The force of example, both to encourage and to deter, is familiar and admitted. The principle is used. in education, in the arts, in government and law. It is justly believed that a readier and deeper impression is produced by living characters and. real events than by abstract propositions. The principle is employed by religion. The Bible is full of examples of sin, punishment, repentance, virtue, reward. The Old Testament has been termed the picture book accompanying and illustrating the lessons of the New Testament. The text assumes the special applicability of the history of Israel in the wilderness to the spiritual instruction, first of the Corinthians, and. then also of all professed Christians. Paul points and emphasizes his appeals to diligence, purity, cheerfulness, etc., by referring to the well known incidents of the journey of Israel from Egypt to the land of promise.

I. ISRAEL IN THE WILDERNESS IS AN EXAMPLE OF WARNING.

1. Against murmuring, which, it is to be feared, never appears to many Christians to be of the nature of sin, and. against which accordingly many are not upon their guard. But murmuring is against Divine appointment, and is therefore against God himself.

2. Against sensuality. Into these it was not surprising that Israel should fall, having only just escaped from Egypt, and being surrounded by the licentious heathen. And what more important and necessary than a caution against defiling and destroying the temple of the Holy Ghost?

3. Against rebellion. Israel again and again rebelled against Moses the servant of God, and against Jehovah himself. And Christians need. to be reminded that to violate God's Law, to defy the authority of God's inspired apostles, to resist the Divine message of God's ministers, is treason, and. cannot go unpunished.

4. Against unbelief. This was the sin which lay at the root of the others, as is shown in the Epistle to the Hebrews. It contrasts with that childlike faith which is becoming in the privileged people of the Lord. All such conduct, as we may learn from the Old Testament narrative referred to, is observed, disapproved, and. censured by the omniscient Ruler. It is tempting Christ. We are reminded of the possibility and of the culpability of such sin.

II. ISRAEL IN THE WILDERNESS IS AN EXAMPLE OF ENCOURAGEMENT. If we look at the human side, the lesson is one of warning; but if we regard the Divine side, there we see much to cheer, animate, and inspire us. We remark:

1. Divine guidance. As Israel was led by the pillar of cloud and of fire, so will all who look up and commit their way unto the Lord, experience his directing grace.

2. Divine care, bounty, and goodness. As Israel ate of the manna from heaven and drank of the streams from the rock, so that, when earth failed, heaven interposed, in like manner will the beneficence of God satisfy the wants of all who in necessity and straits call upon him.

3. Divine protection. As Israel's foes were discomfited, as threatening dangers were averted, so shall a way of escape and a door of deliverance be provided for all who trust in a gracious and redeeming God. The arm of flesh may fail, but the arm of Omnipotence shall prove ready and victorious.

4. The final possession of the promises. God led his people to the land he promised to their fathers; not immediately, not by a way they knew, not without difficulties, hardships, contests, yet surely, safely, victoriously. Those who are "on their way to God" may well be animated by such recollections, and by the light they cast upon the position and the hopes of the Christian. Heaven may seem to us "the land which is very far off;" yet faith can bring it near and make it ours even now.

"E'en now by faith I see thee,
E'en now thy walls discern,
To thee my thoughts are kindled,
And strive and pant and yearn." T.

"Examples" here mean types. A type is an impression; anything produced by blows; then an impression which has a resemblance to something else; then a model to which some other person or thing should be, or in point of fact would be conformed. The Israelites and the facts of their history were our types, because we shall be conformed to them if we do not exercise caution. Our doom will correspond to theirs. They therefore stand as warnings to us.

(C. Hodge, D.D.)

Human nature is the same in every age. The old Israelites differed from us in all those things which we class under the term "civilisation"; but as moral beings they were precisely the same. Like them we are in danger of —

I. LUSTING AFTER EVIL THINGS. Those Israelites should have been contented with what God provided for them; instead, they let appetite master them, and set them thinking of the self-indulgencies of Egypt; thinking begat longing, and longing lusting, and lusting repining, which destroyed trust in God. So they had to be severely punished. Is not hankering after something other than God provides one of the great sins of our times? We want pleasures which we see worldly people have; and we lust after them. But remember what the wilderness life of God's ancient people teaches. We go wrong if we refuse to keep our wishes narrowly within the limits of God's will.

II. IDOLATRY. At first it might seem as if this were no modern peril. But the essential idea of idolatry is putting somebody, or something else, into the place which belongs, of right, to God alone. We can do this without acknowledging any Jupiter or Vishnu. Perhaps we are making pleasure our idol; many make science their idol; it is quite possible to have a family idol. Whatever form it takes it becomes a serious Christian peril.

III. SENSUALITY. The apostle had in mind the act of Balaam, who advised Balak to entice the people by allowing free intercourse with the Moabitish women. And sensuality was one of the chief sins of Corinth. But who can read the revelations of our law courts, and of society life, without feeling the need of this warning.

IV. PRESUMPTION It must always be wrong to put God to the test, as if we doubted Him. We should never risk a doubtful or wrong thing in the hope that it will pass. A man may take advantage of God; presume upon what is his will, without asking Him. "Thou shalt not tempt the Lord thy God." Then we should ever pray, "Keep back Thy servant from presumptuous sins."

V. MURMURINGS. Troubles and disappointments and failures are Divine testings of our professed trust; and for us to complain and fret and murmur is plainly to show lost submission and lost trust. Happy indeed are they who can trust when they cannot trace. Conclusion:

1. "Abstain from fleshly lusts, which war against the soul."

2. "Watch and pray, that ye enter not into temptation."

(Weekly Pulpit.)

I. THE SIN.

1. Incident to humanity.

2. May possibly be excited in God's people.

II. THE CAUTION — lest, etc. — there is need of —

1. Self distrust.

2. Watchfulness.

3. Prayer.

III. THE WARNING. Israel: —

1. Lusted.

2. Sinned.

3. Was punished.

(J. Lyth, D.D.)

I. ITS PROGRESSIVE. NATURE. First lust, then apostasy and sensuality, lastly obstinate unbelief and murmuring.

II. A CAUTION AGAINST IT — by the example of Israel; admonition; warning.

(J. Lyth, D.D.)

I. WHAT ARE ITS ORDINARY FORMS? Lust after evil things (vers. 6-10).

II. WHO ARE LIABLE TO IT?

1. All.

2. Especially the self-confident.

III. HOW IS IT TO BE OVERCOME?

1. By vigilance, because it is common to man.

2. By trust in God's faithfulness.

3. By dependence on His help.

4. By faithful endurance.

(J. Lyth, D.D.)

I. THE COMMON DISPOSITION IN MAN TO PUT THE NATURAL, the visible, the material, IN THE PLACE OF GOD.

II. THE INSIDIOUS NATURE OF THE REFINED FORMS OF IDOLATRY — as —

1. Covetousness.

2. Worldliness.

3. Excessive earthly attachment.

III. THE SERIOUS EVILS ARISING OUT OF THIS IDOLATROUS SPIRIT.

1. Apostasy from God.

2. Licentiousness.

IV. THE AWFUL. WARNING AGAINST IT FURNISHED BY THE EXAMPLE OF ISRAEL.

(J. Lyth, D.D.)

Observe —

I. THE TEMPTING OF GOD BY THE ISRAELITES.

1. The apostle refers to that portion of their history where "the Lord sent fiery serpents among the people." This was in consequence of their discontent. And this discontent was produced by several causes. "The people were much discouraged because of the way." Apparently, too, the miraculous supply of water was suspended; and, besides, the manna had grown distasteful.

2. How could God be tempted by the murmurers? "God cannot be tempted with evil," but discontent with what the Almighty allots a man to do or to bear is provoking God to change His purposes; and what is this if it be not "tempting" Him? And again, when a man questions whether God loves him, he tempts the Lord, seeing that he challenges Him to fresh demonstrations of what He has already abundantly displayed.

3. It was thus that the Israelites "tempted" God. What can be said of their perpetual disposition to murmur and distrust, if not that it virtually accused God of unfaithfulness, and challenged Him to do yet greater things, if He would have His people confide in His protection? We are, perhaps, not accustomed to think of unbelief or murmuring as a tempting of the Lord, and therefore we fail to attach to it a just degree of heinousness. Let us be warned by the fate of the Israelites, to struggle against this, and amid all difficulties hold fast the truth, that God is faithful to His word, and does all things for the best.

II. HOW IN TEMPTING GOD THEY COULD BE SAID TO TEMPT CHRIST. The apostle is speaking of events which occurred long before the Incarnation; and unless you admit Christ's pre-existence as a Person of the Godhead, it will be impossible to offer any satisfactory account of His having been tempted centuries before He appeared upon earth. A parallel passage (Hebrews 11:26) will help us here. We know that since the Fall there has been going forward upon this earth a mighty contest between evil and good. And we cannot well question that, informed as Satan was, immediately after his success over our first parents, that a Man should arise to repair the breach in creation, all his after plans would have reference to this promised Deliverer. He had so far prevailed as to have effected the ruin of this creation, and all that now remained was to prevent its restoration. Hence when he beheld the selection of a family, and perceived the travelling down of the promise from Abraham to his children, he might have learned, that if he would defeat the promised Deliverer, he must overthrow the chosen Israelites. Henceforward, therefore, he fought against Christ, by fighting against them. And if this be correct, then we must conclude that Christ was persecuted in the persecution of Moses, and tempted through the murmuring of the Israelites. He was opposed through Moses His type, both as a prophet and a leader. And in like manner there might be (as there was) great murmuring against Moses; but this murmuring, so far as it was caused by the machinations of Satan for the injury of the Israelites, was nothing less than a murmuring against Christ.

III. HOW WE MAY IMITATE THE SIN OF THE ISRAELITES, AND WHAT DOOM WE MUST EXPECT IF WE DO.

1. The Israelites virtually said that God had not done enough for them — that He must do greater things still, ere they would give Him their confidence, their love; and is not this precisely what you also say to Christ, when you are not to be moved by all the mysteries of His mercy, to the giving heed to the gospel and closing with its proffers? How little had been done for the Israelites by God, in comparison with what has been done by Jesus for us! "How," then, "shall we escape, if we neglect so great salvation?"

2. Fiery serpents swarmed amongst the murmurers — a very significant punishment. The serpent had been the first tempter, and ever after might be regarded as the emblem of Satan. What, then, was taught, if not that to distrust God is to give one's self up to the power of the evil one? What, moreover, was taught if the occurrence were typical, but that there is no alternative to our rejecting the Saviour but our being a prey to the devil?

(H. Melvill, B.D.)

The history of Israel in the wilderness is a history of human ingratitude and rebellion; and a history of Divine retribution, graciously tempered by Divine forbearance and mercy. The apostle takes occasion to warn Christians against falling into a snare which proved so fatal to multitudes of the chosen nation.

I. LIFE ABOUNDS IN TEMPTATIONS TO MURMURING.

1. Some such are common to the human lot: e.g., infirmity of body, brevity of life, limitation of mental powers, imperfections of human society.

2. There are others more peculiar and special, e.g., personal sufferings and privations, bereavements, severe toil, uncongenial occupations, calamities, disappointments, trials and persecutions for Christ's sake.

II. THE MURMURING HERE CENSURED CONSISTS IN REBELLIOUS DISSATISFACTION AND COMPLAINTS.

1. The reference is not to a just disapproval of sinful conduct in men. We are not required to acquiesce contentedly in a fatalistic view of human affairs.

2. But we are forbidden to murmur against God, His ways and His will. And not only is discontented language to be repressed; the habit of feeling which thus finds vent is to be checked. Who is there whose conscience does not reproach him for having sinned in this respect?

III. THERE ARE CONSIDERATIONS WHICH SHOULD ACT AS DISSUASIVES AND CORRECTIVES TO MURMURING.

1. The injurious moral effect which a murmuring habit has upon the character of those who give way to its encroachment.

2. The unhappy effect produced upon society by the prevalence of this habit.

3. The dishonour done to God's righteous and beneficent Providence.

4. The example of our Lord Jesus Christ should have great weight with His disciples; He neither complained of His lot of suffering, nor reviled those who wronged Him.

5. The prospect of a speedy and happy issue out of His afflictions should lead the Christian to bear with patience the appointed burden without murmuring or complaint.

(Family Churchman.)

How many of us turn from the Canaan and gaze rebellious on the desert behind, and the very conduct which shocks us in the Jews of old ourselves pursue. We too murmur as they did. In every rank, in every age, are these complainers heard. The poor man meditates in moody silence on the unequal distribution of this world's goods. The rich man may be seen joyless in all his plenty. The young complain of needless restraints imposed upon them; the old, of the weakness and infirmity attendant on declining years. Painful, says the student, is the search, and difficult the perception of truth. Yes, and even the faithful may often feel despondent, and express in bitter regret their little progress in the good they seek for. Suppose, then, being faint-hearted, we come to hesitate, to rebel, to return. The murmurers of old were destroyed of the destroyer. Our ruin likewise may be slow, but if we continue in their sin, it must be sure. In your patience possess ye your souls, endeavouring so to walk, as He also walked. The fruit of the Spirit is a richer treasure than the grapes of Eschol.

(F. Jackson.)

Seneca hath his similitude to set out the great evil of murmuring under small afflictions. Suppose, saith he, a man to have a very fair house to dwell in, with very fair orchards and gardens set about with brave tall trees for ornament: what a most unreasonable thing were it in this man to murmur because the wind blows a few leaves off the trees, though they hang full of fruit! If God takes a little, and gives us much, shall we be discontent? — if He takes our son, and gives us His own; if He cause the trees to bring forth the fruit, shall we be angry if the wind blow away the leaves?

(R. Venning.)

As the fluttering of the snared bird holdeth her faster than before, so our struggling and murmuring against God in our afflictions availeth us nothing.

Some people are never content with their lot, let what will happen. Clouds and darkness are over their heads, alike whether it rain or shine. To them every incident is an accident, and every accident a calamity. Even when they have their own way, they like it no better than your way, and, indeed, consider their most voluntary acts as matters of compulsion. We saw a striking illustration the other day of the infirmity we speak of in the conduct of a child, about three years old. He was crying because his mother had shut the parlour door. "Poor thing," said a neighbour, compassionately, "you have shut the child out." "It's all the same to him," said the mother; " he would cry if I called him in and then shut the door. It is a peculiarity of that boy, that if he is left rather suddenly on either side of a door, he considers himself shut out, and rebels accordingly." There are older children who take the same view of things.

(C. H. Spurgeon.)

I. THE MORAL RELATIONSHIP OF THE AGES. "These things," in Jewish history, "happened unto them for ensamples," or types. The words suggest —

1. That the Jewish history in the wilderness is a mirror of Christian life.(1) In the blessings it records. The Jews in the wilderness —(a) Had special guidance (1 Corinthians 5:1). The cloud means the Shechinah, the symbol of the Divine presence. So long as they followed this, they were safe. This cloud is an "ensample" of the Bible.(b) Were specially initiated. By passing through the sea the Jews were initiated in an especial sense to the guidance of God. There was no going back to Egypt after this. This is an "ensample" of the consecration of Christians.(c) Had special supplies (vers. 3. 4). The manna and water are "ensamples" of the blessings which Christians derive from Christ.(2) In the imperfections it records. These Jews, favoured with so many blessings, were lustful, idolatrous, frivolous, discontented. These imperfections, alas! are too often seen in the Christian Church.(3) In the perils which it records (vers. 8-10). Christians are exposed to the same peril — in danger of offending God.

2. That Jewish history in the wilderness is a monitor of Christian life. "They were written for our admonition." The principles, therefore, embodied in that history are of universal application. They are —(1) The special care which God exercises over those who commit themselves to Him.(2) The tendency of the depraved heart to go wrong.(3) The indissoluble connection between sin and suffering. These principles should be studied. You may find them in every chapter of Providence.

II. THE DIVINE SUPERINTENDENCE OF THE AGES. The words suggest —

1. That God is in the history of all ages. Human history contains no chapter of accidents. God is in all. He originates the good, permits and controls the evil.

2. That God employs one age to benefit another. Whatsoever God does, He does for ever. The events that transpired in Arabia, during forty short years, some thousands of years ago, were to tell on the boundless future. We are very incompetent to judge of His plan. We can neither see the beginning nor the end. This thought should —(1) Restrain us from hasty judgments on Providence. The very things which we consider evils may in the long run prove the greatest blessings. When the whole history of our race is complete, it may appear that all the evils of our world, as compared with the good, are but as one jarring note in an endless anthem of joy, one cloudy hour in the sunshine of ages.(2) Impress us with the seriousness of life. All things are full of God. Christ taught that all the events of His providence are His advents. "Be ye therefore ready," etc.

III. THE GROWING RESPONSIBILITY OF THE AGES. "Upon whom the ends," etc. "Ends of the world " means the gospel dispensation, the last under which men will live on the earth. In this age we have the advantages of the experiences and discoveries of past ages.(1) Through literature. History gives us all the intellectual wealth of the ancient heathen, the chosen people, of the apostles of modern Europe. The intellectual wealth and experience of all past ages meet in this. Consequently our responsibility is great. If it shall be "more tolerable for Sodom than for Chorazin," it will be more tolerable for Chorazin than for modern Europe.(2) Through influence. The mental influence streaming down regularly from sire to son. Conclusion: The subject reminds us —

1. Of the special goodness of God to this age. "The lines are fallen to us in pleasant places," etc. The pious Jews once desired to see what we see; but they did not. The Jews lived under moonlight, cold, etc. The first Christians, under the clear dawn of morning; but it is high noon with us.

2. The necessity for a superior type of excellence. Do you admire the greatest early saints? You ought to be higher, for your advantages are greater. But alas I fear the ages which have raised us in the arts and sciences have not brought us corresponding spiritual good.

(D. Thomas, D.D.)

Corinthians, Israelites, PaulCorinth23000, Commit, Committed, Dead, Desires, Died, Fell, Flesh, Fornication, Fornicators, Immorality, Immorally, Indulge, Lewdness, Sexual, Single, Thousand, Twenty, Twenty-three, Whoredom1. The sacraments of the Jews are types of ours;
7. and their punishments,
11. examples for us.
13. We must flee from idolatry.
21. We must not make the Lord's table the table of demons;
24. and in all things we must have regard for our brothers.

1 Corinthians 10:8

     6188   immorality, sexual
     6237   sexual sin, nature of
     8204   chastity
     8299   love, in relationships
     8821   self-indulgence

1 Corinthians 10:1-10

     6182   ignorance, human situation

1 Corinthians 10:1-12

     6223   rebellion, of Israel

1 Corinthians 10:6-8

     6746   sanctification, means and results

1 Corinthians 10:6-10

     5493   retribution

1 Corinthians 10:6-11

     6243   adultery, spiritual

1 Corinthians 10:7-11

     5978   warning

Ninth Sunday after Trinity Carnal Security and Its vices.
Text: 1 Corinthians 10, 6-13. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents. 10 Neither murmur ye, as …
Martin Luther—Epistle Sermons, Vol. III

December the Twelfth Relating Everything to God
"Whether therefore ye eat, or drink, or whatever ye do, do all to the glory of God." --1 CORINTHIANS x. 23-33. And so all my days would constitute a vast temple, and life would be a constant worship. This is surely the science and art of holy living--to relate everything to the Infinite. When I take my common meal and relate it to "the glory of God," the common meal becomes a sacramental feast. When my labour is joined "unto the Lord," the sacred wedding turns my workshop into a church. When I …
John Henry Jowett—My Daily Meditation for the Circling Year

Mental Prayer.
"Pray without ceasing."--1 Thess. v. 17. There are two modes of praying mentioned in Scripture; the one is prayer at set times and places, and in set forms; the other is what the text speaks of,--continual or habitual prayer. The former of these is what is commonly called prayer, whether it be public or private. The other kind of praying may also be called holding communion with God, or living in God's sight, and this may be done all through the day, wherever we are, and is commanded us as the …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Doing Glory to God in Pursuits of the World.
"Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God."--1 Cor. x. 31. When persons are convinced that life is short, that it is unequal to any great purpose, that it does not display adequately, or bring to perfection the true Christian, when they feel that the next life is all in all, and that eternity is the only subject that really can claim or can fill their thoughts, then they are apt to undervalue this life altogether, and to forget its real importance. …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Limits of Liberty
'All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. 24. Let no man seek his own, but every man another's wealth. 25. Whatsoever is sold in the shambles, that eat, asking no question for conscience sake. 26. For the earth is the Lord's, and the fulness thereof. 27. If any of them that believe not bid you to a feast, and ye be disposed togo, whatsoever is set before you eat, asking no question for conscience sake. 28. But if any man …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Men Often Highly Esteem what God Abhors.
Ye we they which justify yourselves before men; but God knoweth your hearts for that which is highly esteemed among men, is abomination in the sight of God." -Luke xvi. 15. CHRIST had just spoken the parable of the unjust steward, in which He presented the case of one who unjustly used the property of others entrusted to him, for the purpose of laying them under. obligation to provide for himself after expulsion from His trust. Our Lord represents this conduct of the steward as being wise in the …
Charles G. Finney—Sermons on Gospel Themes

God's Glory the Chief End of Man's Being
Rom. xi. 36.--"Of him and through him, and to him, are all things, to whom be glory for ever." And 1 Cor. x. 31--"Whatsoever ye do, do all to the glory of God." All that men have to know, may be comprised under these two heads,--What their end is, and What is the right way to attain to that end? And all that we have to do, is by any means to seek to compass that end. These are the two cardinal points of a man's knowledge and exercise. Quo et qua eundum est,--Whither to go, and what way to go. …
Hugh Binning—The Works of the Rev. Hugh Binning

Communion with Christ and his People.
AN ADDRESS AT A COMMUNION SERVICE AT MENTONE. "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread."--1 Cor. x. 16, 17. COMMUNION WITH CHRIST AND HIS PEOPLE. I WILL read you the text as it is given in the Revised Version: "The cup of blessing which we bless, is it not a communion of the blood of Christ?" …
Charles Hadden Spurgeon—Till He Come

The Rock of Ages
(Ninth Sunday after Trinity.) 1 Corinthians x. 4. They drank of that Spiritual Rock which followed them; and that Rock was Christ. St. Paul has been speaking to the Corinthians about the Holy Communion. In this text, St. Paul is warning the Corinthians about it. He says, 'You may be Christian men; you may have the means of grace; you may come to the Communion and use the means of grace; and yet you may become castaways.' St. Paul himself says, in the very verse before, 'I keep under my body, and …
Charles Kingsley—Town and Country Sermons

Heaven on Earth
1 COR. x. 31. "Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God." This is a command from God, my friends, which well worth a few minutes' consideration this day;--well worth considering, because, though it was spoken eighteen hundred years ago, yet God has not changed since that time;--He is just as glorious as ever; and Christian men's relation to God has not changed since that time; they still live, and move, and have their being in God; they are still His children--His …
Charles Kingsley—Twenty-Five Village Sermons

Touching Jacob, However, that which He did at his Mother's Bidding...
24. Touching Jacob, however, that which he did at his mother's bidding, so as to seem to deceive his father, if with diligence and in faith it be attended to, is no lie, but a mystery. The which if we shall call lies, all parables also, and figures designed for the signifying of any things soever, which are not to be taken according to their proper meaning, but in them is one thing to be understood from another, shall be said to be lies: which be far from us altogether. For he who thinks this, may …
St. Augustine—Against Lying

But, as I had Begun to Say, Whether the Fruit an Hundred-Fold be virginity...
47. But, as I had begun to say, whether the fruit an hundred-fold be virginity dedicated to God, or whether we are to understand that interval of fruitfulness in some other way, either such as we have made mention of, or such as we have not made mention of; yet no one, as I suppose, will have dared to prefer virginity to martyrdom, and no one will have doubted that this latter gift is hidden, if trial to test it be wanting. A virgin, therefore, hath a subject for thought, such as may be of profit …
St. Augustine—Of Holy Virginity.

Here Peradventure Some Man May Say, "If it was Bodily Work that the Apostle...
14. Here peradventure some man may say, "If it was bodily work that the Apostle wrought, whereby to sustain this life, what was that same work, and when did he find time for it, both to work and to preach the Gospel?" To whom I answer: Suppose I do not know; nevertheless that he did bodily work, and thereby lived in the flesh, and did not use the power which the Lord had given to the Apostles, that preaching the Gospel he should live by the Gospel, those things above-said do without all doubt bear …
St. Augustine—Of the Work of Monks.

Nor, Because I Called Ruth Blessed, Anna More Blessed...
10. Nor, because I called Ruth blessed, Anna more blessed, in that the former married twice, the latter, being soon widowed of her one husband, so lived long, do you straightway also think that you are better than Ruth. Forsooth different in the times of the Prophets was the dispensation of holy females, whom obedience, not lust, forced to marry, for the propagation of the people of God, [2242] that in them Prophets of Christ might be sent beforehand; whereas the People itself also, by those things …
St. Augustine—On the Good of Widowhood.

Perseverance of Saints.
FURTHER OBJECTIONS ANSWERED. 4. A fourth objection to this doctrine is, that if, by the perseverance of the saints is intended, that they live anything like lives of habitual obedience to God, then facts are against it. To this objection I reply: that by the perseverance of the saints, as I use these terms, is intended that, subsequently to their regeneration, holiness is the rule of their lives, and sin only the exception. But it is said, that facts contradict this. (1.) The case of king Saul is …
Charles Grandison Finney—Systematic Theology

The Saint Resumes the History of Her Life. Aiming at Perfection. Means Whereby it May be Gained. Instructions for Confessors.
1. I shall now return to that point in my life where I broke off, [1] having made, I believe, a longer digression than I need have made, in order that what is still to come may be more clearly understood. Henceforth, it is another and a new book,--I mean, another and a new life. Hitherto, my life was my own; my life, since I began to explain these methods of prayer, is the life which God lived in me,--so it seems to me; for I feel it to be impossible that I should have escaped in so short a time …
Teresa of Avila—The Life of St. Teresa of Jesus

Of Resisting Temptation
So long as we live in the world, we cannot be without trouble and trial. Wherefore it is written in Job, The life of man upon the earth is a trial.(1) And therefore ought each of us to give heed concerning trials and temptations, and watch unto prayer, lest the devil find occasion to deceive; for he never sleepeth, but goeth about seeking whom he may devour. No man is so perfect in holiness that he hath never temptations, nor can we ever be wholly free from them. 2. Yet, notwithstanding, temptations …
Thomas A Kempis—Imitation of Christ

Man's Chief End
Q-I: WHAT IS THE CHIEF END OF MAN? A: Man's chief end is to glorify God, and to enjoy him for ever. Here are two ends of life specified. 1: The glorifying of God. 2: The enjoying of God. I. The glorifying of God, I Pet 4:4: That God in all things may be glorified.' The glory of God is a silver thread which must run through all our actions. I Cor 10:01. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' Everything works to some end in things natural and artificial; …
Thomas Watson—A Body of Divinity

But one Sometimes Comes to a Case of this Kind...
24. But one sometimes comes to a case of this kind, that we are not interrogated where the person is who is sought, nor forced to betray him, if he is hidden in such manner, that he cannot easily be found unless betrayed: but we are asked, whether he be in such a place or not. If we know him to be there, by holding our peace we betray him, or even by saying that we will in no wise tell whether he be there or not: for from this the questioner gathers that he is there, as, if he were not, nothing else …
St. Augustine—On Lying

Indeed in all Spiritual Delights, which Unmarried Women Enjoy...
27. Indeed in all spiritual delights, which unmarried women enjoy, their holy conversation ought also to be with caution; lest haply, though their life be not evil through haughtiness, their report be evil through negligence. Nor are they to be listened to, whether they be holy men or women, when (upon occasion of their neglect in some matter being blamed, through which it comes to pass that they fall into evil suspicion, from which they know that their life is far removed) they say that it is enough …
St. Augustine—On the Good of Widowhood.

For that Both History of the Old Testament...
8. For that both history of the Old Testament, and ætiology, and analogy are found in the New Testament, has been, as I think, sufficiently proved: it remains to show this of allegory. Our Redeemer Himself in the Gospel uses allegory out of the Old Testament. "This generation," saith He, "seeketh a sign, and there shall not be given it save the sign of Jonas the prophet. For as Jonas was three days and three nights in the whale's belly, so also shall the Son of Man be three days and three nights …
St. Augustine—On the Profit of Believing.

W. T. Vn to the Christen Reader.
As [the] envious Philistenes stopped [the] welles of Abraham and filled them vpp with erth/ to put [the] memoriall out of minde/ to [the] entent [that] they might chalenge [the] grounde: even so the fleshly minded ypocrites stoppe vpp the vaynes of life which are in [the] scripture/ [with] the erth of theyr tradicions/ false similitudes & lienge allegories: & [that] of like zele/ to make [the] scripture theyr awne possession & marchaundice: and so shutt vpp the kingdome of heven which is Gods worde …
William Tyndale—The prophete Ionas with an introduccion

The Lord's Supper
And as they did eat, Jesus took bread,' &c. Mark 14: 22. Having spoken to the sacrament of baptism, I come now to the sacrament of the Lord's Supper. The Lord's Supper is the most spiritual and sweetest ordinance that ever was instituted. Here we have to do more immediately with the person of Christ. In prayer, we draw nigh to God; in the sacrament, we become one with him. In prayer, we look up to Christ; in the sacrament, by faith, we touch him. In the word preached, we hear Christ's voice; in the …
Thomas Watson—The Ten Commandments

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