CHAP. X.

The scope of our apostle, in this chapter, is the same with that which he had been pursuing in the two foregoing chapters: namely, to dissuade christians from eating of things offered unto idols, either publicly in the idol's temple, which was absolutely sinful; or privately in the houses of any, to the offence and scandal of your weak brethren, which, when there was no scandal in the case, was lawful, but otherwise not. Of the former, he discourses from the first to the 23d verse, which he proves to be altogether unlawful. Of the latter he treats from ver. 23 to the end

of the chapter; and although he grants that eat ing of meat offered to an idol may lawfully be done itself in a private house, (especially when it is uncertain or unknown to be so offered,) yet when offence is thereby given to the weak brethren, it ought to be forhorne. And accordingly he dissuades from it by many arguments in the chapter

before us.

MOREOVER, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;

Amongst other arguments which the apostle produces to dissuade the Corinthians from eating things offered to idols in the idol temples, and to prove it absolutely unlaw. ful for christians to have communion with the Gentiles in their idolatrous banquets, the first is drawn from the danger of such sinful communion; it would endanger their falling into such kinds of sins as the Israelites on that occasion fell into, and consequently expose them to such punishments as they suffered. But first of all, in the beginning of this chapter, he acquaints the Corinthians with the great favours and privileges which Almighty God vouchsafed to, and conferred upon, the Israelites, who came out of Egypt with Moses into the wilderness, who had a pillar of cloud to guide and protect them, the manna from heaven to sustain and uphold them, and water out of a rock to refresh and satisfy them. All our fathers were under the cloud; that is, under the conduct and protection of the cloud; and all passed through the Red sea, as upon dry ground. This cloud, which accompanied the Israelites in their journeyings, had a threefold use: 1. In respect of God; it was a sign and symbol of the presence of God with them, and of his care and protection over them, for it encompassed their camp as a wall doth a city. Hence is that of the Psalmist, He spread out a cloud for a covering to them, and fire to give light in the night season, Psalm. cv. 39. 2. In respect of the Israelites, the cloud did guide and direct them in their journevino: Psalin lxxviii. 14.

In the day he led them with a cloud, and all the night with a light of fire. And as the cloud did guide and direct Israel, so did it cool and refresh them in the wilderness, preserving them from the heat of the sun it was a covering canopy over them in a scorching desert. 3. In respect of their enemies; it was darkness to the Egyptians, and consequently protected the Israelites from their enemies, that they could not assault or fall upon them. It had a bright side to the Israelites, and a dark side to the Egyptians. Lord! how easily canst thou make the same creature a comfort to thy children, and a terror to thine enemies. Every outward blessing

is that, and no more, which thou art pleased to make it to us. A cloud shall guide, a cloud shall cover, a cloud shall comfort ness, yea, at thy command shall be death, Israel; and the same cloud shall be darkto the Egyptians.

2 And were all baptized unto Moses in the cloud and in the sea;

Observe, 1. The Israelites are here said to be baptized in the cloud and in the sea; that is, the cloud which overshadowed them, did sometimes bedew and sprinkle them; and the Red sea, through which they passed, and its waters gathered into two heaps, one on the right hand, and the other on the left, betwixt which the Israelites passed, and in their passage seem to be buried in the waters, as persons it that age were put under the water when they were baptized: and thus were Israel baptized in the cloud and in the sea. Observe, 2. They are said to be baptized unto Moses in the cloud and in the sea: Unto Moses, that is, into the doctrine taught by Moses. They believed him and followed his conduct through the sea, and were confirmed in their belief of Moses, (the typical mediator) as a person employed by God; and were obliged under the ministry and guidance of Moses, to follow God whithersoever he led them. Observe, 3. That all this was a figure to which our baptism answers: both the cloud and the sea had some resemblance to our being covered with water in baptism, by which we are confirmed in the faith of Christ, and obliged to profess and own him, and to trust in and depend upon him, to serve and obey him, and this to the death. Behold how much of Christ and his gospel was shadowed and held forth to the Jews under the dispensa.

tion of the ceremonial law; they had Christ in their sacrifices, and we have all their sacrifices in Christ. The cloud, the sea, the manna, the rock, all typified Christ, and were resemblances and representations of him. Christ was as truly represented to the Jews as unto us; as truly, though not so clearly.

3 And did all eat the same spiritual meat; 4 And did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them and that Rock was Christ.

They, that is, the fathers in the wilderness, did all eat of the manna which came down from heaven, which is here called spiritual meat; either because it came down from heaven, which is the habitation of spiritual beings; or because it was food given out by the ministry of angels, those spiritual agents; or else it is called spiritual, that is, sacramental, meat, because it typified Christ, who is the bread of life, the true bread which came down from heaven. That manna was a type of Christ, thus "Was manna provided by appears: God for the Israelites without their labour and industry? so is Christ given unto men without any merit or work of theirs, but of the free gift and goodness of God. Did manna come down from heaven beside the ordinary course of nature? so was Christ's birth wonderful, and not as the birth of other men; being not begotten of mortal seed, but by the influence of the Holy Ghost. Was manna distributed to all alike, one not having more, and another less, but all an equal share? in like manner Christ communicates himself unto all alike, without acceptance of persons. A beggar may have as great a part in Christ as a prince. Again, as manna was food, plentiful food, sweet and pleasant food; so is Christ the food of life, very sweet to such a soul as can truly relish him. Farther, must the manna, before fit for food, be beaten in a mortar, or broken in a mill, and baked in an oven? so Christ, our heavenly manna, was broken on the cross, scorched in the fire of his Father's wrath, that he might become the spiritual food wherewith our souls are nourished unto everlasting life. Finally, as manna was given only in the wilderness, and ceased when the Israelites came into Canaan; so is Christ our spiritual meat, our sacramental food, whilst we are in the wilderness of this world; but when we shall come to the heavenly Canaan, we shall

have no more any need of sacramental supports, but shall behold him face to face, and be satisfied with his likeness." And they did all drink of that spiritual rock which followed them, and that rock was Christ. Here the water out of the rock is also called spiritual drink, it being typically and sacramentally so. That rock was Christ: doth import as much as signifies or reprethat is, it typified Christ. The word is sents; so the rock is Christ; that is, it signified, represented, and typified Jesus Christ. For as the rock gave no water

before it was smitten with the rod of Moses; so was Christ smitten upon the cross, and out of his side came forth water; and it was the rod in Moses's hand that smote and broke the rock; so was Christ smitten with the curse of the law, in the day when his soul was made an offering for sin. In a word, as the rock yielded water, not only to them that were first present at the broaching of it, but followed them with its streams, in their stations through the wilderness; in like manner the water which gushed out from our smitten Saviour, the sweet fruits and benefits of his death, did not only belong to them who were present at the time and place of his suffering, but it doth and will accompany all believers to the end of this world. virtue and efficacy of Christ's blood is now as great, as efficacious and effectual, as it was the first hour it was shed; the divinity of his person adds an eternal efficacy to his passion.

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5 But with many of them God was not well pleased; for they were overthrown in the wilderness.

Although the Israelites were made partakers of the before-mentioned privileges and spiritual favours; though they were baptized unto Moses in the cloud and in the sea, and did eat sacramental meat, and drink sacramental drink; yet it did not set them out of danger of God's displeasure, for they were overthrown, their carcasses fell in the wilderness. Learn hence, That no external privileges or prerogatives whatsoever can exempt persons from God's judgments, if they return not suitably to him for the favours and benefits received from him. The bare outward receiving of a sacrament is not saving to the soul of a person and the unworthy receiving of sacraments, and unsuitable walking after them, do enkindle God's anger and provoke his heavy displeasure against persons, even

to the cutting them off by untimely death here in this world: With many of them God was displeased, and they were overthrown in the wilderness.

6 Now these things were our examples, to the intent we should not ust after evil things, as they also usted.

Observe here, 1. The sin charged upon the Israelites in the wilderness: They lusted; that is, after the flesh-pots of Egypt, and to return thither again. They had manna for forty years together; but being tied to it, (though ángels' food, that is, most excellent food,) they grew weary of it. Lord! how exceedingly indebted are we to thy liberality and bounty, in that plenty and variety of creature refreshments which thou affordest us! The beasts of the field, the fowls of the air, and the fishes in the sea, are freely given us, not barely for necessity, but delight, and do all administer to our support and comfort. Observe, 2. How the apostle calls upon us to improve examples, that we may not be made examples. These things, that is, their sufferings, were our examples; they were for our caution to receive warning by them, not to walk in those soul-defiling ways in which they have walked, fallen, and perished. A wise christian may receive much good by observing the dealings of God with them that are evil; for God is unchangeable, just, and holy, and will not favour that in one person which he punishes in another: These things were amples. As if the apostle had said, O ye Corinthians, look upon the dead bodies of the Israelites which are cast upon the shore of the scriptures for a warning to you; follow not the same course, lest you meet with the same curse: if you tread the same path, expect the same punishment, for God is as righteous now as he was then; he hates, and will punish sin in you, as much as he did in them: These things were our examples, to the intent we should not lust after evil things, as they lusted."

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7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

Our apostle being still dissuading the

Corinthians from eating of things offered unto idols, and thereby from holding communion with the Gentiles in their idolatrous banquets in their idol-temples, he sets before them the idolatry of the Jews, who sat down to eat and to drink of the sacrifices

offered to the golden calf, and rose up to play; that is, to dance before the golden calf, after the manner of the heathen, this being one of their rites by which they honoured their gods. He farther advises them to take heed how they mix with idolaters in their feasts, lest they be given up to fornication, as the Israelites were in the wilderness with the daughters of Moab, Numb. xxv. of whom there fell in one day three and twenty thousand by the immediate hand of God. Learn hence, That Almighty God has left many instances upon record, in his holy word, of the severity of his justice upon persons guilty of idolatry and fornication, and all other sins, on purpose to warn all of their sin and danger in the perpetration and commission of them. To sin against example is an aggravation of sin.

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9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them of the destroyer. also murmured, and were destroyed

2.

Observe here a double sin, which the Corinthians are warned against: tempting and murmuring. Neither tempt ye Christ, by trying how long his patience will last, as the Israelites did, when (as the angel of the covenant) he went before them in the wilderness, Numb. xxi. 5, 6. Here note, The object or person whom the Israelites are said to tempt, Christ; which proves, 1. His pre-existence before his incarnation; the Israelites could not have then tempted him, had he not been then existent. His divinity; he who is here called Christ, is by the Psalmist called God, Psal. cvi. 14. They tempted God in the desert. Christ had not a human nature then to be tempted in, they tempted him therefore as he was God: a good argument to prove the divinity of our Saviour, made use of by the ancients. The other sin warned against is, murmuring: Neither murmur ye: that is, do not repine, because ye are forbidden to be present at the idolatrous feasts of the Gentiles in the idol-temples; neither

do ye murmur, by reason of the persecutions which you do or may endure for the sake of christianity, and the cause of Christ.

Learn hence, That to murmur at, or be impatient under, any of the providential dispensations of God, is both great sin and folly. 'Tis as high presumption and wickedness to be dissatisfied with God's works of providence, as with his works of creation; to quarrel at what God doth, is as unchristian-like, yea, as uncreature-like, as to quarrel at what God has made. Therefore murmur not, as the Israelites murmured. Observe, secondly, A double punishment inflicted on the Israelites for this double sin committed; such as tempted were destroyed of fiery serpents, Numb. xxi. 6, 7. The Lord sent fiery serpents among the people; the sting and venom of those serpents was inflaming, spreading, and killing: much people of Israel died. And such as murmured were destroyed of the destroyer; that is, by the destroying angel, in that plague mentioned, Numb. xiv. 37. Such variety of judgments has Almighty God, with which to punish and plague an incorrigible and unreclaimable people.

11 Now all these things happened unto them for ensamples; and they are written for our admonition upon whom the ends of the world

are come.

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That is, The history of the Israelites' sins and punishments was written and recorded by God in the holy scriptures, for the use and benefit of all succeeding generations, and particularly for us, who live in the last ages of the world, to warn us to avoid the like sin, that we may escape like punishments. Learn hence, That the fall of others, whether into sin, or under judgment for sin, should be caution and warning to us to take heed of sinning. Here the apostle sums up the most remarkable judgments which fell upon the Jews in their passage from Egypt to Canaan, and closes with this application to christians: These things happened to them for ensamples. In the original it is as types; they befell them typically, that in them we may see how God will deal with us if we take their course; those calamities which destroy some, should instruct others. Many will never see sin in itself, some will see it in the type and ensample, that is, in the judgment of God upon others, and those that will not see sin in the lashes of severity upon others, shall certainly feel it upon their own backs. Such as will not improve examples, shall undoubtedly be made examples.

12 Wherefore let him that thinketh he standeth take heed lest he fall.

These words are an inference which our

apostle draws from the foregoing discourse. Seeing that so many who enjoyed great privileges among the Jews, were yet punished greatly for their sins; seeing that sacraments are no privileges either from sin, or from plagues; therefore let him that thinketh he standeth, take heed, &c. Where note, 1. A great mutability to which human nature is subject: he that thinketh he standeth, may fall. Man's condition is according to his place and The first place station: this is threefold. is heaven: this is fixed and confirmed, a kingdom that cannot be shaken : the saints there are standing pillars, free from all possibility of falling. The second place is hell, where sinners are bound hand and foot; and being fallen, are without any possibility of rising. The third place is this earth on which we live, where men both stand and fall; and the best are subject to failing, being sons of Adam as well as sons of God; partly flesh and partly spirit. Note, 2. The vigilancy required in order to our standing, Take heed. How many thousands have fallen by a presumptuous confidence of their own strength in ble to fall. A christian's motto is Cavendo standing! they fell by thinking it impossiTutus; never safe, but when wary and watchful. Let a christian always keep a jealous eye upon the weakness and inconstancy of his nature, and with a believing God, and he shall be both preserved from eye look up to the promise and power of falling, and also be presented faultless and unblamable in the day of Christ: if ever faith must enable us to stand. we stand in the day of trial, 'tis fear and

13 There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

Here the apostle answers a plea which the Corinthians might probably make for their compliance with their fellow-citizens, in eating things offered unto idols in their temples with them; namely, that thereby they should avoid persecution.

Fear not that, says the apostle, you have hitherto been preserved, and no temptation has taken you, but such as is common unto man; that is, you have not yet been exercised with any trial, but what is human, what the ordinary strength and resolution of human nature is able to bear: but in case you should be tried with extremity of suffering, and that you must either comply with the heathen idolatry, or endure suffering to extremity, yet you have the promise of a faithful God for your support in that case: God is faithful, who will not suffer you to be tempted at any time above what you are able, but will with the temptation also make a way so far to escape, that ye may be able to bear it. Learn hence, 1. That it is a great addition to an afflic tion not to see or discern a way to escape, and get out of affliction: God is exceeding gracious in our afflictions, in that he doth

not hedge us in on every side, and hinder all possibility of escape out of our troubles, Learn, 2. That the consideration of God's strength to support us in and under our sufferings, is a mighty encouragement to us to grapple with them resolutely, and to bear them patiently and submissively if our sufferings were intolerable, and human nature were not divinely assisted to stand under them, we should be forced to consult our present ease and deliverance, and choose sin rather than affliction; but the assistance of God makes suffering work easy.

14 Wherefore my dearly beloved, flee from idolatry. 15 I speak as to wise men judge ye what I say. Here our apostle resumes his exhortation to the Corinthians, not to meddle with the mysteries of paganism, nor to eat of things offered unto idols; assuring them it was no less than idolatry, in the account of God, to eat of those things which were taken from their execrable altars, as a part and remnant of those sacrifices to idols, which were performed in the city of Corinth with all the pomp of an abominable superstition. This participation of things offered to idols, in the idol-temples, our apostle calls idolatry: Wherefore, my beloved brethren, flee from idolatry. Here note, That the nature of man is extremely prone to idolatry, and very ready to comply with men in their idolatrous practices. Note, 2. That the idolatry of the Jews of old, and of christians since, who know and owned the true God, and gloried in him, was and is

far worse than the idolatry of pagans, who knew him not, nor ever gloried in him. Observe farther, How our apostle appeals to themselves, and leaves it to them to judge whether they did not do very ill, to be present at the feasts upon the heathen sacrifices, and eat of things offered unto idols: he leaves it to themselves to judge, Judge ye what I say. There is a judgment of discretion which persons ought to use in matters of religion, and not to deliver up themselves blindfold to the conduct of their

teachers. The church of Rome by denying the people this liberty, make them slaves; they put out the people's eyes, to make them fit for a blind obedience. Our Let apostle was far from this practice. wise men, says he, judge what I say.

16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

These words are a special argument, made use of by the apostle to dissuade the christians from joining with the heathens in their impure feasts in the old temples-the Gentiles have fellowship with the idols in those feasts, as christians have communion with Christ at his holy table. So that the argument runs thus: If believers by communicating with Christ at his holy table have real communion with him; then also those that do communicate with idolaters

do become partakers of communion with them in their impure feasts. But believers communicate with Christ." This he proves do the first, namely, at the Lord's table they from the words before us, The cup of blessing, &c. Where observe, 1. A description of the Lord's supper in both the parts of it, namely, The external and visible part, bread and wine; the internal and spiritual part, the body and blood of Christ. Observe, 2. The ministerial actions performed in this solemn ordinance, and they are the blessing of the cup, and the breaking of the bread. 3. Here is the great end and design of God in the institution of this ordinance, namely, that believers might thereby enjoy a spiritual fellowship and communion with Christ their head; Is it not the communion of the body of Christ? Learn hence, That one great end and design of Christ in the institution of his supper was this, that believers might enjoy a sweet fellowship and communion with himself therein.