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trained up in the paths of holiness, and our duty to our relations be made consistent with our duty to God. Even on minor points of religion, agreement between married persons is desirable; but the absence of true piety cannot be compensated by worldly distinctions or personal accomplishments. (See a valuable Treatise on this subject, entitled " A Guide to Domestic Happiness.")

In conclusion, the Apostle observes, that the christian widow would do well to continue as she was, even though she might possess every advantage by changing her condition: 40. "But she is happier if she remain so, according to (ara) my judgment; and I think (dow) that I also have the Spirit of God." Here he seems to speak as if he were uncertain whether or not he were inspired. But it has been observed, that the verb (doxia) does not always imply uncertainty, but frequently denotes conviction or knowledge. (See M'Knight's Note.) Thus, in Luke xvii. 9. our Lord, speaking of the servant doing nothing more than his duty, says, "does his master thank that servant because he did the things that were commanded him? I trow not,” (ov doxw.) So exhorting the Jews to search the Scriptures, he says, "In them ye think (doxur) ye have eternal life," &c. (John v. 39.) where evidently, no doubt is implied. The Apostle had formerly declared," he had the mind of Christ, and the Spirit of God," (chap. ii. 1016) Dr M'Knight accordingly renders the words, "I am certain that even I have the Spirit of God."

REFLECTIONS.

1. Every part of the word of God ought to be read with reverence. "Unto the pure all things are pure, but unto them that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled," (Titus i. 15.)

2. How necessary that we should guard against every thing that would distract our minds, or divert our thoughts, while engaged in the service of God! How many vain imaginations and earthly cares defile our most holy duties, and how frequently is the language of prayer and of praise on our lips, while our heart is far from him! How suitable the language of David, "Unite my heart to fear thy name!"

3. Is life short and uncertain? Let us then keep our affections disengaged from things below, and fixed on the glories of the

heavenly state. Why should we complain of the hardships of our situation? The troubles of the present time are light and momentary, when compared with that rest which remains for the people of God. Let us have our loins girt about, and our lamps burning, that we may be ready to meet the Bridegroom at his coming. Let us avail ourselves of the peculiar advantages of our lot, to be more active and assiduous in his service. But how great the delusion of those who, like the fool in the parable, are ready to exult over their possessions, and to say, "Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry!" This night their soul may be required of them; then whose shall those things be which they have provid❤ ed? (Luke xii. 19, 20.) "Go to now, ye that say, to-day or tomorrow, we will go into such a city, and continue there a year, and buy and sell and get gain: Whereas ye know not what shall be on the morrow. For ye ought to say, If the Lord will, we shall live, and do this or that," (James iv. 13, 15.)

CHAPTER EIGHTH.

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AGAINST EATING IDOL SACRIFICES.

THE Apostle now proceeds to answer another question that had been put to him respecting the lawfulness of eating meats that had been offered in sacrifice to the heathen gods. Of the victims used for this purpose, part was consumed on the altar, part was given to the priests, and the remaining part was returned to the offerer, who feasted on it with his friends. On particular occasions, great numbers of animals were slain, and what part of the flesh was not used, as above specified, was publicly sold in the markets. There is a remarkable similarity, as to the principal rites

Thus Pliny, in his Letter to Trajan, says, that owing to the rapid spread of Christianity there had been few purchasers for the sacrifices, “ rarissimus emptor inveniebatur."

of sacrifice, between the heathen customs and the Mosaic institutions, a proof that this method of atonement was very general, and was originally of divine appointment, although, in the case of the Gentiles, it was entirely perverted from its first design. The feasts now alluded to, were sometimes celebrated in private houses, at other times in the temples of the gods; and the primitive christians would no doubt be frequently invited by their idolatrous friends, to join in their festivities. It became, therefore, a point of considerable difficulty, to know how to act in these circumstances. Some, who boasted of their superior knowledge and firmness, thought there could be no harm in complying with such invitations, because they knew that an idol was a mere nonentity, or at best a material image, representing some imaginary being, and incapable of doing good or evil; and such is the repeated testimony of Scripture, (Ps. cxv. 4. Isa. xliv. 10. Jer. x. 8, 9.) On this account they maintained, that they could lawfully partake of the sacrifice as common food, without paying any religious homage to the idol, to whom it had been offered. Others were of more limited views, and though they had embraced the Christian faith, and consequently believed in the true God, and the Saviour, they were not altogether free from a superstitious regard to the objects of their former worship, many of whom indeed had been remarkable men, who were deified on account of their wisdom or talents. Nor is this wonderful, when we consider the tendency of the human mind to idolatry; even in some parts of our own country, remains of this superstitious spirit are to be found. Now, the latter class of persons could not join in these idolatrous feasts, without feeling some veneration for the object of worship, and in so far, renouncing their allegiance to the only true God. It was of the utmost importance, therefore, to avoid every thing that might confirm them in their errors, or encourage them to trifle with conscience. Even though it were true, that the more enlightened could mingle in these entertainments without injury, they ought, from a regard to their weaker brethren, to give them no countenance by their presence.

4.1. These remarks will help us to understand the Apostle's reasoning in this chapter. He admits that all had knowledge; not only the apostles themselves, but every private christian, knew that the heathen deities had no real existence. Dr M'Knight observes, that this was the grand secret communicated to the initiated in

the heathen mysteries; but it may be doubted, after all that has been said on the subject by Warburton and others, whether the design of these mysteries was to communicate the knowledge of the unity of God. This, however, was made known by the Gospel; so that every private christian knew more of the Deity than the greatest philosophers of antiquity; but it did not become them to be vain of their acquirements, or to abuse their speculative knowledge to the injury of others. Knowledge is nothing without love. The former puffeth up, the latter edifieth (oxodone.) Unsanctified knowledge has a tendency to elate the mind with a vain conceit of its own attainments. Intellectual superiority is not necessarily connected with moral excellence, as may be seen in the case of the fallen spirits, and of wicked men. It is often accompanied with a supercilious contempt for the weaknesses and prejudices of others. Charity or love, on the other hand, by which we are to understand the practical influence of the truth, as opposed to mere speculation, will lead a man to entertain, humble views of himself, to aim at increasing discoveries of divine knowledge, and to consult the spiritual welfare or edification of his neighbour. It is less dazzling than speculative knowledge, but has more solidity. Puffing up is finely opposed to building up. True wisdom is always accompanied with meekness, so that it may be laid down as a general rule, that he who boasts of his knowledge is still lamentably ignorant of his own character. 2, “If any man thinks (doxu, is confident-M'Knight) that he knows any thing, he knows nothing yet as he ought to know." It is said of Socrates, that when the Delphic oracle declared him to be the wisest of mankind, he concluded that this high character had been given to him, because he was more sensible than any man, of his own deficiency in knowledge. (Rollin's Ancient History, book 9. chap. 4. sect. 3.) It has been observed of natural science, that the more a man knows, the more he is sensible he has yet to learn. The most simple object, such as an animal, a tree, or a stone, is only partially known by its visible qualities;-on every side, our views are limited as to the essences of material things. This is still more the case with respect to our knowledge of the dispensations of God, both in providence and in grace. How unsearchable are his judgments, and his ways past finding out! The grand evidence of spiritual knowledge, is love. Therefore the Apostle adds, 3." But if any man love God,

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the same (ovtos) is known (tyvwores) by him.” M‘'Knight gives a transitive sense to the verb, and reads, "is made to know by him," that is, he who loves God, is taught by him in a right manner, agreeably to other passages, where increasing light is promised to those who are obedient. Thus, (John vii. 17.) "If any man will do His will, he shall know of the doctrine whether it be of God." Others suppose that the antecedent to ivras is God; and then the passage is rendered, "He that loves God has the true knowledge of his character." But the word yт may translated is approved of, which is more natural than to give it a transitive sense. The demonstrative pronoun seems also to refer to ris, any man; and the Apostle's meaning will then be, "He that loves God is the object of his approbation, and the subject of his special care." So it is said (Ps. xxxiv. 15.) "The eyes of the Lord are upon the righteous, and his ears are open unto their cry." It is true, that, according to this interpretation, the connection of the 3d verse with the preceding context is not so obvious. But such abrupt transitions are not unfrequent in the writings of Paul, nor is this general observation altogether foreign to his purpose, for it is evidently implied, that love to God should in duce us to avoid every action that would cast a snare in the way of a brother. The whole passage, from the last clause of verse 1. to verse 4. is parenthetical, after which he resumes his main subject. Referring to the argument of those who attempted to justify the practice of joining in idolatrous feasts, on the ground that an idol has no real existence or independent government in the universe, he observes, "Concerning therefore the eating of things sacrificed to idols, we know that an idol is nothing in the world, and that there is no other God but one." Here the unity of the Godhead is pointedly asserted, in opposition to every system of Polytheism. This our Saviour declares to be the first of all the commandments, "Hear, O Israel, the Lord our God is one Lord," (Mark xii. 29.) The simplicity of design displayed in the structure of the universe, clearly proves the existence of one Great First Cause, who, according to our conception of an infinitely perfect Being, must be eternal, self-existent, and unchangeable. Of this One Jehovah, it is said, "I am, and there is no God besides me." "He will not give his glory to another, neither his praise to graven images." It is true, there were vast numbers who were dignified with this title in the heathen world: but Christianity

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