1 Corinthians 10

1 Corinthians 10:1-13

Farther to awaken that holy caution which the apostle had suggested in the preceding section, he here represents to the Corinthians, on the one hand, the privileges which Israel of old enjoyed, and on the other, the Divine displeasure which they brought upon themselves, by behaving in a manner so unworthy of them. 1 Cor. X. 1—13.

Cor. X. 1. MOREOVER, I HAVE been urging you to run your Christian race with resolution and diligence; which you should the rather do, considering how fatally many of those miscarried who were once God’s peculiar people, and favoured in a very extraordinary manner. Now this is so affecting a thought, that I must desire you, my brethren, to attend, while I farther illustrate it; for I would by no means have you ignorant a of

a Would by no means have you ignorant.] thians inquired about the lawfulness of Mr. Locke thinks, that when the Corin- eating things sacrificed unto idols, they might

St. Paul sets before them the example of the I

so instructive a history. You have, I doubt not, often heard, that all our fathers, whom Moses the great lawgiver of our nation led out of Egypt, were all under the conduct of that miraculous pillar of cloud, and of fire, which did their camp, so singular an honour; and they all passed through the sea, the power of God opening a way for them, while the mountains enclosed them on either side, and their Egyptian enemies were pressing hard upon their rear. And this was so wonderful and solemn an event, that I may say, they were all baptized into Moses, that is, initiated into the profession of that religion which he was to teach them from God, in the cloud, and in the sea: God did, as it were, solemnly receive them under protection, as his people; and they, by following his miraculous guidance, declared their dependence upon him, and entire subjection to him. And as they proceeded in their journey, they did all eat the same spiritual food, that is, the manna, which for its excellence is called angel’s food. (Psal. lxxviii. 25,) and which was indeed an emblem of the bread of life that cometh down from heaven. And they did also all drink of what might be called, on the like principles, the same spiritual drink; for they drank of that spiritual or mysterious Rock, the wonderful streams of which followed them through so many of their

urge that they could not be mistaken for heathens, because they maintained an open profession of Christianity, holding communion with the church, by partaking of the sacraments, as well as other acts of worship; and that they might be exposed to ill will, and ill usage, if they did not sometimes comply with their neighbours. And he supposes the apostle had each of these ideas in view in what follows: it is possible he might.

b The same spiritual meat—the same spiritual drink.] It is not necessary to understand by the same meat and drink, the same by which we Christians are supported; for this could not properly be said of any Israelites who were not true believers; but the meaning is, that they all, good and bad, shared the same miraculous supply of food and drink.

c That followed them.] It is objected, at “this stream did not constantly follow

them; for then they would have had no temptation to have murmured for want of water, as we know they did at Kadesh, in the circumstances so fatal to Moses; nor would they have had any occasion to buy water of the Edomites, as they proposed to do.” Deut. ii. 6. Mr. Mede justly observes, that perhaps the streams from the first rock at Rephidim failed, for a farther trial of their faith; and at Kadesh God renewed the like wonder; but that likewise might probably fail when they came to the inhabited country of the Edomites; which was not till near the end of their wandering Mede’s diatrib. in loc. He there illustrates the similitude between Christ and this rock, in many other particulars; but those mentioned in the paraphrase seem the most material. That the word was, imports here no more than signified, is extremely obvious; and instances of the like use of it every where abound in scripture.

who, husting a ter evil things in the wilderness,

wanderings and encampments ; and that Rock was a most affecting representation of Christ, the Rock of ages, the sure foundation of his people’s hopes, from whom they derive these streams of blessing, which follow them through all this wilderness of mortal life, and will end in rivers of pleasure at the right hand of God for ever.

It was the privilege of Israel as a people, to enjoy such typical blessings as these ; and yet it is plain, that God had no pleasure in the greatest part of them, for they were overthrown in the wilderness : the whole generation that came adult out of Egypt was made to die there, and they sometimes died in such multitudes, that the ground was overspread with carcasses, as a field is in which a battle has been fought.

Now these things were types and figures to us, that we might learn wisdom at their expense, and not trust to external privileges, while we go on in a course of disobedience to the Divine authority ; and particularly, that we might not lust after evil things, and indulge ourselves in irregular and luxurious desires ; as they also lusted after quails in contempt of the manna, and thereby brought the wrath of God upon them, and were consumed with pestilential distempers, while the meat was yet between their teeth. (Psal. lxxviii. 30, 31.) Learn therefore, by what they suffered, to cultivate that temperance and self denial which I have just been recommending to you. Neither be ye idolaters, as some of them [were,] even while they yet continued at mount Sinai ; as you know it is written, (Exod. xxxii. 6, 19,) with relation to the feast of the golden calf, The people sat down to eat and drink of the sacrifices which were offered to it, and then they rose up to play, and danceᵈ in honour of this vain

ᵈ To play, and dance.] Dr. Whitby observes, that, though many commentators understand this of fornication, it is without sufficient reason. Fornication is indeed spoken of in another clause, and that the very next, verse 8, which makes it less probable that it is intended here. As the

golden calf was designed as a symbol of Jehovah, there is no reason to imagine they would bring such an abomination into worship, however irregular, which was addressed to him. And Elsner, (Observ. Vol. II. p. 105,) has abundantly vindicated the remark of Grotius, that ταξίδι, signifies

and being guilty of idolatry and fornication, were destroyed.

symbol of deity. And this naturally leads me to add another caution, no less suitable to your present circumstances than the former; neither let us commit fornication, or lewdness of any kind, as some of them in their idolatrous revels committed [fornication;] and particularly, when they eat the sacrifices of Baal Peor, and offended with the Midianitish women; the sad consequence of which was, that there fell in one day twenty three thousand by the plague, besides those that were slain by the sword, who amounted to a thousand more. (Numb. xxv. 1—9.) Neither let us tempt Christ by our unbelief, after the tokens he hath given us to command our faith, and engage our dependence; as some of the next generation of them also tempted [him,] while he resided among them, as the angel of God’s presence; and were destroyed by fiery serpents, (Numb. xxi. 6,) from the venom of which others were recovered by that brazen serpent which was so illustrious a type of the Messiah. Neither murmur ye under dispensations of Providence, which may seem at present to bear hard upon you, and are contrary to your present inclinations and interest; as some of them also murmured again and again, and were destroyed by the destroyer, who was commissioned by one judgment and another to take them off.

But let me remind you on the whole, as I hinted above, that all these calamitous things which happened unto them, were intended as types or examples to us, that we might learn what we are to expect in the like case; and

dance, a ceremony with which God himself had lately been honoured, (Exod. xv. 10,) and which, it is very probable, might naturally be attended with the shouts and songs which Moses heard on approaching the camp. Exod. xxvii. 17, 18.

Commit fornication.] This was common at many idolatrous feasts among the heathen; and it was the more proper for the apostle to caution these Christians against it, as it was proverbially called the Corinthian practice, κορυφιώζον being, as many have observed, equivalent to scortari. Strabo tells us, that in one temple of Venus at Corinth there were no less than a

thousand priestesses, who made prostitution a part of their devotions to the goddess Strabo, Lib II. Cap 16.

Tempt Christ, as some of them tempted [him.] Though the word him be not in the original, it seems plainly to be implied; and this is a considerable text in proof of his residence with the church in the wilderness, as the angel of God’s presence. Compare Exod. xxiii. 20; Isa. lxiii. 9; Heb xi. 26; Acts vii. 38.

The destroyer.] The Jews generally interpret this of him whom they fancy to be the angel of death, and whom they call Su

Let him therefore who standeth, take heed lest he fall.

they are written for our admonition, on whom the ends of the world are come :h as we live under the last dispensation which God will ever give to the children of men, and with which the whole economy of their probation shall wind up. Therefore let me urge this improvement of the whole survey upon you, and upon all into whose hand this epistle may come, and say, let him that thinketh he standeth most securely, and who may be ready most confidently to trust in his own strength, take heed lest he fall so much the lower, in proportion to the degree in which he imagines himself out of all manner of danger.

It is true indeed, and it is matter of great comfort and thankfulness to reflect upon it, that no temptation has yet taken you, but such as is common to man, i and such as human reason, properly exercised on the principles of that revelation which you enjoy, may furnish you with motives to resist. And we have the pleasure farther to reflect, that God [is] faithful who hath promised k to preserve his people, and he will not leave you to be tempted above your ability; but will with the temptation with which he permits you to be assaulted, provide you also with a way of escape; that if you be not wanting to yourselves, you may be able to bear [it:] yea, and may acquire new strength and honour by the combat.

IMPROVEMENT.

MAY Christians be always sensible how happy they are in verse having received such useful hints from the New Testament, to 6, 11 assist them in the interpretation of the Old; and particularly those which are here given. We see in Israel according to the esh, an affecting emblem of the church in general. We see all their external privileges, though many and great, were ineffectual for their security, when they behaved as unworthy of them.

h Ends of the world.] Τὸν αἰώνιον properly signifies the concluding age, or the last dispensation of God to mankind on earth; which, if we believe the gospel to be true, we must assuredly conclude that it is.

i Common to man.] Ἀνθρώπις, may signify also, reportable to human strength,

as well as frequent to human creatures; the paraphrase therefore imports that.

k Faithful who hath promised.] Compare Psal. ciii. 13, 14, and numberless passages, in which God encourages his people to hope for his presence and help in pressing danger.

Reflections on the conduct of Israel in the wilderness.

Alas! how affecting is the thought, that some who were under xviii. the miraculous cloud, who passed through the waters of the divided verse sea, who eat of the bread that came down from heaven, and drank 1 of that living stream which Omnipotent mercy had opened from 2 the flinty rock, and made it to follow them in the windings of 3,4 their journey, should yet become, instead of being on the whole the objects of Divine favour and complacency, the monuments 5 of wrath. Let us not ourselves therefore be high minded, but fear. Let us mark the rocks on which they suffered this fatal shipwreck, if possible to keep clear of them; and pray that Divine grace may direct our course. Let us avoid not only those superstitious and idolatrous rites of worship, by which, as Protestants, we are in little danger of being insnared; but also those 7 lusts of the flesh, which must, considering our superior advantage, 8 be highly displeasing to God; even though they should not rise to a degree of equal enormity and scandal. 9 Let us especially take heed that we tempt not Christ, who has graciously been pleased to take us under his conduct, and to honour his church with so many demonstrative tokens of his pres- 10 ence. Nor let us murmur, if while we are in this wilderness state, we sometimes meet with difficulties in our way. Still let us make it familiar to our minds, that God adjusts the circumstances of every trial; even that God who stands engaged by the promises of his word, as well as the equity and goodness of his 13 nature, not to permit us to be tempted above what we are able to bear. If we see not an immediate way of escape, let us calmly and attentively look around us, and humbly look up to him, that he may pluck our feet out of the net.

1 Corinthians 10:14-22

The apostle further pursues that caution against all approaches to idolatry, which he had been suggesting in the former section; particularly arguing from that communion which Christians had with Christ at his table, which ought to place them at the remotest distance from what might justly be called having communion with devils. 1 Cor. X. 14—22.

1 CORINTHIANS X. 14.

Cor. X. 14.

I HAVE just expressed my confidence in xix. the care of God to support you under any extraordinary temptation which may hereafter 1 Cor. arise, to draw you out of the way of your duty: x. 14 wherefore, my beloved brethren, being assured of this, let me exhort you carefully, to flee from all approaches to idolatry, whatever circum-

WHEREFORE my dearly beloved, flee from idolatry.

istians, they are one bread and one body :

stances of allurement, or danger, may seem to speak for some degrees of compliance. I now speak as unto wise men : I use a rational argument, which will bear the strictest examination, and which I am willing should be canvassed as accurately as you please ; judge you therefore what I say ; for I will refer it to your own deliberate and cooler thoughts, whether there be not danger in those idolatrous participations which some of you are so ready to defend ; and whether they may not naturally bring some degree of guilt upon your conscience ?

The sacramental cup, which is to us both the commemoration of past, and the pledge of future blessing, which in the name of the Lord we solemnly bless, setting it apart to a holy and religious use ; is it not the token of our faith and our communion in these inestimable privileges which are the purchase of the blood of Christ, shed for the remission of our sins ? The bread which we break, and which was appointed in the first institution of the ordinance for this purpose, is it not the communion of the body of Christ in the like sense ? That is, the token of our sharing in the privileges which he procured at the expense of sufferings, by which his body was broken, and almost torn in pieces. For we Christians being many, are yet, as it were, but different parts of one and the same broken bread, which we distribute, [and] receive, in token of our being members of one body ; for we are all partakers of one kind of holy bread, and one cup, which we eat, and drink together at the same table, in testimony

a Which we bless.] This text very plainly shews, that there is a sense in which we may be said to bless the sacramental elements. To render it, the cup over which, or or which we bless God, is doing great violence to the original That is said to be blessed which is set apart to a sacred use, (Gen ii. 3 ; Exod. xx. 11,) and on which the blessing of God is solemnly invoked.

b Of one bread.] Many valuable manuscripts read it, and of one cup. Elsner has an admirable note upon this text, to prove, that eating together in a religious manner hath been, in almost all ancient nations, a token

of mutual friendship. See Mr. Lowman’s Hebrew Ritual, p. 54, and Maimonides, quoted by him there See more especially Dr. Cudworth’s Discourse concerning the True Notion of the Lord’s Supper, chap i. and chap. vi. And it is certain also, as it is intimated below, that by sacrifices, and the feats on them, they hold communion with the real or supposed deity, to which they were presented ; as the author of discourse on sacrifices has shewn at large ; but that this was the only end of all sacrifices, I cannot think that learned writers sufficiently to have proved.

VOL. 4.

They ought therefore to flee from idolatr

of our mutual and inviolable friendship, cemented in Christ our great and common head.

Consider how it is with Israel according to the flesh, the lineal descendants of those who were the chosen and peculiar people of God: are not then, who eat of the sacrifices which have been offered in the court of their temple at Jerusalem, esteemed to be partakers of the altar of God, on which part of them have been consumed? And is not their eating the flesh of these victims esteemed as an act of communion with the Deity, to whom they were offered? Now you may easily perceive, that the same argument will be conclusive to prove, that they who share in the sacrifices presented to idols, knowing what they do, and especially doing it in some apartments belonging to the temples of such idols, hold a kind of communion with these fictitious and detestable deities, by no means reconcileable with the sanctity of their Christian character, or the tenour of their sacramental engagements.

What then do I say, that an idol of wood or stone, of silver or gold, is in itself any thing divine? Or do I say, that the thing which is sacrificed to idols is in itself any thing morally and universally unclean? You well know, that I intend to maintain nothing of this kind.

But on the other hand, you must be aware, that what the heathen sacrifice, they sacrifice to evil demons, and not to God; such spirits, as those to which they address their devotions, must, to be sure, be wicked spirits, if they exist at all; and devils may well be supposed to use their utmost efforts to support such worship, it being grateful to them, in proportion to the degree in which it is affronting and injurious to the great Object of Christian adoration, and insnaring to the souls of men. Now I would not by any means, that you who have at your baptism solemnly renounced the devil, and all his adherents, should in any degree have, or seem to have, communion with demons.

I would not that ye should have communion with demons.] It is a monstrous notion of Olearius, that the heathens imagined the very sustenance and body of their deities insinuated itself into the victim offered to them, and so was united to the person

the table of demons being inconsistent with the Lord’s table. 291

And indeed this is most inconsistent with those solemn badges of your holy profession, by which your baptismal covenant is so frequently ratified and renewed. Ye cannot with tolerable decency and consistency, at one time, drink of the cup of the Lord, in that holy rite in which you commemorate his death, and at another time of the cup of demons, of libations poured out in their honour, or cups drank at their feasts. Ye cannot surely think, you should be partakers of the table of the Lord, and go from thence to the table of demons, or from theirs to his, to share alternately in such holy and such polluted rites and entertainments. Yet it is certain, that by partaking in their feasts, you do, as it were, contract a kind of friendship and familiarity with these infernal spirits.

Do we, by such a conduct as this, deliberately mean to provoke the Lord to jealousy,ᵈ by thus caressing those whom he abhors as his rivals? Must it not incense him exceedingly? and must it not, in its consequences, be detrimental, and even fatal to us? Or are we stronger than he? so as to be able to resist, or to endure the dreadful effects of his displeasure.

IMPROVEMENT.

LET us hear and fear: for it is the tendency of every wilful verse sin, to provoke the Lord to jealousy; it is a challenge to him, as it were, to let loose the fierceness of his wrath. And alas, how an such feeble creatures as we, endure its terrors! Let the consideration urged by the apostle, to deter men from partaking in idolatrous sacrifices, be weighed by us, as extending to every thing whereby God may be dishonoured, and Christ affronted.

ating the flesh of these sacrifices. Elsner, (Observ. Vol. II. p. 108.) has sufficiently unfuted this his weak inference from some mistaken passages of Firmicus, and Jamblicus. But this learned and judicious critic has proved at large, from incontestable authorities, that the demons were considered as present at these sacrifices, and as taking their part with the worshippers in the common feast; by which means, as Maimonides expresses it, in a very remarkable passage, (More Nevoch. Part. III. cap. 46.) Friendship, brotherhood, and familiarity, was contracted between them, because, “all eat at one table, and sat

down at one board.” The altar was called the table of the Lord, Mal. i. 12. Compare Deut. xxxii. 17. But then, as Dr. Cudworth hath shewn, we are not to conclude from hence, that under the gospel dispensation, the table of the Lord is properly an altar; for the Lord’s Supper is not a sacrifice, but a feast upon a sacrifice. Cudworth on the True Notion of the Lord’s Supper, chap. 5.

ᵈ To jealousy, &c.] Alluding to the notion of idolatry, as a kind of spiritual adultery, which moved the jealousy of God. Ye every deliberate sin is in effect daring his omnipotent vengeance.

Reflections on our partaking of the Lord’s supper.

They who are Christians indeed, and partake of that feast xix. which the blessed Jesus hath instituted in commemoration of his dying love, do herein partake of the body and the blood of verse Christ: Let it be remembered as a pledge of everlasting obedience, since it is a memorial of infinite obligation: it shews that we belong to him, as his willing and peculiar people, that we renounce all his rivals, particularly Satan, and his kingdom, and whatever favours and supports his accursed cause. Let us be faithful to our allegiance, and have no more to do with any of these abominations.

17, Let us also remember this as a pledge of everlasting peace and &c. love; we are all one bread, and one body. Let us not envy and provoke, grieve and revile one another; but study mutual comfort and edification. And when little jealousies arise, and our secular interests seem to interfere, which may often be the case; let us open our minds to those exalted sentiments which our common relation to Christ tends to inspire; and let the sweet remembrance of the communion we have had with him, and each other, in that holy ordinance, blot out of our minds the memory of every difference which might tend to promote disgust and alienation.

1 Corinthians 10:23

The apostle gives more particular directions as to the cases and circumstances in which things sacrificed to idols might, or might not, lawfully be eaten; and urges further considerations, to engage them willingly to resign their own gratification in some instances, for the glory of God, and the good of their brethren. 1 Cor. X. 23, to the end. Chap. XI. 1.

1 CORINTHIANS X. 23.

I HAVE said a great deal, to guard you against all approaches to idolatry. In answer to this, I know, it may be replied, that there are certain things which may accidentally lead to it, and yet, being in their own nature indifferent, may be so used as to decline the danger. Granting it then, that all these things are lawful for me, I am persuaded, nevertheless, you will readily acknowledge, that all such things are not in every circumstance expedient. Granting, I say, that all these things, about which we have been discoursing, are lawful for me, yet it is undeniably apparent, that all things edify not; and I ought certainly to con-

Cor. X. 23.

ALL things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.

s, that what was set before them they might eat :

sider what may most effectually conduce to the edification of my neighbour, and of the church in general, as well as what may suit my own particular inclination, or convenience : for I may find good reasons for declining many things, as insnaring to others, which, were I to regard myself alone, might be perfectly indifferent. Let no one therefore seek the gratification of his own humour, or the advancement of what may seem his personal interest ; but let every one pursue another’s [welfare ;] endeavouring to enrich all that are around him in holiness and comfort.

Believe me, my brethren, I am desirous not to lay you under any unnecessary restraints. And therefore, whatever [flesh] is sold in the shambles, that I allow you to eat ; asking no questions for conscience sake, that is, not scrupulously inquiring, whether it have, or have not, made a part of any idol sacrifice. For as the Psalmist expresses it, (Psal. xxiv.1,) the whole earth [is] the Lord’s, and the fulness thereof. All these things therefore are to be taken as they come to our hands, and used with cheerfulness and thanksgiving, as the common bounties of his Providence to his human creatures. And farther, if any of the unbelievers, who live in your neighbourhood, invite you to his house, and you are disposed to go, eat whatever is set before you, at the entertainment ; not asking any questions for conscience sake, but receiving it, whatever it be, as that supply which Divine Providence has then been pleased to send you. But if any one say to you, This food is part of what hath been sacrificed to an idol, eat it not ; both out of regard to him that shewed thee this circumstance ; whether he be an hea-

a Sold in the shambles.] Herodotus observes, that the Egyptians, when they had cut off the head of their victims, used to carry the carcass to the market, and sell it to the Greeks, if they could find any to purchase it ; if not, they threw it into the river, judging it unlawful to eat it themselves. Raphel. ex Herod. in loc. And though the Grecian priests had no such scruples, yet as they had often more flesh of their sacrifices than the and their fam-

ilies could consume, it was natural for them to take this method of disposing of it to advantage ; and at times of extraordinary sacrifice, it is probable the neighbouring markets might be chiefly supplied from their temples.

b Invite you.] That xxiv, often signifies to invite, Raphelius (Annot ex Xen.) has shewn at large ; but to conclude that it must generally be so rendered, is very unwarrantable.

Unless they were told it had been sacrificed to an idol;

then who may hereby be confirmed in his idolatry, or a brother, who may otherwise be insnared by thine example, and tempted to violate the dictates of his own mind ; and, I may, say, out of regard to conscience too ; for thou canst not injure thy brother in this respect, without subjecting thyself to some remorse on a serious reflection. And the scripture I mentioned before, may suggest a pertinent consideration here : *for as the earth [is] the Lord’s, and the fulness thereof,*ᶜ thou mayest reasonably hope he will provide for thee some other way, and mayest be assured, that he cannot want the means of doing it. *I say [for the sake of] conscience ; but I mean, not thine own immediately, but that of another person ; for how indifferent soever thou mayest esteem the matter, thou art obliged in duty to be very cautious that thou dost not wound and grieve that of thy brother : (but you will observe that I here speak only of acts obvious to human observation ; *for as to what immediately lies between God and my own soul, why is my liberty to be judged, arraigned and condemned at [the bar of] another man’s conscience ?*ᵈ I am not, in such cases, to govern myself by the judgment and apprehension of others, nor have they any authority to judge, or censure me, for not concurring with them in their own narrow notions and declarations. For if I by the Divine grace and favour, am made a partaker of the common gifts of Providence, why am I reviled for my free and cheerful use of that for which I give God my humble thanks, as tracing it up to the hand of the great supreme Benefactor ?)

Therefore, on the whole, to conclude this discourse ; since no one particular rule can be laid down, to suit all the diversities of temper and apprehension which may arise, instead of

ᶜ The earth, &c.] Some good copies omit these words, yet they have so evident a propriety and beauty here, in contrast with verse 26, that I was by no means disposed to follow them.

ᵈ Why is my liberty, &c.] Some think the meaning is, “Why should I use my liberty so as to offend the conscience of any ?” Others think, it is an objection in

the mouths of the Corinthians, and to be thus understood, “but why should I suffer myself to be thus imposed upon, and receive law from any, where Christ haleft me free ?” I rather think, that this and the 30ᵗʰ verse, come in as a kind of parenthesis, to prevent their extending the former caution beyond what he designed by it.

should abstain, that they might give no offence.

uncharitable contentions with each other, or any thing that looks like mutual contempt, let us take all the pains we can to meet as in the centre of real religion; see to it then, that whether ye eat or drink, or whatsoever else you do, in the common, as well as sacred, actions of life, ye do all to the glory of God, pursuing the credit of the gospel, and the edification of the church; that he may be honoured in the happiness of his creatures, and more universally acknowledged as the author of all good.

In this respect, and in every other, see to it, that ye be inoffensive, both to the Jews, who, you know, abhor every thing that looks like the least approach to idol worship; and to the Greeks, and other unconverted Gentiles, who are so much attached to it, that they are willing to catch at all pretences of justifying themselves in the practice; and to the church of God, whether consisting of circumcised, or uncircumsised converts to Christianity, who would grieve to see the common edification obstructed, in instances wherein they themselves might not be endangered. Endeavour to follow, in this respect, my example; acting as I also do, who study in all things to please all men, so far as I apprehend it for their real advantage; not seeking mine own interest or gratification, but that of many, that they may be saved by being brought to, and confirmed in, that religion, on which their eternal happiness depends. In this grand and important consideration I lose every inferior view, as our great Lord and master did; be ye therefore herein imitators of me, as I also [am] of Christ: and you will be in the way to please him, and to secure infinitely greater advantage from his favour, than you can ever be called to resign for the good of your brethren.

IMPROVEMENT.

WHAT exalted and generous sentiments are these! Well do they become every minister, yea every disciple of Christ! What a glorious society would his church soon be, if each of its mem-

Jews and Greeks.] As these are both prejudicing them against Christianity, b opposed to the church of God, I conclude he the indulgences against which he caution speaks of unconverted Jews, or Greeks; and them. refers to the dan r there mi ht be of

Reflections on our obligations not to offend others.

sec. bers was actuated by them! not seeking his own things, but those xx. of others; not pursuing his own interest, but that of many, that verse they may be saved! Yea, how happy would each particular per- 23 son be, in such a wise and tender care of the whole, beyond 24-29 what the most eager and successful pursuit of a separate interest can render him!

Let us endeavour to steer in the due medium, between the opposite extremes of an excessive scrupulosity, and a presumptuous rashness; and attend to the various distinguishing circum- 25-27 stances which will demand a correspondent difference of conduct, in things which may seem to an inattentive eye much the same: not thinking that attention and caution needless, by which 31 the glory of our God, and the edification of our brethren, may be promoted. We may expose ourselves in consequence of this tenderness of conscience, to inconveniences, straits, and contempt; but let us commit all our concerns to that Divine Provi- 26-28 dence which extends itself to all its works; and rejoice to think, that the earth is the Lord’s, and all its fulness: out of which he will not fail to furnish necessary supplies to those who fear him, and are thus solicitous to preserve a conscience void of offence before him. But while we are strictly cautious ourselves, let us not be rash and severe in our censures of others, who stand, or fall, to their own master, and who may in some instances have reasons, to us unknown, for a conduct most different from ours.

O! that Divine grace may teach us all to govern our whole 31 lives by this extensive important maxim; that whether we eat, or drink, or whatsoever we do, we pursue the glory of God! Let us dignify and sanctify all the common actions of life, by performing them from these high and holy motives; and so turning them into sacrifices of devotion and love. Then shall we 32 not only avoid giving offence to others, but shall conduct ourselves in such a manner, as shall make us burning and shining lights in the world, and extend our sphere of usefulness far beyond that of our personal converse, and perhaps beyond the date of our precarious abode in this transitory world.

Thus glorifying our heavenly Father on earth, and finishing the work he hath given us to do, we may hope through his grace in Christ, to be glorified with him above, and to be brought to a Chap. brighter image of that Saviour, who has set us so perfect an exxi. 1 ample of the temper and conduct here recommended, which even the blessed apostle Paul followed only with unequal steps.

blames an indecency in the church of Corinth;