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that they are true objects of worship, or to deny | which are so called or regarded. It is a fact that the true God. There is no doubt that the more the heathens worship many whom they esteem to intelligent heathen had this knowledge; and | be gods, or whom they regard as such. This doubtless nearly all Christians possessed it, though cannot be an admission of Paul that they were a few who had been educated in the grosser views truly gods, and ought to be worshipped; but it of heathenism might still have regarded the idol is a declaration that they esteemed them to be with a superstitious reverence. For whatever such, or that a large number of imaginary beings might have been the knowledge of statesmen and were thus adored. The emphasis should be philosophers on the subject, it was still doubtless placed on the word many; and the design of the true that the great mass of the heathen world did | parenthesis is, to show that the number of these regard the dumb idols as the proper objects of that were worshipped was not a few, but was imworship, and supposed that they were inhabited mense; and that they were in fact worshipped as by invisible spirits—the gods. For purposes of gods, and allowed to have the influence over their state, and policy, and imposition, the law givers minds and lives which they would have if they and priests of the pagan world were careful to were real; that is, that the effect of this popular cherish this delusion. See ver. 7. Is nothing.---| | belief was to produce just as much fear, alarm, Is delusive ; is imaginary. There may have superstition, and corruption, as though these imabeen a reference here to the name of an idol | ginary gods had a real existence. So that though among the Hebrews. They called idols o n the more intelligent of the heathen put no confi(Elilim,) or in the singular 50 (Elil,) vain, null, | dence in them, yet the effect on the great mass Dothing-worth, nothingness, vanity, weakness, was the same as if they had had a real existence, &c.: indicating their vanity and powerlessness. and exerted over them a real control. And lords (Lev. xxvi. I. 1 Chron. xvi. 26. Isa. ii. 8; X. many. (KÚPIOL mooi. Those who had a rule 10; xix. 11, 13, 20; xxxi. 7. Ps. xc. 5. Ezek. over them; to whom they submitted themselves; xxx. 13. Hab. ii. 18. Zech. xi. 17, &c.) In the and whose laws they obeyed. This name lord world.--It is nothing at all; it has no power over | was often given to their idol gods. Thus among the world : no real existence any where. There the nations of Canaan their idol was called sya, are no such gods as the heathens pretend to wor- (Baal, or lord,) the tutelary god of the Pheniship. There is but one God; and that fact is / cians and Syrians. (Judges viii. 33; ix. 4, 46.) It known to us all. The phrase, “in the world,” | is used here with reference to the idols, and means seems to be added by way of emphasis, to show that the laws which they were supposed to give the utter nothingness of idols; to explain in the in regard to their worship had control over the most emphatic manner the belief that they had minds of their worshippers. no real existence. And that there is none other gods but one. This was a great cardinal truth of VER. 6. But to us k there is but one God, the religion. See Note, Mark xii. 29. Comp. Deut.

Father, of whom are all things, and we in vi. 4, 5. To keep this great truth in mind was the grand object of the Jewish economy; and

him; and one Lord Jesus Christ, by whom this was so plain and important, that the Corin m are all things, and we by him. thians supposed that it must be admitted by all. Even though they should partake of the meat

k Mal. ii. 10. Eph. iv. 6. Or, for.

m John i. 3. Heb. i. 2. that was offered in sacrifice to idols, yet they supposed it was not possible that any of them But to us.-Christians. We acknowledge but could forget the great cardinal truth that there one God. Whatever the heathen worship, we was but one God.

koow that there is but one God, and he alone has

a right to rule over us. One God, the Father.VER. 5. For though there be that are' called | whom we acknowledge as the Father of all;

gods, whether in heaven or in earth, (as there Author of all things; and who sustains to all his be gods many and lords many,)

works the relation of a father. The word “ Fa

ther” here is not used as applicable to the first i John X. 34, 35.

person of the Trinity, as distinguished from the That are called gods.-Gods so called. The second, but is applied to God as God; not as the heathens every where worshipped multitudes, and Father in contradistinction from the Son, but to gave to them the name of gods. Whether in the Divine nature as such, without reference to hearen.-Residing in heaven, as a part of the that distinction--the Father as distinguished from gods were supposed to do. Perhaps there may | his offspring, the works that owe their origin to be allusion here to the sun, moon, and stars; but him. This is manifest, (1.) Because the apostle I rather suppose that reference is made to the does not use the correlative term “ Son," when celestial deities, or to those who were supposed | he comes to speak of the “one Lord Jesus to reside in heaven, though they were supposed | Christ;" and, (2.) Because the scope of the pasoccasionally to visit the earth, as Jupiter, Juno, sage requires it. The apostle speaks of God, of Mercury, &c. Or in earth.-Upon the earth; the Divine nature, the one infinitely holy Being, or that reigned particularly over the earth, or sea, as sustaining the relation of Father to his creaas Ceres, Neptune, &c. The ancient heathens tures. He produced them; he provides for them ; worshipped some gods that were supposed to he protects them, as a father does his children; dwell in heaven; others that were supposed to he regards their welfare, pities them in their sorreside on earth; and others that presided over the rows, sustains them in trial, shows himself to be interior regions, as Pluto, &c. As there be gods their friend. The name Father is thus given muny, (OTEP,) &c.-As there are, in fact, many | frequently to God, as applicable to the one God, the divine Being. (Psa. ciii. 13. Jer. xxxi. 9. verse; for so the phrase à rárta properly Mal. i. 6; ii. 10. Matt. vi. 9. Luke xi. 2, &c.) means. No words could better express the ides In other places it is applied to the first person of of the universe than these; and the declaration is the Trinity, as distinguished from the second ; therefore explicit, that the Lord Jesus created all and in these instances the correlative, “ Son," is things. Some explain this of the“ new creation," used. (Luke x. 22; xxii. 42. John i. 18; iii. as if Paul had said that all things pertaining to 35; v, 19-23, 26, 30, 36. Heb. i. 5. 2 Pet. i. our salvation were from him. But the objections 17, &c.) Of whom, (

doŬ.)-From whom, as a to this interpretation are obvious. (1.) It is not fountain and source ; by whose counsel, plan, and the natural signification. (2.) The phrase "all purpose. He is the great source of all; and all things” naturally denotes the universe. (3.) The depend on him. It was by his purpose and power scope of the passage requires us so to understad that all things were formed, and to all he sustains it. Paul is not speaking of the new creature; the relation of a Father. The agent in producing but he is speaking of the question whether there all things, however, was the Son. (Col. i. 16. is more than one God, one Creator, one Ruler Note, John i. 3.) Are all things.—The words over the wide universe. The heathen said there evidently refer to the whole work of creation, as was: Christians affirmed that there was not. The il deriving their origin from God. (Gen. i. 1.) scope, therefore, of the passage, requires us to unEvery thing has thus been formed in accordance derstand this of the vast material universe ; and with his plan; and all things now depend on him the obvious declaration here is, that the Lord as their Father. And we.- We Christians. We Jesus was the Creator of all. And re-We are what we are by him. We owe our existence Christians, (1 Pet. i. 21 ;) or, we as men; ve to him; and by him we have been regenerated have derived our existence “by" (01') or through and saved. It is owing to his counsel, purpose, him. The expression will apply either to our agency, that we have an existence; and owing to original creation, or to our hopes of heaven, as him that we have the hope of eternal life. The being by him; and is equally true respecting leading idea here is, probably, that to God both. Probably the idea is, that all that we have, Christians owe their hopes and happiness. In as men and as Christians, our lives and our hopes, him, (sis aŭtov;) or rather, unto him : that is, are through him, and by his agency. By hia, we are formed for him, and should live to his (di' avrov.)—By his agency, Paul had said, in glory. We have been made what we are, as respect to God the Father of all, that we were Christians, that we may promote his honour and unto (sic) him ; he here says, that in regard to glory. And one Lord, &c.-One Lord in contra- the Lord Jesus, we are by (o') him, or by his distinction from the “many lords” whom the agency. The sense is, “God is the author, the heathen worshipped. The word Lord here is former of the plan ; the source of being and of used in the sense of proprietor, ruler, governor, hope; and we are to live to him: but Jesus is or king; and the idea is, that Christians acknow- | the agent by whom all these things are made, ledge subjection to bim alone, and not to many | and through whom they are conferred on us.* | sovereigns, as the heathen did. Jesus Christ is | Arians and Socinians have made use of this pas. : the Ruler and Lord of his people: they acknow sage to prove that the Son was inferior to God: ledge their allegiance to him, as their supreme and the argument is, that the name God is not Lawgiver and King. They do not acknowledge given to Jesus, but another name implying infesubjection to many rulers, whether imaginary | riority; and that the design of Paul was to make gods or men, but receive their laws from him a distinction between God and the Lord Jesus alone. The word “ Lord " here does not imply | It is not the design of these Notes to examine | of necessity any inferiority to God, since it is a opinions in theology ; but in reply to this arguterm which is frequently applied to God himself. ment we may observe, briefly, (1.) That these The idea in the passage is, that from God, the who hold to the divinity of the Lord Jesus do Father of all, we derive our existence, and all not deny that there is a distinction between him that we have ; and that we acknowledge imme and the Father, they fully admit and maintaini diate and direct subjection to the Lord Jesus it, both in regard to his eternal existence, (i, e. as our Lawgiver and Sovereign. From him that there is an eternal distinction of persons in Christians receive their laws, and to him they the Godhead) and in regard to his office as vesubmit their lives. And this idea is so far from diator. (2.) The term “Lord,” given here, does supposing inferiority in the Lord Jesus to God, not of necessity suppose that he is inferior to that it rather supposes equality ; since a right to | God. (3.) The design of the passage supposes give laws to men, to rule their consciences, to that there was equality in some respects. God direct their religious opinions and their lives, the Father and the Lord Jesus sustain relations can appropriately appertain only to one who has to men that in some sense correspond to the equality with God. By whom, &c. (ồi ov. )--By “many gods" and the “ many lords” that the whose agency, or through whom as the agent. heathen adored ; but they were equal in nature. The word “hy” (Qi') stands in contradistinction (4.) The work of creation is expressly in this from “of” (5) in the former part of the verse, passage ascribed to the Lord Jesus. But the and obviously means, that though “all things" work of creation cannot be performed by a creaderived their existence from God as the fountain | ture. There can be no delegated God, and 10 and author, yet it was “by” the agency of the delegated omnipotence, or delegated infinite visLord Jesus. This doctrine, that the Son of God dom and omnipresence. The work of creation was the great agent in the creation of the world, implies divinity; or it is impossible to prore is elsewhere abundantly taught in the Scriptures. that there is a God; and if the Lord Jesus wale Sce Note, John i. 3. Are all things. The uni all things, he must be God.

VER.:. Howbeit there is not in every man that would be to lead him to a conformity to idol

worship that would defile his conscience, pollute knowledge: for some, with conscience of the

his mind, and ultimately produce the deep and idol unto this hour, eat it as a thing offered painful conviction of guilt. The general reply, unto an idol; and their conscience being weak therefore, of Paul to the first argument in favour is defiled.

of partaking of the meat offered in sacrifice to

idols, is, that all Christians have not full knowHoubeit.-But. In the previous verses, Paul | ledge on the subject; and that to partake of that had stated the argument of the Corinthians--that might lead them into the sin of idolatry, and corther all knew that an idol was nothing ; that they rupt and destroy their souls. worshipped but one God; and that there could be no danger of their falling into idolatry, even

VER. 8. But meat "commendeth us not to God : should they partake of the meat offered in sacri for neither if we eat, are we the better; nei. fice to idols. Here he replies, that though this ther if we eat not, P are we the worse. might be generally true, yet it was not universally; for that some were ignorant on this sub

n Rom. xiv. 17. o Or, have we the more. ject, and supposed that an idol had a real exist

p Or, have we the less. ence, and that to partake of that meat would be But meat commendeth us not to God.This is to confirm them in their superstition. The in to be regarded as the view presented by the Coference, therefore, is, that on their account they rinthian Christians, or by the advocates for parshould abstain. See ver. 11--13. There is not, taking of the meat offered in sacrifice to idols. &c.— There are some who are weak and ignor The sense is, “ Religion is of a deeper and more ant, who hare still remains of heathen opinions, spiritual nature than a mere regard to circumand superstitious feelings. That knowledge. stances like these. God looks at the heart. He That there is but one God: and that an idol is regards the motives, the thoughts, the moral nothing. For some, with conscience of the idol. actions of men. The mere circumstance of eatFrom conscientious regard to the idol ; believing ing meat, or abstaining from it, cannot make a that an idol god has a real existence; and that man better or worse in the sight of a holy God. his favour should be sought, and his wrath be The acceptable worship of God is not placed in deprecated. It is not to be supposed that con- | such things: it is more spiritual, more deep, verted men would regard idols as the only God; more important. And therefore,” the inference but they might suppose that they were interme is, “it cannot be a matter of much importance diate beings, good or bad angels, and that it was whether a man eats the meat offered in sacrifice proper to seek their favour, or avert their wrath. to idols, or abstains.” To this argument, the We are to bear in mind that the heathen were apostle replies, (ver. 9–13,) that, although this exceedingly ignorant ; and that their former no- | | might be true in itself, yet it might be the occations and superstitious feelings about the gods sion of leading others into sin, and it would then whom their fathers worshipped, and whom they become a matter of great importance in the sight had adored, would not soon leave them, even on of God, and should be in the sight of all true their conversion to Christianity. This is just one Christians. The word “commendeth” (Treoioinstance, like thousands, in which former errone- no1) means properly to introduce to the favour ous opinions, prejudices, or superstitious views of any one, as a king or ruler, and here means may influence those who are truly converted to to “ recommend” to the favour of God. God God, and greatly mar and disfigure the beauty | does not regard this as a matter of importance : and symmetry of their religious character. Eat he does not make his favour depend on unimit as a thing, &c.-As offered to an idol that was portant circumstances like this. Neither if we entitled to adoration; or as having a right to eat.--If we partake of the meat offered to idols

their homage. They supposed that some invi- Are we the better.- Margin, “ Have we the more.” 1. sible spirit was present with the idol, and that Gr., Do we abound, (TEOLOGEÚOuev ;) that is, in

bis favour should be sought, or his wrath averted, moral worth or excellence of character. See by sacrifice. And their conscience being weak. Note, Rev. xiv. 17. Are we the worse.—Margin, Being unenlightened on this subject; and being “ Have we the less." Gr., Do we lack or want, too weak to withstand the temptation in such a (ürtepoúhega ;) that is, in moral worth or excase. Not having a conscience sufficiently clear

cellence. and strong to enable them to resist the temptation; to overcome all their former prejudices and

VER. 9. But take heed lest by any means this superstitious feelings; and to act in an indepen I liberty of yours become a stumbling-block dent manner, as if an idol were nothing. Or to them that are weak. their conscience was morbidly sensitive and delicate on this subject; they might be disposed to

9 Or, power. – Rom. xiv. 13, 20. Gal. v. 13 do right, and yet not have sufficient knowledge But take heed.This is the reply of Paul to to convince them that an idol was nothing, and the argument of the Corinthians in ver. 8. that they ought not to regard it. Is defiled. | “ Though all that you say should be admitted to Polluted; contaminated. By thus countenanc- be true, as it must be ; though a man is reither ing idolatry, he is led into sin, and contracts morally better nor worse for partaking of meat guilt that will give him pain when his conscience or abstaining from it; yet the grand principle to becomes more enlightened. (Ver. 11, 13.) From be observed is, so to act as not to injure your superstitious reverence of the idol, he might brethren. Though you may be no better or think that he was doing right; but the efiect worse for eating or not eating, yet if your conduct shall injure others, and lead them into sin, partaking of a feast in honour of the idol ; and that is a sufficient guide to determine you what he will infer not only that it is right, but that it to do in the case. You should abstain entirely. is a matter of conscience with you, and will It is of far more importance that your brother | follow your example.” should not be led into sin, than it is that you should partake of meat which you acknowledge VER. 11. And through thy knowledge shall the (ver. 8) is in itself of no importance. Lest by weak brother perish, for whom Christ died? any means, (unt wc.) -- You should be careful that by no conduct of yours your brother be led And through thy knowledge.-Because you kney into sin. This is a general principle that is to that an idol was nothing, and that there could regulate Christian conduct in all matters that be really no danger of falling into idolatry from are in themselves indifferent. This liberty of partaking of these entertainments. You will yours. - This which you claim as a right; this thus be the means of deceiving and destrosius power which you have, and the exercise of which him. The argument of the apostle here is that is in itself lawful. The liberty or power (&povola) | if this was to be the result, the duty of those here referred to was that of partaking of the who had this knowledge was plain. Shall the meat that was offered in sacrifice to idols. (Ver. | weak brother. -- The uninformed and ignorant 8.) A man may have a right abstractedly to do Christian. That it means a real Christian there a thing, but it may not be prudent or wise to can be no doubt. For, (1.) It is the asual term exercise it. Become a stumbling-block.-An oc- by which Christians are designated the endearcasion of sin. Note, Matt. v. 29 ; also Note, / ing name of brother; and, (2.) The scope of the Rom. xiv. 13. See that it be not the occasion of passage requires it so to be understood. See leading others to sin, and to abandon their Chris- | | Note, Rom. xiv, 20. Perish. -- Be destroyed; tian profession. (Ver. 10.) To them that are ruined ; lost. Note, John X. 28. So the word weak.-- To those professing Christians who are ů rosirat properly and usually sigoifies. The not fully informed or instructed in regard to the sense is, that the tendency of this course would true nature of idolatry, and who still may have be to lead the weak brother into sin, to apostast, a superstitious regard for the gods whom their and to ruin. But this does not prove that any fathers worshipped.

who were truly converted should apostatize and

be lost; for, (1.) There may be a tendency to a Ver. 10. For if any man see thee which hast thing, and yet that thing may dever happen. It knowledge sit at meat in the idol's temple, may be arrested, and the event not occur. (2.) shall not the conscience of him which is weak

The warning designed to prevent it may be

effectual, and be the means of saving. A man be Semboldened to eat those things which are

in a canoe floating down the Niagara river may offered to idols;

have a tendency to go over the falls ; but he may s edified.

be hailed from the shore, and the hailing may For if any man.-- Any Christian brother who be effectual, and he may be saved. The call to is ignorant, or any one who might otherwise | him was designed to save him, and actually had become a Christian. Which hast knowledge.- | that effect. So it may he in the warnings to Who are fully informed in regard to the real | Christians. (3.) The apostle does not say that nature of idol worship. You will be looked up any true Christian would be lost. He puts a' to as an example. You will be presumed to be question; and affirms that if one thing was done, partaking of this feast in honour of the idol. another might follow. But this is not affirming You will thus encourage him, and he will par- that any would be lost. So I might say that if take of it with a conscientious regard to the the man continued to float on towards the falls idol. Sit at meat.—Sitting down to an enter- of Niagara, he would be destroyed. If one thing taiment in the temple of the idol. Feasts were was done, the other would be a consequence often celebrated, as they are now among the But this would be very different from a stateheathen, in honour of idols. Those entertain-| ment that a man had actually gone over the ments were either in the temple of the idol, or falls, and been lost. (4.) It is elsewhere abunat the house of him who gave it. Shall not the dantly proved that no one who has been truly conscience of him which is weak.-Of the man converted will apostatize and be destroyed. See who is not fully informed, or who still regards Notes, John X. 28. Comp. Note, Rom. vii, 29, the idol with superstitious feelings. See ver. 7. 30. For whom Christ died. This is urged as an Be emboldened.-Margin, Edified, (oirocoun3n- | argument why we should not do any thing that Fetai.) Confirmed ; established. So the word would tend to destroy the souls of men. And edify is commonly used in the New Testament.no stronger argument could be used. The ar , (Acts ix. 31. Rom. xiv. 19. Eph. iv. 12. i gument is, that we should not do any thing that Thess. v. 11.) The sense here is, “Before this would tend to frustrate the work of Christ, that he had a superstitious regard for idols. He had would render the shedding of his blood rain. the remains of his former feelings and opinions. The possibility of doing this is urged ; and that But he was not established in the belief that an bare possibility should deter us from a course of idol was any thing; and his superstitious feelings conduct that might have this tendency. It is an were fast giving way to the better Christian doc- appeal drawn from the deep and tender love, the trine that they were nothing. But now, by your sufferings, and the dying groans of the Son of ;! example, he will be fully confirmed in the belief God. If he endured so much to save the soul that an idol is to be regarded with respect and assuredly we should not pursue a course that I homage. He will see you in the very temple, would tend to destroy it. If he denied himself

so much to redeem, we should not, assuredly, be gratification subservient to the good of others. $0 fond of self-gratification as to be unwilling It was the principle on which Paul always acted; to abandon any thing that would tend to destroy. and is the very spirit of the self-denying Son of

God. While the world standeth.Greek, For ever. VER. 12. But 'when ye sin so against the breth

The phrase “ I will never eat meat" would exren, and wound their weak conscience, ye sin press the idea. Lest I muke, &c.-Rather than against Christ.

lead him into sin, by my indulging in eating the Matt. xxv. 40, 45.

meat offered in sacrifice to idols. But when ye sin so against the brethren.-This

REMARKS. is designed further to show the evil of causing This chapter is very important, as it settles others to sin ; and hence the evil which might

some principles in regard to the conduct of arise from partaking of the meat offered to idols. | Christians; and shows how they should act in The word sin here is to be taken in the sense of

reference to things that are indifferent; or which injuring, offending, leading into sin. You violate

in themselves can be considered as neither right the law which requires you to love your breth

nor wrong; and in reference to those things ren, and to seek their welfare, and thus you sin which may be considered in themselves as right against them. Sin is properly against God; but

and lawful, but whose indulgence might injure there may be a course of injury pursued against others. And from the chapter we learn,men, or doing them injustice or wrong, and this Ist. That Christians, though they are truly is sin against them. Christians are bound to do

converted, yet may have many erroneous views right towards all. And wound their weak con

and feelings in reference to many things. (Ver. science. - The word wound here (FÚTETOVTEC,

6.) This was true of those converted from ansmiting, beating) is taken in the sense of injure.

cient heathenism, and it is true of those who are Their consciences are ill-informed. They bave

now converted from heathenism, and of all young not the knowledge which you have. And by

converts. Former opinions, and prejudices, and your conduct they are led farther into error, and

even superstitions abide long in the mind, and believe that the idol is something, and is to be

cast a long and withering influence over the rehonoured. They are thus led into sin, and their

gions of Christian piety. The morning dawn is conscience is more and more perverted, and

| at first very obscure. The change from night to oppressed more and more with a sense of guilt.

day break is at first scarcely perceptible. And Ye sin against Christ.-Because, (1.) Christ has

so it may be in conversion. The views which a commanded you to love them, and seek their

heathen entertained from his childhood could not good, and not to lead them into sin ; and, (2.)

at once be removed. The influence of corrupt Because they are so intimately united to Christ,

opinions and feelings, which a sinner has long (Notes, John xv. 1, &c.,) that to offend them is

indulged, may travel over in his conversion, and to offend him ; to injure the members is to injure

may long endanger his piety and destroy his the head; to destroy their souls is to pain his

peace. Corrupt and infidel thoughts, associaheart, and to injure his cause. Note, Matt. x. 40, Comp. Luke x. 16.

tions of pollution, cannot be destroyed at once ; and we are not to expect from a child in the

Christian life, the full vigour, and the elevated VER. 13. Wherefore, if meat make my brother | principle, and the strength to resist temptation, to offend, I will eat no flesh while the world which we expect of the man matured in the serstandeth, lest * I make my brother to offend. vice of the Lord Jesus. This should lead us to

charity in regard to the imperfections and failu Chap. ix. 22.

| ings of young converts ; to a willingness to aid Where fore.- As the conclusion of the whole and counsel them; to carefulness not to lead matte

anter. If meat, &c.- Paul here proposes his them into sin ; and it should lead us not to exOwny

views and feelings, or tells them how he pect the same amount of piety, zeai, and purity would act, in orde Puld act, in order to show them how they should in converts from degraded heathens, which we

in these circumstances. Make my brother to expect in Christian lands, and where converts nd.-Lead him into sin ; or shall be the cause have been trained up under all the advantages of leading him into error and guilt. It does not | Sabbath schools and Bible classes. ean, if the eating of meat should enrage or irri 2nd. Our opinion should be formed, and our ale another ; but if it is the occasion of his being treatment of others regulated, not by abstract

bto transgression. How this might be done knowledge, but by love. (Ver. 1.) A man is 15 stated in ver. 10. I will eat no flesh, &c. - My usually much more likely to act right who is in& meat is a matter of comparative unimport fluenced by charity and love, than one who is

can dispense with it. It is of much less | guided by simple knowledge, or by self-confiuce to me than happiness, a good con- | dence. One is humble, kind, tender towards the

and salvation are to my brother. And | frailties of others, sensible himself of infirmity, w of love therefore to him requires me to and is disposed to do right; the other may be

et rather than to be the occasion of vain, harsh, censorious, unkind, and severe.

u into sin. This is a noble resolution ; Knowledge is useful ; but for the practical puras a great, disinterested, and magnani poses of life, in an erring and fallen world, love

It is a spirit that seeks the good of is more useful ; and while the one often leads an deny itself; that is supremely astray, the other seldom errs. Whatever knowne glory of God and the salvation ledge we may have, we should make it a point hat can make personal comfort and from which we are never to depart, that our opi

act i

oftend of lea

ance. I
importance to me than ha

science, and salvati

deny myself rather leading bim into sin. ? and marks a great, disit mous spirit. It is a spirit t all; that can deny itsel anxious for the glory of G of man, and that can mak

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