Describe Rome, and compare it with our modern cities. The metropolis of the world, with two millions of people in about sixteen square miles; every trade, nationality, and religion represented there. The apostle knew the strategic importance of a Christian stronghold in Rome. What a mighty influence might radiate thence to every quarter of the globe! To energize the heart of the empire was to quicken with Christian life the whole world.

I. A SPECIAL CLASS SINGLED OUT. The "all" in Rome are restricted by the subsequent designations. It is useless to ignore the New Testament line of distinction. Men are distinguished by their relationship to the gospel, not by their social standing or intellectual ability, but by their moral qualifications, as possessors of good hearts which have received the seed of the kingdom. To speak of Christians is to mark them off from all besides, as a straight stick differentiates crooked ones. Would Christ send his messengers to our houses as to those "who are worthy"? This distinction creates a bond of union. The superficial diversities amongst the followers of Christ are merged in the one great feature of similarity. All are "one" in Christ Jesus, whether they live in the East or the West End, in the great rooms of a palace or the attic of a lodging-house. And in the primitive Church, as to-day, the uniting power of the gospel was a striking proof of its Divine origin - that he who made the key to fit so many hearts was the same who first constructed those human wards. If Christ appeared to-day, it would be as when a magnet is introduced into a box of iron filings; the affinity of his people would be discovered by their instant attraction to him, and the closer they pressed to him the nearer they would draw to one another. Christianity is healthful socialism.

II. THEIR HAPPY CONDITION. "Beloved of God." The Almighty is good to all his creatures; he "is great, and despiseth not any;" his sunshine and rain benefit all indiscriminately. Jesus weeping over Jerusalem exemplified God's infinite pity towards rebellious subjects, sorrowing over their distresses and grieved at their sins. But the love of the text is that of complacency, where God can rest in his love with satisfaction, rejoicing in the renewed nature and the evidences of restored sonship. Love must bet strongest and most delightful when reciprocated by its object, as the mirror increases light by reflection. It is an animating designation; for men need love as plants need sunshine and warmth. The loneliest heart may be cheered by the assurance of the Divine paternal affection. It is an ennobling love. Many a man has risen through love to the height of his capacity; his powers have been stimulated and developed. How strong for noble deeds must those be who think of the mighty heart of God pulsating to the rhythm of their feeble souls! Stunted lives may blossom and grow fruitful under the "light of his countenance," seeking to live worthy of his wondrous love. It implies the well-being of those loved. Not necessarily exemption from hardship and trial, not miraculous interposition every day; but unfailing guidance and succour, and the certainty of a blessed issue to all events. Our God never intended us to dwell all our lives in suspense concerning our relationship to him, but to come out into the unclouded day by accepting his declarations, and we honour him when we arm our breasts with these magnificent truths as with triple steel against all vexation, and flood our dwelling with the benignant splendour of his promises.

III. THEIR DIGNIFIED VOCATION. "Called to be saints." The word "called" has become so theological that to enter into its meaning with any freshness we must strip it of its technical clothing. A man's calling is his occupation in life - that by which he earns his livelihood. The main business of the Christian is to cultivate holiness. He is set apart, like the priest, with anointing oil for the service of God. This aim is in no wise incompatible with the fulfilment of his ordinary worldly avocation. Every situation is adapted to the pursuit of holiness, disciplining the soul, calling for endurance or activity. The saint is separate from sinners, not by reason of bodily absence, but through his consecrated thought and endeavour and behaviour. The same action may be performed from higher motives and with a regard to vaster issues. The saints are furnished with all requisite aids to holiness. The written Word, the Spirit, the house of prayer, - these are all helps to a godly life. We are not set to make bricks without straw. The manner of our call enforces the obligation to sainthood. We have been called by Jesus Christ, our Redeemer, our Pattern and Power, who called the disciples by the sea-shore, and Matthew at the toll-bar; and his summons reaches us from his cross of anguish, and from his throne of victory on high. The title of "saints" is expressly assigned to the followers of Christ, and it behoves us to walk worthy of our high calling and of the name by which we are called. Mistrust disowns such high, grand titles; faith claims and justifies them. Will not some respond to Christ's call to-day? "Harden not your hearts, if ye should hear his voice." - S.R.A.

I. ITS CONTENTS.

1. Grace.(1) Favour bestowed by God in conviction, conversion, sanctification, comfort, help, etc.(2) Consciously enjoyed. Not something placed to our account in a heavenly record, but actually experienced in the heart and life.(3) Through the use of means. Not a mysterious endowment, but received by the exercise of a rational faith working through prayer, meditation, communion, etc.(4) Exhibited in the ever ripening fruits of the Spirit. Not an inward enjoyment merely, but an outward expression by which, in grace of character and usefulness, a Christian is read and known of all men.(5) Issuing in glory. As grace originates in heaven, so it works through our earthly experience only to return to its source. Its final issue is eternal fellowship with the God of all grace.

2. Peace.(1) Its nature.(a) Reconciliation with God — indifference of fear replaced by love and confidence.(b) Inward tranquillity — freedom from mental and moral disturbance; all can cast upon God.(c) Amity with all men. When men are at peace with God they will be at peace with each other. Wars and dissentions are utterly foreign to the family of the God of peace.(2) Its relation to grace.(3) It originates in grace. God makes overtures of peace; says, "roll thy burden upon the Lord"; "the fruit of the Spirit is...peace"; as grace ripens, peace increases.

II. THEIR SOURCE.

1. God as Father delights to bestow —(1) Grace. It is His pleasure —

(a)To confer the highest benefit.

(b)To see its blessed operation.

(c)To contemplate its lovely effects.

(d)To enjoy its everlasting fruits.(2) Peace. The supreme desire of a father is to see his children in amity with himself and with one another and free from care.

2. God as our Father is the warrant for our confidence in —(1) Supplicating these highest blessings.(2) Anticipating their presence here and their full perfection hereafter.

III. THEIR MEDIUM — "The Lord Jesus Christ."

1. As God He has grace and peace to give.

2. As Man He exhibited the perfect enjoyment of these blessings. He was "full of grace"; and He had peace to such an extent that He regarded it peculiarly as His own — "My peace."

3. As God-Man Mediator He is qualified and commissioned to bestow them.(1) He purchased both by the blood of the Cross.(2) He gives both (2 Corinthians 12:9; John 14:17, 27; John 20:19; Philippians 4:7).

(J. W. Burn.)

I. RICH IN ITS IMPORT.

1. Grade.

2. Peace.

II. DIVINE IN ITS EFFICACY — from God, etc.

III. SPECIAL IN ITS APPLICATION AND DESIGN — to all that are beloved, etc.

(J. Lyth, D. D.)

Many persons say, "What is the use of salutations? When I meet a lady in the street, why should I raise my hat?" And, by the by, young men, it is worth your while either to salute a lady, or not to. The habit of touching your hat is a vulgar habit. It is like, in letter writing, using "gent" instead of "gentleman." It is a kind of contraction that is indicative of a lack of proper information. A man says, "Why should I say 'Good morning' to a man when I meet him?" or, "Why should friends say 'Good-bye' when they part?" That very expression, "Good-bye," shows what the Western literalising tendency is. There was a time when friends at parting looked gravely at each other, and said, "God be with you"; but now they say "Good-bye," which is the same thing abbreviated. In the "God be with you" of the West there is no "God," no "with you," no anything, except "Good-bye," which is what a bird is when its feathers have all been plucked off. But why should we have so many of these salutations? Well, for my part, I think that even good folks, without such little ceremonies, are like grapes packed for market without leaves between them. They will crush and come in mashed. Even good folks need to have little courtesies between them to keep them from attrition. And to take society and divest it of all these little civilities would be to deteriorate it, and carry it toward the savage state. I do not think that the bushmen of South Africa trouble themselves about such things. They economise speech and conduct. And as you go up in civilised and Christian communities, you will find more and more, and not fewer and fewer, of them. And when you come to the very height of civilisation and Christianity — the family — you will not only find more of them, but you will find that they are not conventional. There you will hear the mother talking to the little child, and the child talking back; and you will hear them calling each other all manner of fond epithets. The whole of society is chased by golden figures of those civilities that tend to make life rich and happy. And if you think that these things are of no use, it is because you never put your heart into them. When you see a friend coming, and you say, "Good morning," mean good morning. Let your heart go in kindness toward him. If you meet a person, and you choose to uncover your head, let your heart be uncovered too. When in honour you prefer others to yourselves, put more goodwill, more Christianity into it. Please men more, desire to please them more, and it will swell up the shrunken proportions of these civilities, and make them put new buds and new blossoms out. We need not fewer, but more of these things in human life, to take away its vulgarity, and its hard surfaces, and to enrich it with more flowers and perfumes.

(H. W. Beecher.)

This is the glorious distinction of believers. So of Israel (Deuteronomy 33:4). God's love the origin of believers' salvation (John 3:16; Ephesians 2:4; 1 John 3:1). God has a common love to all men (Deuteronomy 10:18; John 3:16; 1 Timothy 4:10; Titus 2:11; Titus 3:4); a special love to believers (1 John 3:1; Jeremiah 31:3; Ephesians 1:3-6; Ephesians 2:4-8). This special love is seen in making them His people and blessing them as such. This love is —

I. DISTINGUISHING (1 Corinthians 4:7; Romans 8:28, 29).

II. FREE AND SPONTANEOUS (Ephesians 1:2-6; Ephesians 2:4).

III. UNCHANGING AND EVERLASTING (John 13:1; Jeremiah 31:3; Isaiah 54:10).

IV. INFINITELY COSTLY (Zechariah 13:7; Isaiah 53:6, 10; Romans 8:32).

V. OPERATIVE AND EFFICACIOUS (2 Thessalonians 2:16 2 Timothy 1:9).

VI. ALL-CONQUERING (Psalm 110:3; Romans 8:30, 35-39).

VII. EXISTING IN AND FOR THE SAKE OF CHRIST (Romans 8:39; Ephesians 1:8, 6; John 17:23). To be beloved of God is a creature's highest blessedness, secures every blessing, and, when realised, is bliss itself (Psalm 63:3; Psalm 30:5; Song of Solomon 1:2).

(T. Robinson, D. D.)

The text might have been rendered "called saints." It is requisite to remember this, because you might think that it means "called to be saints" hereafter, as though it would be impossible to be a saint here.

I. WHERE AND BY WHAT MEANS ARE WE CALLED TO BE SAINTS?

1. By the election of God and the providence of birth in a Christian land.

2. By the dedication and grace of baptism,

3. By those inward calls felt in the heart.

4. By the many voices of affliction and the constant gentle operations of the Comforter in the soul.

II. WHAT IS THE PROCESS?

1. Stands the pardon of sin and the sense of pardon. Many greatly increase the difficulty of saintliness by putting holiness before peace.

2. But forgiveness is not merit; it is not even acceptance. You must be acceptable and pleasing in God's sight, And for this you must have righteousness not your own, and be able to present yourself to God in Christ, and be pleasing even to Him, because He sees the Christ in whom you are.

3. When you are so justified, an act of union takes place between Christ and your soul, Through that union the Holy Ghost, who is the fountain of all saintliness, flows into you, and the flow will vary according as the Spirit is grieved or honoured in you,

4. And now saintliness, properly so-called, begins. You are a thing dedicate,(1) There is intercourse set up between your soul and God, You feed on spiritual food, Your Bible is a home — worship is the atmosphere of your love, especially the Holy Communion.(2) Meanwhile the natural appetites are being subdued, and the body subjugated. The besetting sin, by the power of a wonderful alchemy, is being gradually turned into a characteristic grace. The temper which was hot, is meek — the spirit which was restless, is patient — your appetites first changed, then turned, go upward.(3) You have become devoted to good works; you love the brethren; whatever is holy, it is akin to you; you yearn for souls and to extend the Church.(4) And now men are beginning to "take knowledge of you."(5) I do not venture now to look where those blessed ones, in the dazzling lustre of their white robes, are still pursuing their saintly offices. But I do ask, "Out of what material is that holy saintship made?" And He who makes the rainbow from the mist, and the pearl from the shell, and the butterfly from the grub, and the diamond from the charcoal gives the answer. "These are they which came out of great tribulation," etc.

(J. Vaughan, M. A.)

Why? Because —

I.They lived WITH Jesus.

II.They lived FOR Jesus, and therefore —

III.They GREW LIKE Jesus.

(T. Guthrie, D. D.)

What is a saint? A celebrated wit, who was asked this question, replied, "A saint is long-faced piety, which has neither the smile of friendliness, nor the tear of pity." It is to be regretted that the word "saint" is a sort of nickname for that which is mean and spurious; but when people know a man to be really saint-like they give him reverence. I remember, one day, asking a little orphan girl, "What is a saint?" After a little thought, she answered, "Please, sir, my mother was a saint!" To that child's mind saint meant somebody good, holy, and loving; and the person whom she had known to fulfil that description was her mother. Every mother should try to be to her daughters the panorama of what a saint should be, and every father too. A saint is —

I. A REPENTING CHILD OF GOD.

II. A CHANGED CHILD OF GOD. That man who is honest, because it is the best policy, is in a very low state of morality; is he not at heart a thief? The prodigal may desire pardon as a policy which saves him from hell and admits him into heaven; but the saint acts from a nobler motive. The saint yearns for heaven more as a state of holiness than as a place of freedom from pain. Napoleon once said, "If you would truly conquer, you must replace." This is true of morals as of nations. If you wish to take away the craving for sin, whatever it may be — drink, or anything else — you must replace it with a craving for something higher and better. You remember the old fable of the Isle of Sirens, whose songs lured the sailors from their ships to sin and death; and the shore of the island was covered with the bleached bones of tempted men. We are told that Ulysses, when sailing past, in order to see and not be captivated, ordered that his crew should have wax put into their ears, and then stopped up his own ears, and had himself tied to the mast. When his ship sailed by the island the Sirens sang their most bewitching melodies, but Ulysses and his crew did not hear; and were, therefore, not tempted as other sailors who had both seen and heard. But, some time afterwards, there came another ship, commanded by Orpheus, who was a master of music, Orpheus did not attempt to resist the temptation by putting wax in his ears, or by tying himself to the mast. The Sirens sang their most melodious strains; but Orpheus played a sweeter music, which, like a magnet, kept his crew from having the slightest desire to go to the island. The song of the Sirens charmed the ear; but the music of Orpheus thrilled the soul. Such is the change which has taken place in the soul of the saint. The joys of religion are sweeter to him than the pleasures of sin; to be beloved of God is more precious than the applause of erring men. You may ask, "How is this accomplished?" Just by the love of God being inspired in the spirit of the forgiven penitent.

III. A FORGIVEN CHILD OF GOD. A young man went headlong into evil courses, and stole some of his father's money, and ran away from home. Some time afterwards his father solemnly crossed the prodigal's name from the family register at the beginning of the Bible. After many years the son, like the prodigal, "came to himself," and when he knocked at the door was received with a loving welcome. Tim following morning the father opened the Bible at the first page, wrote the name of his son, and after it, "Everything forgiven." This is like what takes place when a penitent cries for pardon; but the page where the forgiveness is written is in the heart of the penitent.

(W. Birch.)

They who are not made saints in a state of grace shall never be saints in glory. The stones which are appointed for that glorious Temple above are hewn and polished and prepared for it here, as the stones were wrought and prepared in the mountains for building the temple at Jerusalem.

(T. H. Leary, D. C. L.)

1. The word is from the French, who got it from the Romans. And the Romans got it under the old parental roof, at that remote period which preceded the migration both of Latins and Greeks from their common Oriental home. The Greek form of the word is χάρις, connected with χαίρω, "I rejoice." So that the word, in its etymology, means "that which gives joy and pleasure, that which is delightful."

2. Hence it was, at a very early period of its career as a word, applied to that which was beautiful. Beauty gives delight. It is grace. A beautiful movement of the body is graceful. If a dress is beautiful in its fabric, and if it fits beautifully, it is graceful. The fertile Greek imagination constructed three distinct personifications of beauty, "the Graces." The echo of their idea continues, and we still speak of the three Christian graces — faith, hope, charity. When our Queen visits some private home, we sometimes say that the royal lady graces the home with her presence. She lends charm and beauty to it; and the charm and beauty occasion delight.

3. But Greeks, Latins, French, and English, were not slow to perceive that there is an inner as really as an outer beauty. There is beauty of character, of moral deportment, of moral feeling and acting; and this beauty is fitted to give great delight and joy. Hence all united in calling it grace. Kindness and loving kindness is grace. It is really most graceful. It is the most beautiful possible ornament. Justice is admirable. It cannot be dispensed with. Its presence lends dignity to character; and dignity is a species of grandeur; and grandeur is a species of beauty. Thus there is beauty in justice. But it is by a circuitous logical process that we find out "the beauty of holiness," and the corresponding beauty that is inherent in the hatred of sin. But not so is it with kindness. It inspires us, on the spur of the moment, with delight and joy, especially when we find ourselves the objects of the loving kindness. It is the grace that belongs peculiarly to God. God's favour is grace.

4. But man, too, as well as God, can be gracious. Our Queen and Princess of Wales are gracious. It is their pleasure to be kind; and their loving kindness is delightful, and, because delightful, is grace; so that they are gracious. Even a very humble man can be gracious, or show favour to his fellow men, when, e.g., his fellow men have injured him. Such graciousness is the reflection in man of the peculiar glory which is inherent in the character of God.

5. Again: We speak of grace before and after meals. The meaning is the utterance of thanks or gratitude to God, the bountiful Benefactor. This gratitude is grace. How significant! With what charm it invests the idea of gratitude! Gratitude for favour received, as a token of loving kindness, is as truly graceful as is loving kindness itself. In nothing is there greater deformity and unloveliness than in ingratitude. Hence both Greeks and Romans freely combined in calling gratitude grace. "For if ye love them who love you, what thank have ye? for sinners also love those that love them. And if ye do good to them who do good to you, what thank have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners to receive as much again." We read in another part of the New Testament those glorious and glowing words of the Apostle St. Paul, "Thanks be unto God for His unspeakable gift." In these passages the term employed is grace. In the sayings of our Saviour, as is evidenced by the parallel expression in St. Matthew, the word is tantamount in import to reward. What thank or reward do ye deserve? In the saying of the apostle it simply means thanks; and thanks is expressed by this term "grace," just because thankfulness is always, as a manifestation of character, a grace, delightful to God and to all other beings who are Godlike.

(J. Morison, D. D.)

Trace back any river to its source, and you will find its beginnings small. A little moisture oozing through the sand or dripping out of some unknown rock, a gentle gush from some far away mountain's foot, are the beginning of many a broad river, in whose waters tall merchantmen may anchor and gallant fleets may ride. For it widens and gets deeper, till it mingles with the ocean. So is the beginning of a Christian's or a nation's grace. It is first a tiny stream, then it swells into a river, then a sea. There is life and progression towards an ultimate perfection when God finds the beginning of grace in any man.

(J. J. Wray.)

The nature of a seed is such that when it is thrown into the ground it unfolds itself without culture, without any exterior influence beyond the light and air and soil, to be just that thing which it was meant to be. Every flower comes to its own nature; and although culture may make it larger and finer, yet it expresses the radical idea involved in the seed. It is so with every insect and every animal But man is not a creature that, according to this analogy, being born into the world opens and develops himself to that which God meant manhood to be. When left in the most favourable conditions man does not, and will not, so develop himself; for that which is required to make manhood is not in him. There were elements left out of the nature of man without which that nature never can come to its perfection. For, as in fruits sugar comes from the sun, so in man grace comes from the Sun of righteousness, working in us, and elaborating the things that we need. But they are never wrought out by any process that takes place by the natural faculties in the soul.

(H. W. Beecher.)

Hence the worldling does not understand our peace, and frequently sneers at it because he is puzzled by it. Even the Christian is sometimes surprised at his own peacefulness. I know what it is to suffer from terrible depression of spirit at times; yet at the very moment when it has seemed to me that life was not worth one single bronze coin, I have been perfectly peaceful with regard to all the greater things. There is a possibility of having the surface of the mind lashed into storm while yet down deep in the caverns of one's inmost consciousness all is still: this I know by experience. There are earthquakes upon this earth, and yet our globe pursues the even tenor of its way, and the like is true in the little world of a believer's nature. Why, sometimes the Christian will feel himself to be so flooded with a delicious peace that he could not express his rapture.

(C. H. Spurgeon.)

David, Paul, RomansRomeBeloved, Christ, God's, Grace, Granted, Loved, Marked, Ones, Peace, Rome, Saints1. Paul commends his calling to the Romans;
9. and his desire to come to them.
16. What his gospel is.
18. God is angry with sin.
21. What were the sins of mankind.

Romans 1:7

     1512   Trinity, equality of
     2027   Christ, grace and mercy
     7120   Christians
     7155   saints
     8272   holiness, growth in
     8638   benedictions

Romans 1:1-7

     5328   greeting

Romans 1:6-7

     7024   church, nature of

Beautiful Thoughts
"Beautiful Thoughts" From Henry Drummond Arranged by Elizabeth Cureton {Project Gutenberg Editorial note: Many quotes from "The Greatest Thing in the World" did not provide a page number.} 1892 The invisible things of God from the creation of the world are clearly seen, being understood by the things that are made.--Rom. i. 20. To My Dear Friend Helen M. Archibald This Book Is Affectionately Inscribed. …
Henry Drummond—Beautiful Thoughts

February 19. "As Much as in Me is I am Ready" (Rom. I. 15).
"As much as in me is I am ready" (Rom. i. 15). Be earnest. Intense earnestness, a whole heart for Christ, the passion sign of the cross, the enthusiasm of our whole being for our Master and humanity--this is what the Lord expects, this is what His cross deserves, this is what the world needs, this is what the age has a right to look for. Everything around us is intensely alive. Life is earnest, death is earnest, sin is earnest, men are earnest, business is earnest, knowledge is earnest, the age is …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Third Sunday after Easter
Text: First Peter 2, 11-20. 11 Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; 12 having your behavior seemly among the Gentiles; that, wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation. 13 Be subject to every ordinance of man for the Lord's sake: whether to the king, as supreme; 14 or unto governors, as sent by him for vengeance on evil-doers and for praise …
Martin Luther—Epistle Sermons, Vol. II

Nineteenth Day. Holiness and Resurrection.
The Son of God, who was born of the seed of David according to the flesh, who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection of the dead.'--Rom. i. 4. These words speak of a twofold birth of Christ. According to the flesh, He was born of the seed of David. According to the Spirit, He was the first begotten from the dead. As He was a Son of David in virtue of His birth through the flesh, so He was declared to be the Son of God with power, …
Andrew Murray—Holy in Christ

First Day. God's Call to Holiness.
Like as He which called you is holy, be ye yourselves also holy in all manner of living; because it is written, Ye shall be holy, for I am holy.'--1 Pet. i. 15, 16. The call of God is the manifestation in time of the purpose of eternity: 'Whom He predestinated, them He also called.' Believers are 'the called according to His purpose.' In His call He reveals to us what His thoughts and His will concerning us are, and what the life to which He invites us. In His call He makes clear to …
Andrew Murray—Holy in Christ

The Gospel the Power of God
'I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth.'--ROMANS i. 16. To preach the Gospel in Rome had long been the goal of Paul's hopes. He wished to do in the centre of power what he had done in Athens, the home of wisdom; and with superb confidence, not in himself, but in his message, to try conclusions with the strongest thing in the world. He knew its power well, and was not appalled. The danger was an attraction to his chivalrous …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Witness of the Resurrection
'Declared to be the Son of God with power, ... by the resurrection of the dead.'--ROMANS i. 4 (R.V.). It is a great mistake to treat Paul's writings, and especially this Epistle, as mere theology. They are the transcript of his life's experience. As has been well said, the gospel of Paul is an interpretation of the significance of the life and work of Jesus based upon the revelation to him of Jesus as the risen Christ. He believed that he had seen Jesus on the road to Damascus, and it was that appearance …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Privilege and Obligation
'To all that be in Rome, beloved of God, called to be saints.'--ROMANS i. 7. This is the address of the Epistle. The first thing to be noticed about it, by way of introduction, is the universality of this designation of Christians. Paul had never been in Rome, and knew very little about the religious stature of the converts there. But he has no hesitation in declaring that they are all 'beloved of God' and 'saints.' There were plenty of imperfect Christians amongst them; many things to rebuke; much …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Paul's Longing
'I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12. That is, that I may be comforted together with you, by the mutual faith both of you and me.'--ROMANS i. 11, 12. I am not wont to indulge in personal references in the pulpit, but I cannot but yield to the impulse to make an exception now, and to let our happy circumstances mould my remarks. I speak mainly to mine own people, and I must trust that other friends who may hear or read my words will …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Sin in the Heart the Source of Error in the Head
ROMANS i. 28.--"As they did not like to retain God in their knowledge, God gave them over to a reprobate mind." In the opening of the most logical and systematic treatise in the New Testament, the Epistle to the Romans, the apostle Paul enters upon a line of argument to demonstrate the ill-desert of every human creature without exception. In order to this, he shows that no excuse can be urged upon the ground of moral ignorance. He explicitly teaches that the pagan knows that there is one Supreme …
William G.T. Shedd—Sermons to the Natural Man

All Mankind Guilty; Or, Every Man Knows More than He Practises.
ROMANS i. 24.--"When they knew God, they glorified him not as God." The idea of God is the most important and comprehensive of all the ideas of which the human mind is possessed. It is the foundation of religion; of all right doctrine, and all right conduct. A correct intuition of it leads to correct religious theories and practice; while any erroneous or defective view of the Supreme Being will pervade the whole province of religion, and exert a most pernicious influence upon the entire character …
William G.T. Shedd—Sermons to the Natural Man

Knowledge. Worship. Gratitude.
The people mentioned by Paul in our text fell into two great evils, or rather into two forms of one great evil--atheism: the atheism of the heart, and the atheism of the life. They knew God, but they glorified him not as God, neither were they thankful. We will first consider the first sin mentioned here, and then the second. I shall not look at these two evils as if you were Romans, because I know that you are not, but I shall adapt the text to your own case, and speak of these sins, as Englishmen …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 30: 1884

Inexcusable Irreverence and Ingratitude
"They are without excuse: because that, when they knew God, they glorified him not as God, neither were thankful."--Romans 1:20-21. This first chapter of the Epistle to the Romans is a dreadful portion of the Word of God. I should hardly like to read it all through aloud; it is not intended to be so used. Read it at home, and be startled at the awful vices of the Gentile world. Unmentionable crimes were the common pleasures of those wicked ages; but the chapter is also a striking picture of heathenism …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

The Beloved Pastor's Plea for Unity
"To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ."--Romans 1:7. IN A FEW MINUTES we shall gather together as members of the Church of Christ to celebrate the memorial of his death. It is a memorable sight to see so many Christian people sitting together with the object of observing this ordinance. Frequently as I have seen it, I must confess that, when sitting in the chair at the head of the table, I often feel overawed …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 39: 1893

Sources of Our Knowledge of Jesus
20. The earliest existing record of events in the life of Jesus is given to us in the epistles of Paul. His account of the appearances of the Lord after his death and resurrection (I. Cor. xv. 3-8) was written within thirty years of these events. The date of the testimony, however, is much earlier, since Paul refers to the experience which transformed his own life, and so carries us back to within a few years of the crucifixion. Other facts from Jesus' life may be gathered from Paul, as his descent …
Rush Rhees—The Life of Jesus of Nazareth

The Holy Spirit in the Glorified Christ.
"Declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead."--Rom. i. 4. From the foregoing studies it appears that the Holy Spirit performed a work in the human nature of Christ as He descended the several steps of His humiliation to the death of the cross. The question now arises, whether He had also a work in the several steps of Christ's exaltation to the excellent glory, i.e., in His resurrection, ascension, royal dignity, and second coming. …
Abraham Kuyper—The Work of the Holy Spirit

Proposition Though the Necessity and Indispensableness of all the Great and Moral Obligations of Natural Religion,
and also the certainty of a future state of rewards and punishments, be thus in general deducible, even demonstrably, by a chain of clear and undeniable reasoning; yet (in the present state of the world, by what means soever it came originally to be so corrupted, the particular circumstances whereof could not now be certainly known but by revelation,) such is the carelessness, inconsiderateness, and want of attention of the greater part of mankind; so many the prejudices and false notions taken up …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

Rome and Ephesus
Corinth as portrayed in the Epistles of Paul gives us our simplest and least contaminated picture of the Hellenic Christianity which regarded itself as the cult of the Lord Jesus, who offered salvation--immortality--to those initiated in his mysteries. It had obvious weaknesses in the eyes of Jewish Christians, even when they were as Hellenised as Paul, since it offered little reason for a higher standard of conduct than heathenism, and its personal eschatology left no real place for the resurrection …
Kirsopp Lake—Landmarks in the History of Early Christianity

With the Opening of this ChapterWe Come to Quite a Different Theme. ...
With the opening of this chapter we come to quite a different theme. Like a fever-tossed patient, Ecclesiastes has turned from side to side for relief and rest; but each new change of posture has only brought him face to face with some other evil "under the sun" that has again and again pressed from him the bitter groan of "Vanity." But now, for a moment, he takes his eyes from the disappointments, the evil workings, and the sorrows, that everywhere prevail in that scene, and lifts them up to see …
F. C. Jennings—Old Groans and New Songs

Here Some Man Shall Say; "If the Concupiscence of the Bad...
16. Here some man shall say; "If the concupiscence of the bad, whereby it comes that they bear all evils for that which they lust after, be of the world, how is it said to be of their will?" As if, truly, they were not themselves also of the world, when they love the world, forsaking Him by Whom the world was made. For "they serve the creature more than the Creator, Who is blessed for ever." [2670] Whether then by the word "world," the Apostle John signifies lovers of the world, the will, as it is …
St. Augustine—On Patience

On the Symbols of the Essence' and Coessential. '
We must look at the sense not the wording. The offence excited is at the sense; meaning of the Symbols; the question of their not being in Scripture. Those who hesitate only at coessential,' not to be considered Arians. Reasons why coessential' is better than like-in-essence,' yet the latter may be interpreted in a good sense. Explanation of the rejection of coessential' by the Council which condemned the Samosatene; use of the word by Dionysius of Alexandria; parallel variation in the use of Unoriginate; …
Athanasius—Select Works and Letters or Athanasius

Fundamental Ideas of Man and his Redemption.
To Athanasius the Incarnation of the Son of God, and especially his Death on the Cross, is the centre of faith and theology (Incar. 19, kephalaion tes pisteos, cf. 9. 1 and 2, 20. 2, &c.). For our salvation' (Incar. 1) the Word became Man and died. But how did Athanasius conceive of salvation'? from what are we saved, to what destiny does salvation bring us, and what idea does he form of the efficacy of the Saviour's death? Now it is not too much to say that no one age of the Church's existence has …
Athanasius—Select Works and Letters or Athanasius

Letter Xlv (Circa A. D. 1120) to a Youth Named Fulk, who Afterwards was Archdeacon of Langres
To a Youth Named Fulk, Who Afterwards Was Archdeacon of Langres He gravely warns Fulk, a Canon Regular, whom an uncle had by persuasions and promises drawn back to the world, to obey God and be faithful to Him rather than to his uncle. To the honourable young man Fulk, Brother Bernard, a sinner, wishes such joy in youth as in old age he will not regret. 1. I do not wonder at your surprise; I should wonder if you were not suprised [sic] that I should write to you, a countryman to a citizen, a monk …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Letter vi (Circa A. D. 1127) to the Same
To the Same He protests against the reputation for holiness which is attributed to him, and promises to communicate the treatises which he has written. I. Even if I should give myself to you entirely that would be too little a thing still in my eyes, to have recompensed towards you even the half of the kindly feeling which you express towards my humility. I congratulate myself, indeed, on the honour which you have done me; but my joy, I confess, is tempered by the thought that it is not anything …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

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