spare you I came not." Knowing the prevalence of the spirit of schism and disorder which had crept into the Church, he shrank from the exercise of that discipline which of necessity would inflict great pain. Hence, hoping that the admonishing letter which he had addressed to them would have the effect he desired upon them, he delayed. Surely a love so generous, so pure, and exquisitely sympathetic, would justify if not the breaking of a promise, the postponement of its fulfilment. Regard for the feelings of others, it has been said, is the grand characteristic of the "gentleman." Anyhow, it is an essential element in personal Christianity. Here is II. AUTHORITY OVER THE FAITH OF OTHERS DISCLAIMED. "Not for that we have dominion over your faith." Had we desired to set up a lordship over you, we might have hastened to you at once, but we respected your feelings, and sought your happiness. The authority which Paul here disclaims has been assumed by priestly ecelesiastics in all times. It is the very spirit of priestism. The minister, whoever he may be, to whatever Church he belongs, who endeavours to make men believe that his own personal ministry, or the ministry of his denomination, is the special ministry of heaven, and essential to the salvation of mankind has in him the intolerant spirit of the priest, he seeks dominion over the faith of men, he would restrain liberty of thought, and subject the minds of men to his credenda. These men, whether Papists or Protestants, Churchmen or Nonconformists, outrage the spirit of the mission they have received, and inflict untold mischief on the minds of men. Another point here noteworthy is III. The TRUE WORK OF A GOSPEL MINISTER. "But are helpers of your joy." He is a helper, not a lord; a helper, not a substitute. A true minister is, First: To help men to think aright. To think aright is to think on the right subject, in the right way. Secondly: To help men to feel aright. Feel aright in relation to self, mankind, the universe, and God. Thirdly: To help men to believe aright. "By faith ye stand." stand." Spiritually men can only" stand" by faith, and the work of a true minister is to help people to "stand" by "faith" on the right foundation. When will ministers come to feel that they are the spiritual "helpers" of the people; to help them, not by doing their work for them, but to assist them in working for themselves? THE WAY IN WHICH THE GOSPEL SHOULD BE PREACHED. "FOR WE ARE NOT AS MANY WHICH CORRUPT THE WORD OF GOD; BUT AS OF SINCERITY, BUT AS OF GOD IN THE SIGHT OF GOD, SPEAK WE IN CHRIST."-2 Cor. ii. 17. The words suggests the way in which the Gospel should be preached I. With conscious HONESTY. "As of sincerity." This is a state of mind in direct antagonism to all duplicity. No man who is not true to his convictions and to himself, can preach the Gospel. He must be a true man who would preach truth, a loving man who would inculcate love. To have conscious honesty he must preach his own personal convictions of the Gospel, not the opinions of others. The Gospel should be preached— II. With conscious DIVINITY. "As of God in the sight of God." First: He muut be conscious that God sent him. From God, not from schools, sects, Churches, or ecclesiastics, but direct from God Himself. Secondly: He must be conscious that God sees him. "In the sight of God." This consciousness will make him humble, earnest, fearless, caring nothing for the frowns or smiles of his audience. The Gospel should be preached "Speak we in III. With conscious CHRISTLINESS. Christ." To be "in Christ" is to be in His character, in His spirit. "The love of Christ constraineth me," &c. He who is conscious of the spirit of Christ within him will be free from all self-seeking, all sordid motives, all cravings for popularity and fame. Church Discipline. "WHEREFORE THOUGH I WROTE UNTO YOU," &c.-2 Cor. vii. 12-16. The subjects of these words may be regarded as that of Church discipline, and two general remarks are suggested :— I. CHURCH DISCIPLINE SHOULD BE EXERCISED FOR THE GOOD OF THE WHOLE CHURCH. "Wherefore though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you." "The particular individual referred to here, on whom Paul calls discipline to be exercised, was the incestuous person (1 Cor. v. 1). The Apostle here states that this was done not merely for the offender's sake, nor indeed for the sake of the person who the offender had injured (viz., his father, whose wife he had taken as his own). His object in writing was not merely to chastise the one, and to obtain justice and redress for the other, but that "our care for you in the sight of God might appear unto you." He had a larger aim; it was to prove to them how much he cared for their spiritual purity and reputation. Punishment should not only be for the reformation of the wrong doer, but as an example to others. The unhealthy branch should be cut off for the sake of the tree's health and growth. All true chastisement for wrong, aims not only at the good of the offender, but at the good of the community at large. II. WHEN THE GOOD OF THE CHURCH IS MANIFESTED. HEREBY IT IS A JUST MATTER FOR REJOICING. "Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all." The Church was improved by Paul's disciplinary letter. Of this Titus had assured him, for they had "refreshed" his "spirit" during his visit among them. Their improvement, too, justificd the high testimony which he had given Titus concerning them. "For if I have boasted anything to him of you, I am not ashamed," &c. The love of Titus for them was increased by the discovery of it. "His inward affection is more abundant toward you all." Thus the godly sorrow which they manifested on account of that which was wrong amongst them was in every way satisfactory to him; it gave him comfort, it greatly refreshed the spirit of Titus, increased his affection for them, and inspired the Apostle himself with confidence and with joy. 312 Germs of Thought. THE PREACHER'S FINGER-POST. Christian Philanthropy. Now CONCERNING THE COLLECTION FOR THE SAINTS," &c.— Ar the outset three truths more likely to break down in a a collection for the poor Christians at Jerusalem, many of whom were shut up in prison, and those of them who were released reduced to abject destitution, hence the collection. How many magnificent schemes for the world's good are constantly being dashed to pieces by the black billows of moral corruption. Thirdly: That the practical sympathy for human suffering which Christianity generates, is a divine element. Here are Galatia and Corinth drawn in sympathy for one common object, and that object was suffering saints at Jerusalem. These people lived widely asunder, and separated by many peculiarities, but here they meet together. This is the divine principle that will one day draw all men together in Christ. Our subject is Christian philanthropy, and here we have I. Its CLAIMS ZEALOUSLY ADVOCATED. "Now con an Rom. cerning the collection." Paul was the advocate, and his advocacy glows with zeal. We find that in this matter he proposes the Galatians as example to the Corinthians, the Corinthians an example to the Macedonian, and both as an example to the Romans (2 Cor. ix. 2; xv. 26). Were it not for the earnest advocacy of Christly men, the probability is that the divine element of pure and practical social sympathy, would become extinct. It is the living ministry of the Gospel that keeps it alive, and in this it fulfils the grandest of all missions. Here we have II. Its OPERATIONS WISELY DIRECTED. Paul directed, First: That the contributions should be personal. "Let every one of you lay by him in store." No one was exempted, however |