By him therefore let us offer the sacrifice of praise, etc.

I. THE NATURE OF THE SACRIFICES WHICH ARE REQUIRED OF CHRISTIANS.

1. Praise to God. "Let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his Name." The sacrifices which are obligatory upon us are not expiatory or atoning, but eucharistic. The great atoning sacrifice in all its perfection has been offered. To it nothing can be added. But we should confess the Name of God, and gratefully acknowledge his great goodness to us, and celebrate his infinite perfections. Two things show our obligation to offer this sacrifice.

(1) The number and preciousness of the blessings we receive from him. "What shall I render unto the Lord for all his benefits toward me?... I will offer to thee the sacrifice of thanksgiving." "Bless the Lord, O my soul," etc. (Psalm 103:1-5).

(2) The perfection and glory of his own being and character. We ought to bless God because of what he is in himself. "For who in the heaven can be compared unto the Lord?" etc. (Psalm 89:6, 7). "Holy, holy, holy, is the Lord of hosts," etc. (Isaiah 6:3).

2. Beneficence to man. "But to do good and to communicate forget not." God requires not only "the fruit of our lips," but the fruit of our lives. Our gratitude to him is to be expressed in kindness to our fellow-men. "Thanksgiving is good, but thanks-living is better." Dr. South has well said, "The measures that God marks out to thy charity are these: thy superfluities must give place to thy neighbor's great convenience; thy convenience must yield to thy neighbor's necessity; and thy very necessities must yield to thy neighbor's extremity."

II. THE MEDIUM THROUGH WHICH THESE SACRIFICES SHOULD BE OFFERED. "By him let us offer," etc. More correctly, "through him let us offer." Our sacrifices should be offered through the mediation of Jesus Christ. "I am the Way, the Truth, and the Life: no one cometh unto the Father, but by me," or, "through me." "There is one God, and one Mediator between God and men, the man Christ Jesus." We offer our sacrifices through him because:

1. He represents God to us as accessible and attractive. "No man knoweth the Father, save the Son, and he to whomsoever the Son willeth to reveal him." "No man hath seen God at any time; the only begotten Son, which is in the besom of the Father, he hath declared him." "He that hath seen me hath seen the Father." "The Father himself loveth you." Through this revelation we are encouraged to draw near to God with our thanksgiving and praise.

2. He represents us to God in his own humanity. "When he had made purification of sins, sat down on the right hand of the Majesty on high." "Christ entered into heaven itself, now to appear before the face of God for us." He is there still, bearing even in his glorified body the marks of the wounds which he endured for us. "A Lamb standing, as though it had been slain."

III. THE TIME WHEN THESE SACRIFICES SHOULD BE OFFERED.

1. The sacrifice of praise to God should be offered "continually. Daily praise should ascend from each of us to God, as the perfume of the daily sacrifice ascended in olden times; there must not be fewer sacrifices under the new dispensation than there were under the old; we are priests to offer up unto God the sacrifice of praise and thanksgiving." Praise should be not an occasional exercise, but an abiding disposition of the soul. We should cultivate a thankful, praiseful, adoring spirit. "In everything give thanks."

"Not thankful when it pleaseth me;
As if thy blessings had spare days:
But such a heart whose pulse may be
Thy praise."

(George Herbert.)

2. The sacrifices of beneficence to men should be offered according to our opportunities. "As we have opportunity, let us work that which is good unto all men, especially unto them who are of the household of faith." Let us not neglect any opportunity of kindness and beneficence; for all our opportunities may soon be ended, and that forever.

IV. THE FAVOUR WITH WHICH THESE SACRIFICES ARE REGARDED BY GOD. "With such sacrifices God is well pleased." He not only accepts them, but he is gratified by them. He is "well pleased" with them, because they are expressions of that spirit in which he delights. He is infinitely beneficent. He is "good to all, and his tender mercies are over all his works." "He is kind unto the unthankful, and to the evil." He loves to find the same disposition in his creatures. Moreover, our Lord regards our acts of beneficence as done to him (cf. Matthew 25:40). And not even the least of them escapes his notice, or will fail of its reward (cf. Matthew 10:42; Hebrews 6:10). - W.J.

It is instructive to notice where this verse stands. The connection is a golden setting to the gem of the text. Here we have a description of the believer's position before God. He has done with all carnal ordinances, and has no interest in the ceremonies of the Mosaic law. What then? Are we to offer no sacrifice? Very far from it. We are called upon to offer to God a continual sacrifice. Having done with the outward, we now give ourselves entirely to the inward and to the spiritual. Moreover, the believer is now, if he is where he ought to be, like his Master, "without the camp." What then? If we are without the camp, have we nothing to do? On the contrary, let us the more ardently pursue higher objects, and yield up our disentangled spirits to the praise and glory of God. Do we come under contempt, as the Master did? Is it so, that we are "bearing His reproach"? Shall we sit down in despair? Nay, verily; while we lose honour ourselves, we will ascribe honour to our God. We will count it all joy that we are counted worthy to be reproached for Christ's sake. Moreover, the apostle says that "Here we have no continuing city." Well, then, we will transfer the continuance from the city to the praise — "Let us offer the sacrifice of praise to God continually." If everything here is going, let it go; but we will not cease to sing. If the end of all things is at hand, let them end; but our praises of the living God shall abide world without end.

I. First, then, concerning a believer, let me DESCRIBE HIS SACRIFICE. "By Him therefore."

1. See, at the very threshold of all offering of sacrifice to God, we begin with Christ. We cannot go a step without Jesus. Without a Mediator we can make no advance to God. He is that altar which sanctifies both gift and giver; by Him, therefore, let our sacrifices both of praise and of almsgiving be presented unto God.

2. Next, observe that this sacrifice is to be presented continually. Not only in this place or that place, but in every place, we are to praise the Lord our God. Not only when we are in a happy frame of mind, but when we are cast down and troubled. The perfumed smoke from the altar of incense is to rise towards heaven both day and night, from the beginning of the year to the year's end.

3. The apostle goes on to tell us what the sacrifice is — the sacrifice of praise. Praise, that is, heart-worship, or adoration. Adoration is the grandest form of earthly service. We ascribe unto Jehovah, the one living and true God, all honour and glory. Praise is heart-trust and heart-content with God. Trust is adoration applied to practical purposes. Praise is heart-enjoyment; the indulgence of gratitude and wonder. The Lord has done so much for me that I must praise Him, or feel as if I had a fire shut up within me.

4. The text evidently deals with spoken praise — "Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name"; or, as the Revised Version has it, "the fruit of lips which make confession to His name." So, then, we are to utter the praises of God, and it is not sufficient to feel adoring emotions. "Well," saith one, "I cannot force myself to praise," I do not want you to force yourself to it: this praise is to be natural. It is called the fruit of the lips. Fruit is a natural product: it grows without force, the free outcome of the plant. So let praise grow out of your lips at its own sweet will. Let it be as natural to you, as regenerated men, to praise God as it seems to be natural to profane men to blaspheme the sacred name. This praise is to be sincere and real. The next verse tells us we are to do good and communicate, and joins this with praise to God. Many will give God a cataract of words, but scarce a drop of true gratitude in the form of substance consecrated. This practical praising of the Lord is the life-office of every true believer. See ye to it.

II. We will, secondly, EXAMINE THE SUBSTANCE OF THIS SACRIFICE. "Let us offer the sacrifice of praise to God continually."

1. To praise God continually will need a childlike faith in Him. You must believe His word, or you will not praise His name. Doubt snaps the harp-strings. Question mars all melody. Unbelief is the deadly enemy of praise.

2. Faith must lead you into personal communion with the Lord. It is to Him that the praise is offered, and not to our fellow-men.

3. You must have also an overflowing content, a real joy in Him. Be sure that you do not lose your joy Rejoice in the Lord, that you may praise Him.

4. There must also be a holy earnestness about this. Praise is called a sacrifice because it is a very sacred thing. When life is real, life is earnest: and it must be both real and earnest when it is spent to the praise of the great and ever-blessed God.

5. To praise God continually, you need to cultivate perpetual gratitude, and surely it cannot be hard to do that! Remember, every misery averted is a mercy bestowed; every sin forgiven is a favour granted; every duty performed is also a grace received. Let the stream leap up to heaven in bursts of enthusiasm; let it fall to earth again in showers of beneficence; let it fill the basin of your daily life, and run over into the lives of others, and thence again in a cataract of glittering joy let it still descend.

6. In order to this praise you will need a deep and ardent admiration of the Lord God. Admire the Father — think much of His love; acquaint yourself with His perfections. Admire the Son of God, the altogether lovely One; and as you mark His gentleness, self-denial, love, and grace, suffer your heart to be wholly enamoured of Him. Admire the patience and condescension of the Holy Ghost, that He should visit you, and dwell in you, and bear with you.

III. I want, in the third place, to COMMEND THIS BLESSED EXERCISE.

1. "Offer the sacrifice of praise to God continually," because in so doing you will answer the end of your being. Every creature is happiest when it is doing what it is made for. Christians are made to glorify God; and we are never in our element till we are praising Him. Do not degrade yourself by a less Divine employ.

2. Praise God again, because it is His due. Should Jehovah be left unpraised? Praise is the quit-rent which He asks of us for the enjoyment of all things; shall we be slow to pay?

3. Praise Him continually, for it will help you in everything else. A man full of praise is ready for all other holy exercises. The praises of God put wings upon pilgrims' heels, so that they not only run, but fly.

4. This will preserve us from many evils. When the heart is full of the praise of God, it has not time to find fault and grow proudly angry with its fellows. We cannot fear while we can praise. Neither can we be bribed by the world's favour, nor cowed by its frown. Praise makes men, yea, angels of us: let us abound in it.

5. Let us praise God because it will be a means of usefulness. I believe that a life spent in God's praise would in itself be a missionary life. A praiseful heart is eloquent for God.

6. Praise God, because this is what God loves. Notice how the next verse puts it: "With such sacrifices God is well pleased."

7. To close this commendation, remember that this will fit you for heaven. You can begin the music here — begin the hallelujahs of glory by praising God here below.

IV. LET US COMMENCE AT ONCE. What does the text say? It says, "Let us offer the sacrifice of praise continually." The apostle does not say, "By and by get to this work, when you are able to give up business, and have retired to the country, or when you are near to die"; but now, at once, he says, "Let us offer the sacrifice of praise." Let us stir one another up to praise. Let us spend to-day, and to-morrow, and all the rest of our days in praising God. If we catch one another a little grumbling, or coldly silent, let us, in kindness to each other, give the needful rebuke. It will not do; we must praise the Lord. Just as the leader of an orchestra taps his baton to call all to attention, and then to begin singing, so I bestir you to offer the sacrifice of praise unto the Lord. The apostle has put us rather in a fix: he compels us to offer sacrifice. Did you notice what he said in the tenth verse? He says, "We have an altar." Can we imagine that this altar is given us of the Lord to be never used? Is no sacrifice to be presented on the best of altars? If we have an altar, do not allow it to be neglected, deserted, unused. It is not for spiders to spin their webs upon; it is not meet that it should be smothered with the dust of neglect. "We have an altar." What then? "Let us offer the sacrifice of praise to God continually." Do you not see the force of the argument? Practically obey it. Beside the altar we have a High Priest. Shall He stand there, and have nothing to do? What would you think of our great High Priest waiting at the altar, with nothing to present which His redeemed had brought to God? No, "by Him therefore let us offer the sacrifice of praise to God continually." Bring hither abundantly, ye people of God, your praises, your prayers, your thank-offerings, and present them to the Ever-blessed!

(C. H. Spurgeon.)

It is commonly supposed that the immediate object and end of public worship is edification, and that we assemble ourselves together in God's house of prayer, mainly, if not solely, for our own benefit and improvement. Persons who are better informed will, indeed, admit that the honour of God is also intended in public worship; but it is evident that most people are far from realising this truth. The devout Christian will readily understand that such a view of public worship as this, which has respect rather to our own profit than to God's honour, is most erroneous; and the words of the text, rightly understood, are well calculated to set forth and correct the falseness of this notion. Now, in considering the apostle's expression, "sacrifice of praise," with a view to ascertain the full meaning of the phrase, let us inquire whether there was anything in the ancient sacrifices which does not apply to the solemn services of the Christian Church.

1. And the first prejudice which we may mention against applying the term sacrifice to our own acts of worship is the erroneous persuasion that blood was always shed in the sacrifices of old. But this is altogether a mistake, and betrays an ignorance of the Scriptures, as well as of the writings of heathen antiquity; for nothing is more certain than that the sacrifices both of Jews and Gentiles consisted, many of them, of the oblation not of slain animals, but of flour, cakes, wine, fruits, and other vegetable substances.

2. Having, then, shown that there were other sacrifices among the Jews than those of slain animals, I will notice a second objection that might be ignorantly urged against the term "sacrifice" being applied to Christian oblation, viz., that the sacrifices of old were always burnt upon the altar, whereas all burnt-offerings have ceased among Christians. But it is not true that all the Jewish sacrifices were burnt; for it is certain that the wave-loaves were not thus offered with fire: and again, it was distinctly enjoined that the scape-goat was to be presented alive before the Lord to make an atonement.

3. But perhaps a still more serious objection to our use of the word " sacrifice" is the fear entertained by many well-meaning persons lest this term should suggest the idea that our religious performances are intrinsically meritorious and propitiatory, and so detract from the all-sufficient merits of the great sacrifice which was once offered for the sins of the whole world. But this apprehension is also founded upon the mistaken notion that the sacrifices before the coming of Christ were really propitiatory; whereas, in truth, they had no real virtue apart from the merits of that prevailing sacrifice which they prefigured. Not one of the Jewish ceremonies and sacrificial rites could, in the least, avail to cleanse from sin, but as they were accepted by God for the sake of the offering of the body of Christ once for all. It does not, therefore, appear how the application of the term sacrifice to Christian oblations, and particularly to the Holy Eucharist, can encourage the supposition that they are intrinsically meritorious. But while it is freely admitted that none of these ceremonies, either before or after Christ, are in their own nature and by their own virtue meritorious, it may be safely maintained that, if they be done in and "by Him," our " Priest for ever," then they are, through the atonement of the Cross, availing to the quieting of our consciences, the reconciling to God, the imparting of grace, and the forgiveness of sin. And this surely is especially true of that sacrifice of praise which has been ordained by Christ Himself as the perpetual memorial of the sacrifice of His death, and of the benefits which we receive thereby. Observe: St. Paul, writing to the Hebrew converts, who of all people were most familiar with the import of the word " sacrifice," instead of avoiding the use of this term, as if all notion of the solemn offerings of the Mosaic law was to be carefully banished from their christianised minds as irreconcilable with the spirituality of the gospel, selects this very word to convey to them his idea of the character of Christian praise. Now, to the Jewish mind sacrifice was a solemn act surrounded with a ceremonial prescribed by God Himself. There was the trouble and expense of providing the oblation; then it was to be brought to the priest, who alone could present it with prayer to God and make it an acceptable sacrifice. We will conclude the subject with a few practical remarks suggested by the word "continually." The worship of the Church is a sacrifice. But not only this, it is a continual sacrifice. There was the daily, morning, and evening sacrifice among the Jews. There has ever been the same daily services in the Catholic Church of Christ; and our own Anglican branch of it asserts this duty, and claims this privilege. Has our gracious Lord taught the Church to cry continually, "Give us this day our daily bread"; and does this petition suggest individual and domestic wants only, and not those of the people and nation also? Is it lawful for man to pray daily for common blessings, and must it not be a duty and a privilege to unite in prayer, in God's own house of prayer, under the direction of His ministers? But besides this continual sacrifice, I would remind you of those more solemn days of fast and festival, upon which every devoted member of the Church Catholic (or at least some representative of his family) should present himself before the Lord, if he desires to be like, or fears to be very unlike, all Christians of bygone days. These levees of the King of kings will often be held on days inconvenient to the world. But we are not of the world, but subjects of another kingdom. But to realise this blessedness you must come to offer sacrifice. You must come in God's way, and in compliance with the laws of His Church. Do not think too much, or immediately of the benefit, spiritual or temporal, which you hope to receive; but think first and chiefly of rendering to God that homage which is His due. Nor make much of the trouble or inconvenience which such duties may occasion you; rather to the "fruit of your lips," add cheerfully the sacrifice of your time, your bodily strength, your worldly substance.

(C. Wray, M. A.)

We must thank God for the mercies we have, or else we shall not have others. In the early days when the Puritans settled in New England they were always having fast days. They had a fast day because their bread was getting short; another fast day because the Red Indians invaded them; another fast day because a ship had not arrived that they expected; and they had so many fast days that they began to get exceedingly weak. At length, one very wise brother said, "Did they not think it would be as well, now and then, to vary the thing, and to have a feast day occasionally? Would it not be quite as acceptable to God if instead of mourning over mercies they wanted, they were to thank Him for mercies enjoyed?" So they instituted what is called the thanksgiving day, which became a perpetual ordinance afterwards — the thanksgiving for mercies received. There is reason and wisdom in such a course. How dare you go and ask for anything else till you have been thankful for what you have? What do you with poor people who depend upon you? You gave the man some relief yesterday, and he walked away with an ungrateful face, shrugging shoulders, as much as to say, "That's all!" Sometimes when you have given charity to a very greedy person, have you not seen him stand and look at it? What has been your rule when he comes next time? You have sent him away empty, and very properly is he punished. But how is it the Lord does not serve you the same? You ask Him for a mercy and you get it, and you either look at it as though it were not worth having, or else you enjoy it for a time and then forget you have ever had it, and never think of thanking Him; and then you knock at His door again, and expect that He will wait upon your lusts when you will not wait upon His throne with thanksgiving.

(C. H. Spurgeon.)

As flowers carry dewdrops, trembling on the edges of the petals, and ready to fail at the first waft of wind or brush of bird, so the heart should carry its beaded words of thanksgiving; 'and at the first breath of heavenly flavour, let down the shower, perfumed with the heart's gratitude.

(H. W. Beecher.)

In praising a fellow creature we may easily surpass the truth; but in praising God we have only to go on acknowledging and confessing what He really is to us. Here it is impossible to exceed the truth; and here is genuine praise.

(J. A. Bengel.)

Gurnall spoke of "the double action of the lungs" — the air sucked in by prayer and breathed forth again in praise.

The Lord has many fine farms from which He receives but little rent. Thanksgiving is a good thing: thanksliving is better.

(P. Henry.)

A line of praises is worth a leaf of prayer; and an hour of praises is worth a day of fasting and mourning..

(J. Livingston.)

Pliny says in his Natural History there m a certain people in India, upon the river Ganges, called Aotomy, who have no mouth, but feed upon the smell of herbs and flowers. We have some of the same kind of people in England: when, under the afflicting hand of God, they have no lips to praise God, nor tongues to justify Him.

(J. W. Kirton.)

Hard by the table of shewbread commemorating His bounty should stand the altar of incense denoting our praise.

(C. H. Spurgeon.)

Many favours which God giveth us ravel out for want of hemming, through our own unthankfulness; for though prayer purchases blessings, giving praise doth keep the quiet possession of them.

A lady, hearing of a poor gipsy boy lying very ill in a tent, was anxious to visit him. In her endeavours to do so she met with much abuse and a refusal from the boy's father. At last, however, the father consented to her visiting his dying son. Entering the tent, she found the poor lad lying on a heap of straw and in great suffering. She spoke to him of Jesus, and His love for sinners; of His cruel death and resurrection; and was astonished to see the boy's frame shaken with sobs. To her inquiry about his distress, he gasped, "Oh, miss, and I've never so much as thanked Him!" Have we thanked Him?

Christians, Hebrews, Italians, Timotheus, TimothyItaly, JerusalemAcknowledge, Allegiance, Altar, Always, Confess, Confessing, Confession, Continually, Fruit, Giving, Lay, Lips, Namely, Offer, Offerings, Praise, Proclaim, Sacrifice, Thanks, Utterance, Witness1. Various admonitions as to love;
4. to honest life;
5. to avoid covetousness;
7. to regard God's preachers;
9. to take heed of strange doctrines;
10. to confess Christ;
16. to give alms;
17. to obey governors;
18. to pray for the apostles.
20. The conclusion.

Hebrews 13:15

     5164   lips
     5549   speech, positive
     5594   tribute
     5763   attitudes, positive to God
     7027   church, purpose
     7028   church, life of
     7414   priesthood, NT
     8407   confession, of Christ
     8609   prayer, as praise and thanksgiving
     8627   worship, elements
     8666   praise, manner and methods

Hebrews 13:15-16

     1680   types
     6603   acceptance, divine
     7402   offerings
     7434   sacrifice
     7436   sacrifice, NT fulfilment
     7770   priests, NT tasks

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But greater things have changed than we; for kingdoms have trembled in the balances. We have seen a peninsula deluged with blood, and mutiny raising its bloody war whoop. Nay, the whole world hath changed; earth hath doffed its green, and put on its somber garment of Autumn, and soon expects to wear its ermine robe of snow. All things have changed. We believe that not only in appearance but in reality, the world is growing old. The sun itself must soon grow dim with age; the folding up of the worn-out …
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Various—The World's Great Sermons, Volume I

The Action of Jesus Christ in the Souls of Men.
The divine action continues to write in the hearts of men the work begun by the holy Scriptures, but the characters made use of in this writing will not be visible till the day of judgment. "Jesus Christ yesterday, to-day, and for ever" (Heb. xiii, 8), says the Apostle. From the beginning of the world He was, as God, the first cause of the existence of souls. He has participated as man from the first instant of His incarnation, in this prerogative of His divinity. During the whole course of our life …
Jean-Pierre de Caussade—Abandonment to Divine Providence

Paul and his Requests for Prayer (Continued)
We announce the law of prayer as follows: A Christian's prayer is a joint agreement of the will and his cabinet, the emotions, the conscience, the intellect, working in harmony at white heat, while the body co-operates under certain hygienic conditions to make the prayer long enough sustained at high voltage to insure tremendous results, supernatural and unearthly.--Rev. Homer W. Hodge We come to the request of Paul made to the Church at Ephesus, found in the latter part of Ephes. 6 of the Epistle …
Edward M. Bounds—Prayer and Praying Men

Carey's College
1761-1785 The Heart of England--The Weaver Carey who became a Peer, and the weaver who was father of William Carey--Early training in Paulerspury--Impressions made by him on his sister--On his companions and the villagers--His experience as son of the parish clerk--Apprenticed to a shoemaker of Hackleton--Poverty--Famous shoemakers from Annianus and Crispin to Hans Sachs and Whittier--From Pharisaism to Christ--The last shall be first--The dissenting preacher in the parish clerk's home--He studies …
George Smith—The Life of William Carey

The Never Changing One.
"JESUS Christ the same yesterday, and to-day and forever" (Heb. xiii:8). Blessed truth and precious assurance for us poor, weak creatures, yea, among all His creatures the most changing; He changeth not. "For I am the Lord, I change not" (Mal. iii:6). "Of old hast Thou laid the foundation of the earth, and the heavens are the work of Thy hands. They shall all perish, but Thou shalt endure: yea all of them shall wax old like a garment, as a vesture shalt Thou change them, and they shall be changed; …
Arno Gaebelein—The Lord of Glory

Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see …
John Cunningham—The Ordinance of Covenanting

Meditations to Stir us up to Morning Prayer.
1. If, when thou art about to pray, Satan shall suggest that thy prayers are too long, and that therefore it were better either to omit prayers, or else to cut them shorter, meditate that prayer is thy spiritual sacrifice, wherewith God is well pleased (Heb. xiii. 15, 16;) and therefore it is so displeasing to the devil, and so irksome to the flesh. Bend therefore thy affections (will they, nill they) to so holy an exercise; assuring thyself, that it doth by so much the more please God, by how much …
Lewis Bayly—The Practice of Piety

The Two Covenants: the Transition
"Now the God of peace, who brought again from the dead the great Shepherd of the sheep, in the blood of the everlasting covenant, even our Lord Jesus, make you perfect in every good thing to do His will, working in us that which is well-pleasing in His sight, through Jesus Christ."--HEB. xiii. 20, 21. THE transition from the Old Covenant to the New was not slow or gradual, but by a tremendous crisis. Nothing less than the death of Christ was the close of the Old. Nothing less than His resurrection …
Andrew Murray—The Two Covenants

Discourse viii. The Help of Religion.
THE HELP OF RELIGION. For here have we no continuing city, but we seek one to come.--HEBREWS xiii, 14. There are a good many people who, apparently, are never troubled by any speculations arising out of a comprehensive view of things. They are keenly alive to all objects within their sphere; but their eyes are close to the surface, and their experience comes in shocks of sensation, and shreds of perception. They know the superficial features of the world and its conventional expressions; are conversant …
E. H. Chapin—Humanity in the City

Kallihirua the Esquimaux.
Kallihirua, notwithstanding the disadvantages of person (for he was plain, and short of stature, and looked what he was,--an Esquimaux), excited a feeling of interest and regard in those who were acquainted with his history, and who knew his docile mind, and the sweetness of his disposition. Compliance with the precept in the Old Testament, "Love ye the stranger[1]," becomes a delight as well as a duty in such an instance as that about to be recorded, especially when we consider the affecting injunction …
Thomas Boyles Murray—Kalli, the Esquimaux Christian,

"Honorable," Therefore, "Is Marriage in All, and the Bed Undefiled. ...
8. "Honorable," therefore, "is marriage in all, and the bed undefiled." [1954] And this we do not so call a good, as that it is a good in comparison of fornication: otherwise there will be two evils, of which the second is worse: or fornication will also be a good, because adultery is worse: for it is worse to violate the marriage of another, than to cleave unto an harlot: and adultery will be a good, because incest is worse; for it is worse to lie with a mother than with the wife of another: and, …
St. Augustine—On the Good of Marriage

Memorandum. --On Other Letters Ascribed to Athanasius.
The above Collection of Letters is complete upon the principle stated in the Introduction (supr., p. 495). But one or two fragments have been excluded which may be specified here. (1.) Fragment of a letter to Eupsychius;' probably the Nicene Father referred to Ep. Æg. 8, (cf. D.C.B. ii. 299 (4)). The Greek is given by Montf. in Ath. Opp. 1. p. 1293 (Latin, ib. p. 1287). It was cited in Conc. Nic. II. Act vi., but although it has affinities with Orat. ii. 8 (high-priestly dress'), it has the …
Athanasius—Select Works and Letters or Athanasius

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