It is correct to say that Christ suffered in order that we may not suffer, died that we may never die. "Christ suffered for us." But it is also correct to say that Christ suffered in order that we may suffer with him, and, following him in the path of self denial and patience, may be with him in his kingdom and glory. The apostles Paul and Peter regarded sufferings for Christ as continuations of the sufferings of Christ, and always looked, and taught their brethren to look, along a vista of trial and affliction toward the happy issue of being glorified together with Christ at his appearing. As members of the body of Christ we suffer. As the natural body of Christ suffered in the days of his flesh, so now the mystical body, the Church, suffers in these days of the Spirit. It must have its agony and bloody sweat before the end comes; blows of contempt, scourging, buffeting; and must have its "bones sore vexed," as were those of his body on the cross; sore vexed, but not broken: "A bone of him shall not be broken." As witnesses for the Name of Christ we suffer. While walking and witnessing in the acceptance and power of his resurrection, we must be identified with him as the despised and rejected One. We are in collision with the spirit of the world, and the more firmly we lift our testimony against it the more the sufferings of Christ abound in us. In primitive times men suffered as Christians, for no other offence than the confession of the Saviour's Name. The council of the Jews arrested the apostles Peter and John, and put the deacon Stephen to death, on this charge. The cultivated Pliny, when Proconsul of Bithynia, about forty years after the death of St. Paul, is shown, by his correspondence with the Emperor Trajan, to have regarded the very fact of being a Christian as a crime worthy of instant punishment. Christian faith was in his eyes nothing but an absurd and excessive superstition, and the noble constancy of the Christians under threats and torture "a contumacious and inflexible obstinacy." So the witnesses for our Lord suffered in Bithynia under the illustrious Trajan, as well as in Italy under the infamous Nero, and throughout the empire under the cruel Domitian and Diocletian. But it sustained them to know that they were fulfilling the sufferings of Christ. His grace was sufficient for them. On them rested the Spirit of glory and of God. Such discipline continues, though without actual peril of life. Faithful Christians suffer many things, at many points, and from many quarters. And when they suffer for the Church it is a continuation of our Lord's unselfish suffering. So St. Paul endured all things for the Lord's sake and the sake of the elect. He used the expression, "I fill up that which is behind of the afflictions of Christ" (Colossians 1:24), in reference to his inward anxiety and "agony" for those at Colosse and Laodicea, who had not seen his face in the flesh. His anxiety for their confirmation in the mystery of God was a sort of supplement to the deep struggle of the Saviour in behalf of multitudes, Paul included, who had not seen and could not see his face in the flesh. The apostle had no thought of adding to the sufferings of Christ in respect of their expiatory virtue, but rejoiced that he was permitted to follow his Master in this same path of affliction and solicitude for the Church. All sowers of "the incorruptible seed" have to sow with tears. And hearers of the Word are most profited when they receive it "in much affliction, with joy of the Holy Ghost." Three views may be taken of those afflictions which are distinctively Christian.

1. They are for the Lord, incurred and endured for his Name. So were the afflictions of Christ for the Name and glory of the Father. The world hated both him and his Father.

2. They are for the good of the Christian sufferer - tribulations that work patience, chastisements for his profit. So were the afflictions of Christ for his own good. "Though he were a Son, he learned obedience by the things which he suffered."

3. For the sake of his brethren, or for the good of the Church, which is edified through the self-denial and godly patience of individual believers in successive generations. So were the afflictions of Christ for the Church which he redeemed, and in which he now succours them that are tempted. The present time, then, is one of communion with our Lord in suffering. Let four advices be given to those who suffer with a good conscience - for well doing and not for evil doing.

I. HAVE A CARE ONE FOR ANOTHER. Trouble may make men sullen and self engrossed. Correct this tendency by remembering that you are not isolated persons, but parts of the body of Christ, and so members of one another. If you suffer, bear yourselves so that others may be confirmed by your faith and patience. If they suffer, suffer with them, help to bear their burdens, condole in their sorrow, minister to their necessity. "Weep with them that weep."

II. LEARN PATIENCE FROM "THE MAN OF SORROWS." It ought to cure peevishness and wilfulness to read the story of our Lord's passion, and consider the meekness of him "who endured such contradiction of sinners against himself." See how St. Peter sets before suffering saints the example of their Master (1 Peter 2:20-23).

III. LOOK FOR STRENGTH TO THE SYMPATHIZING SAVIOUR. In the present connection between Christ and Christians the Scripture marks a distinction. The saints suffer with Christ; Christ sympathizes with the saints. The word for the former is συμπασχεῖν: the word for the latter is συμπαθεῖν. The Head is raised above suffering, but sympathizes with the distressed and bruised members, and loves to supply consolation and relief. "Our consolation also aboundeth by Christ." He makes us strong, even in the hour when our hearts are jaded and our spirits faint. The crook in the lot, the thorn in the flesh, the buffeting in the world, the disappointment in the Church, - he knows it all, and he can bear us through it all.

IV. REJOICE IN THE HOPE OF HIS COMING. There is a deep wisdom of God in the long drawn affliction of Christ and the Church. Glory comes out of the dark womb of trouble. How long the travail must be God only knows. Jesus Christ suffered till he was perfected, and then God exalted him. The Church must suffer and struggle till she is perfected and God exalts her too. And the glory that awaits her is that of her Beloved. As the Church enters into his sufferings, so is she to enter into his glory. This is the day for faithful service and saintly patience. The coming day is that of honour and reward, "that, when his glory shall be revealed, ye may be glad also with exceeding joy." - F.

I. ARE OFTEN EXPERIENCED IN THE REST OF ENTERPRISES (2 Corinthians 11:23, 29).

II. ARE EVER NECESSARY FOR THE RENDERING OF THE HIGHEST SERVICE TO MANKIND (VER 6).

III. THEIR DETAILMENT PURELY FOR THE GOOD OF OTHERS IS JUSTIFIABLE (VER. 8).

IV. THEIR EXPERIENCE OFTEN PROVES A BLESSING TO THE SUFFERER. They seem to have done two things for Paul —

1. To have transferred his trust in himself to God (ver. 9).

2. To have awakened the prayers of others on his behalf (ver. 11).

(D. Thomas, D. D.)

I. GOD SUFFERS HIS CHILDREN TO FALL INTO GREAT EXTREMITIES.

1. To try what mettle they are made of. Light afflictions will not try them thoroughly, great ones will. What we are in great afflictions, we are indeed.

2. To try the sincerity of our estate, to make us known to the world and known to ourselves. A man knows not what a deal of looseness he hath in his heart, and what a deal of falseness, till we come to extremity.

3. To set an edge upon our desires and our prayers (Psalm 130:1).

4. To exercise our faith and patience.

5. To perfect the work of mortification.

6. To prepare us for greater blessings. Humility doth empty the soul, and crosses do breed humility. The emptiness of the soul fits it for receipt. Why doth the husbandman rend his ground with the plough? Is it because he hath an ill mind to the ground? No. He means to sow good seed there, and he will not plough a whir longer than may serve to prepare the ground (Isaiah 28:24). So likewise the goldsmith, the best metal that he hath, he tempers it, he labours to consume the dross of it, and the longer it is in the fire the more pure it comes forth.

7. That we might set a price upon the comforts when they come.

8. Learn, then —(1) Not to pass a harsh, rigid censure upon ourselves or others for any great affliction or abasement in this world.(2) Not to build overmuch confidence on earthly things.

II. AS GOD'S CHILDREN ARE BROUGHT TO THIS ESTATE, SO THEY ARE SENSIBLE OF IT. They are flesh and not steel (Job 6:12). They are men and not stones. They are Christians and not Stoics.

III. WE MAY TRIUMPH OVER DEATH BY FAITH AND GRACE. That we may not fear death overmuch, let us look upon it in the glass of the gospel as it is now in Christ, and meditate on the two terms, from whence and whither. What a blessed change it is if we be in Christ!

(R. Sibbes, D. D.)

—

Death a sentence: — Death is —

I. A SENTENCE.

1. Universal.

2. Just.

3. Irrevocable.

II. As a sentence IN MAN. "We have the sentence of death in ourselves."

1. The sentence of death is in man's body. It is born with him, and it continues to work within until the organisation falls back to its original dust. "The moment we begin to live we all begin to die."

2. The sentence of death is in man's mind. There it dwells as a dark thought spreading a gloom over the whole of his life. It haunts the memory, it terrifies the conscience. It is in us, we cannot get rid of it. No science can expel it from the body, no reason can argue it from the soul.

III. As a sentence in man for USEFUL ENDS. What are the spiritual uses it is designed to answer?

1. Nontrust in self. "Not trust in ourselves." There is a self-reliance that is a duty. But there is a self-confidence that is sinful and ruinous. Now the sentence of death tends to check this. It makes man feel his frailty. Thank God for death, it keeps down the arrogant spirit of humanity.

2. Devout trust in God. "But in God that raiseth the dead." Man's well-being is essentially dependent upon trust in God.

(Homilist.)

1. We are justified in speaking about our own experience when it will be for the benefit of others. Especially is this the case with leaders in the Church such as Paul. As to our own experience of trial and delivering mercy, it is sent for our good, and we should endeavour to profit to the utmost by it; but it was never intended that it should end with our private benefit. We are bound to comfort others by the comfort wherewith the Lord hath comforted us.

2. The particular experience of which Paul speaks was a certain trial, or probably series of trials, which he endured in Asia. You know how he was stoned at Lystra, and how he was followed by his malicious countrymen from town to town. You recollect the uproar at Ephesus, and the constant danger to which Paul was exposed from perils of all kinds; but he appears to have been suffering at the same time grievous sickness of body, and the whole together caused very deep depression of mind. His tribulations abounded.Note —

I. THE DISEASE — the tendency to trust in ourselves is —

1. One to which all men are liable, for even Paul was in danger of it. Where a sharp preventive is used it is clear that a strong liability exists. I should have thought that Paul was the last man to be in this danger. Self-confidence he is always disclaiming. He looks upon his own righteousness as dross, and "By the grace of God," saith he, "I am what I am." It is plain, then, that no clearness of knowledge, no purity of intent, and no depth of experience can altogether kill the propensity to self-reliance.

2. Evil in all men, since it was evil in an apostle. Paul speaks of it as a fault which God in mercy prevented. At first sight it seems that there was somewhat in him whereof he might glory. What folly would be ours, then, if we became self-sufficient! If a lion's strength be insufficient, what can the dogs do? If the oak trembles, how can the brambles boast?

3. Highly injurious, since God Himself interposed to prevent His servant from falling into it by sending a great trouble. Depend upon it, He is doing the same for us, since we have even greater need. Anything is better than vain-glory and self-esteem.

4. Very hard to cure; for to prevent it in Paul it was necessary for the Great Physician to go the length of making him feel the sentence of death in himself.

II. THE TREATMENT. "We had the sentence of death in ourselves," which means that —

1. He seemed to hear the verdict of death passed upon him by the conditions which surrounded him. So continually hounded by his malicious countrymen, etc., he felt certain that one day or other they would compass his destruction. The original conveys the idea, not only of a verdict from without, but of an answer of assent from within, a sort of presentiment that he was soon to die. And yet it was not so: he survived all the designs of the foe. We often feel a thousand deaths in fearing one. Into a low state of spirit was Paul brought, and this prevented his trusting in himself. The man who feels that he is about to die is no longer able to trust in himself. What earthly thing can help us when we are about to die? Paul felt as every dying Christian must, that he must commit his spirit unto Christ and watch for His appearing.

2. The sentence of death which he heard outside wrought within his soul a sense of entire helplessness. He was striving to fight for the kingdom of Christ, but he saw that he must be baffled if he had nothing to rely upon but himself. Paul's mind was so struck with death within himself that he could not stem the torrent, and would have drifted to despair had he not given himself up into the hands of grace Divine.

III. THE CURE. It was sharp medicine, but it worked well with Paul.

1. He argued, If I die, what matters it? God can raise me from the dead. "I know that my Redeemer liveth."

2. He inferred, also, that if God could raise him from the dead He could preserve him from a violent death. Immortal is every believer till his work is done.

3. He argued yet further that if God can raise the dead He could take his fainting powers, over which the sentence of death has passed, and He could use them for His own purposes.

(C. H. Spurgeon.)

1. God hath a time, as for all things, so for our deliverance.

2. God's time is the best time. He is the best discerner of opportunities.

3. This shall be when He hath wrought His work upon our souls, specially when He hath made us trust in Him. As here, when Paul had learned to trust in God, then He delivered him.

(R. Sibbes, D. D.)

First, we have here the terms of the deliverance, or the thing delivered from — "so great a death." For the evil itself — "death," and for the aggravation of it — "a great death." , together with some others, gives it in the plural number, so great deaths. And, indeed, there are more deaths than one which God does undertake to deliver His servants from, and from which He delivered St. Paul and his companions. First, from spiritual death, the death of sin; that is a very great death, not only as exposing to wrath and future condemnation, but likewise as disabling to the actions of grace and holiness, depriving us of that life of God which should be in us (Ephesians 4:18). And this death of sin is to be numbered among great deaths, and the deliverance from it reckoned among great deliverances. Secondly, eternal death, the death of wrath and condemnation, that is another great death also, and such as follows likewise upon the former without recovery from it. The third, and that which is here particularly aimed at, is temporal death, which is the least death of all. The greater aggravations we may take in these following particulars. First, from the nature and kind of it, a violent death, not a natural. This is a great death, and so consequently a great mercy to be delivered from it, to be kept from accidents. As for wicked men, it is threatened as a judgment upon them that a tempest shall steal them away (Job 27:20). The second is, from the quality and manner of it, a painful death, not a gentle and easy. Death is unpleasing in itself; but when to this we shall add pain and torture, this makes it to be so much the more. This was that which the many of godly martyrs endured (Hebrews 11:35). Thirdly, take in another from the coming and proceeding of it — a sudden death and not an expected. Fourthly, from the time and season of it, when it is an hastened death, not a mature one (Ecclesiastes 7:17; Psalm 4:23). It is said of bloody and deceitful men that they shall not live out half their days; for men not to live out half their days is reckoned in the catalogue of great deaths. Fifthly, the greatness of death has an aggravation of it from its latitude and extent. That is a great death which devours multitudes at once. And then what kind of "us" were they? Take in, secondly, the quality of persons, such as were especially useful — an apostle and the ministers of Christ; for these to be delivered from death, it was to be delivered from a great death. The death of none is to be slighted, though never so mean; but the death of men who are eminent for their gifts and graces is much to be set by. Sixthly, a great death in regard of the proximity and nearness of the evil itself. It was, as it were, at the very next door. A great death, that is, indeed, a great danger, so some read the words. Lastly, a great death also in regard of the apprehensions of those which were in danger of it. That which is great in our thoughts, to us it is great. And so was this here to the Apostle Paul and his company, as we may see in the verse before the text, "We had the sentence of death in ourselves," that is, we gave ourselves for dead men. So great a death! Here is now the nature of thankfulness, to extend the mercies of God, and to make them as great as may be. The second particular is the preservation or deliverance itself, "And doth deliver," etc. And here again take notice of two things more. First, for the thing itself; this is that which we may here observe how ready God is to deliver His people from death, and from great death (Psalm 57:13; 116:8; 118:18). And so in like manner other of the saints. There are many gracious promises to this purpose, as Job 5:20, "He shall redeem thy soul from death." First, out of pity and compassion towards them. Look how much sweetness there is in life, so much mercy in preservation from death. Secondly, He has work for them to do, and some service which He requires from them. When we put ourselves out of service we put ourselves out of protection. When we lay ourselves aside as to our work, we do in a manner hasten our end, and ring our own passing bell. Thirdly, God does further delight to frustrate the attempts of enemies, and those that conspire the death of His servants, and for this cause will deliver them from it. We may in the second place look upon it in the reflection, as coming from the apostle, God had delivered him, and he did not now let it pass without notice. This is a duty, to take notice of those deliverances which God at any time has vouchsafed unto us. Thankfulness is the least which we can return upon God for deliverance. That God has delivered us, and from a great death. First, for the person delivering, it was God. Secondly, for the persons delivered, we may add also "us," it is we which are delivered. The deliverance of others has cause for joy. But when ourselves are interested in any deliverance, this should more work upon us. Thirdly, for the terms also of deliverance, "so great a death," so great as it is hard to declare how great it was. The second now follows, and that is the signification of a deliverance present, in these words, "And doth deliver, He that hath delivered, does deliver." It is very fitly put in the present tense, and also indefinitely, because God is never out of this work of deliverance of us. This may be made good according to a twofold explication. First, God does still deliver so far forth as He does confirm and make good His former deliverance. God, when He delivers His people, but He still pursues them with His deliverance further. As there is preventing and antecedent grace, so there is following and subsequent grace. And as there is the grace of conversion, so there is likewise the grace of confirmation. Thus, for example, when God delivered the Israelites from the Egyptians at the Red Sea. What, did He only deliver them in that juncture of time? No, but even all the time after they did reap the fruit of that deliverance till they came to Canaan. Secondly, God does deliver, even after that He has delivered already. In renewing upon us the like mercies again, and in vouchsafing the same deliverances for kind as He has formerly done. So likewise for spiritual deliverances, God does deliver after deliverances. The efficacy of Christ's death is extended beyond the time of His sufferings to all following generations. The third and last is the prognostication of a deliverance to come, "In whom we trust also, that He will yet deliver us." We see this excellent gradation how the apostle proceeds from one thing to another, from time past to time present, and from time present to time to come. What we may observe from hence. That deliverances which are past are a very good ground for expecting of deliverances to come; or if ye will thus, God that has delivered hitherto He will likewise deliver again. This is the sweetest heavenly reasoning of the saints and servants of God, even to argue thus with themselves and to draw deductions of expectation from former experience. What God will do from what He has done, and that also upon weighty considerations. First, His ability and power. In men this is many times defective, so that we cannot so happily conclude of the one from the other, of future goodness from former, because their power and opportunity may be gone. And then further, here is an argument likewise from the greater to the less, He that has done the one He can do the other too; He that has delivered from so great a death He can much more deliver from a smaller danger. Secondly, there is in God a perpetuity of affection too. "It is of the Lord's mercy that we are not consumed, because His compassions fail not" (Lamentations 3:22). Thirdly, there is in God exactness and a desire to perfect His own work; now this He should not be able to do, if together with deliverances which are past He should not join deliverances to come. The improvement of it may be in a double way of application. First, for our own private and particular, we should learn from this present doctrine to treasure up unto ourselves ground of expectation of more from God in a way of deliverance and preservation, by considering what He has done for us heretofore in like exigencies. Thus the mariner or traveller by sea may reason, God has delivered me in such a storm and in such a tempest, I am now in the same lawful way and He will deliver me again. So likewise in the second place we may also carry it (as more pertinent to the occasion) to the Church and State in general, and reason so for that. He has delivered and does deliver, and we trust that He will yet deliver us. God does not do things all at once, but by time and degrees, He makes one thing a preparation to another, and a ground and argument for the expectation of it, and so as we may in a manner see His footsteps in it.

(Thomas Horton, D. D.)

The text —

I. SUGGESTS THREE TRAINS OF THOUGHT.

1. Memory tells of deliverance in the past. From —

(1)Violent death.

(2)Our death in sin: "So great a death," indeed.

(3)Fierce despair when under conviction.

(4)Total overthrow when tempted by Satan.

(5)Faintness under daily tribulation.

(6)Destruction by slander and the like. The Lord has graciously delivered us hitherto. Let us express our gratitude.

2. Observation calls attention to present deliverance. By the good hand of the Lord we are at this time preserved from —

(1)Unseen dangers to life.

(2)The subtle assaults of Satan.

(3)The rampant errors of the times.

(4)Inbred sin and natural corruption.

(5)The sentence of death within, and the greater danger of self-trust (ver. 9).Our present standing is wholly due to the grace of God, and, trusting in that grace, we may indulge a happy confidence.

3. Expectation looks out of the window upon the future.(1) Faith rests alone in God, "in whom we trust," and through Him she looks for future deliverance.

(a)From all future common trials.

(b)From coming losses and afflictions, and from sicknesses, which may be coming upon us.

(c)From the infirmities and wants of age.

(d)From the peculiar glooms of death.(2) This expectation makes us march on with cheerfulness.

II. SUPPLIES THREE LINES OF ARGUMENT. That the Lord will preserve us to the end is most sure. We can say of Him, "In whom we trust that He will yet deliver us."

1. From the Lord's beginning to deliver we argue that He will yet deriver, for —(1) There was no reason in us for His beginning to love us. If His love arises out of His own nature it will continue.(2) He has obtained no fresh knowledge. He foreknew all our misbehaviours: hence there is no reason for casting us off.(3) The reason which moved Him at first is operating now, and none better can be required.

2. From the Lord's continuing to deliver we argue that He will yet deliver; for —

(1)His deliverances have been so many.

(2)They have displayed such wisdom and power.

(3)They have come to us when we have been so unworthy.

(4)They have continued in such an unbroken line. That we feel sure He will never leave nor forsake us.

3. From the Lord Himself — "In whom we trust": we argue that He will yet deliver; for —

(1)He is as loving and strong now as aforetime.

(2)He will be the same in the future.

(3)His purpose never changes, and it is to His glory to complete what He has begun.

III. IS OPEN TO THREE INFERENCES.

1. That we shall always be so in danger as to need to be delivered; wherefore we are not high-minded, but fear.

2. Our constant need of God's own interposition. He alone has met our case in the past, and He only can meet it in the future; wherefore we would ever abide near our Lord.

3. That our whole life should be filled with the praise of God, who, for past, present, and future, is our Deliverer.

(C. H. Spurgeon.)

Corinthians, Paul, Silas, Silvanus, Timotheus, TimothyAchaia, Asia, Corinth, Judea, MacedoniaAfflicted, Affliction, Comfort, Comforted, Consolation, Distressed, Effect, Effective, Effectual, Encouragement, Endurance, Endure, Enduring, Experience, Fortitude, Patient, Patiently, Produced, Produces, Quiet, Receiving, Salvation, Suffer, Sufferings, Takes, Tribulation, Troubled, Troubles, Undergo, Undergoing, Whether, Within, Worketh, Wrought1. Paul salutes the Corinthians;
3. he encourages them against troubles,
5. by the comforts and deliverances which God had given him,
8. so particularly in his late danger in Asia.
12. And calling both his own conscience and theirs,
15. he excuses his not coming to them, as proceeding not of lightness,
23. but of his care for them.

2 Corinthians 1:6

     8418   endurance
     8459   perseverance

2 Corinthians 1:3-6

     4019   life, believers' experience
     6705   peace, experience
     8298   love, for one another

2 Corinthians 1:3-7

     5805   comfort
     5963   sympathy

2 Corinthians 1:5-6

     2060   Christ, patience of

2 Corinthians 1:5-9

     5109   Paul, apostle

June the Eighteenth the Benefitted as Benefactors
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Hugh Binning—The Works of the Rev. Hugh Binning

Of the Wonderful Power of the Divine Love
I bless Thee, O Heavenly Father, Father of my Lord Jesus Christ, for that Thou hast vouchsafed to think of me, poor that I am. O, Father of Mercies and God of all comfort,(1) I give thanks unto Thee, who refreshest me sometimes with thine own comfort, when I am unworthy of any comfort. I bless and glorify Thee continually, with thine only begotten Son and the Holy Ghost, the Paraclete, for ever and ever. O Lord God, Holy lover of my soul, when Thou shalt come into my heart, all my inward parts …
Thomas A Kempis—Imitation of Christ

St. Malachy's Apostolic Labours, Praises and Miracles.
[Sidenote: 1140, October] 42. (23). Malachy embarked in a ship, and after a prosperous voyage landed at his monastery of Bangor,[576] so that his first sons might receive the first benefit.[577] In what state of mind do you suppose they were when they received their father--and such a father--in good health from so long a journey? No wonder if their whole heart gave itself over to joy at his return, when swift rumour soon brought incredible gladness even to the tribes[578] outside round about them. …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Seventh Day for the Power of the Holy Spirit on Ministers
WHAT TO PRAY.--For the Power of the Holy Spirit on Ministers "I beseech you that ye strive together with me in your prayers to God for me."--ROM. xv. 30. "He will deliver us; ye also helping together by your supplication on our behalf."--2 COR. i. 10, 11. What a great host of ministers there are in Christ's Church. What need they have of prayer. What a power they might be, if they were all clothed with the power of the Holy Ghost. Pray definitely for this; long for it. Think of your own minister, …
Andrew Murray—The Ministry of Intercession

Twenty-Sixth Day for the Holy Spirit on Young Converts
WHAT TO PRAY.--For the Holy Spirit on Young Converts "Peter and John prayed for them, that they might receive the Holy Ghost; for as yet He was fallen upon none of them: only they had been baptized into the name of the Lord Jesus."--ACTS viii. 15, 16. "Now He which establisheth us with you in Christ, and anointed us, is God; who also gave us the earnest of the Spirit in our hearts."--2 COR. i. 21, 22. How many new converts who remain feeble; how many who fall into sin; how many who backslide …
Andrew Murray—The Ministry of Intercession

Fifteenth Lesson. If Two Agree
If two agree;' Or, The Power of United Prayer Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my Name, there am I in the midst of them.--Matt. xviii. 19, 20. ONE of the first lessons of our Lord in His school of prayer was: Not to be seen of men. Enter thy inner chamber; be alone with the Father. When He has thus taught us that the …
Andrew Murray—With Christ in the School of Prayer

Sanctification.
PAUL ENTIRELY SANCTIFIED. I might urge a great many other considerations, and as I have said, fill a book with scriptures, and arguments, and demonstrations, of the attainability of entire sanctification in this life. But I forbear, and will present only one more consideration--a consideration which has great weight in some minds. It is a question of great importance, whether any actually ever did attain this state. Some who believe it attainable, do not consider it of much importance to show that …
Charles Grandison Finney—Systematic Theology

Epistle Xlv. To Theoctista, Patrician .
To Theoctista, Patrician [153] . Gregory to Theoctista, &c. We ought to give great thanks to Almighty God, that our most pious and most benignant Emperors have near them kinsfolk of their race, whose life and conversation is such as to give us all great joy. Hence too we should continually pray for these our lords, that their life, with that of all who belong to them, may by the protection of heavenly grace be preserved through long and tranquil times. I have to inform you, however, that I have …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Concerning Baptism.
Concerning Baptism. [967] As there is one Lord, and one faith, so there is one baptism; which is not the putting away the filth of the flesh, but the answer of a good conscience before God, by the resurrection of Jesus Christ. And this baptism is a pure and spiritual thing, to wit, the baptism of the Spirit and Fire, by which we are buried with him, that being washed and purged from our sins, we may walk in newness of life: of which the baptism of John was a figure, which was commanded for a time, …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Concerning the Power of the Civil Magistrate in Matters Purely Religious, and Pertaining to the Conscience.
Concerning the Power of the Civil Magistrate in Matters purely Religious, and pertaining to the Conscience. Since God hath assumed to himself the power and Dominion of the Conscience, who alone can rightly instruct and govern it, therefore it is not lawful [1226] for any whosoever, by virtue of any authority or principality they bear in the government of this world, to force the consciences of others; and therefore all killing, banishing, fining, imprisoning, and other such things which are inflicted …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Vanity of Human Glory.
"The world knoweth us not, because it knew Him not."--1 John iii. 1 Of St. Simon and St. Jude, the Saints whom we this day commemorate, little is known[1]. St. Jude, indeed, still lives in the Church in his Catholic epistle; but of his history we only know that he was brother to St. James the Less, and nearly related to our Lord and that, like St. Peter, he had been a married man. Besides his name of Jude or Judas, he is also called Thaddaeus and Lebbaeus in the Gospels. Of St. Simon we only …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Christ all and in All.
(Colossians iii. 11.) Christ is all to us that we make Him to be. I want to emphasize that word "all." Some men make Him to be "a root out of a dry ground," "without form or comeliness." He is nothing to them; they do not want Him. Some Christians have a very small Saviour, for they are not willing to receive Him fully, and let Him do great and mighty things for them. Others have a mighty Saviour, because they make Him to be great and mighty. If we would know what Christ wants to be to us, we …
Dwight L. Moody—The Way to God and How to Find It

Epistle vii. To Peter, Domitian, and Elpidius.
To Peter, Domitian, and Elpidius. Gregory to Peter, Domitian, and Elpidius, Bishops [1688] . I rejoice exceedingly that you welcomed with great joy the ordination of the most holy Cyriacus, my brother and fellow-priest. And since we have learnt from the preaching of Paul the apostle that If one member rejoice, all the members rejoice with it (1 Cor. xii. 26), you must needs consider with how great exultation I rejoice with you in this thing, wherein not one member, but many members of Christ have …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Epistle xxxix. To Anastasius, Bishop .
To Anastasius, Bishop [1602] . Gregory to Anastasius, Bishop of Antioch. Glory to God in the highest and on earth peace to men of good will (Luke ii. 14), because that great river which once had left the rocks of Antioch dry has returned at length to its proper channel, and waters the subject valleys that are near, so as also to bring forth fruit, some thirty-fold, some sixty-fold, and some an hundred-fold. For now there is no doubt that many flowers of souls are growing up in its valleys, and that …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Letter xvi to Rainald, Abbot of Foigny
To Rainald, Abbot of Foigny Bernard declares to him how little he loves praise; that the yoke of Christ is light; that he declines the name of father, and is content with that of brother. 1. In the first place, do not wonder if titles of honour affright me, when I feel myself so unworthy of the honours themselves; and if it is fitting that you should give them to me, it is not expedient for me to accept them. For if you think that you ought to observe that saying, In honour preferring one another …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

How the Obstinate and the Fickle are to be Admonished.
(Admonition 19.) Differently to be admonished are the obstinate and the fickle. The former are to be told that they think more of themselves than they are, and therefore do not acquiesce in the counsels of others: but the latter are to be given to understand that they undervalue and disregard themselves too much, and so are turned aside from their own judgment in successive moments of time. Those are to be told that, unless they esteemed themselves better than the rest of men, they would by no …
Leo the Great—Writings of Leo the Great

Why all Things Work for Good
1. The grand reason why all things work for good, is the near and dear interest which God has in His people. The Lord has made a covenant with them. "They shall be my people, and I will be their God" (Jer. xxxii. 38). By virtue of this compact, all things do, and must work, for good to them. "I am God, even thy God" (Psalm l. 7). This word, Thy God,' is the sweetest word in the Bible, it implies the best relations; and it is impossible there should be these relations between God and His people, and …
Thomas Watson—A Divine Cordial

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