deceived thee,-They that eat thy Bread bave laid a Wound under thee, v. 7.

This was fo well understood by the Antients, that whenever any one offered a Sacrifice to God, or to any Idol whatfoever, it was looked upon as an actual Engagement either in Covenant or FriendShip with him to whom the Sacrifice was made. And hence it is, that to eat of any Sacrifice offered to God, is the fame as to be in Friendship with God: as likewife to eat of a Sacrifice offered to any Idol, is to be in friendship with that Idol, It was This that made the Pfalmift fay Gather my Saints together unto me, Thofe that have made a Covenant with me by Sacrifice, Pfalm 1. 5. And when the Moabites are faid to call the people of Ifrael unto the Sacrifices of their Gods, the people did eat, and bowed down to their Gods; it immediately follows, and Ifrael joined himself unto Baal Peor, Numb. xxv. 2, 3. This Practice was fo well understood, and was fo common in those days, that when the Ifraelites were forbid to make any Covenant with the Inhabitants of the land of Canaan, it is expreffed thus

thus-Left when the Canaanites did facri fice unto their Gods, and one call thee, and thou eat of his Sacrifice, Exod. xxxiv. 15, 16. i.e. engage in covenant, or FriendShip with their Gods. So again, They joined themfelves alfo to Baal Peor, and ate the Offerings of the Dead, i. e. They entered into a State of Friendship with Gods that were no more than Dead Men. And hence it was, that when the First-born of Egypt were threatened with deftruction, that God by Mofes inftituted the Paffover, by which a Covenant was made betwixt Him and the Children of Ifrael. A Lamb for every houfe, (or if the Houfhold was too small, then a Man and his Neighbour next unto him were to join in procuring a Lamb)- A Lamb was to be taken; and as there was no Altar, the Blood was to be ftruck upon the Lintell, and the Two Side Pofts of the door, which ferved inftead of an Altar. And Then, the Lord on his part engaged that he would not fuffer the Destroyer to come into any of their houfes, Exod. xii. 23. The Children of Ifrael were to eat the flesh of the Lamb with one another; and this was an Ordi

nance

nance to be kept for ever. The Blood upon this occafion was given as God's fhare: and then immediately the people were under his Protection.

From hence it is, that one may eafily explain what St. Paul fays, 1 Cor. x. 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. He had been urging the Corinthians to flee from Idolatry; and was fhewing them that if they did eat of the Sacrifices offered unto Idols, They by that Act profeffed themselves to be in a State of Friendship with them. The Jews, by eating the Sacrifices offer'd unto God, partook of the Altar, or Table of God; and by that were deemed to be in a State of Friendship with him: The Gentiles, by eating of the things offered to their Gods were for the fame reafon in a State of Friendship with them. Now it is impoffible, as the Apoftle argues, to be in Covenant or Friendship with Two fuch contrary Masters; and confequently, the Corinthians ought not, could not partake

of

of the Table of the Lord, and of the Table of Devils, or Dæmons, i. e. Idols. Sometimes this manner of engaging in Friendship was expreffed by nothing more than Drinking, without any Eating together. The Prophet Jeremiah fays, The Chaldæans that fight against this City, shall come and fet fire on this City, and burn it with the Houfes upon whofe Roofs they have offered Incenfe unto Baal, and poured out Drink-offerings unto other Gods, to provoke me to Anger, ch. xxxii. 29. another Place he speaks of the People of Jerufalem, as having burnt Incense unto all the Hoft of Heaven, and having poured out Drink Offerings unto other Gods, c. xix. 13. His meaning is, They by this engaged themselves in Friendship with, and obliged themselves to ferve the Hoft of Heaven, or Baal, or whatever God they worshipped, juft as if they had enter'd into an Express Covenant with them.

In

This known Cuftom of engaging in Friendship by Eating and Drinking together, will help us to understand a paffage in Ifaiah, c. xxx. I. which we tranflate, to Cover with a Covering, but not

of

of my Spirit. The whole verfe is, Woe to the rebellious Children, faith the Lord, that take counsel, but not of me, and that cover with a covering, but not of my Spirit, that they may add Sin to Sin. He is fpeaking of the Jews as trufting in the Shadow of Egypt, and engaging in Friendship with, by making Libations to, the Gods of that Country. The original words are, 7D?),

and that pour out a מַסֵּכָה וְלֹא רוּתִי

Libation, but not after my Mind. The LXX rightly render it, ἐποιήσατε συνθήκας, ye have made covenants with Egypt, and have not taken Counfel of me; i. e. ye have engaged in Friendship with Pharaoh, and endeavoured to ftrengthen yourselves against the King of Affyria by the Aid of Pharaoh, and have not asked at my mouth. It is certain that Maffechah comes from the Original Nafac: and Ifaiah ufes Mimfac (as it is now pointed) for a Libation: and Mafac is to the fame effect, and may fignify the fame thing; and the meaning of the place requires this Senfe. Libations, or Drink Offerings, were poured out at or upon the Altars of the Gods, or upon the Sacrifices that were offered to