"In Christ." This was one of the apostle's favourite expressions. All Christians according to him are "in Christ." They have been "baptized in Christ" (Romans 6:3), i.e., they have been united to Christ by the baptism of the Spirit (1 Corinthians 12:13); so that they are in Christ as if they were parts of His person, members of His body. When the apostle thinks of this union, he sometimes allows the relations of time past and time future to interpenetrate, so that to his eye believers have not only been crucified with Christ (Galatians 2:20) and buried with Him (Romans 6:4), but also raised with Him (Colossians 2:12; Colossians 3:1), and glorified with Him in heavenly places (Ephesians 2:6). Christians have their Christian being in Christ. They are justified (Galatians 2:17), sanctified (1 Corinthians 1 ), triumph (2 Corinthians 2:14), speak in Christ ( 2 Corinthians 2:17; 2 Corinthians 12:19). The personality of Christ had, to his transfiguring conception, become the sphere of his spiritual being and activity, so that what he did, in the express consciousness of his Christian state, he did in the realised presence of Christ, and thus all the nobler elements of his spiritual being were intensified and exalted. In such a mood how could he stoop to wilful misrepresentation? Realising that he was, so to speak, "interred" in Christ, he felt that in his ethical acts he was dominated by the power that ensphered him,"

(J. Morison, D.D.)

1. St. Paul does here a most difficult thing. He distinguishes two voices within, and his own voice from either. Conscience — the Holy Ghost — bearing me witness. These distinctions are important. Some confuse conscience and the Spirit, others leave the Spirit altogether out, and conscience alone recognised as the guide of man.

2. Conscience — which is, literally, co-knowledge — is a natural faculty. Like intellect, affection, or any other department of the man, conscience is rather a state than an ingredient of the person. We introduce confusion when we speak of the unit being as split into parts. Memory, will, conscience, and the rest, are, in reality, only so many conditions or moods of the one man.

3. Conscience is that state of the man in which he reviews and judges his own actions. It is natural to every man to ask of himself, Of what complexion is this thing which I have thought, spoken, or done, in regard to right and wrong? We cannot help it — it is a sign, therefore, neither of good nor evil — we must sit in judgment upon ourselves. Who is so happy as never to have passed an unquiet night in the remembrance of word spoken or deed done during the day? And yet there was no one to reproach him! The thing itself was unknown to the world. No matter! He was his own accuser, witness, judge, and executioner. But conscience also exercises a legislative as well as a judicial function. It says, This is right, do it — this is wrong, shun it — as well as, This was wrong, and thou hast done it, etc.

4. This conscience was without the gospel, and is still with it. See the case of Paul (Acts 23:1, of. 24:16; 2 Timothy 1:3, cf. 1 Timothy 1:19). As much towards man's nature, as towards the law, Christ's office was to elevate, to deepen, to perfect, not to abolish. Just as Christ took the instinct of patriotism, and turned it into a world-wide benevolence, or the love of those that love us (Matthew 5:46), and consecrated it into a universal charity; so He took the natural instinct which we call conscience, and both instructed it in the Divine law of which before it had but the dimmest conception, and also enabled it with that preventing grace which is the presence of the indwelling Spirit.

5. It is a great thing to be conscientious, but it does not make a man a Christian. St. Paul was conscientious, so were some Pharisees, and in these days of grace and the gospel there are conscientious lives which are both un-Christian and anti-Christian. But I am well assured of this, that for one man who lives a good life out of Christ, a hundred thousand are wallowing in the sty of sin for lack of Him. Even in those men who think them. selves able to dispense with Him I can always notice some damaging deficiency, self-conceit, coldness, exclusiveness, or uselessness. All this makes me understand why St. Paul and the Master should make so much of that superadded gift, which is the presence of God's Holy Spirit. There are those amongst us who have bitterly felt the powerlessness of conscience. They have suffered, resolved, hoped, struggled, but again and again they have found themselves no match for the strong man armed. We may blame, but the weak by nature may be made strong by grace. A man whose conscience has failed to give him the victory may find victory in Christ. It will be hard work for him; but prayer can prevail where resolution has faltered; the man whose conscience has been blunted may bare it set again and edged and made powerful by grace; he who knows what it is to have stifled and all but silenced the inward voice, may yet hear it again in new tones, but with new powers also, speaking of Christ crucified and the love of the Spirit.

6. The Church and the Church's Lord can compassionate the feebleness which man never pities. The Physician came not for the whole but for the sick. This it is which makes His gospel so inestimably precious, and makes us weep for surprise and joy when we find Jesus sitting at meat with publicans and sinners, bidding welcome to sinful women, and drawing His loveliest parables from the history of prodigals, etc. Cry out to Him for the Spirit of adoption — and where nature fails, and conscience, prayer and the Spirit shall prevail and conquer yet! Most of all do I commend this to those who have sunk the deepest. But the gospel is a voice for all men. It addresses the moral man as well as the sinner. It says to him, St. Paul was no libertine; yet even he found his righteousness of no avail in the day of his trial. In the brightness of heaven's light his fabric of self-assertion melted like snow. He cast away all trust in himself, and began to build quite afresh upon the one foundation which is Jesus Christ. How should it be otherwise with you?

7. Let so many of us as have risen into this higher life of grace and the Spirit see that we seek therein a liberty, not of sin, but of God. St. Paul himself exercised himself day by day to have always a conscience void of offence. Conscience in him was still the law; only it was a conscience not bounded by law, but enlarged and illuminated by the Spirit. When he described himself, for a moment, as without the law, he yet was careful to add, lest any should misinterpret him, being not without law to God, but under the law to Christ.

(Dean Vaughan.)

In order to do justice to the Greek idea it is necessary to cord together mentally the two words "conscience" and "consciousness." In the usage of New Testament and Stoic philosophy the term almost always throws out into relief its moral import. Hence we read of a good and pure, and also of an evil, defiled and seared conscience, of a conscience toward God, and one void of offence. The moral character of the conscience in this acceptation of the term is strikingly represented by the derivation "conscientiousness." In Hebrews 10:2 the psychological idea of conscience is predominant, and is strong in 2 Corinthians 1:12. Here it must not be lost sight of, but the moral idea is predominant. The conscientious principle within the apostle attested the veracity of his utterance when he said, "I am not lying." It is worthy of note that the apostle allows himself the use of a popular representation of the conscience — viz., as if it were distinct from himself — reminding us of Adam Smith's phrase, "the man within the breast." Paul makes his appeal to this "man." He had referred simply to himself when he said "I lie not." That was his own proper testimony concerning himself. But either deliberately or instinctively realising that men often falsify even when they say "We lie not," he turns to the "man within," and listens till he hears him say, "True, thou liest not." Of course the Romans could not look within the apostle's breast and verify the concurrent testimony. There was but one person in the witness box, the apostle himself. But the apostle had not merely to satisfy the Romans; that might or might not be possible. He had to satisfy himself; and that was possible if he was honest. Thus it is that after his outward affirmation he turns in, and receiving inward confirmation, he, as it were, reaffirms. To all who know the man, such a solemn reaffirmation would render "assurance," if that were possible, "doubly sure." Once more, the apostle's conscience bore witness "in the Holy Spirit." Like the rest he "was a man full of the Holy Ghost," so that at every point of his spiritual being he was touched and energised by the heavenly influence. There was still, it is true, the unimpaired principle of moral freedom in the centre of his being, in virtue of which it devolved on himself, as a real self-contained person, to welcome and cherish the hallowing influence. The man's individual manhood was not absorbed into the infinite essence. Neither was his moral accountability merged or superseded. But he in his freedom had made his choice. "To him to live was Christ." And hence all the avenues to the very centre of his being were habitually left open to the ingress of the Holy Spirit whom he neither resisted nor grieved. And when, therefore, his inward conscience bore concurrent testimony with his outward declaration, there was more than itself in the voice of that conscience. There was the echo of the voice of God's Spirit.

(J. Morison, D.D.)

l: —

I. ITS CHARACTER.

1. Sincere.

2. Divinely inspired.

II. ITS INTENSITY.

1. Great.

2. Continual.

3. Self-sacrificing.

III. ITS SPECIAL GROUNDS.

1. Their high privileges.

2. National affinity with Christ.

(J. Lyth, D.D.)

I. THE PERSONS ABOUT WHOM PAUL FELT THIS ANXIETY.

1. His worst enemies. If any of you in following Christ should meet with opposition, avenge it in the same way. Love most the man who treats you worst.

2. His kinsfolk according to the flesh. Charity must begin at home. He who does not desire the salvation of those who are his own kith and kin, "how dwelleth the love of God in him?" Is thy husband unsaved? Love him to Christ! Next to your homes let your own neighbours be first of all considered, and then your country, for all Englishmen are akin.

3. Persons of great privileges.(1) They had privileges by birth — "Who are Israelites." Many of you have the privilege of being born in the midst of gracious influences. Those poor gutter children start in the race of life under terrible disadvantages. And some of you have had everything in your favour; yet we tremble for you, lest you should be cast out, while many come from the east and from the west and sit down at the banquet of grace.(2) They had the adoption, and enjoyed national advantages; and God has been pleased to adopt this nation, giving it special liberty, an open Bible, and the free proclamation of the gospel.(3) They had the glory, i.e., God had revealed Himself in their midst from the mercy-seat in the bright light of the Shekinah. And in this very house of prayer the Lord has manifested His glory very wonderfully. Many hundreds have been turned from darkness to light in this place!(4) They had the first hold of all spiritual gifts. They had seen God revealing His Son to them by types; but Christ is not so well seen in bleeding bullocks and rams and hyssop, etc., as He is seen in the preaching of the gospel.

4. Yet Paul had a great solicitude for these people because he saw them living in the commission of great sin. Although many of them were exceedingly moral and religious. The greatest of sins is to be at enmity with God. The most damning of iniquities is to refuse Christ. So many now value their external religiousness above faith in Jesus.

II. THE NATURE OF THIS ANXIETY. It was —

1. Very truthful. There was no sham about it, "I say the truth in Christ." He did not fancy that he felt, but he really felt. He did not sometimes get up into that condition or down into it, but he lived in it. "I lie not," he says. "I do not exaggerate." For fear he should not be believed he asseverates as strongly as is allowed to a Christian man. Do we feel the same, or is it only a little excitement at a revival meeting? You must feel deeply for the souls of men if you are to bless them.

2. Very gracious. It was not an animal feeling, or a natural feeling; it was "in Christ." When he was nearest to his Lord, then he felt that he did mourn over men's souls. It was truth in Christ that he was expressing, because he was one with Christ. It is of no use to try to get this feeling by reading books, or to pump yourself up to it in private; it is the work of God.

3. Spiritual. The Holy Spirit bore witness with his conscience. I am sometimes afraid that our zeal for conversion would not stand the test of the Holy Ghost. Perhaps we want to increase our denomination, or enlarge our church for our own honour, or get credit for doing good. None of these motives can be tolerated; our concern for souls must he wrought in us by the Holy Ghost.

4. Most deep and depressing he had great heaviness, and he tells us that this did not come on him at times, but that he always felt it whenever his thoughts turned that way: I have "continual sorrow in my heart." In his very heart, for it was not a superficial desire; a continual sorrow, for it was no fitful emotion.

5. Most intense (ver. 3). Of course the apostle never thought of wishing that he could be an enemy to Christ, but he did sometimes look at the misery which comes upon those who are separated from Christ, until he felt that if he could save his kinsmen by his own destruction, ay, by himself enduring their heavy punishment, he could wish to stand in their stead. He did not say that he ever did wish it, but he felt as if he could wish it when his heart was warm. His case was parallel with that of Moses when he prayed the Lord to spare the people and said, "If not, blot my name out of the Book of Life." When the heart is full of love even the boldest hyperboles are simple truths. Extravagances are the natural expression of warm hearts even in ordinary things. What the cool doctrinalist pulls to pieces, and the critic of words regards as altogether absurd, true zeal nevertheless feels. Christ "saved others, Himself He could not save." Men are extravagantly prudent, dubious, profane; they may therefore well permit the minister of Christ to be extravagant in his love for others. Such a text as this must be fired off red hot; it spoils if it cools. It is a heart, not a head business. The apostle means us to understand that there was nothing which he would not suffer if he might save his kindred according to the flesh.

III. ITS EXCELLENCES. What would be the result if we felt as Paul did?

1. It would make us like Christ. After that manner he loved. He became a curse for us. He did what Paul could wish, but could not do. I want you to feel that you would pass under poverty, sickness, or death, if you could save those dear to you. I heard of a dear girl the other day who said to her pastor, "I could never bring my father to hear you, but I have prayed for him long, and God will answer my request. Now you will bury me, won't you? My father must come and hear you speak at my grave. Do speak to him. God will bless him." And he did, and her father was converted.

2. It will save us from selfishness. The first instinct of a saved soul is a longing to bring others to Christ. Yet, lest there should grow up in your spirit any of that Pharisaic selfishness which was seen in the elder brother, ask to feel a heaviness for your prodigal younger brother, who is still feeding swine.

3. It will save you from any difficulty about forgiving other people. Love man. kind with all your soul, and you will feel no difficulty in exercising patience, forbearance, and forgiveness.

4. It will keep you from very many other griefs. You will be delivered from petty worries if you are concerned about the souls of men.

5. It will put you much upon prayer. That is the right style of praying — when a man prays because he has an awful weight upon him, and pray he must.

(C. H. Spurgeon.)

I. ITS TRUE EXPRESSION.

1. Heartfelt compassion.

2. Earnest prayer.

3. Self-sacrificing zeal.

II. ITS POWERFUL MOTIVES.

1. Our brethren.

2. Specially privileged.

3. Dear to Christ.

(J. Lyth, D.D.)

The fervency of affection professed by Paul in this passage is all in behalf of his own countrymen; and yet none more zealous than he in the labours of a Christian missionary among the distant countries of the world. What gives more importance to this remark is the tendency in our own day to place these two causes in opposition to each other. It might serve as a useful corrective to look at Paul and at the one comprehensive affection which actuated his bosom, cleaving with all the devotedness of a thorough patriot to the families of his own land; and yet carrying him beyond the limits of a contracted patriotism among all the families of the earth. The truth is, that home and foreign Christianity, instead of acting upon the heart like two forces in opposite directions, draw both the same way, so that he who has been carried forward to the largest sacrifices in behalf of the one, is the readiest for like sacrifices in behalf of the other. The friends of the near being also, as they have opportunity, the most prompt and liberal in their friendship to the distant enterprise; recognising in man, wherever he is to be found, the same wandering outcast from the light and love of heaven, and the same befitting subject for the offers of a free salvation. We cannot therefore sympathise with those who affect an indifference to the Christianisation of the heathen till the work of Christianisation shall have been completed at our own door. Let them be careful, lest there do not lurk within them a like indifference to both, lest the feelings and the principles of all true philanthropy lie asleep in their bosoms; and they, unlike to Paul, who found room for the utmost affection towards the spiritual well-being of his own kinsfolk and the utmost activity among the aliens and idolaters of far distant lands, shall be convicted of deep insensibility to the concerns of the soul, of utter blindness to the worth of eternity.

(T. Chalmers, D.D.)

We were going from Camden to Philadelphia some years ago very late at night after a meeting. It was a cold winter night, and we stood on the deck of the ferry-boat, impatient to get ashore. Before the boat came to the wharf, a man who stood on the outside of the chains slipped and dropped into the water. It is the only man that we ever saw overboard. It was a fearful night. The icicles had frozen on the wharf, and they had frozen on the steamer. The question was how to get the man up. The ropes were lowered, and we all stood with feverish anxiety lest the man should not be able to grasp the ropes, and when he grasped it and was pulled up on to the deck, and we saw he was safe, although we had never seen him before, how we congratulated him! A life saved! Have we the same earnestness about getting men out of spiritual peril? Do we not go up and down in our prayer-meetings, and our Christian work, coldly saying, "Yes, there is a great deal of sin in the world; men ought to do better. I wish the people would become Christians. I think it is high time that men attended to their eternal interests"; and five minutes after we put our head on the pillow we are sound asleep, or from that consideration we pass out in five minutes into the utmost mirthfulness, and have forgotten it all. Meanwhile there is a whole race overboard. How few hands are stretched out to lift men out of the flood! how few prayers offered! how earnest opportunities! how little earnest Christian work!

(T. De Witt Talmage.)

Esaias, Esau, Hosea, Isaac, Isaiah, Israelites, Jacob, Osee, Paul, Pharaoh, Rebekah, Romans, SarahGomorrah, Rome, Sodom, ZionFALSE, Bearing, Bears, Christ, Christian, Confirms, Conscience, Enlightened, Falsehood, Ghost, Giving, Holy, Lie, Lying, Mind, Speaking, Spirit, Telling, Testifies, Testifying, Testimony, Truth, Witness1. Paul is sorry for the Jews.
7. All of Abraham not of the promise.
18. God's sovereignty.
25. The calling of the Gentiles and rejecting of the Jews, foretold.
32. The cause of their stumbling.

Romans 9:1

     1462   truth, in NT
     5009   conscience, nature of
     5033   knowledge, of good and evil

Romans 9:1-2

     7726   evangelists, ministry

Romans 9:1-3

     5017   heart, renewal
     5109   Paul, apostle
     8239   earnestness
     8426   evangelism, motivation

Romans 9:1-4

     5567   suffering, emotional
     7915   confirmation

April 1. "Vessels of Mercy which He had Afore Prepared unto Glory" (Rom. Ix. 23).
"Vessels of mercy which he had afore prepared unto glory" (Rom. ix. 23). Our Father is fitting us for eternity. A vessel fitted for the kitchen will find itself in the kitchen. A vessel for the art gallery or the reception room will generally find itself there at last. What are you getting fitted for? To be a slop-pail to hold all the stuff that people pour into your ears, or a vase to hold sweet fragrance and flowers for the King's palace and a harp of many strings that sounds the melodies and harmonies …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Jacob and Esau
Now, it is one thing to refute another man's doctrine, but a very different matter to establish my own views. It is very easy to knock over one man's hypothesis concerning these truths, not quite so easy to make my own stand on a firm footing. I shall try to-night, if I can, to go safely, if I do not go very fast; for I shall endeavour to keep simply to the letter of God's Word. I think that if we kept more simply to the teachings of the Bible, we should be wiser than we are; for by turning from …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

God's Will and Man's Will
The great controversy which for many ages has divided the Christian Church has hinged upon the difficult question of "the will." I need not say of that conflict that it has done much mischief to the Christian Church, undoubtedly it has; but I will rather say, that it has been fraught with incalculable usefulness; for it has thrust forward before the minds of Christians, precious truths, which but for it, might have been kept in the shade. I believe that the two great doctrines of human responsibility …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

Of Predestination
Eph. i. 11.--"In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."--Rom. ix. 22, 23.--"What if God, willing to show his wrath and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction, and that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory." In the creation of the world, it pleased the Lord, …
Hugh Binning—The Works of the Rev. Hugh Binning

That a Man Ought not to Reckon Himself Worthy of Consolation, but More Worthy of Chastisement
O Lord, I am not worthy of Thy consolation, nor of any spiritual visitation; and therefore Thou dealest justly with me, when Thou leavest me poor and desolate. For if I were able to pour forth tears like the sea, still should I not be worthy of Thy consolation. Therefore am I nothing worthy save to be scourged and punished, because I have grievously and many a time offended Thee, and in many things have greatly sinned. Therefore, true account being taken, I am not worthy even of the least of Thy …
Thomas A Kempis—Imitation of Christ

The Coming of the Called.
"That the purpose of God according to election might stand, not of works, but of Him that calleth."--Rom. ix. 11. The question is, whether the elect cooperate in the call. We say, Yes; for the call is no call, in the fullest sense of the word, unless the called one can hear and hears so distinctly that it impresses him, causes him to rise and to obey God. For this reason our fathers, for the sake of clearness, used to distinguish between the ordinary call and the effectual call. God's call does not …
Abraham Kuyper—The Work of the Holy Spirit

The Love which Withers.
"Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth."--Rom. ix. 18. The idea of hardening is so awful that, with all its unsanctified pity and natural religion, the human heart rejects it as a horrible thought. Natural compassion can not bear the idea that a fellow man, instigated to evil by it, should forever ruin himself. And natural religion can not conceive of a God who, instead of persuading His creature to virtue, should give him up and incite him to sin. This …
Abraham Kuyper—The Work of the Holy Spirit

It is Also Written, "But I Say unto You...
28. It is also written, "But I say unto you, Swear not at all." But the Apostle himself has used oaths in his Epistles. [2342] And so he shows how that is to be taken which is said, "I say unto you, Swear not at all:" that is, lest by swearing one come to a facility in swearing, from facility to a custom, and so from a custom there be a downfall into perjury. And therefore he is not found to have sworn except in writing, where there is more wary forethought, and no precipitate tongue withal. And …
St. Augustine—On Lying

Flee Away, My Beloved, and be Thou Like to a Roe or to a Young Hart Upon the Mountains of Spices.
The soul having now no other interest than that of the Bridegroom, either for self or for any other creature, and who can will nothing except His glory, seeing something which dishonors Him, cries out, Flee away, my Beloved! Leave these places which offer Thee no perfume. Come to those souls who are as mountains of spices, raised above the fetid vapors corrupted by the wickedness of this world. These mountains owe their sweetness to the odor of the exquisite virtues which Thou hast planted in them, …
Madame Guyon—Song of Songs of Solomon

Messiah's Innocence vindicated
He was taken from prison and from judgment, and who shall declare his generation? For he was cut off out of the land of the living; for the transgression of my people was he stricken. L et not plain Christians be stumbled because there are difficulties in the prophetical parts of the Scriptures, and because translators and expositors sometimes explain them with some difference, as to the sense. Whatever directly relates to our faith, practice, and comfort, may be plainly collected from innumerable …
John Newton—Messiah Vol. 1

Consecration to God --Illustrated by Abraham's Circumcision
Let me remind you of the order in which these blessings come. If we should speak of sanctification or consecration, it is not as a first thing, but as an elevation to be reached only by preceding stepping-stones. In vain do men pretend to be consecrated to God before they are called of God's Spirit; such have yet to be taught that no strength of nature can suffice to serve the Lord aright. They must learn what this meaneth, "Ye must be born again," for assuredly until men are brought into spiritual …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 14: 1868

Concerning God's Purpose
1. God's purpose is the cause of salvation. THE third and last thing in the text, which I shall but briefly glance at, is the ground and origin of our effectual calling, in these words, "according to his purpose" (Eph. i. 11). Anselm renders it, According to his good will. Peter Martyr reads it, According to His decree. This purpose, or decree of God, is the fountainhead of our spiritual blessings. It is the impulsive cause of our vocation, justification, glorification. It is the highest link in …
Thomas Watson—A Divine Cordial

Letter Lxxxv. To Paulinus.
Paulinus had asked Jerome two questions, (1) how can certain passages of scripture (Exod. vii. 13; Rom. ix. 16) be reconciled with Free Will? and (2) Why are the children of believers said to be holy (1 Cor. vii. 14) apart from baptismal grace? For the first of these questions Jerome refers Paulinus to his version (newly made) of Origen's treatise, On First Principles. For the second he quotes the explanation of Tertullian. Written in 400 a.d. 1. Your words urge me to write to you but your eloquence …
St. Jerome—The Principal Works of St. Jerome

God's Sovereignty Defined
"Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O LORD, and Thou art exalted as Head above all" (1 Chron. 29:11). The Sovereignty of God is an expression that once was generally understood. It was a phrase commonly used in religious literature. It was a theme frequently expounded in the pulpit. It was a truth which brought comfort to many hearts, and gave virility and stability …
Arthur W. Pink—The Sovereignty of God

Bunyan's Last Sermon --Preached July 1688.
"Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God;" John i. 13. The words have a dependence on what goes before, and therefore I must direct you to them for the right understanding of it. You have it thus,--"He came to his own, but his own received him not; but as many as received him, to them gave he power to become the sons of God, even to them which believe on his name; which were born, not of blood, nor of the will of the flesh, but of God." In …
by John Bunyan—Miscellaneous Pieces

Whence Also the Just of Old, Before the Incarnation of the Word...
18. Whence also the just of old, before the Incarnation of the Word, in this faith of Christ, and in this true righteousness, (which thing Christ is unto us,) were justified; believing this to come which we believe come: and they themselves by grace were saved through faith, not of themselves, but by the gift of God, not of works, lest haply they should be lifted up. [2679] For their good works did not come before God's mercy, but followed it. For to them was it said, and by them written, long ere …
St. Augustine—On Patience

The Sum and Substance of all Theology
Note: On Tuesday, June 25th, 1861, the beloved C. H. Spurgeon visited Swansea. The day was wet, so the services could not be held in the open-air; and, as no building in the town was large enough to hold the vast concourses of people who had come from all parts to hear the renowned preacher, he consented to deliver two discourses in the morning; first at Bethesda, and then at Trinity Chapel. At each place he preached for an hour and a quarter. The weather cleared up during the day; so, in the evening, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

The Strait Gate. Warned against Herod.
(Peræa.) ^C Luke XIII. 22-35. ^c 22 And he went on his way through cities and villages, teaching, and journeying on unto Jerusalem. [This verse probably refers back to verse 10, and indicates that Jesus resumed his journey after the brief rest on the Sabbath day when he healed the woman with the curvature of the spine.] 23 And one said unto him, Lord, are they few that are saved? [It is likely that this question was asked by a Jew, and that the two parables illustrating the smallness of the …
J. W. McGarvey—The Four-Fold Gospel

Now Follows the Practice of Piety in Dying for the Lord.
The practice of piety in dying for the Lord is termed Martyrdom. Martyrdom is the testimony which a Christian bears to the doctrine of the Gospel by enduring any kind of death; to invite many, and to confirm all, to embrace the truth thereof. To this kind of death Christ hath promised a crown: "Be thou faithful unto the death, and I will give thee the crown of life." Which promise the Church so firmly believed, that they termed martyrdom itself a crown. And God, to animate Christians to this excellent …
Lewis Bayly—The Practice of Piety

Adoption
'As many as received him to them gave he power to become the sons of God, even to them that believe on his name.' John 1:12. Having spoken of the great points of faith and justification, we come next to adoption. The qualification of the persons is, As many as received him.' Receiving is put for believing, as is clear by the last words, to them that believe in his name.' The specification of the privilege is, to them gave he power to become the sons of God.' The Greek word for power, exousia, signifies …
Thomas Watson—A Body of Divinity

Letter xix (A. D. 1127) to Suger, Abbot of S. Denis
To Suger, Abbot of S. Denis He praises Suger, who had unexpectedly renounced the pride and luxury of the world to give himself to the modest habits of the religious life. He blames severely the clerk who devotes himself rather to the service of princes than that of God. 1. A piece of good news has reached our district; it cannot fail to do great good to whomsoever it shall have come. For who that fear God, hearing what great things He has done for your soul, do not rejoice and wonder at the great …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Baptism
Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them,' &c. Matt 28: 19. I. The way whereby Christ communicates to us the benefits of redemptions, is, in the use of the sacraments. What are the sacraments in general? They are visible signs of invisible grace. Is not the word of God sufficient to salvation? What need then is there of sacraments? We must not be wise above what is written. It is God's will that his church …
Thomas Watson—The Ten Commandments

Mr. Bunyan's Last Sermon:
Preached August 19TH, 1688 [ADVERTISEMENT BY THE EDITOR] This sermon, although very short, is peculiarly interesting: how it was preserved we are not told; but it bears strong marks of having been published from notes taken by one of the hearers. There is no proof that any memorandum or notes of this sermon was found in the autograph of the preacher. In the list of Bunyan's works published by Chas. Doe, at the end of the 'Heavenly Footman,' March 1690, it stands No. 44. He professes to give the title-page, …
John Bunyan—The Works of John Bunyan Volumes 1-3

Reprobation Asserted: Or, the Doctrine of Eternal Election and Reprobation Promiscuously Handled, in Eleven Chapters.
WHEREIN THE MOST MATERIAL OBJECTIONS MADE BY THE OPPOSERS OF THIS DOCTRINE, ARE FULLY ANSWERED; SEVERAL DOUBTS REMOVED, AND SUNDRY CASES OF CONSCIENCE RESOLVED. BY JOHN BUNYAN OF BEDFORD, A LOVER OF PEACE AND TRUTH. 'What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.'--Romans 11:7 London: Printed for G. L., and are to be sold in Turn-stile-alley, in Holbourn. Small 4to, 44 pages. EDITOR'S ADVERTISEMENT. This valuable tract …
John Bunyan—The Works of John Bunyan Volumes 1-3

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