(G. Adam Smith, D. D.)

I. A PREDICTION OF THE COMING OF THE HOLY GHOST.

1. "I will pour out." These words suggest the abundance of the gift.

2. The effusion was to be "Of My Spirit," that is, the Holy Ghost.

II. THE EXTENT OF THAT MANIFESTATION.

1. "Upon all flesh." This means upon all mankind. Giving the idea of an universal religion.

2. The gift is said to descend upon all "flesh, naming that which is lowest in our nature.

3. The outpouring only began on the day of Pentecost.

4. This outpouring will continue to flow on as long as the world lasts. See three effects of the Spirit's presence and operation in the souls of men, which are of theGreatest practical moment —

1. His presence has given a greater malignity to sin, m that, through His indwelling, sin is now brought so near to the Holy God; because the light which the Spirit imparts robs sin of the excuse of ignorance. And because sin is now committed, in spite of that new power to resist it which is bestowed by the presence of the Holy Ghost.

2. The presence of the Spirit, with His fruits and gifts, carries with it a higher standard and ideal than that of the old covenant.

3. The presence of the Spirit should impart fervour to all devotional exercises.

(Sunday in Church.)

I. WHAT IS A REVIVAL? It is the renewal in effect and continuation of what took place under the preaching of the Word at Pentecost, when thousands of spiritually ignorant and perishing men were first quickened. Religion is a life, even the life of God in the soul. Without spiritual vitality there can be no real personal religion. Spiritual life is kindled in the soul by the Spirit of God. The first indications of this life are generally, not invariably, alarm. Its first act is faith. This life requires nourishment, and that is supplied chiefly by the Word of God and prayer. It has its inward growth and its outward manifestations. The spiritual life may be likened to an exotic. Revivals, or what is equivalent to them, are in separate departments of life found to be universally and indispensably needed. The Reformation in Germany was a gigantic revival. About 1743, within two or three years, thirty or forty thousand souls were born into the family of heaven. Numbers object, to extended religious manifestations, because of the excitement which sometimes attends them. Some measure of excitement is, however, in the nature of things, inseparable from a time of awakening, either of one or of many. Many object to seasons of revival, because of the suddenness with which some conversions are effected: but there are various operations of the Spirit. A revival is just the gracious sovereign putting forth of Divine power on a great scale, to effect largely what in ordinary times takes place in one here and there through a community.

II. WHAT ARE THE SIGNS THAT A REVIVAL IS NEEDED BY US? Weakness and fainting in some, and death in others. What is Christian life in its essence? It is the implanted, earnest, ever-expanding taste for and aspiration after the living God, reconciled in Christ, as one's all in all. It is that this state may become the state of every one of us, we need a revival.

III. WHAT ARE THE HINDRANCES TO A REVIVAL AMONG US? Their name is legion.

1. Hindrances in the Church. Unbelief is the sin which most easily besets us. It is the common crying sin of the Church. We are straitened in our own faith and hope. Dis union. Conformity to the world.

2. Hindrances in the world. Ignorance, indifference, infidelity, intemperance.

IV. WHAT ARE THE MEANS BY WHICH WE AND OTHERS MIGHT RECEIVE A REVIVAL? Earnest, scriptural, impressive preaching. Earnest, instant, individual, and social prayer. Domestic discipline, instruction, and family worship. If we are to be Christians at all, we must be growing Christians. There is no such thing as standing still in the Divine life. Life is a battlefield on which the Christian soldier is either gaining ground or losing it.

(James Stirling Muir.)

II. THE GLORIOUS EFFECTS CONNECTED WITH THE DISPENSATION OF THE SPIRIT. Notice the blessings of the Spirit, as seen in the apostles — they were qualified by it for their work. And as it respects the revival of religion, the Gospel is attended with extraordinary success.

III. THE MEANS BY WHICH THIS DIVINE INFLUENCE MAY BE MORE EMINENTLY ENJOYED BY US IN THE PRESENT DAY.

1. By a more decided and elevated tone of piety in the members of our churches.

2. By consecrating much time to devotion.

3. By a distinguished zeal in the promotion of those institutions which advance Immanuel's cause.

4. By increasing harmony and affection among the disciples of Christ. Love to the brethren is the peculiar excellence of Christianity, the badge of discipleship, and the glory of religion.

(W. Yates.)

1. The call to repentance.

2. The promise of blessing.

3. The judgment of the ungodly.Of the promise of the Spirit, which is the culminating point in the announcement of blessing, we have the warrant of St. Peter for saying that it received a fulfilment on the day of Pentecost. The expression "pour out" cannot be applied literally to a Divine person. It is symbolical, and adopted from the promise of rain in verse 23. The Lord Jesus, during His ministry, took up the promise, and both expanded and renewed it. There was, however, a condition upon the fulfilment of which the gift of the Spirit was contingent. The glorification of Jesus was to precede the outpouring of the Holy Ghost. It was to be the peculiar office of the Spirit to "testify of," and "glorify" Christ, by "taking of the things of Christ, and showing them to His people." But while we see in Pentecost a fulfilment of the prophecy, we may ask whether the Old Testament promise was exhausted upon the day of Pentecost. Certainly it was not. The prophecy is asserted by St. Peter to be co-extensive with the Divine calling, to run side by side with that calling so long as it shall continue, to belong therefore to the whole Christian dispensation. The "last days" is the New Testament term descriptive of the entire interval between the first and second advents. There are certain special and peculiar manifestations of the Spirit. God at times vouchsafes a gracious outpouring both upon the Church and the world. Have we any ground for expecting any such remarkable visitation in the present day? In examining the structure of the prophecy of Joel, we note the following sequences:

(1)The call to repentance, addressed to the professing people of God,

(2)The promise of blessing, culminating in the promise of the Spirit.

(3)The announcements of judgments to be inflicted upon the enemies of God and His Church. This sequence of events took place in connection with Pentecost.There was then —

(1)The universal preaching of repentance to the Jewish nation.

(2)The outpouring of the Spirit.

(3)The infliction of signal vengeance upon those who proved themselves to be the deadly enemies of the true Church of God.Are there any events of a similar kind taking place at the present time? It has been too much the habit with Christians to rest satisfied with a very partial and moderate fulfilment of the promise of the Spirit. It is scriptural to indulge the expectation of such a holy revival. It is desirable that such fulfilment should take place. It is possible, may I not say probable, that such blessed results may be accomplished. But in what way are we to act, so that we may reasonably expect the blessing?

1. Remove the hindrances which stand in the way of such outpouring of the Spirit. The unholiness which exists in the Church of God. Ignorance and misapprehension regarding the work of the Spirit, and the nature of religious revival. The personal responsibility of all Christians in relation to the extension of the Redeemer's kingdom is not felt as it should be.

2. Adopt the means by which a religious revival may be promoted. The faithful preaching of the Divine Word. Real, hearty, believing, united, and persevering prayer.

(Emilius Bayley.)

I. THE EXTENT OF THE BLESSING. Extent both in the sense of amplitude and degree. The promise is to all, without distinction of age, sex, nationality, or degree. The Spirit of God had been in the world before the last days began, but, in no such plenitude and power as after His effusion. The words "pour out" imply abundance and richness. The three usual forms of special Divine revelation known to the Hebrews, — prophecy, visions, dreams, — indicate the fulness of the blessing; and the inclusion of all classes, down to slaves, shows the extent of the blessing. Nor is the prophecy confined to the Hebrew nation. On the Gentiles as well as the Jews was the Spirit poured out. The true doctrine as to the extent of the Holy Spirit's operation may be thus summarised.

1. The expression "all flesh" is to be taken literally, including not only all the nations of the earth, but every individual of every nation. Not that the Holy Spirit has the same direct influence upon all. That is not possible, since the means and instruments through which He works are not at hand to the same degree in all. Much of his work in the more favoured nations is in behalf of the less favoured. This is true of individuals also. Man is part spirit, and is capable of receiving and recognising the monitions of the Father Spirit. No soul of man, not even the darkest and most degraded, is neglected by the Holy Spirit. However dull it may be, still there is a con science, a Divine spark, and that is responsive to the breath of the Divine Spirit. In numberless ways does the Spirit make Himself felt all the way from childhood to age. And at times the Spirit makes special appeals.

2. To what extent, in the sense of degree, is the Spirit given? Thus far no response on the part of man has been supposed. The Spirit comes to him self-moved, not because man wants Him, but because He wants man. It is His aim to persuade man to open his heart to receive Him. But man is free, and can open it or bar it closer. With what measure of fulness and blessing does the Spirit come? The language of prophecy leads us to expect great things. The fountain is inexhaustible and the supply abundant. Fulness of possession is the only natural limit of the promises blessing. As a matter of fact the Spirit does fill every soul just so fast and far as He is permitted. It does not follow that, if all were to receive Him to the fullest extent possible, they would have Him in the same measure, or possess the same spiritual power. That depends upon their capacity and ability. Nor does fulness of the Spirit necessarily imply the possession of miraculous power. That power may depend on the possession of peculiar natural gifts.

II. THE NATURE OF THE BLESSING.

1. The gift of the Spirit is a gift of enlightenment. The natural man, however highly endowed, fails to under stand "the things of the Spirit." To them his mind is dark; but when the Spirit comes into a soul, light comes with Him.

2. It is a gift of purification. The Scripture emblems of the purifying power of the Holy Ghost are water and fire. One cleanses by washing away, the other by burning up impurities. Light let into a dungeon does not remove its foulness; no more does illumination purify the heart; the Holy Ghost not only enlightens but cleanses. He is water to wash away the impurities of sin, fire to burn up the dross of nature.

3. It is a gift of power. At Jerusalem the disciples were "endued with power from on high." The Holy Spirit in a man makes him an engine of power. He is strong to endure, for God is with him. He is bold in speech, efficient in action, prevalent in prayer. Illustrate by St. Paul, Luther, Nettleton, Finney, Moody, etc.

4. It is a gift of joy. Illustrated in the ecstasies of the early disciples. There is a "joy in the Holy Ghost."

(Sermons by Monday Club.)

II. THE MERCY ITSELF WHICH IS PROMISED. The Spirit is the Holy Ghost, the third person in the ever-blessed and glorious Trinity. The effusion, or pouring out, which is here promised, is the communication of His precious influences, for spiritual life, health, comfort, strength, love, wisdom unto salvation. The similitude is taken from abundant and fertilising showers.

III. THE PRIMARY DISPLAYS OF ITS RECEPTION ARE TO BE NOTICED. "Sons and daughters prophesy," etc. See Acts 13:12. Admonitions against the abuse of these special gifts is found in 1 Corinthians 12:7; 1 Corinthians 14:22.

IV. THE PERMANENT POWER AND PRESENCE INVOLVED IN THIS PROMISE. The power of the infinite Jehovah is involved in His perpetual presence with His people. The accomplishment of this promise constitutes the character, and demonstrates the existence, of the true Church of the living God, wheresoever it is to be found upon earth: and the permanent power and presence therein involved ensures the existence and increase of that Church.

(William Borrows, M. A.)

(Herbert B. Workman.)

(Thos. Phillips.)

1. The Scriptures are so full of revelation from God that if we get no communication from Him in dreams, we ought, nevertheless, to be satisfied.

2. All dreams have an important meaning. They prove that the soul is comparatively independent of the body.

3. The vast majority of dreams are merely the result of disturbed physical conditions, and are not a supernatural message. A great many dreams are merely narcotic disturbance. Do not mistake narcotic disturbance for Divine revelation.

4. Our dreams are apt to be merely the echo of our daytime thoughts. The scholar's dream is a philosophic echo. The poet's dream is a rhythmic echo. It is, however, capable of proof that God does sometimes in our day appear to people in dreams. All dreams that make you better are from God. It is possible to prove that God does appear in dreams to warn, to convert, to save men. Illustrate: John Newton's dreams.

(T. De Witt Talmage, D. D.)

1. It communicated God to us.

2. It associates God with us.

3. It develops God in us.Observe the development of power when there is this pouring out of the Spirit. A prophesying power; and a witnessing power. We have also brought out in this prophecy the fact of freedom following the outpouring of the Spirit. Freedom from the guilt of sin. Freedom from the bondage of sin. Freedom from all fear because of sin. And we are told that this outpouring of the Spirit would be accompanied with great convulsions, mighty signs. So it proved. In view of our privileges as partakers of the Spirit, what is our duty? We should seek more and more of this outpouring, and we should seek to bear witness everywhere to the truths it reveals to us.

(C. H. Tiffany, D. D.)

I. THE GOSPEL DISPENSATION WAS TO BE CHARACTERISED BY SPIRITUALITY. "I will pour out My Spirit."

1. Formerly the Spirit dwelt with man.

2. Whereas formerly the Spirit dwelt with men, now He dwells in them, There is a sense in which the Spirit was not given to men before the day of Pentecost. This sense is explained in John 14:15-17. Jesus was the first human being in whom the Spirit abode

II. THE GOSPEL DISPENSATION WAS TO BE CHARACTERISED BY LIBERTY. "In Mount Zion and in Jerusalem shall be deliverance."

1. The Gospel finds us in chains.

(1)In bondage under the tyranny of sin.

(2)He also trembles under the tyranny of death.

(3)The terrors of hell are upon him.

2. But the Gospel bursts our bonds in sunder. The believer is justified by the merits of Christ.

III. THE GOSPEL DISPENSATION WAS TO BE CHARACTERISED BY POWER. "I will show wonders," etc.

1. Here are marvellous spiritual signs. Prophecy, as prediction and as preaching. Visions. At the inauguration of Christianity there were apparitions. Throughout the dispensation there have been spiritual revelations. Dreams.

2. Here also are stupendous physical wonders. Some of these were associated with the great transactions on Calvary. Some were associated with the complementary transactions upon Zion. These wonders show that Omnipotence is behind the truth.

IV. THE GOSPEL DISPENSATION WAS TO BE CHARACTERISED BY EXPANSIVENESS.

1. Its salvation is universally free.

2. The conditions of this salvation are level to all capacities.

3. The expansiveness of the Gospel triumphs over conventionalities. Both the social and the national.

(J. Alexander Macdonald.)

(Bishop Boyd Carpenter.)

I. THE PREACHER MUST HAVE A VISION OF DEITY. A man who has had no personal experience of the presence and power of God cannot possibly impress others with the august and intense reality of things eternal. In the journal of an old Puritan Divine were found these words: "Resolved that, when I address a large meeting, I shall remember that God is there, and that will make it small. Resolved that, when I address a small meeting, I shall remember that God is there, and that will make it great." It is said that, when was composing his sermons he was wont to fancy that the communion rails around the pulpit were crowded with listening angels. It was a splendid inspiration. But the truth is grander still. Dr. Gordon dreamed that, when he preached, the Christ sat in the pew. It is verily so. The preacher needs such a vision of Deity as will fill his whole horizon with the grandeur of the Divine, and assure him, in the hours of loneliness and listlessness, of the stupendous fact that God is his Witness and Co-worker.

II. THE PREACHER MUST HAVE A VISION OF HUMANITY.

1. He needs a vision of the sinfulness of men.

2. He must have a vision of the inner life of men. He must know that the most careless of his hearers is not really so callous as he seems. Every man, in his secret and silent moments, has thoughts of God, and sin, and eternity, that will not be silenced. And no man who has had a true vision of humanity will take it for granted that any man is absolutely without some prickings of conscience with regard to personal sin. He will carry Christ to every soul that is "aching and longing" after Him.

3. He needs a vision of the possibilities of men. The preacher is like Little Nell in "The Old Curiosity Shop." You remember how she discovered the sin in which the old man had become absorbed in the dreadful city. So she took him by the hand and led him away from it all, out into the green fields, and away to a happier, purer life. It is the privilege of the man of God to take men by the hand, and lead them out of the murky atmosphere of their sins into the purity and sublimity of the Divine salvation, Christ. saves from the nethermost depth to the uttermost height.

III. THE PREACHER MUST HAVE A VISION OF ETERNITY. This will add solemnity to all his work. He cannot afford to trifle. The biographer of Archbishop Leighton tells us that, in the days when it was the custom of the presbytery to inquire if all the preachers bad "preached to the times," Leighton acknowledged on one occasion that he had not. He was asked why. "Surely," he replied, "if all these brethren have preached to the times, one poor brother may be allowed to preach for eternity!" Napoleon, we are told, found an artist engrossed in his painting. "What are you doing that for?" the Emperor asked. "For immortality!" the artist proudly replied. "How long will your canvas last?" inquired Napoleon. "It will last for at least a thousand years, sire!" answered the man. "Aha!" responded the Emperor, "we have now an artist's conception of immortality!" We have a loftier ideal than that. The preacher deals face to face with the intensities of eternity. He has a vision of the glories of heaven, and he toils that he may "allure to brighter worlds, and lead the way." He has a vision of bell, and he is prepared to labour day and night that he may save his fellow-men from such a fearful doom. Harrison Ainsworth has drawn, in Solomon Eagle, a picture of the passionate earnestness that becomes an enthusiast who believes his fellows to be doomed, and would warn them of their peril. Lord Lytton has drawn a similar character in Olinthus, who, on the night on which Pompeii was destroyed, hurried from place to place entreating men to repent. "Are we as anxious about men," asked Dr. Dale, "as our fathers were? On any theory of eschatology there is a dark and menacing future for those who have been brought face to face with Christ in this life, and have refused to receive His salvation, and to submit to His authority. I do not ask whether the element of fear has a great place in our preaching, but whether it has a great place in our hearts, whether we ourselves are afraid of what will come to men who do not believe in Christ, whether we, whether our people, are filled with an agonising earnestness for their salvation."

(F. W. Boreham.)

I. DREAMS OF PROSPERITY. This may seem to be the basest of all the dreams that youth can cherish, and if it simply means a dream of gain to follow gain till the dreamer can take his place among the wealthy, and secure that which money can purchase, it is not a vision to be encouraged. But there is a limited sense in which the dream of prosperity is not unworthy. If a young fellow starting his business career recognises that there are at least three possible courses open to him-(1) To take always the line of least resistance, and thus to be classed with the great crowd that is to be rated at a current market value for the particular type of labour of which he is capable; or(2) so to devote himself to the details and affairs of his special calling as to make himself of more value than the average employee, and thus to secure a better financial return for his services, a larger respect from his comrades in toil, and the inward satisfaction of "something attempted, something done"; or(3) to so further devote himself to his toil as by the concentration of all his energies, the insight of a quicker intelligence, the application of brains to the problems of commerce, and the possession of the rare gift of recognising an opportunity, coupled with the courage to seize it, he may rise to the front rank of the army of commerce; then I say that the settled determination to take according to his ability either the second or third of these courses, and the dream of legitimate prosperity resulting therefrom, is by no means to be condemned or discouraged. But, young men, let me say to you two things, and do you give them careful thought.(1) In the pursuit of business success many perils are to be encountered; keep a sensitive conscience, and do not purchase gain at the price of guilt. And(2) Keep in mind the fact that no amount of business success alone can ever be regarded as leading to a complete and worthy life in the sight of God. "The world passeth away, and the desire thereof; but he that doeth the will of God abideth for ever."

II. DREAMS OF SERVICE. Probably some of you cherish dreams that do not revolve around self-interest. You want to live so that, amid the forces that make the conditions of life easier for humanity at large, your life and influence may find a place. The details of your dream may vary, whilst the aim of it may be the same. If in any sense this be your dream, it is a glorious one. Let me confirm you therein by recalling the wise words that tell us that he that serves his fellow-men receives honour from God.

III. DREAMS OF REFORM. Society must be remodelled; a saner idea of life must be presented to the people; the value of the worker must be recognised; the inalienable right of every individual to the means of subsistence taught, and the lavish waste of the non-producer, the parasite upon the body corporate, sturdily, and if need be forcefully, restrained. By all means recognise the current evils of the day, and, according to your knowledge and opportunity, work for the betterment of all. But at the same time do not let your recognition of wrong lead you to unfair and unjust conclusions; do not indulge in hasty generalisations; do not condemn where no condemnation is deserved, and try honestly to grasp all the facts that go to form the problem in its completeness. Any school-boy will tell you that no problem can be correctly solved if, in your attempted solution, you disregard essential factors. Nor forget that if we could secure to-morrow the equal advantage and opportunity for all that we so desire, the inequalities of to-day would be repeated within a generation. Then to you I say, "Do not put away as idle these fair dreams, but rather learn how they may end in realisation. Spend your energies in resisting abuses, in working for all schemes of worthy reform, but do not forget that the sinfulness of the human heart will militate against their success, and that the heart finds renewal in the power that comes from Calvary, and in that alone."

IV. DREAMS OF CHARACTER. For of this I am confident, that in your dreams you have fair visions of a life controlled by loftiest principle, and by highest ideals, not only of that which you are to do, but also of that which you are to be. It is the noble and almost instinctive hatred of the unreal, the sham and the merely conventional, that makes many a young man so severe and uncompromising a critic of the conduct of others; he makes no allowances, for he does not see that honesty requires that any should be made. As years pass our judgments become kindlier. But this is not the point just now; rather this, that the young man has a splendid ideal of character, a sense of non-attainment, and a dream of future realisation. Herein we wish him "God-speed"; woe to the man who dares to discourage this hope. Only listen while I give you this from the experience of men of all ages. Character is of slow growth; it is the product of a long process, the issue of much stern conflict. The saint is grown, not made, and the stronger and more valuable growths are always slew; an oak takes many years to mature. As you advance in attainment your ideal will advance in its requirements, so that it will ever be, "Not as though I had already attained"; but of this be sure, every year shall bring the richer graces, the kindlier tempers, the fuller satisfaction of the Christlike character, and you shall realise that these dreams of your youth were not only dreams, but also prophecies.

(J. W. Butcher.)

(F. S. Webster, M. A.)

     3030   Holy Spirit, power
     4804   breath
     4921   day
     5707   male and female
     5745   women
     7968   spiritual gifts, nature of
     8261   generosity, God's
     9145   Messianic age

Joel 2:28-32

     1429   prophecy, OT fulfilment
     2424   gospel, promises
     7408   Pentecost
     8145   renewal, people of God
     9140   last days

Joel 2:29-32

     4035   abundance

A Free Grace Promise
"And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered."--Joel 2:32. VENGEANCE was in full career. The armies of divine justice had been called forth for war: "They shall run like mighty men; they shall climb the wall like men of war." They had invaded and devastated the land, and turned the land from being like the garden of Eden into a desolate wilderness. All faces gathered blackness: the people were "much pained" The sun itself was dim, the moon was dark, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

The Locust-Swarms
JOEL ii. 12, 13. Therefore also now, saith the Lord, Turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning; and rend your heart, and not your garments, and turn unto the Lord your God, for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. This is one of the grandest chapters in the whole Old Testament, and one which may teach us a great deal; and, above all, teach us to be thankful to God for the blessings which …
Charles Kingsley—The Good News of God

Distinction Between Exterior and Interior Actions --Those of the Soul in this Condition are Interior, but Habitual, Continued, Direct, Profound, Simple, and Imperceptible --Being a Continual
The actions of men are either exterior or interior. The exterior are those which appear outwardly, and have a sensible object, possessing neither good nor evil qualities, excepting as they receive them from the interior principle in which they originate. It is not of these that I intend to speak, but only of interior actions, which are those actions of the soul by which it applies itself inwardly to some object, or turns away from some other. When, being applied to God, I desire to commit an …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

It is Strange that These Delightful Promises Affect us Coldly...
It is strange that these delightful promises affect us coldly, or scarcely at all, so that the generality of men prefer to wander up and down, forsaking the fountain of living waters, and hewing out to themselves broken cisterns, rather than embrace the divine liberality voluntarily offered to them (Jer. 2:13). "The name of the Lord," says Solomon, "is a strong tower; the righteous runneth into it, and is safe." (Pr. 18:10) Joel, after predicting the fearful disaster which was at hand, subjoins the …
John Calvin—Of Prayer--A Perpetual Exercise of Faith

The Holy Spirit of Promise
The Holy Spirit was promised through the prophets. "Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest. Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field. And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance forever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places."--Isa. …
J. W. Byers—Sanctification

Period I: the Imperial State Church of the Undivided Empire, or Until the Death of Theodosius the Great, 395
The history of the Church in the first period of the second division of the history of ancient Christianity has to deal primarily with three lines of development, viz.: first, the relation of the Church to the imperial authority and the religious forces of the times, whereby the Church became established as the sole authorized religion of the Empire, and heathenism and heresy were prohibited by law; secondly, the development of the doctrinal system of the Church until the end of the Arian controversy, …
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History

Ash Wednesday. Gather the People . . And Let the Priests, the Ministers of the Lord, Weep Between the Porch and the Alter, and Let them Say, Spare Thy People, O Lord.
Gather the people . . and let the priests, the ministers of the Lord, weep between the porch and the alter, and let them say, Spare Thy people, O Lord. Straf mich nicht in deinem Zorn [69]Albinus. 1652. trans. by Catherine Winkworth, 1855 Not in anger smite us, Lord, Spare Thy people, spare! If Thou mete us due reward We must all despair. Let the flood Of Jesus' blood Quench the flaming of Thy wrath, That our sin enkindled hath. Father! Thou hast patience long With the sick and weak; Heal us, make …
Catherine Winkworth—Lyra Germanica: The Christian Year

Whether Fasting is an Act of virtue?
Objection 1: It would seem that fasting is not an act of virtue. For every act of virtue is acceptable to God. But fasting is not always acceptable to God, according to Is. 58:3, "Why have we fasted and Thou hast not regarded?" Therefore fasting is not an act of virtue. Objection 2: Further, no act of virtue forsakes the mean of virtue. Now fasting forsakes the mean of virtue, which in the virtue of abstinence takes account of the necessity of supplying the needs of nature, whereas by fasting something …
Saint Thomas Aquinas—Summa Theologica

Whether this Sacrament was Suitably Instituted in the New Law?
Objection 1: It would seem that this sacrament was unsuitably instituted in the New Law. Because those things which belong to the natural law need not to be instituted. Now it belongs to the natural law that one should repent of the evil one has done: for it is impossible to love good without grieving for its contrary. Therefore Penance was unsuitably instituted in the New Law. Objection 2: Further, that which existed in the Old Law had not to be instituted in the New. Now there was Penance in the …
Saint Thomas Aquinas—Summa Theologica

Whether all Sins are Taken Away by Penance?
Objection 1: It would seem that not all sins are taken away by Penance. For the Apostle says (Heb. 12:17) that Esau "found no place of repentance, although with tears he had sought it," which a gloss explains as meaning that "he found no place of pardon and blessing through Penance": and it is related (2 Macc. 9:13) of Antiochus, that "this wicked man prayed to the Lord, of Whom he was not to obtain mercy." Therefore it does not seem that all sins are taken away by Penance. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica

Whether all are Bound to Keep the Fasts of the Church?
Objection 1: It would seem that all are bound to keep the fasts of the Church. For the commandments of the Church are binding even as the commandments of God, according to Lk. 10:16, "He that heareth you heareth Me." Now all are bound to keep the commandments of God. Therefore in like manner all are bound to keep the fasts appointed by the Church. Objection 2: Further, children especially are seemingly not exempt from fasting, on account of their age: for it is written (Joel 2:15): "Sanctify a fast," …
Saint Thomas Aquinas—Summa Theologica

Whether Christ had any Acquired Knowledge?
Objection 1: It would seem that in Christ there was no empiric and acquired knowledge. For whatever befitted Christ, He had most perfectly. Now Christ did not possess acquired knowledge most perfectly, since He did not devote Himself to the study of letters, by which knowledge is acquired in its perfection; for it is said (Jn. 7:15): "The Jews wondered, saying: How doth this Man know letters, having never learned?" Therefore it seems that in Christ there was no acquired knowledge. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica

Whether this Name "Holy Ghost" is the Proper Name of one Divine Person?
Objection 1: It would seem that this name, "Holy Ghost," is not the proper name of one divine person. For no name which is common to the three persons is the proper name of any one person. But this name of 'Holy Ghost' [*It should be borne in mind that the word "ghost" is the old English equivalent for the Latin "spiritus," whether in the sense of "breath" or "blast," or in the sense of "spirit," as an immaterial substance. Thus, we read in the former sense (Hampole, Psalter x, 7), "The Gost of Storms" …
Saint Thomas Aquinas—Summa Theologica

Whether There Can be Anything Pernicious in the Worship of the True God?
Objection 1: It would seem that there cannot be anything pernicious in the worship of the true God. It is written (Joel 2:32): "Everyone that shall call upon the name of the Lord shall be saved." Now whoever worships God calls upon His name. Therefore all worship of God is conducive to salvation, and consequently none is pernicious. Objection 2: Further, it is the same God that is worshiped by the just in any age of the world. Now before the giving of the Law the just worshiped God in whatever manner …
Saint Thomas Aquinas—Summa Theologica

Whether Deeds Deadened by Sin, are Revived by Penance?
Objection 1: It would seem that deeds deadened by sin are not revived by Penance. Because just as past sins are remitted by subsequent Penance, so are deeds previously done in charity, deadened by subsequent sin. But sins remitted by Penance do not return, as stated above ([4804]Q[88], AA[1],2). Therefore it seems that neither are dead deeds revived by charity. Objection 2: Further, deeds are said to be deadened by comparison with animals who die, as stated above [4805](A[4]). But a dead animal cannot …
Saint Thomas Aquinas—Summa Theologica

The Benefits of Christ Made Available to us by the Secret Operation of the Spirit.
1. The Holy Spirit the bond which unites us with Christ. This the result of faith produced by the secret operation of the Holy Spirit. This obvious from Scripture. 2. In Christ the Mediator the gifts of the Holy Spirit are to be seen in all their fulness. To what end. Why the Holy Spirit is called the Spirit of the Father and the Son. 3. Titles of the Spirit,--1. The Spirit of adoption. 2. An earnest and seal. 3. Water. 4. Life. 5. Oil and unction. 6. Fire. 7. A fountain. 8. The word of God. Use …
John Calvin—The Institutes of the Christian Religion

The Books of the Old Testament as a Whole. 1 the Province of Particular Introduction is to Consider the Books of the Bible Separately...
CHAPTER XVIII. THE BOOKS OF THE OLD TESTAMENT AS A WHOLE. 1. The province of Particular Introduction is to consider the books of the Bible separately, in respect to their authorship, date, contents, and the place which each of them holds in the system of divine truth. Here it is above all things important that we begin with the idea of the unity of divine revelation--that all the parts of the Bible constitute a gloriously perfect whole, of which God and not man is the author. No amount of study devoted …
E. P. Barrows—Companion to the Bible

Severinus in Germany.
As the Lord ever sends his angels when there is most need of help, so in the midst of the desolation and destruction which ensued on that irruption of the barbarians by which the Roman empire was broken in pieces after the death of Attila, the great desolator and exterminator, (A. D. 453,) He sent to the aid of the oppressed people of Germany, on the banks of the Danube, in their sore need, a man endowed with an extraordinary energy of love. His whole appearance has in it something enigmatical. As …
Augustus Neander—Light in the Dark Places

The Situation of the Jews During this Period.
As we have seen in earlier chapters, the declarations of Holy Writ make it very clear that Israel will yet be restored to God's favor and be rehabilitated in Palestine. But before that glad time arrives, the Jews have to pass through a season of sore trouble and affliction, during which God severely chastises them for their sins and punishes them for the rejection and crucifixion of their Messiah. Fearful indeed have been the past experiences of "the nation of the weary feet" but a darker path than …
Arthur W. Pink—The Redeemer's Return

Third Withdrawal from Herod's Territory.
Subdivision A. Pharisaic Leaven. A Blind Man Healed. (Magadan and Bethsaida. Probably Summer, a.d. 29.) ^A Matt. XV. 39-XVI. 12; ^B Mark VIII. 10-26. ^b 10 And straightway he entered into the boat with his disciples, ^a and came into the borders of Magadan. ^b into the parts of Dalmanutha. [It appears from the context that he crossed the lake to the west shore. Commentators, therefore, pretty generally think that Magadan is another form of the name Magdala, and that Dalmanutha was either another …
J. W. McGarvey—The Four-Fold Gospel

Whether those who had Been Baptized with John's Baptism had to be Baptized with the Baptism of Christ?
Objection 1: It would seem that those who had been baptized with John's baptism had not to be baptized with the baptism of Christ. For John was not less than the apostles, since of him is it written (Mat. 11:11): "There hath not risen among them that are born of women a greater than John the Baptist." But those who were baptized by the apostles were not baptized again, but only received the imposition of hands; for it is written (Acts 8:16,17) that some were "only baptized" by Philip "in the name …
Saint Thomas Aquinas—Summa Theologica

Three Things Briefly to be Regarded in Christ --viz. His Offices of Prophet, King, and Priest.
1. Among heretics and false Christians, Christ is found in name only; but by those who are truly and effectually called of God, he is acknowledged as a Prophet, King, and Priest. In regard to the Prophetical Office, the Redeemer of the Church is the same from whom believers under the Law hoped for the full light of understanding. 2. The unction of Christ, though it has respect chiefly to the Kingly Office, refers also to the Prophetical and Priestly Offices. The dignity, necessity, and use of this …
John Calvin—The Institutes of the Christian Religion

Because of Its Bearing Upon the Gentiles.
This aspect of our subject has not received the attention which it deserves. It has been assumed by some that the present dispensation is the time when God is blessing the Gentiles and that in the Millennium the Jews will be the special objects of God's favor. It is true that in the Millennium Israel shall enter into the enjoyment of their inheritance and that at that time they shall occupy the chief position, governmentally, among the nations, but it is a mistake to suppose that the Gentiles will …
Arthur W. Pink—The Redeemer's Return