The apostle elsewhere expresses in a sentence what was the common experience of his missionary life. He says (1 Corinthians 16:9), "A great door and effectual is opened unto me, and. there are many adversaries." And we must still accept the fact that, if we will do any special work, or manifest in work any energy or individuality, we shall soon have persons opposing, misrepresenting, and hindering us. Here, in the very outset of St. Paul's missionary career, the influence of the "unbelieving Jews" is indicated, and this fanatical Jewish party persistently followed up the apostle wherever he went, trying to destroy his work and create prejudice against him. It may be said - What great things St. Paul would have accomplished if he had not been checked by these hinderers! But a deeper view of the influence permanently exerted on the Church by St. Paul's life and writings would rather lead us to say - What sublime things St. Paul did accomplish in spite of the hinderers, and even out of the very impulse excited by their opposition; for in this, too, God made "the wrath of man to praise him"! More and more clearly is it now seen that a man's moral nobility is gained, not by silent, unresisted growths, but by the steady, persistent, often imperiling, conflict with adverse influences and open foes. And that which is true in the individual life is true of the composite Church life. We may thank God that he has overruled, for the Church's permanent good, the hinderers, the opposers, the persecutors. We may consider

(1) the sources whence hindrances come, getting illustrations from the older times, and making applications to our own;

(2) the influences which hindrances may have upon the mind and feeling of the workers; and

(3) the influences which they have upon the growth and progress of Christ's Church.

I. THE SOURCES WHENCE COME THE HINDRANCES TO CHRISTIAN WORK, They have always come both from without and from within the Church; but our thought is new chiefly confined to hindrances coming from without. Hinderers are generally:

1. Persons of antagonistic disposition, who always take "the other side," are quick to imagine some evil in everything attempted, see no good in anything with which they are unassociated, and have a sort of natural horror of things that are new.

2. Or persons who have strong religious prejudices, which they feel the fresh thing tends to undermine, and for which they consequently fight as if they were the truth of God.

3. Or persons who cling to doctrinal forms or to ceremonial rites, and fail to see that God may send forth floods of new life, too mighty to be kept within their prescribed riverbanks, and so they vainly try to hold back God's floods.

4. Or persons who have no faith in the future, and cannot trust God to oversee and overrule the future, even as he does the present and has done the past.

5. Or persons whose temporal condition may be injuriously affected by the new enterprise; as illustrated by the shrine-makers of Ephesus. The phases which these hindrances take in modern life need to he carefully observed and thought out.

II. THE INFLUENCES WHICH HINDRANCES MAY HAVE UPON THE MIND AND FEELING OF THE WORKERS. Those influences, of course, differ according to the disposition of the workers. We may divide them into these classes.

1. Hindrances will dishearten and depress some. It is characteristic of some that they are sunshine workers, and give up easily when the least cloud-shadow passes across. These are usually weakly in body and nervously sensitive, and they need encouraging and the frequent kindly word.

2. Hindrances wilt keep up in some a "dogged persistency." This expression is not the most graceful one, but no other so well expresses their condition of feeling. Like Nehemiah, they simply keep on, let other men talk, send messages, or do what they will; and if they say anything to the hinderers, it is only this, "We are doing a great work, therefore we cannot come down."

3. And hindrances arouse some to new and nobler activity. The spirit of the soldier is in them, and the very presence of a foe, and the very difficulties of an enterprise, touch and awaken the noblest within them. Direct application to present-day Church-workers should be made, and the duty of resisting the undue influence of hinderers pressed home.

III. THE INFLUENCES EXERTED BY HINDRANCES ON THE GROWTH AND PROGRESS OF CHRIST'S CHURCH. Apply to:

1. Internal growth in spirituality, in development of doctrine, in practical application of principle to details of life.

2. External progress. Hinderers give publicity to the Christian Church, calling the attention of many who would otherwise not hear of it. Hinderers waken the natural sympathy of men for a resisted and persecuted thing.

3. Hinderers increase the evangelizing and aggressive fervor of the Church, and so, by means of the hinderers, Christ's kingdom steadily advances. Illustrate by the persecutions of the early Church, the history of English Protestantism, and the tale of Christian life in Madagascar. The Church may have "many adversaries," but she learns how to make their very enmity her inspiration. - R.T.

I. Division. "Behold I come not to cause peace, but division." So said the Master; so felt the disciples.

1. The gospel causes division in —(1) The man himself — between inclination and conviction; interest and conscience; intellect and passion.(2) Families, between parents and children; brothers and sisters, etc.(3) Society. The gospel has often sundered life-long friendships and associations.

2. Why?(1) Because of the incessant vigilance and activity of the great enemy of the gospel, who stirs up opposition to it.(2) Because of the revolutionary power of the gospel. Men do not like to have the old convictions, customs, etc., disturbed. There is no objection per se to the existence of the gospel, if its possessors will only keep quiet. Professing Christians who make no effort to disturb existing arrangements live quietly enough.(3) Because of the intolerance of the gospel. Had Christians in ancient times been content with a place for Christ in the Pantheon there would have been no persecutions; it was because they claimed for Christ the only place, that excited the ire of heathendom. And men of all shades of opinion today would allow Christianity a place as a system of thought or ethics; but it is when she claims for herself absolute and undisputed supremacy in politics, society, business, etc., that the conflict begins.

II. OPPOSITION. Part held with the Jews.

1. Sympathetically. There is an opposition nowadays which does not proceed to active antagonism. Indifference to the gospel is sympathy with its foes. "He that is not for Me is against Me." This form of opposition is the most difficult to deal with. An army would sooner meet its enemy than pass through a country secretly at league with the enemy. What the gospel has to dread is not infidel propaganda, or blatant vice; but mere intangible negativism. This we find not only outside the Churches but within.

2. Actively. This opposition exists in various forms.

(1)Intellectual — controversy.

(2)Political — bad laws.

(3)Moral — vicious influence.

(4)Social — evil customs.

(5)Physical — persecution.

III. ACCEPTANCE. "Part with the apostles." This acceptance is —

1. Secret. There are thousands like Nicodemus, in heathen and Christian lands, whose whole sympathy is with the gospel, but who, for domestic or social reasons, withhold profession. This is not to be commended, but condemned; nevertheless, in estimating the forces for and against the gospel it should be considered. If it shows a heart yet unrenewed, it is evidence of feelings touched, intellect convinced, and perhaps will trembling in the balance. Such should be encouraged to not only hold with the apostles, but to stand boldly by their side.

2. Public. To take part thoroughly with the apostles is —(1) To defend their gospel.(2) To assist them in their work. Something more is required than to listen to their teaching and to attend ordinances at which they preside once a week. Yet how many who profess to be decided Christians do no more. The work of the gospel requires the help of every disciple; as a matter of fact an average congregation yields one worker to ten members.

(J. W. Burn.)

How it takes place.

I. AFTER THE CONFLICT, as with the apostles here; not before, as with Jonah.

II. IN OBEDIENCE TO THE LORD, and not from fear of man or carnal tenderness.

III. WITH WEAPONS IN THEIR HANDS, as the apostles continue to preach with unbroken courage, not after having cast their weapons away.

IV. TO A NEW FIELD OF CONFLICT (Derbe and Lystra), not to rest.

(K. Gerok.)

A new and characteristic incident in the life of that sweet singer of Israel, Miss Havergal, comes to light in the recently published autobiography of her sister. The former was conversing with a minister who was not disposed to press home the gospel message. "Oh, why don't you preach the gospel of Christ?" she exclaimed. "My congregation are well educated and well acquainted with the truths of salvation; if they were Zulus, I should preach differently," was the reply. "Then let me be a Zulu next Sunday," was the rejoinder, "and just preach at me." A real gospel sermon was the result. It might pay a minister now and then to imagine some Zulus among his auditors, and prepare his sermon accordingly.

I. THE NATURE OF THE GOSPEL. In etymology, the term signifies "glad tidings." In theology, the thing signified is the glad tidings of salvation through Christ. The gospel is the new law as distinguished from the old; for there is much gospel in the old, and much law in the new. The gospel is the foundation of a sinner's hope as distinguished from the rule of the creature's conduct. It is called "the gospel of the grace of God," because the whole system originated in the free and unmerited favour of God; "the everlasting gospel," because it occupied the mind of God from eternity, and its blessings extend to the end of time; "the ministration of glory," because it combines the attributes of Jehovah; "gospel of the kingdom," because it is the basis on which the whole empire of the Redeemer rests. It includes in itself our Lord's divinity and atoning sacrifice, the justification of the sinner by faith, the renovation of the heart by the Holy Spirit, the universal invitation to all sinners to avail themselves of its provisions, the promise that all that believe shall be saved.

II. TO PREACH THE GOSPEL IS TO EXHIBIT —

1. The crucifixion of Christ as a fact, in connection with the design of that fact, as connected with the moral government of God.

2. Christ in the divinity of His person. The divinity of Christ is essential to His atonement.

3. The atonement and righteousness of Christ, as the exclusive foundation of the sinner's hope of acceptance before God.

4. The death of Christ as the great means, in the hand of the Spirit, for the sanctification of the sinner's heart.

5. An invitation of mercy co-extensive with the aspect of the atonement, and both as co-extensive with the wretchedness of human guilt and misery.

6. The supreme and ultimate object of the Christian's hope, namely, the second advent of the Lord Jesus Christ, when He shall come without sin unto salvation.

III. THE IMPORTANCE OF PREACHING THE GOSPEL. Consider —

1. The sublimity of its ultimate design — the salvation of the soul. The proudest monuments of genius are not worth a thought, compared with the salvation of one of those children that belong to your Sunday school.

2. Its collateral benefits on the individual and society. I am aware that education is the idol of the day, that knowledge is sounded forth; and let it be sounded forth, for it is not good for the soul of man to be without it; but we are mistaken if we suppose that anything short of a preached gospel will purify society or elevate the human race, and meet the moral necessities of men.

3. Its adaptation to effect these things. Where can we find such a message from God to engage us? Where such power calculated to subdue our hearts? Where such a token of good-will towards the sinner as in the Cross of our Lord Jesus Christ?

4. Its effects in the world.Conclusion: Learn —

1. The main purpose of a Christian place of worship — the preaching and hearing of the gospel.

2. The great business and duty of the minister of religion to preach Christ.

3. How important it is to private Christians, to feel their obligation to provide places of worship!

4. If it is our obligation to preach the gospel, it is yours to receive it.

(J. Angell James.)

I. THE SUBJECT WHICH THE TEXT PRESENTS TO OUR ATTENTION — "The gospel." If you examine the gospel as it was preached by Christ and His apostles, you will discover that merely to inculcate Christian virtues or to describe a future state, is not preaching the gospel. Every system must have some leading principles which are essential to it, and when these are renounced or overlooked, the system itself is opposed or concealed. Look at the meaning of the word "gospel" — "Glad tidings of great joy," etc. Therefore, to preach the gospel is to imitate the angelic host, to preach Christ. If there be not a full and plain declaration of "Christ and Him crucified," then there is an awful void in the preacher's message. We are as the heralds of mercy, to exhibit the atonement and righteousness of Christ, as the exclusive foundation of the Christian's hope of acceptance before God. Without the doctrine of justification by faith there can be no gospel. Let it only be alleged, or even hinted, that there is something more than the work of Christ necessary for the reconciliation of a sinner to God, and the silver trumpet falls from the lips of the preacher, and, to be a little more particular, we may remark that the Christian minister must proclaim Christ to his hearers as —

1. A suitable Saviour. We are enslaved, and need a Redeemer; diseased, and need a physician; perishing, and require a benefactor; condemned, and want pardon. Christ is our King, Benefactor, Physician, Redeemer, Saviour.

2. An Almighty Saviour. He is the maker and upholder of all things. "It pleased the Father that in Him all fulness should dwell." See whom He has saved! Many of the most guilty of the human race. And this assures us that He can "save to the uttermost all who come unto God by Him."

3. A willing Saviour. His invitations are given to all sinners, without exception.

4. An everlasting Saviour. He "is the Author of eternal salvation"; He gives "a kingdom that cannot be shaken" — "a crown of glory that fadeth not away."

II. THE MANNER IN WHICH THE GOSPEL IS TO BE PROCLAIMED, namely, by preaching. When the Saviour ascended up on high, He "received gifts for men." "And He gave some apostles," etc. But for how long was this to continue? "Until we all come to the unity of the faith," etc. The gospel trumpet is to be blown until its sound shall be succeeded by the voice of the archangel and the trump of God. The office of preaching is not only a wise institution, but one of paramount importance. This will be seen if we appeal to it.

1. The declarations of God. What was to crown, according to Jeremiah, the return of the Jews from the Babylonish captivity into their own land? "I will give them," says God, "pastors after Mine own heart," etc. What does Isaiah consider as a compensation for all the calamities of life? "Though the Lord give you the bread of adversity...yet shall not thy teachers be removed into a corner any more."

2. The adaptation of preaching to extensive usefulness. There is no mode of communicating information that can awaken half the attention, or excite half the interest, that the ordinance of preaching does; it is not only the understanding speaking to the understanding, but the heart speaking to the heart, and the conscience to the conscience. So that by this engine, if rightly used, every power of the mind is effected, and every feeling of the soul is touched and excited.

3. Its design. The profession of a lawyer is important, because it affects our property; and that of a physician, because it concerns our health; but these are nothing, when compared with the soul and eternity; and with these, the ministerial office is peculiarly concerned; and by these, it is infinitely dignified.

III. THE CONDITION OF THOSE PLACES IN WHICH THE GOSPEL HAS BEEN PROCLAIMED.

1. Every such place is peculiarly favoured. In other places there is no heavenly bread, no water of consolation for the support of the soul. Capernaum, a little fishing place, was "exalted to heaven," because there Christ preached the gospel. You should think of this when you change your residence, and when you make excursions for health. On such occasions ask, not only, "Is there a good air? Is there delightful scenery?" but also, "Is the gospel proclaimed there?"

2. Its inhabitants are awfully responsible. If you perish, you will have no cloak for your sin, and no alleviation of your punishment. "It will be more tolerable for Tyre and Sidon, at the day of judgment than for you," if you neglect the gospel.

(T. Gibson, M. A.)

"Go into all the world," was our Lord's command to His disciples, "and preach the gospel to every creature." They might have said in objection, that some parts of the world were philosophical and refined; that other parts were uncivilised and rude. Their Master held those objections to be nothing worth. Hence we find them in Jerusalem, for one place; we find them by and by in Ephesus and Athens; and here in what may fairly be called a rural and outlandish place. There, exactly as in other places, they just did what that text declares. "There they preached the gospel." Where? Anywhere.

I. Because IN EVERY PLACE THE GOSPEL IS WANTED. Man may be regarded as addicted to religion. Man has never been found without having as to his intellect the power, and as to his heart the solicitude to use that power, of trusting to some objects which are superior to himself. Hence it is, that we have all manner of religions very generally. The Hottentot has his religion, and the Esquimaux has his. But now, how comes man to be thus affected everywhere? I believe that it is by a necessity of his nature. Men want to have strength found them for their weakness, and light for their darkness, and wisdom for their ignorance, and pardon for their sin. You may find Atheism trying to get that instinct out of man's nature; but you will find humanity revolting from it; and, if it has not got the true religion, it will somehow or other try to content itself with a false. Why is it that men will put up with heavy self-denial and sacrifice of the very best, and sometimes to an unknown God? Here lies the mystery of it all — "they have sinned, and come short of the glory of God." They want to have their relations with their Maker rectified into the position whence sin took them. And unto that position the gospel offers to bring them. Whether a man be a peasant or a prince, whether he be a Pagan or a nominal Christian, the man stands in need of that gospel; let that be preached to him, and he accept it, and the aspirations of his humanity are all met; his troubled heart is tranquillised, and his guilt forgiven. "There they preached the gospel": in the antipodes; here, in some mission room, aye, and by the side of some sick and dying bed, in a London attic, "there they preach the gospel": why? Because nothing but the "glad tidings of great joy" would avail for the misery and spiritual want that are discovered there.

II. Because IN EVERY PLACE UNDER HEAVEN THE GOSPEL MAY BE PROCLAIMED. Different forms of religion to a large extent have arisen out of the circumstances of the particular place, or have got associated almost exclusively with the peculiarities of some time, or apostle. There is, e.g., Hindooism, that needs such a place as Hindostan with its great rivers. The religion of the Caffre is well adapted to all the region of Caffraria. Mahomedanism tells all its votaries that they are not to touch food from sunrise to sunset. Now, how could that be attended to in those lands where the sun never sets and rises for weeks together? A disciple of Vishnu or Brahma could not proclaim his religion here so as to carry into operation all its requirements. It was not made for man, it will not do for man. But this heaven-born gospel of ours, the land does not exist to which you could not take it; the man cannot be found by whom its sacred precepts and doctrines might not be received and followed out. Spiritual ill its nature, and simple in its ritual, it can go anywhere. "There they preached the gospel." There among the luxurious groves of the Asiatic; there among the consolidated snows of Lapland.

III. FOR EVERYWHERE THE GOSPEL IS ADAPTED TO ALL THE CIRCUMSTANCES OF MANKIND, BE THEY WHAT THEY MAY.

1. There are peculiarities touching age and with all those peculiarities there come corresponding necessities. The young man looks forward to his life; everything appears to him bright and auspicious: he is brimful and overrunning with human life. Now the gospel puts before him another medium, and in God's light tells him to see light; tells him to understand that there are difficulties and adversities and vicissitudes, but bids him trust, and not be dismayed, for all that. There is the man of business, and there the gospel stands, not telling him to exchange commercial life for conventional, but to buy, sell, and get gain as seeing God who is invisible. Then there is the mother in the midst of her family, the old man, etc. "There they preached the gospel." To be sure they did; whatever may be the variety of our necessities, the gospel has a word, and has provision for them all.

2. There are the differences of constitutional temperament. Some men are lively, others taciturn; and there are gradations between these two extremes. "There they preached the gospel," because it was not a thing for a great occasion, or for the salvation of the soul only, but in this present evil world to be as a portion in due season. Is impulse required, or restraint, or equanimity? The gospel provides it all. I have seen it take a selfish man and make him generous; take a timid man and make him brave; take a man proud and austere, and make him congenial and kindly.

3. There are peculiarities in intellectual power, and in corresponding intellectual attainment. Now, take the man that is not very intellectual, and the man that is profoundly intellectual; they both want the glad tidings; to both of them are the tidings preached. There was "The Dairyman's Daughter," and there was Sir Isaac Newton. When the one was weary with his intellectual work, and the other with her unintellectual work, where did they go? They sat down by the same Book, read about the same Saviour, and both of them set their seal to it that God is true.

4. There are peculiarities as to guilt and criminality. All men are not alike bad; there is the minimum and there is the maximum of human guilt. The gospel is adapted to the drunkard, to the profane, to the voluptuous, to the outcast of every kind; not that he may go on living in sin that grace may abound; but suited to him, to "bring him up out of the horrible pit and the miry clay."

IV. Because ANYWHERE THE BLESSINGS OF THE GOSPEL MAY BE PROFFERED UNIVERSALLY, AND TO INDIVIDUAL PERSONS. We must not call uncommon what God has called common; we must not restrict what God has left unlimited.

(W. Brock, D. D.)

What will convince and convert men? What will revive and enlarge the Church of God? Many means are useful; one only is efficacious.

1. The voice of God in nature is not sufficient.

2. Miracles do not avail.

3. Zeal, however ardent, comes short.

4. Machinery, perfect though it be — good preaching, a strong Church, all the ordinances of God's house, Sunday schools, etc. — does not convert souls or give life to the people of God.The only efficacious instrument is God's truth, the gospel of the grace of God, the gospel faithfully preached and made efficacious by the agency of the Holy Ghost, as it was at Lystra and at Jerusalem on the day of Pentecost, and as it is now wherever the conditions are faithfully observed.

(Homiletic Review.)

Barnabas, Hermes, Jupiter, Mercurius, PaulAttalia, Derbe, Iconium, Lycaonia, Lystra, Pamphylia, Perga, Pisidia, Pisidian Antioch, Syrian AntiochApostles, Apprised, Aware, Cities, Derbe, Escape, Fled, Flee, Flight, Got, Learned, Lieth, Lycaonia, Lycao'nia, Lycaonian, Lystra, Neighbouring, News, Region, Round, Surrounding, Towns, Vicinity, Ware1. Paul and Barnabas are persecuted from Iconium.
8. At Lystra Paul heals a cripple, whereupon they are reputed as gods.
19. Paul is stoned.
21. They pass through various churches, confirming the disciples in faith and patience.
26. Returning to Antioch, they report what God had done with them.

Acts 14:1-6

     7505   Jews, the

Acts 14:1-7

     5817   conspiracies

Acts 14:1-23

     7924   fellowship, in service

Acts 14:5-7

     5108   Paul, life of
     5922   prudence

Acts 14:6-7

     7741   missionaries, task
     8426   evangelism, motivation

Dream and Reality
'The gods are come down to us in the likeness of men.' --ACTS xiv. 11. This was the spontaneous instinctive utterance of simple villagers when they saw a deed of power and kindness. Many an English traveller and settler among rude people has been similarly honoured. And in Lycaonia the Apostles were close upon places that were celebrated in Greek mythology as having witnessed the very two gods, here spoken of, wandering among the shepherds and entertained with modest hospitality in their huts. The …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

'The Door of Faith'
'And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.'--ACTS xiv. 27. There are many instances of the occurrence of this metaphor in the New Testament, but none is exactly like this. We read, for example, of 'a great door and effectual' being opened to Paul for the free ministry of the word; and to the angel of the Church in Philadelphia, 'He that openeth and none shall shut' graciously …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Deified and Stoned
'And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. 12. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. 13. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. 14. Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Cripple at Lystra
There are two or three points in this narrative to which I shall call your attention to-night, making, however, the lame man the center of the picture. We shall notice, first of all, what preceded this lame man's faith; secondly, wherein lay his faith to be healed; and thirdly, what is the teaching of the miracle itself, and the blessing which the lame man obtained through faith. I. WHAT WAS IT WHICH PRECEDED HIS FAITH? That "Faith cometh by hearing, and hearing by the word of God," is a great and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

Historical Criticism of Mediæval Amplifications.
But along with the genuine and trustworthy matter, the compiler has embodied much that is unattested and in many cases inherently improbable, and even some things that are demonstrably untrue. i. The Miraculous Details.--To the category of the improbable--the fiction of hagiology or the growth of myth--belong the miracles so freely ascribed to Ephraim and the miraculous events represented as attending on his career. It is noteworthy that Ephraim himself, though no doubt he believed that he was …
Ephraim the Syrian—Hymns and Homilies of Ephraim the Syrian

St. Barnabas' Day. We Preach unto You that Ye Should Turn from These Vanities unto the Living God which Made Heaven
St. Barnabas' Day. We preach unto you that ye should turn from these vanities unto the living God which made heaven, and earth, and the sea, and all things that are therein: who in time past suffered all nations to walk in their own ways. Nevertheless He left not Himself without witness, in that He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. 7,7,7,7,7,7,7,7,7,7 Sollt ich meinem Gott nicht singen [130]Paul Gerhardt. 1659. trans. by Catherine …
Catherine Winkworth—Lyra Germanica: The Christian Year

Whether it was Fitting that Christ Should be Transfigured?
Objection 1: It would seem that it was not fitting that Christ should be transfigured. For it is not fitting for a true body to be changed into various shapes [figuras], but only for an imaginary body. Now Christ's body was not imaginary, but real, as stated above ([4222]Q[5], A[1]). Therefore it seems that it should not have been transfigured. Objection 2: Further, figure is in the fourth species of quality, whereas clarity is in the third, since it is a sensible quality. Therefore Christ's assuming …
Saint Thomas Aquinas—Summa Theologica

Of Bearing the Cross --One Branch of Self-Denial.
1. What the cross is. By whom, and on whom, and for what cause imposed. Its necessity and dignity. 2. The cross necessary. 1. To humble our pride. 2. To make us apply to God for aid. Example of David. 3. To give us experience of God's presence. 3. Manifold uses of the cross. 1. Produces patience, hope, and firm confidence in God, gives us victory and perseverance. Faith invincible. 4. 2. Frames us to obedience. Example of Abraham. This training how useful. 5. The cross necessary to subdue the wantonness …
John Calvin—The Institutes of the Christian Religion

Jewish Rejecters and Gentile Receivers
'And the next Sabbath day came almost the whole city together to hear the word of God. 45. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. 46. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. 47. For so hath the …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Paul at Athens
'Then Paul stood In the midst of Mars-hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. 23. For as I passed by, and beheld your devotions, I found an altar with this inscription, To the Unknown God. Whom therefore ye ignorantly worship, him declare I unto you. 24. God, that made the world, and all things therein, seeing that He is Lord of heaven and earth, dwelleth not in temples made with hands; 25. Neither is worshipped with men's hands, as though He needed …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Publisher to the Reader.
There are no sermons I know of any divine or pastor in this kingdom, that have been more frequently printed, or more universally read and esteemed, than the elegant and judicious discourses of Mr. Binning, which were published after his death, at different times, in four small volumes. As there was a great demand for these valuable writings, about twenty six years ago; so these printed copies of them were compared with his own manuscript copy now in my hand, carefully revised, and then printed, in …
Hugh Binning—The Works of the Rev. Hugh Binning

Of Bearing the Cross --One Branch of Self-Denial.
The four divisions of this chapter are,--I. The nature of the cross, its necessity and dignity, sec. 1, 2. II. The manifold advantages of the cross described, sec. 3-6. III. The form of the cross the most excellent of all, and yet it by no means removes all sense of pain, sec. 7, 8. IV. A description of warfare under the cross, and of true patience, (not that of philosophers,) after the example of Christ, sec. 9-11. 1. THE pious mind must ascend still higher, namely, whither Christ calls his disciples …
Archpriest John Iliytch Sergieff—On the Christian Life

Apostles To-Day?
"Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are ye not my work in the Lord?"--1 Cor. ix. 1. We may not take leave of the apostolate without a last look at the circle of its members. It is a closed circle; and every effort to reopen it tends to efface a characteristic of the New Covenant. And yet the effort is being made again and again. We see it in Rome's apostolic succession; in the Ethical view gradually effacing the boundary-line between the apostles and believers; …
Abraham Kuyper—The Work of the Holy Spirit

Letter xi (Circa A. D. 1120) the Abbot of Saint Nicasius at Rheims
The Abbot of Saint Nicasius at Rheims He consoles this abbot for the departure of the Monk Drogo and his transfer to another monastery, and exhorts him to patience. 1. How much I sympathize with your trouble only He knows who bore the griefs of all in His own body. How willingly would I advise you if I knew what to say, or help you if I were able, as efficaciously as I would wish that He who knows and can do all things should advise and assist me in all my necessities. If brother Drogo had consulted …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Sovereignty of God in Reprobation
"Behold therefore the goodness and severity of God" (Rom. 11:22). In the last chapter when treating of the Sovereignty of God the Father in Salvation, we examined seven passages which represent Him as making a choice from among the children of men, and predestinating certain ones to be conformed to the image of His Son. The thoughtful reader will naturally ask, And what of those who were not "ordained to eternal life?" The answer which is usually returned to this question, even by those who profess …
Arthur W. Pink—The Sovereignty of God

Holy violence
"But," says one, "do you wish us to understand, that if a man is to be saved he must use violence and vehement earnestness in order to obtain salvation?" I do, most assuredly; that is the doctrine of the text. "But," says one, "I thought it was all the work of God." So it is, from first to last. But when God has begun the work in the soul, the constant effect of God's work in us is to set us working; and where God's Spirit is really striving with us, we shall begin to strive too. This is just a test …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Phil. 1:01 the Rights and Duties of Lay Churchmen.
[19] "Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons."--Phil. 1:1. THIS opening verse of St. Paul's Epistle to the Philippians is a very remarkable text of Scripture. I suspect it receives far less attention from Bible- readers than it deserves. Like the gold of California, men have walked over it for centuries, and have not observed what was under their feet. In fact, if some Anglican divines had stood at the …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Though These Eternal Moral Obligations are Indeed of Themselves Incumbent on all Rational Beings,
even antecedent to the consideration of their being the positive will and command of God, yet that which most strongly confirms, and in practice most effectually and indispensably enforces them upon us, is this; that both from the perfections of God, and the nature of things, and from several other collateral considerations, it appears, that as God is himself necessarily just and good in the exercise of his infinite power in the government of the whole world, so he cannot but likewise positively …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

The Extension of the Church Throughout the World
A.D. 45-70 Section 1. The First Mission to the Gentiles. [Sidenote: A.D. 45.] [Sidenote: St. Paul and St. Barnabas sent to preach to the heathen.] It would seem that in the special Eucharistic offerings and Lenten discipline mentioned by St. Luke[1], the Church in Antioch was seeking guidance of her Divine Head as to her duties with respect to the gentile world in the midst of which she was placed; and that the command of the Holy Ghost to consecrate St. Paul and St. Barnabas as Apostles to the …
John Henry Blunt—A Key to the Knowledge of Church History

Concerning Persecution
Blessed are they which are persecuted for righteousness' sake for theirs is the kingdom of heaven. Matthew 5:10 We are now come to the last beatitude: Blessed are they which are persecuted . . '. Our Lord Christ would have us reckon the cost. Which of you intending to build a tower sitteth not down first and counteth the cost, whether he have enough to finish it?' (Luke 14:28). Religion will cost us the tears of repentance and the blood of persecution. But we see here a great encouragement that may …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

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

Messiah Suffering and Wounded for Us
Surely He hath borne our griefs, and carried our sorrows: ..... He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. W hen our Lord was transfigured, Moses and Elijah appeared in glory and conversed with Him. Had we been informed of the interview only, we should probably have desired to know the subject of their conversation, as we might reasonably suppose it turned upon very interesting and important …
John Newton—Messiah Vol. 1

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