consider themselves as devoted and set apart to attain that purpose. Their destination is no longer that of the world; and a spirit set upon the attainment of the joys and advantages the world gives is wholly out of place in them.
2. More particularly those who compose the Church are called to be "saints." Holiness is the unmistakable characteristic of the true Church. The glory of God, inseparable from His essence, is His holiness, His eternally willing and doing only what is the very best. To think of God as doing wrong is blasphemy. Were God even once to do other than the best and right, the loving and just thing, He would cease to be God. It is the task of the Church to exhibit in human life and character this holiness of God's. Those whom God calls into His Church, He calls to be, above all else, holy.
The Church of Corinth was in some danger of forgetting this. One of its members in particular had been guilty of a scandalous breach even of the heathen code of morals; and of him Paul uncompromisingly says, "Put away from among yourselves that wicked person." Even with sinners of a less flagrant sort, no communion was to be held. "If any man that is called a brother" – that is, claiming to be a Christian – "be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one you must not even eat." No doubt there is risk and difficulty in administering this law. The graver hidden sin may be overlooked, the more obvious and venial transgression be punished. But the duty of the Church to maintain its sanctity is undeniable, and those who act for the Church must do their best in spite of all difficulty and risk.
The prime duty, however, lies with the members, not with the rulers, in the Church. Those whose function it is to watch over the purity of the Church would be saved from all doubtful action were the individual members alive to the necessity of holy living. This, they should bear in mind, is the very object of the Church's existence and of their being in it.
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
