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deceived by their false opinions on these subjects. (2.) It shows that we are not to despair of re(c) They might be in danger of being deceived by claiming the most abandoned and wretched men. their leaders, who perhaps held the opinion that (3.) It is well for Christians to look back on what some of the persons who practised these things they once were. It will produce, (a) humility, could be saved. (2.) It implies, that there was (6) gratitude, (c) a deep sense of the sovereign no necessity of their being deceived. They mercy of God, (d) an earnest desire that others might know the truth: they might easily under- may be recovered and saved in like mander, stand these matters. It might be plain to them, Comp. Eph. ii. 1, 2; v. 8. Col. ii. 7. Tit. in. that those who indulged in these things could 3—6. The design of this is to remind them of not be saved. (3.) It implies that it was of high what they were, and to show them that they importance that they should not be deceived. For, were now under obligation to lead better lives-(a) The soul is of infinite value. (6) To lose by all the mercy which God had shown in recoheaven, to be disappointed in regard to that, will vering them from sins so degrading, and from a be a tremendous loss. (c) To inherit hell and I condition so dreadful. But ye are washed.--Heb. its woes will be a tremendous curse. Oh how x. 22. Washing is an emblem of purifying. anxious should all be that they be not deceived, They had been made pure by the Spirit of God. and that while they hope for life, they do not They had been, indeed, baptized, and their bapsink down to everlasting death! Neither forni- tism was an emblem of purifying, but the thing cators.-See Gal. v. 19-21. Eph. V. 4, 5. Heb. here particularly referred to is not baptism, but xii, 14 ; xiii. 4. Note, Rom. i. 29. Nor effemi- it is something that had been done by the Spirit nate, (ualakoi.)- This word occurs in Matt. xi. of God, and must refer to his agency on the 8, and Luke vii. 25, where it is applied to cloth- | heart, in cleansing them from these pollutions. ing, and translated " soft raiment;" that is, the Paul here uses three words, washed, sanctified, light, thin garments worn by the rich and great. justified, to denote the various agencies of the It occurs nowhere else in the New Testament | Holy Spirit by which they had been recovered except here. Applied to morals, as it is here, it from sin. The first, that of washing, I underdenotes those who give themselves up to a soft, stand of that work of the Spirit by which the luxurious, and indolent way of living; who make process of purifying was commenced in the soul, self-indulgence the grand object of life; who can and which was especially signified in baptism-endure no hardship, and practise no self-denial in the work of regeneration or conversion to God. the cause of duty and of God. The word is ap- | By the agency of the Spirit the defilement of plied in the classic writers to the Cinædi, the these pollutions had been washed away or removPathies, or Catamites; those who are given uped, as filth is removed by ablution. The agency to wantonness and sensual pleasures, or who are of the Holy Ghost in regeneration is elsewhere kept to be prostituted to others. (Diog. Laer. vii. represented by washing. Tit. iii. 5, " The wash5.4. Xenoph. Mem. iji. 7. 1. Ovid. Fast. iv. 342.) | ing of regeneration." Comp. Heb. x. 22. Ye The connexion here seems to demand such an are sanctified.—This denotes the progressive and interpretation, as it occurs in the description of advancing process of purifying which succeeds vices of the same class-sensual and corrupt in- | regeneration in the Christian. Regeneration is dulgences. It is well known that this vice was the commencement of it-its close is the periect common among the Greeks, and particularly purity of the Christian in heaven. See Note, prevailed at Corinth. Abusers of themselves with John xvii. 17. It does not mean that they were mankinı, (apdevoroitou.)—Pæderastæ or Sodom perfect--for the reasoning of the apostle shows ites. Those who indulged in a vice that was com that this was far from being the case with the mon among all the heathen. See Notes, Rom. i. 27. Corinthians; but that the work was advaneing.
and that they were in fact under a process of sancVER. 10. Nor thieves, nor covetous, nor drunk
tification. But ye are justified.--Your sins are ards, nor revilers, nor extortioners, shall in pardoned, and you are accepted as righteous, and herit the kingdom of God.
will be treated as such on account of the merits
of the Lord Jesus Christ. See Note, Rom. i. 17; Nor covetous.--See Note, chap. v. 10. It is re- | ü. 25, 26; iv. 3. The apostle does not say that markable that the apostle always ranks the co- l this was last in the order of time, but simply vetous with the most abandoned classes of men. | says that this was done to them. Men are justi.. Nor revilers.— The same word which in chap. v. / fied when they believe, and when the work of 11, is rendered “ railer.” See Note on that place. / sanctification commences in the soul. In the Nor extortioners.--Note, chap. v. 11. Shall in- name of the Lord Jesus. - That is, by the Lord ! herit.-Shall enter ; shall be saved. (Ver. 9.) Jesus; by his authority, appointment, influence. VER, 11. And such" were some of you; but ye ed through the Lord Jesus: that is, in his name
Note, Acts iii. 6. All this had been accomplishare washed, but ye are sanctified, but ye are remission of sins had been proclaimed to them, justified,” in the name of the Lord Jesus, and (Luke xxiv. 47 ;) and by his merits all these faby the Spirit of our God.
vours had been conferred on them. And by the
Spirit of our God.—The Holy Spirit. All tbis e Eph. ii. 1, 2; v. 8. Col. iii. 7. Tit. ii. 3—6.
| had been accomplished by his agency on the s Heb. x. 22. g Heb. ii. 11. h Rom. viii. 30,
heart. This verse brings in the whole subject of And such. Such drunkards, lascivious, and co- redemption, and states in a most emphatic manvetous persons. This shows, (1.) The exceed- | ner the various stages by which a sinner is saved, ing grace of God that could recover even such and by this single passage, a man may obtain all persons from sins so debasing and degrading. the essential knowledge of the plan of salvation.
All is condensed here in a few words. (1.) He That fornication was positively wrong, and against is by nature a miserable and polluted sinner the very nature and essence of Christianity. without merit, and without hope. (2.) He is re- | (Ver. 13—20.) Are not expedient. This is the Dewed by the Holy Ghost, and washed by bap first answer to the objection. Even should we tism. (3.) He is justified, pardoned, and accept-| admit that the practices under discussion are ed as righteous, through the merits of the Lord lawful, yet there are many things which are not Jesus alone. (4.) He is made holy-becomes expedient; that is, which do not profit, for so the sanctified-and more and more like God, and fit word (ovhoépei) properly signifies; they are infor heaven. (5.) All this is done by the agency jurious and hurtful. They might injure the body; 1 of the Holy Ghost. (6.) The obligation thence produce scandal ; lead others to offend or to sin.
results that he should lead a holy life, and forsake Such was the case with regard to the use of cersin in every form.
tain meats, and even with regard to the use of
wine. Paul's rule on this subject is stated in Ver. 12. All things are lawful unto me, but all
chap. viii. 13. That if these things did injury to things are not \ expedient: all things are law- others, he would abandon them for ever; even ful for me, but I will not be brought under the though they were in themselves lawful. See
Note on chap. viii. and on Rom. xiv. 14—23. power i of any.
There are many customs which, perhaps, cannot h Or, profitable. i Chap. ix. 27.
be strictly proved to be unlawful or sinful, which All things are lawful unto me.— The apostle here yet do injury in some way if indulged in; and | evidently makes a transition to another subject which, as their indulgence can do no good, should from that which he had been discussing-a con be abandoned. Any thing that does evil, howsideration of the propriety of using certain things ever small, and no good, should be abandoned which had been esteemed lawful. The expres at once. All things are lawful.- Admitting this, sion, "all things are lawful,” is to be understood or even on the supposition that all things are in as used by those who palliated certain indul themselves right. But I will not be brought ungences, or who vindicated the vices here referred der the power.-I will not be subdued by it ; I will to, and Paul designs to reply to them. His reply not become the slave of it. Of any.—Of any follows. He had been reproving them for their custom, or habit, no matter what it is. This was vices, and had specified several. It is not to be | Paul's rule; the rule of an independent mind. | supposed that they would indulge in them with- | The principle was, that even admitting that certain out some show of defence ; and the declaration | things were in themselves right, yet his grand bere has much the appearance of a proverb, or a purpose was not to be the slave of habit, not to common saying—that all things were lawful; | be subdued by any practice that might corrupt that is, “God has formed all things for our use, his mind, fetter his energies, or destroy his freeand there can be no evil if we use them.” By | dom as a man and as a Christian. We may ob| the phrase " all things" here, perhaps, may be serve, (1.) That this is a good rule to act on. It meant many things: or things in general ; or was Paul's rule, (chap. ix. 27,) and it will do as there is nothing in itself unlawful. That there well for us as for him. (2.) It is the true rule of were many vicious persons who held this senti- | an independent and noble mind. It requires a ment there can be no doubt ; and though it cannot high order of virtue; and is the only way in De supposed that there were any in the Christian which a man may be useful and active. (3.) It church who would openly advocate it, yet the may be applied to many things now. Many a design of Paul was to cut up the plea altogether Christian and Christian minister is a slave; and Wherever it might be urged, and to show that it is completely under the power of some habit that was false and unfounded. The particular things destroys his usefulness and happiness. He is which Paul here refers to, are those which have | the slave of indolence, or carelessness, or of some been called adiaphoristic, or indifferent, i. e. per- vile habit-as the use of tobacco, or of wine. He laining to certain meats and drinks, &c. With has not independence enough to break the cords
s Paul connects also the subject of fornication, | that bind him; and the consequence is, that life the subject particularly under discussion. This is passed in indolence, or in self-indulgence, and was defended as “ lawful,” by many Greeks, and time, and strength, and property, are wasted, and was practised at Corinth; and was the vice to religion blighted, and souls ruined. (4.) The pich the Corinthian Christians were particularly man that has not courage and firmness enough
ed... Paul designed to meet all that could be to act on this rule should doubt his piety. If he said on
on this subject; and to show them that these is a voluntary slave to some idle and mischievous Ngences could not be proper for Christians, habit, how can he be a Christian? If he does
ould not in any way he defended. We are not love his Saviour and the souls of men enough not to u to understand Paul as admitting that fornica to break off from such habits which he knows
many case lawful; but he designs to show | are doing injury, how is he fit to be a minister of
the practice cannot possibly he defended in the self-denying Redeemer? quy way, or by any of the arguments which had been or could be used for this purpose, he ob- VER. 13. Meats I
VER. 13. Meats i for the belly, and the belly for serves, (1.) That admitting that all things were lawful, there were many things which ought not to
meats: but God shall destroy both it and them. De indulged ; (2.) That admitting that they were
Now the body is not for i fornication, but for ', yet a man ought not to be under the the Lord, " and the Lord ' for the body. power of any improper indulgence, and should
i Matt. xv. 17, 20. Rom. xiv. 17. "y habit when it had the mastery. (3.) | j 1 Thess. iv. 3, 7. k Rom. xii, 1. Ept. v. 23.
tion is in any case lawful that t
abandon any habit when it ha
Meats for the belly, &c.---This has every appear- animal as well as our rational powers to the serance of being an adage or proverb. Its meaning vice of the Lord alone. And the Lord for the is plain. “God has made us with appetites for body.--" The Lord is, in an important sense, for food ; and he has made food adapted to such ap- the body; that is, he acts, and plans, and propetites; and it is right, therefore, to indulge in vides for it. He sustains and keeps it; and he luxurious living.” The word belly (kulia) here is making provision for its immortal purity and denotes the stomach ; and the argument is, that happiness in heaven. It is not right, therefore, as God had created the natural appetite for food, to take the body which is nourished by the kind and had created food, it was right to indulge in and constant agency of a holy God, and to de eating and drinking to any extent which the vote it to purposes of pollution." That there is appetite demanded. The word meats (Poohara) a reference in this phrase to the resurrection, is here does not denote animal food particularly, or apparent from the following verse. And as God flesh, but any kind of food. This was the sense will exert his mighty power in raising up the of the English word formerly. (Matt. iii. 4 ; vi. 25 ; body, and will make it glorious, it ought not to ix. 10; x. 10; xiv. 9, &c.) But God shall de- be prostituted to purposes of licentiousness. stroy.- This is the reply of Paul to the argument. This reply is, that as both are so soon to be Ver. 14. And God " hath both raised up tbe destroyed, they were unworthy of the care which
Lord, and will also raise up us by his own was bestowed on them, and that attention should be directed to better things. It is unworthy the
m Rom. vi. 5, 8. immortal mind to spend its time and thought in making provision for the body which is soon to And God hath both raised up, &c.-- This is the perish. And especially a man should be willing | second argument against indulgences in this sin. to abandon indulgences in these things when they | It is this : “ We are united to Christ. God hatended to injure the mind and to destroy the raised him from the dead, and made his body soul. It is unworthy a mind that is to live for glorified. Our bodies will be like his, (comp ever, thus to be anxious about that which is so Phil. iii. 21 ;) and since our body is to be raised soon to be destroyed in the grave. We may ob- up by the power of God; since it is to be perserve here, (1.) This is the great rule of the mass fectly pure and holy, and since this is to be door of the world. The pampering of the appetites is by his agency, it is wrong that it should be dethe great purpose for which they live, and the voted to purposes of pollution and lust." It is only purpose. (2.) It is folly : the body will soon unworthy, (1.) Of our connexion with that pufe be in the grave; the soul in eternity. How low Saviour who has been raised from the dead--the and grovelling is the passion which leads the image of our resurrection from the death and deimmortal mind always to anxiety about what the filements of sin. Comp. Notes, Rom. vi. 1-12. body shall eat and drink. (3.) Men should act And, (2.) Unworthy of the hope that our bodies from higher motives. They should be thankful shall be raised up to perfect and immortal purity for appetites for food; and that God provides for in the heavens. No argument could be stronger. the wants of the body; and should eat to obtain A deep sense of our union with a pure and riso strength to serve him, and to discharge the duties Saviour, and a lively hope of immortal purity, of life. Man often degrades himself below, far would do more than all other things to restrain below, the brutes in this thing. They never from licentious indulgences. pamper their appetites, or create artificial appetites. Man, in death, sinks to the same level; VER. 15. Know ye not that your bodies are the and all the record of his life is, that “ he lived to members ” of Christ ? shall I then take the eat and drink, and died as the brute dieth.” How
members of Christ, and make them the remlow is human nature fallen! How sunken is the condition of man! Now the body is not, &c.
bers of an harlot? God forbid ! “ But(që) the body is not designed for licentious
» Eph. v. 30. ness, but to be devoted to the Lord.” The remainder of this chapter is occupied with an argu
Ver. 16. What! know ye not that he which is ment against indulgence in licentiousness, a crime joined to an harlot is one body? for two, saith; to which theCorinthians were particularly exposed. he, shall be one flesh. See the Introduction to this epistle. It cannot be supposed that any members of the church would
o Gen. ii. 24. Matt. xix. 5. indulge in this vice, or would vindicate it; but it Know ye not, &c.--This is the third argument was certain, (1.) That it was the sin to which against licentiousness. It is, that we as Christhey were particularly exposed; (2.) That they | tians are united to Christ, (comp. Notes, Jaan were in the midst of a people who did both prac. | xv. 1, &c. ;) and that it is abominable to take the tise and vindicate it. Comp. Rev. j. 14, 15. | members of Christ and subject them to pollution Hence the apostle furnished them with arguments and sin. Christ was pure-wholly pure. " against it, as well to guard them from temptation, l are professedly united to him. We are borinu to enable them to meet those who did defend it, I therefore, to be pure, as he was. Shall that which and also to settle the morality of the question on is a part, as it were, of the pure and holy Saviour: an immovable foundation. The first argument is be prostituted to impure and unholy embraces. here stated, that the body of man was designed | God forbid !--Note, Rom. vi. 4. This expresses by its Maker to he devoted to him, and should be the deep abhorrence of the apostle at the thought consecrated to the purposes of a pure and holy | It needed not argument to show it. The whole life. We are, therefore, bound to devote our world revolted at the idea ; and language could
scarcely express the abomination of the very and he may be ruined. “ The very passage of thought. Know ye not, &c.—This is designed to an impure thought through the mind leaves polcopfirm and strengthen what he had just said.lution behind it.” An argument on the subject · He which is joined. - Who is attached to; or who often leaves pollution ; a description ruins; and is connected with. Is one body.—That is, is to even the presentation of motives against it may be regarded as one; is closely and intimately often fix the mind with dangerous inclination on united. Similar expressions occur in classic the crime. There is no way of avoiding the polwriters. See Grotius and Bloomfield. For tuo, | lution but in the manner prescribed by Paul ; saith he, &c.—This Paul illustrates by a refer- | there is no man safe who will not follow his dience to the formation of the marriage connexion rection. How many a young man would be saved in Gen. ii. 14. He cannot be understood as affirm from poverty, want, disease, curses, tears, and ing that that passage had original reference to hell, could these two WORDS be made to blaze illicit connexions; but he uses it for purposes before him like the writing before the astonished of illustration. God had declared that the man eyes of Belshazzar, (Dan. v.,) and could they and his wife became one; in a similar sense in terrify him from even the momentary contemunlawful connexions the parties became one. | plation of the crime. Every sin, &c.—This is to
be taken comparatively. Sins in general; the Ver. 17. But he that is joined unto the Lord is common sins which men commit do not immeone spirit.
diately and directly affect the body, or waste its
energies, and destroy life. Such is the case with p John xvii. 21–23. Eph. iv. 4.
falsehood, theft, malice, dishonesty, pride, ambiBut he that is joined to the Lord.—The true
tion, &c. They do not immediately and directly Christian, united by faith to the Lord Jesus. See | impair the constitution and waste its energies. John xv. I, seg. 'Is one spirit.—That is, in a
Is without the body.—Does not immediately and sense similar to that in which a man and his wife
directly affect the body. The more immediate are one body. It is not to be taken literally; but
effect is on the mind; but the sin under consithe sense is, that there is a close and intimate
deration produces an immediate and direct effect union ; they are united in feeling, spirit, inten
on the body itself. Sinneth against his own body. tion, disposition. The argument is beautiful.
- This is the fourth argument against indulgence It is, “ As the union of souls is more important
in this vice; and it is more striking and forcible.
The sense is, “ It wastes the bodily energies ; than that of bodies; as that union is more lasting, dear, and enduring than any union of body
produces feebleness, weakness, and disease; it with body can be, and as our union with him is
impairs the strength, enervates the man, and
shorteps life.” Were it proper, this might be with a Spirit pure and holy, it is improper that We should sunder that tie, and break that sacred
proved to the satisfaction of every man by an bond, by being joined to a harlot. The union
examination of the effects of licentious indul.
gence. Those who wish to see the effects stated, with Christ is more intimate, entire, and pure
may find them in Dr. Rush on the Diseases of than that can be between a man and woman; and that union shall be regarded as sacred and
the Mind. Perhaps ro single sin has done so 'I inviolable." Oh, if all Christians felt and regarded
much to produce the most painful and dreadful this as they should, how would they shrink from
diseases, to weaken the constitution, and to the connexions which they often form on earth!
shorten life, as this. Other vices, as gluttony Comp. Eph. iv. 4.
and drunkenness, do this also, and all sin has some effect in destroying the body, but it is true
of this sin in an eminent degree. VER. 18. Flee' fornication. Every sin that a man doeth is without the body; but he that
VER. 19. What I know ye not that your body committeth fornication sinneth against his own
is the temple of the Holy Ghost which is in body. 9 Prov. vi. 25—32 ; vii. 24—27.
you, which ye have of God, and ye are not
your own. | Flee fornication.- A solemn command of God --as explicit as any that thundered from Mount r 2 Cor. vi. 16.
s Rom. xiv. 7, 8. | Sinai. None can disregard it with impunitynone can violate it without being exposed to the
What! know ye not, &c.--This is the fifth arawful vengeance of the Almighty. There is force gument against this sin, The Holy Ghost dwells and emphasis in the word flee (osúvate.) Man in us; our bodies are his temples; and they should escape from it; he should not stay to should not be defiled and polluted by sin. Note, reason about it; to debate the matter ; or even chap. iii. 16, 17. As this Spirit is in us, and as to contend with his propensities, and to try the it is given us by God, we ought not to dishonour Strength of his virtue. There are some sins the gift and the giver by pollution and vice. Which a man can resist; some about which he | And ye are not your own.— This is the sixth argucan reason without danger of pollution. But | ment which Paul uses. We are purchased; we this is a sin where a man is safe only when he belong to God; we are his by redemption ; by a flies; free from pollution only when he refuses to precious price paid ; and we are bound, thereentertain a thought of it; secure when he seeks | fore, to devote ourselves, body, soul, and spirit, 1 victory by flight, and a conquest by retreat. as he directs, to the glory of his name, not to the Let a man turn away from it without reflection gratification of the flesh. See Note, Rom. xiv. on it, and he is safe.' Let him think, and reason, 1 7, 8.
Ver. 20. For ye are bought! with a price. Christians. Every lawsuit between Christians therefore glorify ~ God in your body, and in
is the means of greater or less dishonour to ibe
cause of religion. The contention and strife; your spirit, which are God's.
the time lost and the money wasted: the hard Acts xx. 28. 1 Pet. i. 18, 10. Rev. v. 9. feelings engendered, and bitter speeches caused: # 1 Pet. ii. 9.
the rutiled temper, and the lasting animosities For ve are bought. - Ye Christians are pur- l that are produced, always injure the cause of rechased; and by right of purchase should there ligion, and often injure it for years. Probably fore be employed as he directs. This doctrine is no lawsuit was ever engaged in by a Christian often taught in the New Testament, and the ar- |
that did not do some injury to the cause of Christ. gum
ument is often urged that therefore. Christians Perhaps no lawsuit was ever conducted between should be devoted to God. See chap. vii. 23. | Christians that ever did any good to the cause of 1 Pet. i. 18, 19; ii. 9. 2 Pet. ii. 1. Rev. v. 9. Christ. See Note on Acts xx. 28. With a price (run) 2nd. A contentious spirit, a fondness for the - A price is that which is paid for an article, agitation, the excitement, and the strife of courts, and which, in the view of the seller, is a fair com
is inconsistent with the spirit of the gospel Repensation, or a valuable consideration why he ligion is retiring, peaceful, calm. It seeks the should part with it; that is, the price paid is as peace of all, and it never rejoices in contentions valuable to him as the thing itself would be. It
3rd. Christians should do nothing that will may not be the same thing either in quality or tend to injure the cause of religion in the eve of quantity, but it is that which to him is a sufficient the world. (Ver. 7. 8.) How much better is it consideration why he should part with his pro
that I should lose a few dollars, than that my Saperty. When an article is bought for a valuable viour should lose his honour! How much better consideration, it becomes wholly the property of
that my purse should be empty of glittering dast, the purchaser. He may keep it, direct it, dispose
| even by the injustice of others, than that a single of it. Nothing else is to be allowed to control gem should be taken from his diadem! And it without his consent.-The language here is how much better even that I should lose all, than figurative. It does not mean that there was that my hand should be reached out to picca strictly a commercial transaction in the redemp away one jewel, by my misconduct from his tion of the church, a literal quid pro quo, for the crown! Can silver, can gold, can diamonds be thing spoken of pertains to moral government. | compared in value to the honour of Christ and of and not to commerce. It means. (1.) That | his cause? Christians have been redeemed, or recovered to 4th. Christians should seldom go to law, even God. (2.) That this has been done by a valuable with others; never, if they can avoid it. Every consideration, or that which, in his view, was a | other means should be tried first ; and the law | full equivalent for the sufferings that they would should be resorted to only when all else faik. have endured if they had suffered the penalty of How few lawsuits there would be if man had no the law. (3.) That this valuable consideration bad passions! How seldom is the law applied was the blood of Jesus, as an atoning sacrifice, to from the simple love of justice; how seldomi an offering, a ransom, which would accomplish
m'which would accomplish from pure benevolence; how seldom for the the same great ends in maintaining the truth and
it ends in maintaining the truth and glory of God! In nearly all cases that occur honour of God, and the majesty of his law, as between men, a friendly reference to others would the eternal condemnation of the sinner would settle all the difficulty ; always if there were a have done and which, therefore, may be called. | right spirit between the parties. Comparatively figuratively, the price which was paid. For if few suits at law would be approved of, when men the same ends of justice could be accomplished come to die ; and the man who has had the least by his atonement which would have been by the to do with the law, will have the least, usually, death of the sinner himself, then it was consistent to regret when he enters the eternal world.
or God to pardon him. (4.) Nothing else could | 5th. Christians should be honest--strictly hoor would have done this. There was no price nest-always honest. (Ver. 8.) They should do which the sinner could pay, no atonement which justice to all; they should defraud none. Feri he could make; and, consequently, if Christ had things occur that do more to disgrace religion not died, the sinner would have been the slave of | than the suspicions of fraud, and overreaching, sin, and the servant of the devil for ever. (5.) and deception, that often rest on professors of As the Christian is thus purchased, ransomed, religion. How can a man be a Christian, and redeemed, he is bound to devote himself to God not be an honest man ? Every man who is not only, and to keep his commands, and to flee from strictly honest and honourable in his dealings: a licentious life. Glorify God.-Honour God; / should be regarded, whatever may be his preten. live to him. See Note, Matt. v. 16. John xii. | sions, as an enemy of Christ and his cause. 28 ; xvii. 1. In your body, &c.—Let your entire
6th. The unholy cannot be saved. (Ver. 9, 10, person be subservient to the glory of God. Live So God has determined ; and this purpose cannot to him ; let your life tend to his honour. No be evaded or escaped. It is fixed; and men stronger arguments could be adduced for purity may think of it as they please, still it is true that of life, and they are such as all Christians must there are large classes of men who, if they confeel.
tinue such, cannot inherit the kingdom of God.
The fornicator, the idolator, the drunkard, and REMARKS.
the covetous, cannot enter heaven. So the Judge Ist. We see from this chapter (ver. 1--8) the of all has said, and who can unsay it? So he evils of law-suits, and of contentions among has decreed, and who can change his fixed de