Paul to decline it. To receive a rea~onable maintenance is to be in the best position for devoting one's self entirely to the mi11istry of the \Vonl. Ilut at all times it sbouhl be manifest that the servant of Christ does not act from mercenary motives. '1.'be shepherd is not to tend the flock for the sake of the fleece. " Not yours, but you," should be his motto (2 Cor. xii. 14). 2. The obligation to preach the gospel. "Necessity is laid upon me." '!'here is a Divine must in the case of e,ery true preacher, as there was in the case of Jesus (comp. Mark viii. 31; Luke iv. 43; xix. 5; Jolm iii. 14). '1.'he love of Christ, not less than the command of Christ, constrains him. It is with him as with the prophet : "Then I said, I will not make mention of him, nor speak any more in his Name. But his word was in mine heart. as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stny" (Jer. xx. 9). 3. The doctrine of reward. '1.'he apostle's statement regarding the reward he expected fur his optional renunciation of support has been adduced by popigh dh·ines in support of their doctrine of supererogation; but it will not bear such an application. The distinc- tion be makes is between what was plainly a part of his bounden duty as a steward, and what seemed best for the furtherance of the gospel in his peculiar circumstances. In one sense it was a matter for bis own choice whether be should accept a temporal maintenance, but this is not the sense required by the Romish argument. \Vhatever promises to conduce to the furtherance of Christ's king,lom, becomes thereby a duty to the apostle; for "to him that knowetb to do good, and doeth it not, to him it is sin " (Jas. iv.17). There is no act which is not included under love to God and love to man. There is no selJ'.-denial to which the love of Christ should not prompt us. The gospel doctrine of reward does not rest on any theory of supererogation, but rather on the principle that God is pleased to recognize the fidelity or his servauts.-Il. Vers.19-23.-Theprinciple of accommodation . .Paul's resolve to preach the gospel without charge was but one instance of the general rule which guided his life. Though under obligation to none, he yet became the servant of all-" all things to all men." He accommodated himself to the Jews (ver. 20), as when he circumcised Timothy (Acts xvi. 3) and purified himself in the temple (Acts xxi. 2o). He accommo,lated himself to the Gentiles (ver. 21), by refusing to impose the Law of Moses (Gal. ii. 5) and by meeting them on tLeir own ground (Acts xvii. 22-31). He accommodaled himself to the weak (ver. 22), as when he abstained from meat because of their scruples (ell. viii. 13). Consider- I. AccOMMODATION AS A RULE OF MINISTERIAL PIIACTICE. There is a high sense in which every minister of Christ is called to becomo "all things to all men." We are to adapt ourselves to the circumstances, modes of thought, and oven the liarmless pre- judices of those among whom we labour. In dealing with human souls, we must not stand upon points of etiquette, hut bo ready when occasion requires to sacrifice our preferences and sometimes our rights. 'l'his principlo will cover matters of dress a!lll modos of living, as also our choice of recreation and amusement. ,villiam llurns, missionary to China, adopted the Chinese dress that he might the more easily gaiu access to the people. On the same ground we shall present the truth iu language which our hearers understand, whether they are chil,lrcn or adults. '1.'l1is happy faculty of adaptation has frequently proved of grel\t service to the gospel. II. LIMITS TO BE ODSEIIVED IN FOLLOWING TIIIS RULll. 'l'be highest things may frequently be mistaken for the lowest. Christian nccommotlation may be confounded with time-serving, but nothing is moro unlike. 'l'he man whose principles aro flexible, who t.rims and carves to serve his purpose, who is a devout Christian in this company and a railing scoffer in that, may be said to be "all things to all men ; " but such a man is a mere jelly-fish chamcter, a mass of moral pulp. For such accommodation ns ' Paul practised there is needed the highest principle, the stron~cst consistency; and in order to this, certain limits are to be observed. 1. It must not Zc,Hl us to do or tolerate that which is sinful. 1'his limit is transgressed by Jesuit missionaries when they suffer their converts to retain part of their old idolatrous worship. 2. It must not lead 11s to l.eep back any essential truth because it is unpopular. 'l'his were cowanlice aml infidelity to our trust. 3. It must not lead us to do unytl.in_q which would compro11,ise the Christian name. "Lot not your good be evil spoken of" (llom. ,;iv. lG). Ill. MoTin:s 'l'IIAT l'R0MPT U9 TO FOLLOW THIS RULE, 'l'llese arc: 1. ..d. de3ire tc 310 THE FIRST EPISTLE TO THE CORINTHIANS. [err. 1x. 1-27.
sure others. It is not a wish to please men, but a desire to remove every hindrance to the reception of the gospel. With this end in view, we shall not find it diflicult to become "all things to all men." A human soul is not too dearly won at the cost of a little self-sacrifice. _In this a~pect th~ rule we are considering is but a faint copy of the great accommodation-the mcarnat10n and work of Jesus Christ. 2. A regard to ow· personal salvation. (Ver. 23.) Paul connects his work '' for the (Tospel's sake" with his being a "joint partaker" of its blessings. In work for the cr0od of others we must not be unmindful of our own good; and there is nothincr more "conducive to our spiritual benefit than faithful, self-denyin~ service for Chri~t. "Continue in these things ; for in doing this thou sbalt both save thyself and them that hear thee" (1 '.l'im. iv. 16).-B.