The salutations follow: first, from the Churches of Asia; then from Aquila and Priscilla, honoured names in the Churches; again front the Ephesian brethren. Let them renew their fellowship and pledge their love again "with a holy kiss." The work of the amanuensis over, St. Paul adds the salutation from himself with his own hand, "The salutation of me Paul." And the words follow, "If any man love not the Lord Jesus Christ, let him be Anathema," let him become accursed; "Maran-atha,' the Lord comes. Between the greeting "of me Paul" and "the grace of our Lord Jesus Christ be with you," followed immediately with "my love be with you all in Christ Jesus. Amen," this utterance of intense feeling occurs. What his tone of mind was, we understand fully from the chapter, which expresses confidence, hope, and brotherly affection. What his emotions were at the instant, we know from the salutation which precedes and the benediction which succeeds the Anathema Maran-atha. The warning is terrible, but it is one of love and tenderness. Had he been less conscious of the obligation to love the Lord Jesus Christ, less sensible of its immeasurable worth to the soul, less aware of the stupendous folly and guilt of rejecting it; or if the profound sense of that love had not been present in the full blaze of his own consciousness; - then, peradventure, words less stern and denunciatory might have been used. As it is, he speaks from the same high level of love to God and man, and the sentence of condemnation has its preface in a greeting and its sequel in a benediction. So closes this wonderful Epistle. Writing under the zenith of his years, if we rate those years by the chronology of his preaching and pen, St. Paul comes before us in its successive pages as one whose temperament, nervous vigour, observation, culture, experience, had been so far coordinated and interblended as to fit him, in an eminent degree, to give birth to this production. Never did a human soul exhibit its individuality more perfectly through all its organs of expression. Those organs are varied in every man. They were singularly diversified in the apostle. He cannot reason long without waking other forces of utterance. Imagination, in its form of relativity rather than its creative quality, is stirred into activity. Most of all, impassioned emotion is quickly evoked. And, in this Epistle, the transitions from one topic to another, and from one aspect of a topic to its contrast, are vivid tokens of his superabundant energy. Much is left without minute elaboration. Hints are given that might be expanded into essays and disquisitions. But he was not writing these; he was writing apostolic letters, and "first and last and midst" he adhered to his plan and method. Judging from his recorded speeches, he is quite as much or more of a speaker when writing than when addressing a multitude. The spirit in him is often impetuous and finds it easy work to loose itself from restraints. Keenly conscious of himself, still more keenly conscious of Divine truth in himself, his personality is as nearly merged in his apostleship as we can conceive possible, and hence it is Paul, the servant of the Lord Jesus Christ, who has the pre-eminence in all the manifestations of his genius and character. This Epistle, a manual of Church order, an epitome of cardinal principles adapted to the ever changing externality of Church life, presents many a germ-idea for future development. Not one of his Epistles bears so directly on certain questions of the day. If we study the human body from the Pauline point of view, we shall be rid very soon of those dangerous teachings which some of our physiologists are pressing on popular acceptance. If we follow St. Paul, we shall know more of the human soul than most of our philosophical systems teach us. There are no "wandering mazes" here in which men are "lost," but over every realm he traverses, light gathers as he advances, and the splendour always hangs its noon where the radiance is most wanted. Christ is the Power of God and the Wisdom of God. Christ is therefore his Power and Wisdom, wherever the duties of the apostleship have to be discharged and its sorrows have to be endured. The day has not come for this Epistle to be fully understood and appreciated. Science has many years of apprenticeship to serve before it can reach the plane of thought on which St. Paul stood. And our Christian thinkers have much to learn before culture and piety can open to them the hidden treasures of this Epistle. As true Biblical criticism advances, the profundity of this letter to the Corinthians grows more apparent, and we feel in our day, as was never felt, before the amazing compass of its power. Here are ideas which wait on time and have given as yet scarcely more than a fragment of themselves to our foremost scholars. Here are latent inspirations that will one day astound the world. Nothing that he wrote has a better-grounded assurance of a great future, and when that future shall come, the world will have a far juster sense of its indebtedness to St. Paul as a grand teacher. - L.

While doctrines are being discussed in the pulpit, and ecclesiastical distinctions expressed in modes of worship and of discipline, there remains to be studied something quite as essential as these to the future of religion, in the common life that is going on beneath them, the varying phases of which it is impossible for any definition to express. Not second in importance to a Church's teaching or organisation, is the question of its temperature. The necessity of urging this is not diminished by the consideration of the extreme difficulty of ascertaining what, in Church life, is the exact figure at which the social thermometer should stand. The social habits of our English churches, to confine ourselves for a moment to them, will necessarily be determined to a large extent by our characteristics as a race; and enthusiastic sociability is not, as a rule, regarded. as one of these. A witty Frenchman has observed that not only is England an island, but every Englishman is an island. The haughty reserve of manner for which he is celebrated on the Continent, and which at home carries him through a long day's journey in a railway carriage without opening his lips to his neighbour, is not likely to be cast on one side when he enters the church door. The difficulty in making advances to strangers in congregations is greatly enhanced by the presence in no inconsiderable numbers of this class. They resent the friendly greeting as an intrusion, and are capable of rewarding it with the look which, in one of Lord Beaconsfield's novels, a great lady bestows upon a person just introduced to her; a look conveying to its recipient the impression that she has never seen him before, that she has no interest in seeing him now, and not the slightest desire ever to set eyes on him again. One of the indispensable elements in the training of a Church social tactician is the cultivation of the faculty of recognising these people at a glance, and of knowing how to deal with them. There are those who value social recognition, and to whom the extension of a ready sympathy is of the first importance, both in regard to their own comfort and as a means of attaching them to the fellowship. Here, again, however, there are subdivisions. Some of these people possess in themselves the social faculty. They have "the coming on humour," and without much outside help will by the force of their own general attractiveness and geniality, speedily make their way and find themselves at home. Others, depending equally on the appreciation and sympathy of their fellows, and equally expecting it, embarrass their neighbours by the fact that they hoist no signals for a parley. They shut themselves up in their own interior, the windows of their nature shut, and the blinds drawn, and then are astonished and aggrieved that no one knocks at the door. The question of the social temperature of a Church depends for its answer to a considerable extent on the kind of heating apparatus there is in the pulpit. But warmth, fervour, and good-heartedness in the preacher are not enough. There must be organisation as well. Apart from this, the most impassioned discourse on brotherly love will not break through the reserve which prevents Jones in the pew from holding out a hand to Brown, the unknown, in the aisle. The idea of an "Outlook Committee" attached to each Church is excellent. It should be a tolerably large one, of both sexes, and representing the cream of the community in intelligence, tact, good feeling, knowledge of the congregation and of human nature in general. A military officer once said that in a reputedly brave regiment perhaps one in ten would be really brave, it being the example of this tenth that kept the others in line. In a reputedly sociable Church there may, perhaps, be one in ten with the genuine social gift. It is from these, the men and women whose natural grace of temperament has been heightened and enriched by the spirit of Christ; who have the quick intelligence that both reads and remembers faces; who know and respect the social convenances, when to speak and when to refrain from speaking; whose heart knows by instinct the lonely and friendless, and by instinct goes out towards them, that the Look-out Committee should be recruited. Where it is not already in existence it is time to organise it. There is plenty for it to do. The proper comprehension of the conditions of this form of service, and the systematic development of all its capabilities, will put a new face upon many a community that is now languishing from neglect of a vital point.

(Christian World.)

I. THE UNITY OF THE CHURCH OF CHRIST.

1. All the churches are united by common bonds.

2. Should maintain a friendly intercourse.

II. THE INTEREST WHICH INDIVIDUALS SHOULD FEEL FOR THE SPIRITUAL WELL-BEING OF THOSE AT A DISTANCE. It should be —

1. Heartfelt.

2. Prayerful.

III. THE UNIVERSAL BROTHERHOOD OF CHRISTIANS and its fitting expression.

IV. THE LOVING RELATION BETWEEN MINISTER AND PEOPLE. Christian greetings: —

I. FROM AND TO WHOM?

1. Individuals.

2. Households.

3. Churches.

II. OF WHAT KIND?

1. Fraternal.

2. Cordial.

3. Mutual.

III. UPON WHAT BASIS?

1. Not upon that of mere courtesy, common interests, or expediency.

2. But "in the Lord."

(1)In fulfilment of His command.

(2)In imitation of His conduct.

(3)Under the influence of His Spirit.

(Prof. J. R. Thomson.)

The excellences of this worthy couple. They —

1. Were members of the Church — in Ephesus.

2. Hospitable.

3. Well instructed in the truth (Acts 18:26).

4. Had a Church in their house.

5. Felt a deep interest in the Church at home and abroad.

(J. Lyth, D.D.)

I. WHAT THIS CHURCH IS and when our families may be called Churches. Churches are societies —

1. Devoted to God, called out of this world.

2. Employed for God, pursuant to this dedication.

II. MOTIVES TO PERSUADE YOU TO TURN YOUR FAMILIES INTO CHURCHES.

1. God will dwell in them.

2. If you make them not churches Satan will have a seat there.

3. It will be comfortable to yourselves.

4. A good legacy.

5. It will help to prosper the Church of God in the nation.

(Biblical Museum.)

(Romans 16:5) imports the Church meeting in their house, consequently implies —

I. THE GOOD FEELING OF THE ENTERTAINER.

II. THE PRIVILEGE OF THE HOUSEHOLD — Christ in the midst.

III. THE PROMISE OF BLESSING UPON THE NEIGHBOURHOOD.

IV. THE HOPE OF REUNION IN HEAVEN.

(J. Lyth, D.D.)

I. THE SIMPLEST CONCEPTION OF A CHURCH. A meeting or assembly. The term can only be applied to an organised body or material building figuratively. Two or three agreeing to meet together for worship may properly be called a church.

II. ITS CLOSE ASSOCIATION WITH A HOME. It is interesting to note that the Christian assemblies were first sanctified homes. They did not need at first any architectural aids.

III. ITS FUNDAMENTAL FEATURES. Family religion extended to embrace family friends.

IV. THE LINES OF ITS PROBABLE DEVELOPMENT. These were fixed by —

1. Increase of numbers.

2. Growth of wealth, bringing with it artistic sentiment and desires.

3. Rise of distinction between priesthood and laity, and the consequent development of ritual.

(R. Tuck, B.A.)

This is a general custom in the households of evangelical Christians. No man ought to consider his piety of an active stamp who neglects to institute "the Church" in his house.

I. IT IS A DUTY. The Bible nowhere directly commands it; but —

1. It is a duty by inference. When Abraham moved his tent to the plain of Mamre, he built there an altar unto the Lord (Genesis 13:18). The pious take their religion with them wherever they go. When David says, "Seven times a day do I praise Thee," remember there was no temple, and that at least two of these times may refer to morning and evening worship in the household. Daniel "prayed in his house, sometimes himself alone, and sometimes with his family about him" (Daniel 6:10). Cornelius was a man that prayed in his house (Acts 10:30). Paul delighted to honour Priscilla and Aquila, and twice spoke of "the Church that is in their house" (Text and Romans 16:5). This is interpreted by some to mean "that their home was a sanctuary and their family a Church"; but if others may assemble in the home for worship, how much more may not the family? We may certainly claim that family prayer conforms to the command, and is entitled to the promise contained in James 4:8.

2. A duty by example. It can hardly be doubted that the deeply pious in all times have prayed with their family in their households. Abraham, Joshua, David, Job, Daniel, all worshipped God in the family, and our Saviour confirmed the obligation; for He often prayed with His disciples, as His family or household.

II. IT IS A PRIVILEGE, Family prayer binds the household more closely and lovingly together. It is a great boon to consecrate the day with prayer before the household separates on its divers ways and on its manifold duties, What if they should never all meet again? To have omitted it on such a day would prove a lasting regret. How precious at night to commit our souls and bodies to that Guardian of Israel who neither slumbers nor sleeps! This gives a gracious opportunity to pray with our children and for our children. Says Cecil, "It may be used as an engine of vast power in the family. It diffuses a sympathy through the members. It calls the mind off from the deadening effects of worldly affairs. It arrests every member with a morning and evening sermon, in the midst of all the hurries and cares of life. It says, 'There is a God!' 'There is a spiritual world!' 'There is a life to come!' It fixes the idea of responsibility in the mind. It furnishes a tender and indictors father or master with an opportunity of gently glancing at faults, where a direct admonition might be inexpedient. It enables him to relieve the weight with which sub-ordination or service sits on minds of inferiors."

III. INQUIRIES.

1. Are we prayerless Christians?

2. Do we keep the fires burning brightly and continually upon the family altar?

3. Do we excuse ourselves because of non-ability and lack of confidence? Remember the man who hid his talent in a napkin.

4. Do we make it cheerful with song, instructive with Scripture, hallowed with prayer and precious with all its memories?

(Homiletic Monthly.)

I. CHURCHES ARE SOCIETIES DEVOTED TO GOD, CALLED OUT OF THE WORLD, TAKEN IN OUT OF THE COMMON TO BE INCLOSURES FOR GOD. He hath set them apart for Himself; and, because He hath chosen them, they also have chosen Him, and set themselves apart for Him. The Jewish Church was separated to God for a peculiar people, a kingdom of priests. Thus our houses must be churches; with ourselves we must give up our houses to the Lord, to be to Him for a name and a people. All the interest we have, both in our relations and in our possessions, must be consecrated to God; as, under the law, all that the servant had was his master's for-ever, after he had consented to have his ear bored to the door-post.

II. CHURCHES ARE SOCIETIES EMPLOYED FOR GOD, PURSUANT TO THE TRUE INTENT AND MEANING OF THIS DEDICATION.

1. Keep up family doctrine.(1) You must read the Scriptures to your families, inquiring sometimes whether they understand what you read.(2) You must also catechise your children and servants so long as they continue in that age of life which needs this milk.

2. Keep up family worship. You must not only, as prophets, teach your families, but as priests, must go before them in offering the spiritual sacrifice of prayer and praise.(1) You ought to make family acknowledgments of your dependence upon God and His providence, as you are a family.(2) You ought to make family confessions of your sins against God; those sins you have contracted the guilt of in your family capacity.(3) You ought to offer up family thanksgivings for the blessings which you, with your families, receive from God.(4) You ought to present your family petitions for the mercy and grace which your families stand in need of.(5) You ought to make family intercessions for others also. There are families you stand related to, or which by neighbourhood, friendship, or acquaintance you become interested in, and concerned for, and these you should recommend in your prayers to the grace of God, and your family that are joined with you in the alliances should join with you in those prayers.

3. Keep up family discipline, that so you have a complete church in your house, though in little. Reason teacheth us, "that every man should bear rule in his own house" (Esther 1:22). And since that, as well as other power, is of God, it ought to be employed for God, and they that so rule, must be just, ruling in His fear.(1) Countenance everything that is good and praiseworthy in your children and servants.(2) Discountenance everything that is evil in your children and servants. Use your authority for the preventing of sin, and the suppressing of every root of bitterness, lest it spring up and trouble you, and thereby many be defiled.

(S. Hayward.)

Achaicus, Apollos, Aquila, Corinthians, Fortunatus, Paul, Prisca, Priscilla, Stephanas, Timotheus, TimothyAchaia, Asia, Corinth, Ephesus, Galatia, Jerusalem, MacedoniaFinal, Greeting, Hand-paul, Love, Paul, Salutation, Writing1. He exhorts them to a collection for the brothers at Jerusalem.
10. Commends Timothy;
13. and after friendly admonitions,
16. concludes his epistle with various salutations.

1 Corinthians 16:19-24

     5328   greeting

Strong and Loving
'Watch ye, stand fast in the faith, quit you like men, be strong. 14. Let all your things be done with charity.'--1 COR. xvi. 13, 14. There is a singular contrast between the first four of these exhortations and the last. The former ring sharp and short like pistol-shots; the last is of gentler mould. The former sound like the word of command shouted from an officer along the ranks; and there is a military metaphor running all through them. The foe threatens to advance; let the guards keep their …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Anathema and Grace
'The salutation of me Paul with mine own hand. 22. If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha. 23. The grace of our Lord Jesus Christ be with you. 24. My love be with you all in Christ Jesus.'--1 COR. xvi. 21-24. Terror and tenderness are strangely mingled in this parting salutation, which was added in the great characters shaped by Paul's own hand, to the letter written by an amanuensis. He has been obliged, throughout the whole epistle, to assume a tone of remonstrance …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Faithful Steward
"GOD IS LOVE." Perfectly blessed in Himself, he desired that other intelligences should participate in his own holy felicity. This was his primary motive in creating moral beings. They were made in his own image--framed to resemble him in their intellectual and moral capacities, and to imitate him in the spirit of their deportment. Whatever good they enjoyed, like him, they were to desire that others might enjoy it with them; and thus all were to be bound together by mutual sympathy,--linked …
Sereno D. Clark—The Faithful Steward

The Twenty-Second Psalm.
The Cross of Christ. THE Twenty-second Psalm contains a most remarkable prophecy. The human instrument through whom this prophecy was given is King David. The Psalm does not contain the experience of the King, though he passed through great sufferings, yet the sufferings he speaks of in this Psalm are not his own. They are the sufferings of Christ. It is written in the New Testament that the prophets searched and enquired diligently about the coming salvation. The Spirit of Christ, which was in …
Arno Gaebelein—The Lord of Glory

Of the Duties which we are to Perform after Receiving the Holy Communion, Called Action or Practice.
The duty which we are to perform after the receiving of the Lord's Supper is called action or practice, without which all the rest will minister to us no comfort. The action consists of two sorts of duties:---First, Such as we are to perform in the church, or else after we are gone home. Those that we are to perform in the church are either several from our own souls, or else jointly with the congregation. The several duties which thou must perform from thine own soul are three:--First, Thou must …
Lewis Bayly—The Practice of Piety

The Apostolic Scriptures.
"And I think that I also have the Spirit of God."--1 Cor. vii. 40. We have seen that the apostolate has an extraordinary significance and occupies a unique position. This position is twofold, viz., temporary, with reference to the founding of the first churches, and permanent, with regard to the churches of all ages. The first must necessarily be temporary, for what was then accomplished can not be repeated. A tree can be planted only once; an organism can be born only once; the planting or founding …
Abraham Kuyper—The Work of the Holy Spirit

The Clergyman and the Prayer Book.
Dear pages of ancestral prayer, Illumined all with Scripture gold, In you we seem the faith to share Of saints and seers of old. Whene'er in worship's blissful hour The Pastor lends your heart a voice, Let his own spirit feel your power, And answer, and rejoice. In the present chapter I deal a little with the spirit and work of the Clergyman in his ministration of the ordered Services of the Church, reserving the work of the Pulpit for later treatment. THE PRAYER BOOK NOT PERFECT BUT INESTIMABLE. …
Handley C. G. Moule—To My Younger Brethren

"And Watch unto Prayer. "
1 Pet. iv. 7.--"And watch unto prayer." "Watch." A Christian should watch. A Christian is a watchman by office. This duty of watchfulness is frequently commanded and commended in scripture, Matt. xxiv. 42, Mark xiii. 33, 1 Cor. xvi. 13, Eph. vi. 18, 1 Pet. v. 8, Col. iv. 2; Luke xii. 37. David did wait as they that did watch for the morning light. The ministers of the gospel are styled watchmen in scripture and every Christian should be to himself as a minister is to his flock, he should watch over …
Hugh Binning—The Works of the Rev. Hugh Binning

For if they be Urged from the Gospel that they Should Put Nothing By...
31. For if they be urged from the Gospel that they should put nothing by for the morrow, they most rightly answer, "Why then had the Lord Himself a bag in which to put by the money which was collected? [2572] Why so long time beforehand, on occasion of impending famine, were supplies of corn sent to the holy fathers? [2573] Why did Apostles in such wise provide things necessary for the indigence of saints lest there should be lack thereafter, that most blessed Paul should thus write to the Corinthians …
St. Augustine—Of the Work of Monks.

Tithing
"Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it" (Mal. 3:10). Down deep in the heart of every Christian there is undoubtedly the conviction that he ought to tithe. There is an uneasy feeling that this is a duty which has been neglected, or, if you prefer it, a privilege that has not been …
Arthur W. Pink—Tithing

The Fourth Commandment
Remember the Sabbath-day to keep it holy. Six days shalt thou labour, and do all thy work: but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day and hallowed it. Exod 20: 8-11. This …
Thomas Watson—The Ten Commandments

Differences in Judgment About Water Baptism, no Bar to Communion: Or, to Communicate with Saints, as Saints, Proved Lawful.
IN ANSWER TO A BOOK WRITTEN BY THE BAPTISTS, AND PUBLISHED BY MR. T. PAUL AND MR. W. KIFFIN, ENTITLED, 'SOME SERIOUS REFLECTIONS ON THAT PART OF MR BUNYAN'S CONFESSION OF FAITH, TOUCHING CHURCH COMMUNION WITH UNBAPTIZED BELIEVERS.' WHEREIN THEIR OBJECTIONS AND ARGUMENTS ARE ANSWERED, AND THE DOCTRINE OF COMMUNION STILL ASSERTED AND VINDICATED. HERE IS ALSO MR. HENRY JESSE'S JUDGMENT IN THE CASE, FULLY DECLARING THE DOCTRINE I HAVE ASSERTED. BY JOHN BUNYAN. 'Should not the multitude of words be answered? …
John Bunyan—The Works of John Bunyan Volumes 1-3

Tithing
There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be …
Arthur W. Pink—Tithing

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

Jeremiah, a Lesson for the Disappointed.
"Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord."--Jeremiah i. 8. The Prophets were ever ungratefully treated by the Israelites, they were resisted, their warnings neglected, their good services forgotten. But there was this difference between the earlier and the later Prophets; the earlier lived and died in honour among their people,--in outward honour; though hated and thwarted by the wicked, they were exalted to high places, and ruled in the congregation. …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Ten Reasons Demonstrating the Commandment of the Sabbath to be Moral.
1. Because all the reasons of this commandment are moral and perpetual; and God has bound us to the obedience of this commandment with more forcible reasons than to any of the rest--First, because he foresaw that irreligious men would either more carelessly neglect, or more boldly break this commandment than any other; secondly, because that in the practice of this commandment the keeping of all the other consists; which makes God so often complain that all his worship is neglected or overthrown, …
Lewis Bayly—The Practice of Piety

Questions About the Nature and Perpetuity of the Seventh-Day Sabbath.
AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN SABBATH. BY JOHN BUNYAN. 'The Son of man is lord also of the Sabbath day.' London: Printed for Nath, Ponder, at the Peacock in the Poultry, 1685. EDITOR'S ADVERTISEMENT. All our inquiries into divine commands are required to be made personally, solemnly, prayerful. To 'prove all things,' and 'hold fast' and obey 'that which is good,' is a precept, equally binding upon the clown, as it is upon the philosopher. Satisfied from our observations …
John Bunyan—The Works of John Bunyan Volumes 1-3

Things Pertaining to the Kingdom.
"Now is there solemn pause in earth and heaven; The Conqueror now His bonds hath riven, And Angels wonder why He stays below; Yet hath not man his lesson learned, How endless love should be returned." Hitherto our thoughts about "The Kingdom of Heaven" have been founded on the teaching of the King respecting His Kingdom recorded in the Gospels. But we must not forget to give attention to the very important time in the life of our Lord extending between His Resurrection and Ascension, during which …
Edward Burbidge—The Kingdom of Heaven; What is it?

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