Christianity concerns itself about man's body as well as about man's soul. Christianity is a religion for man - for a whole man. When considering matters of religion, we are apt to leave the body too much out of account. Our remissness might be corrected if we remembered how large an influence the body has upon the mind and soul.

I. CONSIDER WHAT CHRISTIANITY SAYS ABOUT THE BODY. It is:

1. For the Lord.

(1) For his service and glory. We may serve Christ with our body. We may glorify God with our body (ver. 20). With our whole being we should serve the Lord. Our body should be "set apart" for God. How much more useful many would be if they did but cultivate physical health! Their uncared for bodies become grievous burdens and woeful hindrances. Disorder in the body is contagious, and often spreads to mind and soul. Athletics, rightly ordered, lie within the realm of religion. The man who, not neglecting other duties, seeks to make his body thoroughly strong and vigorous, is more pious, not less. With others, diseases the fruits of old sins, abide and greatly check them in active service for God.

(2) The body of the Christian is a member of Christ (ver. 15). Closely united to the great Head. He took our nature - not only our spiritual and mental nature, but our bodily nature. We are one with him in our whole being.

(3) Purchased by Christ. When he redeemed man he redeemed man in his entirety. Our bodies have a part in "the great salvation." And at what a price was the purchase made!

2. A temple of the Holy Ghost. Solemn thought! How true - yet how often forgotten! Whilst in the body, God dwells in us. The body is the outer framework of the sanctuary of the Divine Spirit. It is thus consecrated for a high, holy, and sacred purpose. It is God's possession and dwelling place, like the temple of old. Thus:

3. It is not our own. Then we must not deaf with it as though it were. It has been bought by Christ, and should be freely and fully surrendered to him. When we give him our heart we should give him our body also. Many forget to do this.

4. Cared for by God. "The Lord is for the body." He preserves, feeds, clothes, shelters, guards it. How soon it would perish if uncared for by him!

5. To be raised. The resurrection of the body is a cardinal doctrine of Christianity, and insisted upon at great length by the apostle in the fifteenth chapter of this Epistle. We are but too apt to ignore this, and practically to conclude that at death we shall part with the body forever. We think it worthless, but God does not. He will raise it in a glorified form. Its present constitution will be greatly changed, as the apostle intimates in ver. 13. The time will come when the body will not be sustained, as it now is, by meats. It will be a "glorious body" (Philippians 3:21), a "spiritual body" (1 Corinthians 15:44).

II. THESE TRUTHS RESPECTING THE BODY SHOULD:

1. Greatly ennoble it in our estimation. It is not to be thought lightly of or treated with contempt. Ancient philosophy taught hatred of the body, but ancient philosophy is not Christianity. We must not despise the body; this is a dire mistake often perpetrated. The body has a great part to play both here and hereafter. It has been an occasion of sin - often is a burden; but it is in the hands of God, and he will fully redeem and glorify it. It is his workmanship, thrown much out of gear by evil; but he shall rectify its defects, and make it "meet for the inheritance."

2. Lead us to use it most carefully. Being precious in God's sight, purchased by Christ, tenanted by the Divine Spirit, - shall we deal with it as though it were a common thing? There is one sin mentioned by the apostle which injures the body grievously, and utterly outrages the Divine intent concerning it. Let us guard carefully against this and kindred evils; terrible will be the punishment of those who defile the temple of the Holy Ghost, and who prostitute to base uses the "members of Christ. Pure body, pure mind, pure soul; - may this trinity of blessings be ours! - H.

The apostle here states, perhaps in answer to a question on the subject, that there is a limitation to Christian liberty. As the liberty which the Corinthians seemed to covet was to gratify the bodily appetites, he takes occasion to state certain things in relation to the body. Christianity recognises —

I. ATTENTION TO THE NATURAL NEEDS OF THE BODY AS PROPER (ver. 13).

1. The body has appetites, and there are provisions intended to satisfy them. To act thus is in harmony with the constitution of nature. All animal existences act in this way. Christianity, instead of requiring you to starve the body by lastings, and to exhaust its energies by pilgrimages and self-mortifications, says, "Eat and be satisfied and strong; take care of your bodies."

2. Feeding the body, however, Christianity regards as temporary; both the food and the body must perish. They are not like spiritual existences, and spiritual supplies that have regard to an unmeasured hereafter. "All flesh is grass."

II. INDULGENCE IN THE GRATIFICATIONS OF THE BODY AS WRONG. "Now the body is not for fornication," &c. This is not a necessity of the body, like eating and drinking, but an immoral indulgence of its propensities. Man should attend to his bodily propensities, as reliefs, not as gratifications. Hence intemperance, whether in eating or drinking, is a moral outrage. The crime and curse of men in all ages have been seeking happiness out of the gastric, the sexual, and other propensities of their physical being.

III. THAT THE PROPER TREATMENT OF THE BODY IS TO IDENTIFY IT WITH CHRIST.

1. It is the property of Christ. It is not ours; we are its trustees, not its proprietors. We hold it "for the Lord," and we should use it according to His directions. It is to let in God to the soul, and to reveal God to our race.

2. It is a member of Christ (ver. 15). The Christian's body has a vital connection with Him. He had a human body which now raised to heaven is the model into which our bodies shall be changed. This being so, sensual indulgence is an outrage on the body (vers. 15-17).

3. It is a temple of the Holy Ghost (vers. 19, 20) in which He is to dwell, be revealed and worshipped.

(D. Thomas, D. D.)

The apostle distinguishes two opposite elements in our bodily organism: the organs of nutrition, which serve for the support of the body, and to which, by a Divinely established correlation, there correspond external meats. The morally indifferent character of this domain appears from the fact of its approaching destruction; God will abolish those functions in the day of the redemption of our bodies. But it is not so with our bodies, strictly so called, which Paul identifies with our personality. This is the permanent element in our earthly organism, that which forms the link between our present and our future body. Now this element is that which is involved in the vice of impurity. And hence the profound difference between impurity and the natural functions of physical life. There exists between our body and Christ a moral relation analogous to the temporary relation which exists between the stomach and meats. The body is for Christ, to belong to Him and serve Him, and Christ is for the body to inhabit and glorify it. In consequence of this sublime relation, the body will not perish. As God raised up Christ, He will also raise the body which has become here below the property and the sanctified organ of Christ. The apostle says, "Will raise us also"; he thus expressly identifies our personality with the body which is to be its eternal organ. As the Church in its totality is the body of Christ, the organism which He animates with His Spirit, and by which He carries out His wishes on the earth, so every Christian is a member of this body, and consequently an organ of Christ Himself. Hence the practical conclusion: This organ of Christ must not be taken from Him and given to a harlot. Therein is a double crime: on the one hand a revolt, an odious abduction; on the other an act of ignoble self-abasement and the acceptance of a shameful dependence. And hence the apostle's cry of indignation, "Let it not be so!"

(Prof. Godet.)

I. INEXCUSABLE. On the ground of —

1. Christian liberty (ver. 12).

2. Necessity.

II. MORALLY EVIL. It is —

1. To prostitute the property of God.

2. To incur a fearful penalty in the resurrection.

III. DEGRADING.

1. To all.

2. Especially Christian professors, who dishonour Christ, themselves, and their bodies.

IV. SACRILEGIOUS.

1. The body designed as the temple of the Holy Ghost.

2. Redeemed by Christ.

3. Consecrated to God.

(J. Lyth, D. D.)

1. In remonstrating with the Corinthians for their litigiousness, Paul was forcibly reminded how imperfectly they understood the moral requirements of the kingdom of God, and that they were quoting some of his own sayings in defence of immoral practices. If "all things were lawful" to them, then this commonest of Greek indulgences was lawful; if abstaining from the meat which had been killed in a heathen temple was a matter of moral indifference, then this other common accompaniment of idolatry was also a matter of indifference.

2. St. Paul there-fore lays down two principles. First he insists that the question of duty is not answered by simply ascertaining what is lawful; we must also ask, Is it expedient? The Christian is a law to himself; he has an internal guide that sets him above external rules. Very true; but that guide teaches him to consider, not how much indulgence he may enjoy without transgressing the letter of the law, but how he can best forward what is highest in himself and in others. Again, "all things are lawful for me"; all things are in my power. Yes, and therefore "I will not be brought under the power of any." I am free from the law; I will not on that account become the slave of indulgence. There are several practices and habits which no one would call sinful, but which enslave a man quite as much as worse habits. And it is the very lawfulness of these indulgences which has ensnared him. He alone attains the true dignity and freedom of the Christian man who can say, with Paul, "I know both how to be full and to be hungry," &c. "All things are in my power, but I will not be brought under the power of any."

3. Paul then proceeds to apply these principles. The Corinthians argued that if meats were morally indifferent, so also a man was neither better nor worse for fornication. To expose this error Paul draws a distinction between the organs of nutrition and that body which is part of our permanent individuality, and which is to flower into an everlasting body. These two differ from one another; and if you are to argue from the one to the other, you must keep in view the distinction as stated in vers. 13, 14. The organs of nutrition have a present use; they are made for meats, and have a natural correspondence with meats. Any meat, therefore, which the digestive organs approve is allowable. Besides, these organs form no part of the future spiritual body. They pass away with the meats for which they were made. They serve a temporary purpose, like the houses we live in and the clothes we wear; and as we are not morally better because we live in a stone house, and not in a brick one, or because we wear woollens, and not cotton — so long as we do what is best to keep us in life — so neither is there any moral difference in meats. But the body as a whole — for what is it made? "For the Lord." He finds in it His needed instrument; without it He cannot accomplish His will. And "the Lord is for the body." Without Him the body cannot develop into all it is intended to be. Our adoption as God's children is incomplete until the body also is redeemed and has fought its way through sickness and death, into likeness to the glorified body of Christ. But this cannot be believed, far less accomplished, save by faith in the fact that God has raised up the Lord Jesus, and will with Him raise us also. And the Spirit of Christ within us inclines us while in the body, and by means of it to sow to the Spirit and thus to reap life everlasting. The only future of the body we dare to look at without a shudder is the future it has in the Lord. The Lord is for the body, and as well might we try to sustain the body now without food as to have an endurable future for it without the Lord. But if the body is thus closely united to Christ, then the inference is self-evident that it must be carefully guarded from such uses and impurities as involve rupture with Christ (ver. 15). And if any frivolous Corinthian still objected that such acts went no deeper than the eating of food ceremonially unclean, that they belonged to the body that was to be destroyed, Paul says, It is not so; these acts are full of the deepest moral significance (ver. 18), i.e., fornication is the only sin which by its very nature alienates the body from Christ, its proper Partner. Other sins indirectly involve separation from Christ; this explicitly and directly transfers allegiance, and sunders our union with Him.

4. These weighty reasonings are concluded by the statement of a twofold truth which is of much wider application than to the matter in hand (vers. 19, 20). We are not our own; we belong to Him who has loved us most; and His love will be satisfied when we suffer Him to dwell in us, so that we shall be His temples, and shall glorify Him. And it is the consciousness that we are God's temples which constantly incites us to live worthily of Him. In nothing can God reveal Himself as He can in man. It is not a building of stone which forms a fit temple for God; nor even the heaven of heavens. In material nature only a small part of God can be seen and known. But through us God can express and reveal what is best in Himself. Our love is sustained by His, and reveals His. Our approval of what is pure and hatred of impurity has its source in His holiness. But if so, what a profanation is it when we take this body, which is built to be His temple, and put it to uses which it were blasphemous to associate with God!

(M. Dods, D. D.)

1. It robs God of His property.

2. Dishonours the members of Christ's body.

3. Makes a man one flesh with the harlot.

4. Degrades a man's own body.

5. Profanes the temple of God.

6. Sins against the sacrifice of Christ.

7. Devotes body and soul, which are God's, to the devil.

(J. Lyth, D. D.)

I. IS POSSIBLE. Christ is risen.

II. CERTAIN.

1. God has revealed it.

2. Is able to effect it.

III. IS A POWERFUL ARGUMENT FOR THE RIGHT USE OF THE BODY. If God honours it, shall man dishonour it? (ver. 13, &c.).

(J. Lyth, D. D.)

I. HIS RIGHT OVER IT.

1. Not only by creation and redemption.

2. But by our union with Him.

II. THE CONSEQUENT OBLIGATION.

1. To care for it.

2. To keep it pure.

3. To use it for His service.

(J. Lyth, D. D.)

I. "THE WORD MADE FLESH," CHANGED BY THAT ACT THE WHOLE RELATION OF THE CREATURE TO THE CREATOR. Before they were distinct. God chose man to knit both together. Could there be envy in heaven, surely the angels must have envied our race; nay, it has been believed that Satan fell through envy at the incarnation revealed beforehand. Nothing so illustrates the self-forgetting love of those blessed spirits, as that they should joy to be passed over, and to see us the fallen preferred to themselves. True! the purpose of God is to unite both under and in one head (Ephesians 1:10). Their ranks, it is a pious opinion, broken by the fall of the apostate angels, will be filled by redeemed men. But even this equality has not been enough. God has willed to give us a closeness of union with Himself, which He gave not to the Seraphim. And this for all eternity,

II. THIS CONSTITUTES THE CLAIM OF JESUS ON OUR LOVE.

1. This is more than compensation for the fall of Adam. Jesus, in this special way, is ours; He is our near Kinsman, and more than brother. Jesus must love me with a special love, for He has not the nature of angels, but this of mine.

2. And how did He love us? What did He withhold from us, for love of us? His glory! He "emptied Himself" (Philippians 2:7). He who was and is one with the Father, entered this mortal life. He began it an outcast, and ended it by "giving Himself to be numbered with the transgressors." In those dread hours on the Cross, what part of His sacred body did He reserve from suffering for us? (Psalm 22:14). And His Father's face was hid from His human soul. And what doth He now? He is in that unspeakable glory, "upholding all things by the word of His power"; governing also the Church and sanctifying her by His presence. But as something nearer to ourselves individually, "He ever liveth to make intercession for us." Calvary lives on in heaven, and pleads for us still. And all this has been, is, shall continue to be done for us through the body. By taking our whole human nature, soul and body, God the Son gave us, in His own person, that special prerogative of nearness to Himself.

III. WITH WHAT SACREDNESS DOES THIS INVEST OUR BODIES.

1. Limb by limb, they are the same bodies as that which God the Son took, which for us was crucified, which now is in glory at the right hand of God. All sin is misery, but sins of the flesh have yet this special misery, that they degrade that body which Jesus took. To sin as to the flesh is to insult Christ.

2. Trials you have or will have. But trials which are only of God's allowing injure neither body nor soul. He will give the victory who allows them (2 Corinthians 12:9). But now, if thou art liable to temptation, from which thou mightest have been blessedly free, or over which thou mightest have had, by God's grace, an easy victory —(1) Observe well, whence mostly it begins now; from imagination? or from the eye? or from past memories? or from over-fulness of food? For there the entrance of thy battle lies.(2) In the trial itself. I know but of one effectual remedy — to clasp the hands together, and pray earnestly to God for help. And when thou so prayest, think how Jesus hallowed this poor body; think how He suffered in this body for love of us. Look well at that holy frame, racked on that hard bed of the Cross. But above all, look at that thorn-crowned head, and that yet open, mild, forgiving eye, which won the blaspheming robber to sue for pardon from his Lord. Does it not say to thee, "Poor wanderer, this have I endured for love of thee; I loved thee and gave Myself for thee. Love Me at least now"? Wilt thou not look up to Him and say, "By Thy grace henceforth I will love Thee; let me rather die than again profane the body, which Thou didst so redeem, and wound Thy love"? Or look up and gaze on that glorious form at the right hand of God. All else is spirit. One body is there, above all, adored by all. There, with a special lustre of their own, stream forth the rays of Divine light and love from those two pierced hands, those once wounded feet, that opened side and heart. There, at that moment, the moment of thy temptation, they intercede for thee. There is that human eye resting still in love upon thee. Christ is not ashamed to wear in heaven the tokens of His humiliation; be not thou ashamed of Him and His service. Remember that He willeth to "fashion this our" now "vile body, that it may be made like unto His glorious body," and resolve by His grace to degrade no more the body which He so longs to glorify with Himself.

(E. B. Pusey, D. D.)

I. DESTROYS ALL PRETENCE TO CHRISTIANITY.

1. The body belongs to Christ.

2. Should be employed in His service.

3. To give it to another is to deny Him — and court destruction, which God forbid!

II. DEGRADES THE MAN.

1. The harlot is the refuse of humanity.

2. To be joined to her is to be one with her — by a natural law.

III. IS IMPOSSIBLE WHILE WE ARE JOINED TO CHRIST — we are one spirit with Him.

(J. Lyth, D. D.)

Corinthians, Paul, SodomitesCorinthBodies, Body, Christ, Forbid, Harlot, Indeed, Loose, Members, Prostitute, Taking, Unite1. The Corinthians must take their brothers to court;
6. especially under infidels.
9. The wicked shall not inherit the kingdom of God.
15. Our bodies are the members of Christ, and temples of the Holy Spirit:
19. they must not therefore be defiled.

1 Corinthians 6:15

     6214   participation, in Christ

1 Corinthians 6:12-20

     5441   philosophy
     8340   self-respect

1 Corinthians 6:13-15

     8273   holiness, ethical aspects

1 Corinthians 6:13-16

     5136   body

1 Corinthians 6:13-20

     6188   immorality, sexual

1 Corinthians 6:15-16

     6189   immorality, examples
     6237   sexual sin, nature of
     6239   prostitution

1 Corinthians 6:15-17

     5729   one flesh
     6756   union with Christ, significance

1 Corinthians 6:15-20

     8326   purity, moral and spiritual

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

March the Tenth Exaltation by Separation
2 CORINTHIANS vi. 11-18. When we turn away from the world, and leave it, we ourselves are not left to desolation and orphanhood. When we "come out from among them" the Lord receives us! He is waiting for us. The new companionship is ours the moment the old companionship is ended. "I will not leave you comfortless." What we have lost is compensated by infinite and eternal gain. We have lost "the whole world" and gained "the unsearchable riches of Christ." And therefore separation is exaltation. We …
John Henry Jowett—My Daily Meditation for the Circling Year

"Bought with a Price"
You will notice that in this chapter the apostle Paul has been dealing with sins of the flesh, with fornication and adultery. Now, it is at all times exceedingly difficult for the preacher either to speak or to write upon this subject; it demands the strictest care to keep the language guarded, so that while we are denouncing a detestable evil we do not ourselves promote it by a single expression that should be otherwise than chaste and pure. Observe how well the apostle Paul succeeds, for though …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

"Therefore, Brethren, we are Debtors, not to the Flesh, to Live after the Flesh; for if Ye Live after the Flesh, Ye Shall Die,"
Rom. viii. s 12, 13.--"Therefore, brethren, we are debtors, not to the flesh, to live after the flesh; for if ye live after the flesh, ye shall die," &c. Was that not enough to contain men in obedience to God--the very essential bond of dependence upon God as the original and fountain of his being! And yet man hath cast away this cord from him, and withdrew from that allegiance he did owe to his Maker, by transgressing his holy commandments. But God, not willing that all should perish, hath confirmed …
Hugh Binning—The Works of the Rev. Hugh Binning

First Epistle of St John, Ch. Ii. Part of the 1St and 2D Verses.
If any Man sin, we have an Advocate with the Father, Jesus Christ the righteous: and he is the Propitiation for our Sins. IN this Passage; the Apostle declares that it is for the sake of Jesus Christ, and on account of his sufferings, that the Sins committed by his Disciples will be forgiven by Almighty God. Now from this, and the like Declarations in the New Testament, many professed Christians have taken occasion to frame to themselves such Notions concerning the Merits of Christ, and the Sacrifice …
Benjamin Hoadly—Several Discourses Concerning the Terms of Acceptance with God

On Communion in the Lord's Supper.
1. If the reader has received the Ordinance of Baptism, and; as above recommended, dedicated himself to God.--2. He is urged to ratify that engagement at the Table of the Lord.-- 3. From a view of the ends for which that Ordinance was instituted.--4. Whence its usefulness is strongly inferred.--5. And from the Authority of Christ's Appointment; which is solemnly pressed on the conscience.--6. Objections from apprehensions of Unfitness.--7. Weakness of grace, &c. briefly answered.--8. At least, serious …
Philip Doddridge—The Rise and Progress of Religion in the Soul

Made One
"He that is joined unto the Lord is one spirit."--1 Cor. vi. 17. Mechthild of Hellfde, 1277. tr., Emma Frances Bevan, 1899 The mouth of the Lord hath spoken, Hath spoken a mighty word; My sinful heart it hath broken, Yet sweeter I never heard; "Thou, thou art, O soul, My deep desire And My love's eternal bliss: Thou art the rest where leaneth My breast, And My mouth's most holy kiss. Thou art the treasure I sought and found, Rejoicing over thee; I dwell in thee, and with thee am I crowned, And thou …
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

It is Finished
V. M. C. I Cor. vi. 11 He found me the lost and the wandering, The sinful, the sad, and the lone; He said, "I have bought thee, beloved, For ever thou art Mine own. "O soul, I will show thee the wonder, The worth of My priceless Blood; Thou art whiter than snow on the mountains, Thou art fair in the eyes of God. "O vessel of living water, From the depths of the love divine, The glorious life within thee Flows from My heart to thine. "O soul altogether lovely, O pearl for which Christ was given, …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

The End of the Journey
C. P. C. I Cor. vi. 17 One with Christ--within the golden City Welcomed long ago, When for me He passed within the glory From the depths below. Still the gladness of that blessed welcome, Mystery of that kiss, Meeting of the Son and of the Father, Floods my soul with bliss. That sweet welcome mine--and mine for ever That eternal Home, Whereunto when all these wanderings over, I shall surely come-- There my heart is resting, and is joyful, With a joy untold-- Earth's dark ways lit up with that …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

It Follows in the Creed, "And in the Holy Ghost. ...
13. It follows in the Creed, "And in the Holy Ghost." This Trinity, one God, one nature, one substance, one power; highest equality, no division, no diversity, perpetual dearness of love. [1795] Would ye know the Holy Ghost, that He is God? Be baptized, and ye will be His temple. The Apostle says, "Know ye not that your bodies are the temple within you of the Holy Ghost, Whom ye have of God?" [1796] A temple is for God: thus also Solomon, king and prophet, was bidden to build a temple for God. If …
St. Augustine—On the Creeds

Lo, There is Your Good Compared to that Good...
4. Lo, there is your good compared to that good, which the Apostle calls his own, if faith be present: yea, rather, because faith is present. Short is this teaching, yet not on this account to be despised, because it is short; but on this account to be retained the more easily and the more dearly, in that in shortness it is not cheap. For it is not every kind of good soever, which the Apostle would here set forth, which he hath unambiguously placed above the faith of married women. But how great …
St. Augustine—On the Good of Widowhood.

Thou Art Beautiful, O My Love, Sweet and Comely as Jerusalem, Terrible as an Army Set in Array.
The Bridegroom finding His bride entirely free from self, dissolved and prepared for the consummation of the marriage, and to be received into a state of permanent and lasting union with Himself, admires her beauty; He tells her that she is beautiful because He finds in her a certain charm and sweetness which approaches the divine. Thou art comely, He continues, as Jerusalem; for since thou hast lost everything of thine own to devote it wholly to Me, thou art adorned and embellished with all that …
Madame Guyon—Song of Songs of Solomon

That Clerics be not Compelled to Give Testimony in Public Concerning the Cognizance of their Own Judgment.
That clerics be not compelled to give testimony in public concerning the cognizance of their own judgment. It should be petitioned also that they deign to decree, that if perchance any shall have been willing to plead their cause in any church according to the Apostolic law imposed upon the Churches, and it happens that the decision of the clergy does not satisfy one of the parties, it be not lawful to summon that clergyman who had been cognitor or present, [459] into judgment as a witness, and that …
Philip Schaff—The Seven Ecumenical Councils

Concerning Justification.
Concerning Justification. As many as resist not this light, but receive the same, it becomes in them an holy, pure, and spiritual birth, bringing forth holiness, righteousness, purity, and all those other blessed fruits which are acceptable to God: by which holy birth, to wit, Jesus Christ formed within us, and working his works in us, as we are sanctified, so are we justified in the sight of God, according to the apostle's words; But ye are washed, but ye are sanctified, but ye are justified in …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Concerning Worship.
Concerning Worship. [780] All true and acceptable worship to God is offered in the inward and immediate moving and drawing of his own Spirit which is neither limited to places times, nor persons. For though we are to worship him always, and continually to fear before him; [781] yet as to the outward signification thereof, in prayers, praises, or preachings, we ought not to do it in our own will, where and when we will; but where and when we are moved thereunto by the stirring and secret inspiration …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Tempest and Trust
And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete. 14. But not long after there arose against it a tempestuous wind, called Euroclydon. 15. And when the ship was caught, and could not bear up into the wind, we let her drive. 16. And running under a certain island which is called Clauda, we had much work to come by the boat: 17. Which when they had taken up, they used helps, undergirding the ship; and, fearing lest they …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Death to Sin through Christ
"Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord."-Romans 6:11. THE connection of this passage will help us to understand its meaning. Near the close of the previous chapter Paul had said, "The law entered that the offence might abound; but where sin abounded, grace did much more abound, that as sin hath reigned unto death, even so might grace reign through righteousness, unto eternal life, by Jesus Christ our Lord." He speaks here of …
Charles G. Finney—Sermons on Gospel Themes

Twenty-Eighth Day that all God's People May Know the Holy Spirit
WHAT TO PRAY.--That all God's People may know the Holy Spirit "The Spirit of truth, whom the world knoweth not; but ye know Him; for He abideth with you, and shall be in you."--JOHN xiv. 17. "Know ye not that your body is a temple of the Holy Ghost?"--1 COR. vi. 19. The Holy Spirit is the power of God for the salvation of men. He only works as He dwells in the Church. He is given to enable believers to live wholly as God would have them live, in the full experience and witness of Him who saves …
Andrew Murray—The Ministry of Intercession

"But Ye are not in the Flesh, but in the Spirit, if So be that the Spirit of God Dwell in You. Now, if any Man
Rom. viii. 9.--"But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his." Application is the very life of the word, at least it is a necessary condition for the living operation of it. The application of the word to the hearts of hearers by preaching, and the application of your hearts again to the word by meditation, these two meeting together, and striking one upon another, will yield fire. …
Hugh Binning—The Works of the Rev. Hugh Binning

The Indwelling Spirit Fully and Forever Satisfying.
The Holy Spirit takes up His abode in the one who is born of the Spirit. The Apostle Paul says to the believers in Corinth in 1 Cor. iii. 16, R. V., "Know ye not that ye are a temple of God, and that the Spirit of God dwelleth in you?" This passage refers, not so much to the individual believer, as to the whole body of believers, the Church. The Church as a body is indwelt by the Spirit of God. But in 1 Cor. vi. 19, R. V., we read, "Know ye not that your body is a temple of the Holy Ghost which is …
R. A. Torrey—The Person and Work of The Holy Spirit

We are not Binding Heavy Burdens and Laying them Upon Your Shoulders...
37. We are not binding heavy burdens and laying them upon your shoulders, while we with a finger will not touch them. Seek out, and acknowledge the labor of our occupations, and in some of us the infirmities of our bodies also, and in the Churches which we serve, that custom now grown up, that they do not suffer us to have time ourselves for those works to which we exhort you. For though we might say, "Who goeth a warfare any time at his own charges? Who planteth a vineyard, and eateth not of the …
St. Augustine—Of the Work of Monks.

For, Whereas that Natural Use, when it Pass Beyond the Compact of Marriage...
12. For, whereas that natural use, when it pass beyond the compact of marriage, that is, beyond the necessity of begetting, is pardonable in the case of a wife, damnable in the case of an harlot; that which is against nature is execrable when done in the case of an harlot, but more execrable in the case of a wife. Of so great power is the ordinance of the Creator, and the order of Creation, that, in matters allowed us to use, even when the due measure is exceeded, it is far more tolerable, than, …
St. Augustine—On the Good of Marriage

Whence, Also, what the Apostle Paul Said of the Unmarried Woman...
8. Whence, also, what the Apostle Paul said of the unmarried woman, "that she may be holy both in body and spirit;" [2237] we are not so to understand, as though a faithful woman being married and chaste, and according to the Scriptures subject unto her husband, be not holy in body, but only in spirit. For it cannot come to pass, that when the spirit is sanctified, the body also be not holy, of which the sanctified spirit maketh use: but, that we seem not to any to argue rather than to prove this …
St. Augustine—On the Good of Widowhood.

The Blessed Hope and Its Power
PHILIPPIANS iii. 17-21 The problem of the body--Cautions and tears--"That blessed hope"--The duty of warning--The moral power of the hope--The hope full of immortality--My mother's life--"He is able"--The promise of his coming The Apostle draws to the close of his appeal for a true and watchful fidelity to the Gospel. He has done with his warning against Judaistic legalism. He has expounded, in the form of a personal confession and testimony, the true Christian position, the acceptance of the …
Handley C. G. Moule—Philippian Studies

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