1 Corinthians 10:32














Nothing is more characteristic of Paul's mind than the way in which, upon every suggestion, he ascends to great principles. He begins with what it seems must be a homely and practical and almost trivial discussion concerning idol feasts. But now and again, before he quits the subject, he rises to some sublime truth and principle. What could be a grander precept in itself, what could be worthier of acceptance by all rational beings, not to say all sincere Christians, than the command of the text? - "Do all to the glory of God."

I. THE PRINCIPLE IS TO BE EXPLAINED.

1. What is the glory of God? It is the bringing into prominence of his attributes, the working out of his purposes, and this especially by intelligent and voluntary beings. It is the gratitude which all owe, the obedience to which all me summoned, which show forth God's glory.

2. How can men do aught to God's glory? Not surely by the mere invocation of God's Name, so common and customary among Jews and Mohammedans. But they may fall in with his purposes, reverence his laws, recommend his service, utter his praise.

II. THE PRACTICAL APPLICATION OF THE PRINCIPLE IS TO BE EXHIBITED.

1. It is so minute and searching that it extends to the most ordinary and trivial acts of life. Even eating and drinking are included; probably they are mentioned here upon the suggestion of meals partaken in common with idolaters. "Epictetus, on being asked how any one could eat so as to please God, answered, 'By eating justly, temperately, and thankfully.'" If a heathen moralist could take so noble a view of religion, shall Christians sever their daily life and its manifold occupations from the high aims and sacred motives of their lofty vocation in Christ?

2. It is so vast that nothing escapes it. It is universal in its operation, "embracing all things." No interest in life is so wide, no relationship so sacred, no occupation so honourable, as not to come under this principle, which can give dignity and sweetness to all the functions of human life.

III. THE ADVANTAGES OF THIS PRINCIPLE ARE TO URGED.

1. It delivers him who adopts it from miserable and debasing self seeking. How many there are who do all things to the glory of self! And what a degrading and deteriorating influence does such an aim exercise over the character of those who adopt it! On the other hand, to live for God is to rise at a bound above the murky atmosphere of earth into the serenest air of heaven itself.

2. It conduces to the well being of society. When all men seek their own, society is afflicted with discord and is threatened with dissolution. When all seek their Maker's honour, this common aim and endeavour tend to sympathy, harmony, cooperation.

3. It is an aim in life just and satisfying to the mind - the right aim and motive, and the only one of which we shall never repent and never feel ashamed.

4. It is a stable and eternal aim. With this design and hope the angels serve and wait and praise in heaven. And the glorified saints who have finished their course on earth, when translated to the presence of God, may change place and occupation, but the end and aim of their being remains the same, for it is capable of no improvement, of no elevation. - T.

Give none offence... Jews... Gentiles... the Church of God.
I. THE ESSENTIAL OFFENCE, OF THE CROSS MUST NOT BE EVADED. The doctrine of a crucified Christ with its correspending duty of crucified affections will ever provoke the hostility of "the carnal mind." Offence is inevitable where disaffection rules. "Love or hatred" is the sole alternative. Our mission is, "Christ and Him crucified" — not Christ and Him Judaised, or philosophised, or adumbrated in a myth, or held in reserve, or the Shibboleth of a faction. Far from St. Paul was the least suppression of the faith in deference to the fashion of the world or the fury of his adversaries. If "to the Jew he became as a Jew, it was to gain the Jew," etc. His evangelical theology coupled with his chivalrous life of toil present the safest comment upon the mingled courtesy, charity, and policy of his injunction — "Give none offence, neither to the Jews," etc.

II. WHAT ARE THE CIRCUMSTANTIAL AFFRONTS THAT MUST BE AVOIDED? The Jew, the Gentile, and the Church present the three types of those several relations of the world to religion, and whose spiritual interests may be gratuitously obstructed by ministrational offensiveness.

1. Ritualism.(1) This was "the rock of offence on which Zion stumbled" and lost her standing.(a) The Jew gloried in his descent from Abraham; but St. Paul did not ridicule the pretension, but, pointing it in its right direction to the faith of Christ, courteously conceded "then are ye Abraham's seed," etc.(b) The Jew rested in the law. Paul "bare them record, they had a zeal for God," etc., because "the law was their schoolmaster to bring them to Christ."(c) The Jew stood upon his circumcision. Was it asked, "What profit was there of circumcision?" The reply was, "Much every way," except indeed in their own way, but in such a way as they would be more disposed to listen to as "the more, excellent way."(2) Apply this apostolic gauge to our own modes of dealing with modern Jews.(a) Take the English Jew; his national and hereditary dislike of Christianity is not likely to be propitiated by our too general indifference to the means of his conversion, which strikes him as irresistibly at variance with our evangelical premises.(b) Take the spirit of ritualism as embodied in Romanism. To unchurch Rome — the communion of a Borromeo, Fenelon, and Pascal — is not the spirit which acknowledged their prototypes, "who are Israelites."The civil concession of her antiquity pleads the conciliatory parallel, "whose are the Fathers." The graceful recognition of her early evangelising labours finds a gentler precedent in the admission, "of whom, as concerning the flesh, Christ came," than in the loose ignoring of all old better times. Neither is it an obstacle, but rather ancillary to our argument to let her share the honour of having had "committed unto her the oracles of God." Rome must be vanquished by her own instruments. The Christianity in her Vulgate will yet displace the Popery in her creeds.

2. Rationalism.(1) There can be no antagonism between reason and faith. Christianity and science are both from the same Author, and it robs Him of part of His glory to take either away. Deal with such particles of truth as exist in rationalistic or socialistic writings, as Paul did with the inscription on the Athenian altar, or the maxims of a Menander or Aratus. He "disputed daily in the school of one Tyrannus," but "gave no offence to the Gentiles."(2) But the text includes the unconverted, and there is a risk of gratuitously offending the mere worldling by the style, as well as matter of preaching. Do not blacken poor human nature darker than she is. Look upon the young keeper of the commandments as Jesus "looked and loved him."(3) The Church of God. The really enlightened children of God are susceptible of offence from an incautious ministry. There is such a contingency as "making my weak brother to offend" in various shapes. We may scandalise, damage, or discourage a fellow-Christian by the class of amusements in which ourselves or families fraternise with the world, or by the inconsiderate denouncement of all recreation; by showing respect of persons in the way of sparing the follies of the rich, and bearing hard upon the vices of the poor, or contrasting the assiduity of pastoral attention to the former, with a comparative neglect of the latter; by careless. partial, imperfect or indistinct statements of truth; by an obvious disparity between our public preaching and personal conversation; by any inattention to the commoner charities, morals, and civilities of life, as if Christianity contained no such precepts as "use hospitality," "be courteous," "render unto all their dues."

(J. B. Owen, M.A.)

Sketches of Sermons.
I. THE GREAT OBJECT AT WHICH THE APOSTLE AIMED — the profit, the salvation, of many. The term "profit" may apply, in general, to anything which improves either the man or his condition. So "wisdom is profitable," etc. (Ecclesiastes 10:10); and Paul profited in Jewish learning, etc. (Galatians 1:14). But as happiness is man's summum bonum, his highest good, whatever promotes this evidently deserves to be so characterised. In this view salvation appears to be eminently profitable.

1. Deliverance from the shackles of superstition — of a superstition erroneous in sentiment — extravagant in its hopes, fears, etc. — painful in its services.

2. Deliverance from the guilt of sin, and from that danger which always, and from those fearful anticipations which frequently, attend it.

3. Deliverance from the slavery of sin (Romans 6:12-14).

4. It is an abiding profit.

II. THE MEANS BY WHICH THE APOSTLE ENDEAVOURED TO ATTAIN HIS OBJECT.

1. Observe his disinterestedness. "Not seeking mine own profit." How different from the man who, when any subject is proposed to him, immediately inquires, "What shall I gain by it?"

2. Mark the apostle's benevolence. Aiming at "the profit of many."

3. Consider the apostle's labours. "Seeking the profit of many"; in devising plans to promote their prosperity (2 Corinthians 11:28).

4. Consider also the sacrifices he made.

(Sketches of Sermons.)

I. THE NATURE OF THE DUTY HERE RECOMMENDED.

1. What are we to understand by the word "offence." This word is taken in two senses. In the sacred writings it generally signifies a stumbling-block, or whatever is the occasion of another's fall. But the word "offence," in the common acceptation of it, is taken to signify an occasion of anger, grief, or resentment. Whoever finds these passions stirring in his mind, is said to be offended; and whatever be the incentive or cause of them, is called the offence. In this latter sense we sometimes find the word used in Scripture, as well as in the former (Psalm 119:165; Matthew 17:27). It is this latter sense in which I intend to improve the words of the text, and consider them as a precept, to follow after things that make for peace, and to keep our conscience void of offence towards all men.

2. With what restrictions this precept must reasonably be taken.(1) When peace with men stands in competition with our duty to God, we should not be afraid of giving them offence.(2) Not only the honour of God, but the rights of conscience must be maintained as sacred in opposition to all that would invade them, however that opposition may offend them.(3) Nor are the perverse and unreasonable humours of men to be always submitted to for fear of giving offence. The truth ought to be sometimes boldly asserted, strongly proved, and closely urged; and the vanity and ignorance of the conceited humorist mortified and exposed.(4) It is lawful sometimes to give offence to others for the sake of their good. That is, when that good we are able to do them cannot be done without it. This especially takes place in case of reproof.(5) Nor should we be afraid of giving a private offence when it is necessary to the public good. Otherwise magistrates would not be faithful to their trust, nor could penal laws be executed.(6) We should not be too scrupulous of giving offence in justifying an injured character, or in vindicating the honour and reputation of an absent person, when aspersed by the petulance of an unbridled or malicious tongue.(7) When the honour, interest, and credit of religion are manifestly concerned, they ought not to be meanly prostituted for the sake of peace.

3. The proper latitude and extent of it in a few particulars wherein men are most apt to forget it.(1) We should take care we do not give a needless offence to others in matter of opinion.(2) In like manner we should take care how we give just offence to weak Christians in matters of practice.(3) We should take care not to give offence in our discourse or conversation with others.(4) We should take care to give no just offence in our way of commerce or dealings with men. Either by exaction and oppression, or by rigorous and exorbitant claims, beyond the rules of equity and mercy, where there is but small ability to answer them.(5) We should take care not to give offence to others by our tempers. In some tempers there are many things very offensive, which tend very much to disturb the peace of society and dissolve the bonds of Christian love and friendship.(a) A vain and ostentatious temper — when a man appears to centre all his views in himself, and to be so full of secret pride and self-applause that it is continually running over his lips.(b) A rigid, censorious, and detracting spirit, which often proceeds from the same original as the other, viz., secret pride and excessive self-love.(c) A passionate and revengeful temper is a very offensive one.(d) An arbitrary, over-bearing, and imperious temper, which tyrannises over ingenuous modesty, and thinks to carry all before it by mere dint of noise and confidence.(e) A mercenary and selfish temper, which shows a little, contracted heart, wrapped up in itself, and shut fast to all the world beside; whereas the heart of a good man is open and generous, and longs to diffuse joy and gladness all around it.(6) We should take care to give no offence to others by the abuse of those talents which we enjoy more than they.(7) We should take care how we give offence in any of those several relations in life wherein Providence hath placed us.

II. I SHALL RECOMMEND THIS DUTY OF AN INOFFENSIVE CONDUCT FROM TWO CONSIDERATIONS.

1. The first is from the example of our great Lord and Master, Jesus Christ. Which is not only our greatest motive to it, but at the same time will be our best direction in the practice of it. He was not ashamed to maintain the cause of God and truth at the expense of His own peace and fame; nor afraid to oppose and reprove the proud priests and bigoted Pharisees, though He knew He should give them offence and incur their hatred by so doing. Here He showed the courage of a lion; in other cases all the meekness of a lamb.

2. He who makes no conscience of offending men, will make no conscience of offending God. Nay, herein he actually does offend Him. A just occasion of offence given to them is a real offence offered to Him, because it is a wilful violation of His laws, which in the most express manner have forbidden it.

(J. Mason, A.M.)

1. The apostle did not shrink from giving offence where the honour of his Master or the rights of His gospel were to be maintained, where sin was to be rebuked, and hypocrisy unmasked. The public opinion of those times doubtless regarded him as an extreme man (1 Corinthians 4:3, 4). Wherever he went he roused the fiercest passions of the Jews. It was from no inability to perceive the "offence of the Cross," that he made it the theme of his ministry. Even to the Church he gave offence where duty required — to Barnabas, to Peter, to the Jewish Christians in general.

2. How singular, then, sound such words as those of the text. "He give no offence!" might be the comment of some of his opponents, "why, it is not possible that any man should give more." These words, however, prove that Paul had no love for antagonism. Truth must be served first, but where it did not call he would not grieve either Jew or Gentile or fellow-Christian. He is speaking here of things not necessary to salvation.

I. GOD HAS GIVEN EVERY CHRISTIAN SOME INFLUENCE IN THE WORLD.

1. With many it may be very feeble and restricted, but to none has it been wholly denied. To some have been given two, and to a few even five talents, but there is not one who can say that he has no talent at all. One of the mightiest forces thus lies within the reach of all. An innocent babe, all insensible of the power which it wields, will sometimes almost transform the spirit of a father.

2. Few things are more marvellous than the way in which such influence propagates itself. Take, e.g., the simple Christian man whose sympathy was excited on behalf of the ignorant and godless children in the city of Gloucester. He little knew how his Christian thought would fructify. So the Christian woman who invited her young apprentice to the evening service in the Tabernacle was unconsciously setting in motion a train of influence, the full results of which are not yet fully developed. That evening sermon was to lead John Williams to the foot of the Cross.

3. Nor is it only that a man may exercise such influence, it is certain that he must do so. It is not that no man ought to live to himself, but that, as a matter of fact, no man can live to himself. Be not deceived, if you are not a blessing you will be a curse to the world. A purely negative existence, even if desirable, is not possible to any of us.

II. THIS INFLUENCE IS A TALENT TO BE DILIGENTLY CULTIVATED.

1. It may be regarded under two aspects, the direct and the indirect power which we exert. The Christian must strive to serve his Master in both. He must not only engage in Christian labours, but he must breathe a Christian temper. The power of earnest words and generous deeds will be neutralised by the inconsistency which awakens doubts as to his sincerity, or the offensive bearing which, in exciting prejudice against himself, creates a new obstacle to the success of the message which he bears. It is to this that the apostle chiefly alludes. The offence of the Cross was not to be removed by silence as to Christ crucified; but whatever his message might be, he sought that he himself should not be a stumbling-block.

2. Some men make it their boast that they take no heed to the opinions of others. They have the approval of their own conscience. What can it matter to them though they are condemned by the unanimous voice of their brethren? A doubt of their own infallibility never appears to occur to them, nor a desire to spare the feelings and respect the convictions of others to influence their modes of speech or action. Of course it is better to be unpopular than untrue; but even if regard to the highest principle require a man sometimes to oppose himself to those whom he most respects, there is a way of acting by which he may avoid provoking that unpleasant irritation which is sure to defeat the very purpose he seeks to achieve. Keep back nothing which fidelity to God requires you to utter; but let there be the courtesy which pays a due respect to the opinions it is compelled to oppose, and the readiness to make everything subordinate to the one great work of promoting the gospel. It is pitiable to mark the way in which some men, by little defects of character, mar the effect of labours inspired by the purest motive and apparently fitted to secure the richest fruit. They are like a gardener who, having sown his seeds, no sooner sees them breaking the ground than he begins to trample them down.

3. "Not seeking mine own profit," etc. Such, too, is our principle, but may we not learn something even from those who seek the inferior end? If men can stoop to secure an earthly prize — if they deem no labour too hard, no rebuff too humiliating, no arts too mean which are necessary to ensure success — what effort should not Christians put forth, and what sacrifice should they not make in order to win a power which they may use for the profit of many?

(J. G. Rogers, B.A.)

I. THE DUTY.

1. Give none offence.

2. Please all men.

3. Sacrifice self.

II. THE OBJECT — that they may be saved.

III. THE INCENTIVE — the example of Christ and His apostles (1 Corinthians 11:1).

(J. Lyth, D.D.)

Even as I please all men in all things
I. HOW HE PLEASED ALL MEN. Consider —

1. The case of Timothy (Acts 16:3).

2. Paul at Athens.

3. Paul at Corinth.

4. His address to Agrippa.

5. His words in reference to meats and drinks.

II. HOW INFLEXIBLY HE REFUSED TO PLEASE MEN WHEN CHRIST OR THE HONOUR OF THE GOSPEL WAS CONCERNED (Galatians 1:10).

III. HOW THESE TWO PHASES OF THE APOSTLE'S SPIRIT ARE IN HARMONY. Learn —

(1)Christian truth and principle must at all rates be maintained.

(2)Christian moderation and suavity must be exhibited.

(H. W. Beecher.)

I. THE PRINCIPLE HAS OFTEN BEEN LAMENTABLY PERVERTED.

1. On the plea of becoming all things to all men, Christians are tempted into sinful conformity with the habits and amusements of the world.

2. On the same plea the Church of Rome adopted heathen rites, until the distinction between Paganism and Christianity was little more than nominal. Heathen temples were called churches; Pagan gods were baptized as saints, and honoured as before.

II. THE APOSTLE SO ACTED AS TO PRESERVE THE CHURCH FROM EVERY TAINT OF EITHER PAGANISM OR JUDAISM. The rules which guided the apostles may be easily deduced from the conduct and epistles of Paul.

1. They accommodated themselves to Jewish or Gentile usages only in matters of indifference.

2. They abstained from all accommodation even in things indifferent, under circumstances which gave to those things a religious import. They allowed sacrifices to be eaten; but eating within a temple was forbidden.

3. They conceded when the concession was not demanded as a matter of necessity; but refused when it was so regarded. Paul said circumcision was nothing and uncircumcision was nothing; yet he resisted the circumcision of Titus when it was demanded by the Judaisers.

4. The object of their concessions was not to gain mere nominal converts, nor to do away with the offence of the Cross (Galatians 4:11), but to save men. No concession therefore, whether to the manners of the world or to the prejudices of the ignorant, can plead the sanction of apostolic example, which has not that object honestly in view.

5. It is included in the above particulars that Paul, in becoming all things to all men, never compromised any truth or sanctioned any error.

(C. Hodge, D.D.).

People
Corinthians, Israelites, Paul
Places
Corinth
Topics
Anyone, Assembly, Cause, Causes, Church, Either, Gentiles, Greeks, Jews, None, Occasion, Occasions, Offence, Offenceless, Offense, Stumble, Stumbling, Trouble, Whether
Outline
1. 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.

Dictionary of Bible Themes
1 Corinthians 10:32

     5186   stumbling

1 Corinthians 10:32-33

     7925   fellowship, among believers
     8356   unselfishness

Library
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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