I. THE ONE GOD. The oneness of Deity is here emphasized. It is insisted upon throughout the Scriptures. The true Israel, ancient and modern, has been monotheistic. The conflict, contradiction, confusion, and absurdity, conspicuous enough in the polytheistic systems, find no place in Judaism or Christianity. The oneness of Deity is confirmed by

(1) nature,

(2) providence,

(3) the moral sense. The one God is:

1. The Source of all things. "Of whom are all things." He is the great Originator; all things sprang from his creative touch. We know not how - the manner is not revealed to us, the fact is. God may have left much to man's scientific instinct to discover; he may have intended not a little to remain enshrouded in mystery. We may travel reverently along the lines of true knowledge until they cease for us; then the great truth remains still for our enlightenment and comfort. The march backward of science is towards unity; revelation began with it.

2. The End of all things. "We unto [not 'in'] him." What is here asserted of some of God's works ("we") applies to all (see Colossians 1:16). All things were created "unto" God; the object of their existence terminates in God, they show forth his glory, they subserve his purposes. The whole universe looks God wards. So far as intelligent creatures do not find the end of their existence in God, so far as they do not seek the Divine glory, so far they fall out of harmony with the rest of creation and bring failure into their lives. We are not created for ourselves, but for God; we should therefore "glorify God. in our Bodies, and in our spirits, which are his" and for him.

II. THE ONE LORD. This is Jesus Christ - the "Son of man" and the "Son of God." We are here taught that the Head of the Christian Church was the active Power in creation. Of the Deity, as such, were all things; through the one Lord, the second person in the Deity, were all things. Some have been led by this verse to question the divinity of Christ: it appears to teach it in a very impressive and convincing manner. The administrative, mediating position occupied by Christ is indeed recognized, but the assertion that "through him all things were seems scarcely susceptible of a fair interpretation if his divinity be excluded. Moreover, this very expression, through him," is applied elsewhere to God as such (see Romans 11:36; Hebrews 2:10). And the expression which we have here applied to God, "unto him," is in Colossians 1:16 applied to Christ. The apostle is speaking to the Corinthians about idols as "gods and lords." These were all regarded as deities. In carrying over the same terms to the realm of Christianity, there is nothing in the statements made which should lead us to regard "Lord" as less Divine than "God."

III. THE SPECIAL RELATIONS SUBSISTING BETWEEN BELIEVERS AND THE ONE LORD AND ONE GOD.

1. Believers are "through" Jesus Christ. As creatures, they are amongst the "all things" which are said to be "through" him. But the additional statement, "we through him," indicates a very special relationship. Believers are such through Christ; they believe on him. Through Christ they are separated from the "all things" and made a "peculiar people." All that distinguishes them from others in condition and prospect is "through" him. He is their "Alpha and Omega." He created all things, and they are his new creation - a creation of a higher order and with sublimer ends. Apart from Christ believers are nothing; through him they become "heirs of God." As through Christ in the realm of nature the chaos became order and beauty, so through Christ men pass from the disorders of a lost state into the excellences and glories of a redeemed and consecrated existence.

2. Believers are "unto" God. All things are, but believers are in a very special sense. This is "through" Jesus Christ. As all the creation under the administration of Jesus Christ is "unto God," so in a peculiar and lofty sense are believers. They show forth the Divine glories as none other of the human race can. They reflect the Divine love manifested in the transcendent work of redemption. They are presented to God as the fruits of the Divine grace. Their "life is hid with Christ in God." They are "not their own." Their lives are devoted to the Divine service. They are "servants of God." Once rebellious, they are now obedient; once defiled, now purified; once lost, now saved "unto God." Here is pre-eminently the believer's condition; he is emphatically "unto God." Is this so with us? If we are saved by Christ, for what, to what, are we saved? Some seem to be saved for nothing in particular! Many are satisfied with being "saved," and never ask," Saved for what?"

3. God is the Father to believers. In a certain restricted sense he is the Father of all. We are all his offspring. But in a spiritual sense God is not the Father of all Of certain unbelievers Christ said, "Ye are of your father the devil." God cannot be our Father unless we are his children. There must be the double relationship or none. Some are willing enough for God to be their Father, but not willing at all to be his children! But the true believer has received the adoption and cries, "Abba, Father." High privilege indeed! How it speaks of care, and support, and protection, and guidance, and teaching, and love! How near to God we are brought when he becomes our Father! Our origination is in the mysterious Deity; we are fashioned by the hands of Christ; amid the infinities of creation receiving existence for the Divine glory, we seek our own, and become blots on the universe otherwise so fair; "through" Jesus Christ we become changed, redeemed; by him we are led back to God, and see as life's supreme object the glory of God, now brought so much nearer to our grasp; and as we reach the dread presence of the Eternal, whence all things come, we lift up our eyes and behold "our Father." This also is "through Christ." God is the Father of Jesus Christ, and Jesus Christ has become our Brother. If Christ be our Brother, his Father is our Father. - H.

A singular phenomenon, known as the Spectre of the Brocken, is seen on a certain mountain in Germany. The traveller who at dawn stands on the topmost ridge beholds a colossal shadowy spectre, moving on the summits of the distant hills. But, in fact, it is only his own shadow projected upon the morning mists by the rising sun; and it imitates, of course, every movement of its creator. So heathen nations have mistaken their own image for Deity. Their gods display human frailties and passions and scanty virtues, projected and magnified upon the heavens, just as the small figures on the slide of a magic-lantern are projected, magnified, and illuminated upon a white sheet.

I. ITS FOLLY.

1. An idol is a thing of the imagination.

2. For there is but one God.

3. He is incapable of any representation.

II. ITS FORMS. Manifold.

1. Among the heathen.

2. Among professed Christians, as —

(1)Love of the world.

(2)Undue attachment or subservience to the creature.

(3)Forgetfulness of God.

III. ITS ANTIDOTE Consider —

1. His true character.

2. His relation to His people.

3. His revelation in Christ.

(J. Lyth, D. D.)

I. IN ITS GENERAL HISTORY. Notice —

1. The awful principle in which it originated (Romans 1:28) — aversion to God. But the knowledge of its origin may direct as to the means of its overthrow. Nothing in earth or heaven can effectually overcome it but the power and grace of Christ; not force of arms nor power of reasoning.

2. The degraded objects to which it was outwardly paid (Psalm 115.; Romans 1.). Surely, then, those who worship them demand our pity, our prayers, and our exertions for their reclamation.

3. The infernal spirit to whom it was really directed (1 Corinthians 10:20).

4. The amazing wealth and power by which it has hitherto been upheld. Talk we of the magnificence of some of the churches of Christendom. Think of the temple of Diana at Ephesus. Let rich Christians, who have it in their power to do so much for the propagation of their religion, but who do so little, let them turn to Isaiah 46:6, and learn a lesson of liberality worthy of a better cause.

II. IN THAT PARTICULAR VIEW PRESENTED IN THE TEXT. The objector to missionary exertions may possibly be ready to say that if an idol be nothing, there is no need of the efforts, sacrifices, and prayers on which you have been insisting. How slightly he must have considered the matter who does not perceive that this very fact furnishes one of the strongest grounds of appeal on behalf of the unenlightened heathen! If an idol is nothing it follows —

1. That the religious offerings of idolaters have not only been useless, but an abomination.

2. That the very religion of idolaters has promoted the honour and glory of Satan.

3. That the dying prayers of idolaters have been a delusion and a lie.

(T. Mortimer, B. D.)

1. What it implies.

2. What are its evidences.

3. What is its bearing upon faith and practice.

(J. Lyth, D. D.)

1. By reason.

2. By creation and providence.

3. By revelation.

(J. Lyth, D. D.)

A little boy being asked, "How many gods are there?" replied "One." "How do you know that?" "Because," said the boy, "there is only room for one; for He fills heaven and earth."

(1 Corinthians 8:4-13): — Note —

I. THAT THE MORAL OBLIGATIONS OF ALL MEN ARE DETERMINED BY THEIR RELATION TO THE ONE GOD AND HIS SON. There are many objects that men call gods, but they are really nothing; they therefore impose no moral obligation.

1. There is One, however, and only One, from your relation to whom there grows up all moral obligations. "One God." Monotheism is demonstrated by nature; conscience, and the Bible.

(1)He is a Father. The Creator of the universe, but the Father of spirits.

(2)He is the Source of all things.

(3)He is our end. "We in" or "unto Him." The supreme end of our existence, and object of our love.

2. In connection with Him there is "One Lord Jesus Christ, who was not only His creative Agent, "by whom are all things," but His redemptive Agent, the Mediator, "and we by" or "through Him." As Christians, we are what we are through Him.

3. Now the wilt of this One God, as coming through Christ to us, we are morally bound to fulfil — an obligation which can never be abrogated or modified.

II. THAT WHAT MIGHT BE WRONG FOR ONE MAN TO DO MIGHT NOT BE SO FOR ANOTHER. The apostle teaches that those who felt that an idol was nothing in the world, and that consequently there was no harm to them personally in eating meat offered to it, would commit no wrong in doing so. The meat had not been corrupted by that, and their consciences not being against it, there would be no wrong in eating it (ver. 8). On the other hand, those who had a superstitious idea that they ought not to eat it would commit wrong in doing so (ver. 7). That which is against a man's conscience may not be against the eternal law of right, but is against his own sense of right, and therefore should be avoided. Here is the principle, "Whatsoever is not of faith is sin." "To him that knoweth to do good and doeth it not, to him it is sin." Therefore, "let every man be fully persuaded in his own mind."

III. THAT TO OFFEND THE CONSCIENCE OF A GOOD MAN, HOWEVER WEAK, IS A WRONG IN ALL (ver. 9). Respect for the weak consciences of good men.

1. May require self-denial on our part.

2. Is urged on the strongest considerations.(1) The lack of it may inflict serious injuries on the weak.(a) It may "become a stumbling-block to them that are weak" — i.e., an occasion of sin. Their faith may be shaken, and they may become apostates.(b) They may be "emboldened," encouraged to do the wrong. Without your moral strength they will imitate you and will be ruined (ver. 10).(2) The lack of it is a sin both against the weak brethren and against Christ (ver. 12).

3. Is exemplified in the sublime resolve of the apostle (ver. 13). Here is benevolent expediency, the strongest ground on which the temperance reformation can be wisely and effectively advocated. Give up all rather than ruin souls. Such an utterance as this is characteristic of Paul (Romans 9:3).

(D. Thomas, D. D.)

1. Its numerous forms.

2. Awful prevalence.

3. Manifest absurdity.

4. Abominable wickedness.

(J. Lyth, D. D.)

The apostle had been trained in the monotheism which had from the first been the belief of his race, and from which they had now not swerved for centuries. The unity of God —

I. IS CONTRASTED WITH POLYTHEISTIC BELIEF AND WORSHIP.

1. The heathen deities are "called," but are not, gods (ver. 4).

2. These deities are deemed "gods" and "lords." They were, and still are, in heathen lands thought supernatural, and are invested by the imagination with claims to the homage and service of men.

3. They are many in number, every natural object, &c., having its deity.

4. They have their several ranks and realms. The superior Olympian deities are "in heaven"; the inferior numina nymphs, fauns, dryads, &c., haunt this "earth."

II. FURNISHES A CENTRE AND AIM FOR THE NEW RELIGIOUS LIFE OF MEN.

1. In Himself He is "the one God, the Father." This was a glorious revelation, and in Christ provision is made for its wide promulgation and acceptance.

2. He is the Creator and Upholder of all; "Of whom are all things."

3. He is the object of our faith, love, and devotion. We are "for," "unto Him." It is at this point that the great revelation of the new theology becomes the great motive of the new religion. Polytheism distracted the mind, and made it impossible that faith in God should become the inspiration of a new and better life. For it was a question, What measure of reverence and of service should be offered to this deity, and what to that? But Christianity revealed one God, in whom are all perfections, and who is the Creator, Governor, and Saviour of mankind. They who live to serve this God have an elevating, purifying, powerful aim in the conduct of their life.

III. FURNISHES THE NOBLEST MOTIVE TO THE NEW RELIGIOUS LIFE.

1. The one God is made known by the one Lord Jesus Christ, as the Word reveals the utterer, the Son the Father, which conflicts in no sense with monotheism.

2. Christ is the universal Mediator, "by whom are all things" — the moral as well as the physical creation. All blessings which the Father destines for humanity He has resolved to confer by Christ.

3. We, as Christians, are what we are "through Him." As in the former clause we recognised the great aim, so here we see the great means and motive of the new, the distinctively Christian life. The Divine nature and mediation of Immanuel, so far from obscuring our belief in the Divine unity, is the most effectual support of it. Even as Jesus said, "He that hath seen Me hath seen the Father"; and "No man cometh unto the Father but by Me."

(Prof. J. R. Thomson.)

The term "unity" is difficult to define. It may mean merely the numerical basis of calculation; the contrast between one thing and two or more things of the same kind. But if used in the sense of a unit, it is clear that every one thing is made up of many parts, possesses many qualities, stands in various relations, and though in itself only one thing, is also a part of many other things. By unity is often meant more than the antithesis of many. Though the unity of God means that there is one God, in opposition to the claims of lords many and gods many, yet the phrase implies that whatever internal distinctions there may be in the essence of the Most High, that essence is one essence — a whole, a unity in itself. Unity is individuality, in spite of the recognition of the multiplicity of elements of which it is compounded. Thus a crystal of quartz is a unity distinct from all other crystals, and from the hand that holds it. It possesses a multitude of curious properties as long as it remains one thing; but let me break it into a thousand pieces, and it might soon be proved that every fragment possessed in a measure all those properties. Yet those fragments, though many, previously formed one whole. Consider, again, a tree or plant; its root, stem, branches, leaves, flowers, and seed form one whole of mysterious beauty; and though each twig and leaflet is a perfect creation, having an independent life in itself, yet the many parts do not fail to form a unity. Farther, playing in the branches of the tree there is a world of more mysterious life. Every leaf has its colony of insects, every bough its parasitical growth; the bees are humming in its fragrant flowers, and the birds are building their nests in its branches. But each lichen, moss, insect, and bird is as wonderful in its mysterious combination of many opposites, and dependent structures, and wondrous balancing of powers, as was the tree itself. But while I am considering crystal and tree, and insect and bird, I find that I myself am just such a combination of many parts, faculties, passions, and relations, each of which is sufficiently individual, and yet the whole of which seem all but indispensable to constitute my self-conscious unity. I am a strange combination of body, soul, and spirit; and yet I am reckoned as one man. My senses, reflections, and passions; my body, understanding, and will seem at times capable of individualisation, and to be unities in themselves; but it is the mutual relation and dependence of the parts that constitute the unity of the whole. With this self-consciousness of multiplicity in unity to help me, the revelation that God has made of His threefold nature is less perplexing than it otherwise would be. The unity of the Divine nature, like the unity of all other things, is a unity consistent with the self-inclusions of various constituent elements.

(J. W. Reynolds, M. A.)

I. THE ONE GOD. The oneness of Deity is here emphasised. It is insisted on throughout the Scriptures. The conflict, confusion, and absurdity conspicuous in polytheism find no place in Judaism or Christianity. This oneness is confirmed by nature, providence, and the moral sense. The one God is —

1. The Source of all things. We know not how; the manner is not revealed to us; the fact is. God may have left much to man's scientific instinct to discover. He may have intended not a little to remain in mystery. We may travel reverently along the lines of true knowledge till they cease for us; then the great truth remains still for our enlightenment and comfort. The march backward of science is towards unity; revelation began with it.

2. The end of all things. "We unto," not "in," "Him." What is here asserted of some of God's works applies to all (Colossians 1:16). The whole universe looks God-wards. So far as intelligent creatures do not find the end of their existence in God and seek His glory, so far they fall out of harmony with the rest of creation and bring failure into their lives.

II. THE ONE LORD. The Head of the Church was the active power in creation. This verse teaches the Divinity of Christ in a very impressive manner. The administrative, mediating position occupied by Christ is recognised; but the assertion that "through Him" all things were, is only explicable on the supposition of His Deity. Moreover, this very expression is applied elsewhere to God (Romans 9:36; Hebrews 2:10), and the expression "unto Him" is in Colossians 1:15 applied to Christ. Paul is speaking about idols as "gods and lords." These were all regarded as deities. In carrying over the same terms to the realm of Christianity, there is nothing which should lead us to suppose that "Lord" is less Divine than "God."

III. THE SPECIAL RELATIONS SUBSISTING BETWEEN BELIEVERS AND THE ONE LORD AND ONE GOD.

1. They are "through" Christ — as creatures, amongst "all things"; but the additional "we through Him" indicates special relationship. Believers are such through Christ; they believe in Him. Through Him they are separated from "all things," and made a peculiar people. Apart from Christ believers are nothing; through Him they become "heirs of God."

2. They are "unto God" in a special sense, and through Christ. They show forth the Divine glories as others cannot. They reflect the Divine love manifested in redemption. They are presented to God as the fruits of Divine grace. Once rebellious, they are now obedient; once defiled, they are now purified, &c.

3. God is their Father. In a certain sense He is the Father of all, but in a spiritual sense He is not so. Of some Christ said, "Ye are of your father the devil." But the believer has received the adoption through Christ.

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

I. THE WORLD'S MANY GODS. To make gods for himself has been man's great object all along. Every nation has had its gods, and every age. Is there no god-making still, even in our day? Money, business, pleasure, lusts, luxuries! Will they prove more helpful in the day of trouble than Baal, or Jupiter, or Buddha? Will they forgive, and save, and comfort?

II. THE SAINT'S ONE GOD. Yes; one only, the living and the true God. Jehovah is His name. With undistracted eye the Christian looks but to one, not many; with undivided heart he fixes on one, not many; and that one sufficient to fill his whole heart, and soul, and being. How the thought of that one God — infinite, eternal, and unchangeable — makes all that are called gods to vanish utterly away! "Jehovah is my portion, saith my soul." We need no other; we need no more.

III. THE SAINT'S ONE CHRIST. "To us there is but one Lord Jesus Christ." As there are many beings who go under the name of God, so are there many who go under the name of Christ, yet there is but one Christ, not two, nor many. The tendency of the present day is to multiply Christs. A Christ as the impersonation or representative of humanity is quite in accordance with the spirit of the age. But every one wants to have his own Christ, just as each heathen wanted to have his own god; the Christ that suits his own fancy, or his own philosophy, or his own intellect, or his own circumstances. Some want a Christ who is not God; others a Christ who is not a sacrifice; a Christ without a cross, and without blood; a Christ who will teach but not expiate sin; a Christ whose life and death are an example of self-surrender to the utmost, but not an atonement; a Christ who is not a judge, nor a law-giver, nor a priest, and only a prophet in the sense of teacher. If thus, then, there is but one Christ, then there is but —

1. One Cross.

2. One Priest.

3. One altar.

4. One sacrifice.

5. One way to the kingdom.

(H. Bonar.)

Corinthians, PaulCorinthChrist, Exist, Service, Source, Yet1. 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.

1 Corinthians 8:6

     1040   God, fatherhood
     1080   God, living
     1170   God, unity of
     1325   God, the Creator
     1512   Trinity, equality of
     2018   Christ, divinity
     2066   Christ, power of
     2224   Christ, the Lord
     2303   Christ, as creator
     4006   creation, origin
     4007   creation, and God
     4026   world, God's creation
     4287   universe
     5396   lordship, of Christ
     7028   church, life of
     8138   monotheism

1 Corinthians 8:1-13

     4404   food
     5775   abuse
     6662   freedom, abuse

1 Corinthians 8:4-6

     1060   God, greatness of
     1651   numbers, 1-2
     5541   society, negative
     8799   polytheism

1 Corinthians 8:4-13

     4438   eating
     8770   idolatry, in NT

1 Corinthians 8:6-12

     5946   sensitivity

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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