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rounded by afluence, friends, wealth, honours, which is laid on me. A dispensation of the curred pleasures, gaiety, fashion, they would be niser is committed unto me.--I am intrusted with (zetiable. (3.) A man whose heart is not in the otevuaı) this dispensation, office, economy, (cicoministry, and who would be as happy in any other | voniav) of the gospel. It has been laid upon me ; 1 calling, is not fit to be an ambassador of Jesus I have been called to it; I must engage in this Christ. Unless his heart is there, and he prefers work ; and if I do it from mere compulsior, or that to any other calling, he should never think in such a way that my will shall not acquiesce in of preaching the gospel. (4.) Men who leave it, and concur with it, I shall have no distinguished i the ministry, and voluntarily devote themselves reward. The work must be done; I must preach to some other calling when they might preach, the gospel ; and it becomes me so to do it as to never had the proper spirit of an ambassador of show that my heart and will entirely concur : Jesus. If for the sake of ease or gain; if to that it is not a matter of compulsion, but of choice. avoid the cares and anxieties of the life of a This he proposed to do by so denying himseli, pastor; if to make money, or secure money and so foregoing comforts which he night lawwhen made ; if to cultivate a farm, to teach a fully enjoy, and so subjecting himself to perils school, to write a book, to live upon an estate, or and toils in preaching the gospel, as to show that to enjoy life, they lay aside the ministry, it is his heart was in the work, and that he truly loved proof that they never had a call to the work. So l it. did not Paul, and so did not Paul's Master and ours. They loved the work, and they left it not

VER. 18. What is my reward then? Verily that, till death. Neither for ease, honour, nor wealth ; when I preach the gospel, I may make the neither to avoid care, toil, pain, nor poverty, did |

gospel of Christ without charge; that I abuse, they cease in their work, until the one could say, “ I have fought a good fight, I have finished

not my power in the gospel. my course, I have kept the faith,” (2 Tim. iv. | What is my reward then ?-- What is the source 7:) and the other, “I have finished the work of my reward ? or what is there in my conduct which thou gavest me to do." (John vii. 4.) (5.) that will show that I am entitled to revan? We see the reason why men are sometimes mi- | What is there that will demonstrate that my serable in other callings. They should have heart is in the work of the ministry; that I am entered the ministry. God called them to it; free and voluntary, and that I am not urged by and they became hopefully pious. But they mere necessity ? Though I have been called by chose the law, or the practice of medicine, ormiracle, and though necessity is laid upon me, 50 chose to be farmers, merchants, teachers, profes that I cannot but preach the gospel, yet hov sors, or statesmen. And God withers their piety. shall I so do it as to make it proper for God to blights their happiness, follows them with the reward me as a voluntary agent? Paul iminê. reproaches of conscience, makes them sad, me- | diately states the circumstance that showed that lancholy, wretched. They do no good; and they he was entitled to the reward, and tbat was, that, have no comfort in life. Every man should do 1 he denied himself, and was willing to forego his the will of God, and then every man would be lawful enjoyments, and even his rights, that he happy.

might make the gospel withont charge. I en

make the gospel of Christ without charge.-1 ; VER. 17. For if I do this thing willingly, I have

out expense to those who bear it. I will support a reward: but if against my will, a dispensa myself by my own labour, and will thus shox tion of the gospel is committed unto me. that I am not urged to preaching by mere “De 1 Col. i. 25.

cessity," but that I love it. Observe here, (1.)

That Paul did not give up a support because he For if I do this thing willingly,If I preach so was not entitled to it. (2.) He does not say that as to show that my heart is in it; that I am not it would be well or advisable for others to do it. compelled. If I pursue such a course as to show (3.) It is right, and well for a man, if he choss that I prefer it to all other employments. If and can do it, to make the gospel without charge, Paul took a compensation for his services, he and to support himself. (4.) All that this case, could not well do this; if he did not, he showed proves is, that it would be proper only where a that his heart was in it, and that he preferred “necessity” was laid on a man, as it was on Paol; the work to all others. Even though he had when he could not otherwise show that his heart been in a manner compelled to engage in that was in the work, and that he was voluntary, and work, yet he so acted in the work as to show loved it. (5.) This passage cannot be urged by that it had his hearty preference. This was a people to prove that ministers ought not to have done by his submitting to voluntary self-denials a support. Paul says they have a right to and sacritices in order to spread the Saviour's it. A man may forego a right if he pleases. He name. I have a reward. I shall meet with the may choose not to urge it; but no one can deapprobation of my Lord, and shall obtain the re- | mand of him that he should not urge it; much ward in the world to come, which is promised to less have they a right to demand that he should those who engage heartily, and laboriously, and give up his rights. (6.) It is best in general that i successfully in turning sinners to God. (Prov. those who hear the gospel should contribute to xi. 30. Dan. xii. 3. Matt. xiii. 43 ; xxv. 21-1 its support. It is not only equal and right, but it! 23. James v. 20.) But if against my will, is best for them. We generally set very little (åkwy.)- If under a necessity, (ver. 16 ;) if by the value on that which costs us nothing: and the command of another, (Grotius ;) if I do it by the very way to make the gospel contemptible is, to fear of punishment, or by any strong recessity have it preached by those who are supported by

the state, or by their own labour in some other What a noble instance of self-denial and true department; or by men who neither by their greatness is here! How worthy of religion !

talents, their learning, nor their industry, have How elevated the conduct! How magnanimous, | any claim to a support. All ministers are not l and how benevolent! No man would do this, who

like Paul. They have neither been called as he had not a greatness of intellect that would rise | was; nor have they his talent, his zeal, or his above narrow prejudices; and who had not a i eloquence. Paul's example, then, should not be nobleness of heart that would seek, at personal

urged as an authority for a people to withhold sacrifice, the happiness of all men. It is said from their pastor what is his due; nor, because that not a few early Christians, in illustration of Paul chose to forego his rights, should people this principle of conduct, actually sold themselves now demand that a minister should devote his into slavery, in order that they might have access time, and health, and life to their welfare for to and benefit slaves, an act to which nothing Dought. That I abuse not my power in the gospel. | would prompt a man but the religion of the cross. - Paul had a right to a support. This power he Comp. Note, Rom. i. 14. might urge. But to urge it in his circumstances, would be a hinderance of the gospel. And to do

VER. 20. And unto the Jews "I became as a that would be to abuse his power, or to pervert Jew, that I might gain the Jews; to them that it to purposes for which it was never designed.

are under the law, as under the law, that I Ver. 19. For though I be free from all men, yet might gain them that are under the law; have I made myself servant "unto all, that I

v Acts xvi. 3; xxi. 23—26. might gain the more.

And unto the Jews. In this verse, and the two u Rom. i. 14. Gal. v. 13

following, Paul states more at length the conduct

which he had exhibited, and to which he refers in For though I be free.--I am a free man. I am

ver. 19. He had shown this conduct to all classes under obligation to none. I am not bound to give them my labours, and at the same time to

of men. He had preached much to his own coun

trymen, and had evinced these principles there. toil for my own support. I have claims like

I became as a Jew.-I complied with their rites, others, and could urge them; and no man could

customs, prejudices, as far as I could with a good demand that I should give myself to a life of servitude, and comply with their prejudices and

conscienee. I did not needlessly offend them.

| I did not attack and oppose their views, when wishes, as if I were a slave, in order to their con

there was no danger that my conduct should be version. Comp. ver. 1. Notes, chap. vi. 12. From

mistaken. For a full illustration of Paul's conall men, (ÉK TÁvrwv.)-This may either refer to

| duct in this respect, and the principles which in. all persons or to all things. The word “men” is

fluenced him. see Notes on Acts xvi. 3: xviii. not in the original. The connexion, however,

18; xxi. 21--27 ; xxiii. 1-6. To those that are seems to fix the signification to “ persons.” “I

under the law. This I understand as another am a free man. And although I have conducted

form of saying that he conformed to the rites, like a slave, yet it has been done voluntarily.”

customs, and even prejudices of the Jews. The I hare made myself the servant of all.-Greek, “I have enslaved myself (έμαυτόν εδούλωσα) unto

phrase “ under the law” means undoubtedly the

| law of Moses ; and probably he here refers parall.” That is, (1.) I labour for them, or in their

ticularly to those Jews who lived in the land of service, and to promote their welfare. (2.) I do it, as the slave does, without reward or hire.

Judea, as being more immediately and entirely

I am not paid for it, but submit to the toil, and do

under the law of Moses, than those who lived

among the Gentiles. As under the law.--That it without receiving pay. (3.) Like the slave

is, I conformed to their rites and customs as far who wishes to gratify his master, or who is com

as I could do it. I did not violate them unnepelled from the necessity of the case, I comply

cessarily. I did not disregard them for the purwith the prejudices, habits, customs, and opinions

pose of offending them; nor refuse to observe of others, as far as I can with a good conscience.

them, when it could be done with a good conThe slave is subject to the master's will. That

science. There can be no doubt that Paul, when will must be obeyed. The whims, prejudices,

he was in Judea, submitted himself to the laws, caprices of the master must be submitted to, even

and lived in conformity with them. That I if they are mere caprice, and wholly unreason

might gain. That I might obtain their confidence 1 able. So Paul says that he had voluntarily put

and affection. That I might not outrage their himself into this condition, a condition making it

feelings, excite their prejudices, and provoke necessary for him to suit himself to the opinions, prejudices, caprices, and feelings of all men, so

them to anger; and that I might thus have

access to their minds, and be the means of confar as he could do it with a good conscience, in order that he might save them. We are not

verting them to the Christian faith. to understand, here, that Paul embraced any VER. 21. To them that are without law, as withopinions which were false in order to do this, or

out law, (being not « without law to God, but that he submitted to any thing which is morally wrong. But he complied with their customs,

under the law to Christ,) that I might gain and habits, and feelings, as far as it could law them that are without law. fully be done. He did not needlessly offend them,

w Chap. vii. 22. or run counter to their prejudices. That I might gain the more.—That I might gain more to Christ; / To them that are without lan'.--To the Genthat I might be the means of saving more souls. tiles, who have not the law of Moses. See Note, Rom. ii. 12, 14. As without lau.-Not practis came to set him free from law, or to authorize ing the peculiar rites and ceremonies enjoined in licentiousness; for its grand purpose and aim is i the law of Moses. Not insisting on them, or to make men holy, and to bind then every ! urging them ; but showing that the obligation to where to the observance of the pure law of the those rites had been done away ; and that they | Redeemer. were not binding, though when among the Jews

VER. 22. To the weak "became I as weak, that I might still continue to observe them. See Notes, Acts xv.; and the argument of Paul in I might gain the weak; I xam made all things to ! Gal. ii, 11-18. I neglected the ceremonial pre all men, that · I might hy all means sare some. cepts of the Mosaic law, when I was with those

Rom. xv. 1. 2 Cor. xi. 29.

Chap. 1. $3. who had not heard of the law of Moses, or those

Rom. xi. 14. who did not observe them, because I knew that To the weak.- See Note, Rom. xv. I. To the binding obligation of these ceremonial pre- those weak in faith ; scrupulous in regard to cercepts had ceased. I did not, therefore, press

tain observances : whose consciences were tender i them upon the Gentiles, nor did I superstitiously and unenlightened and who would be offend and publicly practise them. In all this, Paul

even by things which might he in themselves has reference only to those things which he re- lawful." He did not lacerate their feelings a

and garded as in themselves indifferent, and not a

run counter to their prejudices, for the mere sake matter of conscience; and his purpose was not of doing it. Became I as weak.I did not shock needlessly to excite the prejudice or the opposi- I them. I complied with their customs. I contion of the world. Nothing is ever gained by formed to them in my dress, habits, manner of provoking opposition for the mere sake of oppo life, and even in the services of religion. I absition. Nothing tends more to hinder the gospel stained from food which they deemed it their du than that. In all things of conscience and truth to abstain from; and where, if I had partaken of a man should be firm, and should lose his life lit, I should have offended them. Paul did not do rather than abandon either; in all things of this to cratify himself or them, but to do them indifference, of mere custom, of prejudice, he good. And Paul's example should teach us not should yield, and accommodate himself to the

to make it the main business of life to gratify modes of thinking among men, and adapt him

ourselves ; and it should teach us not to lacer self to their views, feelings, and habits of life, that

ate the feelings of others; not to excite their i he may win them to Christ. Being not without

prejudices needlessly ; not to offend them where : law to God.- Not regarding myself as being it will do no good. If truth offends men, absolutely without law, or as being freed from we cannot help it. But in matters of ceremony, obligation to obey God. Even in all this I en

and dress, and habits, and customs, and forms, deavoured so to live as that it might be seen that

we should be willing to conform to them, as far I felt myself bound by law to God. I was not

as can be done, and for the sole purpose of saving a despiser, and contemner, and neglecter of law

their souls. I am made all things to all men.-| ; as such, but only regarded myself as not bound

become all things; that is, I accommodate my. by the peculiar ceremonial law of Moses. This

self to them in all things, so far as can be done is an instance of Paul's conscientiousness. He

with a good conscience. That I might by all would not leave room to have it supposed for a

means, (Tráviac.)– That I might use every possi. moment that he disregarded all law. He was

ble endeavour that some at least might be saved. bound to God by law; and in the conduct to | It is implied here that the opposition to the gos.

ich he was referring he felt that he was obey- pel was every where great ; that men were relucing him. He was bound by higher law than

tant to embrace it; that the great mass were gothose ceremonial observances which were now to

ing to ruin, and that Paul was willing to make be done away. This passage would destroy all the highest possible exertions. to deny himself the refuges of the Antinomians. Whatever

and practise every innocent art, that he miglit privileges the gospel has introduced, it has not

save a few at least out of the innumerable multiset us free from the restraints and obligations of

tudes that were going to death and hell. It fol.' law. That is binding still; and no man is at lows from this, (1.) That mea are in danger of liberty to disregard the moral law of God. Christ

ruin. (2.) We should make an effort to save came to magnity, strengthen, and to honour the

men. We should deny ourselves, and give our. law, not to destroy it. But under the law to

selves to toil and privation, that we may save Christ.-Bound by the law enjoined by Christ;

some at least from ruin. (3.) The doctrine of under the law of affectionate gratitude and duty | universal salvation is not true. If it were. to him. I obeyed his commands ; followed his

what use or propriety would there have been instructions : sought his honour; yielded to his

in these efforts of Paul ? If all men were to will. In this he would violate none of the rules

be saved, why should he deny himself, and laof the moral law. And he here intimates, that

bour, and toil, to save “some?" Why should a his grand object was to yield obedience to the

man make a constant effort to save a few at least, law of the Saviour, and that this was the govern

if he well knew that all were to be saved? Asing purpose of his life. And this would guide a

suredly Paul did not know or believe that all man right. In doing this, he would never vio

men would be saved; but if the doctrine is true, late any of the precepts of the moral law, for | he would have been quite as likely to have known Christ obeyed them, and enjoined their observ

it as its modern advocates and defenders. ance. He would never feel that he was without law to God, for Christ obeved God, and enjoined Ver. 23. And this I do for the gospel's sake, it on all. He would never feel that religion that I might be partaker thereof with you.

For the gospel's sake.That it may be ad- were substantially of the same nature, and the vanced, and may be successful. That I might same illustration would in the main apply to all. be partaker thereof with you.-You hope to be The Nemean games were celebrated at Nemæa, ! sared. You regard yourselves as Christians ; à town of Argolis, and were instituted by the

and I wish to give evidence also that I am a Argives in honour of Archemorus, who died by | Christian, and that I shall be admitted to heaven the bite of a serpent, but were renewed by Her

to partake of the happiness of the redeemed. cules. They consisted of horse and foot races, This he did, by so denying himself as to give of boxing, leaping, running, &c. The conqueror evidence that he was truly actuated by Christian was at first rewarded with a crown of olive, principles.

afterwards of green parsley. They were cele

brated every third, or, according to others, every VER. 24. Know ye not that they which run in fifth year. The Pythian games were celebrated a race run all, but one receiveth the prize? every four years at Delphi, in Phocis, at the foot run, e that ye may obtain.

of mount Parnassus, where was the seat of the

celebrated Delphic oracle. These games were a Phil. ii. 16; iii. 14. 1 Tim. vi. 12. 2 Tim. ii. 5. I of the same character substantially as those ce

Know ye not, &c.—In the remainder of this | lebrated in other places, and attracted persons chapter, Paul illustrates the general sentiment not only from other parts of Greece, but from on which he had been dwelling—the duty of distant countries. See Travels of Anacharsis, practising self-denial for the salvation of others, vol. ii. pp. 375-418. The Olympic games were by a reference to the well known games which celebrated in Olympia, a town of Elis, on the were celebrated near Corinth. Throughout the southern bank of the Alphias river, on the westchapter, his object had been to show that in de- ern part of the Peloponnesus. They were on clining to receive a support for preaching, he many accounts the most celebrated of any in had done it, not because he was conscious that Greece. They were said to have been institute he had no claim to it, but because by doing it he by Hercules, who planted a grove called Altis, could better advance the salvation of men, the which he dedicated to Jupiter. They were atfurtherance of the gospel, and in his peculiar tended not only from all parts of Greece, but case (ver. 16, 17) could obtain better evidence, | from the most distant countries. These were and furnish to others better evidence, that he was celebrated every fourth year; and hence, in Greactnated by a sincere desire to honour God in cian chronology, a period of four years was called the gospel. He had denied himself. He had an Olympiad. See Anacharsis, vol. iii. 434, seg. voluntarily submitted to great privations. He It thus happened that in one or more of these had had a great object in view in doing it. And places there were games celebrated every year, he now says, that in the well known athletic to which no small part of the inhabitants of games at Corinth, the same thing was done by Greece were attracted. Though the apostle prothe racers, (ver, 24,) and by wrestlers, or boxers. bably had particular reference to the Isthmian (Ver. 25.) If they had done it, for objects so games celebrated in the vicinity of Corinth, yet comparatively unimportant as the attainment of his illustration is applicable to them all; for in an earthly garland, assuredly it was proper for

all the exercises were nearly the same. They him to do it to obtain a crown which should consisted chiefly in leaping, running, throwing

never fade away. This is one of the most beau- | the discus or quoit, boxing, wrestling, and were | tiful, appropriate, vigorous, and bold illustra- | expressed in the following line : tions that can any where be found ; and is a striking instance of the force with which the

'Aluá, toowreinv, õiorov, äxovra, tálnv, most vigorous and self-denying efforts of Chris- “ leaping, running, throwing the quoit, darting, tians can be vindicated, and can be urged by a wrestling.” Connected with these were also, reference to the conduct of men in the affairs of sometimes, other exercises, as races of chariots, this life. By the phrase "know ve not.” Paul horses. &c. The apostle refers to but two of intimates that those games to which he alludes these exercises in his illustration. They which

fere well known to them, and that they must be run.- This was one of the principal exercises at familiar with their design, and with the manner the games. Fleetness or swiftness was regarded in which they were conducted. The games to as an extraordinary virtue ; and great pains were which the apostle alludes were celebrated with taken in order to excel in this. Indeed, they reextraordinary pomp and splendour, every fourth garded it so highly, that those who prepared Year, on the isthmus which joined the Pelopon- | themselves for it thought it worth while to use nesus to the main land, and on a part of which means to burn their spleen, because it was bethe city of Corinth stood. There were in Greece lieved to be a hinderance to them, and to retard Tour species of games,-the Pythian, or Delphic; them in the race.--Rob. Cal. Hon

them in the race.--Rob. Cal. Homer tells us the Isthmian, or Corinthian; the Nemean, and that swiftness was one of the most excellent enthe Olympic. On these occasions persons were dowments with which a man can be blessed. assembled from all parts of Greece, and the time

“No greater honour e'er has been attain'd, during which they continued was devoted to ex

Than what strong hands or nimble feet have gain 'd." traordinary festivity and amusement. The Isthmian or Corinthian games were celebrated in One reason why this was deemed so valuable an the narrow part of the Isthmus of Corinth, to attainment among the Greeks, was, that it fitted the north of the city, and were doubtless the men eminently for war as it was then conducted, sames to which the apostle more particularly | It enabled them to make a sudden and unex. aluded, though the games in each of the places pected onset, or a rapid retreat. Hence the cha

racter which Homer constantly gives of Achilles tachments; (3.) When they do not allow thelliis, that he was swift of foot. And thus David, selves to be diverted from the object, but keep in his poetical lamentations over Saul and Jona- | the goal constantly in view ; (4.) When they do than, takes special notice of this qualification of not flag, or grow weary in their course; (5.) theirs, as fitting them for war.

When they deny themselves; and, (6.) When they

keep their eye fully fixed on Christ (Heb. xii. 2) " They were swifter than eagles,

as their example and their strength, and on EesStronger than lions."-2 Sam. i. 23.

ven as the end of their race, and on the crown of For these races they prepared themselves by a glory as their reward. long course of previous discipline and exercise;

VER. 25. And every man that striveth for the mas. and nothing was left undone that might contribute to secure the victory. In a race, (év otai in.)

tery is temperate in all things. Now they do it - In the stadium. The stadium, or running to obtain a corruptible crown; but we an incorground, or place in which the boxers contended,

ruptible. and where races were run. At Olympia, the

0 2 Tim. iv. 8. James i. 12. 1 Pet. v. 4. Rev. ii. 16; stadium was a causeway 604 feet in length, and

Rev. ii. 11. of proportionable width.-Herod. lib. ii. c. 149. It was surrounded by a terrace, and by the seats

And every man that striveth for the mastere, of the judges of the games. At one end was !•ay

| (ó ayorisópevoç.)—That agonizes; that is, that fixed the boundary or goal to which they ran.

is engaged in the exercise of wrestling, boxing, Run all.- All run who have entered the lists.

or pitching the bar or quoit. Comp. Note, Luke Usually there were many racers who contended

xiii. 24. The sense is, “ every one who endeafor the prize. But one receiveth the prize.—The

vours to obtain a victory in these athletic exer.

cises.” victor, and he alone. The prize which was con

Is temperate in all things.—The word ferred was a wreath of olive at the Olympic

which is rendered - is temperate,” (iykoarers. games; a wreath of apples at Delphi ; of pine at the

Tai,) denotes abstinence from all that would es. Isthmian; and of parsley at the Nemean games.

cite, stimulate, and ultimately enfeeble; from -Addiso... Whatever the prize was, it was con

wine, from exciting and luxurious living, and ferred on the successful champion on the last day

from licentious indulgences. It means that they of the games, and with great solemnity, pomp, con

did all they could to make the body rigorous, gratulation, and rejoicing. “ Every one thronged

active, and supple. They pursued a course of to see and congratulate them; their relations,

entire temperate living. Comp. Acts xxiv. 25. friends, and countrymen, shedding tears of ten

1 Cor. vii. 9. Gal. v. 23. 2 Pet. i. 6. It relates derness and joy, lifted them on their shoulders

not only to indulgences unlawful in themselves

but to abstinence from many things that were reto show them to the crowd, and held them up

garded as lawful, but which were believed to reto the applauses of the whole assembly, who strewed handfuls of flowers over them.”—Ana

der the body weak and effeminate. The phrase char. iij. 448. Nay, at their return home, they

“ in all things” means, that this course of tumrode in a triumphal chariot; the walls of the city

perance or abstinence was not confined to one were broken down to give them entrance; and

thing, or to one class of things, but to every in many cities a subsistence was given them out

kind of food and drink, and every indulgence

that had a tendency to render the body weak and of the public treasury, and they were exempted from taxes. Cicero says that a victory at the

effeminate. The preparations which those who Olympic games was not much less honourable

proposed to contend in these games made is well than a triumph at Rome. See Anachar, iii. 469,

known, and is often referred to by the classic and Rob. Cal., art. Race. When Paul says that

writers. Epictetus, as quoted by Grotius, in but one receives the prize, he does not mean to

loco,) thus speaks of these preparations : - Do say that there will be the same small proportion

you wish to gain the prize at the Olympie games? among those who shall enter into heaven, and

Consider the requisite preparations, and the conseamong Christians. But his idea is, that as they

quence. You must observe a strict regimen ; must

live on food which is unpleasant ; must abstain make an effort to obtain the prize, so should we; as many who strive for it then lose it, it is pos

from all delicacies ; must exercise yourself at the sible that we may; and that therefore we should

prescribed times in heat and in cold; you must strive for the crown, and make an effort for it, as

drink nothing cool, (i vypov ;) must take no wine if but one out of many could obtain it. This, he

as usual; you must put yourself under a pugilist, says, was the course which he pursued ; and it as

| as you would under a physician, and afterward ta. shows, in a most striking manner, the fact that

that l ter the lists.”Epict. ch. 35. Horace has described an effort may be made, and should be made, to

the preparations necessary in the same way. enter heaven. So run, that ye may obtain. -So " Qui studet optatum cursu contingere metam run in the Christian race, that you may obtain

Multa tulit fecitque puer; sudavit, it aisit,

Abstinuit venere et Baccho."- De Arte Poet, 412. the prize of glory, the crown incorruptible. So

" A youth who hopes the Olympic prize to gain, live ; so deny yourselves; so make constant ex

All arts must try, and every toil sustain: ertion, that you may not fail of that prize, the The extremes of heat and cold must often prove, crown of glory, which awaits the righteous in And shun the weakening joys of wine and love." heaven. Comp. Heb. xii. 1. Christians may do

Francu. this when (1.) They give themselves wholly to To obtain a corruptible crown.-A garland, diaGod, and make this the grand business of life; dem, or civic wreath, that must soon fade awar. | (2.) “When they lay aside every weight,” (lleb. The garland bestowed on the victor was made of xii. 1,) and renounce all sin and all improper at- | olive, pine, apple, laurel, or parsley. That i

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