Wherefore, says St. Paul, as a deduction from the foregoing argument, "my dearly beloved," his heart kindled anew towards his brethren, "flee from idolatry." This dread of idolatry is the key to what follows. Idolatry, in those days, was a sin that included all sins, and Corinth was behind no city in the charm and splendour it threw around this iniquity. Bodily indulgences of the worst sort were notorious. Throughout Greece, Corinth was the common synonym of the most shameful vices, and that too, not in despite of idolatry, but as a constituent of religious worship, especially of Venus. Art among the Greeks had done its utmost to destroy the uglier features of the old heathenism, had called beauty and culture into the service of the priests and the ceremonial of the temples, and had succeeded in making the aesthetic a reproach to pure taste and a mocking insult to every moral virtue. Corinth was a leading centre of all the corrupting and lascivious influence of idolatry, and hence St. Paul's tender and fervent entreaty, "My dearly beloved, flee from idolatry." The connection with his foregoing argument is clear. If the athlete must subject himself to a severe and protracted discipline; if God's elect race so largely perished in the wilderness by reason of transgression; if any and every temptation may be successfully resisted, so that neither the throng of evil doers nor the show and fascination of a pompons idol worship can be an excuse for sin; - with what force could he urge, "Flee from idolatry"! St. Paul knew the strength of his appeal. And he credited these Corinthians with insight sufficient to see this strength, for he bade them hear him "as wise men," and "judge" what he said. Is he satisfied to leave the argument at this stage? Observation of current facts, historical examples preserved from oblivion for their warning, God's faithfulness, have been brought to bear on the question; and yet, so far from being content to dismiss the subject, he resumes it with new vigour of thought and a deepened intensity of emotion. The language changes. Few or no metaphoric words occur. Throughout the paragraph, it is the vocabulary of pure feeling and impassioned earnestness that he employs, for the imagination has retired from its task and left the heart to consummate the work. he begins with the sacrament of the Lord's Supper, binding the argument to the point whence he had digressed at the opening of the ninth chapter. "This liberty of yours," he had said, "might prove ruinous to weak brethren 'for whom Christ died,'" and therefore such an abuse of freedom was a sin "against the brethren" and a "sin against Christ." What is the special connection of the Lord's Supper with the completion of the argument? Obviously the position it occupies in the logic of the case is one of eminence, St. Paul having reserved it for his conclusion. It would seem that he had before his mind one particular and engrossing idea in relation to the Supper, which, although perfectly consistent with other ideas of the sacrament, and, indeed, essential to their import, was detached at the moment and set forth with very distinct and commanding prominence. It is the idea of the communion. "Cup of blessing," "bread which we break," the thanksgiving, the faith and love exercised, the recollected obligations, the spiritual conception of "the blood" and "the body of Christ" as means of an inward holiness; are not these a communication, a participation, an entering into Christ's death, a true and real fellowship with him as "the Lamb of God that taketh away the sin of the world"? If so, it means separation from all evil compliances and from all dangerous associations. "Separate from sinners" was a distinguishing fact in Christ's life;" not only "holy, harmless, undefiled," but, by his separation from men, exhibiting in the fullest and most effective way the three characteristics mentioned. Near, very near, to all about him, and yet the nearer he was the further removed he stood in the dignity of his person and the exclusiveness of his office, so that the mysterious awe which invested him was profoundly felt by his friends even while ignorant of his nature and mediatorship as Son of God and Son of man, and on various occasions acknowledged by his enemies. And this separateness appeared even more conspicuously in his vicarious and propitiatory death. His life was a new revelation of life; his death was a new revelation of death. "Separate" was that death from all deaths actual and possible. He spoke of it as he never spake of aught else involving himself. He had feelings concerning it that he never indicated as touching other personal interests. For its loneliness and secret agony, for its public dishonour and humiliation, for its apparent triumph of his foes and its seeming discomfiture of himself, for its Jewish and Roman and world wide aspects, for its self sacrifice, for it as the divinely ordained means to reconcile God to man and man to God, he prepared himself as one who realized the infiniteness of the act. Previously to the great passion hour, nature had given him, of her own accord, no recognition of his Divine majesty. It was his act, not hers, when miracles transpired. But, at his death, she put forth the power of her attestation to the fact that he was "separate from sinners," and by the darkness, and the earthquake, and the opened graves, and the rent veil, signified that, "Truly this man was the Son of God." Now, in St. Paul's view, partaking of the Lord's Supper is partaking spiritually of the blood and body of Christ, and if so, it is communion with him, the communion - a special form of confessing him, a particular and most solemn act of acknowledging him as our Redeemer and Lord, in a word, a sacrament. Wine and bread are symbols; but the sacrament must not be limited to ordinary symbolism. It is a fact, a vital and absolute fact, a Divine reality, to the believer's soul, a spiritual realization of Christ. Nothing magical and superstitious, nothing mechanical, nothing that derives virtue from priest and ceremonials in the form of sacerdotal consecration, belongs to its nature, use, and end. It is simple, it is personal to the faith and love of the humble disciples of the cross, it is sublime because so perfectly spiritual in the union and fellowship with Christ which it is intended to secure. But is this all? By no means; it is communion and fellowship among believers. "We are all partakers of that one bread." Now, there are common ties among Christians that grow out of their relation to one another in Christ considered as Son of man. If he was Philanthropist, Benefactor, Friend, Healer, Teacher, Inspirer, he has left us an example that we should follow in his steps, and this example is beautifully potent when we cooperate in these beneficent duties. Yet there is a higher expression of our union when we partake of the Lord's Supper, since this recognizes his atoning death as the bond that makes us one. And as Christ's works of power and mercy throughout Galilee and Judaea went forward and attained their fullest manifestation in the atonement of Calvary, so our sympathies with one another and harmonious activity in daily acts of kindness must be ratified and scaled by being "partakers of that one bread." Jesus said, "And I, if I be lifted up from the earth, will draw all men unto me." No such drawing power did he claim for his miracles, nor for other marvellous forces that radiated in every direction from him as the great Centre of blessing in his day to the poor, the diseased, the demoniac. Where he is mightiest we are most mighty; for it pleased him, in varying the manifestations of his omnipotence and adapting them to the different instincts of man as he dealt one by one with these primal qualities, it pleased him, we say, to leave similar channels of activity for us to occupy. Therefore it is that the cross lifts us up into a higher companionship with one another. Even in common life, there is no such reconciler as death. A corpse in a divided household is a peace maker. We are all brothers at a funeral. The presence of death lingers not in the senses, nor pauses in the imagination, nor rests in the understanding, but goes down into the great original instincts, where the sense of humanity lies embedded under the shadow of the infinite. Of what immeasurable value, then, is the death of Christ as a uniting influence in behalf of brotherhood! And what an appeal the communion makes to that social sentiment which is so precious to Christianity! And who can go in a devout frame of mind to the table of the Lord without feeling that "life's poor distinctions vanish here," without a larger consciousness of the Divine loveliness of forbearance, and of patience with others, and of forgiveness of enemies, and of the blessedness unspeakable and full of glory in charity when charity as "the greatest" possesses intellect, heart, and life? God be praised for such hours! Finer spheres than sun and planets measure their coming, their stay, and. their going. Nor does the argument rest at this point. "To partake of a Jewish sacrifice as a sacrifice, and in a holy place, was an act of Jewish worship" (Hodge). Here are "our fathers," "Israel after the flesh," and they were "partakers of the altar;" and here are we, to whom "the ages" have brought their light and privileges and been perfected in the epoch of Christianity, and who "are all partakers of that one bread." Shall we be found feasting in idol temples? This is heathenish idolatry, this is communion with devils, this is fatal to brotherhood, this is treachery to the Lord Jesus Christ. What do I say? Do I declare that the idol is anything or the sacrifice anything? I, Paul, say to you, that ye cannot "drink the cup" consecrated to the Lord and "drink the cup" consecrated by the heathen to their demons deities to the Gentiles, evil spirits to Jews and Christians. For this use of the cup is an acknowledgment of fellowship with these "evil spirits," and a fraternization with their worshippers. Such conduct is utterly unjustifiable; it will "provoke the Lord to jealousy," and to a jealousy like that when wedded love has proved faithless to its holy vow. And can ye Corinthians withstand such a devouring flame of anger? Then he recurs to the statement made in 1 Corinthians 6:12, "All things are lawful," etc., and reaffirms the ethical principle of restraint on personal liberty. And with the mightier impulse which has just accented its deep tones of warning, the thought of expediency widens its application. What is the great tap root of all our evils? Selfishness. And this selfishness assumes manifold forms, intellectual and social, physical and commercial. Subtle one moment and palpable the next; disguised and then open; endless in shifts and turns; inexhaustible in resources; skilled in every variety of means; sharp, vigilant, unwearied; its five senses multiplied in its unnumbered agents; - what save Christianity, would entertain such a hope of the human race as to warrant the strong utterance, "Let no man seek his own, but every man another's wealth"? This is laying the axe to the root of the gigantic tree with its trunk and branches. Anything less than unselfish love will not satisfy the argument at this stage. Whither has the fiery logician been? Where has he arrested his course and paused to meditate and analyze? The death of Christ and the memorials of that death, fellowship with his sufferings, communion with the "great High Priest that is passed into the heavens;" and, along with this theme, the communion with brethren and the burdening sense of that unity of believers which all great souls aspire to, but have to mourn over as a postponed reality; - such were the truths that had engaged the strength of his intellect and the ardour of his feelings. Could he tolerate the idea of one making himself the supreme object of consideration? Could he think of a man in Christ shutting himself out of the very heart of Christ? Only in such words as these can he appease the yearnings of his nature: "Let no man seek his own, but every man another's wealth." Suppose, then, that these Corinthian Christians were at a private feast, enjoying the hospitality of a friend; would it be proper for the man of scruples to inquire into the meats? Nay, this is not a "communion," though a social union, and hence you are at liberty to eat; "asking no question for conscience sake." Sentiment has its obligations no less than conscience, and, in fact, conscience is honoured when you remember that "the earth is the Lord's, and the fulness thereof." If, however, some one says to you, "This is offered in sacrifice unto idols," the matter takes another aspect. For the sake of a brother guest whose scruples are wide awake, do not eat. It is his conscience that your conscience is to respect, and therefore abstain. If a weak brother were to ask you to do something or avoid something for the sake of his conscience that your own conscience would not suffer you to do or to forbear, resist him and by no means comply. Weakness may be yielded to simply as the infirmity of another, but if it become dogmatic and aggressive, seeking to impose its restraints on our convictions, Christianity never requires of us to submit to such meddling dictation. Condescension to an infirm mind is very proper and commendable, provided it do not make us infirm. Easy compliances of this lax sort are dangerous snares. In the one case, the compliance is on principle; in the other, the non compliance is on principle; and, in each instance, conscience is upheld. Then the apostle rises again to a broad, general truth, "Do all to the glory of God." For this statement, that extends the sentiment of a spiritual mind over all duties, he had already prepared the way. Twice had he said, "The earth is the Lord's, and the fulness thereof," and, in the third chapter of the Epistle, he had declared, "All is yours." We are not like trees that can only grow in certain soils and climates. We are not like animals that are found exclusively on this or that continent. We are not creatures limited to their immediate surroundings. To form a human soul, a world and a universe of worlds are needed. Influences acting on us are not counted and tabulated by the intellect of the senses. These senses shut us up in the body. They are for today and for appropriating what is at hand. Intellect is under stern limitations. Yet the sphere of the inner life is for ever widening beyond the sphere of sensuous existence, and on the eves of "three score and ten" the stars shine with a home light unknown to young manhood, Growth is within, but there is no self nutrition. All the materials that nourish and build up the man come from without, and, hence, it is not by looking merely at ourselves and our capacities, but by regarding the world and the universe as furnishing the occasions and supplying the means of development, that we learn to measure our ability by the grace of God stored up in all things for our enrichment. Where we are interprets what we are. Now, in view of this, St. Paul lays down the principle, "Whether... ye eat, or drink, or whatsoever ye do, do all to the glory of God." The range is immense; the world is not to be cut up into fragments, and the "glory of God" identified solely with them; but, as the primary condition of glorifying him, we are to believe that his Divine presence is in whatever he has created. There is nothing speculative and remote in this doctrine. How are we to glorify God? By being most truly human; by realizing that others are a part of ourselves and we a part of them; by acting on the truth that individuality attains its perfection in brotherhood; and therefore we should "please all men in all things." Nothing selfish must appear in it; "not seeking mine own profit." Nothing of effeminacy, nothing of calculating acquiescence, must taint its purity, and we must please others for their profit, that they may be saved. - L.

I. WHAT IS IDOLATRY? The worshipping of anything besides God.

1. Outwardly.

2. Inwardly.

II. WHAT IDOLS MUST WE NOT WORSHIP?

1. Heathenish (Romans 1:23).

2. Jewish (1 Kings 12:28).

3. Papistical.

(1)The Cross (Isaiah 44:19).

(2)The host.

(3)Images (Exodus 20:4).

(a)Of Christ.

(b)Of saints.

(c)Of God (Exodus 32:4, 5; Deuteronomy 4:12-16).

III. WHAT OUTWARD WORSHIP MUST WE NOT GIVE TO THEM?

1. Praying (Isaiah 44:17).

2. Thanksgiving (Judges 16:23, 24; Daniel 5:4).

3. Sacrifices (2 Kings 17:35).

4. Incense (Jeremiah 18:15; Jeremiah 44:17).

5. Temples or altars (Hosea 8:14; Hosea 12:11).

6. Asking counsel (Hosea 4:12).

7. Bowing down to them, and so adoring of them (Acts 10:25, 26; Revelation 22:8, 9).

(Bp. Beveridge.)

I. INWARD IDOLATRY (Ezekiel 14:7) is —

1. Covetousness (Colossians 3:5; Ephesians 5:5). A covetous man —

(1)Minds his riches more than God.

(2)Takes more pains for them (Matthew 6:24).

(3)Loves them better (1 Timothy 6:10).

(4)Fears to lose them (Acts 19:25).

(5)Puts his trust in them (Luke 12:18, 19; 1 Timothy 6:17).

(6)Makes them his chiefest good (Luke 18:19).

(7)Sacrifices both body and soul for them (Matthew 16:26).

2. Carnal pleasures (Philippians 3:19). A voluptuous man —

(1)Loves pleasure more than God (2 Timothy 3:4).

(2)Takes more delight in them (Romans 8:5, 6).

(3)Takes more pains for them (Romans 16:18).

3. Popular applause (John 12:43). The ambitious man

(1)Desires his own honour more than God's.

(2)Prizes it more (Daniel 4:30).

(3)Is more troubled at the loss of it than of God's favour (2 Samuel 17:23).

4. Sin, especially beloved sin, which —

(1)You prefer before God.

(2)Will not part with for His sake.

(3)Venture more for than for God.

5. Satan.

(1)You prefer him to God (John 8:44).

(2)Are more pleased with his works than God's.

II. WHENCE PROCEEDS THIS INWARD IDOLATRY? From —

1. Ignorance in the mind.

2. Perverseness in the will.

3. Disorder in the affections.

III. HOW DOES IT APPEAR THAT THIS IS PLAIN IDOLATRY?

1. Others worship idols with their bodies, we with our souls.

2. These give the principal part of Divine worship to these things.

3. These things alienate our minds from God (Ephesians 2:12).

(Bp. Beveridge.)

The "wherefore" carries us back to the previous verse, and reveals the apostle's train of thought. He had been warning these Corinthians in chap. 1 Corinthians 8 against partaking of meat that had been offered to idols, not because it was wrong in itself, for an "idol is nothing in the world," but because of "weaker brethren," who believed in the reality of heathen divinities. This leads him, in chap. 1 Corinthians 9, to refer to his own example of self-denial, and he then passes on, in chap. 1 Corinthians 10, to justify his warnings by quoting the melancholy example of Israel, who were placed in circumstances in many respects similar to those of the Church at Corinth, and in their temptations and sins the latter might see the danger that threatened themselves. Still, the temptation was not irresistible (ver. 13). "Wherefore," St. Paul adds, "flee from idolatry": that is, do not see how near to it you may approach without being entangled, but avoid it altogether.

I. IT MIGHT SEEM THAT SUCH A PRECEPT WAS UTTERLY NEEDLESS IN THE PRESENT DAY. For we have reached an intellectual position exactly the opposite to that occupied by the ancient world. They believed in "gods many, and lords many"; we find it difficult to believe in any God at all. They saw divinities everywhere; we see God nowhere. Their sin was believing in gods who had no existence; our sin is disbelieving in One who alone exists.

II. BUT IF IDOLATRY BE THE ENTHRONING OF ANYTHING IN THE PLACE OF GOD, THIS IS A SIN TO WHICH WE ARE JUST AS PRONE.

1. The Roman, e.g., is an idolatrous church. And this not because it formally worships the Pope — although the extravagant homage of those who call him "our Lord God the Pope" comes perilously near to rendering him Divine homage — but because it has dogmatically declared that the voice of a fallible man has the authority of the Word and Spirit of God over the intellect and conscience of man.

2. But Protestants, who reject this with indignation, may themselves be in danger of a similar sin. Roman Catholics complain that we have substituted an infallible Book for an infallible Pope. And it must be confessed that when human interpretations of the Bible have been placed on a level with its Divine verities, when theories of the Atonement have been confounded with the great fact, when a human creed has practically been asserted to be an infallible exposition of Divine truth, or when the authority of the Bible has been used in support, not of religious truth, but of historical and political and scientific theories, all of which have turned out to be false, and when men have been branded as misbelievers because they have refused to submit to the claim thus made upon them, then we have been guilty of a sort of idolatry.

3. Just in the same way scientific men and philosophers are in danger of idolising the intellect. To claim for the logical understanding sole authority in the discovery or the verifying of truth, to deny that we can go beyond all phenomena and hold converse with the Author of them all, to refuse to allow the supreme facts of the spiritual nature of man any place in the facts of human consciousness, is an idolatry offensive to God and perilous to man.

4. Perhaps the most dangerous is practical idolatry. Money is man's chiefest idol, and it is, unhappily, only too possible to retain it in the heart, even after we have professed to be servants of Christ. But "no covetous man who is an idolater hath any inheritance in the kingdom of Christ and of God." To us all, in one form or other, the warning belongs —"Flee from idolatry."

(R. W. Dale, LL.D.)

I. THE GOSPEL APPROVES ITSELF TO ALL WHO ARE TRULY WISE —

1. As a revelation.

2. As a remedy.

II. IT IS THE DUTY OF EVERY MAN TO EXERCISE HIS JUDGMENT IN RELATION TO IT. With —

1. Care.

2. Candour.

3. Prayer.

(J. Lyth, D.D.)

Let us look upon the text —

I. AS PRESUMING A CAPACITY IN MAN FOR THE EXERCISE OF JUDGMENT IN MATTERS CONCERNING HIS MORAL AND SPIRITUAL INTEREST. The text presumes —

1. A natural capacity for judgment (Romans 2:14, etc.).

2. A cultivated capacity; a mind that has passed under the hands of the cultivators of mental soil. A cultivated mind sees God in a thousand things which the less-informed cannot comprehend. Its charms are thrown into the writings of Paul.

3. A spiritual capacity (1 Corinthians 1:2; Romans 8:5).

II. AS SUGGESTING THE SUBJECTS ON WHICH TO EXERCISE THIS JUDGMENT. "Judge ye what I say."

1. The Jews in their rebellions and judgments are ensamples to us (ver. 11).

2. We must guard against light thoughts of sin, and presumptuous confidence in God's grace (ver. 12).

3. Divine support in temptation (ver. 13).

4. That we merge all minor difficulties that stand in the way of Christian usefulness or communion (vers. 27-33).

III. AS URGING INVESTIGATION AS A MATTER OF IMMEDIATE IMPORTANCE. "I speak as to wise men, judge ye what I say." And this in order —

1. To the purity of the Church.

2. Its prosperity.

3. Its unity.

(W. Morris.)

Corinthians, Israelites, PaulCorinthFALSE, Beloved, Brothers, Cause, Connection, Dear, Dearly, Flee, Friends, Gods, Idolatry, Idols, Shun, Wherefore, Worship1. 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 10:14

     5178   running
     8466   reformation
     8780   materialism, and sin

1 Corinthians 10:14-20

     8770   idolatry, in NT

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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