Romans 9:29














Some aspects of the Deity may be less pleasing to contemplate than others. The pride of man rejoices not at first in the thought of the majesty which overawes his littleness and compels him to submission. Yet as a hard flint forcibly struck emits a bright spark, and as a rough husk often covers a sweet kernel, so these stern views of the Almighty may, if reverently faced and meditated upon, yield salutary, ennobling, and even comforting reflections.

I. THE POTTER CLAIMS ABSOLUTE RIGHT TO DEAL WITH THE CLAY AS HE THINKS FIT. His arbitrary power does not signify the absence of proper reasons for his selection. As in the calling of Israel to peculiar service and responsibility and honour, so everywhere can an election be discerned. We do not start in the race of life with exactly similar equipment, though we live in tabernacles of clay. If the physical and spiritual powers are the same in essence, like the particles of "the same lump," yet the faculties of some have been well trained from the beginning, and their natures have developed under favourable conditions. Here is a lesson of resignation. He is happiest who accepts the will of God as revealed in his lot, assured that God's decision has ample justification. Even the Stoic philosophy could declare that if man knew the plans of the Superintendent of the universe, and saw them in their completeness, he would at once acquiesce in the determinations of the Arbiter of his destiny. This is the truth which mingles with the error of Mohammedan fatalism. We have to do all that lies within our power, and leave the result with him who is wise and merciful. For the Potter is our Father in heaven. How much of the vexation and worry of life is due to a conceit of our capacity, and perhaps to a jealousy of the position and attainments of our neighbours! Be content to fill a lowly place. And the time is at hand when "the pots in the Lord's house shall be like the bowls before the altar."

II. THE POTTER HAS NO DESIRE FOR THE DESTRUCTION OF HIS WORKMANSHIP. He cares not to waste his clay, nor to employ it in a manner to secure its speedy extinction. It is a pain to God to see his gifts abused, his image degraded, his work marred. He is said in ver. 22 to "endure with much long-suffering the vessels of wrath." A lesson of hopefulness is here. The Most High will not break his vessels in pieces as long as they are fit for any use, for any post, though humble and insignificant. "Potter and clay endure," howe'er the wheel of life may turn and fashion the material into altered shapes. If the light of God shines in a vacuum, no brightness is observable. An empty heaven were a dreary home for a God of love, a silent temple for him who glories in the praises of his people and his works.

III. THE POTTER PREFERS TO CONSTRUCT THE CHOICEST VESSELS. The noblest ware pays him best, and he lovingly exerts his skill on specimens of highest art. Deny not to God the delight which every artist feels in the finest productions of his genius! The most polished mirrors best reflect his glory. A lesson of aspiration therefore. "Covet earnestly the best gifts." God has made his clay instinct with will and energy; he takes pleasure in the improvement of the vessels, that they may be brought into his sanctuary. It will mightily assist our struggles to be sure that the Captain longs "to bring many sons unto glory." - S.R.A.

As He saith also in Osee, I will call them My people, which were not My people.
I. THEIR FORMER CONDITION.

1. Not My people.

2. Not beloved.

II. THEIR GRACIOUS CALL — an act of —

1. Sovereign will.

2. Unmerited.

3. Effected by the gospel.

III. THEIR LOFTY PRIVILEGE — called to be the sons of the living God —

1. Through faith.

2. In Jesus Christ.

(J. Lyth, D.D.)

(text and Hosea 2:23): —

1. We accept the supreme authority of Holy Scripture: every word of it is truth to us.

2. Yet we attach special weight to words which are the personal utterances of the Lord, as here.

3. Still more are we impressed when a Divine message is repeated, as here.

4. "God saith" still what He said long ago. Come, then, anxious souls, and hear the story of God's grace to His chosen, in the hope that He may do the like for you. Observe concerning the Lord's people —

I. THEIR ORIGINAL STATE.

1. They not only were not "beloved," but they were expressly disowned. Their claim, if they made any, was negatived. This is the worst case that can be; worse than to be left alone. This conscience, providence, and God's Word all appear to say to men who persist in sin.

2. They had no approval of God. They were not numbered with His people, and were not "beloved " in the sense of complacency.

3. They had not in the highest sense obtained mercy. For —

(1)They were under providential judgment.

(2)That judgment had not become a blessing to them.

(3)They had not even sought for mercy.

4. They were types of a people who as yet have —

(1)Felt no application of the blood of Jesus.

(2)Known no renewing work of the Spirit.

(3)Obtained no relief by prayer; perhaps have not prayed.

(4)Enjoyed no comfort of the promises.

(5)Known no communion with God.

(6)No hope of heaven or preparation for it.It is a terrible description, including all the unsaved. It is concerning such that the promise is made — "I will call them My people." Who these are shall be seen in due time by their repentance and faith, which shall be wrought in them by the Spirit of God. There are such people, and this fact is our encouragement in preaching the gospel, for we perceive that our labour will not be in vain.

II. THEIR NEW CONDITION.

1. Mercy is promised.

2. A Divine revelation is pronounced. "I will say, Thou art My people." This is —

(1)Done by the Spirit of God in the heart.

(2)Supported by gracious dealings in the life.

3. A hearty response shall be given. "They shall say, Thou art my God." The Spirit will lead them to this free acceptance.

(1)As a whole, they will say this with one voice.

(2)Each individual will say it for himself in the singular. "Thou."

4. A declaration of love shall be made. "I will call her beloved," etc. Love shall be enjoyed.

5. This shall be perceived by others. "They shall be called," etc. Their likeness to God shall make them to be called the children of God, even as the peacemakers in Matthew 5:9. Thus every blessing shall be theirs, surely, personally, everlastingly.Reflections:

1. We must give up none as hopeless; even though they be marked out by terrible evidence to be not the people of God.

2. None may give up themselves in despair.

3. Sovereign grace is the ultimate hope of the fallen. Let them trust in a God so freely gracious, so mighty to save, so determined to bring in those whom it seemed that even He Himself had disowned, whom everybody had abandoned as not the people of God.

(C. H. Spurgeon.)

Whether the original reference of the prophet is to the ten tribes or to the Gentile world is immaterial, since St. Paul employs the quotation to illustrate his contention that it is the purpose of Him who is Eternal Wisdom and Unchanging Righteousness to transfer privilege and blessing from those who pretended to an ancestral claim to them, unto those who had usually been regarded as aliens and reprobates — even the "sinners of the Gentiles." If this phase of Divine action has to some extent lost its interest, the principle it illustrates is ever important.

I. THE HIGHLY FAVOURED MAY ABUSE THEIR ADVANTAGES AND LOSE THEM. Consider the case of the Hebrews.

1. Their special prerogatives in religious knowledge and means of spiritual improvement.

2. Their rebellion and apostasy in yielding to idolatry.

3. Their frequent chastisements, especially in the captivity, and their subsequent humiliations.

4. The repetition of their insensibility and disobedience in the rejection of the Christ.

5. The final catastrophe which overtook the nation in the destruction of Jerusalem and the final dispersion.

II. THE LESS FAVOURED MAY BE, IN GOD'S PROVIDENCE, EXALTED TO PRIVILEGE. Consider the case of the Gentiles.

1. The publication of the gospel to them by Paul upon its rejection by the Jews.

2. The acceptance by many of the glad tidings intended for the enlightenment and salvation of men.

3. The position taken by Gentile converts in the diffusion of Christianity.

4. The subsequent conversion of the Roman empire.

5. The course of Christian history which may all be traced to the operation of this wonderful principle.Application:

1. They act foolishly who rely on their privileges.

2. They are wise who, grateful for their privileges, are concerned so to use them that they may become the vehicles of the highest blessing to themselves, and to those over whom their influence may extend.

3. They who are cast down because their circumstances seem unfavourable should not forget that those who were "not God's people" became "His people," "His beloved," "the children of God."

(Prof. Thomson.)

I. WHAT THEY WERE.

1. "Not My people." Who's then? Men do not occupy neutral territory, nor are they an independent republic. God's people own and serve Him as their Sovereign and Master — dread alternative then, those who throw off this allegiance become the slaves and subjects of the prince of this world, doing homage to him in their sentiments, and serving Him in their lives. And such were some of you.

2. "Not beloved."(1) Because unlovely and unloving. "Alienated and enemies in their minds by wicked works." How could God love in the sense here mentioned those who defied His authority, broke His commandments, and made bad that which He pronounced "very good."(2) Therefore —(a) The wrath of God abideth on them — rests as long as the provoking cause remains.(b) The coming wrath menaces them.

II. WHAT THEY ARE.

1. "My people."(1) They belong to God. He has bought them; He has taken them to be His peculiar possession; they gladly acquiesce in the Divine proprietorship. How safe and happy this makes them! "If God be for us, who can be against us?"(2) They are God's people.(a) A homogeneous people. They are not His as so many scattered units, but His as a body, a Church. United to Him they are bound to one another for mutual protection, edification, comfort and general usefulness.(b) A royal people. A kingdom. The Church is not a mere school of thought, but a kingdom of priests unto God. God's people are royal in their birth, bearing, privileges, duties, and hopes.(c) A people with a destiny. While some peoples have fulfilled their destiny, and others have theirs trembling in the balance, and others yet again all uncertain of theirs that of the people of God is sure. They and only they are to inherit the earth. That destiny is being fulfilled every day, and will be perfectly fulfilled when "Jesus shall reign where'er the sun," etc.

2. "Beloved."

(1)God's anger is passed away from them. What then? What happens when the clouds rollaway at noon-day? So when the clouds of our rebellion and sinfulness pass away from before His countenance we bask in His smile. So —

(2)They are the objects of His complacency. He sees in them that which fills Him with delight — His beloved Son's purchase and image. Hence —

(3)They are the subjects of His special care (Romans 8:39). And —

(4)They await the highest manifestations of His favour.

3. "Children of God."

(1)They are born from above, and become partakers of the Divine nature.

(2)They are adopted into the Divine family.

(3)They are heirs of Divine possessions.

III. HOW THEY BECOME WHAT THEY ARE

1. By sovereign grace. There was no merit in them, but every demerit. Had not God chosen them they had never chosen God.

2. By compliance with the conditions laid down by sovereign grace. Repentance and faith.

(J. W Burn.)

And it shall come to pass, that in the place where it was said unto them, Ye are not My people
I. THEIR CONDITION — "Not My people."

1. Without God.

2. Without knowledge of the truth.

3. Without hope.

II. THEIR HAPPY CHANGE.

1. Adopted.

2. Transformed.

3. Admitted to fellowship with God — the true source of life and happiness.

(J. Lyth, D.D.)

I. THE MISERABLE CONDITION OF "THIS PEOPLE" AT THE FIRST — "Not My people." What an awful position is that of nations, families, or men where they are not God's people. What privileges they lose! What anticipations they are without! How empty their existence! How fearful their prospects! It is evident that nations have been under this denomination. There was not a country, except the Jewish, in ancient times that knew anything about the living God. And at the present day there are those nations which revel in their ignorance of Divine truth. Besides which, even in Christian lands, only a small proportion truly serve the Lord God.

II. THE BLESSED CONDITION OF "THIS PEOPLE" AT THE LAST. There is a remark-able contrast. They are the same people. But their condition is changed. They are to become not only God's people, but God's children, not only His servants, but His heirs. The change is a remarkable one, for it —

1. Involves a change of nature, disposition, heart, character, and it manifests the power of Divine grace which can so transform "stones" into children.

2. Alters the condition and future of those who are its subjects. They look forward to a period of blessedness in a Father's house.

(J. J. S. Bird, M.A.)

Though the number of... Israel
I.JUDGEMENT BEGINS AT THE HOUSE OF GOD.

II.CANNOT BE ARRESTED BY NUMBERS OR FORCE.

III.IS EXCEEDINGLY TERRIBLE — only a remnant saved.

IV.WILL BE COMPLETE.

V.WILL DE EXECUTED IN RIGHTEOUSNESS.

VI.WILL BE SUDDEN AND SUMMARY.

(J. Lyth, D.D.)

I.PREDICTED.

II.NATIONAL.

III.JUDICIAL — in righteousness.

IV.TERRIBLY FULFILLED — only a remnant saved.

V.MIXED WITH MERCY.

VI.ALLEVIATED BY HOPE — a seed left.

(J. Lyth, D.D.)

Our text is a quotation from Isaiah, and is intended to show the great disparity, in point of number, between the believing and the unbelieving Israelites.

I. THOUGH MULTITUDES APPEAR TO BE THE PEOPLE OF GOD, YET THOSE WHO ARE SO IN REALITY ARE COMPARATIVELY FEW.

1. The children of Israel according to the flesh were numerous "as the sand of the sea." The promise of Genesis 22:17 was in great measure fulfilled in Moses's time (Numbers 23:9, 10). When they went down into Egypt they were only seventy-five persons; but when they came out from thence, all told, they probably amounted to three or four millions. Yet they are not all Israel (1 Corinthians 10:1-11; Hebrews 4:1, 2, 11). The Jews also in our Lord's time were very numerous; but the greater part of them perished in their unbelief, and were at length dispersed and ruined as a nation (Matthew 23:34-39; 1 Thessalonians 2:15, 16).

2. Those also who profess religion have in all ages been very numerous, yet the number of the truly pious is very small.(1) How many who are called Christians are entirely ignorant of the fundamental truths of Christianity (Isaiah 29:11, 12).(2) How many rest in outward privileges and performances.(3) How many selfish worldlings there are who follow Christ for the loaves and fishes.(4) What shall we say of those heartless and barren professors, who bring forth no fruit; or if any, it is to themselves, and not to God.

II. THEY ARE CALLED A REMNANT, "A REMNANT THAT SHALL BE SAVED." With respect to the Jews in the apostles' time, only a small part of them were brought to believe in Christ; and though some thousands were converted in one day, the far greater number continued in obstinate unbelief. Instances of conversion since that time have been very rare. We are assured, however, that at the appointed time the Redeemer will come, and turn away ungodliness from Jacob. And with respect to the Gentiles, there has ever been and will be, even in times of the grossest darkness and corruption, a remnant according to the election of grace.

1. There is and shall be a remainder, a part reserved out of the whole, as the word generally signifies (Isaiah 10:12: Revelation 12:17). This implies —(1) Paucity or fewness. Christ's Church is a little city, and few men in it. A little flock, under the care of the great and good Shepherd; small when compared with the rest of the world, and with what it will be hereafter (Revelation 7:9). But in any one age, and especially in any one place, the Church of Christ is comparatively small; and if the chaff were separated from the wheat, it would be smaller still (Matthew 20:16).(2) Choice or separation. God's remnant is a chosen remnant, according to the election of grace; and this alone it is that secures its existence (Romans 8:29).

2. This remnant shall be saved, net only from the wrath to come, but also from innumerable evils in the present life (Isaiah 26:20; Ezekiel 9:4). But eternal salvation is chiefly intended, which includes —(1). A deliverance from all evil and the fear of evil (Revelation 21:4).(2) The possession of all good; perfect knowledge, holiness, peace; the true enjoyment of ourselves, and the most intimate communion with God.

3. The salvation of this remnant is certain, both from the promises of God and the engagements of the Redeemer. Christ must reign. Conclusion: If we have hitherto been indifferent about this salvation, let us take warning. If we have immortal souls, surely their interest demands our chief attention. Are we only nominal Christians, let us remember that an empty name will be of no avail hereafter; but if we are Israelites indeed, how delightful are our prospects!

(B. Beddome, M.A.)

For He will finish the work, and cut it short in righteousness
I. IS THE WORK OF GOD.

II. MUST BE SEVERELY EXECUTED UPON SINNERS — when God arises His procedure is rapid, righteous, complete.

(J. Lyth, D.D.)

Irrespective of the particular application of this prophecy by Paul there are certain fundamental and abiding principles that are worth attention.

I. COMPLETENESS. "As for God, His way, His method of operation," is perfect. From the atom to the sun there is no flaw in His handiwork. It will be found to be the same when we review the course of history from the standpoint of eternity. Things are fragmentary now, but the very fragments are complete, and when fitted into each other as a compacted whole we shall say, "Thou hast done all things well." "He will finish the work " —

1. Why? Because —(1) His calculations are infallible who sees the end from the beginning.(2) His resources are inexhaustible who has all power in heaven and earth.(3) His determinations must take effect who "doth according to His will in the armies of heaven," etc. Men fail because they neglect to take all the factors into account; because their resources are limited, or because they are irresolute. But there can be no failure when we take into account God's omniscience, power, and sovereign will.

2. In spite of what?(1) The cunning, malice, strength, and determination of His enemies. These are many, and to any other than God would be formidable.(2) The ignorance, feebleness, apathy, and irresoluteness of His professed friends. These would lead any other than God to give up in despair.

3. What in?(1) Creation, which when "finished" was pronounced very good.(2) Providence. This is now in progress, but when "finished" no flaw will be detected in its procedure.(3) Redemption. Redemption by price was "finished" on the Cross; redemption by power when heaven's courts shall echo with "It is done."(4) Judgment. No one shall be missing from the great assize, and nothing will mar the completeness of the final awards.

II. PROMPTNESS. "Cut it short." In creation, where God had only to deal with inert matter, this finds a perfect illustration. "He said, and it was done." In dealing with men it is somewhat different, yet the same in the end. God is patient, is willing, and can afford to wail; but when the hour of destiny is struck His action is decisive and irrevocable. This is seen in —

1. The history of redemption. "When the fulness of the time was come," when the preparatory work was "finished," God sent His Son. "Down from the shining seats... He fled." What a "short work," too, the redeeming ministry was, and the expiating act.

2. The history of nations. The method of the Divine procedure with the antediluvians, the Canaanites, Babylon, Israel, and the Roman empire was first long-suffering, forbearance (chap. Romans 2:4; 2 Peter 3.); and then, when the cup of their iniquities was full, how suddenly was it emptied and destroyed.

3. The history of men —(l) In ordinary life. How long matters often are in coming to a climax, but how sharp and short is the decisive hour which determines temporal destiny.(2) In salvation. The preparatory process may be protracted, but the soul passes from death into life in a moment.(3) As regards the future. We may slumber in the dust for ages, but "in a moment, in the twinkling of an eye," we shall awake.

III. RIGHTEOUSNESS. Without this the other two methods might fill us with terror. But it reassures us to know that in His providential government of the world, or in the salvation or judg-ment of men, God always acts —

1. From a right motive.

2. In a right way.

3. At the right time.

4. With right results.

(J. W. Burn.)

Except the Lord of Sabaoth had left us a seed, we had been as Sodoma
I. THE MEANING OF THE TERM. Lord of hosts — of —

1. The whole universe, with its hosts of things animate and inanimate.

2. The hosts of the heavens.

3. The hosts of hell.

II. WHY GOD IS TERMED LORD OF SABAOTH.

1. Because He is supreme Ruler of all.

2. To oppose the prevailing worship of the heavenly bodies.

3. To give us some idea of His almighty power and grandeur.

(M. Thomson.)

Sodom and Gomorrha were utterly wiped out. No human being remained to perpetuate the progeny of the inhabitants of the plain. It might have been so, and deservedly, with Israel; but it was not so, and graciously. A remnant was, and always has been left, notwithstanding the most frightful devastations — a seed to propagate the race. So in God's procedure generally, where men and nations have not sinned past recovery. A seed of some sort is left, which, by sedulous cultivation, may result in future harvests. This principle may be illustrated in —

I. THE HISTORY OF HUMANITY AT LARGE.

1. After the fall the human race might have been as Sodoma, but in wrath God remembered mercy. He left man not only life, but a promise which kept human hope from utter extinction; some relics, too, of the Divine image on which the Redeemer could take hold in fashioning the new man.

2. After the flood the family of Noah was left, not only to preserve the species, but to hand on the hope. The covenant with the Patriarch was but the first of a series which culminated in the fulfilment of the covenant of redemption. A second time the Lord of Sabaoth left a seed.

3. In the fulness of time, when the world was ripe for destruction, the gift of the seed saved it. The state of things depicted in chaps, 1 and 2 could not have gone on much longer but for the Divine interposition, which has at last changed the condition of the world. But for this it must have perished; as it is it lives, and has in it the germs of a total regeneration.

II. THE HISTORY OF NATIONS.

1. Sometimes a few good men are left whose prayers, efforts, and influence save the nation from decay. Who can tell but that the preservation of the seven thousand who had not bowed the knee to Baal postponed the catastrophe of the Hebrew nation. What a different history France would have had but for the expulsion of the Huguenots. It is impossible to tell what would have become of England but for the godly few who remained to perpetuate the Puritan revival through the reigns of Charles II. and James II. 2. Sometimes the seed presents itself in the form of a gracious opportunity.(1) The Reformation was such a seed. Contrast the destinies of the nations which accepted it with those that rejected it.(2) The missionary impulse of the close of the last century was another. Great Britain and America yielded to it, and the material and moral prosperity of both has never since looked back.

III. THE HISTORY OF THE INDIVIDUAL. Here history repeats itself on a small scale.

1. Home reminiscences have often been as a seed perpetuating the life and moral character of a man. In temptation the remembrance of prayers offered or words uttered have made many a man stop short on the brink of ruin and retrace his steps into a nobler and better life.

2. The Word read or preached in myriads of instances has been such a seed.

3. So has some great affliction.

4. And some special summons to duty.

(J. W. Burn.)

I. RICHLY DESERVED. Our sins are —

1. Multiplied.

2. Aggravated.

3. Obstinately persisted in — like Sodom, etc.

II. MERCIFULLY ALLEVIATED.

1. A remnant is spared.

2. As a seed of promise.

3. Through sovereign grace.

(J. Lyth, D. D.)

People
Esaias, Esau, Hosea, Isaac, Isaiah, Israelites, Jacob, Osee, Paul, Pharaoh, Rebekah, Romans, Sarah
Places
Gomorrah, Rome, Sodom, Zion
Topics
Almighty, Armies, Descendants, Earlier, Esaias, Except, Fared, Foretold, Gomorrah, Gomor'rah, Gomorrha, Hosts, Isaiah, Leave, Posterity, Predicted, Previously, Resemble, Resembled, Sabaoth, Says, Seed, Sodom, Sodoma, Unless
Outline
1. 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.

Dictionary of Bible Themes
Romans 9:29

     4275   Sodom and Gomorrah
     7145   remnant

Library
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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