I. THE PASSOVER AND THE INSTITUTION OF THE SUPPER.

1. Comparison of the records. The memorial Passover differed from the Egyptian or original Passove

At a sailors' meeting a seaman prayed, "Lord, make us ships with two hatchways; one to take in cargo, and the other to give it out." A good prayer; Paul knew its answer, "I have received of the Lord that which, also I delivered unto you" (1 Corinthians 11:23). We are not storehouses; we are ships intended to trade with the heavenly country and bring supplies for a needy world. Always loading ends in overloading; if we unload, we shall soon be reloaded. He who keeps his talent in a napkin, will lose both napkin and talent; one will rot, and the other rust.

Four things strike us with amazement: —

I. THAT ANY SHOULD DOUBT THE GENUINENESS OF CHRISTIANITY. Here is an institution that was started the night previous to our Saviour's crucifixion, and which from that to this hour, through eighteen long centuries, has been attended to by all the branches of the true Church. Since its origin thousands of generations have passed away, many systems have risen and disappeared, nations have been organised, flourished, and broken up, but this ordinance continues. And what for? To commemorate the great central fact of the gospel, viz., that Christ died. Is there any other fact in history sustained by evidence half so powerful as this?

II. THAT ANY SHOULD MISINTERPRET THIS ORDINANCE. It is to "show forth the Lord's death." There are three abuses of this institution which imply the grossest misinterpretation.

1. The gustatory. The Corinthians thus abused it. Hence, in the preceding verses he says, "When ye come together, therefore, into one place, this is not to eat the Lord's supper," etc. They had been accustomed, in their heathen festivals, to give way to gluttony and intemperance. Many of them, from the force of old habits, were tempted to use the Lord's Supper in this way, hence they were guilty of profaning the institution. Thus, they ate and drank "unworthily," and by so doing ate and drank condemnation to themselves.

2. The superstitious. There are some who believe that after the words of consecration pronounced by the priest over these elements, the elements become carnally the "body and blood of the Lord." This is transubstantiation.

3. The formalistic. There are those who partake of the bread and wine merely as a matter of ceremony. It is regarded as the proper thing to be done, and is done mechanically. We evangelical Christians are not guilty of the first nor the second, but we may be of the third. Let us "examine ourselves"; so let us eat, etc.

III. THAT ANY SHOULD SAY THE INSTITUTION IS NOT PERMANENT IN ITS OBLIGATION. The apostle tells us distinctly that it was to show forth the Lord's death till He come. On to that distant point the obligation is binding. There are some professing Christians who think themselves too spiritual to observe such an ordinance. These very spiritual ones, to be consistent, should avoid all scientific studies, for science has to do with material forms. They should also avoid all Biblical studies, for Biblical truths are, for the most part, embodied in material facts. Christ Himself was flesh and blood.

IV. THAT ANY ACQUAINTED WITH THE BIOGRAPHY OF CHRIST SHOULD NEGLECT IT. Consider —

1. That it is to commemorate the world's greatest Benefactor that has served the world —

(1)In the highest way, effected its deliverance from sin and hell.

(2)By the most unparalleled sacrifice.

(3)With the most disinterested love.

2. It is enjoined by the world's greatest Benefactor, under the most touching circumstances. How amazing it is that men should neglect it!Conclusion: The excuses that men make for neglecting this are singularly absurd.

1. A man will sometimes say, "I can be saved without it." We ask, who told you so? What is damnation? What but disobedience to Christ? And he who neglects this institution disobeys Him.

2. Another man will say, "I am unfit for it." We say, if you are unfit for this you are unfit for any other religious observance; unfit to read the Bible, sing, or pray, nor can you ever become fit by neglecting your duty.

(D. Thomas, D.D.)

I. WHAT IS A SACRAMENT? In general, the visible sign of an invisible grace.

1. As God hath used covenants, so also sacraments always.

2. They are part, not of His natural, but instituted worship.

3. They are all pledges of the covenant of grace.

4. They all represent Christ the Mediator —

(1)To suffer.

(2)Or having suffered.

5. In all sacraments there are two parts.(1) The thing signified.

II. WHAT IS THE LORD'S SUPPER? A sacrament, wherein the outward signs are bread and wine.

III. WHAT ARE WE TO UNDERSTAND BY DIVINE INSTITUTION? That it was instituted of God, as the others were not, which the Church of Rome maintains to be sacraments, viz., confirmation, orders, penance, matrimony, and extreme unction.

IV. HOW DOES IT APPEAR TO BE OF DIVINE INSTITUTION (Luke 22:19, 20).

V. WHEREFORE WAS IT INSTITUTED BY GOD?

1. When God had made man, He entered into a covenant of works with him (Leviticus 18:5).

2. This covenant man broke, and so became miserable.

3. Hence God, of His mercy, enters into a covenant of grace (Jeremiah 31:33).

4. This covenant of grace was established in Christ (Hebrews 12:21; 2 Corinthians 1:20).

5. This covenant man is also apt to miscarry in; so as —

(1)To be forgetful of it.

(2)Not to believe in it.

(3)To receive no benefit from it.

6. Hence God instituted this sacrament.

(1)To make us mindful of this covenant and Christ (Luke 22:19).

(2)To confirm and seal it to us (Romans 4:11).

(3)To convey the benefits of it to us.Conclusion:

1. Be thankful for this sacrament.

2. Do not neglect the use of it.

3. Prepare yourselves for it.

(1)Acquaint yourselves with the nature of it.

(2)Repent.

(3)Act faith in Christ.

(Bp. Beveridge.)

I. It is A MEMORIAL OF THE SACRIFICE OF THE DEATH OF CHRIST.

1. See how closely it is connected with that death. Consider —(1) The time; Christ and His apostles had met for the last time before He died.(2) The action; the breaking being a sign of the dissolution of the body, the separation of body and soul in death, and also that His death was an act of free-will. He had power over His life to take it up and lay it down, just as of His own accord He took up from the table the bread, and brake it, and gave it to the disciples to eat.

2. To this picture the three Evangelists and St. Paul all describe the Lord as "blessing," or "giving thanks," as He brake the bread. And so this also afterwards passed as a synonym for the sacrament. St. Paul calls it "the cup of blessing," and among us it has the name of "Eucharist."

3. Since the sacrifice of the death of Christ is the cause of our justification, our chief concern must be to make sure of our partaking of it. It is one thing to say "Christ died for all"; another, "Christ died for me." Therefore every man for himself must stretch forth this hand of faith and take to himself, appropriate, his part in the atoning sacrifice. The sacrament is an instrument for such an appropriation.

II. A MEANS OF PRESENT COMMUNION WITH CHRIST. As it was the work of Christ of His own free-will and grace to offer His body upon the Cross, so now every fruit of that sacrifice which we gather in His Church comes fresh from His living hand, and His work, and is nothing less. "Lo, I am with you always," is the secret of our life in the Church; and nowhere more effectually than in the holy sacrament is His presence made real and true to the eye of faith. The manner of our Lord's presence cannot be explained, but His presence in some supernatural form is there, or the text has no proper sense.

III. THE HIGHEST ACT OF WORSHIP IN THE CHURCH.

1. The faithful Christian, in preparation for this holy act, examines himself, and confesses his unworthiness.

2. Then we make an offering of our stores, which, though small, is at least a symbol of homage.

3. Then the oblation of bread and wine is blessed and taken into His service — an offering of the first-fruits, in acknowledgment that life's bounties are His gift.

4. Then comes an oblation of greater significance. The worshipper offers himself with a free heart to receive Christ, and in return gives himself to God.

5. Above all, we come nearest to the work of heaven itself, where the Church worships God in the presence of the Lamb as it had been slain. So in the Church below our highest act of worship is celebrated in that place, where the Lamb of God and His sacrifice is brought most near to us.

(C. W. Furse, M.A.)

If Christ had said, "Build Me some fine cathedral that shall stand as a memorial to Me," how we would have poured out our contributions that somewhere in this world there might stand some central temple, over which the cross on which He hung should tower throughout the ages! But the cathedral would have passed into hands of men corrupted by ambition. He made His monument of loving hearts. Only this do: Sometimes sit down together; sometimes remember that last occasion when I grasped the hands of those I loved, looked into their faces, and heard their voices. He longs to be remembered as love always longs to be remembered. He wanted not His name to be blotted out of human memory, nor His personality to be forgotten from throbbing hearts. He commands and guides you in many things. He gives you opportunity to serve His children, His poor, in many ways; but there is only one personal request He makes of you, that now and again, at some supper table, with simply bread and wine, you shall, as they that love Him have throughout all ages, perpetuate His memory and show your love for Him.

(Lyman Abbott.)

I saw behind an hotel in Switzerland a fine garden, and I unexpectedly found there American flowers, and being far away from home, and half homesick, they afforded me great pleasure. Every one of them seemed like a message to me full of affection by association. So the remembrance of Christ in the Lord's Supper rekindles our love to Him.

(H. W. Beecher.)

I cannot bring back my little child, but I can take a locket and look at his face, and he springs to life in my inward thought. There are scenes in my childhood that I cannot tread again, but a very simple memorial, a little dried flower, or some little yellow faded note brings back again the sweet sense of an early experience. And so, by some such very simple symbol, we can bring again before us the Saviour broken for us, His blood shed for us, His love so great, dying to give us life.

(H. W. Beecher.)

We soon forget objects which are removed from our sight; and our Lord, who knows and pities this weakness of our nature, has given us an abiding memorial of Himself. He has appointed an ordinance for this very purpose, to remind us of His love. "All our fresh springs" are in our crucified Lord, and therefore He brings Himself frequently before us as our crucified Lord that we may go to Him as the great source of our mercies, and take of His blessings.

(Dean Bradley.)

We need not look for great things in order to discover great truths. To those who reach after God, He will reveal His deepest secrets through things insignificant in themselves, within the routine of common lives. No event occurs more regularly than the daily meal, none, perhaps, gathers around it so many pleasant associations. Its simplest form, in Christ's time, consisted in eating bread and drinking a cup of wine. Into this act, one evening, He gathered all the meaning of the ancient sacrifices, all sacred and tender relation between Himself and His followers, and all the prophecies of His perfected kingdom.

I. HE TOOK BREAD.

1. Why did Christ choose so cheap and common a thing to exhibit His body in?(1) Herein He graciously provided for the poor. Had He appointed some costly recipe, the poor could not procure it for themselves, and the charity of the rich would not purchase it for others.(2) Had He instituted it in some precious element, people might have imputed the efficacy thereof to its natural worth and working, not to Christ's institution. Christ therefore chooseth a thing so mean in itself, that it cannot eclipse God of His glory; none can be so mad as to attribute to plain bread itself such spiritual operation. Let us take heed how we despise the simplicity of God's ordinance. Say not with Naaman, "Are not Abana and Pharpar," etc. Is not the bread at the baker's, and the wine at the vintner's, as good as that in the sacrament? And far be it from us to seek with our own inventions to beguard that which God will have plain. Rather let us pray, that our eyes may be anointed with that eye-salve, to see majesty in the meanness, and the state in the simplicity, of the sacraments.

2. But amongst such variety of cheap elements, why was bread preferred? To show our bodies can as well subsist without bread, as our souls without a Saviour. It is called "the staff of bread"; other meats are but as "pretty wands to whisk in our hands. Without bread no feast; with bread no famine.

II. HE SAID UNTO THEM, TAKE, i.e., in their hands, and put it to their mouth; not as the custom lately introduced in the Romish Church, for the priest to put it in the mouth of every communicant. But it is pleaded, that it is unmannerly for laymen to handle Christ's body; and therefore it is most reverence to take it with their mouths.

1. There is no such clown in Christianity as he who will be more mannerly than God will have him. It is most reverence for us to do as God commands us. Ahaz tempted God in saying, be "would not tempt Him" (Isaiah 7:12). Those do little better who, more nice than wise, strain courtesy not to take Christ's body in their hands, when He reaches it.

2. Take it strictly, and our mouths are as unworthy as our hands to receive Christ's body. But, seeing it is Christ's pleasure to come under the roof of our mouth, let Him also pass through the porch of our hands. The rather because it seemeth that we entertain Christ's body in more state, and with more observance towards it, when the more servants attend it, the more members of our body using their service in receiving it.

3. The Romish custom loseth the significancy of the hand of faith. The taking Christ's body in our hands mindeth us spiritually by faith to apprehend and lay hold on His mercies and merits.

(T. Fuller, D.D.)

Corinthians, Judas, PaulCorinthBetrayed, Bread, Deliver, Delivered, Facts, Handed, Judas, Passed, Received, Turn1. He reproves them, because in holy assemblies,
4. their men prayed with their heads covered,
6. and women with their heads uncovered;
17. and because generally their meetings were not for the better, but for the worse;
21. as, namely, in profaning with their own feast the Lord's supper.
25. Lastly, he calls them to the first institution thereof.

1 Corinthians 11:23

     5588   traditions
     8028   faith, body of beliefs

1 Corinthians 11:17-25

     7936   love feast

1 Corinthians 11:17-34

     4476   meals
     7028   church, life of

1 Corinthians 11:23-24

     5573   table

1 Corinthians 11:23-25

     1346   covenants, nature of
     4945   history
     6617   atonement, in NT
     6723   redemption, NT

1 Corinthians 11:23-26

     1670   symbols
     4963   past, the
     7394   memorial
     7957   sacraments
     8467   reminders
     8644   commemoration
     8764   forgetting God

1 Corinthians 11:23-29

     6755   union with Christ, nature of

1 Corinthians 11:23-30

     7110   body of Christ

1 Corinthians 11:23-32

     7933   Lord's Supper

1 Corinthians 11:23-34

     4438   eating

Second Sunday Before Lent
Text: Second Corinthians 11, 19-33; 12, 1-9. 19 For ye bear with the foolish gladly, being wise yourselves. 20 For ye bear with a man, if he bringeth you into bondage, if he devoureth you, if he taketh you captive, if he exalteth himself, if he smiteth you on the face. 21 I speak by way of disparagement, as though we had been weak. Yet whereinsoever any is bold (I speak in foolishness), I am bold also. 22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am …
Martin Luther—Epistle Sermons, Vol. II

'In Remembrance of Me'
'This do in remembrance of Me.'--1 COR. xi. 24. The account of the institution of the Lord's Supper, contained in this context, is very much the oldest extant narrative of that event. It dates long before any of the Gospels, and goes up, probably, to somewhere about five and twenty years after the Crucifixion. It presupposes a previous narrative which had been orally delivered to the Corinthians, and, as the Apostle alleges, was derived by him from Christ Himself. It is intended to correct corruptions …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Danger of Deviating from Divine Institutions.
"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." St. Paul was the apostle of the Gentiles. The care of the churches gathered among them devolved particularly on him. At the writing of this epistle he had no personal acquaintance with the church to which it is addressed.* Epaphras, a bishop of the Colossians, then his fellow prisoner at Rome, had made him acquainted with their state, and the danger …
Andrew Lee et al—Sermons on Various Important Subjects

The Remembrance of Christ
The cause of this is very apparent: it lies in one or two facts. We forget Christ, because regenerate persons as we really are, still corruption and death remain even in the regenerate. We forget him because we carry about with us the old Adam of sin and death. If we were purely new-born creatures, we should never forget the name of him whom we love. If we were entirely regenerated beings, we should sit down and meditate on all our Saviour did and suffered; all he is; all he has gloriously promised …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

1 Corinthians xi. 26
For as often as ye eat this bread and drink this cup, ye do show the Lord's death till he come. When I spoke last Sunday of the benefits yet to be derived from Christ's Church, I spoke of them, as being, for the most part, three in number--our communion in prayer, our communion in reading the Scriptures, and our communion in the Lord's Supper; and, after having spoken of the first two of these, I proposed to leave the third for our consideration to-day. The words of the text are enough to show …
Thomas Arnold—The Christian Life

Covenanting Recommended by the Practice of the New Testament Church.
The approved practice of the Church of God in Covenanting, is recommended to us by these two things,--that it displays a voluntary regard to his will, and that it exhibits his power accomplishing his purpose. The example of the people of God, while they walk in all his ordinances and commandments blameless, is a warranted motive to duty. "Be ye followers of me, even as I also am of Christ."[778] Their practice in the discharge of the duty of Covenanting, accordingly, is worthy of imitation. Were …
John Cunningham—The Ordinance of Covenanting

Meditations for the Sick.
Whilst thy sickness remains, use often, for thy comfort, these few meditations, taken from the ends wherefore God sendeth afflictions to his children. Those are ten. 1. That by afflictions God may not only correct our sins past, but also work in us a deeper loathing of our natural corruptions, and so prevent us from falling into many other sins, which otherwise we would commit; like a good father, who suffers his tender babe to scorch his finger in a candle, that he may the rather learn to beware …
Lewis Bayly—The Practice of Piety

On the Babylonish Captivity of the Church on the Babylonish Captivity of the Church.
Jesus. Martin Luther, of the Order of St. Augustine, salutes his friend Hermann Tulichius. Whether I will or not, I am compelled to become more learned day by day, since so many great masters vie with each other in urging me on and giving me practice. I wrote about indulgences two years ago, but now I extremely regret having published that book. At that time I was still involved in a great and superstitious respect for the tyranny of Rome, which led me to judge that indulgences were not to be totally …
Martin Luther—First Principles of the Reformation

Concerning the Lord's Supper
There are two passages which treat in the clearest manner of this subject, and at which we shall look,--the statements in the Gospels respecting the Lord's Supper, and the words of Paul. (1 Cor. xi.) Matthew, Mark, and Luke agree that Christ gave the whole sacrament to all His disciples; and that Paul taught both parts of it is so certain, that no one has yet been shameless enough to assert the contrary. Add to this, that according to the relation of Matthew, Christ did not say concerning the bread, …
Martin Luther—First Principles of the Reformation

The Secret of the Lord
T. P. I Cor. xi. 9; Eph. v. 23 In the depths of His bright glory, Where the heavens rejoice, I have seen Him, I have known Him, I have heard His voice. He has told me how He sought me In the cloudy day, On the waste and lonely mountains Very far away. Words unutterable He speaketh, Words that none can tell; Yet, O Lord, Thy wondrous secret Knows my heart full well. I, in wonder and in silence, Listen and adore, Whilst the heart of God He tells me-- Whilst my cup runs o'er. Blessed light, within …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

(On the Mysteries. Iv. )
On the Body and Blood of Christ. 1 Cor. xi. 23 I received of the Lord that which also I delivered unto you, how that the Lord Jesus, in the night in which He was betrayed, took bread, &c. 1. Even of itself [2445] the teaching of the Blessed Paul is sufficient to give you a full assurance concerning those Divine Mysteries, of which having been deemed worthy, ye are become of the same body [2446] and blood with Christ. For you have just heard him say distinctly, That our Lord Jesus Christ in the …
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem

The Beatific vision.
Reason, revelation, and the experience of six thousand years unite their voices in proclaiming that perfect happiness cannot be found in this world. It certainly cannot be found in creatures; for they were not clothed with the power to give it. It cannot be found even in the practice of virtue; for God has, in His wisdom, decreed that virtue should merit, but never enjoy perfect happiness in this world. He has solemnly pledged himself to give "eternal life" to all who love and serve him here on earth. …
F. J. Boudreaux—The Happiness of Heaven

If Anyone Shall Despise those who Out of Faith Make Love-Feasts and Invite the Brethren...
If anyone shall despise those who out of faith make love-feasts and invite the brethren in honour of the Lord, and is not willing to accept these invitations because he despises what is done, let him be anathema. Notes. Ancient Epitome of Canon XI. Whoso spurns those who invite to the agape, and who when invited will not communicate with these, let him be anathema. There are few subjects upon which there has been more difference of opinion than upon the history and significance of the Agape or Love-feasts …
Philip Schaff—The Seven Ecumenical Councils

That by Men who are Fasting Sacrifices are to be Offered to God.
That by men who are fasting sacrifices are to be offered to God. That the Sacraments of the Altar are not to be celebrated except by those who are fasting, except on the one anniversary of the celebration of the Lord's Supper; for if the commemoration of some of the dead, whether bishops or others, is to be made in the afternoon, let it be only with prayers, if those who officiate have already breakfasted. Notes. Ancient Epitome of Canon XLI. The holy mysteries are not offered except by those who …
Philip Schaff—The Seven Ecumenical Councils

Entering the Gospel Field
During the seven years that had elapsed since my call to preach the gospel, years in which God had so wonderfully taught me and so gently led me, I never doubted my call. By the help and grace of God I had been able to live pleasing to the Lord, and throughout the entire time had no knowledge of his condemnation or displeasure. I was still engaged to the young man of whom I have already spoken; and after my healing, began to make preparations for the wedding. I was fully submitted to the Lord on …
Mary Cole—Trials and Triumphs of Faith

Second Sunday in Lent
Text: First Thessalonians 4, 1-7. 1 Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk,--that ye abound more and more. 2 For ye know what charge we gave you through the Lord Jesus. 3 For this is the will of God, even your sanctification, that ye abstain from fornication; 4 that each one of you know how to possess himself of his own vessel in sanctification and honor, 5 not in the passion of lust, …
Martin Luther—Epistle Sermons, Vol. II

Tenth Sunday after Trinity Spiritual Counsel for Church Officers.
Text: 1 Corinthians 12, 1-11. 1 Now, concerning spiritual gifts, brethren, I would not have you ignorant. 2 Ye know that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be led. 3 Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema [accursed], and no man can say, Jesus is Lord, but in the Holy Spirit. 4 Now there are diversities of gifts, but the same Spirit. 5 And there are diversities of ministrations, and the same …
Martin Luther—Epistle Sermons, Vol. III

A Question for Communicants
"What mean ye by this service?"--Exodus 12:26. IN A SPIRITUAL religion, everything must be understood. That which is not spiritual, but ritualistic, contents itself with the outward form. Under the Jewish dispensation, there was a very strong tendency in that direction; but it was kept to some extent in check. Under the Christian faith, this tendency must not be tolerated at all. We must know the meaning of what we do; otherwise we are not profited. We do not believe in the faith of the man who was …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

He Accuses Abaelard for Preferring his Own Opinions and Even Fancies to the Unanimous Consent of the Fathers, Especially Where He Declares that Christ did Not
He accuses Abaelard for preferring his own opinions and even fancies to the unanimous consent of the Fathers, especially where he declares that Christ did not become incarnate in order to save man from the power of the devil. 11. I find in a book of his sentences, and also in an exposition of his of the Epistle to the Romans, that this rash inquirer into the Divine Majesty attacks the mystery of our Redemption. He admits in the very beginning of his disputation that there has never been but one conclusion …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Second State of Prayer. Its Supernatural Character.
1. Having spoken of the toilsome efforts and of the strength required for watering the garden when we have to draw the water out of the well, let us now speak of the second manner of drawing the water, which the Lord of the vineyard has ordained; of the machine of wheel and buckets whereby the gardener may draw more water with less labour, and be able to take some rest without being continually at work. This, then, is what I am now going to describe; and I apply it to the prayer called the prayer …
Teresa of Avila—The Life of St. Teresa of Jesus

From the Latin Translation of Cassiodorus.
[3712] I.--Comments [3713] On the First Epistle of Peter. Chap. i. 3. "Blessed be the God and Father of our Lord Jesus Christ, who by His great mercy hath regenerated us." For if God generated us of matter, He afterwards, by progress in life, regenerated us. "The Father of our Lord, by the resurrection of Jesus Christ:" who, according to your faith, rises again in us; as, on the other hand, He dies in us, through the operation of our unbelief. For He said again, that the soul never returns a second …
Clement of Alexandria—Who is the Rich Man that Shall Be Saved?

The Loftiness of God
ISAIAH lvii. 15. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. This is a grand text; one of the grandest in the whole Old Testament; one of those the nearest to the spirit of the New. It is full of Gospel--of good news: but it is not the whole Gospel. It does not tell us the whole character …
Charles Kingsley—The Good News of God

Of Preparation.
That a Christian ought necessarily to prepare himself before he presume to be a partaker of the holy communion, may evidently appear by five reasons:-- First, Because it is God's commandment; for if he commanded, under the pain of death, that none uncircumcised should eat the paschal lamb (Exod. xii. 48), nor any circumcised under four days preparation, how much greater preparation does he require of him that comes to receive the sacrament of his body and blood? which, as it succeeds, so doth it …
Lewis Bayly—The Practice of Piety

Rules to be Observed in Singing of Psalms.
1. Beware of singing divine psalms for an ordinary recreation, as do men of impure spirits, who sing holy psalms intermingled with profane ballads: They are God's word: take them not in thy mouth in vain. 2. Remember to sing David's psalms with David's spirit (Matt. xxii. 43.) 3. Practise St. Paul's rule--"I will sing with the spirit, but I will sing with the understanding also." (1 Cor. xiv. 15.) 4. As you sing uncover your heads (1 Cor. xi. 4), and behave yourselves in comely reverence as in the …
Lewis Bayly—The Practice of Piety

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