over, the very circumstance which to many would have been an inducement to depart, was with St. Paul a strong one to remain there were "many adversaries," and he was there to take his part in danger. Now, in order to understand the true martyr spirit, let us compare his behaviour in the 19th chapter of the Acts of the Apostles, at the time of the public uproar, and his own strong expression, "If after the manner of men I have fought with beasts at Ephesus," in the 15th chapter of this Epistle, and we shall see at once that his feeling was: There is danger-well then, I will stay.

Secondly, we make a remark respecting salutations generally. This Epistle has many, but they are not so numerous as in that to the Romans. In both of them, individuals are mentioned by name. It was no mere general assurance of attachment he gave them, but one of his personal knowledge and affection.

1. Remark that with St. Paul, personal considerations were not lost in general philanthropy: that because he entertained regard for the churches, and for bodies of men, he did not on this account ignore the individuals composing them. It is common enough to profess great interest and zeal for Humanity, whilst there is indifference all the time about individual men. It is common enough to be zealous about a cause, about some scheme of social good, and yet to be careless respecting individual welfare. But St. Paul's love was from Christ's own Spirit. It was love to the church generally, and besides, it was love to Aquila and Priscilla. And is not this too, the nature of God's Love, who provides for the Universe, and yet spends an infinity of care on the fibre of a leaf?

2. Remark also the value of the courtesies of life. There are many minds which are indifferent to such things, and fancy themselves above them. It is a profound remark of Prescott's, that "liberty is dependent upon forms." Did not the slow, solemn change in the English constitution, and our freedom

from violent subversions, arise from the almost superstitious way in which precedent has been consulted in the manner of every change? But what is of more importance to remember is, that love is dependent upon forms-courtesy of etiquette guards and protects courtesy of heart. How many hearts have been lost irrecoverably, and how many averted eyes and cold looks have been gained, from what seemed perhaps but a trifling negligence of forms!

There are three persons chiefly in reference to whom these personal notices are made-Timothy, Apollos, and the household of Stephanas.

I. In the tenth verse-" If Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do "-he bespeaks respect for him, official respect, and personal consideration. It is chiefly on this personal consideration that I wish to dwell. "Let him be without fear-let no man despise him." Now consider the circumstances in which Timothy was placed. He was young in years, and he was a recent convert to Christianity. He lived in a day when the Christian profession was despised and persecuted. There was much to make him "fear." He-a young teacher-was coming to a city where gifts were unduly and idolatrously reverenced, and where even the authority of one like St. Paul was liable to be treated lightly, if he did not possess the gifts and graces of Attic oratory. There must, therefore, have been much to make it likely that he would be despised. Think how, without a friend like St. Paul to throw his mantle over him, Timothy's own modesty would have silenced him, and how his young enthusiasm might have been withered by ridicule or asperity!

In this light, St. Paul's pleading is an encouragement of goodness while yet in its tender bud. From this instance we are enabled to draw a lesson for all ages. There is a danger of our paralyzing young enthusiasm by coldness, by severity,

by sneers, by want of sympathy. There are few periods in life more critical than that in which sensibilities and strong feeling begin to develop themselves in young people. The question is about to be decided whether what is at present merely romantic feeling is to become generous devotion, and to end by maturing into self-denial or whether it is to remain only a sickly sentiment, and by reaction, degenerate into a bitter and a sneering tone. And there are, perhaps, few countries in which this danger is so great, and so much to be guarded against, as here in England.

Nowhere is feeling met with so little sympathy as here— nowhere is enthusiasm so much kept down-nowhere do young persons learn so soon the fashionable tone of strongly admiring nothing, wondering at nothing, reverencing nothing; and nowhere does a young man so easily fall into the habit of laughing at his own best and purest feelings. And this was a danger which the Apostle Paul knew well, and could not overlook. He foresaw the risk of paralyzing that young and beautiful enthusiasm of Timothy by the party spirit of Corinth, by the fear of the world's laugh, or by the recoil with which a young man, dreading to be despised, hides what is best and noblest in himself, and consequently becomes hard and commonplace. In earlier days, Apollos himself ran the same risk. He set out preaching all the truth that he knew enthusiastically. It was very poor truth, lamentably incomplete, embracing only John's baptism, that is, the doctrine which John taught. Had the Christians met him with sneers -had they said, "This young upstart does not preach the Gospel," there had been either a great teacher blighted, or else a strong mind embittered into defiance and heresy. But from this he was delivered by the love and prudence of Aquila and Priscilla, who, we read, "took him unto them, and expounded unto him the way of God more perfectly." They made allowances: they did not laugh at his imperfections, nor

damp his enthusiasm: they united him with themselves: they strengthened what was weak: they lopped away what was luxuriant: they directed rightly what was energetic.

Happy the man who has been true to the ideal of his youth, and has been strong enough to work out in real life the plan which pleased his childish thought! Happy he who is not ashamed of his first enthusiasm, but looks back to it with natural piety, as to the parent of what he now is ! But for one of whom this is true, how many are there whom the experience of life has soured and rendered commonplace? How many, who were once touched by the sunlight of Hope, have grown cold, settled down into selfishness, or have become mere domestic men, stifled in wealth, or lost in pleasure ?

Above all things therefore, let us beware of that cold, supercilious tone, which blights what is generous, and affects to disbelieve all that is disinterested and unworldly. Let us guard against the esprit moqueur-the Mephistopheles spirit, which loves and reverences nothing.

II. "As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time." Upon this I will make two remarks:

1. The perfect absence of all mean jealousy in St. Paul's mind. Compare this passage with his earnest rebuke of the party of Apollos in the first chapter. On reading that, it might appear natural to say, "Oh, he cannot bear a rival!" But behold, it was zeal for Christ, and not jealousy of Apollos. With Apollos he felt only hearty fellowship, for he greatly "desired him to come to them with the brethren." These are some of the fine touches by which we learn what that sublime Apostle was, and what the grace of God had made him. Here again we see another advantage of our expository course,

enabling us to trace and note down many delicate touches of character that might otherwise easily be passed over.

2. Let us pause to admire the Apostle's earnest desire to make Apollos stand well with the Corinthians. A meaner spirit, feeling that Apollos was a dangerous rival, would either have left his conduct unexplained, or would have caught at, and been even glad of, the suspicion resting on him: why did he stay away? But St. Paul would leave no misunderstanding to smoulder. He simply stated that Apollos had reasons for not coming: "but he will come." This is magnanimity and true delicacy of heart.

III. The house of Stephanas: "Ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints." St. Paul tells them, in the next verse, to "submit themselves unto such "-to respect them. See then, what Christianity is-Equality: yes, but not levelling. God's universe is built on subordination: so is God's church. The spirit of the world's liberty says, "Let no man lord it over you;' " but the spirit of the Gospel liberty says, "Submit yourselves one to another." Observe, however, another thing: they had addicted themselves to the ministry. Who had called them to it? No one, except God by an inward fitness. Yet knowing this, St. Paul says, "Submit yourselves." There are certain things to be done in this world which require peculiar instruments and peculiar qualifications. A call from God to do such a work is often shown by a willingness to do it: a readiness to stand forward and take the lead. When this is the case, and such men try to do good, they are often met with innumerable hindrances. Take as instances, Howard and Mrs. Fry, who encountered nothing but difficulties; they were thwarted in all they undertook, and hindered on every side.

Now St. Paul says, This is wrong; you ought rather to help such. Let them take the lead-follow in their wake, and