1. "Faith" is not here used in the sense of confidence in Christ, but of the faith. The question was, did Christianity or did it not require abstinence from certain meats, and observance of certain fasts and festivals? The man who maintained that it did is here held to be weak in the faith. He had but faintly grasped the breadth of Christ's redeeming work; while he who had attained superior light, and had been set free from all such scruples, was therefore strong in the faith.

2. Now, the apostle assumes that the latter was right. Had he been wrong, there could have been no discussion, and there could be no just ground for a moment's toleration of him. But he was not wrong (ver. 14). The Mosaic law on these subjects had been done away in Christ (Colossians 2:16, 17).

3. The question was whether the man who conscientiously abstained and observed might, or might not, be received into the Church. He was certainly not required in order to salvation to disregard the Jewish festivals, nor to eat unclean meats. But it never could be tolerated that he should set up his scrupulous conscience as the normal standard of Christian faith (Galatians 2:3-5; Galatians 4:9-11; Galatians 5:1-4). No one must bind burdens upon men which the Lord had not bound. Hence the weak in faith is to be received, but not to judgings or condemnations of opinions. If he is content to enjoy the advantages of fellowship with you, without insisting that you are all wrong, let him be received; but if his object is to promote contention, etc., then he has no rightful place amongst you.

I. LET NOT THE STRONG IN THE FAITH DESPISE THEM THAT ARE WEAK, for their convictions rest ultimately upon Divine revelation. The law of Moses was of Divine authority, and, although done away in Christ, was subject to it. Therefore it was not surprising if some of the Jewish converts still felt insuperable objections to its abandonment. It was a matter of conscience, and the man who respects his conscience deserves respect, even when prejudiced and wrong (ver. 6). The strong, therefore, must not put a stumbling-block in their brother's way. This may be done —

1. By a contempt of his scruples. The disposition to sneer at his stupid weakness will not convince him that he is either stupid or weak, but will rather drive him utterly away from those who tolerate such an ungenerous spirit, and perhaps to apostasy. Now, though the strong had a perfect right to disregard the distinctions of meats, he had no right to imperil the salvation of any one for whom Christ died (ver. 17). The weak are not required to abstain from meats, but you are not bound to eat them (1 Corinthians 8:13).

2. By example or persuasion. It was quite lawful for the strong to employ argument in order to convince the weak that he misapprehended the character and purpose of Christianity: but it was not lawful for him to laugh at his scruples, and to assure him, without adducing proof, that there could really be no harm in eating, etc. That might be quite true for him, but it would not be true for his weak brother. If this man presumed to eat the meat, or to disregard the day, while his scruples remained, his own conscience would accuse him of unfaithfulness. Thank God for thy liberty (ver. 22); but use it lawfully (Galatians 5:13; 1 Peter 2:16; 1 Corinthians 8:9).

II. THE WEAK IN THE FAITH ARE NOT TO JUDGE OR CONDEMN THE STRONG IN THE FAITH, the thing to which they are always predisposed. Incapable of grasping comprehensive principles, that, e.g., of Christian love, they feel to require a multitude of minute prescriptions. Days and meats and dress must all be fixed by enactment. And so being most punctiliously conscientious themselves, are ready to condemn brethren who are not equally scrupulous. Admit them into the Church by all means, says the apostle; but they must lay aside this censorious spirit. For it is not suffered them to usurp the place of the great Supreme. These matters are in themselves morally indifferent (ver. 14; 1 Timothy 4:4). Let every man be fully persuaded in his own mind, and act upon his own convictions. Your judgment is not binding upon any conscience but your own. As to all other matters there must be mutual forbearance and charity. Yet it is for each one to see —

1. That he is loyally and earnestly devoted to the service of his Lord. Whether strong or weak his object must be to approve himself unto the Lord in everything, and for the Lord's sake to promote the comfort and perfection of all his brethren.

2. That conscience is not offended. Happy is he that condemneth not himself in that which he alloweth in his own practice. Where there is doubt, respect that doubt. Seek that your conscience may be well informed.

(W. Tyson.)

Weak Christians have infirmities, but infirmity supposes life; and we must not despise them in heart, word, or carriage. We must rather deny ourselves than offend them. We must support them — bear them as pillars bear the house, as the shoulders the burden, as the wall the vine, as parents their children, as the oak the ivy; and this because —

1. THEY ARE BRETHREN. Are they not of the same body? Shall the hand cut off the little finger because it is not as large as the thumb? Do men throw away their corn because it comes into the barn with chaff?

II. THEY ARE WEAK. Bear with them out of pity. In a family, if one of the little ones be sick, all the larger children are ready to attend it, which they need not do if it were well.

III. CHRIST DOES SO. "Bear ye one another's burdens, and so fulfil the law of Christ" — the law of —

1. His command.

2. His example. He takes special care of the lambs, will not quench the smoking flax, and is touched with a feeling of our infirmities.

(Philip Henry.)

Differences of opinion —

I. MUST NECESSARILY ARISE EVEN AMONG CHRISTIANS, out of —

1. Human ignorance.

2. The different constitution of the mind.

II. IN TRIVIAL MATTERS INDICATE WEAKNESS OF FAITH IN THOSE WHO ARE RIGIDLY SCRUPULOUS. They do not understand the spirituality and liberty of the gospel.

III. SHOULD BE MAINTAINED IN THE SPIRIT OF LOVE.

1. The strong may not despise the weak.

2. The weak and scrupulous may not judge the strong.

IV. ARE OF INFINITELY LESS IMPORTANCE THAN CHRISTIAN BROTHERHOOD. He whom God has received must be —

1. Respected.

2. Treated as a brother beloved.

(J. Lyth, D.D.)

The argument for this is founded on —

I. THE NATURE AND CONDITION OF MAN. He is imperfect, and therefore should also be tolerant. There is nothing more universal than ignorance, and hence there should be no virtue more universal than toleration. The facility with which we all absorb error and fall into prejudices, should make us always ready to tolerate many shades of religious opinion. It is folly to demand a unity of belief in a world where there is no one wise but God, and no one good except God. Some of the best men have been the victims of great errors. All intolerance is based upon egotism. It proceeds from the assumption that you have reached the ideal. The dreadful Popish persecutions all originated in a human egotism that cried, "I have found it!" They had become the exponents of God. Whereas now history shows that in all cases the persons exiled or put to death held a better creed at the time than those who forced upon them the bitter fate.

II. IN THE FACT THAT THE IDEAS OVER WHICH MOST BLOOD HAS BEEN SHED HAVE SUBSEQUENTLY BEEN PROVEN EITHER USELESS OR FALSE. But one might have premised that the most intolerance would always be found gathered about the least valuable doctrine, because the most valuable doctrines are always so evident that no thumb-screw or faggot is ever needed to make the lips whisper assent. No man has ever been put to death for heresy regarding the Sermon on the Mount. But when a church comes along with its "legitimacy," its Five Points, its Prayer Book, or its Infant Baptism, then comes the demand for the rack and the stake to make up in terrorism what is wanting in evidence. When witnesses were wanting, the high priests rent their clothes. If God has so fashioned the human mind that all its myriad forms can agree upon doctrines that are most vital; and if, as a fact, persecution has always attached itself to the small, then we would seem to have the curse of God visibly revealed against intolerance.

(D. Swing.)

A Quaker, after listening to Whitefield's preaching, came up to him and said, "Friend George, I am as thou art. I am for bringing all to the life and power of the everlasting God; and therefore if thou wilt not quarrel with me about my hat, I will not quarrel with thee about thy gown."

(J. R. Andrews.)

Sailer, afterwards Bishop of Regensburg, could be identified with no party, and was hated by each. Napoleon prevented his promotion at one time by assuring the king he was a mere hanger-on to the Roman court; the Pope refused it at another because he suspected his attachment to the Church He was one of the mildest and most tolerant of men — mild to excess. It is told that having preached one morning near Salzburg, the parish clergyman rose up and said he would preach himself in the afternoon, as Sailer had made the doors of heaven too wide. "You are excellent at bandages," said one of his friends, "but a bad operator." "Very possibly," he replied; "in my life I have seen more wounds healed by a good bandage than by a knife."

(Dr. Stephenson.)

I. HOW IT IS IMPERILLED.

1. By forcing our own opinions on others.

2. By overestimating our own practice.

II. HOW IT MAY BE PROMOTED.

1. By forbearance (ver. 3).

2. By humility (ver. 4).

3. By aiming at personal conviction (ver. 5).

4. By keeping in view the glory of God (ver. 6).

III. WHEREON IT RESTS.

1. The common assurance that we serve one Lord.

2. That we are all redeemed by Him.

IV. WHAT IT REQUIRES.

1. That we avoid all unbrotherly conduct.

2. That we all submit to God.

3. That we remember our final account.

(J. Lyth, D.D.)

This chapter is written to dissuade men from acting the part of religious critics. It cannot be said that men are indifferent to religion in other folks. It is only to religion in themselves that they are comparatively indifferent. Men are so accustomed to criticise each other's church service, etc., that they lose the very spirit of religion. The apostle dissuades everybody from it. A little spring comes out from the side of a mountain, pure and cool. Two men are determined that that spring shall be kept perfectly pure and drinkable. One wants it to be done in one way, and the other in another way; and they are so zealous to keep the spring pure that they get to quarrelling about it, and tramp through it, and make it muddy. They defile it in their very zeal to keep it pure; and the water flows down turbid and unfit to drink. Now, men are so determined to glorify God that they act like the devil. They are so determined that charity shall prevail that they slay men. They are so determined that a kind spirit shall exist that they will not have a word to say to a man who does not believe in their catechism. They are so determined that the world shall be generous that they stir up all manner of corrupting appetites and passions. They condemn their fellow-men, saying, "Well, they are not orthodox. They are not true believers. They do not belong to the true Church. There are no covenants for them." So, under one pretence and another, the great Christian brotherhood, through the ages past, has been turmoiled and distracted; and the world has seen the spectacle of anything but what God meant to establish in the world. The Church by which He meant to make known His manifold wisdom, has made manifest narrowness, sectarianism, selfishness, unjust partialities, and all manner of irritable jealousies. It has not made manifest the beauty of God, the sweetness of Christ Jesus, nor the love of the Spirit. It is a fact which I think can be stated without fear of contradiction, that the general aspect of religion, as presented by churches throughout Christendom, is not winning and attractive, and that the "beauty of holiness," of which the Scriptures speak, has not yet blossomed out in the world.

(H. W. Beecher.)

1. The weak one is —(1) Not one that is weak and sick to death, erring in the foundation of faith — one who doth "not hold the Head" (Colossians 2:19), who "denieth the Lord that bought him" (2 Peter 2:1; 2 John 10).(2) Nor one who is sick about "questions" (1 Timothy 1:4; 1 Timothy 5:13; 2 Timothy 2:13).(3) But one who, though he hath embraced the Saviour, yet is not of a mature judgment, clear enough about the abolition of ceremonial observations, things [which] he judgeth ought to be forborne or done.

2. Charity is enjoined towards such. "Take them to you, receive them into your houses" (Romans 12:13; Luke 5:29). When they fly for their religion and lives, supply their wants, though not just of your opinion. Do not force them to practise what they cannot freely do, but receive them into your arms, love and converse, that you may instruct them and win them into your communion. Let not little differences cause the greatest distances (ver. 3).

3. The limitation of this exception. "Not to doubtful disputations."

I. DISPUTATIONS ARE NOT EASILY JUDGED OF BY SUCH AS ARE WEAK IN FAITH. This is evident from the first dispute that ever was in the world.

1. By this first dispute with the serpent, our first parents were foiled when in uprightness and strength of the image of God. But now sinful man is in a much more dark and doleful state. For —(1) He cannot form an idea of anything as it is in itself (1 Corinthians 8:2; 2 Corinthians 3:5).(2) His judgment, therefore, must needs be dubious or wrong whereby he is to compare things that differ or agree (Hosea 9:7; Isaiah 5:20; Hebrews 5:14).(3) His conclusions, therefore, must needs be distorted from these premisses; and the errors in the first and second concoction are not corrected and amended by the third. He who cannot make one straight step, can never take three together.

2. As we are lame in our feet by our naturals, so even those who by the light of the gospel and grace are brought over to better understanding, yet by virtue of the old craziness they are not thoroughly illuminated and refined. The very apostles themselves were plainly told by our Saviour of His sufferings and resurrection, yet "they understood none of these things" (Luke 18:33, 34; Luke 24:45). Paul says, We "know" but "in part" (1 Corinthians 13:12). We see but one side of the globe. These weak Jews were zealous for their ceremonies; the Gentiles, as hot for theirs; let no man think himself infallible, for these were all mistaken.

3. Nothing so convulseth men's reason as interest.

II. THE PRACTICE OF HOLY DUTIES IS THE READY WAY TO HAVE OUR MINDS ENLIGHTENED IN THE KNOWLEDGE OF PRINCIPLES. These practical duties —

1. Give light (John 3:21). The very entrance into the command giveth light (Psalm 119:130); the door is a window to him that hath a weak sight.

2. Advance light. Every step a man takes he goeth into a new horizon, and gets a further prospect into truth.

3. Keep from error or help out of it. Communion with the saints, e.g., as in a team if one horse lash out of the way, if the others hold their course, they will draw the former to the right path. "If any man will do this will of God, he shall know of the doctrine" (Psalm 35:14).

III. CHRISTIAN CHARITY AND RECEPTION WILL SOONER WIN WEAK ONES TO THE TRUTH THAN RIGID ARGUMENTS.

1. Opposition breeds oppositions. When men dispute, they jostle for the way, and so one or both must needs leave the path of truth and peace. The saw of contention reciprocated, with its keen teeth eateth up both truth and love; for such contentions are rather for victory than truth.

2. Loving converse taketh off those prejudices which hinder men's minds from a true knowledge of others' principles and practices.

3. Sincere love and converse breed a good opinion of persons who differ from us. They can taste humility, meekness, and kindness, better than the more speculative principles of religion.

(T. Woodcock, A.M.)

Such facts remind us of an incident that occurred on the south-eastern coast. A noble ship with its crew and passengers was in awful peril, having struck on a sunken rock. Having been observed by those on shore, the lifeboat was ran down to the beach. Everything was in readiness when a most unseemly quarrel arose. There were two rival crews, each of which claimed the right to man the boat, and to receive any remuneration that might be earned by pulling out to the wreck. Neither crew would give way to the other, and so the boat was not launched, and while those men were wrangling with each other the ship and all on board her went under the raging billows. That was a sad scene. But in the eyes of Heaven it must be a still sadder spectacle to see the Church wasting her time and energies in disputing about points of doctrine and discipline, and yet leaving vast multitudes of men to perish in their sin and misery and despair.

(Christian Journal.)

Let each receive every other in his individuality, and that not to doubtful disputations. We are not to attempt to shape men to that which we think they ought to be in a hard and systematic manner. In churches we see exhibited certain styles of character. The lines have been laid down with accuracy. The members are to believe such and such things, and they are to observe such and such bounds and theological lines, or else they are like a plant that is in a pot that is too small for its roots, and they are dwarfs all the rest of their lives. There are a few Christians (I would to God there were more) in whom the kingdom of God is like an oak or cedar of Lebanon; but there are many who are called Christians in whom the kingdom of God is no bigger than a thimble. There are men who have a few catechetical ideas, who are orthodox, and who make no mistakes in theology; but woe be to the man who does not make any mistakes. Count the sands of the sea, if you can, without misreckoning. A man that has a hundred ducats or dollars may count them and make no mistake; but multiply them by millions, and then can he count them without any mistake? I am sorry for a man who does not make mistakes. If you have a huge bucket, and a pint of water in it, you will never make the mistake of spilling the water; but if a man is carrying a huge bucket full of water he will be certain to spill it.

(H. W. Beecher.)

John Wesley, a man whose bitterest enemy could not fairly accuse him of indifference to the doctrines and faith "once delivered to the saints," wrote thus liberally and large-heartedly to a correspondent: "Men may die without any opinions, and yet be carried into Abraham's bosom; but if we be without love, what will knowledge avail? I will not quarrel with you about opinions. Only see that your heart be right toward God, and that you know and love the Lord Jesus Christ, and love your neighbours, and walk as your Master walked, and I ask no more. I am sick of opinions. Give me a good and substantial religion, a humble, gentle love of God and man."

God grant that we may contend with other churches, as the vine with the olive, which of us shall bear the best fruit; but not, as the brier with the thistle, which of us will be most unprofitable!

(Lord Bacon.)

As a little spark many times setteth a whole house on fire; even so a contentious and froward person, of a little matter of nought, maketh much debate and division among lovers and friends. As we see one coal kindle another, and wood to be apt matter to make a fire; so those that are disposed to contention and brawling are apt to kindle strife.

(Cawdray.)

A cobbler at Leyden, who used to attend the public disputations held at the academy, was once asked if he understood Latin. "No," replied the mechanic; "but I know who is wrong in the argument." "How?" replied his friend. "Why, by seeing who is angry first." Christian liberty: — In such points as may be held diversely by diverse persons, I would not take any man's liberty from him; and I humbly beseech all men that they would not take mine from me.

(Abp. Bramhall.)

Paul, RomansRomeAccept, Deciding, Decision, Determinations, Determining, Disputable, Disputations, Disputes, Doubt, Doubtful, Faith, Feeble, Friend, Judgment, Matters, Mere, Opinion, Opinions, Pass, Passing, Purpose, Questions, Reasoning, Reasonings, Receive, Scruples, Subject, Weak, Welcome, Yet1. Men may not condemn one another for disputable matters;
13. but must take heed that they give no offense in them;
15. which the apostle proves unlawful by many reasons.

Romans 14:1

     5834   disagreement
     6604   acceptance, human
     7925   fellowship, among believers
     8313   nurture
     8358   weakness, physical
     8359   weakness, spiritual
     8800   prejudice

Romans 14:1-2

     6163   faults
     8026   faith, growth in

Romans 14:1-3

     4438   eating
     5946   sensitivity
     7025   church, unity
     8164   spirituality

Romans 14:1-4

     4532   vegetables
     5821   criticism, among believers
     6115   blame
     6126   condemnation, human
     8724   doubt, dealing with

Romans 14:1-6

     8353   tolerance

Romans 14:1-10

     5010   conscience, matters of

Romans 14:1-13

     5897   judging others

Romans 14:1-18

     6662   freedom, abuse

Romans 14:1-23

     4478   meat

July 25. "He that in These Things Serveth Christ is Acceptable to God" (Rom. xiv. 18).
"He that in these things serveth Christ is acceptable to God" (Rom. xiv. 18). God can only use us while we are right. Satan cared far less for Peter's denial of his Master than for the use he made of it afterwards to destroy his faith. So Jesus said to him: "I have prayed for thee that thy faith fail not." It was Peter's faith he attacked, and so it is our faith that Satan contests. "The trial of our faith is much more precious than gold that perisheth." Whatever else we let go let us hold steadfastly …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Twenty-First Day. Holiness and Happiness.
The kingdom of God is joy in the Holy Ghost.'--Rom. xiv. 17. 'The disciples were filled with joy and the Holy Ghost.'--Acts xiii. 52. 'Then Nehemiah said, This day is holy unto the Lord: neither be ye sorry, for the joy of the Lord is your strength. So the Levites stilled the people, saying, Hold your peace; for the day is holy; neither be ye grieved. And all the people went their way to make great mirth, because they had understood the words.'--Neh. viii. 10-12. The deep significance of …
Andrew Murray—Holy in Christ

December the Fifteenth what is My Tendency?
"Whether we live, we live unto...." --ROMANS xiv. 7-21. Unto what? In what direction are we living? Whither are we going? How do we complete the sentence? "We live unto money!" That is how many would be compelled to finish the record. Money is their goal, and their goal determines their tendency. "We live unto pleasure!" Such would be another popular company. "We live unto fame!" That would be the banner of another regiment. "We live unto ease!" Thus would men and women describe their …
John Henry Jowett—My Daily Meditation for the Circling Year

The Limits of Liberty
'So then every one of us shall give account of himself to God. 13. Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock, or an occasion to fall, in his brother's way. 14. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth anything to be unclean, to him it is unclean. 15. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Necessity of Actual Grace
In treating of the necessity of actual grace we must avoid two extremes. The first is that mere nature is absolutely incapable of doing any thing good. This error was held by the early Protestants and the followers of Baius and Jansenius. The second is that nature is able to perform supernatural acts by its own power. This was taught by the Pelagians and Semipelagians. Between these two extremes Catholic theology keeps the golden mean. It defends the capacity of human nature against Protestants and …
Joseph Pohle—Grace, Actual and Habitual

Joy in the Holy Ghost.
Romans 14:17.--For the Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost. In this text we have the earthly revelation of the work of the Trinity. The Kingdom of God is righteousness; that represents the work of the Father. The foundations of His throne are justice and judgment. Then comes the work of the Son: He is our peace, our Shiloh, our rest. The Kingdom of God is peace; not only the peace of pardon for the past, but the peace of perfect assurance …
Andrew Murray—The Master's Indwelling

Of the Three Woe Trumpets.
There still remain three trumpets, the greatest and most grievous of all, and therefore discriminated from the former by the appellation of Woes. For after the conclusion of the fourth trumpet, "I saw and heard," says he, "an angel flying in the midst of heaven, and saying with a loud voice, Woe, woe, woe, to the inhabitants of the earth, by reason of the other voices of the trumpets of the three angels, which are yet to sound." Also, c. ix. v. 12, and c. xi. v. 14. Doubtless, since the Christian …
Joseph Mede—A Key to the Apocalypse

Thus Much Will Suffice to have Treated on Behalf of True Continence against The...
26. Thus much will suffice to have treated on behalf of true Continence against the Manichees deceitfully continent, lest the fruitful and glorious labor of Continence, when it restrains and curbs the lowest part of us, that is, the body, from immoderate and unlawful pleasures, be believed not healthfully to chasten, but hostilely to persecute. Forsooth the body is indeed different from the nature of the soul, yet is it not alien from the nature of man: for the soul is not made up of body, but yet …
St. Augustine—On Continence

Letter xxxi (A. D. 1132) to the Abbot of a Certain Monastery at York, from which the Prior had Departed, Taking Several Religious with Him.
To the Abbot of a Certain Monastery at York, from Which the Prior Had Departed, Taking Several Religious with Him. [50] 1. You write to me from beyond the sea to ask of me advice which I should have preferred that you had sought from some other. I am held between two difficulties, for if I do not reply to you, you may take my silence for a sign of contempt; but if I do reply I cannot avoid danger, since whatever I reply I must of necessity either give scandal to some one or give to some other a security …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

September 29. "Call not Thou Common" (Acts x. 15).
"Call not thou common" (Acts x. 15). "There is nothing common of itself" (Rom. xiv. 14). We can bring Christ into common things as fully as into what we call religious services. Indeed, it is the highest and hardest application of Divine grace, to bring it down to the ordinary matters of life, and therefore God is far more honored in this than even in things that are more specially sacred. Therefore, in the twelfth chapter of Romans, which is the manual of practical consecration, just after the passage …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Eighteenth Sunday after Trinity Treasure Christians have in the Gospel.
Text: 1 Corinthians 1, 4-9. 4 I thank my God always concerning you, for the grace of God which was given you in Christ Jesus; 5 that in everything ye were enriched in him, in all utterance and all knowledge; 6 even as the testimony of Christ was confirmed in you: 7 so that ye come behind in no gift; waiting for the revelation of our Lord Jesus Christ; 8 who shall also confirm you unto the end, that ye be unreprovable in the day of our Lord Jesus Christ. 9 God is faithful, through whom ye were called …
Martin Luther—Epistle Sermons, Vol. III

A Summary of the Christian Life. Of Self-Denial.
The divisions of the chapter are,--I. The rule which permits us not to go astray in the study of righteousness, requires two things, viz., that man, abandoning his own will, devote himself entirely to the service of God; whence it follows, that we must seek not our own things, but the things of God, sec. 1, 2. II. A description of this renovation or Christian life taken from the Epistle to Titus, and accurately explained under certain special heads, sec. 3 to end. 1. ALTHOUGH the Law of God contains …
Archpriest John Iliytch Sergieff—On the Christian Life

Further Journeying About Galilee.
^C Luke VIII. 1-3. ^c 1 And it came to pass soon afterwards [ i. e.,. soon after his visit to the Pharisee], that he went about through cities and villages [thus making a thorough circuit of the region of Galilee], preaching and bringing the good tidings of the kingdom of God [John had preached repentance as a preparation for the kingdom; but Jesus now appears to have preached the kingdom itself, which was indeed to bring good tidings--Rom. xiv. 17 ], and with him the twelve [We here get a glimpse …
J. W. McGarvey—The Four-Fold Gospel

Perseverance Proved.
2. I REMARK, that God is able to preserve and keep the true saints from apostacy, in consistency with their liberty: 2 Tim. i. 12: "For the which cause I also suffer these things; nevertheless, I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." Here the apostle expresses the fullest confidence in the ability of Christ to keep him: and indeed, as has been said, it is most manifest that the apostles expected …
Charles Grandison Finney—Systematic Theology

The Holy City; Or, the New Jerusalem:
WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED. AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND WATER OF LIFE ARE, BY WHICH THEY ARE SUSTAINED. 'Glorious things are spoken of thee, O city of God.'-Psalm 87:3 'And the name of the city from that day shall be, THE LORD IS THERE.'-Ezekiel 48:35 London: Printed in the year 1665 …
John Bunyan—The Works of John Bunyan Volumes 1-3

Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion.
WHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE PRINCIPLES STILL MAINTAINED. 'Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?'--Psalm 58:1 SIR, I have received and considered your short reply to my differences in judgment about water baptism no bar to communion; and observe, that you touch not the argument at all: but rather labour what you can, and beyond what you ought, to throw odiums upon your brother for reproving you for your error, …
John Bunyan—The Works of John Bunyan Volumes 1-3

Journey to Jerusalem. Ten Lepers. Concerning the Kingdom.
(Borders of Samaria and Galilee.) ^C Luke XVII. 11-37. ^c 11 And it came to pass, as they were on their way to Jerusalem, that he was passing along the borders of Samaria and Galilee. [If our chronology is correct, Jesus passed northward from Ephraim about forty miles, crossing Samaria (here mentioned first), and coming to the border of Galilee. He then turned eastward along that border down the wady Bethshean which separates the two provinces, and crossed the Jordan into Peræa, where we soon …
J. W. McGarvey—The Four-Fold Gospel

Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our …
Lewis Bayly—The Practice of Piety

The Torments of Giant Bad Feelings
THE TORMENTS OF GIANT BAD FEELINGS I am just a bundle of feelings. I never imagined one could have such a variety of them as I am now experiencing. Most of them are bad ones and I am greatly disturbed by them. Really, I doubt whether I am sanctified, on account of the feelings I have. Do sanctified people always feel joyful? I have heard that they do, and if it is true that they do, then I am not sanctified. Big doubts take up company with me every morning, and so long as I feel as I do I do not …
Robert Lee Berry—Adventures in the Land of Canaan

Letter xxi (Circa A. D. 1128) to the Abbot of S. John at Chartres
To the Abbot of S. John at Chartres Bernard dissuades him from resigning his charge, and undertaking a Pilgrimage to Jerusalem. 1. As regards the matters about which you were so good as to consult so humble a person as myself, I had at first determined not to reply. Not because I had any doubt what to say, but because it seemed to me unnecessary or even presumptuous to give counsel to a man of sense and wisdom. But considering that it usually happens that the greater number of persons of sense--or …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Epistle Lii. To Natalis, Bishop .
To Natalis, Bishop [1463] . Gregory to Natalis, Bishop of Salona. As though forgetting the tenour of former letters, I had determined to say nothing to your Blessedness but what should savour of sweetness: but, now that in your epistle you have recurred in the way of argumentation to preceding letters, I am once more compelled to say perhaps some things that I had rather not have said. For in defence of feasts your Fraternity mentions the feast of Abraham, in which by the testimony of Holy Scripture …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Li. Dining with a Pharisee, Jesus Denounces that Sect.
^C Luke XI. 37-54. ^c 37 Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. [The repast to which Jesus was invited was a morning meal, usually eaten between ten and eleven o'clock. The principal meal of the day was eaten in the evening. Jesus dined with all classes, with publicans and Pharisees, with friends and enemies.] 38 And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. [The Pharisee marveled at this because …
J. W. McGarvey—The Four-Fold Gospel

The Death of the Righteous
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Paul was a great admirer of Christ. He desired to know nothing but Christ, and him crucified. I Cor 2:2. No medicine like the blood of Christ; and in the text, For to me to live is Christ, and to die is gain.' I. For to me to live is Christ. We must understand Paul of a spiritual life. For to me to live is Christ, i.e.' Christ is my life; so Gregory of Nyssa; or thus, my life is made up of Christ. As a wicked man's life is made up of sin, …
Thomas Watson—A Body of Divinity

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