Like a true rhetorician, as (in the best sense) Paul was, he took up the positions of his opponents, and turned them to good account for his own cause. Those of the Corinthians who adopted the laxer view and practice with reference to association with idolatry, put forward the natural and unquestionable plea - All things indifferent in themselves are lawful for a Christian. "True," answered Paul, "it is so none has more than myself insisted upon this principle: you learned it from my lips. Yet it does not follow that, because an action is lawful, it is also expedient or edifying; and in all his conduct the Christian has to consider this." Judged by this standard, conduct may be disapproved which by the other standard might be vindicated.

I. THE LARGE LIMITS OF CHRISTIAN LIBERTY. The Christian religion is not one which lays down exact and minute laws for the regulation and guidance of human life. It provides principles, and leaves their application to the individual. There is thus large scope for the exercise of Christian wisdom. This arrangement is an incidental proof of the Divine origin of Christianity; and it is also in harmony with the universality of its intended diffusion. There are no local or temporary elements in this religion, which is the religion of God, the religion of humanity.

II. CONDUCT THAT APPROACHES THE EXTREME LIMITS OF WHAT IS LAWFUL MAY BE INJURIOUS TO THE INDIVIDUAL AGENT HIMSELF.

1. It may promote a selfish disposition and habit of mind. He who says, "I am enlightened; I am not bound by rules; I can neglect such and such usual observances; I can indulge in such and such practices;" and all because he is living under a dispensation of liberty, and all things are lawful to him, will probably confirm the natural selfishness which he should aim at repressing.

2. Such conduct may also gradually deteriorate the religious character. There are those who need the assistance and the restraint of rules; and although these may not be laid down by inspired authority, they may be very expedient, and their neglect may be very prejudicial to the spiritual life.

III. THE TOO FREE USE OF LIBERTY MAY BE UNEDIFYING AND HURTFUL TO CHRISTIAN SOCIETY.

1. It restricts the range and the operation of sympathy. If Christians are members one of another, then, if one member suffers, all suffer with it. But where the only question is, "What may I do?" and, "What must I do?" instead of, "How may I act for my brother's welfare?" there an element of discord is introduced into society, for "all seek their own."

2. It encourages some to conduct which their conscience condemns, and so indirectly leads them into sin. So it was at Corinth, where the freedom with which some Christians partook of things offered to idols emboldened the scrupulous to partake when their conscience condemned them, and brethren were thus led into sin by the inconsiderateness of those who deemed themselves the strong. Well is it to ask, concerning any proposed conduct of a doubtful character, not only, "Is it lawful?" but, "Will it tend to the edification of those for whom Christ died?" - T.

People born and educated in a Christian country, and surrounded with the public opinion and social habits attendant upon Christian civilisation, can have no idea of the difficulties of a converted heathen. Cases of conscience would perplex such a man which to us would seem childish. In the present and preceding chapters the apostle is dealing with such cases, and sums up the whole matter in the text. The question, in things indifferent, was not merely Are they lawful? but Are they expedient? They may be lawful in the abstract, but this lawfulness must always be used, subject to the consideration that advance in righteousness must not be hindered whether in ourselves or others. "All things" of course must be limited to the special cases referred to. The apostle gives here no countenance to Antinomianism. Only indifferent things are intended. Note —

I. THAT WHAT IS LAWFUL FOR A CHRISTIAN MAY NOT ALWAYS BE EXPEDIENT. Consider what a Christian man is, and how holy a trust he has committed to him. He is a child of God and has to walk worthy of his vocation. Such a position brings with it not merely an obligation to do what is right, but to do what is becoming. E.g., to a Christian prince and a Christian peasant there are the same motives of action and the same rule of character; yet what would be becoming for the one, would be unbecoming for the other. This principle obtains in social life. The world holds truly that there are many things which are not unseemly in an ordinary man which are unseemly in a magistrate or in a minister. And it is just this distinction which a child of God is to regard. Now to what a variety of things may this principle be applied! To dress, style of social life, recreations, conversation, etc. Does this conduct consist with charity? Does it throw a hindrance in the way of a weak brother? The expenditure I make is lawful. Granted; but is it expedient? Might not my time and money be better employed? Am I seeking in selfishness my own needless indulgence in preference to the important good of my neighbours?

II. THAT TO A CHRISTIAN, WHATEVER IS APPARENTLY EXPEDIENT, MUST AT THE SAME TIME BE CLEARLY LAWFUL. In the world the right is too often sacrificed to the expedient. E.g., "My business would be gone," says the worldlywise trader, "if I acted upon those rigid rules of right which you put up." "These commercial frauds," says the man on Change, "are general customs, they are understood things, and I only practise upon others according to my experience from others." But to do evil that good may come is to do Satan's work. Remember, our standard of conscience and conduct is not that of the world — it is that of Christ. "He that abideth in Him must walk even as He walked." Now I know of no other method of safety but that which lies in the command, "Watch and pray, lest ye enter into temptation."

(C. J. P. Eyre, M.A.)

I. A GOOD MAN MAY HAVE A RIGHT TO DO THAT WHICH MAY NOT ALWAYS BE EXPEDIENT FOR OTHERS (ver. 22).

1. A good man has a right to go wherever, to eat whatever, and to dress as he pleases, for he will be actuated evermore from a good motive.

2. But for him to use his full right would be often inexpedient and even pernicious to others. "Things lawful" for him would not always "edify," build up souls in reverent faith and true worship. Therefore do not stand upon your rights, but yield for the sake of others.

II. SMALL SCRUPLES ON MIINOR MATTERS SHOULD NOT BE ENCOURAGED.

I. If you are over-scrupulous about what you eat, it will prevent your participation in what nature has provided for you (ver. 25). If it is good meat it is not the worse for human food because used in sacrifice.

2. If you are over-scrupulous about the beliefs of men, you will be deprived of social enjoyments (ver. 27). Free, genial, social intercourse is one of the greatest blessings. Our Saviour came "eating and drinking," but by scrupulosity you sacrifice all this and injure your nature. The world was given for your enjoyment. "All things are yours."

III. A DEFERENCE TO THE CONSCIENCES OF OTHERS SHOULD NEVER BE NEGLECTED. When at the table with meats which have been sacrificed to idols, from which a fellow-guest conscientiously abstains and reminds you of the fact, then out of deference to his weak conscience do not touch it — however delicious it may appear, and however hungry you may be. The most sacred thing is conscience, and the weakest should be respected. What are meats and drinks in comparison?

IV. SUPREME REGARD FOR THE GLORY OF GOD SHOULD RULE US ALL (ver. 31). These words embrace all life. The definite acts of eating and drinking are mentioned because under consideration. They are, however, to be regulated by the same principle which guides all true life. The modern distinction between religious and secular is nowhere recognised by St. Paul. The commonest thing may be done in a high Christian spirit; the greatest deed may spring from a low and selfish motive. A religious act done in a secular spirit is secular. A secular thing done in a religious spirit is religious.

V. THE GOOD OF OTHERS, AND NOT THE GRATIFICATION OF SELF, SHOULD BE OUR CONSTANT AIM (vers. 24, 32, 33).

(D. Thomas, D.D.)

I. THE SENSE OF THE SEVERAL EXPRESSIONS IN THE TEXT.

1. Wealth here does not mean riches, but men's spiritual good. The word signifies prosperity in general, as is still seen in the use of the word commonwealth or public good.

2. The apostle directs us not to seek our own, but every man another's wealth; ourselves are not excluded, but others are included in the rifle. It is a Jewish form of speaking, very common in the Old and New Testaments (Mark 9:37).

II. WHAT PARTICULAR INSTANCES THIS RULE OUGHT TO BE APPLIED TO. We are bound by this rule. —

1. Not to do that action which we know to be lawful when there is danger of its misleading and weakening the faith of another Christian who thinks it unlawful.

2. To endeavour to promote the practice of piety and virtue.

3. To promote the knowledge of religion in our fellow-creatures, the want of which we find by experience to produce very fatal effects; for when young persons set out in such a world as this is, unacquainted with the grounds of their religion, not knowing the reason and foundation of the hope that is in them, how easily do they become a prey to the libertine or superstitious perverter.

(Z. Pearce, D.D.)

The main cause of men's prejudices against the gospel was that it not only pretended to mysteries far above human understanding, but enjoined such things as were intolerable to human sense. And seeing that this phrase is so hard to be understood, and so much harder to be practised, I shall endeavour —

I. TO EXPLAIN THE SENSE OF IT. "Let no man seek his own," i.e. —

1. Be selfish in his designs, be of a narrow private spirit; but let him have an open heart and a public mind.

2. So as to injure or neglect others; but let him also seek another's wealth, and not only his wealth, but his safety, peace, content, honour, everlasting good. Let no man lay it as the first principle of his thoughts, words, and actions, How shall I improve my own affairs? But, How shall I make other people happy?

II. TO SHOW THE REASONABLENESS OF IT — the goodness, the agreeableness of it to our interest. Consider —

1. That no good man is a separate and entire being of himself; he is but a part of a whole, or a member of a body. That which gives life and heat to any member is the circulation of spirits that is in common to the whole body. Therefore when ye are bid not to seek your own, ye are bid to live and be happy in the common benefits of mankind; to have an interest in that which others have. It is for your own preservation and happiness that ye are bid not to seek your own.

2. That we ourselves are not our own; we have a proprietor which is God. We neither made ourselves, nor are we anything but what He pleases to make us; and therefore it is very improper to call ourselves, or anything we have, our own, and to seek anything as our own is to withdraw ourselves from Him in whom we life and move and have our being; but not to seek our own — that is, not to place our hopes and desires on anything but God — is to entitle ourselves to His care and protection.

3. That upon the text we may build safely and innocently the greatest self-interest. For if we dedicate all our desires and acquisitions to God, then, and not till then, everything we possess is properly our own; everything we enjoy is the free gift and blessing of God.

III. TO DIRECT TO THE PRACTICE OF IT.

1. Our Lord "came unto His own, and His own received Him not," etc. His own were those whose benefit He designed. So, following His example, we may make many things our own which otherwise we should have no relation to. We may "make to ourselves friends, e.g., of the mammon of unrighteousness." The mammon itself will fail them that seek it, but the friends we make with it will never fail us. The poor we have always with us, and we may make them our own, our relations and dependents here; and they, under Christ, will be our advocates hereafter. If we seek out a distressed family to relieve it, that will be our own family, it will always own us before God, and we ourselves shall enjoy, as it were, the affluence, the refreshments, the joys of that family.

2. But that reward must not be the only motive. That will be seeking our own, if what we do for others be only upon the hopes that God will pay it back to us; and much less may we propose to ourselves any temporal advantage from the benefits we confer upon our brethren. We must not do good to our tenants or servants because they may be the better able to pay us or serve us, but because they have a dependence upon us. So likewise in duties to ourselves we must not seek our own upon selfish motives; we must not be temperate for the sake only of health, but in obedience to God and for a good example to others. We must not be sober and discreet only because we are in such a place or office, but because we possess the gospel of Christ and are called by His name. We must not be industrious and frugal that we may fill our bags, but because we have a family to provide for, or some great acts of charity to perform. We must not do great and glorious actions for the reputation that we may gain, but for the glory of God and the honour of our country. All our designs must be of a large and regular circumference, our hopes and desires must be elevated above ourselves.

3. But every one must consider himself as no more than one among the rest of mankind — a servant of Christ's and a member of His body; and therefore he must seek that only as is most pleasing to His Lord and most beneficial to the advantage of the whole. As a tree that brings not forth for itself, but for others. He must look upon himself as poor and miserable, when he has not an opportunity of feeding the hungry and clothing the naked, etc. He must seek opportunities of doing all this and much more; and he must rejoice when he hath found out a way of making others happy. For as the enemy of God and man "goes about seeking whom he may devour," so he who will be a friend to God and man must go about seeking whom he may support.

(S. Pratt, D.D.)

The apostle cannot be supposed, in the text, to prohibit or discourage all regard to our own interests. Self-love is the most active principle in the human mind; and to seek our own happiness is to obey the first law of our nature. It is then only that our attention to our own concerns becomes culpable, when they so entirely employ our thoughts, and engross our affections, as to leave us neither leisure nor inclination to pay a due regard to the interests of others. And at the same time that the apostle dissuades us from indulging a selfish temper, he exhorts us to cultivate the contrary spirit, and to exercise a generous concern for the welfare of our brethren. Behold the prosperity of such as are happy; and let the sight of their felicity increase your own. Take notice of the calamities of the unfortunate, and let their afflictions penetrate your hearts.

I. In the first place, IT IS PERFECTLY AGREEABLE TO OUR NATURE, AS MEN, THAT WE SHOULD BE ATTENTIVE TO THE INTERESTS OF OTHERS, AS WELL AS TO OUR OWN. Examine the constitution of the human mind, and you will see that it is endued by its Maker, with principles and affections of a social as well as of a private and personal kind; and that we are as really, though perhaps less strongly, impelled by the former to interest ourselves in the welfare of our fellow-creatures, as by the latter to provide for our own happiness. A farther obligation to this duty arises from the state of mutual dependence in which mankind are placed. All the employments and occupations of society are reciprocal offices of kindness, which mankind are perpetually performing towards each other, for their mutual support and happiness. Another argument, to enforce the exhortation of the text, may be taken from the pleasures of benevolence. How noble, how satisfying, how far superior to all other delights, these pleasures are, the good man who has experienced them alone can tell. There is nothing from which the superior excellence of the pleasures of benevolence more plainly appears than from this circumstance; that they may be enjoyed through all the vicissitudes of human life, and will continue when other pleasures shall forsake us for ever. Under the greatest reverse of fortune, and the heaviest pressure of affliction, the good man may have the satisfaction of performing some offices of kindness to others: or at least may extend his benevolent wishes to all mankind, and offer up his fervent prayers to heaven on their behalf. The remembrance of his good deeds will minister consolation to his soul in that hour when consolation is most of all needed. Having said thus much concerning the internal pleasures of benevolence, it may perhaps seem of little consequence to add, that an attention to the interests of others will secure us the esteem and love of mankind. But, though the approbation of our own hearts is above all things else to be desired, yet the good opinion of the world is certainly not beneath the notice of a wise man.

II. THAT BY COMPLYING WITH THE EXHORTATION OF THE APOSTLE IN THE TEXT, WE SHALL ACQUIRE A RESEMBLANCE TO THE MOST AMIABLE AND PERFECT OF ALL BEINGS. The Eternal Deity, whose being and happiness are independent and immutable, liveth not unto Himself. He continually exerts His almighty power, and employs His perfect wisdom to preserve and bless the numberless orders of beings which He hath created. Consider, farther, that to be attentive to the interests and seek the happiness of our brethren, is to act agreeably to our Christian profession and character. If we form our ideas of the Christian character, either from the dispositions and conduct of Christ, from the laws which He hath given us for the regulation of our actions, or from His own express language, we shall see that it consists in a benevolent heart and a good life. "By this," saith He, "shall all men know that ye are My disciples, if ye have love one towards another."

III. Finally, IT IS ONLY BY OBEYING THE PRECEPT OF THE TEXT THAT WE CAN BE PREPARED FOR THE ENJOYMENT OF THE HAPPINESS PROMISED TO SINCERE CHRISTIANS IN THE LIFE TO COME.

(W. Enfield.)

The precepts of the gospel sometimes fall in with, and sometimes oppose, the natural feelings of the heart. One of the strongest natural feelings is self-love. This principle in man is rebuked or countenanced by the doctrine of Christ, according to the manner in which it is modified by other principles. If it be single, the only motive which governs the character, it is then a thorough selfishness which leads to all sin, and is peremptorily denounced. But when it is kept under sober control, regulated by reason, limited by regard to the rights and happiness of others, and to the laws of equity, kindness, and truth, then it is allowed and advocated by Christianity. Our Lord would blot out and destroy none of the native characteristics of man; He seeks but to correct, renew, and exalt them. It is the purpose of the gospel to bring the benevolent principle to an equality, as far as possible, with the selfish. It would adjust the one by the other, graduate them side by side, and make them equal, active, and successful partners in the promotion of human happiness.

I. THAT THERE IS AN OBLIGATION ON MEN TO LEAD USEFUL LIVES; AND THAT EVERY MAN IS BOUND TO MAKE USEFULNESS HIS RULE IN HIS PLANS AND PURSUITS.

1. He may have a legal right to go on and advance his own interest, however it may be to the detriment of another. He may trample on the poor man his neighbour, and avail himself of the defencelessness of the widow, and take advantage of the unskilful in trade, and obstruct the inexperience of youth. But all this, which the policy of the world may allow, the kind spirit of the gospel, yes, the eternal rule of equity condemns. So also of the character of his pursuits. He may have a legal right to enter upon any occupation which shall grant a livelihood, or make him rich, without regard to its injurious operation on others. But he has no moral right, no Christian right, to do it. It was not for this that was sent into the world. Both natural morality and Christian precept cry out against this prostitution of his power, and lay upon him their imperative injunction to pursue an occupation innocent at least, if he cannot make it absolutely beneficial.

2. We are not, however, to interpret this obligation of usefulness so straitly as to infer that no pursuit is allowable but such as promotes directly the welfare of other men or of society. It must be accounted sufficient that a man's calling be not injurious, or that it be indirectly useful to the whole by its benefit to those whom Scripture calls his own.

3. It is to be observed further, that in a civilised state of society there are many callings essential to the general comfort and refinement which cannot be, and ought not to be, dispensed with, which can yet in only a very secondary sense be denominated useful. Yet they are so indispensable to the highest advancement of human society that they are not to be proscribed by religion. All cannot be teachers, all cannot be magistrates, all cannot be philanthropists. "If the whole body were the head, where were the body." But they have their place, and in that place their office is serviceable. And, be it remembered, that the conscientious man may always make his occupation directly useful by devoting a portion of its gains to useful ends, and of its leisure to works of kindness and social good. Thus much concerning the general obligation of usefulness.

II. LET ME NOW STATE SOME OF THE REASONS ON WHICH IT RESTS.

1. God has plainly intimated His will by the nature which He has given us. Our earliest feelings, it is true, are absorbed in ourselves. But we no sooner enter on the experience of society, and become capable of understanding the situation of others, than our hearts are drawn out toward them, and we instinctively desire that they also should enjoy.

2. God has further testified to us His will by the situation to which He has appointed us. It is a state of mutual and reciprocal dependance.

3. He has further enforced this obligation by His own example. What has He made, what has He done, except for some useful end? In all the expenditures of His universe, what has been expended except to do good?

4. The obligation is also laid upon us by the example of Jesus Christ. His life was devoted, consecrated, to useful labours. No matter for Himself; no matter for His own convenience, comfort or rest.

(H. Ware.)

Corinthians, Israelites, PaulCorinthAllowable, Beneficial, Build, Common, Constructive, Corinthians, Edify, Expedient, Free, Helpful, Lawful, Letter, Paul's, Permissible, Profitable, Wise1. 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 10:23

     6662   freedom, abuse
     8703   antinomianism

1 Corinthians 10:15-31

     5773   abstinence, discipline

1 Corinthians 10:23-24

     5216   authority, nature of
     8356   unselfishness
     8413   edification
     8821   self-indulgence

1 Corinthians 10:23-28

     4438   eating

1 Corinthians 10:23-31

     5010   conscience, matters of

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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