1 Corinthians 11:28
Each one must examine himself before he eats of the bread and drinks of the cup.
Sermons
Examination Before CommunionC. H. Spurgeon.1 Corinthians 11:28
Examination Before CommunionJ. Willison.1 Corinthians 11:28
Examination Required in Every CommunicantW. Fenner.1 Corinthians 11:28
Hungering After Christ a Qualification for CommunionR. Sibbes, D.D.1 Corinthians 11:28
Moral Fitness for CommunionR. Tuck 1 Corinthians 11:28
Qualifications for CommunionHomileict Monthly1 Corinthians 11:28
Questions for Self-Examination1 Corinthians 11:28
Self-ExaminationJ. Lyth, D.D.1 Corinthians 11:28
Self-ExaminationHomiletic Monthly1 Corinthians 11:28
Self-ExaminationW. H. Davison.1 Corinthians 11:28
Self-Examination1 Corinthians 11:28
Self-ExaminationA. Farindon, B.D.1 Corinthians 11:28
Self-ExaminationT. Fuller, D.D.1 Corinthians 11:28
Self-ExaminationA. Littleton, D. D.1 Corinthians 11:28
Self-Examination in Regard to the Holy CommunionG. J. Zollikofer.1 Corinthians 11:28
Self-Examination, ConstantArchdeacon Farrar.1 Corinthians 11:28
The Advantages of Self-ExaminationJ. Williamson.1 Corinthians 11:28
The Duty of Self ExaminationJ. Lyth, D.D.1 Corinthians 11:28
The Qualifications Required in CommunicantsT. Laurie, D.D.1 Corinthians 11:28
Special Consideration of the Lord's Supper; Uses of Self JudgmentC. Limpscomb 1 Corinthians 11:17-34
Perils At the Lord's TableE. Hurndall 1 Corinthians 11:27-29
Desecration of the Lord's SupperC. Hodge, D.D.1 Corinthians 11:27-32
Eating and Drinking UnworthilyJ. Lyth, D.D.1 Corinthians 11:27-32
The Unworthy Receiving of the Lord's SupperBp. Hacket.1 Corinthians 11:27-32
Worthy and Unworthy CommunicatingT. Fuller, D.D.1 Corinthians 11:27-32
Worthy and Unworthy CommunicatingJ. Parker, D.D.1 Corinthians 11:27-32
Worthy or UnworthyJ. Forfar.1 Corinthians 11:27-32














Explain the Scottish custom of "fencing the tables" at sacramental seasons, that is, of guarding the tables from the approach of unworthy persons. There has grown up round the expression, "Let a man examine himself," a kind of self searching, as a Christian duty, which could hardly have been in the thought of the apostle. It has come to be considered the right thing that, at stated seasons, the Christian should subject his whole inner life, his thoughts, his views of truth, his frames of mind, and his varied feelings, to examination; testing them by the most familiar and admired models of Christian experience. Many of us know what it is to attempt this painful and difficult work, and perhaps we know also the heavy porosities which follow the attempt; the oppressed moods into which our souls get, the killing outright of all Christian joy, the morbid pleasure found in dwelling on the evil phases of our experience, and, above all, the subtle self trust which it engenders, until we awake to find that we have been led away from simple, childlike reliance on Christ to an attempted confidence in our own frames and feelings and experiences. St. Paul distinctly enjoins the duty of examining one's self, but if we take his counsel in connection with the circumstances and doings of those to whom his counsel was given, we shall see what was the sphere of self examination to which he referred. The evils which the apostle deals with are plainly the relics of the old heathen life gaining strength again, such strength as to imperil this most solemn Christian ordinance. There were class rivalries, one pressing before another; the rich were making ostentatious display; the poor were grasping at the best food; self indulgence, gluttony, were so manifest that few could realize the special religious significance of the closing part of the feast, the common sharing of the bread and wine of memorial. St. Paul, having this in mind, urges that a man must examine into his morals, his habits, his conduct, his relationships, and his duties, and gain a moral fitness for partaking of the bread and of the wine of memorial. We consider -

I. THE MORAL LIFE THAT IS IN HARMONY WITH HOLY COMMUNION. One important element of the Christian spirit is sensitiveness to the tone, the character, the genius, of Christianity. We ought not to have to ask," What is consistent?" We should feel what is becoming, what is worthy of our vocation. The cultured, spiritually minded Christian, who is "transformed by the renewing of his mind," finds himself resisting all wrong, disliking all that is unlovely, shrinking from everything that is untrue, and gathering round him all that is kind and lovely and of good report. His life he seeks to set sounding through all its notes in full harmony with the keynote of the gospel. But we should see that our moral life is to be tested by Christianity when that religion is at its highest point of expression, and that we find in the Eucharistic feast. We must test ourselves by the ideal which we imagine as realized at the Lord's table. Then we say:

1. That there must be a very clearly cut and marked separation from the larger social evils of our time.

2. There must be a firm stand in relation to the questionable things of our time, the things that seem to lie on the borderland between good and evil.

3. There is further required a wise ordering of family relationships, and an efficient restraining of personal habits. Our communion times, when the holy quiet is around us, when the fever and the bustle of life are stilled, and our glorious, pure, white Lord comes so near to us, bring out to view the stains of secret fault.

II. THE RESPONSIBILITY OF SECURING THE HARMONY BETWEEN THE MORAL LIFE AND CHRISTIANITY IS THROWN UPON THE CHRISTIAN HIMSELF. The question of supreme importance to us is this, "Will we let the Christ spirit that is in us nobly shape our whole life and relationship? Will we so fill everything with the new life that men shall find the Christ image glowing everywhere from us? Will we be thoroughly in earnest to live the holy life?" The old idea was, win the soul for Christ, and let the body go - the helpless body of sin and death. The truer idea is that we are to win our bodies for Christ, our whole life spheres for Christ. And the burden lies on us. God will win no man's body or life sphere for him. He will win them with him. God will help every man who sets himself manfully to the work. The sanctification of a believer is no accident and no miracle. The law concerning it is most plain: "Work out your own salvation with fear and trembling, for it is God who worketh in you to will and do of his good pleasure." The responsibility lies on us of "putting off the old man with his deeds," and the responsibility lies on us of "putting on the new man." The goodness and graces of the Christian life are to be won; they are not mere gifts. Gentleness of speech and manner, lowly mindedness, meekness of self denial, tender consideration for others, glistening purity of thought and heart, strong faith, glowing love, and ardent hope; the inexpressible loveliness of those who have caught the spirit of Christ; the charming bloom - richer far than lies on ripened fruit - that lies on the word and work of the sanctified; - all these are to be won. We must want them, set ourselves in the way of them, wrestle and pray for them, put ourselves into closest relations with Christ so that they may be wrought in us by his Spirit. And communion times bring all these claims so prominently before us. Brotherhood, holiness, forgiveness, charity, mean then so much; and our attainments seem so few, so small, in the light of the ideal Christian life. Let a man examine himself; find his evil and put it away; find what is lacking, and seek to gain it, and so attain the moral fitness for sharing in the Holy Communion. - R.T.

But let a man examine himself
I. ITS NECESSITY.

1. At all times.

2. Especially when we draw near unto God.

3. Most of all before communion.

II. ITS EXERCISE. Should be —

1. Particular, including a review of our state, need, sins, temptations, etc.

2. Faithful, according to the Word of God and the light of His Spirit.

3. Frequent.

4. Earnest, with a sincere desire and purpose of amendment.

III. ITS ADVANTAGES.

1. Security from sin.

2. Confidence before God.

3. Freedom from condemnation.

(J. Lyth, D.D.)

Homiletic Monthly.
The Lord's Supper a sacrament. Roman oath of soldier. At communion soldiers are at headquarters to report, be inspected, and receive fresh orders. Each should ask —

I. HAVE I A RIGHT TO BE HERE? Am I enlisted?

II. HAVE I THE QUALITIES OF A SOLDIER?

1. Am I obedient?

2. Is my obediences

(1)Unselfish?

(2)Unquestioning?

(3)Prompt?

(4)Entire?

(5)Cheerful?

3. Am I reliable? Wesley said that with three hundred reliable Christians he could shake the gates of hell and set God up in the world. Havelock's "saints" were known to be always ready.

4. Am I watchful? Our enemy is able, crafty, without honour.

5. Have I proper discipline?

6. Am I diligent in knowing and doing my duty?

III. AS A SOLDIER, WHAT HAVE I DONE?

1. Have I conquered myself?

2. Do I show signs of conflict and victory — the fruits of the Spirit?

3. Have I any captives for my Captain?

IV. WHAT DO I WANT AT THE TABLE?

1. To eat and drink simply to get spiritually fat? Soldiers need sinew and muscle, not adipose tissue.

2. To appear well before men? They judge our lives, not our professions.

3. To get inspiration for better service?

4. To get strength, so as to continue faithful to the end?

V. WE MUST BE OUR OWN EXAMINERS.

1. The world or our brethren cannot see our hearts.

2. God does not judge us here. He gives means and tests.

3. God will not even examine us at last. Our own open hearts will be our judges.

(Homiletic Monthly.)

This advice is not peculiar to Christianity. It is an axiom which forms the groundwork of all social well-being. The words "Know thyself" were sculptured on all the noblest public buildings of Greece. Self-knowledge lies at the root of all true wisdom, and is the ground, work of religion. Until we know our sin, we shall not seek for forgiveness; until we know our weakness, we shall not crave for strength. A man's worldly affairs would soon plunge him in ruin if he did not exercise needful supervision, and our spiritual affairs will bring us far worse ruin if we do not give them requisite attention. Consider —

I. THE DUTY ENJOINED.

1. To examine does not mean a mere passing glance, but a thorough searching.

2. Let a man examine himself. There is a universal spirit of curiosity, and, generally speaking, it is an agreeable business to enter into the concerns of others. But when it comes to self, it is irksome, for it is very painful to a man's vanity. He would like to feel rather better than other men. But if he dives down into his own inner nature, the result is a most humiliating disappointment. And so we would, like the ostriches who hide their heads in the sand, and thereby think that they are screening their whole bodies, rather not know the truth, because we justly surmise that that truth is unpalatable.

II. THE SUBJECTS OF INQUIRY.

1. Our position as regards God — whether we are pardoned and reconciled. Our own hearts will give us the answer in a moment if once we ask the question.

2. The course of our daily conduct. Do we carry out into practice the faith we profess, and the love which ought to be our ruling principle?

III. THE METHOD OF CARRYING OUT THE ACTION. There must be —

1. Frequency and regularity. The act must not be an isolated one, performed occasionally, once a year or once week — it must be the constant effort of our souls.

2. Prayerfulness. Of our own selves, we can never hope to be impartial, or persevering, or true. And we shall find out more and more every day how much depends upon Divine grace.

(W. H. Davison.)

These words show how we should be prepared for a worthy receiving the blessed sacrament. Wherefore examine —

I. YOUR KNOWLEDGE (ver. 29). We are to know —

1. The Author: Christ, who was Author (ver. 23) —

(1)Not as God;

(2)Nor as man;

(3)But as God-man, and Head of the Church.

2. The institution (vers. 23-25). Where observe —

(1)What Christ did.

(2)What He said.

3. The nature.

(1)It is a sacrament,

(2)Wherein, under the outward signs of bread and wine,

(3)Christ is signified to us (ver. 30).

4. The end.

(1)To remember Christ's death (vers. 24-26).

(2)To represent it. "This is My body."

(3)To offer it (Matthew 11:28; Isaiah 55:1).

(4)To convey it.

(5)To seal it (Romans 4:1l).

5. The uses.

(1)Examine whether ye know these things.

(2)Endeavour to know them more and more (2 Peter 3:18).

(3)Improve your knowledge to practice.

II. YOUR REPENTANCE.

1. Wherein doth repentance consist?(1) In conviction of our sins (John 16:8, 9).

(a)Of original sin (Psalm 55:5).

(b)Actual (Psalm 51:3, 4).

(c)Habitual (Romans 7:24).(2) Contrition for them.

(a)Because they transgress so righteous a law (1 John 3:4).

(b)Displease so gracious a Father (Isaiah 6:5).

(c)Defile so precious a soul (Titus 1:15; Isaiah 1:6).

(d)Deprive us of so great happiness and blessing (Isaiah 59:2).

(e)As makes us obnoxious to eternal miseries (2 Thessalonians 1:8, 9).(3) Conversion from them (Ezekiel 33:11).

(a)Sincere (Joel 2:13).

(b)Universal (Ezekiel 18:31).

(c)Constant.

2. What necessity of repentance in the receiving of the sacrament?

(1)No repentance, no faith (Mark 1:15).

(2)Christ is there offered only to the penitent (Matthew 11:28).

(3)By repentance our hearts are prepared to receive Him there offered.

3. Uses.(1) Examine whether you have repented.

(a)Are you sorry for your sins? (Psalm 38:18).

(b)Are you out of love with them?

(c)Are you resolved to forsake them? (Psalm 17:3; Psalm 39:1).(2):Repent. Without repentance —

(a)No pardon (Ezekiel 18:21, 22).

(b)No peace (Isaiah 48:22).

(c)No duty accepted (Proverbs 15:8).

(d)You must perish (Luke 13:3).

III. YOUR FAITH.

1. By the grounds of it: the testimony of God.

2. By the effects of it, as —

(1)Love to God.

(2)Thankfulness for Christ.

(3)Humility in ourselves.

(4)Compassion for the poor.

(5)Charity to all.

3. Reasons. Without faith we cannot —

(1)Discern the Lord's body (ver. 29).

(2)Receive anything.

(3)Improve what we receive.

(Bp. Beveridge.)

is —

I. A DUTY FOB ALL TIMES.

1. Examination is a duty of no quick dispatch; for it is to take a strict survey of all the passages of our life; to follow our thoughts, which have wings, and fly in and fly out; to number our actions, and weigh them all in the balance of the sanctuary; to anatomise our hearts, which are "deceitful above all things" (Jeremiah 17:9); to follow sin in all its labyrinths, to drive it out of the thicket of excuses, and by the light of Scripture to take a full view of ourselves.

2. The right performance of this duty requires great care and diligence, because we are our own greatest enemies, our own deceivers, parasites, and murderers.

3. Examination must not end in itself; but we must propose the true end, and draw all up to it; which is, to purge the conscience, to supply what is defective, to repair what is defaced, to beautify what is slurred, to complete what is imperfect; which is, to renew ourselves in the inward man. Therefore what is here to "examine," is in ver. 31 to "judge," ourselves. For what a vain work were it to examine a thief, if we do not judge him! We must try and examine our actions as the Levites did their sacrifices, and not offer them up if there be any blemish on them; that so we may "prove to ourselves what is that good, and acceptable, and perfect will of God" (Romans 12:2). Examination is but lost labour without amendment. A survey is the extremity of folly, if I see the faults in my spiritual building, and then let it fall to the ground.

II. A DUTY ESPECIALLY WHEN WE APPROACH THE LORD'S TABLE. Here thou dost as it were renew thy covenant, and here thou must renew thy examination.

1. Examine your repentance, therefore, whether it be true and unfeigned, whether it be moved and carried on by a true spring — hatred of sin and love of Christ: whether it be constant and universal.

2. "Examine yourselves whether you be in the faith" or no; "prove yourselves, whether Christ be in you" (2 Corinthians 13:5). Faith is the salt which seasoneth all our actions: nor will Christ admit us to His table without it, nor give Himself to those who do not believe in Him. Faith is the mouth of the soul, and with it we receive Christ. The faith, too, must be one which worketh by love, and that both towards God and towards our brethren. For these two are inseparable, and bear witness one to the other: my faith begetteth my charity, and my charity publisheth and declareth my faith. Let them therefore both meet and be united in our trial and preparation to this sacrament, which is a sacrament of union, not only of the Head with the members, but of the members one with another under one Head.

3. Let us "examine" ourselves, and "consider" Him that inviteth us (Hebrews 3:1). "Consider" Him —

(1)As our High Priest.

(2)As our Teacher.

(3)As our King and Lord.Who hath most command over thee, the prince of this world, or this King?

(A. Farindon, B.D.)

Some make this to be a bare permission, that if they will they may do it; others, a counsel that they should do it; others, a command that we must do it, which is the truest.

I. THE NECESSITY OF SELF-EXAMINATION. The reasons are taken —

1. From the majesty of Him whose presence we approach. What prodigious state did Ahasuerus, an earthly prince, stand upon! (Esther 2:12). "Behold, a greater than" Ahasuerus "is here."

2. From the great profit which we receive thereby, if we come prepared.

3. From the grievousness of the punishments, if we are unworthy receivers. The sacrament is not like to those receipts which, if they do no good, do no harm. If it brings not profit and spiritual grace, it draws great punishments on us.

II. ITS NATURE.

1. A Christian's eyes ought to be turned inward, chiefly on himself: yet how many are there whose home is to be always abroad! They say not with the soldiers, "What shall we do?" (Luke 3:14); but with Peter, "What shall this man do?" (John 21:21). Yet a man's examining of himself excludes not his examination of those who are committed to his care, as pastors their flock and fathers their children.

2. In examining of the word, learned men run in three several streams. Some prosecute the metaphor of a goldsmith, searching the purity of his gold (1 Peter 1:7). Others, because bread and wine to be taken in the sacrament are both food and physic, insist on the similitude of a physician, giving preparatives to his patient before he receives the physic. A third sort make "examine" here to be as magistrates question offenders.We will follow the latter.

1. A man, in examining himself, must personate three, and act three several parts — the part of the offender, of the accuser, of the judge. The part of the accuser may be well performed by "conscience"; for, besides her office to be the register and recorder of the soul, it is also the attorney-general of the King of heaven in our hearts, to press the evidence against us after the indictment. As for our reason and judgment, that must supply the office of a judge, acquit or condemn us.

2. But here, it is to be feared, men will be partial to themselves in two respects.(1) In not giving their conscience fair play; what in whole they cannot silence they will in part interrupt:(2) It is to be feared our judgment will not be upright, but partial and favourable to us. Wherefore this is a sound and safe rule: let us account ourselves to be worse than upon examination we find ourselves to be (1 Corinthians 4:4).

3. Seeing, then, that a man is to act three parts, we may observe that a Christian, though alone, may make company for himself (Psalm 4:4; Psalm 43:5). Had men the art of these self-examinations and soliloquies, they need not, to put away melancholy and to avoid solitariness, repair to the schools of drunkenness, there to seek for bad company, that there they may drive away the time.

III. THE INTERROGATORIES, WHEREUPON EVERY MAN IS TO BE EXAMINED, are these.

1. Whether thou dost repair to receive the sacrament with a competent measure of knowledge?

2. Whether dost thou come with unfeigned repentance for thy sins past?

3. Whether dost thou come with a lively faith, relying upon God in Christ for the pardon of thy sins?

4. Whether dost thou come with love undissembled, freely from thy heart to forgive all injuries committed against thee?

5. Whether dost thou come with an earnest desire and longing to be made partaker of these heavenly mysteries?

6. Whether dost thou come with thankfulness to the God of heaven for this His great blessing?

(T. Fuller, D.D.)

The three questions which the Rev. Philip Henry advised people to put to themselves in self-examination before the sacrament were — "What am I?" "What have I done?" and "What do I want?"

One of the holiest of the Church's saints, St. Bernard, was in the habit of constantly warning himself by the solemn query, "Bernarde, ad quid veniste? — Bernard, for what purpose art thou here?" Self-examination could assume no more searching form.

(Archdeacon Farrar.)

I. IN GENERAL.

1. It is much neglected.

2. Exceedingly necessary.

3. Highly beneficial.

II. IN PARTICULAR. Before the Lord's Supper it is requisite —

1. To keep us from sin.

2. To secure it unspeakable benefits.

III. RESPECTS ESPECIALLY —

1. Our view of the ordinance.

2. The state of our souls.

3. The immediate frame and disposition of our minds.

(J. Lyth, D.D.)

1. The Lord's Supper is not for all men, but only for those who are able spiritually to discern the Lord's body.

2. It is not meant for the conversion of sinners, but for the edification of disciples.

3. Hence the need of examination, lest we intrude ourselves where we have no right to be.

I. THE OBJECT OF THE EXAMINATION.

1. That the communicant may eat and drink. "So let him eat." He is not to examine in order to justify his stopping away.

2. That he may know that the responsibility rests with himself. The examination is not by priest or minister: he examines himself.

3. That he may communicate solemnly, and not as a matter of course. He is to make heart-searching inquiry, and so approach the table with self-humiliation.

4. That he may come to the table intelligently, knowing to what he comes, and why, and wherefore.

5. That he may do so with confidence and joy. After examination he will know his right to come, and feel at ease. Many good results would follow if this examination were universally practised. The examination should be as frequent as the eating of the bread. No man has reached a point at which he is beyond the need of further self-searching.

II. THE MATTER OF THE EXAMINATION. Points of examination may be suggested by the following thoughts:

1. It is a feast.

(1)Have I life? The dead sit not at banquets.

(2)Have I appetite? Else how can I eat?

(3)Have I a friendship toward the Lord who is the Host?

(4)Have I put on the wedding garment?

2. Jesus bids us show forth His death.

(1)Have I faith in His death?

(2)Do I live by His death?

3. Jesus bids us do this by eating bread.

(1)Is this eating a symbol of a fact, or is it a mere mockery?

(2)Is Jesus really and truly the food of my soul?

4. Jesus bids each believer do this in union with others.

(1)Am I truly one of His people, and one with them?

(2)Am I dwelling in love with them all?

5. This cup is the New Covenant in Christ's blood.

(1)Am I in covenant with God in Christ Jesus?

(2)Do I rest in that covenant for all my hopes?

6. Jesus calls His people to remember Him in this Supper.

(1)Can I remember Christ? Or am I attempting a vain thing?

(2)Do I know Him? How else can I remember Him?

(3)Are my past dealings with Him such as I wish to remember?

(4)Is He so loved by me that I wish to bear Him in my memory? Our profession, experience, conduct, hopes, and designs should all pass the test of this self-examination.

III. THE DUTY AFTER EXAMINATION.

1. To eat of the bread. Not to neglect communion, or postpone it, or to go away trembling from the table; but to partake reverently.

2. To drink of the cup. This is specially commanded.

3. To eat and drink so as to discern the Lord's body. Having the mind awake to see Jesus symbolised in this ordinance.

4. To give thanks unto the Lord for so great a privilege. Twice did our Lord give thanks during the Supper, and at the close He sang. Is is not a funeral, but a festival.Conclusion:

1. Ye who have come to this table heedlessly, repent of your wicked intrusion, and keep away till ye can come aright.

2. Ye who have never come at all, remember, if you are not fit for the communion below, you are not fit for heaven above.

3. All of you, bethink yourselves of Jesus, and having examined yourselves to your humbling, behold Him to your consolation.

(C. H. Spurgeon.)

I. WHAT NOTIONS DO I FORM OF THE HOLY COMMUNION?

II. IN WHAT VIEWS DO I INTEND TO CELEBRATE THIS SOLEMN ACT? Are these views adequate to the nature of the subject and its design? Are they worthy of a rational worshipper of God, of a well-taught and reflecting Christian? What is it properly that I seek in the observance of this religious rite and expect from it?

III. AM I NOW IN THAT FRAME OF MIND THAT IS SUITED TO THE CELEBRATION OF THIS SOLEMN ACT? Am I really actuated by Christian sentiments? Do I perceive, do I feel the high value of the objects the memorial whereof I am going to celebrate? Are they often present to my mind and always interesting to my heart?

(G. J. Zollikofer.)

Self-examination is advantageous, as it —

I. GIVES US A TRUE SENSE OF OUR CONDITION.

II. INCLINES US TO BE FAVOURABLE AND TENDER IN OUR CENSURE OF OTHERS.

III. RENDERS US CAUTIOUS LEST WE CONTINUE TO OFFEND. No man would make himself his own enemy by wilfully committing sin, were he fully aware, at the time, of the sentence of condemnation which he must afterwards pass on himself.

IV. PREVENTS US FROM ENTERTAINING VAIN CONFIDENCE AND PRESUMPTION.

(J. Williamson.)

1. Among these may be reckoned faith. Faith presupposes knowledge. "For how shall men believe in Him of whom they have not heard?" It also implies such a firm persuasion of religious and moral obligation as produces obedience in its various branches.

2. But to faith communicants must add humility.

3. Reverence is another requisite in those who approach the holy table. The want of a serious frame of mind on such an occasion would betray an abandoned character and a corrupt heart.

4. Farther, repentance is required in all who show forth Christ's death in the sacrament of His Supper. "What," said one of the most enlightened philosophers of antiquity, "what must the gods think of the gifts of the profane, when a virtuous man would blush to receive presents from a villain?"

5. Farther still, grateful affection to God and our Redeemer is another qualification expected in every communicant.

6. Finally, it is required of them who would partake worthily of the Lord's Supper, that they examine themselves respecting their love to mankind. If you have any animosities, now dismiss them; exercise mutual forgiveness, and let former quarrels for ever cease.

(T. Laurie, D.D.)

First, by the grievousness of the sin; such a person makes himself guilty of the body and blood of the Lord, as we see in ver. 27. Secondly, by the doleful consequence that follows upon it: "He eats and drinks damnation to himself," as we see in ver. 29. We must not rush upon the sacrament. There must somewhat be done before we can receive it. "Let a man examine himself, and so let him eat of that bread, and drink of that cup." The reasons of this are — First, because naturally we are not invited guests, we are not such as are invited to the Lord's Supper; we are children of wrath, and as long as we are in such an estate, we cannot come aright to the communion. First we must prove ourselves invited guests. A second reason is, though thou be invited, it may be thou art not disposed. Thirdly, suppose we were both invited and disposed, yet this is not enough; this is a solemn ordinance of God, and an ordinary disposition will not serve the turn. First, the matter of the duty commanded; that is to eat of that bread, and drink of that cup. Secondly, the manner of doing the duty; not only to eat of that bread, but so to eat; and not only to drink of that cup, but so to drink. Thirdly, the rule of direction how to come in a right manner to partake of it, that is, by examining of ourselves, "Let a man examine himself, and so let him eat of that bread, and drink of that cup." Fourthly and lastly, the benefit following that direction. Now the reasons of this are — First, because the same Lord that commands the matter, commands the manner too. The Lord will have His service well done, as well as done. Secondly, another reason is, because circumstance overthrow actions, if they be not rightly and duly observed. A garment, though it be never so good, if the tailor handle it not well it is marred in the making, if he bring it not to a right form, and make it in a right manner, the man that is to have the garment is disappointed. So timber, though it be never so excellent, though it be all oak, or elm, or whatsoever tree, though it be never so fit for building, if the artificer deal not well in handling it, the inhabitant that comes there may curse the day that ever he came there. So it is in all the ordinances of God and the matters of religion, we must not only do them for matter, but for manner too; for that either makes or mars them. Thirdly, another reason is, because only the right manner of doing duties gets the blessing. Why do we do the duties if we do not do them so as we may get the blessing? Now except we observe the right manner of doing them, all is to no purpose. Fourthly, another reason is, the example of Jesus Christ: Christ hath given us an example that we should do as He did. Now He did not only do that which His Father bid Him do, for matter but for manner, both in all the words He spake, and in all the deeds that He performed. Fifthly and lastly, except we do it in a right manner, except as we come to the duty, so we come to the right manner, we can never glorify God. The glory of God lies in the manner of doing of things. "So let your light shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matthew 5:16). Another use shall be, what may be the reasons why people are so willing generally to do duties for the matter, and care not to do them in a right manner. It shall not be amiss a little to show the mystery of this thing. The first is this, because the matter of the duty is easy, but the manner is difficult. Secondly, another reason is this, because the matter of duties may be done with a proud heart; there is no duty but a man may do it with a proud heart, and never be humble. Thirdly, another reason is, because the matter may stand with an unholy life. A man may do a duty for the matter of it, and yet be unholy. This is plain; how many thousands are there that pray, and yet are vain, and covetous, and carnal! The last reason is, because the matter of duties brings not the cross upon a man. Thirdly, if we ought to be careful to perform duties in a right manner, let us be exhorted in the fear of God to go and quicken all our duties, to bring a soul into so many bodies; we have bodies of praying, and bodies of hearing, and bodies of receiving the sacrament, and of good duties; let us get a soul into them, labour to do them in a right manner. The bare duty is like a carcass. Let us consider, first, we do not partake of any ordinance at all, except we do it in a right manner. I remember a fit place for this in Numbers 11:14. It is said there, "The stranger shall eat the passover, and partake of it according to the ordinance, and the manner of it." Where the text puts in the ordinance of the passover, and the manner of it. For it is all one. Secondly, consider, it is nothing but hypocrisy, when a man prays and doth not pray in a right manner. Thirdly, consider, it makes the ordinance of God of no effect. Thus they make the commandments of God of none effect (Matthew 15:6). Lastly, it cannot please God, it is only the right manner of doing duties that pleased God, as in 1 Thessalonians 4:1. The third thing is the rule of direction, how we may come to the right manner of receiving the sacrament, that is, by preparing of a man's self; and the preparation is here set down by the specification of it, namely, in examining himself, "Let a man examine himself, and so let him eat of that bread, and drink of that cup." The general scope of the words, and the apostle's meaning in them, is this, that "Every man must prepare himself before he come to the Lord's table." The reasons of this are — First, because the sacrament is an ordinance of God. Now all the ordinances of God require preparation. Now man is naturally unprepared for it. First, a man must fell his wood, and then cut it, and hew it even, and carve it, and plane it fit, and prepare it, before he build. So a man must hew down his own heart, he must humble his own soul, and qualify all within him, and so be sanctified, before he be fit. Secondly, another reason is, because the Lord Christ hath made great preparations to provide the Lord's Supper; therefore we must be prepared to eat it. You know what a great deal ado there was before the Supper was made. Christ must be incarnate, and fulfil all righteousness. Thirdly, another reason is, because the Lord Christ, when He administers Himself in this heavenly mystery, He offers to come into the soul, and He looks for good entertainment; and therefore of necessity there must be preparation for it. You see when a mortal man, an earthly prince, or a nobleman comes to another man's house, what a deal of preparation there is to provide for him! Lastly, because the sacrament of the Lord's Supper is a part of Christ's last will and testament.

(W. Fenner.)

I. For THE DUTY, to examine ourselves; everything is valued to be of more or less worth, according to the usefulness and fitness it has to its end, peculiar to it, as it is such or such a thing, The goodness of a house does not consist in this, that it has a beautiful outside, or splendid rich furniture within; but that it affords convenience for habitation, to keep out the injuries of weather, and to be fitted for the use and comforts of life: for this is that which answers the true proper end of a house. That is a good ship, that is a good sailer, and so built as to endure storms, and live in a rough sea, and perform a voyage well; and if it be not so, though it should have all its cordage and shrouds of silk, and be all inlaid and gilt, that would not be enough to make it deserve that name. So not only in artificial things, we ourselves have devised, but in things natural too, when we apply them to our use we judge of their worth by their usefulness. A horse, let him be of never so fine a shape, and have never so gaudy trappings on, we do not value him for that; we may say he is a fine horse indeed; but if he be broken-winded, if he be also a heavy goer, he is no good horse for all his finery, as being unsuitable to that use we design a horse for. And thus is it to be in our making an estimate, and passing a judgment upon ourselves. He alone is a good man who answers that end for which man was created. And what is that? To act, and think, and discourse, and behave himself all over like a man, according to the rules of right reason. If a poor heathen philosopher were alive now to take the poll of men, and try them according to the bare standard of natural reason, how many hundreds of men would he throw aside as nulls and cyphers, things utterly insignificant to those names they are called by, for one that might pass for current coin? For when all covetous, ambitious, voluptuous, vicious, debauched persons are cast on one side, and all idle, formal, empty, slight, ignorant, pretending people put on the other side, there would be very few left in the middle road of virtue, very few that might fairly challenge the name of men. But then we have a further pitch to fly still, a more severe test to bring ourselves to our examination, as being by God's special favour designed for a higher end — to have communion and fellowship with Himself. It is not enough for us to be good men, but we must be good Christians too. And if good men are so scarce, that the cynic lighted a candle at noon, and carried his lanthorn about to find out an honest man, how scarce must good Christians needs be! Come, then, let us inquire into ourselves, and take the candle of the Lord, which He hath set up in each of our souls, our own conscience along with us, to help us to discover ourselves to ourselves; and if we do not find ourselves to be such as God requires and expects we should be, let us beg of Him earnestly, in the sense of our own wants, that He would make us such as He would have us to be.

II. Examining is every one's duty, and THE SUBJECT IS HIMSELF. People are generally too forward in examining others, and are so taken up with impertinence and things that do not concern them, that they have no time to be acquainted with themselves; like idle travellers, that can tell you a world of stories concerning foreign countries, and are very strangers at home. Study of ourselves is the most useful knowledge, as that without which we can know neither God nor anything else aright, as we should know them. And it highly concerns us to know ourselves well; nor will our ignorance be pardonable, but prove an everlasting reproach; when poor ruined self shall curse negligent sinful self to all ages, and with direful imprecations upon that day and hour that first joined them together. Again, God has given man that advantage above all other creatures, that he can with reflex acts look back and pass judgment upon himself. Come, then, let us step aside awhile into ourselves, and taking every one his conscience along with him, examine and try what we can find there, and that according to this apostle's division of man (1 Thessalonians 5:23), into three parts, the spirit, soul, and body, which he makes to be the entire and complete man.

1. First, then, for thy spirit. Dost thou find a principle of life and light in it? dost thou feel the influences of God's Spirit upon it, illuminating thy understanding, and in bright characters imprinting on thy mind the resemblances of Divine nature, and writing His law in thy heart, and convincing thy reason of supernatural truths, and by this means fastening thee close to Himself, and making thee one with God? Or is thy intellectual faculty still darkened and estranged from God?

2. In the next place, examine the inclinations of thy soul. Dost thou find thy will readily to give her assent to the convictions of thy understanding, and kindly to embrace that light which is conveyed into thee by the Spirit? How makes she her elections and choices, according to the dictates of the Spirit, or according to carnal suggestions?

3. In the last place, take thy body, thy flesh, into examination. Are thy carnal affections raised heavenward, and possessed with things above? Dost thou hate sin for sin's sake? and art thou heartily displeased with thyself after the commission of any sin, under the sole apprehension of God's displeasure? Dost thou find at thy devotions and meditations that thy heart burns within thee, being set on fire with celestial flames of zeal? On the contrary to all this, do thy desires stream forth in a full current to other objects, the profits and pleasures and preferments of this world, and take up with things here below? and art thou not led along with worldly vanities, the examples of the multitude, and the enticements of the flesh? In a word, has thy spirit been guided by the direction of God's Spirit, thy will inclined to a full compliance with His holy will, and thy outward man made conformable to thy inward man, being renewed with the renewing of the mind according to righteousness? If this great work be completed in thee, O happy thee! that hast got thy head above the clouds, and like Enoch, walkest with God, and hast thy conversation in heaven, filled with blessed assurances and foretastes of ensuing joys and glories, being steadfast in faith, joyful through hope, and rooted in charity. But if this spiritual life be but imperfectly begun in thee yet, and thou findest the willingness of thy spirit is clogged and retarded by the weakness of thy flesh, be of good courage, however, and apply that answer which was given to St. Paul to thyself, that God's grace is all-sufficient for thee; and make thy humble and constant addresses to God for the continual supplies thereof, which may assist thee to get the perfect victory over all thy corruptions. Thou hast been negligent and remiss in the duties of thy life, and hast not endeavoured to acquaint thyself with God, or with thyself in private.

(A. Littleton, D. D.)

The duty required for preventing the sin and danger of unworthy communicating is self-examination. It is a metaphor taken from goldsmiths, who try the truth of their gold by the touchstone, the purity of their gold by the fire, and the weight of it by the scale. We have here —

I. THE PERSON EXAMINING: "Let a man examine."

II. THE PERSON EXAMINED — it is "himself"; he is to call himself to the bar of conscience, and to put questions to himself. Concerning —

1. His state, whether he has a right to come or not.

2. His sins and shortcomings.

3. His wants and necessities.

4. His ends and designs; whether it be to obey the charge of his dying Saviour, to show forth His death, renew and seal his covenant with God, get nearness and communion with Him, nourishment to his soul, and supply to his wants.

5. His graces and qualifications, particularly as to knowledge, faith, repentance, fear, love, thankfulness, holy desires, and new obedience.

(J. Willison.)

Homileict Monthly.
suggested by its nature: — It is —

I. A SIGN: qualification, knowledge. A knowledge not of any branches of learning, nor of theology in all its varied departments, but of the significance of the ordinance, "discerning the Lord's body." The Corinthians erred here.

II. A SEAL: qualification, faith. It not only represents gospel blessings as a picture, but, rightly received, secures them as a seal. Its blessings depend —

1. Not on the administrator. He has no power to confer nor to intercept the blessing.

2. Not on other communicants. They can neither direct nor divert the blessings.

3. But simply on the faith of the comumnicant himself. Faith is the hand that takes the proffered gifts of grace. Without faith it is no sacrament. With faith it becomes a sacramental seal. Worthiness is therefore not sinlessness, but the sinner's humble trust.

III. A FEAST: qualification, hunger. "Let us keep the feast." The Corinthians sinned in regarding it a carnal feast. This feast is prepared by God's gracious bounty. He welcomes to it all who hunger for His blessings. "Blessed are they that hunger and thirst after righteousness, for they shall be filled."

IV. A MEMORIAL: qualification, love. Memorials are heart-offerings. Enemies never erect memorials. Christ desires to be remembered. He has chosen His own memorial. Who shall build it? The heart that loves. A sacrilege for any other to approach. Worthiness is love. If the condition of approach is love, shall any one be content to stay away?

(Homileict Monthly.)

When the Lord spreads His table to feast His friends, He calleth not them who have no appetite; and therefore thou must examine thyself whether thou hast a hungering after Christ. If a man have his victuals taken from him, he grows hungry and is discontented. How then cometh it to pass that our bodily hunger is so sensible, when yet our soul's hunger is not felt of us? He that is in this estate, a-starving, and feels it, is not that man ready to die? Before we come therefore to the Lord's table, let us labour to get an appetite, for, I say, God thinketh such precious meat at this ill bestowed upon them that have no appetite unto it. But it is not sufficient for a man to hunger, and never go about the work; but as a hungry man is eager to feed, nothing should keep him from it. A man that is ready to die for hunger will give all that he hath rather than he will go without meat. Even so the soul, when it is once pinched and hunger-bit, and seeth bread in heaven, it presenteth itself before God, beggeth as for life that God would bestow His Son for cure. So that I may truly say, "The kingdom of heaven suffers violence" (Matthew 11:12), and nothing shall withhold the violent from taking it, when they come into the presence of God.

(R. Sibbes, D.D.)

People
Corinthians, Judas, Paul
Places
Corinth
Topics
Bread, Cup, Drink, Drinks, Eat, Eats, Examine, Prove, Proving, Testing, Thus
Outline
1. 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.

Dictionary of Bible Themes
1 Corinthians 11:28

     1065   God, holiness of
     8438   giving, of time
     8625   worship, acceptable attitudes

1 Corinthians 11:17-34

     4476   meals
     7028   church, life of

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

1 Corinthians 11:24-28

     8670   remembering

1 Corinthians 11:28-29

     8478   self-examination

Library
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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