For though we walk in the flesh, we do not war after the flesh. This expression recalls the corresponding words of our Lord, with which we may assume that St. Paul was familiar. Addressing his disciples during thorn closing hours of communion with them in the "upper room," Jesus had said, "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." And, in his sublime high priestly prayer, Jesus spoke thus: "They are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil." The thought expressed m the passage now before us seems to have been a cherished one with the apostle. He enlarges upon it in writing to the Romans (Romans 8:4-9). He speaks of "us, who walk not after the flesh, but after the Spirit." He explains that "to be carnally minded is death; but to be spiritually minded is life and peace." And he firmly declares, "So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." By "living in the flesh" we are to understand, simply our possessing this fleshly, bodily nature, with its frailties, limitations, and infirmities. By "living, or warring, after the flesh," we are to understand neglecting the higher dictates of the higher spiritual nature, and living as though the desires of the body were the only ones that needed satisfying. But the precise thought of the apostle here may be that he will not be moved against the evil party at Corinth by those natural feelings of indignation which their conduct towards him had aroused, but will reprove and exhort only upon the great Christian principles, and only in the Christly spirit. Self shall not rule even his warfare with such unreasonable foes. Christ shall rule.

I. THE CHRISTIAN POSSIBILITIES OF OUR FLESHLY CONDITION. "We walk in the flesh." God is pleased to set us in this human body, to give us this vehicle of communication with other men and with the surrounding world; and it is possible for us to win this body for Christ, to possess and rule it so that all its powers shall be used, and all its relations sustained, only in Christly service. In fact, the work of human life may be spoken of as this - winning our bodies and our life spheres for Christ. Our bodies, our fleshly natures, include

(1) natural faculties, such as eating and drinking;

(2) passions, affecting the relationship of the sexes;

(3) mental emotions; and

(4) powers of acquiring knowledge.

It is possible to dominate the whole machinery of the body with the sanctified and Christly will.

II. THE LIMITATIONS OF OUR FLESHLY CONDITION. It is not a merely dead machine that we have to move by the force of the regenerate life. Nor is it a machine in full efficiency and repair. If the figure may be used, the body is a machine of too limited capacity for the work which the renewed soul wants done; and even taking it for what it is, it is sadly out of repair, rusted and worn, so that we have continually to complain that "we cannot do the things that we would." Illustrate in St. Paul's case. The body would have so affected him, if he had yielded to it, that he could not have been noble towards his traducers at Corinth. The body would have urged a passionate reply. So we find the body such a drag upon the high and holy aims, purposes, and endeavours of the soul, that we are often saying, "O wretched man that I am! who shall deliver me from the body of this death?"

III. THE CHRISTIAN MASTERY OF FLESHLY CONDITIONS. This is precisely the discipline of life. Christ wins our soul. Christ regenerates our will. Christ assures us of his own spiritual presence as our inspiration and strength; and then seems to say, "Go forth, win your flesh, your mind, your body, your associations, for me, so that henceforth no fleshly ends are sought, and no carnal, self-seeking tone rests on any of your doings and relations." It is inspiring to find how fully St. Paul could enter into Christ's thought for him, but it is comforting to observe how very near he was to failure in his endeavour to gain the mastery over self, again and again. Through much tribulation and conflict only can any one of us gain the mastery of the spirit over the flesh. - R.T.

I. WHAT IS CONCEDED BY THE APOSTLE in the text as to the general state of the servants of Christ; or, in other words, what is meant by the expression, we "walk in the flesh"? 1. It is evident that this expression does not mean the same thing as "walking after the flesh"; for, in the Epistle to the Romans, it is expressly said that the servant of God "does not walk after the flesh," but "after the Spirit." The expression plainly refers, not to the corruptions of the bad, but to the infirmities of the good. Consider in what respects a real Christian may sometimes be found to "walk in the flesh."

1. He "walks in the flesh" in that he is subject to all the infirmities of the body. It is said, for instance, of Hezekiah, that he was "sick even unto death." The same fact is stated with regard to Onesiphorus. And Timothy is commanded to "take a little wine, on account of his often infirmities."

2. In the next place, the servant of God is liable to error in judgment and opinion.

3. In like manner the real Christian, as long as the connection of "the flesh," or of the body and soul, continues, is subject to the assaults of temptation. Abraham was tempted; Job was tempted; Peter was tried by his natural impetuosity; Paul, by a thorn in the flesh.

4. In like manner the real servant of God is subject to infirmities of temper and conduct. Look, for example, into the history of the Old Testament saints, and see their deviations from holiness.

5. The real Christian is subject to infirmities even as to those great principles and affections which are nevertheless the governing powers of his soul. What infirmity, for instance, is there in his faith! Look again at the love of the real servant of Christ. At times how ardent and active are his feelings, and at other times how cold and sluggish! Thus, also, the hope of the real Christian is often characterised by much infirmity. To-day every promise is bright in his eyes; the next day, perhaps, the consciousness of his guilt seizes upon his mind; his sky is clouded. But does it follow, as some would pretend, that there is no distinction between the servants of God and the servants of the world, between religion and irreligion? By no means. "Though we walk in the flesh," yet " we do not war after the flesh."

II. Consider IN WHAT THE DISTINCTION between the good and the bad CONSISTS; or, in other words, what is the meaning of the expression "we do not war after the flesh"?

1. The Christian, says St. Paul, does not "war after the flesh"; in other words, he does not contend with his opposers in the spirit or in the manner in which they contend with him. Look, for instance, at the great Head of the Christian Church, when suffering under the cruelty of His countrymen: He returns silence for insults; deeds of mercy for deeds of blood. Look again at the first martyr to the religion of the Cross: "I pray God that it may not be laid to their charge." And such will be the distinction of temper and conduct in every case of conflict between the servant of Christ and of the world.

2. But it is my wish to extend this inquiry to the more general points of distinction between the real Christian and the followers of the world.And it is not too much to affirm, that as to no one point will the real servant of God habitually walk, think, live "after the flesh."

1. In the first place, holiness in a servant of God is habitual; sin is occasional and rare. Hezekiah was betrayed into an act of vanity; Herod, we may conceive, was habitually vain.

2. The real Christian alone mourns over his sins as so many acts of ingratitude and disobedience to God. It is almost a folly to speak of the man of the world as mourning for sin at all.

3. The Christian, and the Christian alone, carries his sins to the Cross of Christ for pardon.

4. The Christian, and the Christian alone, is carrying his corruptions to the Spirit of God for correction and sanctification.

5. The Christian is obtaining a daily and visible conquest over his corruptions.The corruptions of the men of the world, because left to themselves, or nursed up in the cradle of self-indulgence, are daily gaining strength.

1. Conclusion: If such are the infirmities even of the acknowledged servants of God, how necessary is it that men, in every stage of their religious progress, should acknowledge their weakness and worthlessness, and cast themselves on the compassion of God for pardon and grace!

2. If the points of distinction between a servant of God and a servant of the world are as many and great as we have seen, let no man who has not the marks of a Christian lay any claim to his name and to his privileges.

(J. W. Cunningham, A. M.)

I. THE ENEMY AGAINST WHOM THIS WARFARE IS DIRECTED.

1. That enemy is Satan.

2. The position of these hosts of darkness.

3. The kingdom of Satan is represented as fortified by numerous strongholds.(1) Of these some are intellectual. There is the stronghold of —

(a)Wilful ignorance (2 Corinthians 4:4).

(b)Infidelity, in which revealed truth is scornfully rejected and bitterly reviled.

(c)Prejudice, under which multitudes refuse the doctrines of Evangelical religion.

(d)Superstition and idolatry.(2) There is the stronghold of moral depravity in every heart. When every other fortress is broken down, man finds a refuge here.

II. THE WEAPONS WITH WHICH THIS WARFARE IS PROSECUTED.

1. The weapons of our warfare are not carnal — neither force nor intrigue. False religions have been thus propagated; but Christianity repudiates all such aid.

2. What those weapons are, Paul has stated in Ephesians 6. Now these weapons, though not carnal, are nevertheless mighty.(1) For defence.(2) For conquest. For the overthrow of Satan's kingdom, and the disenthralment of the human race from his iron yoke, we need no other weapons.(3) In their source — "God"; not any skill, or strength, or courage in us.

(a)It is God who summons us to this glorious conflict.

(b)He equips us for the contest.

(c)He is graciously present with us by His good Spirit, inspiring us with Divine energy, and giving us the victory.

III. THE TRIUMPHS WE ANTICIPATE.

1. The total downfall of the strongholds of Satan.(1) The stronghold of ignorance. The darkness which for so many centuries has covered the earth shall be dispelled. Many shall run to and fro, and knowledge shall be increased.(2) The strongholds of superstition and idolatry. The truth as it is in Jesus shall be universally triumphant.(3) Those earthly governments which obstinately withstand Christianity. The kingdoms of the earth will become the kingdoms of our God and of His Christ.

2. The casting down of imaginations, and of every high thing that exalteth itself against the knowledge of God — bold speculations, sophistical reasonings, false philosophies, which either deny His existence or distort His character and misinterpret His will. Now such things are made high things by learning, genius, rank, wealth, and popular applause. But the things which promote the knowledge of God have for the most part been low, humble, obscure. But these matters will be reversed. The knowledge of God will make its way.

3. The subjugation of human hearts to the sceptre of Jesus.

(W. Horton.)

I. A WARFARE ILLUSTRATING THE CHARACTER OF CHRISTIANITY.

1. Christianity cannot get into any man's heart but it makes a warrior of him. The grace of God is completely at variance with the spirit and practice of the world. What does Paul call his life as he looks back on it? An extended scene of unbroken serenity and enjoyment? No — "a good fight."

2. But observe, is it not of a defensive warfare that the text speaks? "Pulling down," "casting down," "bringing into captivity" are the operations of an aggressive army. A religion of benevolence is an amiable and useful thing, but if it is unaccompanied with a hatred of sin and a striving against it, we must not call it Christianity.

II. THE OBJECT OF THIS WARFARE.

1. The demolition of evil. "For this purpose the Son of God was manifested, that He might destroy the works of the devil." And that must be ours too. Think of a country so strong in its natural defences as to be impregnable — there is a picture of Satan's dominion. No created power can wrest it out of his hand. But there is One before whom natural obstacles are all as nothing, and so Satan strengthens them with fortifications and citadels. These in one age or country are of one kind, in another of another kind. Satan accommodates himself to the nature of the ground. There is —(1) Superstition, one of Satan's oldest fortresses. In the apostle's days it appeared as paganism. When Christianity began to triumph, it assumed a new character, paganising Christianity in the form of error.(2) Infidelity, no longer, however, coarse and scoffing, but cultured and professedly reverent.

2. The entire subjugation of the human mind to Christ. When soldiers besiege a fortress, and, battering down its walls, take possession of it, the men within it become their prisoners. And Christ aims His gospel at the strongholds of Satan, and calls upon His followers to beat them down in order to rescue men from Satan's bondage and to make them captives to Himself. "Bringing every thought into captivity to the obedience of Christ." How low are our ideas of Christianity when compared with St. Paul's. Such texts as these make us feel sometimes as though we had never yet learnt anything of it.

III. THE WEAPONS.

1. What are the "carnal weapons"?

2. What then will do the work? This the apostle does not say. We are, however, at no loss. "We preach Christ crucified," says this apostle; and what does he immediately call that? a carnal weapon? No, "the power of God and the wisdom of God." I do not say, lay all other means aside. Form societies, build schools, erect churches, circulate books — but remember still, all these will not damage materially one bulwark of Satan among us unless our one main object in them is to make known the gospel.

(C. Bradley, M. A.)

I. THE CONFLICT IN WHICH CHRISTIANITY AND ITS ADVOCATES ARE ENGAGED.

1. The world must be regarded as the scene of universal strife and rebellion against God. Before the creation of our race some of the powers of heaven revolted from their allegiance. By the chief of these fallen spirits, man was successfully tempted to the perpetration of evil; and the whole history of the world since has only presented the annals of unbroken rebellion against God.

2. The conduct of the warfare on behalf of God was confided to a temporary dispensation; but in the fulness of time it was finally committed to the dispensation of the gospel. When the gospel went forth there was a vast amount of individual opposition. But, besides this, there were opposing systems. There was, for example, Judaism, which, now that its shadows were fulfilled, had no right to the exercise of authority over men. There were also various modifications of the grand apostasy of heathenism.

3. This gospel is still to be the instrument of the spiritual conflict.

II. THE WEAPONS WITH WHICH THIS CONFLICT IS CONDUCTED. Note —

1. The denial expressed. "We do not war after the flesh." "The weapons of our warfare are not carnal" — not penalties, prison-houses, or swords. Christianity is absolutely incompatible with those means of propagation. Never did the penalties of law or the horrors of armies urge forward the cause of redemption one single step.

2. The affirmative implied.(1) The instrumentality that the advocates of Christianity are to employ. Evangelical truth, along with the evidence by which that truth is attested and confirmed. The preaching of the Cross of Christ involves in it all those high and delightful topics which are so well adapted to produce a powerful impression on the intellect and the affections of mankind; and we therefore rely upon it to secure the progress of Christianity.(2) The agency upon which they are to depend. God has been pleased to provide the agency of His own Spirit to work in connection with the gospel. The Word of God is the sword of the Spirit. Man draws the bow at a venture, God wings the arrow, and makes it sharp in the hearts of the King's enemies. "Not by might, nor by power."

III. THE VICTORY IN WHICH THIS CONFLICT WILL TERMINATE.

1. The nature of this victory will be accordant with infinite benevolence. Our contemplations of victory in human war are always connected with many causes of sorrow; but who can contemplate the victories of the gospel without rapture?

2. The extent of this victory will be commensurate with the boundaries of the world.

(J. Parsons.)

Corinthians, PaulAchaia, CorinthCarrying, Fighting, Flesh, Though, Wage, Waging, Walk, Walking, War, Warfare, Worldly1. Against the false apostles, who disgraced the weakness of his person and bodily presence,
4. he shows the spiritual might and authority with which he was armed against all adverse powers;
7. assuring those who at his coming he will be found as mighty in word as he is now in writing;
12. and encouraging them to reach out themselves beyond their compass.

2 Corinthians 10:3

     4027   world, fallen

2 Corinthians 10:2-5

     4030   world, behaviour in

2 Corinthians 10:3-4

     6166   flesh, sinful nature
     8485   spiritual warfare, conflict

A Militant Message
'Casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ; and being in readiness to avenge all disobedience, when your obedience shall be fulfilled.'--2 COR. x. 5 and 6 (R.V.). None of Paul's letters are so full of personal feeling as this one is. It is written, for the most part, at a white heat; he had heard from his trusted Titus tidings which on one hand filled him with a thankfulness of …
Alexander Maclaren—Expositions of Holy Scripture

And, the Case Being Thus, Enough and More than Enough Answer Has Been Made...
33. And, the case being thus, enough and more than enough answer has been made to the heretics, whether they be Manichees, or whosoever other that bring false charges against the Fathers of the Old Testament, on the subject of their having several wives, thinking this a proof whereby to convict them of incontinence: provided, that is, that they perceive, that that is no sin, which is committed neither against nature, in that they used those women not for wantonness, but for the begetting of children: …
St. Augustine—On the Good of Marriage

Excursus on the Use of the Word "Canon. "
(Bright: Notes on the Canons, pp. 2 and 3.) Kanon, as an ecclesiastical term, has a very interesting history. See Westcott's account of it, On the New Testament Canon, p. 498 ff. The original sense, "a straight rod" or "line," determines all its religious applications, which begin with St. Paul's use of it for a prescribed sphere of apostolic work (2 Cor. x. 13, 15), or a regulative principle of Christian life (Gal. vi. 16). It represents the element of definiteness in Christianity and in the …
Philip Schaff—The Seven Ecumenical Councils

Perfect in Parts, Imperfect in Degrees.
And the very God of peace sanctify, you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. -- 1 Thess. v. 23. The Scriptural doctrine that sanctification is a gradual process perfected only in death must be maintained clearly and soberly: first, in opposition to the Perfectionist, who says that saints may be "wholly sanctified" in this life; secondly, to those who deny the implanting of inherent holy dispositions in God's children. …
Abraham Kuyper—The Work of the Holy Spirit

Conflicts with Giant Mistake
CONFLICTS WITH GIANT MISTAKE I make so many mistakes, it seems I am just a bundle of contradictions. I try to do good; but at times my efforts are so crude that I seem to do more harm than good. What shall I do? And though all the time I try hard not to make mistakes, yet I still make them. It seems to me that surely I am not sanctified, or else I should be more perfect. Do not the Scriptures command us to be perfect even as our Father in heaven is perfect? I am not perfect; far from it. Really I …
Robert Lee Berry—Adventures in the Land of Canaan

But, Again, Lest by Occasion of this Sentence...
50. But, again, lest by occasion of this sentence, any one should sin with deadly security, and should allow himself to be carried away, as though his sins were soon by easy confession to be blotted out, he straightway added, "My little children, these things have I written unto you, that ye sin not; and, if one shall have sinned, we have an Advocate with the Father, Jesus Christ the righteous, and Himself is a propitiation of our sins." [2207] Let no one therefore depart from sin as though about …
St. Augustine—Of Holy Virginity.

Introductory.
As introductory to the following dissertation, I shall explain and define certain terms that frequently occur in it, especially canon, apocryphal, ecclesiastical, and the like. A right apprehension of these will make the observations advanced respecting the canon and its formation plainer. The words have not been taken in the same sense by all, a fact that obscures their sense. They have been employed more or less vaguely by different writers. Varying ideas have been attached to them. The Greek …
Samuel Davidson—The Canon of the Bible

"If we Say that we have not Sinned, we Make Him a Liar, and his Word is not in Us. "
1 John i. 10.--"If we say that we have not sinned, we make him a liar, and his word is not in us." There is nothing in which religion more consists than in the true and unfeigned knowledge of ourselves. The heathens supposed that sentence, {GREEK SMALL LETTER GAMMA}{GREEK SMALL LETTER NU}{GREEK SMALL LETTER OMEGA}{GREEK SMALL LETTER THETA}{GREEK SMALL LETTER IOTA} {GREEK SMALL LETTER SIGMA}{GREEK SMALL LETTER EPSILON}{GREEK SMALL LETTER ALPHA}{GREEK SMALL LETTER TAU}{GREEK SMALL LETTER OMICRON}{GREEK …
Hugh Binning—The Works of the Rev. Hugh Binning

"Because the Carnal Mind is Enmity against God, for it is not Subject to the Law of God, Neither Indeed Can Be. "
Rom. viii. 7.--"Because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be." Unbelief is that which condemns the world. It involves in more condemnation than many other sins, not only because more universal, but especially because it shuts up men in their misery, and secludes them from the remedy that is brought to light in the gospel. By unbelief I mean, not only that careless neglect of Jesus Christ offered for salvation, but that which is the …
Hugh Binning—The Works of the Rev. Hugh Binning

Of the Joy of a Good Conscience
The testimony of a good conscience is the glory of a good man. Have a good conscience and thou shalt ever have joy. A good conscience is able to bear exceeding much, and is exceeding joyful in the midst of adversities; an evil conscience is ever fearful and unquiet. Thou shalt rest sweetly if thy heart condemn thee not. Never rejoice unless when thou hast done well. The wicked have never true joy, nor feel internal peace, for there is no peace, saith my God, to the wicked.(1) And if they say …
Thomas A Kempis—Imitation of Christ

The Third Wall.
The third wall falls of itself, as soon as the first two have fallen; for if the Pope acts contrary to the Scriptures, we are bound to stand by the Scriptures, to punish and to constrain him, according to Christ's commandment; "Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every …
Martin Luther—First Principles of the Reformation

"But Seek Ye First the Kingdom of God," &C.
Matt. vi. 33.--"But seek ye first the kingdom of God," &c. O "seekest thou great things for thyself," says God to Baruch, (Jer. xlv. 5) "seek them not." How then doth he command us in the text to seek a kingdom? Is not this a great thing? Certainly it is greater than those great things he would not have Baruch to seek after, and yet he charges us to seek after it. In every kind of creatures there is some difference, some greater, some lesser, some higher, some lower; so there are some men far above …
Hugh Binning—The Works of the Rev. Hugh Binning

The Pharisee and the Publican
Two men went up into the temple to pray; the one a Pharisee, and the other a Publican. The Pharisee stood and prayed thus with himself; God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. I fast twice in the week, I give tithes of all that I possess. And the Publican, standing afar off would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.-- Luke, xviii. 10-13. In the beginning …
John Bunyan—The Pharisee And Publican

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

A Discourse Upon the Pharisee and the Publican
WHEREIN SEVERAL GREAT AND WEIGHTY THINGS ARE HANDLED: AS, THE NATURE OF PRAYER, AND OF OBEDIENCE TO THE LAW, WITH HOW FAR IT OBLIGES CHRISTIANS, AND WHEREIN IT CONSISTS. WHEREIN IS ALSO SHEWED, THE EQUALLY DEPLORABLE CONDITION OF THE PHARISEE, OR HYPOCRITICAL AND SELF-RIGHTEOUS MAN; AND OF THE PUBLICAN, OR SINNER THAT LIVES IN SIN, AND IN OPEN VIOLATION OF THE DIVINE LAWS. TOGETHER WITH THE WAY AND METHOD OF GOD'S FREE GRACE IN PARDONING PENITENT SINNERS; PROVING THAT HE JUSTIFIES THEM BY IMPUTING …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Sick Person Ought Now to Send for Some Godly and Religious Pastor.
In any wise remember, if conveniently it may be, to send for some godly and religious pastor, not only to pray for thee at thy death--for God in such a case hath promised to hear the prayers of the righteous prophets, and elders of the church (Gen. xx. 7; Jer. xviii. 20; xv. 1; 1 Sam. xii. 19, 23; James v. 14, 15, 16)--but also upon thy unfeigned repentance to declare to thee the absolution of thy sins. For as Christ hath given him a calling to baptize thee unto repentance for the remission of thy …
Lewis Bayly—The Practice of Piety

First Sunday after Epiphany
Text: Romans 12, 1-6. 1 I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 2 And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God. 3 For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but …
Martin Luther—Epistle Sermons, Vol. II

I May Briefly Reduce the Chief Persuading Motive to this So Needful and So Much...
I may briefly reduce the chief persuading motive to this so needful and so much desiderated grace into some three or four heads. All things within and without persuade to it, but especially the right consideration of the love of God in Christ, the wise and the impartial reflection on ourselves, the consideration of our brethren whom we are commanded to love, and the thorough inspection into the nature and use of the grace itself. In consideration of the First, a soul might argue itself into a complacency …
Hugh Binning—The Works of the Rev. Hugh Binning

The Holy War,
MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS OF THE WORLD; OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. THE AUTHOR OF 'THE PILGRIM'S PROGRESS.' 'I have used similitudes.'--Hosea 12:10. London: Printed for Dorman Newman, at the King's Arms in the Poultry; and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682. ADVERTISEMENT BY THE EDITOR. Bunyan's account of the Holy War is indeed an extraordinary book, manifesting a degree of genius, research, and spiritual …
John Bunyan—The Works of John Bunyan Volumes 1-3

Third Sunday after Trinity Humility, Trust, Watchfulness, Suffering
Text: 1 Peter 5, 5-11. 5 Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; 7 casting all your anxiety upon him, because he careth for you. 8 Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 whom withstand stedfast …
Martin Luther—Epistle Sermons, Vol. III

Sanctification
'For this is the will of God, even your sanctification.' I Thess 4:4. The word sanctification signifies to consecrate and set apart to a holy use: thus they are sanctified persons who are separated from the world, and set apart for God's service. Sanctification has a privative and a positive part. I. A privative part, which lies in the purging out of sin. Sin is compared to leaven, which sours; and to leprosy, which defiles. Sanctification purges out the old leaven.' I Cor 5:5. Though it takes not …
Thomas Watson—A Body of Divinity

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