that the Corinthians were actuated by a selfish and worldly spirit, and that had he accepted of any remuneration, however small, for his labours, it would have been ascribed to mercenary motives.

He next refers to the case of the Priests and Levites, under the law, who were maintained by the tithes and offerings. 13. "Do ye not know, that they who labour (gy) in holy things, eat from (x) the temple, and they who wait (goedgevors) at the altar, share with the altar?" To shew the importance of the public instructors of the people being wholly devoted to the service of the sanctuary, Jehovah had given no inheritance in the land of Canaan to the tribe of Levi; but had made sufficient (but not extravagant) provision for their support, by appropriating to their use a certain proportion of the produce of the ground, and certain parts of the sacrifices, and had charged the Israelites never to forget the Levite, or the stranger, or the fatherless, (Deut. xii. 12.) This was most reasonable; for the multifarious duties devolving on them, obliged them to constant attendance at the temple and the altar.

In the last place, he adduces the authority of Christ himself, who had, by an express law, provided for the maintenance of his apostles and ministers. 14. "So also the Lord hath appointed (duras) that they who preach the Gospel should live by (e) the Gospel." By this expression he may not only intimate that he communicated this precept by divine inspiration, but he may also allude to the words of our Lord, when sending forth the twelve to preach the Gospel, and afterwards the seventy, (Matt. x. 9, 10. Luke x. 7.) "Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves, for the workman is worthy of his meat." "In the same house remain eating and drinking such things as they give, for the labourer is worthy of his hire." Nothing can be more irrelevant, than to argue, from these two verses, that the preachers of the Gospel should be maintained in the same manner as the ancient Levites, viz. by tithes; had this been the Apostle's meaning, he would have placed the particle of comparison differently; the inference extends only to the fact, that the preachers of the Gospel are to live by the Gospel; but no comparison is intended between the mode of raising their maintenance, and that of the former class.

- Some attempt to establish a distinction between pastors of churches and itinerant preachers. The former, they argue, are not entitled to temporal support, but are commanded to work with their own hands. The latter, as being called to travel from place to place, have alone a right to live by the Gospel. But there is no foundation in Scripture for this distinction. The Apostle certainly refers to the stated pastors of churches, when he says to the Galatians, (chap. vi. 6.) "Let him that is taught in the word communicate to him that teacheth in all good things." The ordinary elders of churches are certainly intended in the exhortation to Timothy, (1 Epis. v. 17, 18.) where the very same passage above quoted is introduced, (ver. 9.) "Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn; and the labourer is worthy of his reward." The language of the apostle Peter clearly implies, that the pastors of churches are to be supported by the people: "The elders who are among you, I exhort. Feed the flock of God which is among you, taking the oversight thereof, not by constraint but willingly, not for filthy lucre, but of a ready mind," (1 Epis. v. 1, 2.) But if there were no danger of pastors assuming their office for the sake of gain, such cautions would have no meaning. It is strange that a prudential advice, delivered to the elders of the church at Ephesus, to labour with their hands, during a season of persecution or difficulty, that they might be able to assist the weak, (Acts xx. 35.) should be converted into an universal law, binding on all Christian pastors, in the most favourable circumstances. The original founders of those churches which act on this principle, though they were willing to submit to this inconvenience, did not give up their right to temporal support; and it deserves the serious attention of such churches, whether the decay of religion among them be not owing to the circumstance of their pastors being immersed in worldly cares. The same principle

which led the Apostle to decline this right, lest he should hinder the Gospel, would have induced him to give up every secular pursuit, which might be attended with the same consequences. Even when labouring with his hands, he received occasional support from other churches, (2 Epis. xi. 9.) It is more necessary that the stated pastors of churches should be enabled to give

themselves wholly to their work, "that their profiting may appear to all," than it is for general preachers. For the constant edification of a church surely requires more application than the delivery of occasional discourses to the world. Besides, is it not a principal part of the pastoral office, to preach the Gospel? We shall always honour those, who, in destitute places where the churches are small and poor, shew a readiness to support themselves in the work of the ministry; but we shall never allow, after such plain precepts of Scripture, that christian pastors have no right to a maintenance; or approve of the conduct of those who merely assist them as poor brethren, with the alms of the church. Every argument is brought forward in defence of this right, by the Apostle, that can be thought of. He appeals to reason to the principles of natural equity-to the spirit of the Mosaic law, and to the express injunction of Jesus Christ. The reader will find a good discourse on this subject by Dr Bennet of Rotherham, from the 11th verse of this chapter, preached before an association of churches at Sheffield, 25th April 1821.

The reasoning of the Apostle implies, 1st, That Christian ministers should be satisfied with moderate provision; they are not to be enriched by their office, or rendered so far independant of the people, as to make them indifferent about the conscientious discharge of their duty. 2d, They are actually to labour in the work of the ministry. He only that endures hardness as a good soldier of Jesus Christ, who plants and waters the vineyard, and who feeds and protects the flock, has a scriptural right to be recompensed for his services. 3d, It is implied, that they are to be maintained by those who enjoy the benefit of their ministry. There is no countenance given to the practice of exacting money for the support of ministers, from those who do not attend their ministry. 4th, They are to be supported by their people in a voluntary manner, from a sense of duty, and from a principle of gratitude and love. To levy tithes by law, for the support of the Gospel, on worldly men, who cannot appreciate the value of religious privileges, has, it is to be feared, greatly hindered the progress of divine truth. Those only who have reaped spiritual benefits from the preaching of the word, can be expected cheerfully to part with their carnal things to those who feed their souls. Nor do we wish any assistance from those who would not esteem it as a privilege.

REFLECTIONS.

1. With what diligence and activity should the ministers of Christ discharge the duties of their office! How great the guilt of those who do the work of the Lord deceitfully. To careless shepherds, Jehovah declares, "I will require my sheep at their hand;" "Woe to the shepherds of Israel that do feed themselves -should not the shepherds feed the flocks? Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed, but ye feed not the flock," (Ezek. xxxiv. 2, 3.) On the other hand, "blessed is that servant whom his Lord, when he cometh, shall find watching."

2. How equitable and gentle the spirit of the Gospel! It au thorises no legal penalties in its defence. It appeals to the prin ciples of reason. It refers to the authority of Christ. It seeks only the return of christian love. But if these considerations fail to produce their genuine effect, it asks no assistance from the kingdoms of this world, but teaches its ministers to endure all hardships, rather than hinder the salvation of souls.

SECTION SECOND.-VERSES 15-27.

PAUL'S READINESS TO BEAR WITH THE PREJUDICES OF OTHERS.

THE Apostle had proved the right which the ministers of the Gospel possess to be maintained by their flocks, by a reference to the natural principles of justice and humanity-by the au thority of the Mosaic law-and by the express command of Christ. While, however, he thus established the rule, he did not intend to act upon it in his own case: 15.“ But I have made use of none of these things, nor have I written these things that it should be so done to me ( ), for it were good for me rather to die, than that any one should make my boasting vain (xon)." The Corinthians were well aware, that during the time he had ministered to them the word of God, he had neither received or claimed any temporal recompense, but had cheerfully wrought with his

own hands, and should he again be permitted to visit them, he intended to act on the same principle; therefore they must not conclude from what he had just written, that he wanted to make himself burdensome to them; on the contrary, though he had nothing to glory of in the sight of God, he yet felt great satisfaction in reflecting that he had freely preached to them the Gospel of Christ, nay, he would rather die of hunger and fatigue, than be deprived of the pleasure which this reflection afforded him, or give any one occasion to say, that he was actuated by mercenary motives. But though he boasted of this disinterestedness as giving him a decided advantage over the factious teachers, he did not arrogate any merit to himself on that account; for he felt himself laid under the strongest obligations to proclaim the glad tidings of salvation, under whatever circumstances. 15." For though I preach the gospel, I have nothing to boast of, for necessity lies upon me, (ExIxtiT); yea, woe unto me if I preach not the gospel!" Dr Macknight thus paraphrases the first clause, "For when I preach the Gospel as others do, receiving maintenance, I have nothing to boast of." But this rather obscures the sense. The Apostle means, that though he might glory before men, in preaching without reward, he had no cause of boasting in the sight of God. This necessity did not arise from any external compulsion;-on the contrary, by ceasing to preach the faith of Christ, he might have conciliated the favour of the world, and secured his own ease and temporal advantage; whereas, by persisting in his work, he exposed himself to reproach, contempt, and danger. But it is a moral necessity of which he speakshe could never forget the goodness of the Lord Jesus in arresting him in his career of persecution and blasphemy-in granting a full pardon of his aggravated crimes, and entrusting him with a stewardship in his house. This necessity further arose from a conviction of the value and truth of the Gospel-he knew that there was no other way of salvation: It arose from a feeling of compassion and benevolence towards his fellow men, whom he saw living without God and without hope: He beheld them perishing around him, labouring under a dangerous malady, and on the brink of endless ruin; and he considered it as an act of pure humanity to attempt their deliverance, and that in lifting up his voice to persuade them to be reconciled to God, he was doing nothing more than his duty; and, strictly speaking, could