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time, and strength, and talent for your benefit ; customed, especially in arguing with the Jews, . and it is reasonable that we should be supported to derive his proofs from the Old Testament.
while we thus labour for your good." The In the previous verse he had shown that it was church of God is often compared to a vineyard ; equitable that ministers of the gospel should be and this adds to the beauty of this illustration. supported. In this and the following verses he See Isa, v. 14. Notes, Luke xx. 9-16. Who shows that the same principle was recognized feedeth a flock, &c.--This is the third illustration and acted on under the Jewish dispensation. He drawn from the nature of the case, to show that does not mean to say, by this example of the ox ministers have a right to support. The word treading out the corn, that the law, as given by * ferdeth" (Toquaivet denotes not only to feed, Moses, referred to the Christian ministry ; but hut to guard, protect, defend, as a shepherd does | that the principle there was settled, that the his flock. See Notes, John xxi. 15–17. "The labourer should have a support, and that a suitwages of the shepherds in the East do not con able provision should not be withheld even from sist of ready money, but in a part of the milk of | an ox; and if God so regarded the welfare of a the flocks which they tend. Thus Spon says of brute when labouring, it was much more reason
the shepherds in modern Greece, · These shep- able to suppose that he would require a suitable | berds are poor Albanians, who feed the cattle, provision to be made for the ministers of reli
and live in huts built of rushes ; they have a gion.
VER. 9. For it is written in the law of Moses, Turks.' The shepherds in Ethiopia, also, ac Thou shalt not muzzle the mouth of the ox cording to Alvarez, have no pay except the milk that treadeth out the corn. Doth God take and butter which they obtain from the cows, and on which they and their families subsist.”—
care for oxen? Rosenmüller. The church is often compared to
h Deut. xxv. 4. I Tim. v. 18. a flock. See Note, John X. 1, &c. The argu For it is written.-Deut. xxv. 4. In the law of ment here is this : “ A shepherd spends his days Moses.-See Note, Luke xxiv. 44. Thou shalt and nights in guarding his folds. He leads his | not muzzle the mouth, &c. – To muzzle, means Hock to green pastures, he conducts them to | “to bind the mouth; to fasten the mouth to prestill waters; (comp. Ps. xxiii. 2 ;) he defends vent eating or biting.”- Webster. This was done them from enemies; he guards the young, the either by passing straps around the mouth, or by sick, the feeble, &c. He spends his time in pro placing, as is now sometimes done, a small bastecting it and providing for it. He expects sup | ket over the mouth, fastened by straps to the port, when in the wilderness or in the pastures, horns of the animal, so as to prevent its eating, mainly from the milk which the flock should || but not to impede its breathing freely. This was furnish. He labours for their comfort; and it is an instance of the humanity of the laws of Moproper that he should derive a maintenance from ses. The idea is, that the ox should pot be prethem, and he has a right to it. So the minister vented from eating when it was in the midst of of the gospel watches for the good of souls. He food; and that as it laboured for its owner, it devotes his time, strength, learning, talents, to was entitled to support; and there was a propri| their welfare. He instructs, guides, directs, de- ety that it should be permitted to partake of the
fends; he endeavours to guard them against grain which it was threshing. That treadeth, &c. their spiritual enemies, and to lead them in the 1 - This was one of the common modes of threshing path of comfort and peace. He lives to instruct in the East, as it is with us. See Note, and illusthe ignorant ; to warn and secure those who are | tration on Matt. iii. 12. The corn.--The grain, in danger ; to guide the perplexed; to reclaim of any kind; wheat, rye, barley, &c. Maize, the wandering; to comfort the afflicted ; to bind to which we apply the word “corn," was the up the broken in heart; to attend on the sick; unknown. See Note on Matt. xii. 1. Doth God to be an example and an instructor to the young: | take care for oxen? – Doth God take care for and to be a counsellor and a pattern to all. As oxen ONLY? Or is not this rather a principle, he labours for their good, it is no more than which shows God's care for all that labour, and equal and right that they should minister to his the humanity and equity of his laws? And if temporal wants, and compensate him for his | he is so solicitous about the welfare of brutes, as efforts to promote their happiness and salvation. to frame an express law in their behalf, is it not And can any man say that this is not right and to be presumed that the same principle of hujust?
manity and equity will run through all his deal
ings and requirements? The apostle does not V'ER. 8. Say I these things as a man? or saith mean to deny that God does take care for oxen, not the law the same also ?
for the very law was proof that he did ; but he
means to ask whether it is to be supposed that Say I these things as a mun ?-Do I speak this God would regard the comfort of oxen, and not on my own authority, or without the sanction of of men also ? whether we are not to suppose that God? Is not this, which appears to be so rea the same principle would apply also to those who sonable and equitable, also supported by the labour in the service of God ? Ile uses this pasauthority of God? Or saith not the law the sige, therefore, not as ariginally having refersume also ?- The law of Moses, to which the ence to men, or to ministers of the gospel, which Jewish part of the church at Corinth-which cannot be; but as establishing a general prinprobably had mainly urged these objections ciple in regard 10 the equity and humanity of the professed to bow w.th deference. Paul was ac divine laws; and as thus showing that the spirit
of the law of Gol would lead to the conclusion, of the result of bis labour. It is fair and rigot that God intended that the labourer erery where that he should enjoy the fruits of his toil. So in i should have a competent support.
God's husbandry ; it is right and proper that
they who toil for the advancement of his caus Ver. 10. Or saith he it altogether for our sakes?
should be supported and rewarded. The same For our sakes, no doubt, this is written : that sentiment is expressed in 2 Tim. ii. 6: “ The he i that ploweth should plow in hope; and
husbandman that laboureth must be first partaker,
of the fruits," that he that thresheth in hope should be partaker of his hope?
Ver. 11. If " we have sown unto you spiritual i 2 Tim. ii. 6.
things, is it a great thing if we shall reap your Or saith he it altogether for our sakes ? — The carnal things ? word “ altogether” (Tavtwc) cannot mean that
k Rom. xv. 27. this was the sole and only design of the law, to teach that ministers of the gospel were entitled If we have sown unto you spiritual things-If to support ; for, (1.) This would be directly con we have been the means of imparting to you trary to the law itself, which had some direct and the gospel, and bestowing upon you its high undoubted reference to oxen ; (2.) The scope of hopes and privileges. See Note, Rom. xv. 27. the argument here does not require this interpre The figure of sowing, to denote the preaching tation, since the whole object will be met by of the gospel, is not unfrequently employed in supposing that this settled a principle of hunan the Scriptures. See Johniv. 37, and the parable ity and equity in the divine law, according to of the sower, Matt. xiii. 3, &c. Is it a great thin, which, it was proper that ministers should have &c.-Note, Rom. xv. 27. Is it to be regarded as a support; and, (3.) The word “ altogether” | unequal, unjust, or burdensome? Is it to be (Távows) does not of necessity require this in- | supposed that we are receiving that for which we terpretation. It may be rendered “ chiefly, have not rendered a valuable consideration? mainly, principally, or doubtless ;" Luke iv. 23, The sense is, “ We impart blessings of more
Ye will surely (TávtWC, certainly, surely, value than we receive. We receive a supply of doubtless) say unto me this proverb,” &c. Acts our temporal wants. We impart to you, under xviii. 21, " I must • by all means' (návrwc, cer- the divine blessing, the gospel, with all its tainly, surely) keep this feast.” Acts xxi. 22, hopes and consolations. We make you acquainted " The multitude must needs' (Távtwc, will / with God; with the plan of salvation ; with the certainly, surely, inevitably) come together," hope of heaven. We instruct your children; we &c. Acts xxviii. 4, “ . No doubt' (trivtws) this guide you in the path of comfort and peace ; man is a murderer,” &c. The word here, there we raise you from the degradations of idolatry fore, means that the principle stated in the law and of sin; and we open before you the hope of : about the oxen was so broad and humane, that the resurrection of the just, and of all the bliss it might certainly, surely, particularly be re- of heaven : and to do this, we give ourselves to garded as applicable to the case under considera- toil and peril by land and by sea. And can it tion. An important and material argument might be made a matter of question whether all these be drawn from it; an argument from the less to high and exalted hopes are of as much value to the greater. The precept enjoined justice, equity, dying man as the small amount which shall be humanity; and that was more applicable to the needful to minister to the wants of those who are case of the ministers of the gospel than to the the means of imparting these blessings?" Paul case of oxen. For our sakes, &c.-To show that says this, therefore, from the reasonableness of the laws and requirements of God are humane, the case. The propriety of support might be kind, and equitable : not that Moses had Paul or further urged, (1.) Because without it the minis. any other minister in his eye, but the principle was try would be comparatively useless. Ministen one that applied particularly to this case. That like physicians, lawyers, and farmers, should be he that ploweth, &c.—The Greek in this place allowed to attend mainly to the great business of would be more literally and more properly render-their lives, and to their appropriate work. So ed, “ For (öri) he that ploweth OUGHT (ópehel) to physician, no farmer, no mechanic, could accomplow in hope;" i. e. in hope of reaping a harvest, plish much, if his attention was constantly turned or of obtaining success in his labours : and the off from his appropriate business to engage in sense is, “ The man who cultivates the earth, in something else. And how can the minister of order that he may be excited to industry and di the gospel, if his time is nearly all taken ur in ligence, ought to have a reasonable prospect | labouring to provide for the wants of his famiir? that he shall himself be permitted to enjoy the (2.) The great mass of ministers spend their 301 fruit of his labours. This is the case with those days, and many of them all their property, in who do plow : and if this should be the case with preparing to preach the gospel to others. An those who cultivate the earth, it is as certainly as the mechanic who has spent his early years in reasonable that those who labour in God's hus- | learning a trade, and the plıysician and lawyer in bandry, and who devote their strength to his preparing for their profession, receive support in service, should be encouraged with a reasonable that calling, why should not the minister of the prospect of success and support." And that he gospel ? (3.) Men, in other things, cheerfalis that thresheth, &c.- This sentence, in the Greek, pay those who labour for them. They compuis very elliptical and obscure ; but the sense is, sate the schoolmaster, the physician, the lawyer, evidently, “ He that thresheth ought to partake the merchant, the mechanic; and they do it of his hope;" i, e. of the fruits of his hope, or cheerfully, because they suppose they receive a
valuable consideration for their money. But is it it means to bear, or endure all hardships, Comp. pot so with regard to the ministers of the gospel? | Notes, ch. iv. 11-13. Lest we should hinder the Is not a man's family as certainly benefited by gospel of Christ.--Paul here states the reason why the labours of a faithful clergy man and pastor, he had not urged a claim to support in preaching as by the skill of a physician or a lawyer, or by the gospel. It was not because he was not enthe service of the schoolmaster? Are not the | titled to a full support, but it was that by denying affairs of the soul and of eternity as important himself of this right he could do good, and avoid to a man's family as those of time and the weld some evil consequences which would have refare of the body? So the music-master and the sulted if he had strenuously urged it. His condancing-master are paid, and paid cheerfully and duct, therefore, in this was just one illustration liberally; and yet can there be any comparison of the principle on which he said (chap. viii. 13) between the value of their services and those of he would always act; a readiness to deny himthe minister of the gospel? (4.) It might be add-self of things lawful, if hy that he could promote ed, that society is benefited in a pecuniary way the welfare of others. The reasons why his urgby the service of a faithful minister to a far ing this claim might have hindered the gospel greater extent than the amount of compensation may have been many. (1.) It might have exwhich he receives. One drunkard, reformed un- | posed him and the ministry generally to the charge der his labours, may earn and save to his family of being mercenary. (2.) It would have preand to society as much as the whole salary of vented his presenting in bold relief the fact that the pastor. The promotion of order, peace, so he was bound to preach the gospel at all events, briety, industry, education, and regularity in and that he was actuated in it by a simple con business, and honesty in contracting and in pay viction of its truth. (3.) It might have alienated
ing debts, saves much more to the community at many minds who might otherwise have been led 1 large than the cost of the support of the gospel. to embrace it. (4.) It would have prevented the
In regard to this, any man may make the com exercise of self-denial in him, and the benefits parison at his leisure, between those places where which resulted from that self-denial, &c. (Ver. the ministry is established, and where temper 17, 18, 23, 27.) ance, industry, and sober habits prevail, and those places where there is no ministry, and where Ver. 13. Do ye not know, that they which minisgambling, idleness, and dissipation abound. It
ter about holy things • live of the things of the is always a matter of economy to a people, in the end, to support schoolmasters and ministers as
temple ? and they ” which wait at the altar are they ought to be supported. Reap your carnal partakers with the altar ? things. - Partake of those things which relate to the present life; the support of the body, i. e.
m Or, feed. ~ Num. xviii. 8, &c. Deut. xviii. 1. food and raiment.
Do ye not know, &c.- In this verse Paul illus
trates the doctrine that the ministers of religion Ver. 12. If others be partakers of this power were entitled to a support from the fact that those over you, are not we rather? Nevertheless? who were appointed to offer sacrifice received a
maintenance in their work. They which minister we have not used this power; but suffer all
about holy things.- Probably the Levites. Their things, lest we should hinder the gospel of
office was to render assistance to the priests, to Christ.
keep guard around the tabernacle, and subse12 Cor. xi. 7–9; xii. 14.
quently around the temple. It was also their
duty to see that the temple was kept clean, and If others.--Other teachers living with you. to prepare supplies for the sanctuary, such as There can be no doubt that the teachers in Co oil, wine, incense, &c. They had the care of rinth urged this right, and received a support. the revenues, and after the time of David were Be parlakers of this power.-Of this right to a required to sing in the temple, and to play upon support and maintenance. Are not we rather - instruments. Num. iii. 1-36 ; iv. 1, 30, 35, 42; We the apostles; we who have laboured for your viii. 5—22. 1 Chron. xxiii. 3—5, 24, 27 ; xxiv. conversion ; who have founded your church ; | 20–31. Live of the things of the temple.- Marg. who have been the first, and the most laborious feed, i. e, are supported in their work by the ofin instructing you, and imparting to you spiritual ferings of the people, and by the provisions which blessings? Have not we a better claim than thev? were made for the temple service. See Num. Nerertluless we have not used this power.--- We xviii. 24-32. And they which wait at the altar.have not urged this claim ; we have chosen to Probably the priests who were employed in offerforego this right, and to labour for our own sup ing sacrifice. Are partakers with the altar.- That
port. The reason why they had done this he | is, a part of the animal offered in sacrifice is i states in the subsequent part of the chapter. | burned as an offering to God, and a part becomes See 2 Cor. xi. 7--9; xii. 14. Comp. Acts xviii. the property of the priest for his support ; and 3 ; xx. 34, 35. But suffer all things.- Endure all thus the altar and the priest become joint partiprivations and hardships ; we subject ourselves cipators of the sacrifice. From these offerings 10 poverty, want, hunger, thirst, nakedness, rather the priests derived their maintenance. See Num. than urge a claim on you, and thus leave the sus- | xviii. 8–19. Deut. xviii. 1, &c. The argument picion that we are actuated by mercenary motives of the apostle here is this: “ As the ministers of
The word used here (oréyouev, suffer,) means religion under the Jewish dispensation were enproperly to cover, to keep off, as rain, &c., and titled to support by the authority and the law of then to contain, to sustain, tolerate, endure. Here God, that fact settles a general principle which is applicable also to the gospel, that he intends that | commanded that it should be paid. It is, more. the ministers of religion should derive their sup- | over, a matter of stipulation and of comract port in their work. If it was reasonable then, which a people agree to compensate him for his it is reasonable now. If God commanded it then, services. And yet, is there any thing in the it is to be presumed that he intends to require shape of debt where there is so much looseness it now.
as in regard to this subject? Are men usually as
conscientious in this as they are in paying a phy: : VER 14. Even so hath the Lord o ordained, that sician or a merchant ? Are not ministers often !
they P which preach the gospel should live of | in distress for that which has been promised them, the gospel.
and which they have a right to expect? And is o Luke x. 7. p Gal. vi. 6.
not their usefulness, and the happiness of the
people, and the honour of religion intimately conEren so.-- In the same manner, and for the nected with obeying the rule of the Lord Jesus same reasons. Huth the Lord ordained.-Hath | in this respect ? the Lord appointed, commanded, arranged that it should be so, (ötétage.) The word here means
Ver. 15. But I ? have used none of these things : that he has made this a law, or has required it. neither have I written these things, that it ! The word “Lord" here doubtless refers to the
should be so done unto me: for ' it were better Lord Jesus, who has sent forth his ministers to labour in the great harvest of the world. That
for me to die than that any man should make they which preach the gospel. They who are sent my glorying void. forth by him; who devote their lives to this
q Acts xx. 33. 2 Thess. iii. 8. – 2 Cor. xi. 10. work ; who are called and employed by him in this service. This refers, therefore, not only to But I hare used none of these things.- I bare the apostles, but to all who are duly called to not urged and enforced this right. I have chosen this work, and who are his ambassadors. Should to support myself by the labour of my own hands. live of the gospel. --Should be supported and This had been objected to him as a reason why maintained in this work. Panl here probably he could not be an apostle. He here shows that refers to the appointment of the Lord Jesus, that was not the reason why he had not urged when he sent forth his disciples to preach. (Matt. | this claim ; but that it was because in this war x. 10. Luke x. 8. Comp. Gal. vi. 6.) The man he could do most to honour the gospel and save may be said to "live in the gospel” who is sup the souls of men. (Comp. Acts xx. 33. 2 Thess. ported while he preaches it, or who derives his iii. 8.) The sense is, “ Though my right to a maintenance in that work. Here we may ob support is established, in common with others, serve, (1.) That the command is that they shall both by reason, the nature of the case, the ex. "live" (qv) of the gospel. It is not that they amples in the law, and the command of the Lord should grow rich, or lay up treasures, or spe Jesus, yet there are reasons why I have not chosen culate in it, or become merchants, farmers, to avail myself of this right, and why I have pot teachers, or book-makers for a living; but it is urged these claims." Neither have I rritten there! that they should have such a maintenance as to things, &c.-“I have not presented this argu. constitute a livelihood. They should be made ment now in order to induce you to provide for : comfortable ; not rich. They should receive so me. I do not intend now to ask or receive a much as to keep their minds from being harassed support from you. I urge it to show that I feel with cares, and their families from want; not so that I have a right to it; that my conduct is not much as to lead them to forget their dependence an argument that I am conscious I am not an on God, or on the people. Probably the rule is, apostle ; and that I might urge it were there rot that they should be able to live as the mass of strong reasons which determine me not to do it. the people among whom they labour live; that I neither ask you to send me now a support, por, they should be able to receive and entertain the if I visit you again, do I expect you will contripoor, and be willing to do it; and so that the bute to my maintenance.” For it were better for rich also may not despise them, or turn away | me to die, &c.— There are advantages growing out from their dwelling. (2.) This is a command of of my not urging this claim which are of more the Lord Jesus ; and if it is a command, it should importance to me than life. Rather than forego be obeyed as much as any other law of the Re- | these advantages, it would be better for me it deemer. And if this is a command, then the would be a thing which I would prefer--to pire minister is entitled to a support ; and then also a in poverty and want; to be exposed to peril, and people are not at liberty to withhold it. Further, cold, and storms, until life should close. I es. there are as strong reasons why they should sup teem my “glorying," the advantages of my port him, as there are why they should pay a course, to be of more value than life itself. Thu schoolmaster, a lawyer, a physician, or a day la that any man should make my glorying roid.--His bourer. The minister usually toils as hard as glorying, or boasting, or joying, as it may be i others; expends as much in preparing for his more properly rendered (TÒ Kaiyoua mon; i work ; and does as much good. And there is comp. Phil. i. 26; Heb. iii. 6.) was, (1.) That even a higher claim in this case. God has given he had preached the gospel without expense to an express command in this case ; he has not in any body, and had thus prevented the charge of the others. (3.) The salary of a minister should avarice, (ver. 18;) and (2.) That he had been not be regarded as a gift merely, any more than able to keep his body under, and pursue a course the pay of a congress-man, a physician, or a of self-denial that would result in his happiness lawyer. He has a claim to it; and God has and glory in heaven. (Ver. 23-27.) * Any
man" would have made that “void," if he had not therefore be regarded as that in which I pesupported Paul; had prevented the necessity of culiarly glory. I was called into the ministry in bis labour, and had thus exposed him to the a miraculous manner; I was addressed personally charge of having preached the gospel for the sake by the Lord Jesus ; I was arrested when I was a of gain.
persecutor; I was commanded to go and preach ;
I had a direct commission from Heaven. There VER. 16. For though I preach the gospel, I have was no room for hesitancy or debate on the subnothing to glory of: for necessity is laid upon ject, (Gal. i. 16,) and I gave myself at once and me; yea, woe is unto me if I preach not the
entirely to the work. (Acts ix. 6.) I have been
urged to this by a direct call from Heaven ; and gospel.
| to yield obedience to this call cannot be regarded Jer. i. 17; xx. 9.
| as evincing such an inclination to give myself to For though I preach the gospel, &c.—This, with this work as if the call had heen in the usual · the two following verses, is a very difficult pas mode, and with less decided manifestations. We ! sage, and has been very variously understood by are not to suppose that Paul was compelled to | interpreters. The general scope and purpose of preach, or that he was not voluntary in his work,
the passage is to show what was the ground of or that he did not prefer it to any other employ. i bis “glorying," or of his hope of “reward” in ment: but he speaks in a popular sense, as sayi preaching the gospel. In ver. 15 he had inti ing that he “ could not help it ;" or that the evimated that he had canse of “glorying," and that dence of his call was irresistible, and left no room that cause was one which he was determined no | for hesitation. He was free; but there was not one should take away. In this passage (ver. the slightest room for debate on the subject. The 16-18) he states what that was. He says, it evidence of his call was so strong that he could was not simply that he preached; for there was not but yield. Probably none now have evi. : a necessity laid on him, and he could not help it: dences of their call to the ministry as strong as
his call was such, the command was such, that this. But there are many, very many, who feel his life would be miserable if he did not do it. that a kind of necessity is laid on them to preach. i But all idea of “ glorying," or of “reward," Their consciences urge them to it. They would must be connected with some voluntary service be miserable in any other employment. The --something which would show the inclination, course of Providence has shut them up to it. disposition, desire of the soul. And as that in | Like Saul of Tarsus, they may have been perse
bis case could not be well shown where a “ne cutors, or revilers, or “injurious,” or blasphemers, - cessity" was laid on him, it could be shown only (1 Tim. i. 13;) or they may, like him, have comin his submitting voluntarily to trials ; in denying menced a career of ambition; or they may have himself; in being willing to forego comforts which been engaged in some scheme of money-making he might lawfully enjoy ; and in thus furnishing or of pleasure; and in an hour when they little a full and complete test of his readiness to do expected it, they have been arrested by the truth any thing to promote the gospel. The essential of God, and their attention directed to the gospel idea here is, therefore, that there was such a ministry. Many a minister has, before entering Decessity laid on him in his call to preach the the ministry, formed many other purposes of life; gospel, that his compliance with that call could but the providence of God barred his way, not be regarded as appropriately connected with hemmed in his goings, and constrained him to
reward; and that in his case the circumstance become an ambassador of the cross. Yea, woe is 1 which showed that reward would be proper, was, unto me, &c.— I should be miserable and wretched his denying himself, and making the gospel with | if I did not preach. My preaching, therefore, in out charge. This would show that his heart was itself considered, cannot be a subject of glorying. in the thing; that he was not urged on by neces- |
I am shut up to it. I am urged to it in every sity; that be loved the work ; and that it would way. I should be wretched were I pot to do it, be consistent for the Lord to reward him for his and were I to seek any other calling. My conself-denials and toils in his service. I have no science would reproach me. My judgment Ung to glory of.-The force of this would be better would condemn me. My heart would pain me. Sten by a more literal translation. “It is not to I should have no comfort in any other calling; me glorying ;" i. e. this is not the cause of my and God would frown upon me. Learn hence, (1.) glorying, or rejoicing, (our ioti uot kaúxnpa.)! That Paul had been converted. Once he had no lo ver. 15, he had said that he had a cause of love for the ministry, but persecuted the Saviour. glorying, or of joy, (kaúynja.) He here says With the feeling which he then had, he would
that that joy or glorying did not consist in the have been wretched in the ministry; with those 1 s.mple fact that he preached the gospel; for ne which he now had, he would have been wretched I tessity was laid on him : there was some other out of it. His heart, therefore, had been wholly
cause and source of his joy or glorying than that changed. (2.) All ministers who are duly called i simple fact. (Ver. 18.) Others preached the to the work can say the same thing. They
Kospel also: in common with them, it might be would be wretched in any other calling. Their | 2 gource of joy to him that he preached the gos conscience would reproach them. They would
pel; but it was not the source of his peculiar have no interest in the plans of the world ; in joy, for he had been called into the apostleship in the schemes of wealth, and pleasure, and fame.
ich a manner as to render it inevitable that he Their heart is in this work, and in this alone. *blould preach the gospel. His glorying was of In this, though amidst circumstances of poverty,
other kind. For necessity is laid upon me,- persecution, nakedness, cold, peril, sickness, they Bly preaching is in a manner inevitable, and can- | have comfort. In any other calling, though sur