This passage and another in the following chapter would in themselves suffice to prove the antiquity of the Lord's Supper. And as this Epistle is of undisputed genuineness, it may be taken as established that the Eucharist has been observed in an unbroken chain from its institution by the Founder of Christianity down to our own days. Important light is cast by these two verses upon the spiritual and social significance of the Supper of the Lord.

I. THE HOLY COMMUNION IS A DISTINCTIVE BADGE OF THE CHRISTIAN CHURCH. It is only by recognizing this fact that we understand the introduction of a reference to it in this place. St. Paul was anxious to dissuade the Corinthian Christians from participating in the idolatrous festivals of the heathen. And he brings forward, with this end in view, the distinction between heathenism and Christianity in their characteristic festivals and observances. The Jews had their Passover, the Greeks their eranoi, the early Christians their agapae. The peculiar and distinctive observance of the Christians was, however, the Eucharist. The Corinthians were justly reminded that they must take their stand, that they could not be upon both sides, that they must not at the same time frequent the idol feasts and sit down at the table of the Lord Christ. And this distinction still substantially holds good. And young people especially may justly be urged to take their stand upon the Lord's side and pledge themselves to Christian fidelity in the ordinance distinctive of the Church of Christ.

II. THE HOLY COMMUNION IS A MEANS BY WHICH CHRISTIANS COMMEMORATE THE DEATH OF CHRIST AND PARTAKE OF ITS SPIRITUAL BENEFITS.

1. Prominence is given to our Lord's death by the mention of his body and his blood. In the following chapter St. Paul expressly reminds his readers that in the sacrament they show (proclaim) his death - until he come.

2. But for his purpose the apostle, in this place, lays special stress upon communion in the Lord's body and blood. Amidst all the diversities of opinion and controversies which have arisen with regard to this sacrament, it may, perhaps, be affirmed that to spiritually minded Christians of all Churches, the observance of the Lord's Supper has been an act of obedience to Christ, and the means of spiritual union and fellowship with him. The true participation in the Lord's death is the privilege of the lowly, believing, reverent communicant. Necessary as are food and drink for the sustenance of the bodily life with its functions and activities, equally necessary is it for the spiritual health of the Christian that he should receive Divine nourishment - that he should feed by faith upon the Son of God.

III. THE HOLY COMMUNION IS A SIGN AND A MEANS OF CHRISTIAN FELLOWSHIP. This passage casts light, not only upon the work of Christ and upon the individual appropriation of the benefits of that work, but also upon the character, constitution, and purposes of the Church. It is observable that great stress is laid upon communion, i.e. upon the common interest in the one Saviour and the one salvation, and the mutual regard of interest, confidence, and brotherly love, which is the proper consequence of union to Jesus. The one cup, the one bread, of which all partake, are the symbol of a spiritual unity, Nay, Christians are actually denominated, in virtue of their unity with their Lord and with one another, "one bread, one body." The language must have been startling when first employed; it sounds very strong, even to us who are familiar with it. Yet it expresses the simple and literal truth. A unity which no power on earth could effect, and which no thinker could have conceived, is in course of realization, through the one Saviour and the one Spirit; and of this the Holy Communion is a divinely appointed and effectual witness. - T.

In the Levitical sacrifices there was communion between Jehovah on the one hand and the priests and worshippers on the other. The communion was effected by means of the slain bullock, e.g., in the peace-offering. This bullock in the burning of the fat furnished —

1. Food of firing for Jehovah, who by fire consumed His portion of the sacrifice.

2. Food of flesh hallowed by the altar to the priests and worshippers, who in this feast common to all were fellow guests with one another and with God. This common feast was a sacrificial meal after the sacrificial offering. In like manner the blood, after its effusion from the body of the bullock in the slaughtering (cf. Luke 22:20), was affused or poured against the altar

(1)for atonement, and,

(2)hallowed by the altar, was given back in the form of sprinkling upon the people for cleansing.Thus the same animal was from the altar given back both in its blood and its flesh to the priest and the people. The blood was regarded as one blood although it was set in bowls by the priest in two halves — one half for affusion to bring God nigh His people, the other half for aspersion to make the people meet for drawing nigh to God. Thus the altar, on which the victim was given to Jehovah and from which it was given back to the offerers, was a meeting-place of communion between them. Now, according to St. Paul, the Eucharistic feast is an antitype of the sacrificial meal of the peace-offering here, as it is of the passover in chap. 1 Corinthians 5. And from the significant word "altar of sacrifice" it seems as if the apostle's thought was that the flesh of Christ, as given back from the altar of the Cross, is the medium of communion in the eating thereof, and the real and therefore spiritual food of His body, by feasting on which we have fellowship with Himself and with one another, and through Himself with God. His human nature, then, of flesh and blood is the "thing signified," and the "remission of sins and all other benefits of His passion" is that which is given us through the "thing." This being the case, the Lord's Supper is not a sacrifice, save in the offering of self-dedication and of God's creatures of bread and wine, but a sacramental feast upon the great sacrifice which was once for all offered to God on the altar of the Cross.

(Canon Evans.)

I. THE MORAL INCOMPATIBILITIES IN LIFE. Every man's life has the two cups. Out of one of these every man drinks, and by it he lives such a life as he has. What are these cups?

1. The devil's cup is full to the brim of selfish gratification. They who drink of it are absorbed with their own personal interests and pleasures. Christ's cup is that of self-denial. "He that taketh not his cross," etc.

2. The devil's cup is full of fictions, phantasies, and vanities. False theories of religion, happiness, greatness, life. Hence the millions who drink of it "walk in a vain show." Christ's cup is full of realities. "I am come to bear witness of the truth." Those who drink of this cup are real men, real in thought, conviction, purpose, and life. They "quit themselves like men."

3. In the cup of the devil everything is material — material pleasures, pursuits, dignities. The men who drink of it live after and for the flesh. Their grand question is, "What shall we eat, what shall we drink?" In Christ's cup there is spirituality, and the men who drink of it feel that the spirit is everything, they are "born of the spirit, are spirit," and live spiritually.

4. In the cup of the devil there is no God, nothing but nature. The men who drink of it are without God in the world. God is not in all their thoughts. In Christ's cup God is the essence and spirit of its contents. They who drink of this cup come under the consciousness of the fact that God is everything; hence, like Enoch, they "walk with God."

II. THE STRONGEST TEMPTATION IN LIFE — to participate of both cups.

1. All men begin and most continue with the devil's cup. We "were by nature the children of wrath even as others." The cup is put into the hand of the child at the very dawn of moral agency, he takes a liking to it until it gets the mastery over him.

2. Some — and their number is ever increasing — renounce the devil's cup and adopt the cup of Christ. The apostle is referring to these when he says, "Such were some of you: but ye are washed," etc.

3. In both classes there is a desire to participate of both cups at the same time. Those who drink of the devil's cup are not morally satisfied, and hence they often desire if possible to participate of the other. On the other hand, many of those who drink of Christ's cup have frequently a strong desire to participate of the devil's cup. Hence the desire for self-indulgence, worldly pleasures and pursuits, etc. Like the Jews in the wilderness, they have a hankering after the fleshpots of Egypt; like Lot's wife, they cast a lingering look upon the old scenes of Sodom.

III. THE ATTEMPTED IMPOSSIBILITY IN LIFE. "Ye cannot," etc. "No man can serve two masters," etc. Ye cannot be selfish and benevolent, materialistic and spiritual, false and true, atheistic and godly, good and bad at the same time. Every man must be one or the other. Conclusion:

1. My unregenerate brother, drink no more of the devil's cup. It may be pleasant, but it is sapping your spiritual constitution, and stealing away your health. It may be delicious, but it still and must turn to poison. Thrust it from you. Thousands have done so: not one who has done it has ever regretted the sacrifice.

2. To you, my Christly friends, I say, cherish no lingerings after the old cup; crush every rising desire for another sip of it. The cup you have in your hand has all and more than you want to satisfy your conscience, to strengthen your faculties, to ennoble your existence, and beautify your being.

(D. Thomas, D.D.)

is an expression easily understood when we remember that in the solemn feasts of the ancients the consecration of the banquet took place with that of the cup, accompanied by the libation in honour of the gods. The first cup was offered to Jupiter; the second to Jupiter and the nymphs; the third to Jupiter Soter. To participate in these three cups which circulated among the guests, was not this to do an act of idolatry, and to put oneself under the power of the spirit of evil, as really as the Jew by sacrificing put himself under the influence of Jehovah, and the Christian by communicating under that of Christ? Materially, no doubt, it was possible to act thus, but not without criminal inconsistency. And what proves that this is the meaning of "Ye cannot" is the fact that in the sequel Paul expressly states that the Corinthians already venture to act thus, for he declares the fate which awaits them if they persist.

(Prof. Godet.)

Consider —

I. WHAT THIS SACRAMENT IS. "The cup of the Lord" — "the table of the Lord."

1. We have many observances which, however profitable, are of man's appointment only. But this owes its origin to our Divine Lord. And this circumstance ought to make us view it with the greatest reverence. Christ spreads this table and presides at it.

2. The Lord who instituted it commanded it as a memorial of Himself. And the fact in our Lord's history of which we are to be put peculiarly in mind is His love for lost sinners as displayed in His sufferings and death upon the Cross (1 Corinthians 11:26). Apart from Him this sacrament has no meaning whatsoever.

II. THE SPIRITUAL PRIVILEGES ENJOYED BY THOSE WHO PROPERLY RECEIVE THIS SACRAMENT. It is not bread and wine alone which true communicants receive, but that which is signified by the bread and wine — even the benefits of Christ's body crucified, the merits of His dying blood (ver. 16).

III. WHAT IS IT WHICH WILL HINDER A MAN FROM ENJOYING SUCH PRIVILEGES?

1. Paul is evidently referring to festivals in honour of heathen gods (Daniel 5:4). The Christians, it appears, were often asked to join these; and, believing that an idol was nothing in the world, they drew from thence the inference that such a course was harmless. Now St. Paul reminds them that though in truth "an idol was nothing in the world," yet what the heathens offered to their idols they offered in fact to evil spirits (ver. 20). "And I would not," says he, "that ye should have fellowship with devils." Then, by way of giving them a weighty reason against continuing to attend those ungodly celebrations, he tells them how impossible it was that they could get any benefit from the Lord's Supper whilst they did so.

2. Satan has a wide temple, has spread a large table and has provided deep cups overflowing with deadly wine. At this table every man sits who lives in the practice of sin. The brutish drunkard — is it not the devil's cup which bereaves him of his reason and fills his mouth with riot and with blasphemy? The gluttonous man — is it not at the devil's table that he sits when he makes such a besotted use of the bounties of God's providence? The covetous man that is making gain his god, the lover of worldly pleasure and praise, the selfish, the proud, the passionate, the liar, the hypocrite — all are Satan's guests. Now, can such drink the Lord's cup, eat the Lord's bread, i.e., receive the spiritual blessings of this sacrament?

IV. HOW WE TO COME TO THIS SACRAMENT SO AS TO ENJOY ITS PRIVILEGES? If we cannot drink the Lord's cup or partake of the Lord's table whilst we partake of Satan's, then the right way of coming to this ordinance is by dashing Satan's cup away from us — by rising from his table with an intention, under grace, of sitting down to it no more.

(A. Roberts. M.A.)

The Lord's Supper got the name of "table" because the early Christians celebrated it in connection with the family meal (of. Acts 2:46 and Pliny's letter). Heathenism turned religious rites into convivial feats, and Christianity made a household meal a sacrament. But the apostle here borrows the name from Malachi, who designates the altar of burnt-offering "the table of the Lord," meaning that God's altar is God's table, i.e., that God partakes of the sacrifice in common with the worshipper. Similarly, says the apostle, the supper instituted by Christ was then and now a table at which the believer is brought into real communion with Christ. But the table is an altar, inasmuch as the communion rests on Christ's atoning sacrifice (cf. Hebrews 13:10).

(Principal Edwards.)

I. "THE DECISION WHICH IS ESSENTIAL TO THE MAINTAINING OF THE CHRISTIAN CHARACTER. "Ye cannot be partakers," etc. Paul does not mince the matter, but holds forth the solemn fact that idolatrous worship is the worship of devils.

1. Mark what real Christianity is. It is a Divine participation, not merely a participation of bread and wine; that were to be partaker of man's table, because man provides them. To constitute it the Lord's table, the Lord must be present, and I must by faith partake of the Lord, as my lips partake of the bread and the wine.

2. Mark how this excludes all Satan's baits.(1) By "the table of devils" I understand carnal objects engaging the affections, vain amusements, etc. A real Christian is not careful to contrive how near he may go to hell and yet not perish; but he is anxious to try how near be can live to God and Christ.(2) But more is intended. The apostle is speaking throughout of idolatry.

3. "Ye cannot be partakers" of both. "No man can serve two masters." It is this which condemns the spirit of compromise. It cannot be expected that, if you have been meeting with His enemies at their table, Christ will meet you at His as a friend.

II. THE OBLIGATION WHICH MAKES IT IMPERATIVE.

1. Have you ever attempted to calculate what you are indebted to grace for? Have the infinite obligations under which you are laid by the acts of grace had their due influence upon heart and life? Were an earthly monarch or an earthly friend to do for you or for me a thousandth part of what Jesus has done, all his injunctions and wishes would be sacred with us. And how is it that Christ should have given Himself for us, and yet we should feel such a wretched coldness and indifference to the interests of His kingdom upon earth and His throne in our own hearts? Think of the mighty debt we owe, and then ask whether we can " be partakers of the table of the Lord and the table of devils."

2. The obligation rises still higher if we bear in mind the dignity of the character to which we are exalted. Remember you are not merely pardoned, but adopted; made kings and priests to God, and destined to live and reign with Him. And shall such dignity of character be debased by our "partaking of the table of devils"?

3. What is your expectation? To be like Christ and to see Him as He is, to be entirely and eternally rid of sin, and he a partaker of glory. And shall I forget it all and be "a partaker of the table of devils"? God forbid!

(J. Irons.)

I know of but one provocation that is commendable — the "provoking one another unto love and to good works." All others are to be shunned; and most of all that which provokes God. My text is in perfect accordance with that expression, "Grieve not the Holy Spirit of God." We "provoke the Lord to jealousy" —

I. BY A WORLDLY SPIRIT. All through the Bible separation from the world is enjoined. God's Church is a peculiar people. But alas! it has become almost the common practice to aim to get rid of all that could be considered peculiar.

II. WHEN THE OPPOSITION TO SIN AND HERESY CEASES TO BE MAINTAINED. "Curse ye Meroz." Why? Not because they had done any mischief, but because they were neutrals. Our Lord has said, "He that is not with Me is against Me." Oh! provoke Him not to jealousy.

III. BY UNBELIEF. There are many of you that have had evidences which you could not controvert that you belong to God; but yet you have never owned it — nay, refuse to admit the fact, fear it is not for you. You reject the comforts: and this is "provoking God to jealousy."

IV. BY LAXITY IN PRAYER. His kind invitation runs, "Draw nigh to Me, and I will draw nigh to you"; " Pray without ceasing." And what say our closets?

V. BY DECLENSION FROM HIS TRUTH. This will follow laxity in prayer. Where the truth of God is undervalued, where the doctrines of God's grace are considered of comparatively little importance, we "provoke the Lord to jealousy." Nothing is more offensive in His sight than when "truth is fallen in the streets" and "cannot enter."

(J. Irons.)

Consider —

I. HOW THOUGHTLESSLY MEN PROVOKE GOD.

1. By sin.

2. By impenitence and unbelief.

3. By distrust and murmuring.

4. By giving His glory to another.

II. HOW DREADFUL IT IS TO PROVOKE GOD.

1. He is very jealous.

2. His anger is fierce.

3. He will not acquit the guilty.

III. HOW FOOLISH.

1. He is stronger than we.

2. We cannot escape.

(J. Lyth, D.D.)

Corinthians, Israelites, PaulCorinthAnything, Claims, Idol, Idols, Image, Images, Imply, Mean, Offered, Real, Sacrifice, Sacrificed, Saying1. 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 10:14-20

     8770   idolatry, in NT

1 Corinthians 10:15-31

     5773   abstinence, discipline

1 Corinthians 10:16-21

     5573   table

1 Corinthians 10:18-20

     6213   participation, in sin

1 Corinthians 10:18-21

     4696   yoke

1 Corinthians 10:18-22

     7436   sacrifice, NT fulfilment

1 Corinthians 10:19-20

     8138   monotheism

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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