1 Corinthians 9:14
In the same way, the Lord has prescribed that those who preach the gospel should receive their living from the gospel.
Sermons
How St. Paul Regarded His Apostleship and its RightsC. Lipscomb 1 Corinthians 9:1-14
The Support of the MinistryE. Hurndall 1 Corinthians 9:1-15
A True MinisterA. F. Barfield.1 Corinthians 9:1-22
Abstinence from Rightful PrivilegesF. W. Robertson, M. A.1 Corinthians 9:1-22
Maintenance of the MinistryM. Dods, D. D.1 Corinthians 9:1-22
Ministerial IndependenceJ. Lyth, D. D.1 Corinthians 9:1-22
Signs of ApostleshipProf. J. R. Thomson.1 Corinthians 9:1-22
The Claims of the Christian MinisterJ. Lyth, D. D.1 Corinthians 9:1-22
The Leading Characteristics of a Truly Great Gospel MinisterD. Thomas, D. D.1 Corinthians 9:1-22
The Right of the Ministry to SupportJ. Lyth, D. D.1 Corinthians 9:1-22
The Seal of ApostleshipJ. Lyth, D. D.1 Corinthians 9:1-22
The Successful MinisterJ. Lyth, D. D.1 Corinthians 9:1-22
Ministerial SupportH. Bremner 1 Corinthians 9:4-18
Christ Present with His Servants1 Corinthians 9:7-14
Christian MinistersH. H. Beamish, M. A.1 Corinthians 9:7-14
How Christians May Hinder the GospelThain Davidson, D. D.1 Corinthians 9:7-14
Human Consciousness of the RightJ. Lyth, D. D.1 Corinthians 9:7-14
Ministers, Pay OfJ. A. Macfadyen, D. D.1 Corinthians 9:7-14
Oxen UnmuzzledA. M. Symington, D. D.1 Corinthians 9:7-14
Partakers with the Altar1 Corinthians 9:7-14
Paying the MinistryThoreau.1 Corinthians 9:7-14
Payment of MinistersPaxton Hood.1 Corinthians 9:7-14
Ploughing in HopeH. A. Boardman, D. D.1 Corinthians 9:7-14
Ploughing in HopeW. Clayton.1 Corinthians 9:7-14
Principles of EquityJ. Lyth, D. D.1 Corinthians 9:7-14
Rights Asserted and ForegoneProf. J. R. Thompson.1 Corinthians 9:7-14
Support of the MinistryProf. Park.1 Corinthians 9:7-14
The Baffle of LifeC. H. Spurgeon.1 Corinthians 9:7-14
The Christian MinistryA. Bonar.1 Corinthians 9:7-14
The Duty of Ministerial SupportM. H. Wilder.1 Corinthians 9:7-14
The Inspiration of the Law of Moses is Established ByJ. Lyth, D. D.1 Corinthians 9:7-14
The Obligation of the Churches to Support the MinistryJ. Bennett, D. D.1 Corinthians 9:7-14
The Pastor's Duty and ClaimsJ. Dorrington.1 Corinthians 9:7-14
ThreshingG. Clayton.1 Corinthians 9:7-14














No passage in Paul's writings more reveals to us the nobility of the man's nature than this. As we read, we feel that such a character could not fail to command the admiration and sympathy of all who were capable of appreciating it. The apostle's abilities were great; but his moral qualities towered more loftily above those of other men, even than did his intellectual powers. Such a servant of God was well fitted to be the first and the greatest preacher of Christ to the nations; for he so shared the mind of the Master, that they who saw, heard, and knew him must have been brought by such experience very near to the Saviour whose Spirit he possessed and whose gospel he preached.

I. THE JUST RIGHTS THE APOSTLE ASSERTED. Paul claimed that, like other teachers, he had a claim upon his scholars for recompense and support.

1. He supported this by striking illustrations. The soldier has his rations provided by his country on whose behalf he fights; the vine dresser eats of the produce of the vineyard; the shepherd shares in the profit of the flock which he feeds; the husbandman who ploughs, sows, and threshes does so in the expectation that he shall eat of the corn he grows.

2. He adds an argument from Scripture. Ingeniously does he apply the principle involved in the humane regulation which forbids the ox to be muzzled when it treads out the corn. A principle which holds good even with regard to cattle is surely valid when applied to men, to Christian labourers.

3. He urges the superiority of the advantages bestowed by the teacher over those which he is justified in expecting by way of acknowledgment if not of return. They who receive spiritual things may surely yield carnal things.

4. This right Paul claims for all ministers and evangelists, himself included.

II. THE NOBILITY OF SPIRIT WITH WHICH THE APOSTLE WAS WONT DELIBERATELY TO FOREGO THESE RIGHTS.

1. Observe the fact. The apostle had acted upon this principle from the beginning. An open statement like this could not have been made had it not corresponded with the actual and well known facts of the case.

2. Consider what this purpose involved, viz. hard manual labour. Like every Jew, Paul had been taught a trade; he wove the Cilician goats' hair into the fabric used for tents and sails, etc. It was a tax upon his energies whilst he was thinking, writing, and preaching, to spend part of the day in hard, rough toil.

3. Remember the exception; from the Macedonian Churches, for a special reason, Paul had consented to receive a liberal gift.

4. The motive which animated Paul deserves attention. It was not pride. There was a personal motive; whilst preaching was a necessity in his case, so that he could take no credit and make no boast for his ministry, he willingly gave up his right to maintenance, that he might have the pleasure of a voluntary sacrifice, a ground of lowly glorying. And there was an official motive; his design was to remove any hindrance out of the way of the progress of the gospel. It might be thought by some that he preached for gain, and such a supposition would render his hearers suspicious and unreceptive. That this should not be the case, he chose to forego his rights, that the obvious disinterestedness of his conduct might support and render effective the gospel which he proclaimed. - T.

Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord?
Why should Paul, departing from his usual custom, speak here of himself and his claims? Undoubtedly because these were questioned. Now wishing to incite the Corinthians to self-denial, Paul exemplified this virtue; but to make this effective it was necessary that he should assert and vindicate his position and rights. If he had no special commission from Christ, there was no virtue in renouncing privileges which never were his. The signs of his apostleship were —

I. THE VISION OF CHRIST. Not that every one who saw Jesus became an apostle; but that none became an apostle who had not seen and been commissioned by Him. No doubt he had been contrasted with the twelve to his disadvantage in these respects. But Paul would not submit to an imputation which must needs weaken his authority. He had seen the Lord on the way to Damascus, had heard His voice, and been entrusted with a special mission to the Gentiles. He had not been preaching the gospel at the instigation of his own inclinations, but in obedience to the authority of Christ.

II. SUCCESS IN APOSTOLIC LABOUR. The craftsman proves his ability by the work he does; the sailor by his navigation of the vessel; the soldier by his courage and skill. So the apostle acknowledges the justice of the practical test.

1. Paul appealed to his work. Labour is misspent when no results ensue. But his labour had not been in vain.

2. The workmanship of the apostle was also his seal, i.e., it bore the mark and witness of his character, ability and office. A competent judge, looking to the Churches Paul had founded, would admit them to be evidence of his apostleship.

3. The signs were manifest in the very community where his authority was questioned. There is irony and force in the appeal made to the Corinthians. Whoever raised a question they should not.

(Prof. J. R. Thomson.)

The greater minister of Christ —

I. THE MORE INDEPENDENT OF CEREMONIAL RESTRICTIONS. Paul was an apostle, and had "seen Christ," a qualification that distinguished him as a minister from all but eleven others. Besides this, his natural and acquired endowments placed him in the first rank of reasoners, scholars, and orators. He was brought up at the feet of Gamaliel, &c. But see how he regarded the mere conventionalities of religious society. "Am I not an apostle? Am I not free?" — referring to the eating of meat offered to idols, &c. (1 Corinthians 8:13). The greater the man, always the more independent he is of forms, fashions, customs. Hezekiah called that which his countrymen worshipped "Nehushtan," a piece of brass. Cromwell called that glittering insignia of authority on the table of the House of Commons a "bauble," Thomas Carlyle called all the pageantry of office and the glitter of wealth "shams." Burns called the swaggering lordling a "coof." A famous French preacher began his funeral address over the coffin of his sovereign with "There is nothing great but God." What cared Elijah for kings? Nothing. Felix trembled before the moral majesty of Paul, even in chains.

II. THE HIGHER THE SERVICES HE RENDERS TO SOCIETY (vers. 1, 2). "He that converteth a sinner from the error of his ways, &c. What work approaches this in grandeur and importance? And the man who succeeds in accomplishing it demonstrates the divinity of his ministry (ver. 3).

III. THE MORE INDEPENDENT HE IS OF THE INNOCENT ENJOYMENTS OF LIFE (vers. 4, 5). Paul claims the privilege to eat and drink as he pleased, and to marry or not.

IV. THE MORE CLAIM HE HAS TO THE TEMPORAL SUPPORT OF THOSE WHOM HE SPIRITUALLY SERVES (vers. 6-14). The reasons are —

1. The general usage of mankind (ver. 7). He illustrates the equity of the principle from the cases of the soldier, the agriculturist, and the shepherd.

2. The principle of the Jewish law (vers. 8, 9). "Doth God take care for oxen?" Yes; but is not man greater than the ox? And shall he work and be deprived of temporal supplies?

3. The principles of common equity (ver. 11).

4. Other apostles and their wives were thus supported (vers. 6-12). Have we done less? Is our authority inferior?

5. The support of the Jewish priesthood (ver. 13).

6. The ordination of Christ (ver. 14; cf. Matthew 10:10). Looking at all that Paul says on that question here, the conviction cannot be avoided that no man has a stronger claim to a temporal recompense than a true gospel minister. Albeit no claims are so universally ignored. Call the money you pay to your butcher, baker, lawyer, doctor, "charity"; but in the name of all that is just, do not call that charity which you tender to the man who consecrates his entire being and time to impart to you the elements of eternal life.

V. THE MORE READY TO SURRENDER HIS CLAIMS FOR THE SAKE OF USEFULNESS.

(D. Thomas, D. D.)

We see in these verses —

I. WHAT IT IS THAT CONSTITUTES A TRUE MINISTER.

1. Communion with Christ. "Have I not seen Jesus Christ our Lord?"

2. Souls won for Christ. "Are not ye my work in the Lord?"

II. THE TRUE MINISTER OUGHT TO BE RECOGNISED BY HIS PEOPLE.

1. Courtesy demands it.

2. His message demands it.

3. His work requires it.

4. Their consciousness declares it.

III. IT IS OFTEN BETTER TO ANSWER FOOLISH QUESTIONS THAN TO PASS THEM BY.

1. For the sake of individual character.

2. For the sake of the Christian Church.

3. For the sake of mankind.

(A. F. Barfield.)

I. ARE FOUNDED —

1. Upon his character as —

(1)A messenger of Christ.

(2)A man.

(3)A Christian.

2. Upon his work.

II. INCLUDE —

1. The common rights of man.

2. The particular right to a just compensation for his labour.

III. SHOULD BE ENFORCED —

1. With moderation.

2. With a due regard for the interests of the gospel.

IV. OUGHT TO BE RELINQUISHED RATHER THAN OCCASION REPROACH: still the right remains, and will finally be established.

(J. Lyth, D. D.)

In the preceding chapter Paul has disposed of the question as to meats offered in sacrifice to idols. He has inculcated the duty of accommodating ourselves to the consciences of others, and is prepared to abridge his own Christian liberty. But keeping pace, as he always does, with the thought of his readers, it at once occurs to him that his opponents will declare that his apostleship stands on so insecure a basis that he has no option in the matter, but must curry favour with all parties. The original apostles may reasonably claim exemption from manual labour, and demand maintenance both for themselves and their wives; but Paul has no such claim to maintenance, and is aware that his apostleship is doubtful. He therefore —

I. ASSERTS HIS RIGHT TO THE SAME PRIVILEGES AND MAINTENANCE AS THE OTHER APOSTLES (1-14). He rests his claim on —

1. His apostleship (vers. 1-6). No one could be an apostle who had not seen Christ after His resurrection. Paul therefore, both in his speeches and in his letters, insists that on the way to Damascus he had seen the risen Lord. But an apostle was also one who was commissioned to bear witness to this fact; and that Paul had been thus commissioned he thinks the Corinthians may conclude from the results among themselves of his preaching. In presence of the finished structure that draws the world to gaze, it is too late to ask if he who built it is an architect.

2. The principle of remuneration everywhere observed in human affairs (ver. 7). However difficult it is to lay down an absolute law of wages, it may be affirmed as a natural principle that labour must be so paid

as to maintain the labourer in life and efficiency; as to enable him to bring up a family which shall be useful and not burdensome to society, and as to secure for him some reserve of leisure for his own enjoyment and advantage. Paul anticipates the objection that these secular principles have no application to sacred things (vers. 8, 9). But this law is two-edged. If a man produce what the community needs, he should himself profit by. the production; but, on the other hand, if a man will not work, neither should he eat.

3. Ordinary gratitude (ver. 11). And some of the Churches founded by Paul felt that the benefit they had derived from him could not be stated in terms of money; but prompted by irrepressible gratitude, they could not but seek to relieve him from manual labour and set him free for higher work. The method of gauging the amount of spiritual benefit absorbed, by its overflow in material aid given to the propagation of the gospel would, I daresay, scarcely be relished by that monstrous development the stingy Christian.

4. The Levitical usage (vers. 13, 14). That evils may result from the existence of a paid ministry no one will be disposed to deny. But if the work of the ministry is to be thoroughly done, men must give their whole time to it; and therefore must be paid for it; a circumstance which is not likely to lead to much evil while the great mass of ministers are paid as they are.

II. GIVES THE TRUE SEASON FOR FOREGOING HIS LAWFUL CLAIM. Paul felt the more free to urge them because his custom was to forego them (ver. 15). How apt are self-denying men to spoil their self-denial by dropping a sneer at the weaker souls that cannot follow their heroic example. Not so Paul. He first fights the battle of the weak for them, and then disclaims all participation in the spoils. Nor does he consider that his self-denial is at all meritorious. On the contrary, he makes it appear as if no choice were left to him. His fear was that if he took remuneration, he "should hinder the gospel of Christ." Some of the best incomes in Greece were made by clever lecturers; Paul was resolved he should never be mistaken for one of these. And no doubt his success was partly due to the fact that men recognised that his teaching was a labour of love, Every man finds an audience who speaks, not because he is paid for doing so, but because there is that in him which must find utterance. Paul felt that on him lay the gravest responsibilities. Had he complained of bad usage, and stipulated for higher terms, and withdrawn, who could have taken up the task he laid down? But while Paul could not but be conscious of his importance, he would arrogate to himself no credit. Whether he does his work willingly or unwillingly, still he must do it. If he does it willingly, he has a reward; if he does it unwillingly, still he is entrusted with a stewardship he dare not neglect. What, then, is the reward? The satisfaction of knowing that, having freely received, he had freely given (ver. 18).

III. REAFFIRMS THE PRINCIPLE ON WHICH HE HAS UNIFORMLY ACTED. It was from Paul (ver. 19) that Luther derived the keynote of his blast "on Christian Liberty" with which he stirred Europe into new life: "A Christian man is the most free lord of all, and subject to none; a Christian man is the most dutiful servant of all, and subject to every one." But Paul was no mere latitudinarian. While accommodating himself to the practice of those around him in all matters (vers. 20-23) in all matters of mere outward observance, he held very definite opinions on the chief articles of the Christian creed. No liberality can ever induce a thoughtful man to discourage the formation of opinion on all matters of importance. No doubt righteousness of life is better than soundness of creed. But is it not possible to have both? Again, Paul had an end in view which preserved his liberality from degenerating (ver. 22). In order to remove a man's difficulties, you must look at them from his point of view and feel the pressure he feels. In order to "gain" men, you must credit them with some desire to see the truth, and you must have sympathy enough to see with their eyes. Parents sometimes weaken their influence with their children by inability to look at things with the eyes of youth. Put yourself in the place of the inquiring, perplexed, embittered soul, find out the good that is in it, patiently accommodate yourself to its ways so far as you legitimately may, and you will be rewarded by "gaining some."

(M. Dods, D. D.)

Ver. 27 is commonly quoted in the Calvinistic Controversy, to prove the possibility of the believer's final fall. In reality, it has nothing whatever to do with it. The word "castaway," is literally "reprobate," that which, being tested, fails. "Reprobate silver shall men call them." St. Paul says, "Lest when I have preached to others, I myself, when tried by the same standard, should fail." In chap. 1 Corinthians 8. Paul had laid down the principle that it was good to respect the scruples of weaker brethren (ver. 1 Corinthians 8:13). But to this teaching an objection might be raised. Does the apostle practise what he preaches? Or it is merely a fine sentiment? Does he preach to others, himself being a castaway, i.e., one who being tested is found wanting? The whole of the chapter is an assertion of his consistency. Note: —

I. PAUL'S RIGHT TO CERTAIN PRIVILEGES, viz., domestic solaces and ministerial maintenance. This right he bases on four arguments:

1. By a principle universally recognised in human practice. A king warring on behalf of a people, wars at their charge — a planter of a vineyard expects to eat of the fruit — a shepherd is entitled to the milk of the flock. All who toil for the good of others derive an equivalent from them. Gratuitous devotion of life is nowhere considered obligatory.

2. By a principle implied in a Scriptural enactment (ver. 9). The ox was provided for, not because it was an ex, but because it was a labourer.

3. By a principle of fairness and reciprocity. Great services establish a claim. If they owed to the apostle their souls, his time had a claim on their gold.

4. By the law of the Temple Service. The whole institution of Levites and priests implied the principle that there are two kinds of labour — of hand and of brain: and that the toilers with the brain, though not producers, have a claim on the community. They are essential to its well-being, and are not mere drones.

II. HIS VALIANT ABSTINENCE FROM THESE PRIVILEGES (vers. 12, 15). Note —

1. His reasons.(1) He was forced to preach the gospel, and for the preaching of it, therefore, no thanks were due. But he turned his necessity to glorious gain. By forfeiting pay he got reward: and in doing freely what he must do, he became free. When "I must" is changed into "I will," you are free.(2) His object was to gain others (ver. 19) His whole life was one great illustration of this principle: free from all, he became the servant of all.

2. The general principles of our human life. You cannot run as you will; there are conditions (ver. 24). You cannot go on saying, I have a right to do this, therefore I will do it. You must think how it will appear, not for the sake of mere respectability, or to obtain a character for consistency, but for the sake of others. And its conditions are as those of a wrestling march — you must be temperate in all things — i.e., abstain from even lawful indulgences. Remember no man liveth to himself. The cry, "Am I my brother's keeper?" is met by St. Paul's clear, steadfast answer, "You are."

(F. W. Robertson, M. A.)

If I be
I. HIS HAPPINESS.

1. Success.

2. Divine attestation.

II. His CLAIMS upon —

1. The respect.

2. Affection.

3. Help.

4. Support of his charge.

(J. Lyth, D. D.)

I. CONSISTS IN ACTUAL SUCCESS — in the conviction and conversion of sinners.

II. ESTABLISHES THE CLAIM TO APOSTLESHIP — because it —

1. Indicates the Divine call and blessing.

2. Is of more value than human authorisation.

III. ENTITLES A MINISTER TO THE SPECIAL REGARD OF THOSE TO WHOSE SPIRITUAL BENEFIT HE HAS CONTRIBUTED. If no claim on others — yet on you for sympathy, love, support.

(J. Lyth, D. D.)

Mine answer to those that do examine me is this.
I. ATTEMPTS ARE OFTEN MADE TO LIMIT THE FREE ACTION OF CHRISTIAN MINISTERS; as in apostolic times, so now.

II. THESE ATTEMPTS SHOULD BE RESISTED with Christian dignity and in a Christian spirit — Paul's answer — he excludes all interference with —

1. His manner of life.

2. His personal and domestic associations. His mode of working.

(J. Lyth, D. D.)

Observe —

I. THE OCCASION OF THE APOSTLE'S APPEAL.

1. Not selfish (ver. 12).

2. Some disputed his apostleship and its rights (ver. 3).

II. HIS ASSERTION OF HIS RIGHT —

1. To support for himself — for his wife if he thought proper to marry.

2. Sufficient to free him from the necessity of manual labour.

III. His DEFENCE OF HIS RIGHT — is sustained by an appeal to —

1. Human justice.

2. The law.

3. The sense of gratitude.

4. Divine ordination under the law, under the gospel.

(J. Lyth, D. D.)

People
Barnabas, Cephas, Christians, Corinthians, Paul, Peter
Places
Corinth
Topics
Announce, Commanded, Direct, Directed, Glad, Gospel, Maintain, News, Ordain, Ordained, Orders, Preach, Preachers, Proclaim, Proclaiming, Receive, Themselves, Tidings
Outline
1. He shows his liberty;
7. and that the minister ought to receive a living by the Gospel;
15. yet that himself has of his own accord abstained,
18. to be neither chargeable unto them,
22. nor offensive unto any, in matters indifferent.
24. Our life is like unto a race.

Dictionary of Bible Themes
1 Corinthians 9:14

     7943   ministry, in church
     8405   commands, in NT

1 Corinthians 9:1-18

     5504   rights

1 Corinthians 9:3-15

     8356   unselfishness

1 Corinthians 9:3-18

     5109   Paul, apostle

1 Corinthians 9:4-18

     5216   authority, nature of

1 Corinthians 9:7-14

     7026   church, leadership

1 Corinthians 9:7-15

     5603   wages

1 Corinthians 9:11-14

     7709   apostles, authority

Library
Third Sunday Before Lent
Text: First Corinthians 9, 24-27; 10, 1-5. 24 Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. 25 And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. 26 I therefore so run, as not uncertainly; so fight I, as not beating the air: 27 but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others,
Martin Luther—Epistle Sermons, Vol. II

How the victor Runs
So run, that ye may obtain.'--1 COR. ix. 24. 'So run.' Does that mean 'Run so that ye obtain?' Most people, I suppose, superficially reading the words, attach that significance to them, but the 'so' here carries a much greater weight of meaning than that. It is a word of comparison. The Apostle would have the Corinthians recall the picture which he has been putting before them--a picture of a scene that was very familiar to them; for, as most of us know, one of the most important of the Grecian
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

'Concerning the Crown'
'They do it to obtain a corruptible crown, but we are incorruptible.'--1 COR. ix. 25. One of the most famous of the Greek athletic festivals was held close by Corinth. Its prize was a pine-wreath from the neighbouring sacred grove. The painful abstinence and training of ten months, and the fierce struggle of ten minutes, had for their result a twist of green leaves, that withered in a week, and a little fading fame that was worth scarcely more, and lasted scarcely longer. The struggle and the discipline
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Sin of Silence
'For though I preach the Gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the Gospel! 17. For if I do this thing willingly, I have a reward.'--1 COR. ix. 16, 17. The original reference of these words is to the Apostle's principle and practice of not receiving for his support money from the churches. Gifts he did accept; pay he did not. The exposition of his reason is interesting, ingenuous, and chivalrous. He strongly asserts his right, even
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

A Servant of Men
'For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 20. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; 21. To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. 22. To the weak became I as weak, that I might gain the weak: I am made all
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Preach the Gospel
Now, these words of Paul, I trust, are applicable to many ministers in the present day; to all those who are especially called, who are directed by the inward impulse of the Holy Spirit to occupy the position of gospel ministers. In trying to consider this verse, we shall have three inquiries this morning:--First, What is it to preach the gospel? Secondly, Why is it that a minister has nothing to glorify of? And thirdly, What is that necessity and that woe, of which it is written, "Necessity is laid
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

The Heavenly Race
And now, in entering upon the text, I shall have to notice what it is we are to run for: "So run that ye may obtain;" secondly, the mode of running, to which we must attend--"So run that ye may obtain;" and then I shall give a few practical exhortations to stir those onward in the heavenly race who are flagging and negligent, in order that they may at last "obtain." I. In the first place, then, WHAT IS IT THAT WE OUGHT TO SEEK TO OBTAIN? Some people think they must be religious, in order to be respectable.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

"Now the God of Hope Fill You with all Joy and Peace in Believing," &C.
Rom. xv. 13.--"Now the God of hope fill you with all joy and peace in believing," &c. It is usual for the Lord in his word to turn his precepts unto promises, which shows us, that the commandments of God do not so much import an ability in us, or suppose strength to fulfil them, as declare that obligation which lies upon us, and his purpose and intention to accomplish in some, what he requires of all: and therefore we should accordingly convert all his precepts unto prayers, seeing he hath made
Hugh Binning—The Works of the Rev. Hugh Binning

Bunyan -- the Heavenly Footman
John Bunyan was born in the village of Elstow, near Bedford, England, in 1628. Because of his fearless preaching he was imprisoned in Bedford jail from 1660 to 1672, and again for six months in 1675, during which latter time it is said his wonderful "Pilgrim's Progress" was written. While his sermons in their tedious prolixity share the fault of his time, they are characterized by vividness, epigrammatic wit, and dramatic fervor. The purity and simplicity of his style have been highly praised, and
Various—The World's Great Sermons, Vol. 2

Against Vain Judgments of Men
"My Son, anchor thy soul firmly upon God, and fear not man's judgment, when conscience pronounceth thee pious and innocent. It is good and blessed thus to suffer; nor will it be grievous to the heart which is humble, and which trusteth in God more than in itself. Many men have many opinions, and therefore little trust is to be placed in them. But moreover it is impossible to please all. Although Paul studied to please all men in the Lord, and to become all things to all men,(1) yet nevertheless
Thomas A Kempis—Imitation of Christ

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

Though in Order to Establish this Suitable Difference Between the Fruits or Effects of virtue and vice,
so reasonable in itself, and so absolutely necessary for the vindication of the honour of God, the nature of things, and the constitution and order of God's creation, was originally such, that the observance of the eternal rules of justice, equity, and goodness, does indeed of itself tend by direct and natural consequence to make all creatures happy, and the contrary practice to make them miserable; yet since, through some great and general corruption and depravation, (whencesoever that may have
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

An Essay on the Scriptural Doctrine of Immortality
AN ESSAY ON THE SCRIPTURAL DOCTRINE OF IMMORTALITY BY THE REV. JAMES CHALLIS, M.A., F.R.S., F.R.A.S. PLUMIAN PROFESSOR OF ASTRONOMY AND EXPERIMENTAL PHILOSOPHY IN THE UNIVERSITY OF CAMBRIDGE, AND FELLOW OF TRINITY COLLEGE. Anagke gar moi epikeitai ouai gar moi estin, ean me euaggelzumai --1 Cor. ix. 16 RIVINGTONS London, Oxford, and Cambridge MDCCCLXXX RIVINGTONS London . . . . . . Waterloo Place Oxford . . . . . . Magdalen Street Cambridge . . . . Trinity Street [All rights reserved]
James Challis—An Essay on the Scriptural Doctrine of Immortality

Concerning Christian Liberty
CHRISTIAN faith has appeared to many an easy thing; nay, not a few even reckon it among the social virtues, as it were; and this they do, because they have not made proof of it experimentally, and have never tasted of what efficacy it is. For it is not possible for any man to write well about it, or to understand well what is rightly written, who has not at some time tasted of its spirit, under the pressure of tribulation. While he who has tasted of it, even to a very small extent, can never write,
Martin Luther—First Principles of the Reformation

The Edict of Banishment, 1729-1736.
But Zinzendorf was not long allowed to tread the primrose path of peace. As the news of his proceedings spread in Germany, many orthodox Lutherans began to regard him as a nuisance, a heretic, and a disturber of the peace; and one critic made the elegant remark: "When Count Zinzendorf flies up into the air, anyone who pulls him down by the legs will do him a great service." He was accused of many crimes, and had many charges to answer. He was accused of founding a new sect, a society for laziness;
J. E. Hutton—History of the Moravian Church

But He Speaks More Openly in the Rest which He Subjoins...
9. But he speaks more openly in the rest which he subjoins, and altogether removes all causes of doubting. "If we unto you," saith he, "have sown spiritual things, is it a great matter if we shall reap your carnal things?" What are the spiritual things which he sowed, but the word and mystery of the sacrament of the kingdom of heaven? And what the carnal things which he saith he had a right to reap, but these temporal things which are indulged to the life and indigency of the flesh? These however
St. Augustine—Of the Work of Monks.

Hence Arises Another Question; for Peradventure one May Say...
23. Hence arises another question; for peradventure one may say, "What then? did the other Apostles, and the brethren of the Lord, and Cephas, sin, in that they did not work? Or did they occasion an hindrance to the Gospel, because blessed Paul saith that he had not used this power on purpose that he might not cause any hindrance to the Gospel of Christ? For if they sinned because they wrought not, then had they not received power not to work, but to live instead by the Gospel. But if they had received
St. Augustine—Of the Work of Monks.

We are not Binding Heavy Burdens and Laying them Upon Your Shoulders...
37. We are not binding heavy burdens and laying them upon your shoulders, while we with a finger will not touch them. Seek out, and acknowledge the labor of our occupations, and in some of us the infirmities of our bodies also, and in the Churches which we serve, that custom now grown up, that they do not suffer us to have time ourselves for those works to which we exhort you. For though we might say, "Who goeth a warfare any time at his own charges? Who planteth a vineyard, and eateth not of the
St. Augustine—Of the Work of Monks.

And He Comes Back Again, and in all Ways...
10. And he comes back again, and in all ways, over and over again, enforceth what he hath the right to do, yet doeth not. "Do ye not know," saith he, "that they which work in the temple, eat of the things which are in the temple? they which serve the altar, have their share with the altar? So hath the Lord ordained for them which preach the Gospel, to live of the Gospel. But I have used none of these things." [2500] What more open than this? what more clear? I fear lest haply, while I discourse wishing
St. Augustine—Of the Work of Monks.

But Now, that as Bearing with the Infirmity of Men He did This...
12. But now, that as bearing with the infirmity of men he did this, let us hear what follows: "For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. To them that are under the law, I became as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law." [2505] Which thing he did, not with craftiness
St. Augustine—Of the Work of Monks.

There Resulteth Then from all These this Sentence...
41. There resulteth then from all these this sentence, that a lie which doth not violate the doctrine of piety, nor piety itself, nor innocence, nor benevolence, may on behalf of pudicity of body be admitted. And yet if any man should propose to himself so to love truth, not only that which consists in contemplation, but also in uttering the true thing, which each in its own kind of things is true, and no otherwise to bring forth with the mouth of the body his thought than in the mind it is conceived
St. Augustine—On Lying

The Great Synod Has Stringently Forbidden any Bishop, Presbyter...
The great Synod has stringently forbidden any bishop, presbyter, deacon, or any one of the clergy whatever, to have a subintroducta dwelling with him, except only a mother, or sister, or aunt, or such persons only as are beyond all suspicion. Notes. Ancient Epitome of Canon III. No one shall have a woman in his house except his mother, and sister, and persons altogether beyond suspicion. Justellus. Who these mulieres subintroductæ were does not sufficiently appear...but they were neither wives
Philip Schaff—The Seven Ecumenical Councils

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