perate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. The Christian might justly feel humbled by comparing his way of living with the practice of those competitors for victory. They were very unlike a man who could risk the injuring a brother, rather than refuse himself the indulgence of meat in the heathen temples or grudge to the ministers of Christ who taught him the way of salvation the maintenance which their necessities required. They were temperate in all things. They submitted to great self-denial. They accustomed themselves to severe labour. They bore a continual cross in preparing for the contest on which the prize depended. And yet what was that prize? A fading corruptible crown of leaves or flowers. How different from the "crown of glory, which fadeth not away?" which "the Lord, the righteous Judge, will give in that day to all them that love his appearing." For this prize, says the apostle, I strive in earnest, and therefore with confidence of victory. 26. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: 27. But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. To run uncertainly, is to strive where success is doubtful. St. Paul was so striving, as to "make his calling and election sure." To fight, as one beating 32 Tim. iv. 8. 4 Ου γαρ αληλος μου στεφανος. Theod. the air, is to strike at random and without aim. Paul was earnest, being well aware that he had to contend against a powerful adversary, whom nothing except determined and persevering efforts would subdue. For such is our corrupt nature: unless vigorously or resolutely opposed, it will retain or regain the mastery. Therefore Paul says he did oppose it: he kept it down or buffeted it: he treated it as one that must obey as a servant, not rule as a lord. Because he knew that on this his salvation depended for "if we live after the flesh, we shall die; but if we through the Spirit do mortify the deeds of the body, we shall live." And how grievous, if after having preached, and preached successfully to others, so that they should be approved of God, he himself should be a castaway; disallowed of the Judge, and not counted worthy of the crown. Here he glances at the faults which were too evident among the Corinthians: and guards against jealousy, by instancing his own practice, and leading them to compare it with that which they dared to pursue. Was it needful for the apostle to keep under his body and bring it into subjection? Then surely there are none to whom it is not needful. He was, by his course of duty, obliged to be "in fastings often, in hunger and thirst, in cold and nakedness. And yet he must attend to the risings of sin in his nature, and subdue them. Who then may be careless and self-indulgent? Who may venture to sit at ease, and suppose either that there "6 5 Strictly, like counterfeit money, which will not pass, adokiμoç. 6 2 Cor. xi. 27. is nothing to be done, or that Christ has done all for them? 66 There is, indeed, a kind of "bodily exercise," which profiteth little:"7 has no meaning or purpose in it: is regular and stated, and not arising out of circumstances. Such is abstinence from meat, "which God has commanded to be received," without reason for abstaining: when neither "if we eat, are we the worse, nor if we eat not, are we the better." What benefit, for instance, can it prove to the soul, as the practice of some is, that nothing should be tasted in the day before the Lord's Supper is partaken of? Or that certain sorts of food should be abstained from or allowed, at certain seasons of the year? But to say with the apostle, "All things are lawful for me, but all things are not expedient: I will not be brought under the power of any." To say, "I will eat no meat whilst the world standeth, lest I make my brother to offend:" this is christian self-denial. To watch against those indulgences, which give Satan an advantage over us, and so to "mortify the members," as to subdue the evil "desires of the flesh and of the mind:" this is to keep under the body, and bring it into subjection. And with such watchfulness, such abstinence, such holy fear, such earnestness in "working out our salvation," "God is well pleased." 71 Tim. iv. 8. 8 Ch. viii. 8. 1 Ib. 13. LECTURE LXXI. THE DANGER OF ABUSING THE FAVOUR OF GOD. 1 COR. X. 1—11. 1. Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea: 2. And were all baptized unto Moses in the cloud and in the sea; 3. And did all eat the same spiritual meat ; 4. And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. These signs of God's favour had been granted to the Israelites formerly; privileges such as the Corinthian church enjoyed now: but they did not secure their safety any longer than they secured their obedience. Paul reminds the Corinthians of this: he saw the danger to which they were liable, lest it should be with them as with the Jews: who were "Abraham's children:" were in possession of the law: were circumcised: observed many rites and ceremonies: and thus quieted conscience, and spared themselves the labour of obedience. So he goes back to the Jewish history, and shows how little outward privileges had availed that people formerly, when their conduct became contrary to their profession. You, he intimates, have been baptized into the faith of Christ, 1 1 See Rom. ii. 17-23. and so brought into covenant with God. So likewise were our fathers: they were under the protection of God: they were under the cloud which gave them light by night and shade by day: they all passed through the sea which made a way for them: and were then as it were baptized unto Moses: devoted to God and made his people as much as Christians now. They too had the same mercies to sustain them. If the Christian may boast that he partakes of the bread of life, the "true bread from heaven:" the Israelites might likewise boast that Moses gave their fathers manna in the wilderness. If the Christian had the waters of life; those waters which "whosoever drinketh shall never thirst:" the Israelites also drank water from the rock, which for their sake gushed forth in an abundant stream. And that rock was Christ: he who watches over his people now, watched over his people then: he was with "his own," though his own "knew him not :"5 and under the law, as well as under the gospel, he had a flock who "heard his voice and followed him."6 Our fathers, therefore, like ourselves, enjoyed God's favour: they had an ordinance which devoted them to him: they had spiritual food, and spiritual drink, as we have the body and blood of Christ. But these privileges were not instead of obedience; they were means and motives to obedience; and drew down 2 John vi. 32. 4 Numb. xx. 11. • John x. 47. 3 John iv. 14. 3 John i. 10. This is Chrysostom's interpretation of the Rock that followed them. 7 Supernatural, and nourishing the soul together with the body.-Theoph. |