yet converted to Christianity: the latter being Israel after the Spirit. As the design of the apostle was to withdraw his converts at Corinth from all temptations to idolatry, he produces too examples, to shew the propriety of his endeavours. 1. All who join together in celebrating the Lord's supper, and are partakers of that one bread, give proof by this that they are Christians, and have fellowship with Christ. 2. All the Israelites who offer sacrifice, and partake of those sacrifices, give proof thereby that they are Jews, and are in fellowship with the object of their worship: so they who join in idol festivals, and eat things which have been offered to idols, give proof that they are in communion with those idolaters, and that they have fellowship with the dæmons they worship.

Verse 19. What say I then?] A Jewish phrase; for I conclude: and this is his conclusion, that, although an idol is nothing, has neither power nor influence; nor are things offered to idols any thing the worse for being thus offered; yet, as the things sacrificed by the Gentiles are sacrificed to dæmons, and not to God, those who partake of them have fellowship with dæmons; those who profess Christianity, cannot have fellowship both with Christ and the devil.

Verse 21. Ye cannot drink the cup of the Lord] It is in vain that you, who frequent these idol festivals, profess the religion of Christ, and commemorate his death and passion in the Holy Eucharist; for you cannot have that fellowship with Christ which this ordinance implies, while you are partakers of the table of dæmons. That the Gentiles, in their sacrifices, fed on the slain beasts, and ate bread and drank wine in honour of their gods, is sufficiently clear, from various accounts. See my Discource on the Holy Eucharist, where many examples are produced. The following from Virgil, Æn. viii. ver. 180-273. is proof in point.

Tunc lecti juvenes certatim aræque sacerdos Viscera tosta ferunt taurorum, onerantque canistris Dona laboratæ Cereris, Bacchumque ministrant.

table and that of dæmons.

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takers of the Lord's table, and of AM 400. the table of devils. 22 Do we provoke the Lord to jealousy? fare we stronger than he?

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

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24 Let no man seek his own, but every man another's wealth.

25 Whatsoever is sold in the shambles, that

Ezek. 22. 14.5 ch. 6.12.
Phil. 2, 4, 21. Baruch 6. 28. 1 Tim. 4. 4.

Rom. 15. 1, 2. ver. 33. ch. 13. 5.

Vescitur Æneas, simul et Trojana juventus,
Perpetui tergo bovis et lustralibus extis.
Quare agite, ó juvenes, tantarum in munere laudum,
Cingite fronde comas, et pocula porgite dextris,
Communemque vocate Deum, et date vina volentes.

The loaves were served in cannisters; the wine
In bowls; the priest renewed the rites divine: (chine.
Broiled entrails are their food, and beef's continued
Ye warlike youths, your heads with garlands crown,
Fill high the goblets with a sparkling flood,
And with deep draughts invoke our common god.

Verse 22. Do we provoke the Lord to jealousy] All idolatry is represented as a sort of spiritual adultery; it is giving that heart to Satan that should be devoted to God: and he is represented as being jealous, because of the infidelity of those who have covenanted to give their hearts to him.

Are we stronger than he? As he has threatened to punish such transgressors, and will infallibly do it, can we resist his Omnipotence? A sinner should consider, while he is in rebellion against God, whether he be able to resist that power whereby God will inflict vengeance.

Verse 23. All things are lawful for me I may lawfully eat all kinds of food; but all are not expedient, ou παντα συμφερει It would not be becoming in me to eat of all; because I should, by this, offend and grieve many weak minds. See the Notes on chap. vi. 12, &c.

Verse 24. Let no man seek his own, &c.] Let none, for his private gratification or emolument, disturb the peace or injure the soul of another. Let every man live, not for himself, but for every part of the great human family with which he is surrounded.

Verse 25. Whatsoever is sold in the shambles, that eat] The case to which the apostle refers is simply this: it was customary to bring the flesh of the animal to market, the

We must be cautious of

Α. Μ. 4060.
A. D. 56.

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sake:

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of :

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Α. Μ. 4050.
A. D. 56.

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28 But, if any man say unto you, This is offered in sacrifice unto idols, eat not, for his

• Exod. 19.5. Deut. 10. 14. Ps. 24. 1. & 50. 12. ver. 28. Luke 10.7. ch. 8. 10, 12.

another man's conscience?

30 For, if I by grace be a partaker, why am I evil spoken of for that for which I give thanks ?

blood of which had been poured out in sacrifice to an idol: or, taken more particularly, the case was this; one part of the sacrifice was consumed on the altar of the idol; a second part was dressed and eaten by the sacrificer; and a third belonged to the priest, and was often sold in the shambles. To partake of the second share, or to feast upon the sacrifice, St. Paul absolutely forbids; because this was one part of the religious worship, which was paid to the idol: it was sitting down as guests at his table, in token that they were in fellowship with him. This was utterly incompatible with receiving the Sacrament of the Lord's Supper, which was the communion of the body and blood of Christ. But, as to the third share, the apostle leaves them at liberty either to eat of it or forbear; except that, by eating, their weak brethren should be offended: in that case, though the thing was lawful, it was their duty to abstain. See the Notes on chap. viii. 1, &c.

Asking no question for conscience sake] Dr. Lightfoot observes that, "the Jews were vexed with innumerable scruples in their feasts, as to the eating of the thing, as well as to the company with which they ate; and even the manner of their eating. Of fruits and herbs brought to the table, they were to enquire whether they were tythed according to custom? whether they were consecrated by the Truma? or whether they were profane? whether they were clean, or touched with some pollution, &c. And concerning flesh set on the table, they were to enquire whether it was of that which had been offered to idols? whether it were the flesh of an animal that had been torn by wild beasts? or, of that which had been strangled, or not killed according to the canons? &c. &c. All which doubts the liberty of the gospel abolished as to one's own conscience, with this proviso, that no scandal or offence be cast before another man's weak or scrupulous conscience."

From this, it is evident, that the apostle had the case of the Jewish converts in view; and not the Gentiles. The

latter were not troubled with such extraordinary scrupulousness.

Verse 26. For the earth is the Lord's] And because God made the earth and its fulness, all animals, plants, and vegetables; there can be nothing in it, or them, impure or unholy; because all are the creatures of God.

Verse 27. If any-bid you to a feast] The apostle means any common meal, not an idol festival: for to such no Christian could lawfully go.

Whatsoever is set before you, eat] Do not act as the Jews generally do, torturing both themselves and others, with ques. tions, such as those mentioned on ver. 25.

Verse 28. This is offered in sacrifice unto idols] While they were not apprised of this circumstance, they might law. fully eat; but when told that the flesh set before them had been offered to an idol, then they were not to eat, for the sake of his weak conscience, who pointed out the circumstance. For the apostle still takes for granted, that even the flesh offered in sacrifice to an idol might be eaten innocently, at any private table; as in that case, they were no longer in danger of being partakers with devils, as this was

no idol festival.

For the earth is the Lord's, and the fulness thereof] This whole clause, which appears also in ver. 26. is wanting here in ABCDEFGH. several others; the Syriac, Erpen. Coptic, Sahidic, Æthiopic, Armenian, Vulgate, Itala, and in several of the Fathers. Griesbach has left it out of the text and professor White says, "certissimè delendum;" it should most undoubtedly be erased. It has scarcely any au thority to support it.

Verses 29, 30. For why is my liberty judged of another man's conscience ? &c.] Though in the case of flesh offered to idols, and other matters connected with idolatry, (on which it appears there was much of a tender conscience among some of the Corinthians,) it was necessary to sacrifice something to an over-scrupulous conscience; yet the gospel of

Christ did not lay any man under this general burthen, that he must do nothing at which any weak brother might feel hurt, or be stumbled: for the liberty of the gospel must not take for its rule the scrupulosity of any conscience; for, if a man, by grace, by the allowance or authority of the gospel, partake of any thing that God's bounty has sent, and which the gospel has not forbidden, and give thanks to God for the blessing; no man has right or authority to condemn such a person. This seems to be the meaning of these two verses: and they read a lesson of caution to rash judgers; and to those who are apt to take offence.

Verse 31. Whether therefore ye eat, or drink] As no general rule can be laid down in reference to the above particulars, there is one maxim, of which no Christian must lose sight; that, whether he eats or drinks of this, or the other kind of aliments, or whatever else he may do, he must do it so as to bring glory to God. This is a sufficient rule to regulate every man's conscience and practice in all indifferent things, where there are no express commands or prohibitions. Verse 32. Give none offence, &c.] Scrupulously avoid giving any cause of offence either to the unconverted Jews, or the unconverted Gentiles, so as to prejudice them against Christianity: nor to the church of God, made up of converts from the above parties.

2. However conscious we may be of our own sincerity and uprightness, we should ever distrust ourselves. God has made nothing independent of himself; the soul has no principle of self-dependence, either in itself or in its attainments: it is wise, powerful, and happy, only while it is depending on infinite wisdom, unlimited power, and endless mercy.

3. The Gentiles were in communion with dæmons, by their idolatrous services. In what communion are those who feed themselves without fear; who eat with the glutton and drink with the drunkard? Do they partake of the Lord Jesus who are under the influence of pride, self-will, hatred, censoriousness, &c. and who carry their self-importance, and worldly spirit, even into the house and worship of God.

4. A spirit of curiosity, too much indulged, may, in an irreligious man, lead to covetousness and theft: in a godly man, to a troublesome and unscriptural scrupulosity of conscience; productive of nothing but uneasiness to itself, and disturbance to others. Simplicity of heart saves from this, and is an excellent gift.

5. In many actions we have a two-fold rule: the testimony of God and charity: and, in many things charity is the best interpreter of the testimony. The testimony often permits

This chapter has already presented the serious reader with a variety of maxims for his regulation-1. As to his own private walk-2. His domestic duties-And, 3. his connection with the church of God. Let us review some of the principal parts.

1. We should be on our guard against what are called little sins; and all occasions and excitements to sin. Take heed what company you frequent. One thing, apparently harmless, may lead, by almost imperceptible links, to sins of the deepest dye. See the example in this chapter-1. The people sat down to eat and to drink. 2. They rose up to play, dance, and sing: and, 3. They committed fornication, and brought upon themselves swift destruction.

&c. may render a thing improper on one occasion that might be proper on another.

6. Pious Quesnel has well said, Every thing honours God when it is done for his sake; every thing dishonours him when any ultimate end is proposed beside his glory. It is an unchangeable principle of the Christian morality, That all comes from God by his love; and all should be returned to him by ours. This rule we should keep inviolate.

7 Though many of the advices given in this chapter, appear to respect the Corinthians alone, yet there is none of them that is not applicable to Christians in general, in certain circumstances. God has given no portion of his word to any people or age exclusively; the whole is given to the church universal in all ages of the world. In reading this Epistle let us seriously consider what parts of it apply to ourselves; and if we are disposed to appropriate its promises. let us act conscientiously, and enquire how many of its reprehensions we || may fairly appropriate also.