1 Corinthians 9

1 Corinthians 9:1-14

The apostle, proposing to illustrate his condescension to the weak, by his waving to accept of a maintenance from the Corinthians, introduces what he had to say on that head with a short discourse on the right which as a gospel minister he really had, to be supported by those among whom he laboured ; which he argues both from natural equity and scripture principle. 1 Cor. IX. 1—14.

Cor. IX. 1. A M I not an apostle ! am I 1 CORINTHIANS IX. 1. WHILE I thus speak of the concern I have to avoid what may prove an occasion of injury to weak brethren, it leads my thoughts to the part I have acted, while I resided among you in declining to take that maintenance from you which I might very justly have expected and demanded. And here you must give me leave to express my surprise, as well as my concern, to hear, that so unkind and unnatural

And had a the rights of other apostle.

a construction has been put upon my generosity and tenderness, as if I had declined to accept your contributions, from a consciousness of not being intitled to them as well as my brethren. But can you really imagine that to be the case? Am not I, as truly as any man living, an apostle of Jesus Christ? Am not I as free in this instance, as any other, and, may I not, as justly as they, expect to be maintained by you, while I am serving your best interests? Have not I, though called so much later than my brethren, seen Jesus Christ our Lord, after his resurrection, so as to be able to testify the important fact on my own knowledge, as confidently as those that were earlier acquainted with him? And, to urge so plain a point no farther, are not ye Corinthians, particularly, my work in the Lord, and the evident token of his blessing on my apostolical labours? On this account, if I am not an apostle to some others, yet I doubtless am so to you, who of all people in the world can shew the least excuse for questioning my mission: for ye are indeed the seal of my apostleship in the Lord; and the extraordinary success I have had among you, if others should doubt of my commission, might furnish out a proof of it also to them.

This therefore is my apology to those who examine and censure me, as to this part of my conduct. Does my waving the use of a privilege prove that I have it not? Have we not, both in natural equity, and according to the Divine constitution, the same power, as others in the same office, to eat and to drink, and to subsist ourselves at the expense of those among whom we labour? Yea, have we not power to lead about [with us] in our apostolical travels, (if we think it necessary,) a sister, whom we might take for a wife, as some of the other

a Have I not seen the Lord, &c.] That his was necessary, in order to his being an apostle, that is, a witness of Christ’s resurrection, has before been observed. See Vol. II. p. 594, note 8. Compare Acts xxii. 14, 15, chap. xxvi. 16; 1 Cor. xv. 8.

b A sister, a wife.] The word γυναικα, has no force at all here, if it be rendered

a woman: a sister must undoubtedly be a woman: not to say, how improbable it is that the apostle should have carried about with him, in these sacred peregrinations, a woman to whom he was not married. So that the answer which the Papists generally make to the argument often brought from these words, in favour of a married clergy, is absolutely inconclusive.

ticularly, to be maintained by his ministry:

apostles and the brethren of the Lord do, and Peter c in particular; and to expect, that she likewise, as well as ourselves, should be provided for by those to whom we have done such important services, as nothing of this kind can ever requite? Or can it be thought there is any thing singular in my case, or in that of my present companions, that it should rob me of the liberties others have; so that I only, and Barnabas, d should not have power to decline working with our own hands for a maintenance, while we are preaching the gospel? I might here insist indeed on the natural equity of the thing, that they who devote themselves to the service of the public, should be supported by the public whom they serve. Who, for instance, ever goes to war at his own charge? The community furnishes out provision for those who guard it, and fight its battles. And if the services of a soldier deserve that maintenance, which, while engaged in the defence of their country, men cannot earn, how much more may it be expected by us, who daily hazard our lives, as well as wear them out, for men’s everlasting happiness? Who planteth a vineyard, and doth not expect to eat of its fruit? Or who feedeth a flock, and doth not think he hath a right to eat of the milk of the flock? And if it be judged reasonable, that men should have an equivalent for their labours about natural things, and the accommodations of the body, is it not more evidently so, when the felicity of immortal souls is concerned?

But do I speak these things merely as a man, upon principles of human reason alone, and doth not the Jewish law speak also the same? For there is a passage in the sacred volume, on

c And Peter.] This is an important clause, both as it declares in effect that St. Peter continued to live with his wife after he became an apostle; and also that St. Peter had no rights, as an apostle, which were not common to St. Paul. A remark utterly subversive of popery, if traced to its obvious consequences.

d I only, and Barnabas.] From this expression one would indeed think, that the Judaizing Christians who were the

main cause of St. Paul’s uneasiness in this respect, had a peculiar spleen against those two apostles of the uncircumcision; who were so instrumental in procuring an publishing the Jerusalem decree, which determined the controversy so directly in favour of the believing Gentiles. It seems probable from the 12th verse, that Barnabas supported himself by the labour of his hands, when at Corinth, as well as St. Paul.

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Which he argues from scripture and equi

ect. which the like argument may be built, (I mean, xvi. Deut. xxv. 4,) where it is written, even in the 1 Cor. law of Moses itself, for which some have so ix. 9 distinguishing a regard, “Thou shalt not muzzle the ox that treadeth out the corn,”ᵉ but shalt allow the poor animal to feed, while it is labouring for thee, in the midst of food: a circumstance in which its hunger would be 10 peculiarly painful. Now is God so solicitous about oxen, that he intended this precept merely for their relief? Or doth he say [this] with a farther view, and *on the whole,*ᶠ for our sakes? Surely, we may conclude, he intended such precepts as these, relating to compassion to the brutes, in some measure at least for our sakes; to humanize the heart with generous and compassionate sentiments, and to make men much more tender to each other, where their various interests are concerned. I may therefore apply it to the case before us, as entirely comprehended in his extensive universal views; and say, for us indeed was [it] written, that the necessary offices of life might be more cheerfully performed, in the expectation of such due acknowledgments; that he, who plougheth, might plough in hope of success, and that he who thresheth in such hope, should not be disappointed, but should in proper time partake of his hope, and possess the good for which he has laboured. And surely, amidst his care for others who are in meaner offices of life, God could not intend, that the ministers of the gospel alone should be sunk under continual discouragement, neglect, and ill usage.

And indeed when we consider what great benefactors these persons are to the souls amongst whom they labour with success, the reasonableness of the conclusion will appear beyond all contradiction. For if we, by our incessant diligence in preaching to you the gospel of the blessed God, have sown unto you spiritual

ᵉ That treadeth out the Corn.] It is well known that this was the custom in Judea, and other eastern nations. It is still retained by many of them, and particularly in Ceylon. Rophilius has produced passages from Xenophon, which something illustrate it.

ᶠ On the whole.] It cannot be though that God had no regard at all to the brute creatures, in such precepts as these; and therefore I thought it better to render πανίως, on the whole, than entirely or altogether, though that sense is more frequent.

waved this right in condescension to them.

things, which may spring up in a harvest of eternal blessings, [is it] any great matter that we should reap your carnal things? Is there the least proportion between any thing which your liberality can impart to us, and that which we have been the happy instruments of imparting to you?

This is the privilege of ministers in general, and it is a privilege which you well know some of them have exerted. And if others are so readily allowed to partake of [this] power over you, [shall] not we rather claim it, with yet more evident and apparent reason, who have been the means, not only of edifying and instructing you, but likewise of calling you into the profession of Christianity? But we have not made use of this power, though founded in such evident and various principles of equity. But we rather choose to endure all things, the fatigues of labour, and inconveniences of frequent necessity, that we may not occasion any hinderance to the gospel of Christ, from the cavils of ill disposed people, who are always watchful for opportunities to misrepresent and censure our conduct.

But though I do not now ask any thing of this kind for myself, yet I will not give up the justice of the demand. And I might farther support it, from the provision which God made for the priests and Levites, under the Mosaic law. Know ye not therefore, that they who are employed about holy things, are fed out of the provisions which belong to the temple, and [that] they who wait upon the service of the altar, are partakers with the altar, in a part of the victims offered on it, particularly the vows and the sacrifices of peace offerings: And it is farther to be considered, that so also, that is, on

¶ Partake of [this] power, &c.] Mr. Pyle thinks this refers to the other apostles of Christ; but I rather think St. Paul intended to glance on the false teachers who carried their claims of this right to such an exorbitant height, though their services had been by no means comparable to those of the apostle. Compare 2 Cor. xi. 20. Mr. Locke would here read ἰσπας ὑμῶν, of our substance; but Mat. x. 1; John xvii. 3; and many other places, prove that ἰξυπας

υμῶν, may properly be rendered, power over you.

¶ Hinderance to the gospel.] From the conduct of the other apostles, and of St. Paul at other places, particularly among the Macedonian churches, we may conclude, that he might see some circumstances at Corinth, (not necessary for us exactly to know,) which determined him to decline accepting of any subsistence from them while he resided there.

Reflections on the right ministers have to be maintained.

principles like these, the Lord Jesus Christ himself hath expressly commanded and ordained, that they who preach the gospel should live and subsist upon the gospel;¹ when he declares, as you know more than one of the evangelists assures us he did, “that the labourer is worthy of his hire.” Compare Mat. x. 10; Luke x. 7.

IMPROVEMENT.

MAY the disciples of Christ learn from these instructions, to honour the Lord with their substance, and the first fruits of all their increase! And may they feel those happy effects attending the ministration of the gospel, and reap such an abundant harvest of spiritual blessings, that the imparting temporal subsistence and accommodation, to those who are the instruments of conveying them, may not be matter of constraint, but of free and affectionate choice! May the ministers of Christ, while they thankfully accept of that subsistence, which Providence, by the instrumentality of their brethren, sends them, ever act a moderate and generous part, and maintain such a visible superiority to all secular views, as may do an honour to the gospel, and command veneration to themselves!

May the secular advantages of the office never invite bad men into it; nor its discouragements deter good men from undertaking it. And whatever censures a malignant world, who themselves know not any higher motive than self interest, shall pass, may the ministers of Jesus ever have a testimony in their consciences, that they seek not the properties, but the souls, of their hearers!

8, 10 Let us attend to the humane genius of the Mosaic law, manifested in the precepts which relate even to the brutes. And remember, that it is the character, and should be the care of a merciful man, to extend mercy to his beast. Much more then let us shew compassion to our fellow men. Let us not desire to enjoy the benefit of their labours, even in the lowest employments of life, without giving them some valuable equivalent. Let us bear towards all, the hearts of equitable and generous brethren, and constantly wish the prosperity and happiness of the human family. On the whole, may there be between the teachers, and

¹ Live upon the gospel.] Mr. Mede understands that here, of the reward given for bringing a good message, (see Diatrib. in loc.) and shews, that the word sometimes has that meaning in heathen authors: but it is a very uncommon signification in the sacred, and therefore not to

be admitted, without farther proof. That man might be said to live on the gospel, who was maintained for preaching it; as he might be said to live on the temple, who was supported out of its income, for ministering there, though the word temple has the usual signification.

He did not mention this, to resume the right he had wave .

those who are taught by them, a continual intercourse of benevolent affections, and friendly actions; as becomes those who stand in such an endearing relation to each other, and have, as Christians, the honour of being intimately related to that blessed Redeemer, who sought not his own things, but ours, and hath hereby laid the strongest engagement upon us, if we have any park of gratitude and honour, not to seek our own things, but his!

1 Corinthians 9:15

The apostle illustrates the condescension and tenderness of his conduct towards the Corinthians, in declining to accept of their contributions; and speaks of his self denial under a very expressive simile, taken from those who contended in those Grecian games with which they were familiarly acquainted. 1 Cor. IX. 15. to the end.

1 CORINTHIANS IX. 15.

I HAVE thought it my duty, in the foregoing discourse, to plead the natural and the evangelical rights which the ministers of the gospel have to be maintained by the people, to whose spiritual edification they give their time and labours. But you well know that I myself during my abode among you, have used none of these things; nor have I written thus, that if, according to my purpose and hope, I ever should visit you again, it should hereafter be so done unto me. I think of the generous and self denying part, which I have acted among you, in declining, for some particular reasons, to take a maintenance, with a pleasure so great, that I may even say, [it were] better for me to die for want of the necessary supplies of life, than that any man among you should make this my boasting void, by having it to say, that I have eaten his bread, and been supported at his expense. For if I preach the gospel, after what hath happened in my singular case, I have no [matter of] boasting in that, for, having received such a commission, how could I refuse! I may say, a kind of invincible necessity lieth upon me, and wo to me indeed, if I preach not the gospel. To decline a work, assigned to me by so condescending an appearance of Christ, when with malicious rage I was attempting to destroy his

To the Jews he became as a Jew, that he might go

church, would be an instance of ingratitude and obstinacy, deserving the most dreadful and insupportable condemnation. If indeed I do this voluntarily, and shew upon every occasion a cordial willingness to do it, I have indeed some room to expect a reward, but if I do it unwillingly, as I said before, a dispensation is intrusted to me, and I must of necessity fulfil it. What then is that circumstance in my conduct, for which I may expect a reward of praise from the mouth of my Divine Master? Surely this, that when I preach the gospel of Christ, I may render it unexpensive; that so I may be sure not in the least degree to abuse my power in the gospel to any low and secular purposes, or carry it beyond its due bounds. For in this respect, being free from all men, and under no obligation, in this manner, to give them my labours, I made myself the servant of all,ᵃ addicting myself to the most fatiguing duties, that I might advance their happiness, and gain the more to true religion and salvation; in which I have found a noble equivalent for all I could do, or bear. And I not only submitted to preach the gospel without any reward, but I made it a constant maxim, to accommodate my manner of living to the way and relish of those about me; sacrificing my own humour and inclination; and that, in some instances, when I could not do it, without considerable inconvenience to myself: accordingly, to the Jews, I became as a Jew,ᵇ that I might gain over more of the Jews to Christianity: to those, I say, who were, or apprehended themselves to be, under the tedious ceremonies and disagreeable restraints of the Mosaic law, I became, as if I were still in conscience under the obligations of the law,

ᵃ The servant of all] This has a stronger sense than can easily be expressed in the paraphrase; and intimates, that he acted with as self denying a regard to their interests, and as much caution not to offend them, as if he were absolutely in their power, as a slave is in that of his master. ᵇ To the Jews, &c.] Compare, for the illustration of this, Acts xvi. 3, chap. xxi. 21, &c. which instances were undoubtedly specimen of man more of the like kind.

ᶜ As if I were still under the obligations of the law.] This can only signify, that he voluntarily complied with it, as a indifferent thing; but it cannot by any means imply, that he declared such observances necessary, or refused to convers with any, who would not conform to them; for this was the very dissimulation, which, with so generous a freedom, he condemned in St. Peter. Gal. ii. 14, &c.

To the weak he became as weak, that he might gain the weak.

though I knew it to have been abolished ; and this, that I might gain those who apprehended themselves to be under the bond of that law. On the other hand, to those who were without the law of Moses, and either unacquainted with it, or apprehended themselves under no obligation to conform to its peculiar institutions, I behaved as if I had myself also been without the law, neglecting its ceremonial precepts, which I well knew to be superseded and abolished. [Yet] still taking care that it might appear both from my words and actions, that I was not without law to God ; but apprehended myself under a law of the most affectionate duty and gratitude to Christ, who came by new bonds to engage us to the strictest obedience. But these freedoms I used, and this moderation I manifested, not by any means for my own indulgence, but that I might gain those who are without the law, and make my ministry more agreeable and useful to such as were educated among the Gentiles. I therefore became to the weak, as if I had been as weak and scrupulous as they, in the various articles of food and dress which might come into question, that I might gain upon the weak ; for the soul of the weakest appeared to me infinitely valuable ; and I have the warrant of my great Master to esteem it more precious than all the treasures of the world. In a word, I became all things to all men ; accommodating myself to them, so far as with a safe conscience I could, that by any, or all means if possible, I might save some : and it is the daily grief of my soul, that after all these efforts the number is so small. And this I do for the sake of the gospel, to promote its success to the utmost of my ability ; that I also may be a sharer in the generous pleasure arising from the communication of it.

d That I might gain those without the law.] This seems to imply, that the Gentiles, not yet converted to Christianity, are here referred to ; unless gaining the persons spoken of signifies, rendering them “better disposed to regard his decisions,” which is at most but a subordinate sense.

e A sharer in the communication of it.]

We render it, that I might be partaker with you ; but as the words, with you, are not in the original, which is in the original, I rather understand the words as referring to the satisfaction he found in imparting the invaluable and inexhaustible blessings of the gospel to all around him ; a sentiment most suitable to his character and office.

His self denial was like that of

I may illustrate this, by referring to the games so well known in Greece; and particularly to the Isthmian, so often celebrated among you at Corinth. Do you not know, that with respect to those who run in the stadium or foot race, all indeed run, and contend with each other: whereas but one receiveth the prize? Yet the uncertain hope, that each may be that one, animates them all to strain every nerve in the course. You have much greater encouragement to exert yourselves in the pursuit of celestial blessings. See to it therefore, that ye so run as that ye may obtain, and that ye lay aside every thing that would be an incumbrance to you, or render you incapable of dispatching the race with necessary vigour and alacrity. And every one who contendeth in the games, whether in running, as above, or in wrestling, or combating, is temperate in all things, abstaining from whatever might enervate his strength, and submitting to a regular course of diet, exercise and hardship, that he may be the more capable of exerting himself with success. [And this] they indeed [do,] that they may obtain a corruptible crown, a garland

ᶠ The stadium or foot race.] On comparing the translation I had before made of this passage, with that of my learned and worthy friend Mr. West, (in his excellent Dissertation on the Olympic Games, 189, 190.) I had the pleasure to find remarkable agreement; but where there was any difference, I have generally lettered what I had written, either in the version or paraphrase, to make it conformable to his: whose judgment, in any point of criticism, has with me a great weight; but especially on a subject of which he appears to have been so eminent a master, that his writings upon it are as distinguished in their kind, as the games he so elegantly describes were in hours.

ᵍ One receiveth the prize ] It is true, that in some games there were several prizes of different value; yet in those to which he here refers, there was but one for the victor, and the argument is very strong and striking.

ʰ Temperate in all things.] Whoever considers on the one hand, to what great self denial, in articles of food, sleep, and every other sensual indulgence, they, who were to contend in their games, were obliged; and on the other, of how great importance it is, that the youth of a community should be formed to a manly taste, and resolute self government; will undoubtedly see the great national prudence of the Greeks, in the institution and support of these games; to which it is very probable their remarkable valour and success in war, during the best days of their several republics, might in some considerable degree be owing. See, for the illustration of the temperance here referred to, Elsner’s excellent note on this text, and Elian. Var. Hist. lib. III. cap. 30, lib. X. cap. 2.

ⁱ Corruptible crown, a garland of leaves, &c.] It is well known, that the crown in the Olympic games, sacred to Jupiter, was of wild olive; in the Pythian, sacred to Apollo, of laurel; in the Isthmian, or Corinthian, solemnized in honour of Palæ-

the combatants in the games.

crown, but we an in- of leaves, that will soon wither and perish : but sect. rruptible. we are animated by the view of an incorruptible crown, the duration, and glory of which, will be commensurate to the existence of our immortal souls.

It is no small pleasure to me, while I am ex- 2 porting you to this, to reflect that I am, through Divine grace, myself an example of the temperance I recommend. I for my part run not, as one who is to pass undistinguished ; k but knowing what eyes are upon me, and solicitous to gain the approbation of my Judge, and attending with diligence and care to the boundaries which are marked out to us, I exert myself to the utmost. I so fight, not as one that beats the air, l who fights as it were with his own shadow, or practises a feigned combat ; but as one who has a real and living enemy to contend with, and who knowing that his life and his all is in question, would strike sure, and not lose his blows upon empty air. Thus I allow not myself in a habit of indolence and luxury, but imitate on a much nobler occasion, and to a much greater degree, the self denial of the combatants I mentioned above ; I bruise and mortify my body, m and bring it into such a degree of servitude as the superior interests of my soul require. And this I judge a most neces-

mon, of pinetrees ; and in the Nemæan, of smallage, or parsley. Now the most of these were evergreens ; yet they would soon grow dry, and break to pieces. Elsner, (Observ. Vol. II. p. 103,) produces many passages in which the contenders in these exercises are rallied by the Grecian wits, for the extraordinary pains they took for such trifling rewards ; and Plato has a celebrated passage, which greatly resembles this of St. Paul ; but by no means equals it in beauty and force.

k I run not as one that is to pass undistinguished ] Τεχμιν αδ’λλας is to run unnoticed. But as some have explained it of “running without attending to the marks and lines which determined the path ;” I have hinted at that sense. As for Heinsius’s interpretation, who explains it “moving so slowly, as that he might seem to stand still,” it is like many others, peculiar to that writer, quite insupportable : no one, in such a circumstance, could be said to run at all.

l Beats the air, &c.] In order to attain the greater agility and dexterity, it was usual for those who intended to box in the games, to exercise their arms with the gauntlet on, when they had no antagonist near them ; and this was called σκισμαχία, in which a man would of course beat the air. But Bos has taken a great deal of pains in his note here, to shew, that it is a proverbial expression for a man’s missing his blow, and spending it, not on his enemy, but on empty air.

m Bruise and mortify my body.] Υπα- πιαζω, properly signifies to strike on the face as boxers did ; and particularly on (th υπαπιν,) the part of it under the eyes, a which they especially aimed. Hence i comes to signify a livid tumour on tha part ; and sometimes it is proverbiall used for a face terribly bruised, mortified and disfigured, like that of a boxer jus come from the combat ; as Bos has shew at large, Exercit. p. 138, &c.

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Reflections on the apostle’s generous zeal.

sert. vary precaution; lest after having served as a tion; lest that by any xvii. herald to others, and after having made procla- means, when I have 1 Cor. mation of the glorious rewards to be attained, preached to others, I ix. 27 and endeavoured to animate their zeal in the myself should be a pursuit, I should myself be disapprovedᵃ of the cast away. great Judge, and finally declared unworthy of obtaining a share in them.

IMPROVEMENT.

LET us learn, by the example of the apostle, a generous ambiverse tion of excelling in religion. Not of doing more indeed, than 16, 18 our duty, for we owe God our best, and our all; but abounding in it to the utmost, carrying our love, our zeal, and our obedience, to the highest degree we can attain, and preserving an honest readiness to know our duty, even in circumstances in which there might be some plausible excuse for overlooking it. In particular let the ministers of the gospel not think it much to their praise, to perform those services which it would be shameful and almost impossible for them to neglect; but labour to acquit themselves in the very best manner they can; shewing in the whole of their conduct, that they are not animated only, or chiefly, by secular motives, in the labours they bestow upon the souls of men.

19, 22 They are peculiarly concerned to learn and imitate this condescension of the apostle, in becoming all things to all men, if by any means he might gain some. But they are not the only persons who are interested in this. It is the duty of every Christian, to endeavour to please his neighbours and brethren for their good; and it will be our wisdom, and happiness, upon such generous principles, to learn to govern and deny ourselves.

ᵃ Lest after having served as an herald, I should be disapproved.] I thought it of importance to retain the primitive sense of these gymnastic expressions. It is well known to those who are at all acquainted with the original, that the word κηφυξας, expresses the discharging the office of an herald; whose business it was to proclaim the conditions of the games, and display the prizes, to awaken the emulation and resolution of those who were to contend in them. But the apostle intimates, that there was this peculiar circumstance attending the Christian contest, that the person who proclaimed its laws and rewards to others, was also to engage himself; and that there would be a peculiar infamy and misery in miscarrying in such

a circumstance. Αδ’ σκιμᾶ, which we render cast away, signifies one, who is disapproved by the judge of the games, as not having fairly deserved the prize. Mr. Fleming, arguing that St. Paul knew his own sincere piety, and consequently might be assured of his future happiness, maintains that to be a cast away, here signifies, being judged unworthy of a part in the first resurrection. (Fleming’s Discourse on the first Resurrect. p. 89.) But it appears to me much more natural, to refer it to the whole Christian reward; as it is certain God engages his people to persevere, by awful threatenings against apostacy, as well as by the promises of eternal life to those who continue faithful and constant.

To excite their holy caution and circumspection,

We are all called to engage in the most important race, in the most noble combat. The children of this world fatigue themselves for trifles, and exert the noble faculties of an immortal spirit, to purposes far beneath its dignity. But all is not vanity. Every crown is not withering and corruptible. We have heard of an inheritance, incorruptible, undefiled, and that fadeth not away. And whatever there was in the prospect to awaken these Corinthians, still remains to awaken and animate us. Let us therefore keep our eyes and our hearts fixed upon it, and be in good earnest in what we do; often looking to the marks which are drawn in the word of God; realising to ourselves the certain existence, and formidable character, of our invisible enemies; suspecting especially ourselves, fearing the treachery of our own corruptions, and using all that mortification which may promote our spiritual life and usefulness.

Who would not tremble, how high soever his profession, or office may be; who would not tremble, to hear St. Paul insinuate a supposed possibility, that after having preached to others, and made such animating proclamations of the heavenly prize to them, he might himself be rejected, as unqualified to receive it? Let us learn from it humility and caution; learn to watch against dangers, which will still surround us, as long as we dwell in this body; and rejoice in the guardianship of Christ, who will at length deliver his faithful servants from every evil work, and preserve them to his heavenly kingdom.