idol, and yet be free from the charge and danger of idolatry. You will plead that the idol is nothing, and the sacrifice vain. The answer is, that the idol is to the Gentiles instead of God: and the sacrifice they pay, is the sacrifice paid to devils instead of Him to whom alone it is due. Be not ye partakers with them, but flee from idolatry, ye that have been brought " from darkness to light, from the power of Satan unto God." 19. What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? 20. But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. 21. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils. 22. Do we provoke the Lord to jealousy? are we stronger than he? There are no idolatrous feasts to tempt us now. Yet St. Paul's argument supplies a needful warning.3 It shows the danger of being present at many of the scenes, and partaking of many of the amusements which are common in the world. To instance only one; the THEATRE. A person might argue, in the same strain as the Corinthians who excused their feasts:-I know that there is much wickedness connected with the theatre. I know that those who engage in it are exposed to more temptation than 3 It would condemn one who attended a Roman Catholic mass, for the sake of the music which may be enjoyed there. 66 is common to man:" that those who attend it are often the ungodly and licentious: and that it is not a place where God is honoured, rather, where he is too commonly despised. But I am in no such peril. I carry my right principles thither, and I return unharmed, while my mind is gratified. The theatre is nothing: the company is nothing. I see the exercise of talent and genius. I see a representation of human life and manners. Does not St. Paul's reasoning apply? I say, that the things which the Gentiles sacrifice, they sacrifice unto devils, and not to God; and I would not that ye should have fellowship with devils. These amusements are not for the glory of God: they cannot promote his glory: but they do favour "the adversary:" they give him opportunity to corrupt the young and unwary, to weaken piety, to degrade religion, to keep eternity out of view. They provoke the Lord to jealousy. Would not a friend be jealous, who saw one that professed affection to him, sitting at the same table with his greatest enemy? Would not a sovereign be jealous, who knew that one engaged to his service joined willingly in the society of traitors, listened to their sentiments, and by his presence gave countenance to their proceedings? It was a sign that much remained in the Corinthians which required a change, if they did not keep themselves as far as possible from that idolatry which they ought to have remembered with penitence and sorrow. And it will be sign of a heart still attached to "the world and the things that are in the world,” if we can find gratification in any engagements or amusements which tend to dishonour Him "in whom our breath is, and whose are all our ways," and whom we are bound "in all things to glorify through Jesus Christ." 4 LECTURE LXXIV. CIRCUMSPECT BEHAVIOUR REQUIRED IN 1 COR. X. 23-33. 23. All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. 24. Let no man seek his own, but every man another's wealth. In the christian life, nothing is little or unimportant. Every act and every purpose has a bearing upon eternity, and affects the welfare of our own soul or that of others. Therefore there are many things which are, strictly speaking, lawful-which break no commandment :-and yet very inexpedient, very contrary to christian wisdom or discretion: would injure, rather than edify. Perhaps they may be safe to ourselves, yet scandalise others. This too must be considered. Let no man seek his own, but every man another's spiritual wealth. It would be little satisfaction to a traveller that he could swim across a rapid stream, and reach the other side in safety, if by his example he had led his companion to plunge 4 1 Pet. iv. 11. in, and then saw him sink before his eyes. Through thy boldness or thy strength shall a weaker “brother perish ?" 1 Paul applies this to the point in hand, the partaking of meat which had been offered in sacrifice to idols. 25. Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: 26. For the earth is the Lord's, and the fulness thereof.2 27. If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. There is no occasion to make or cherish scruples. A tender conscience need not be a weak conscience. Meat that is offered to idols is still that food which God has provided for the use of man, and "created to be received with thanksgiving:"3 for the earth is the Lord's, and the fulness thereof. 28. But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof: 2 4 29. Conscience, I say, not thine own, but of the other : for why is my liberty judged of 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? 5 Should a man remark, This is offered in sacrifice unto idols; he evidently proves that he has a feeling on the 1 See Ch. viii. 13. 2 From Ps. xxiv. 1. 4 3 1 Tim. iv. 3. τι παρα Judged i. e. condemned. Chrysos. and Ecumenius. 5 Why should I give occasion to be evil spoken of? σκευάζεις σεαυτον βλασφημούσθαι, και δια σου την πίστιν και τον Θεον.-cumen, subject. Perhaps he is a brother Christian. Then his feeling is, This has borne a share in the worship of an idol: it has been sacrificed to devils:"it is an accursed thing" and those who eat of it, must share in the pollution. If he sees you partake of it whilst these are his sentiments, he sees you wilfully do what he believes to be displeasing to God. Therefore, eat not for his sake who showed it, and for conscience' sake : for the earth is the Lord's, and the fulness thereof: He has provided, and he will provide for the wants of all who trust in him. But perhaps it may be a heathen who says, This is offered in sacrifice unto idols. He too is to be considered. He sees you eat of what he esteems sacred. Perhaps he says within himself: It appears that these Christians do not condemn our sacrifices: they partake of them as we do. Or perhaps he says: These Christians, who condemn our sacrifices, and condemn us as if we worshipped "vanities," yet cannot refrain from the temptations of the feast. They eat what is offered to our idols. Again, then, there is reason to abstain, if not on account of thine own conscience, of the other for why should you afford occasion for others to speak evil of you, even though God's grace has set you at liberty in this matter, and enabled you to be a partaker and give thanks, if you could do so without wounding the conscience of another? : 66 It is not without reason that these rules are left recorded for our instruction, upon whom the ends of the world are come." They teach the Christian how to act in cases which might otherwise perplex him. They teach him to avoid all those places and amusements which are not of the Father, but of 66 |