ports, nor the same consolations, while we do not put ourselves in the same way to obtain them?

But though Saint Paul was no disciple of that metaphysical theology, which makes such untaught distinctions, as to separate our love of God from any regard to our own beatitude; though he might have been considered as a selfish man, by either of the classes to whom allusion has been made, yet true disinterestedness was eminently his characteristic. Another instance of a human being so entirely devoid of selfishness, one who never took his own ease, or advantage, or safety, or credit into the account, cannot be found. If he considered his own sufferings, he considered them for the sake of his friends. "Whether we be afflicted, it is for your consolation and salvation." only joy he seemed to derive, when he was pressed out of measure, above strength, was, that others might be comforted and encouraged by his sufferings. So also of his consolations; the principal joy which he derived from them. was, that others might be animated by them. This anxiety for the proficiency of his converts, in preference to his own safety; his disposition to regard every object in due subjection to the great design of his ministry; his humble, vigilant care, while exulting in the hope of an eternal crown, that he might "not himself be cast away;"form, in combination with the

The

rest of his conduct, a character which we must allow has not only no superior, but no parallel among men.

was

The union of generosity and self-denialand without the one the other is imperfect peculiarly exemplified in our apostle. His highminded independence on man had nothing of the monkish pride of poverty, for he knew "how to abound;" nor was it the worldly pusillanimous dread of it, for he "knew how to want."

In vindicating the right of the ecclesiastical body to an equitable provision, as a just requital of their labours, he nobly renounces all claim to any participation for himself. "I have used none of these things!" This wise and dignified abstinence in the original formation of a church, which must be founded, before provisions can be made for its continuance, while it maintained the dignity of his own disinterestedness, enabled him with the better grace, and more powerful effect, to plead the legitimate claims of her ministers; and to insist, that it was the duty of the people to supply their temporal things to those from whom they received their spiritual things. While he himself refused to claim emolument, lest it should be made a pretence for hindering the Gospel, he yet looked forward with an eye of kindness and justice, in thus stipulating, as it were, for the comfort of Christian ministers to the end of the world.

In a long expostulatory argument, illustrated by a variety of analogous instances, he shows the propriety of a provision being made for those who dedicated themselves to the spiritual instruction of others: the warrior engaged in the defence of his country is supported at the public expense; the planter by the produce of his vineyard; the feeder of a flock by the milk of his flock; the agriculturist by the profits of his plough. He strengthens his argument by an allusion to a humane practice in the old law, by which even the ox was allowed to participate in that plenty which his labour assisted to procure; then, by a sudden generous interjection, "Doth God take care for oxen?" he intimates that this provision of mercy for the beast was emblamatical of this justice, for it scarcely amounted to mercy,- which ought to secure to every minister a fair remuneration for the sacrifice he has made of ease and profit, by addicting himself to the service of the altar.*

After, however, having declared that he renounced all reward for himself, fearing that this assurance might be construed into an insinuation of his wish to receive the emolument which he pretended to refuse, with a noble disdain of so mean an expedient, he protests that it would be better for him to die of want, rather than, by receiving pecuniary recompense, to

* 1 Cor. ix.

rob himself of his honest claim to the consciousness of disinterested services.

Saint Paul's conduct in these instances affords something of the same fine climax in action, with that which Jesus expressed in words, when he sent to the Baptist the proofs of his divinity. After enumerating his miracles of love, he closes with declaring, as the highest possible instance of that love, that the Gospel was preachedbut to what class? to the poor! From the words of Christ, turn to the life of Paul. The persecution of his enemies, the fatigue of his travels, the falsehood of his brethren, the labour of instructing so many nations, of converting so many cities, of founding so many churches. what is his relaxation from such labours, what his refreshment from such perils, what his descent from such heights? - Working with his own hands for his daily bread, and for the relief of the poor. The profane critic may call this the art of sinking, the Christian will deem it the noblest point of elevation. Might not the Apostle well say, "Be ye followers of "me, as I am of Christ."

How has the world stood in just admiration of the generous conduct of Cincinnatus! Tired with the hardships of war, and satiated with the glories of conquest, he very rationally, and (as he refused all reward) it must be owned very disinterestedly, withdrew to his country-house, from which he had been reluctantly torn. He

withdrew to enjoy, in the bosom of his family, the advantages of agriculture and the pleasures of retirement. To such a retreat Paul would have flown with delight, had he not known that, for him, it was not a duty. He, unlike the Dictator, had no intervals of unmolested calm; it was not in the quiet of repose, but in the very midst of perils and of persecutions, that he laboured for his own support.

It cannot be denied, that his whole consistent practice furnished this sure criterion of a faithful minister, that he enjoined no self-denial, preached no mortification, recommended no exertion to others, of which he gave not himself a shining example. While he pointed out to his associates the duty of "approving themselves ministers of God in afflictions, in necessities, in distresses," he was not himself lying on a bed of roses; he was not making light of sorrows, of which he was not personally partaking; he did not deal out orders for the patient endurance of sufferings, the bitterness of which he had not tasted. He had largely shared in the stripes and imprisonments which it was possible some of his followers might be speedily called to endure.

At the same time, he furnishes them with cautions drawn from his own invariable prudence, when he exhorted them to give no offence. This was not altogether to avoid personal discredit, though that should be carefully guarded