Having shown that the Christian consciousness was a twofold realization of the worthlessness of whatever was its own, and the infinite worth of the "all things" in Christ, and having proceeded thence to the idea of stewardship and the urgent need of faithfulness, how can St. Paul withhold the stern application of such truths? Had it been a childish self complacency with which he was dealing, we know how he would have treated it. But it was an active jealousy, a pompons arrogance, a virulent self conceit, a carnal temper in which the natural man survived, that he had to combat. Now, therefore, he would show them what they were. The weapons of his warfare were not carnal, but, nevertheless, they were weapons, and withal such weapons as Elijah had employed, and even the Lord Jesus had not disdained to use. If, by means of contrast, we know everything external, and if thereby we know ourselves too and realize our identity by discriminating one mood of consciousness from another, it follows that irony has its legitimate place and may be sanctified to the best purposes, Men are acutely sensitive to its caustic probe, and, as they will not exercise it on themselves, its application is one of those offices, severe but humane, which must be performed on them. Is the conflict over and the victory won? Full and rich, lo! ye are reigning "as kings," and significantly enough, "without us," the apostles, the sent of God, in this movement. And what dominion is that from which we are excluded? Where are your apostles in this hour of your coronation as kings? "God hath set us forth" - a terrible contrast to their self glorification - at this instant are we so set forth, like criminals doomed to death, and made a spectacle as in a vast theatre, "unto the world, and to angels, and to men." Alas! the only use just then to which the great Apostle to the Gentiles could put his knowledge of Greek games in the amphitheatre was in an outburst of indignation and sorrow. And then follows one of his characteristic sentences, in which impassioned feeling is quite as condensed as strong thought: fools, weak, despised, are we the apostles, while ye are wise and strong and honorable. The formal contrast is dropped, and now, how like the rapid summation of his experience to the sufferings of his Lord? Fidelity in suffering, fidelity to suffering, reconciliation to it, acceptance of its law as basic to his life, not an exceptional thing occurring at rare intervals as most of our sad experiences, but common and habitual, wounds unhealed and yet deeper wounds, "even unto this present hour." Hunger and thirst, nakedness, buffetings, homeless, refusing all remuneration and earning our own support, returning good for evil and blessing for cursing, objects of persecution, denied recognition as the friends of humanity and lovers of their kind, abused and vilified, ay, treated in the centres of this world's intelligence and refinement as "the filth of the world and the offscouring of all things," and no break or cessation, "unto this day." The sameness of these sufferings is twice mentioned, and the wondrous biography, first and last, is one chapter of woes. Over all stands a single motto, which came and could only come from Christianity: "For Christ's sake." At this juncture, call to mind a fact of some moment. Men are wonderfully individualized by sufferings. Considering how suffering abounds, it is noticeable that few truly regard themselves as providential sufferers, and realize in their experience the Divine discipline they are appointed to undergo. There is much selfishness in our ways of enduring the ills of life, in the uses made of affliction, and the habits of intellect and sensibility growing therefrom; and St. Paul strikes the heart of the subjects when he connects his sufferings with "Christ's sake." This gives an instant pathos to the recital and an instant nobility to the apostle as a sufferer. Furthermore, only for "Christ's sake" does he go into this affecting detail of the number, variety, and continuation of iris sorrows. A noble sufferer like St. Paul could find no selfish pleasure in such an enumeration; nay, in itself it would be painful. Vain men, ignoble men. gratify their littleness in recounting what they have endured, and these pensioners of public opinion - it may be the public opinion of a very diminutive world - find their account in the illusory sense of sympathy. Far from this weakness - very far - was this heroic man, to whom it was a new suffering to tell his sufferings, but who, in the courage of humility, the most courageous of the virtues in a true man, was even ready to uncover a bleeding heart for "Christ's sake." We shall now see that his love for these erring Corinthians prompted him to make the narration of his sufferings. - L.

I. THE COUNTERFEIT —

1. Is so replenished with Divine knowledge that he needs no teacher.

2. Is so rich in grace that he exalts himself above the spiritually poor.

3. Is so confident in himself that he would rule the consciences of others.

II. THE REAL —

1. Regards himself as the least (vers. 9, 10).

2. Submits willingly to toil and suffering for the sake of Christ.

3. Recompenses evil with good.

(J. Lyth, D. D.)

I. THE STATE OF THE CORINTHIANS. They were —

1. Full of the good things of this world.

2. As kings, reigning.

3. But their condition spiritually was such as to demand earnest prayer.

II. THE STATE OF THE APOSTLES.

1. Poor in worldly things — rich in faith.

2. A spectacle both to angels and to men; a sight of misery to men; a spectacle of sorrow to angels. But their reward is not far distant.

(J. H. Tasson.)

I. EXPOSES PRIDE.

1. It is empty, yet imagines itself full of wisdom.

2. Poor, yet regards itself as rich in every good gift.

3. Dependent, yet would reign as a king.

II. CONDEMNS IT —

1. By an indirect assertion of its folly.

2. By an implied consciousness of personal insufficiency.

(J. Lyth, D. D.)

Vanity is a state of mind at once the most prevalent and detestable, it is a plant that springs from self-ignorance, and is disgusting to the spectator in all its forms and fruits. The apostle treats it with —

I. WITHERING SARCASM. "Now ye are full," &c. The Bible furnishes us with many instances of irony (1 Kings 18:27; Job 12:2), but nowhere have we it more forceful than here. Here are three metaphors, the first taken from persons filled with food, the second from persons so rich that they required no more, the third from those who have reached the highest elevation, obtained a throne. Paul seems to say to these conceited teachers that they were so great that they did not require such services as his. We scarcely know of a more effective way of treating vanity than by sarcasm. Treat the vain, swaggering man before you not according to your judgment of him, but according to his estimate of himself. Speak to him as one as stupendous as he believes himself to be, and your irony will stab him to the quick. Sarcasm often becomes the instrument of a great manly soul roused into indignation.

II. A NOBLE GENEROSITY. "I would to God ye did reign, that we also might reign with you." Here the north wind of sarcasm gives way to the south breezes of love. What he means is a wish that they were as truly full, rich, and royal as they thought themselves to be. The irony of a Christly man, however pungent, is not malign, but generous.

(D. Thomas, D. D.)

1. A man may imagine it to be an easy matter to appear before an audience; but to stand before the footlights, when every turn of one's features are plainly to be seen, is a strain on the nerves which is hard to bear.

2. The Christian life is, however, more trying than any performance on the stage. The actor appears before a few hundred spectators who are willing to be pleased, and he is under the glare of the footlights for only two or three hours at a time; but the Christian is a spectacle to his many neighbours and also to the angelic hosts, and his part continues for life.

3. The apostle refers to the spectacles in the Colosseum at Rome. On some days, when about eighty thousand persons were assembled in its galleries, the first show in the arena would be men fighting with hungry lions and tigers, but in this performance the men were allowed to wear armour. In the pause after the first show, the vast crowd would refresh themselves with grapes, wine, and food, and then the second performance began, consisting of naked men fighting with each other, and without anything to defend themselves except their swords, the result being that the slightest touch of their weapons inflicted a gash. The most horrid regulation, however, was that he who preserved his own life should not be released. but kept for slaughter another day. These men, therefore, that were actors in the last performance might well be called men appointed to death.

4. Of course everybody in his senses when he appears before the footlights of life, that is, when other people can see him, does his best. It is only the drunkard, the insane, or the woman that has lost all sense of shame, who label their sins before the eyes of others like a sign-board stating what they are. If an ordinary man have something that is bad within him, he tries to hide it from his fellow-men. Let the spectacle of your life be —

I. AN EMBODIMENT OF MERCY.

II. EXHIBIT THE ESSENCE OF TRUTH. Learn to love the truth because it is the truth, and do it because it is right. Some people are not afraid to do wrong; all they are afraid of is being "found out."

III. EMBODY CHARITY IN YOUR DEEDS TO YOUR FELLOW — MEN. Follow the charity of God, who keeps open the gates of heaven day and night.

(W. Birch.)

I. THE SPECTACLE.

1. The actors were Divinely called. They appeared on the stage in answer to the behest of the highest will, guided in the selection by perfect wisdom. He who called David from the flock to preside over Israel, called these men from their daily avocations to preside over the affairs of the kingdom of heaven.

2. The actors were Divinely commissioned. The mission of apostolic life was special (1 Corinthians 5:18-20).

3. The actors were subjected to intense sufferings, and to cruel death. This was not accidental, but a part of their mission. They suffered in the tragedy to enforce its lessons (Matthew 10:16-18). It is almost certain that they all suffered martyrdom, except St. John.

II. THE SPECTATORS.

1. Angels. We cannot say how their pure minds were affected, or what emotions throbbed in their breast. It appears from Ephesians 3:10, 11, that they gather lessons from the life of the Church militant.(1) They saw the power of truth in lifting man above circumstances. By this they discovered that he had a nobler nature than they had been wont to ascribe to him.(2) The apostles gloried in tribulation, and this went beyond their experience and joy. They returned from the theatre inflamed with a greater degree of devotion.(3) That spectacle had something to do with their final safety. They had often ministered to the apostles in their trials, which taught them more .perfect submission, and warmer obedience. No part of the audience realised the spectacle better than the angels.

2. Men. We have no difficulty in understanding the lessons which apostolic life teach us.(1) Entire consecration of life to the service of Christ. The apostles were not half-hearted or indifferent, but threw their heart and soul into the work. Can we look at this spectacle, and not be moved?(2) That the Christian life will surely vanquish difficulties. The boldness of faith is the same as that which encouraged the apostles to say — "We cannot but speak the things we have seen and heard."

(Weekly Pulpit.)

In its widest reference the text teaches that our world is a theatre or arena, whereon men act their various parts, as in a drama — "a spectacle to angels." And this thought is at one with all Bible testimony. It teaches that from the first our planet has been an object of absorbing interest to all spiritual beings.

I. THE DRAMA OF HUMAN LIFE HAS BEEN CAST IN THREE GREAT MORAL ACTS. And as displaying the Divine attributes, the angels are represented as bending down to study all of them.

1. The first scene was one of blissful and holy human life. And endowed, as the first man was, with every power of perseverance in holiness, and plied with every motive to retain it, that first act in the drama of human life was fittingly "a spectacle to angels."

2. The second scene is a world apostate and accursed. An exhibition is now to be made of the terrible nature of sin, as seen alike in the malice of the tempter and the misery of the tempted. And when you consider the whole plot and progress of the drama — all the exhibitions of moral character under this fearful inspiration of sin, the whole wondrous development of redemption, from the first promise down through those ages of antediluvian depravity, through all those slowly evolving ritualisms to the tragic scene of Calvary, through all the gospel's subsequent triumphs — then this second act seems not unworthily "a spectacle to angels."

3. But on this scene the curtain falls. And when it rises again, it will be upon an arena worthier angelic regard. Out of the wreck and ruin of the present system of things, as a platform fitted for the manifestation of triumphant holiness, shall come forth the "new earth wherein dwelleth righteousness."

II. ITS SPECIAL AND PRACTICAL APPLICATION TO OURSELVES. It is a plain truth of revelation that these glorious beings are ever around us. They are represented not only as "ministering unto the heirs of salvation," but as watchful of even their seemingly most trivial interests, "bearing them up, lest they dash their foot against a stone." Let us consider this —

1. For encouragement and consolation amid the trials of life. This is the application Paul gives it in the context. In a life wherein so few occasions are ours to do great things for God, and whose great law is suffering, it is blessed to think that it is especially when in sorrow, and agony, and death, we are "a spectacle to angels." They come on their bright wings to our desolate homes, our sick-beds, our death-beds, and every whisper of submissive Christian love sounds out as a grand hallelujah to the Infinite Glory, and every gentle tear in the eye of faith flashes as a gem of immense price in the diadem of their God.

2. As a ground of exhortation. We are all "a spectacle to angels." And how are we acting?(1) You may be this day an impenitent man; and if so, the part you are acting is one solemn beyond all conception — the part of an imperilled man with an immortal soul to save! For just such acting is this life-stage fitted. Oh, what solemn scenery it arranges around you! Here Sinai with its fire, and there Calvary with its Cross. And now tell me, you that live as if there were no God, and no judgment, sporting with the soul and salvation, if you are acting well your part before this great cloud of witnesses! Hath it not been with gestures of astonishment and indignation they have watched you?(2) Or you may be a true child of God; and then the part you are acting, if less terrible, is scarcely less solemn; for it is that of a redeemed man in the service of the Redeemer. In reference to this thought, Paul speaks of the believer as having "put on Christ" — i e., as a tragedian assumes that of the hero he personates. Thus, to personate the Lord Jesus is the part you are to act, as "a spectacle to angels." And for such acting, also, is the world-stage fitted. For it is the self-same world wherein He personally acted. The same sinful and suffering humanity is ever around you. The same realities of eternity rise in transparencies beyond you. And tell me, if you seem unto yourselves acting your magnificent part well?

III. AS THUS A SPECTACLE TO ANGELS, IT MAY BE SAID, IN ONE SENSE, WE CAN CHOOSE THE PARTS WE ARE TO ACT IN THEIR PRESENCE. There are some things common and certain to us all, and in regard of them we can choose at least our own style of acting.

1. Take one set order —

1. A death-scene! A darkened chamber. A company of heartbroken relatives keeping watch. The actor is a poor lover of pleasure, who put his eternity carefully away from him, living only for this world. Now witness his acting as it seems unto angels. Behold those feeble hands, lifted as to repel some shape of terror. Listen! That cry of anguish: "Oh, do not let me die!" "I cannot die!" "I rejected the Saviour!" "I am lost, lost, lost!"(2) The next is a judgment scene! And again this poor worldling appears upon the stage, "a spectacle to angels." And see it — that look of hopeless anguish, as there falls on the shrinking sense the appalling sentence — "Depart! — depart!"(3) The last scene is in eternity! Go, ponder it as pictured in God's solemn Book.

2. This is one style of acting. Consider, in contrast, the other! The same stage; the same scenery; but all else different!(1) Again the death-scene! See the radiant fire in the eye! the rapturous smile on the lip! Hear those words, feeble, yet joyous in faith and love: "Though I walk through the valley of the shadow of death," &c. Behold that fixed look heavenward, as the ransomed spirit spreads wing for its place in the many mansions!(2) The same scene of judgment! Note that look of triumph, that cry of rapture, at the approving sentence: "Come, ye blessed of My Father," &c.(3) Again, a scene laid in eternity! But here, stage, scenery, acting, all different. Such, shortly, are the two styles of human action on the great theatre of life. And for each of us, just behind this massive curtain, are stage and scenery being prepared! And we are here to choose, each for himself, the style of his performance. And now, tell me how you will act your solemn part — O immortal man! as "a spectacle to angels."

(C. Wadsworth.)

The word spectacle is from the Greek word theatron.

I. IMPLIES THE EXISTENCE OF ANGELIC INTELLIGENCES. No one who believes in the Bible can doubt this. Its pages are almost as full of angels as those of Homer are full of gods. They are represented as —

1. Overwhelming in numbers of various orders and gradations, possessing life, power, intelligence, holiness, celerity, transcending all that is human.

2. As the special ministers of the Great Monarch of the universe, executing His judgment and distributing His favours. They have eyes to mark my movements, ears to catch my words, hearts to sympathise with my lonely history, and power to lift me up, or to press me down.

II. ARGUES THE IMPORTANCE OF HUMAN LIFE. Would those transcendent intelligences watch creatures of no or little worth?

1. They may know the extraordinary relation of man to God. Not merely the creatures of His power, the subject of His government, but the redeemed of His Son. They see human nature in personal connection with Christ, uplifted to the centre of the universe. Thus they study God through man, and through man they have loftier views of the Infinite, than from a universe of blazing systems, and of unfallen intelligences.

2. They may know the wonderful possibilities of his nature. What thoughts he can originate, what discoveries he can make, what works he can invent, what good he can accomplish, what evil he can effect.

3. They may know the influence of his life. They may see the thoughts and words and deeds of his life, spreading in ever widening circles over the great world of spirits. They may see from one man's life many hells created and many heavens produced. To our fellow-men we are insignificant, but to angels we are of transcendent importance.

III. URGES CIRCUMSPECTION IN HUMAN CONDUCT. Men are generally cautious in their conduct when they feel even a human eye upon them, especially if that eye be keen, intelligent, and pure. The unexpected glance of a child has paralysed the arm of a burglar before now. But who would not be circumspect if we felt that the eyes of angels were ever on us, on us in our most private chamber and in our public walks?

(D. Thomas, D. D.)

If the eye of such intelligences are constantly upon us, what are the practical conclusions?

I. THAT OUR CONDUCT HERE CONCERNS THE UNIVERSE. No man lives unto himself; each unit is a link in being's endless chain. His actions must tell banefully or beneficently on the creation; hence all loving and loyal intelligences direct their attention to him with deep and unabating interest. Besides, men and angels are offsprings of the same Father, participators of the same nature, subjects of the same moral government. No wonder they are so concerned.

II. THAT OUR PART SHOULD BE CAREFULLY PLAYED. It behoves every man to be cautious how he acts in the presence of his fellow-creatures, whether they are children or adults, plebeians or princes; but how much more cautious should he be when he knows that angels, whose pure natures loathe sin in all its forms, have their keenest gaze fastened ever on his life!

III. THAT THERE IS NO CHANCE OF CONCEALING OUR SIN. The attempt to cloak or dissemble our sins is absurdly futile. Whilst there is One who reads the heart, there may be millions who mark all our overt acts, whether in darkness or in light.

IV. THAT WE MAY EXPECT HELP IN ALL HOLY ENDEAVOURS. Those celestial spirits are sent forth to minister to the heirs of salvation. They helped Abraham on the plains of Mamre, and Lot in his flight towards Zoar; they freed the apostle from the prison; they bore the spirit of Lazarus to the bosom of Abraham.

(D. Thomas, D. D.)

Apollos, Christians, Corinthians, Paul, Timotheus, TimothyCorinthAlready, Apart, Ascended, Desire, Enriched, Filled, Full, Glad, Grown, Heart, Indeed, Kings, Really, Reign, Reigned, Rich, Rule, Share, Thrones, Truly, Waiting, Wealth, Wish, Yea, Yes1. In what account the apostles ought to be regarded.
7. We have nothing which we have not received.
9. The apostles spectacles to the world, angels, and men;
13. the filth and offscouring of the world;
15. yet our fathers in Christ;
16. whom we ought to follow.

1 Corinthians 4:8

     5132   biting
     5810   complacency
     5848   exaggeration

1 Corinthians 4:7-14

     5356   irony

March 29 Evening
Riches are not forever; and doth the crown endure to every generation?--PROV. 27:24. Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them.--Set your affection on things above, not on things on the earth.--Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven. For where your treasure is, there will your …
Anonymous—Daily Light on the Daily Path

The Seventh Chapter of the Epistle to the Romans.
I have more than once had occasion to refer to this chapter, and have read some portions of it and made remarks. But I have not been able to go into a consideration of it so fully as I wished, and therefore thought I would make it the subject of a separate lecture. In giving my views I shall pursue the following order: I. Mention the different opinions that have prevailed in the church concerning this passage. II. Show the importance of understanding this portion of scripture aright, or of knowing …
Charles G. Finney—Lectures to Professing Christians

June the Twenty-Eighth the Waiting Light
2 CORINTHIANS iv. 1-6. I can shut out the sweet light of the morning. I can refuse to open the shutters and draw up the blinds. And I can shut out the Light of life. I can draw the thick blinds of prejudice, and close the impenetrable shutters of sin. And the Light of the world cannot get into my soul. And I can let in the waiting light of the morning, and flood my room with its glory. And the Light is "a gracious, willing guest." No fuss is needed, no shouting is required. Open thy casement, and …
John Henry Jowett—My Daily Meditation for the Circling Year

Of the Character of the Unregenerate.
Ephes. ii. 1, 2. And you hath he quickened, who were dead in trespasses and sins; wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. AMONG all the various trusts which men can repose in each other, hardly any appears to be more solemn and tremendous, than the direction of their sacred time, and especially of those hours which they spend in the exercise of public devotion. …
Philip Doddridge—Practical Discourses on Regeneration

The Three Tribunals
'But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self. 4. For I know nothing by myself; yet am I not hereby justified; but he that judgeth me is the Lord.'--1 COR. iv. 3, 4. The Church at Corinth was honeycombed by the characteristic Greek vice of party spirit. The three great teachers, Paul, Peter, Apollos, were pitted against each other, and each was unduly exalted by those who swore by him, and unduly depreciated by the other …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Inner and the Outer Revelation.
THERE are many who believe that a loose indefinite infidelity has rarely, if ever, been more prevalent in our country than at this time, especially among young men. I am not prepared to say it is an honest infidelity, yet it may very probably be real. Young men may really doubt the inspiration of the Christian Scriptures, not because they have honestly studied those Scriptures and their numerous evidences, but because they have read them little and reasoned legitimately yet less. Especially have …
Charles G. Finney—Sermons on Gospel Themes

Characters Will be Disclosed, and Justice Awarded.
"--Judge nothing before the time, until the Lord come, who both wilt bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall everyman have praise of God." St. Paul having professed himself a minister of Christ, and steward of the mysteries of God, acknowledged the obligations of fidelity, and disclaimed anxious concern respecting the opinion entertained of him by his fellow men, because the Lord was his judge, here adds a caution, reprehensive …
Andrew Lee et al—Sermons on Various Important Subjects

Human Characters Determined Only by Divine Decision.
"But with me it is a very small thing that I should be judged of you, or of man's judgment; yea I judge not mine own self. For I know nothing by myself, yet am I not hereby justified: but he that judgeth me is the Lord." Corinth was one of the principal cities of Greece. Enjoying every advantage of situation, it became rich and populous. Most cities in similar circumstances have become vicious. This became exceedingly so. The religion of Corinth was paganism, which naturally led to sundry vices. …
Andrew Lee et al—Sermons on Various Important Subjects

Distinguishing Grace
We shall now for a moment or two endeavor to put down our pride by observing wherein God hath distinguished us and made us to differ, and then by noticing that all this cometh of him, and should be a reason for humiliation, and not for boasting. 1. Many of us differ from others in God's providential dealings towards us. Let us think a moment how many there are of God's precious and dearly beloved children, who at this moment are in the depths of poverty. They are not walking about in sheepskins and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Against Vain and Worldly Knowledge
"My Son, let not the fair and subtle sayings of men move thee. For the kingdom of God is not in word, but in power.(1) Give ear to My words, for they kindle the heart and enlighten the mind, they bring contrition, and they supply manifold consolations. Never read thou the word that thou mayest appear more learned or wise; but study for the mortification of thy sins, for this will be far more profitable for thee than the knowledge of many difficult questions. 2. "When thou hast read and learned many …
Thomas A Kempis—Imitation of Christ

Of Matrimony.
It is not only without any warrant of Scripture that matrimony is considered a sacrament, but it has been turned into a mere mockery by the very same traditions which vaunt it as a sacrament. Let us look a little into this. I have said that in every sacrament there is contained a word of divine promise, which must be believed in by him who receives the sign; and that the sign alone cannot constitute a sacrament. Now we nowhere read that he who marries a wife will receive any grace from God; neither …
Martin Luther—First Principles of the Reformation

Of Orders.
Of this sacrament the Church of Christ knows nothing; it was invented by the church of the Pope. It not only has no promise of grace, anywhere declared, but not a word is said about it in the whole of the New Testament. Now it is ridiculous to set up as a sacrament of God that which can nowhere be proved to have been instituted by God. Not that I consider that a rite practised for so many ages is to be condemned; but I would not have human inventions established in sacred things, nor should it be …
Martin Luther—First Principles of the Reformation

Letter I (Circa 1120) to the Canons Regular of Horricourt
To the Canons Regular of Horricourt [1] Their praises inspire him with more fear than satisfaction. They ought not to put any obstacle in the way of the religious profession of certain regular canons of S. Augustine, whom he has received at Clairvaux. To the Superior of the holy body of clerics and servants of God who are in the place which is called Horricourt, and to their disciples: the little flock of the brothers of Clairvaux, and their very humble servant, Brother Bernard, wish health, and …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Letter Xli to Thomas of St. Omer, after He had Broken his Promise of Adopting a Change of Life.
To Thomas of St. Omer, After He Had Broken His Promise of Adopting a Change of Life. He urges him to leave his studies and enter religion, and sets before him the miserable end of Thomas of Beverley. To his dearly beloved son, Thomas, Brother Bernard, called Abbot of Clairvaux, that he may walk in the fear of the Lord. 1. You do well in acknowledging the debt of your promise, and in not denying your guilt in deferring its performance. But I beg you not to think simply of what you promised, but to …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Regeneration.
In the examination of this subject I will-- I. Point out the common distinction between regeneration and conversion. 1. Regeneration is the term used by some theologians to express the divine agency in changing the heart. With them regeneration does not include and imply the activity of the subject, but rather excludes it. These theologians, as will be seen in its place, hold that a change of heart is first effected by the Holy Spirit while the subject is passive, which change lays a foundation for …
Charles Grandison Finney—Systematic Theology

Fundamental Oneness of the Dispensations.
Hebrews iii. i-iv. 13 (R.V.). "Wherefore, holy brethren, partakers of a heavenly calling, consider the Apostle and High-priest of our confession, even Jesus; who was faithful to Him that appointed Him as also was Moses in all his house. For He hath been counted worthy of more glory than Moses, by so much as he that built the house hath more honour than the house. For every house is builded by some one; but He that built all things is God. And Moses indeed was faithful in all his house as a servant, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Preacher as an Apostle.
Gentlemen, in the two last lectures we have investigated two of the principal sources--perhaps I might say the two principal sources--of a minister's power--his manhood and his Christianity. These may be called the two natural springs out of which work for men and God proceeds. Out of these it comes as a direct necessity of nature. If anyone is much of a man--if there be in him much fire and force, much energy of conviction--it will be impossible for him to pass through so great an experience as …
James Stalker—The Preacher and His Models

Elucidations.
I. (Who first propounded these heresies, p. 11.) Hippolytus seems to me to have felt the perils to the pure Gospel of many admissions made by Clement and other Alexandrian doctors as to the merits of some of the philosophers of the Gentiles. Very gently, but with prescient genius, he adopts this plan of tracing the origin and all the force of heresies to "philosophy falsely so called." The existence of this "cloud of locusts" is (1) evidence of the antagonism of Satan; (2) of the prophetic spirit …
Hippolytus.—The Refutation of All Heresies

Second Sunday after Trinity Exhortation to Brotherly Love.
Text: 1 John 3, 13-18. 13 Marvel not, brethren, if the world hateth you. 14 We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death. 15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. 16 Hereby know we love, because he laid down his life for us: and we ought to lay down our lives for the brethren. 17 But whoso hath the world's goods, and beholdeth his brother in need, and shutteth …
Martin Luther—Epistle Sermons, Vol. III

Against Vain Judgments of Men
"My Son, anchor thy soul firmly upon God, and fear not man's judgment, when conscience pronounceth thee pious and innocent. It is good and blessed thus to suffer; nor will it be grievous to the heart which is humble, and which trusteth in God more than in itself. Many men have many opinions, and therefore little trust is to be placed in them. But moreover it is impossible to please all. Although Paul studied to please all men in the Lord, and to become all things to all men,(1) yet nevertheless …
Thomas A Kempis—Imitation of Christ

Of the Nature of Regeneration, and Particularly of the Change it Produces in Men's Apprehensions.
2 COR. v. 17. 2 COR. v. 17. If any man be in Christ, he is a new creature; old things are passed away, behold all things are become new. THE knowledge of our true state in religion, is at once a matter of so great importance, and so great difficulty that, in order to obtain it, it is necessary we should have line upon line and precept upon precept. The plain discourse, which you before heard, was intended to lead you into it; and I question not but I then said enough to convince many, that they were …
Philip Doddridge—Practical Discourses on Regeneration

Paul a Pattern of Prayer
"Go and inquire for one called Saul of Tarsus: for, behold, he prayeth."--ACTS ix. 11. "For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on Him to life everlasting."--1 TIM. i. 16. God took His own Son, and made Him our Example and our Pattern. It sometimes is as if the power of Christ's example is lost in the thought that He, in whom is no sin, is not man as we are. Our Lord took Paul, a man …
Andrew Murray—The Ministry of Intercession

How to Preach the Gospel.
Text.--He that winneth souls is wise.--Proverbs xi. 30. ONE of the last remarks in my last lecture, was this, that the text ascribes conversion to men. Winning souls is converting men. This evening I design to show, I. That several passages of Scripture ascribe conversion to men. II. That this is consistent with other passages which ascribe conversion to God. III. I purpose to discuss several further particulars which are deemed important, in regard to the preaching of the Gospel, and which show …
Charles Grandison Finney—Lectures on Revivals of Religion

A Burning and Shining Lamp.
(JOHN V. 35.) "Men as men Can reach no higher than the Son of God, The Perfect Head and Pattern of Mankind. The time is short, and thus sufficeth us To live and die by; and in Him again We see the same first starry attribute, 'Perfect through suffering,' our salvation's seal, Set in the front of His humanity...." MRS. HAMILTON KING. The Rest-Day--The Light of Life--Shining, because Burning--"Let your Light Shine"--A Light in the Darkness Our Master, Christ, was on his trial. He was challenged …
F. B. Meyer—John the Baptist

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