1 Corinthians 8:12
By sinning against your brothers in this way and wounding their weak conscience, you sin against Christ.
Sermons
Sin Against ChristJ.R. Thomson 1 Corinthians 8:12
A Twofold KnowledgeD. Thomas, D. D.1 Corinthians 8:1-13
Knowledge and CharityBp. Horne.1 Corinthians 8:1-13
Knowledge and LoveJ. Lyth, D. D.1 Corinthians 8:1-13
Knowledge and LoveDean Stanley.1 Corinthians 8:1-13
Knowledge and LoveJ. G. Greenhough, M. A.1 Corinthians 8:1-13
Liberty and LoveM. Dods, D. D.1 Corinthians 8:1-13
Love EdifiethJ. Waits, B. A.1 Corinthians 8:1-13
On the Eating of Sacrifices Offered to Idols: Liberty and ExpediencyH. Bremner 1 Corinthians 8:1-13
Strength and Weakness; Knowledge and LoveC. Lipscomb 1 Corinthians 8:1-13
The Difference Between Christian and Secular KnowledgeF. W. Robertson, M. A.1 Corinthians 8:1-13
The Two Guides -- Knowledge and LoveW. E. Hurndall, M. A.1 Corinthians 8:1-13
A Weak Conscience, I.EPrincipal Edwards.1 Corinthians 8:7-13
Abstinence for the Sake of OthersH. A. Edson, D. D.1 Corinthians 8:7-13
Abstinence for the Sake of OthersCharles M. Southgate.1 Corinthians 8:7-13
Abstinence for the Sake of OthersD. J. Burrell, D. D.1 Corinthians 8:7-13
Christian LibertyJ. Lyth, D. D.1 Corinthians 8:7-13
IgnoranceJ. Lyth, D. D.1 Corinthians 8:7-13
The Law of Christian ConscienceF. W. Robertson, M. A.1 Corinthians 8:7-13
Abstaining for the Good of OthersC. H. Spurgeon.1 Corinthians 8:11-13
Christian Consideration for OthersJ. B. Gough.1 Corinthians 8:11-13
Dissuasives Against an Undue Use of Christian LibertyJ. Lyth, D. D.1 Corinthians 8:11-13
Personal Sacrifice IsJ. Lyth, D. D.1 Corinthians 8:11-13
Sin Against ChristProf. J. R. Thomson.1 Corinthians 8:11-13
Suffering, the Measure of WorthH. W. Beecher.1 Corinthians 8:11-13
The Great Argument for AbstinenceW. E. Hurndall, M. A.1 Corinthians 8:11-13
Wounding a Weak ConscienceR. South, D. D.1 Corinthians 8:11-13














It is a proof of the personal and intimate character of the relation between Christ and his people, as that relation was conceived in the primitive Churches, that it should be the very climax of reproach against any professed Christians because of any course of action they followed, to charge them with sin against Christ, It is surely obvious that language like this could not be used of any merely human teacher or leader. One who was on the one hand so closely united to the Divine Father and on the other hand so truly a Son of man, as Jesus, Immanuel, could alone be spoken of thus. It was not possible to go further in expostulation than by the use of such language as this, addressed to those who considered too little the conscience of a weak brother, "Ye sin against Christ." To act without due sympathy, consideration, and charity towards a brother Christian is to sin against Christ, because it is -

I. TO OFFEND AGAINST CHRIST'S COMMANDMENT. Our Lord's great commandment, his new commandment, his oft repeated commandment, was a commandment to his disciples to love one another. He even went so far as to make obedience to this law of charity a test and note of discipleship: "By this shall all men know that ye are my disciples, if ye have love one to another." A disregard for the feelings, the conscience, the spiritual health, of a Christian brother was an evident cud flagrant violation of the Lord's great precept, and was therefore "sin against Christ."

II. TO CONTRADICT CHRIST'S EXAMPLE. Our Lord did not enjoin a spirit or conduct which he did not exemplify in his own life. Whoever reads the record of that life must observe that his spirit in dealing with his disciples was one of forbearance, consideration, pity, and benevolence. He washed his disciples' feet; he bore with their infirmities and their slowness to understand him; he pitied and instructed their ignorance; he overlooked and forgave their cowardice and desertion; in a word, he laid himself out in every way for their spiritual good. How then could any Corinthian, how can any other professing Christian, be a follower of the blessed Lord, if he display an inconsiderate, contemptuous, unforgiving spirit towards a brother in Christ? In so doing he sins against the Master.

III. TO INJURE CHRIST IN THE PERSON OF ONE OF HIS LITTLE ONES. Jesus laid down this principle with great clearness when he identified himself with his own, assuring us that what was done - good or ill - to his little ones he should, in the judgment, regard as done unto himself. The Head is insulted when the member is injured; the King is aggrieved when his subject is attacked; the Shepherd is smitten when his sheep are scattered. Whosoever is indifferent to the welfare of the Lord's servant sins against that Lord himself, and shall not be held guiltless. Christ expects all his people to act as if he were present in the person of every one whom he loves and for whom he died. - T.

And through thy knowledge shall the weak brother perish, for whom Christ died?
I. THE "WEAK BROTHER" IS NOT OF MUCH VALUE IN HIMSELF; BUT HE IS MADE VALUABLE BY THE FACT THAT CHRIST DIED FOR HIM.

1. How much of themselves men will give for one another, measures the worth in which that other is held. "I love you," may mean only "you are my plaything," or "I love myself"; but true love will give up for another's sake time and convenience. It will employ all the resources of its being for the sake of that friend. And when, in some great exigency, all this will not avail, then love, in the glory of its power, goes to death as to the consummation of itself, and leaves a witness to itself which all mankind recognises (John 15:13).

2. Even when this is the fruit of instinct, it is impressive. The bear that dies defending its cubs, the hound that pines and dies on its master's grave, the little sparrow that fights the hawk and owl, not for itself, but its nest — one must be heartless indeed to feel no admiration for these fidelities of love.

3. But how much more when one's love and suffering spring from a perception of excellence in an object loved? The greater the nature that suffers, the higher is the estimate which his example gives of that for which he suffers. And by this analogue, the suffering and sacrifice of a Divine Being carries out the witness to its utmost conceivable extent.

4. We see at once a new element in the hands of the apostles after this testimony of the Master. No sooner was He gone up than they began to preach that man was valuable on account of what Christ suffered for him. A man for whom Christ died became a very different creature from a man before Christ had died for him. The fact that Christ died for a man made him worth protecting if he was weak.

5. This suffering was not founded upon man's character. It would be a testimony to the value of good character if Christ had come to die for it; but that was the very point of conflict between Him and the Pharisees. They held that Christ ought to suffer and identify Himself with them; but He most scornfully rejected that, and said, "I came not to call the righteous, but sinners. I came to give My life for the lowest and worst men." He more sharply than any other discriminated between good and bad character; yet there was something behind character to which Christ was bearing witness, viz., the abstract original value which inheres in human life. The death of Christ is a testimony to the value of man in his very substance, if I may so say; so that the least and the lowest have the essence of value in them.

II. THE EFFECT WHICH THIS FACT HAS OF DETERMINING MAN'S PLACE, HIS RIGHTS, AND HIS WORTH.

1. Consider what the world's way of estimation has been in judging men. Earliest, men measured physical power. Now the habit of society is to classify men into relative ranks of value by the effects which they are able to produce; by what they are worth to society. Therefore, when a great man dies men say, "The world has met with a great loss." If a poor man dies, men say, "The world has one less incumbrance." The dog that hunts well is better than a pauper that does not do anything, in the estimation of men. If a race are not able to hold their own against aggressive peoples men say, "There is no help for it; they must go." They judge men by the standard of political economy. There is no such contempt on the globe for anything as man has for man. We need therefore to go back to this testimony of our Master's example, who came by His suffering and death to bear a testimony of that element in human nature which every man has like every other.

2. This view interprets the future. A man in the lowest condition here is not the man that he is to be; and when you have measured and weighed him, you have not estimated what he is worth in the kingdom to come. He has before him another world; and we are told most solemnly by our Saviour that the men who are the most regarded here will be worth the least there. "The first shall be last, the last first." Many of the plants of our northern summer come up quickly, and do exceedingly well; but they are coarse and rank at that. And there are many seeds that I plant by the side of them every spring, which in the first summer only grow a few leaves high. There is not sun enough to make them do what it is in them to do. But if I put them in some sheltered hot-house, and give them the continuous growth of autumn and winter, and then, the next summer, put them out once more, they gather strength by this second planting, and lift up their arms and spread out the abundance of their blossoms. The plants that grew quickest the year before, are now called weeds by their side. And I doubt not that there is many a man who rushes up to a rank growth in the soil of this world, and of whom men seeing him, say, "That is a great man," but there are many poor, feeble creatures in this world who will be carried safely on and up, and rooted in a better clime; and then, lifting up their whole nature, they will come out into that glorious summer of fervent love in heaven, where they will be more majestic, more fruitful, than those who so far surpass them here.

III. THE EFFECTS WHICH THIS DOCTRINE WILL HAVE UPON OUR FEELINGS AND CONDUCT TO OUR FELLOW-MEN.

1. Let us suppose that we are in full possession of the Christian feeling — Christ died for that man. It will be a powerful restraint upon lawless liberty, and will bring us into such sympathy with all our fellow men, that, at the sacrifice of our own convenience and rights, it will be a privilege and a pleasure for us to serve them. Some men go through life, saying, "I will take care of myself, and you must take care of yourself"; and they feel that they have a right to go through life thus. Now no one who has drunk deeply of the spirit of the Master will refuse to accept the injunction, "We that are strong ought to bear the infirmities of the weak." It is as if a strong swimmer should turn back and lend a helping hand to buoy up and lift across the flood one that was weaker or less able to swim than himself. We have no right to disregard, much less to hinder, the welfare of any human being. Have I a right to go tramp, tramp, tramp, according to the law of my physical strength, among little children? If I have had better privileges than others, and have come to conclusions which they cannot understand, have I a right to scatter sceptical notions through society? A man is bound to hold his knowledge, his conscience, his pleasures, &c., subject to this great law: "Christ died for men, and I must live for men, and restrain my power, and forego my rights, even for their sake." We have a right to employ men, of course; but there is a habit which prevails in society of thinking that a man has a right to just so much of his fellow-men as he is able to extract from them. A man may fleece a hundred men during the week, and take the communion on Sunday, and nobody thinks that there is any violation of good-fellowship or of orthodoxy. But that great law of fellowship which knits every man to every other man on the globe says not only "Thou art his brother," but, "Thou art responsible for his weal as well as thine own. Thou shalt not in any wise harm him."

2. This is one of the most precious of doctrines to those that look and long for a better period of the world. It was almost the only thing we could urge when slavery rent our land. The single strand that held against the storms of avarice and the fire of lurid lusts was the single argument, "For these Christ died." And that held; and the most wonderful change toward regeneration that the world ever saw has taken place by the simple operation of that great law. And what have we now for the weak races? Men of a hard heart and an iron-shod foot are preparing to tread these people down and deny them their rights. And I take my stand by the side of every weak creature, whatever his nationality may be, and I say, "For him Christ died." Give men at the bottom a chance to come up. God, the highest, bowed down His head and came upon the earth and suffered for the weakest and the worst.

3. Christian brethren, we must arm ourselves betimes. The seeds of a better public sentiment must be sown. Then let no man be discouraged because he is labouring with a very much neglected class. There is no material in this world which is un-promising. No man is beyond salvation since "Christ died" for him.

(H. W. Beecher.)

But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.
It is a proof of the intimate character of the relation between Christ and His people that it should be the very climax of reproach against Christians because of any course they followed, to charge them with sin against Christ. Language like this could be used of no merely human teacher and leader. To act without due charity is a sin against Christ because it is —

I. TO OFFEND AGAINST CHRIST'S COMMANDMENT, viz., to love one another. This was to be the test of Christian discipleship.

II. TO CONTRADICT CHRIST'S EXAMPLE. What Christ enjoined He exemplified in His whole life, and at last in His death.

III. TO INJURE CHRIST IN THE PERSON OF ONE OF HIS LITTLE ONES. Christ so identified Himself with His disciples as to regard what was done to them as done to Himself. Whosoever is indifferent to the welfare of the Lord's servants, sins against the Lord Himself, and shall not be held guiltless.

(Prof. J. R. Thomson.)

I. WHAT A WEAK CONSCIENCE IS.

1. Such a conscience is improperly called tender; for tenderness imports quickness and exactness of sense, which is the perfection of this faculty, whose duty it is to be a spiritual watch to give us warning of whatsoever concerns us. It is opposed to a hard or seared conscience; but a weak conscience is opposed to a strong, which very strength consists in the tenderness or quickness of its discerning power.

2. The weakness of conscience here spoken of is opposed to faith (Romans 14:2), by which is not meant that act by which a man is justified, but signifies the same with knowledge (vers. 7, 10). The clear discernment of what is unlawful, and what is only indifferent, together with a firm persuasion of the lawful use of such indifferent things, all circumstances being duly observed in the using of them. And therefore, on the other side, the weak conscience is such a one as judges otherwise of the nature of things than indeed it is, supposing that to be unlawful in itself which really is not so.

3. From whence it follows that weakness of conscience implies —(1) An ignorance of the lawfulness of some certain thing or action. That ignorance must be such a one as is not willing.(a) Because it must be such a one as renders it in some degree excusable; but so far as any defect is resolved into the will, it is in that degree inexcusable.(b) Because it must be such an ignorance as renders the person having it the object of compassion.But no man pities another for any evil lying upon him, which he would not help, but which he could not. And consequently it must be resolved into the natural weakness of the understanding faculty, or else the want of opportunities or means of knowledge. Either of which makes ignorance necessary, as it is impossible for him to see who wants eyes, and equally impossible for him who wants light.(2) A suspicion of the unlawfulness of any thing or action.(3) A religious abstinence from the use of that thing of the lawfulness whereof it is thus ignorant or suspicious. It brings a man to that condition in Colossians 2:21.

II. WHAT IT IS TO WOUND OR SIN AGAINST IT.

1. To afflict or discompose it; i.e., to rob it of its peace. For there is that concernment for God's honour dwelling in every truly pious heart which makes it troubled at the sight of any action by which it supposes God to be dishonoured. And as piety commands us not to offend God, so charity enjoins us not to grieve our neighbour.

2. To encourage or embolden it to act against its present judgment or persuasion: which is, in other terms, to offend, or cast a stumbling-block before it: i.e., to do something which may administer to it an occasion of falling or bringing itself under the guilt of sin. So that as the former was a breach upon the peace, this is properly a wound upon the purity of the conscience.

3. The conscience may be induced to act counter to its present persuasion.(1) By example; which is the case here expressly mentioned, and principally intended.(2) By command; as when a person in power enjoins the doing something, of the lawfulness of which a man is not persuaded.

(R. South, D. D.)

1. A weak conscience is easily wounded.

2. The infliction of such a wound is a violation of the law of love.

3. It is a sin against Christ Himself.

(J. Lyth, D. D.)

Wherefore, if meat
I. ARGUMENTS FOR ABSTINENCE ARE OFTEN GROUNDED ON. —

1. Danger to ourselves.

(1)We may be led to excess.

(2)We may injure ourselves, physically or morally.

2. Wastefulness.

3. Intrinsical wrongness.

II. SUCH ARGUMENTS FREQUENTLY LACK COGENCY.

1. The third will have no application to a large class of things indifferent in themselves, and it is generally in respect of such that the war is waged.

2. The others are open to question. Conflicting facts will be adduced, and where knowledge is imperfect the contest is likely to continue. And the argument often acts as a temptation, for when human nature is warned of peril it often delights to show how brave and steadfast it can be.

III. THE APOSTOLIC ARGUMENT. St. Paul —

1. Enlarges the view so that others are included as well as ourselves. Abstinence is sometimes not for ourselves at all, but only for our fellows (Philippians 2:4). We are units, but united units. We cannot legislate for that little area which we ourselves occupy.

2. Recognises the influence of example. Our words are a spider's web; our acts are a cable. Men do what we show them, not what we tell them. And we cannot persuade men that we are strong and they weak.

3. Asserts the obligation of self-sacrifice for the welfare of others. That which is "indifferent" becomes anything but that if our indulgence is injurious to others. Our sacrifice is small indeed compared with their possible loss. This argument has special force for Christians.(1) They have the example of self-sacrifice in their Master (ver. 12). They have a more impressive view of the issues involved in the fall of a fellow-creature.(2) Their non-abstinence may be a sin against a fellow-Christian (ver. 11). The fall may be, not of an unbeliever, but of a brother associated in Christian fellowship and service, and thus be —(3) A sin against the brethren (ver. 12), i.e., the Church, bringing scandal and disgrace through a brother's fall. And also —(4) A sin against Christ (ver. 12). For Christ and Christians are one — He the Head and they the members.(5) They have in their ears such utterances of their Master's as Matthew 18:6; Matthew 25:40.

(W. E. Hurndall, M. A.)

I. NECESSARY.

1. Not only in meats and drinks, but in many other things.

2. To avoid offence.

II. Is OBLIGATORY —

1. On Christians.

2. By the law of love, and —

3. The example of Christ.

III. Is MAGNANIMOUS. It is —

1. A conquest of self.

2. An act of benevolence.

3. A feature of renewed nature.

IV. WILL BE ABUNDANTLY COMPENSATED.

1. By the approval of conscience.

2. The benefit of others.

3. The approbation of God.

4. Final reward.

(J. Lyth, D. D.)

Do you not think, dear friends, that though it may be quite proper for you to take a glass of wine or a glass of beer, and there is no sin in the thing at all, your example may be injurious to somebody to whom it would be a sin to take it? Perhaps some persons cannot take a glass without taking two, three, four, five, or six glasses. You can stop, you know; but if your example leads them to start, and they cannot stop, is it right to set them going? Though you have a clear head, and can stand in a dangerous place, I would not recommend you to go there if somebody else would thus be placed in danger. If I were walking by the cliffs of Dover, and I happened to have a very fine cool head, yet, if I had my sons with me, and I knew that they had ordinary kinds of heads, I should not like to go and stand just on a jutting piece of crag so as to induce them to try the same position. No; I should feel, "Though I can stand here, you cannot; and if I stand here, perhaps you will attempt it, and fall, and I shall be guilty of your blood." Let us treat men as we would treat our sons; and let us be weak to their weakness, and deny ourselves for their sakes. Is not that good and proper reasoning? It seems to me that it is. If it is not good reasoning, it is safe. I never have asked God to forgive me for my sin in going without strong drink. I have never seen any commandment in Scripture showing that I am bound to take it. I feel free to do as I like about abstaining; but especially free when for the good of others I prefer to abstain altogether.

(C. H. Spurgeon.)

Now you may say to me if you please as a man, "Mr. Gough, I am a moderate drinker; I use these things in moderation, and therefore I set you a good example." I say at once, "Sir, you do not." "Well, if I drink one glass and there stop, is not that an example for others?" "No, sir; no, sir; no more than if there was a bridge built over a gulf, to fall into which was utter ruin, and that bridge will bear 150 lbs., and you weigh 1501bs., and you say to that young man (and he weighs 200 lbs.), 'Follow my example.' — 'I don't like the look of that bridge.' 'Don't be a fool, I have walked it forty years; proved it perfectly safe; never cracked with me; never sprung with me; perfectly safe.' — 'But I don't like it.' 'Don't be foolish; you can do that which I can do; now I am setting you a good example; follow me step by step.' That young man attempts to follow it; he sets his foot on the centre; crash! crash! down he goes, with a shriek, into destruction. Now, did you set a good example? No, because you didn't take into consideration the difference of weight." Before you can say to a young man, "I set you a good example," you must take into consideration the difference between his temperament and yours, his susceptibility and yours.

(J. B. Gough.).

People
Corinthians, Paul
Places
Corinth
Topics
Brethren, Brothers, Causing, Christ, Conscience, Consciences, Evil, Faith, Feeble, Moreover, Reality, Regard, Sin, Sinning, Smiting, Thus, Trouble, Weak, Wound, Wounding
Outline
1. To abstain from food offered to idols.
8. We must not abuse our Christian liberty, to the offense of our brothers;
11. but must bridle our knowledge with charity.

Dictionary of Bible Themes
1 Corinthians 8:1-13

     4404   food
     5775   abuse
     6662   freedom, abuse

1 Corinthians 8:4-13

     4438   eating
     8770   idolatry, in NT

1 Corinthians 8:6-12

     5946   sensitivity

1 Corinthians 8:7-12

     8359   weakness, spiritual

1 Corinthians 8:8-13

     5216   authority, nature of
     8353   tolerance

1 Corinthians 8:9-13

     5345   influence
     6253   temptation, avoiding causing
     8164   spirituality
     8313   nurture

1 Corinthians 8:10-13

     8413   edification

1 Corinthians 8:11-13

     8298   love, for one another

Library
December the Fourteenth the Sacred Use of Liberty
"Take heed lest this liberty of yours becomes a stumbling-block." --1 CORINTHIANS viii. 8-13. That is a very solemn warning. My liberty may trip someone into bondage. If life were an affair of one my liberty might be wholesome; but it is an affair of many, and my liberty may be destructive to my fellows. I am not only responsible for my life, but for its influence. When a thing has been lived there is still the example to deal with. If orange peel be thrown upon the pavement, that is not the end
John Henry Jowett—My Daily Meditation for the Circling Year

'Love Buildeth Up'
'Now, as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. 2. And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. 3. But if any man love God, the same is known of him. 4. As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. 5. For though there be that are called gods,
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Law of Christian Conscience.
Preached January 25, 1852. THE LAW OF CHRISTIAN CONSCIENCE. "Howbeit there is not in every man that knowledge: for some, with conscience of the idol, unto this hour, eat it as a thing offered unto an idol; and their conscience being weak is denied. But meat commendeth us not to God: for neither if we eat are we the better; neither if we eat not are we the worse. But take heed lest by any means this liberty of yours become a stumbling-block to them that are weak. For if any man see thee which hast
Frederick W. Robertson—Sermons Preached at Brighton

How those are to be Admonished who do Bad Things Secretly and Good Things Openly, and those who do Contrariwise.
(Admonition 36.) Differently to be admonished are those who do bad things in secret and good things publicly, and those who hide the good things they do, and yet in some things done publicly allow ill to be thought of them. For those who do bad things in secret and good things publicly are to be admonished to consider with what swiftness human judgments flee away, but with what immobility divine judgments endure. They are to be admonished to fix the eyes of their mind on the end of things; since,
Leo the Great—Writings of Leo the Great

On the Words of the Gospel, Matt. viii. 8, "I am not Worthy that Thou Shouldest Come under My Roof," Etc. , and of the Words Of
1. We have heard, as the Gospel was being read, the praise of our faith as manifested in humility. For when the Lord Jesus promised that He would go to the Centurion's house to heal His servant, He answered, "I am not worthy that Thou shouldest come under my roof: but speak the word only, and he shall be healed." [2163] By calling himself unworthy, he showed himself worthy for Christ to come not into his house, but into his heart. Nor would he have said this with so great faith and humility, had
Saint Augustine—sermons on selected lessons of the new testament

The Manifestation of Holy Love.
"And we have known and believed the love that God hath to us." --1 John iv. 16. The question which now presents itself is: In what way is the divine, majestic act of making man a partaker of true love accomplished? We answer that this is-- 1. Prepared by the Father in Creation. 2. Made possible by the Son in Redemption. 3. Effectually accomplished by the Holy Spirit in Sanctification. There is in this respect, first a work of the Father, which the Heidelberg Catechism designates, "Of God the Father
Abraham Kuyper—The Work of the Holy Spirit

The Work of the Holy Spirit Distinguished.
"And the Spirit of God moved upon the face of the waters."--Gen. i. 2. What, in general, is the work of the Holy Spirit as distinguished from that of the Father and of the Son? Not that every believer needs to know these distinctions in all particulars. The existence of faith does not depend upon intellectual distinctions. The main question is not whether we can distinguish the work of the Father from that of the Son and of the Holy Spirit, but whether we have experienced their gracious operations.
Abraham Kuyper—The Work of the Holy Spirit

The Monk Nilus.
Nilus was born at Rossano, in Calabria, in the year 910, of an old Greek family. His pious parents, to whom only one child, a daughter, had been given, besought the Lord that he would give them a son. This prayer was heard, and that son was Nilus. They carried the child to the church, and consecrated him to the service of God. On that account, also, they gave him the name of Nilus, after a venerated monk of the fifth century, distinguished by his spirit of vital Christianity, and to whose example
Augustus Neander—Light in the Dark Places

On the Opinion of Dionysius.
Letter of Athanasius concerning Dionysius, Bishop of Alexandria, shewing that he too was against the Arian heresy, like the Synod of Nicæa, and that the Arians in vain libel him in claiming him as on their side. 1. The Arian appeal to Dionysius a slander against him. You have been tardy in informing me of the present argument between yourself and the enemies of Christ; for even before your courtesy wrote to me, I had made diligent enquiry, and learnt about the matter, of which I heard with
Athanasius—Select Works and Letters or Athanasius

Instruction for the Ignorant:
BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE, WHICH SO MUCH REIGNS BOTH IN YOUNG AND OLD. PREPARED AND PRESENTED TO THEM IN A PLAIN AND EASY DIALOGUE, FITTED TO THE CAPACITY OF THE WEAKEST. 'My people are destroyed for lack of knowledge.'--Hosea 4:6 ADVERTISEMENT BY THE EDITOR. This little catechism is upon a plan perfectly new and unique. It was first published as a pocket volume in 1675, and has been republished in every collection of the author's works; and recently in a separate tract.
John Bunyan—The Works of John Bunyan Volumes 1-3

Sunday Before Lent
Text: First Corinthians 13. 1 If I speak with the tongues of men and of angels, but have not love, I am become sounding brass, or a clanging cymbal. 2 And if I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but have not love, I am nothing. 3 And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing. 4 Love suffereth long, and is kind; love envieth not; love
Martin Luther—Epistle Sermons, Vol. II

"And Hereby we do Know that we Know Him, if we Keep his Commandments. "
1 John ii. 3.--"And hereby we do know that we know him, if we keep his commandments." This age pretends to much knowledge beyond former ages, knowledge, I say, not only in other natural arts and sciences, but especially in religion. Whether there be any great advancement in other knowledge, and improvement of that which was, to a further extent and clearness, I cannot judge, but I believe there is not much of it in this nation, nor do we so much pretend to it. But, we talk of the enlargements of
Hugh Binning—The Works of the Rev. Hugh Binning

Excursus on the Present Teaching of the Latin and Greek Churches on the Subject.
To set forth the present teaching of the Latin Church upon the subject of images and the cultus which is due them, I cite the decree of the Council of Trent and a passage from the Catechism set forth by the authority of the same synod. (Conc. Trid., Sess. xxv. December 3d and 4th, 1563. [Buckley's Trans.]) The holy synod enjoins on all bishops, and others sustaining the office and charge of teaching that, according to the usage of the Catholic and Apostolic Church received from the primitive times
Philip Schaff—The Seven Ecumenical Councils

A Plain Description of the Essence and Attributes of God, Out of the Holy Scripture, So Far as Every Christian must Competently Know, and Necessarily Believe, that Will be Saves.
Although no creature can define what God is, because he is incomprehensible (Psal. cxliii. 3) and dwelling in inaccessible light (1 Tim. vi. 16); yet it has pleased his majesty to reveal himself to us in his word, so far as our weak capacity can best conceive him. Thus: God is that one spiritual and infinitely perfect essence, whose being is of himself eternally (Deut. i. 4; iv. 35; xxxii. 39; vi. 4; Isa. xlv. 5-8; 1 Cor. viii. 4; Eph. iv. 5, 6; 1 Tim. ii. 5; John iv. 24; 2 Cor. iii. 17; 1 Kings
Lewis Bayly—The Practice of Piety

The First Commandment
Thou shalt have no other gods before me.' Exod 20: 3. Why is the commandment in the second person singular, Thou? Why does not God say, You shall have no other gods? Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him,
Thomas Watson—The Ten Commandments

"Boast not Thyself of To-Morrow, for Thou Knowest not what a Day May Bring Forth. "
Prov. xxvii. 1.--"Boast not thyself of to-morrow, for thou knowest not what a day may bring forth." There are some peculiar gifts that God hath given to man in his first creation, and endued his nature with, beyond other living creatures, which being rightly ordered and improved towards the right objects, do advance the soul of man to a wonderful height of happiness, that no other sublunary creature is capable of. But by reason of man's fall into sin, these are quite disordered and turned out of
Hugh Binning—The Works of the Rev. Hugh Binning

The Unity of God
Q-5: ARE THERE MORE GODS THAN ONE? A: There is but one only, the living and true God. That there is a God has been proved; and those that will not believe the verity of his essence, shall feel the severity of his wrath. Hear, O Israel, the Lord our God is one Lord.' Deut 6:6. He is the only God.' Deut 4:49. Know therefore this day, and consider it in thy heart, that the Lord he is God in heaven above, and upon the earth beneath, there is none else.' A just God and a Saviour; there is none beside
Thomas Watson—A Body of Divinity

Corinth
Christianity had been profoundly changed by its passage from Galilee to Jerusalem. Whereas the teaching of Jesus had been the announcement of the kingdom of God, the illustration of its character, and the insistent call to men to repent, the central teaching of the disciples in Jerusalem became the claim that Jesus was the Messiah. But the passage from Jerusalem to Antioch had produced still greater changes. After all, the teaching of the disciples in Jerusalem contained no elements foreign to
Kirsopp Lake—Landmarks in the History of Early Christianity

First Sunday in Lent
Text: Second Corinthians 6, 1-10. 1 And working together with him we entreat also that ye receive not the grace of God in vain 2 (for he saith, At an acceptable time I hearkened unto thee, and in a day of salvation did I succor thee: behold, now is the acceptable time; behold, now is the day of salvation): 3 giving no occasion of stumbling in anything, that our ministration be not blamed; 4 but in everything commending ourselves, as ministers of God, in much patience, in afflictions, in necessities,
Martin Luther—Epistle Sermons, Vol. II

How to Make Use of Christ as the Truth, for Growth in Knowledge.
It is a commanded duty, that we grow in the knowledge of Jesus Christ, 2 Pet. iii. 18; and the knowledge of him being life eternal, John xvii. 3, and our measure of knowledge of him here being but imperfect, for we know but in part, it cannot but be an useful duty, and a desirable thing, to be growing in this knowledge. This is to walk worthy of the Lord unto all pleasing, to be increasing in the knowledge of God, Col. i. 10. Knowledge must be added to virtue; and it layeth a ground for other Christian
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

I May Briefly Reduce the Chief Persuading Motive to this So Needful and So Much...
I may briefly reduce the chief persuading motive to this so needful and so much desiderated grace into some three or four heads. All things within and without persuade to it, but especially the right consideration of the love of God in Christ, the wise and the impartial reflection on ourselves, the consideration of our brethren whom we are commanded to love, and the thorough inspection into the nature and use of the grace itself. In consideration of the First, a soul might argue itself into a complacency
Hugh Binning—The Works of the Rev. Hugh Binning

John Bunyan on the Terms of Communion and Fellowship of Christians at the Table of the Lord;
COMPRISING I. HIS CONFESSION OF FAITH, AND REASON OF HIS PRACTICE; II. DIFFERENCES ABOUT WATER BAPTISM NO BAR TO COMMUNION; AND III. PEACEABLE PRINCIPLES AND TRUE[1] ADVERTISEMENT BY THE EDITOR. Reader, these are extraordinary productions that will well repay an attentive perusal. It is the confession of faith of a Christian who had suffered nearly twelve years' imprisonment, under persecution for conscience sake. Shut up with his Bible, you have here the result of a prayerful study of those holy
John Bunyan—The Works of John Bunyan Volumes 1-3

On the Symbols of the Essence' and Coessential. '
We must look at the sense not the wording. The offence excited is at the sense; meaning of the Symbols; the question of their not being in Scripture. Those who hesitate only at coessential,' not to be considered Arians. Reasons why coessential' is better than like-in-essence,' yet the latter may be interpreted in a good sense. Explanation of the rejection of coessential' by the Council which condemned the Samosatene; use of the word by Dionysius of Alexandria; parallel variation in the use of Unoriginate;
Athanasius—Select Works and Letters or Athanasius

Christ's Humiliation in his Incarnation
'Great is the mystery of godliness, God manifest in the flesh.' I Tim 3:16. Q-xxvii: WHEREIN DID CHRIST'S HUMILIATION CONSIST? A: In his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross. Christ's humiliation consisted in his incarnation, his taking flesh, and being born. It was real flesh that Christ took; not the image of a body (as the Manichees erroneously held), but a true body; therefore he
Thomas Watson—A Body of Divinity

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