1 Thessalonians 5:1

There is a natural curiosity to know "the times and the seasons" connected with an event so transcendently important to the human race. "But of the times and the seasons ye have no need that I write unto you."

I. GOD HAS TIMES AND SEASONS IN HIS OWN POWER. It is solemnly true that "to everything there is a season, and a time to every purpose under the sun" (Ecclesiastes 3:1). God has "determined the times before appointed" (Acts 17:26). His Son came "in the fullness of time" (Galatians 4:4). There is often a curious periodicity in the great time-intervals marked in sacred history.

II. GOD HAS HID FROM MAN THE PRECISE DATE OF THE SECOND COMING. "Of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father" (Mark 13:32); "It is not for you to know the times and the seasons the Father hath put in his own power" (Acts 1:7).

III. THE DAY OF THE LORD WILL BE PERFECTLY UNEXPECTED. "The day of the Lord so cometh as a thief in the night."

1. It is the day of the Lord, as it is "the day of the Son of man. The day of God;" "the day of redemption," involving that of the body as well as the soul; "the last day," the day which winds up the destinies of the universe.

2. It will be sudden and unexpected. It will be "as a thief in the night," who comes without previous warning at such an hour as we are not looking for him. This is true, even though there may be signs in the sun and moon and stars, and distress of nations, and men's hearts failing them for fear (Luke 21.). These will be the first signs to break up the calm, but the wicked will not see them in their true light. There is nothing in the simile of the thief to justify the opinion that Jesus will come in the night.

IV. THE SECURITY OF THE WICKED. "For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape."

1. Their condition is one of " peace," inner quiet, and "safety," external tranquility.

2. Their fate. "They shall not escape." It will be with them as with the men in the days of Noah and Lot (Matthew 24:36-39). The catastrophe will be as inevitable and as full of fear as in the case of a "woman in travail."

V. THE PREPAREDNESS OF THE RIGHTEOUS. This lies in their character. "But ye, brethren, are not in darkness, that that day should overtake you as a thief."

1. They were "not in darkness. They were sons of light, sons of the day." Darkness is the characteristic of the wicked.

(1) There is darkness in their understanding.

(2) There is darkness in their hearts. "Their foolish hearts are darkened."

(3) They walk in darkness, and therefore stumble and go astray.

(4) They live in darkness (Psalm 107:10), they belong to "the kingdom of darkness" (Colossians 1:13); they are under "the world-rulers of this darkness" (Ephesians 6:12).

(5) But the darkness does not hide them from God's vengeance.

2. Believers are "sons of light. Sons of the day."

(1) They walk in the light (1 John 1:7); for "he that followeth me shall not walk in darkness, but shall have the light of life" (John 8:12).

(2) They are in fellowship with God, for they cannot have it and walk in darkness (1 John 1:6, 7).

(3) They "have cast off the works of darkness, and put on the armor of light" (Romans 13:12).

(4) They are in fellowship with all believers; for "he that walketh in darkness hateth his brother" (1 John 2:9) - T.C.

But of the times and seasons, brethren, ye have no need that I write unto you
As when we ascend a winding river some well-known landmark appears to alter its position seeming now distant, now near, so at different points on the circuitous stream of life the coming of Christ reveals itself as a near or remote event. "It is plain," says Archer Butler, "that that period which is distant in one scheme of things may be near in another, where events are on a vaster scale, and move in a mightier orbit. That which is a whole life to the ephemera, is but a day to a man; that which in the brief succession of human history is counted as remote, is but a single page in the volume of the heavenly records. The coming of Christ may be distant as measured on the scale of human life, but may be near when the interval of the two advents is compared, not merely with the four thousand years which were but its preparation, but with the line of infinite ages which it is itself preparing." The uncertainty of the time of the Second Advent and its stupendous issues define the attitude of the Church.


1. The time of the Second Coming is uncertain (ver. 1) — a gentle hint that all questions on that subject were unnecessary, as there was nothing more to be revealed. The curiosity and daring of man tempt him to pry into secrets with which he has nothing to do, and to dogmatize on subjects of which he knows the least. Many have been fanatical enough to fix the day of the Lord's coming (Mark 13:32). This uncertainty is a perpetual stimulant to the people of God to exercise the ennobling virtues of hope, watchfulness, fidelity, humility, inquiry, and reverence.

2. The Second Coming will be sudden (vers. 2, 3). The thief not only gives no notice of his approach, but takes every possible care to conceal his designs: the discovery of the mischief takes place when it is too late. The prudent will take every precaution to avoid surprise, and to baffle the marauder.

3. The Second Coming will be terrible to the wicked. "They shall not escape" (ver. 3). Wicked men are never more secure than when destruction is nearest. The swearer may be seized with the oath on his tongue: the drunkard while the cup is trembling on his lips. The destruction of the wicked and all they prized most in life will be sudden, painful, inevitable. Now there is place for mercy, but not then (Romans 2:8, 9).


1. This vigilance is enforced on the ground of a moral transformation (vers. 4, 5). Believers are translated out of the kingdom of darkness into the kingdom of light. They are "children of the day," when the sun shines the brightest when privileges are more abundant, when opportunities multiply and responsibility is therefore increased.

2. This vigilance must be constant (vers. 6, 7). Let us not, like the drunkard steeped in sottish slumber, be immersed in the sleep of sin and unconcern, neglecting duty, and never thinking of judgment; but let us watch, and, to do so effectually, be sober. We are day people, not night people; therefore our work ought to be day work; our conduct such as will bear the eye of day, the veil of night. A strict sobriety is essential to a sleepless vigilance.

III. IT IS ATTITUDE OF MILITANT COURAGE (ver. 8). The Christian has to fight the enemy, as well as to watch against him. He is a soldier on sentry. The Christian life is not one of luxurious ease. The graces of faith, love, and hope constitute the most complete armour of the soul. The breastplate and helmet protect the two most vital parts — the head and the heart. Let us keep the head from error, and the heart from sin, and we are safe. The best guards against both are — faith, hope, and charity; these are the virtues that inspire the most enterprising bravery.


1. This blessedness is divinely provided.

2. This blessedness consists in a constant fellowship with Christ. "That whether we wake or sleep, we should live together with Him" (ver. 10). The happiest moments on earth are those spent in the company of the good; so will it be in heaven.

3. The confidence of inheriting this blessedness encourages edification (ver. 11).Lessons:

1. The great event of the future will be the Second Coming of Christ.

2. That event should be looked for in a spirit of sobriety and vigilance.

3. That event will bring unspeakable felicity to the good, and dismay and misery to the wicked.

(G. Barlow.)

are often found together, but always in the plural in the New Testament (Acts 1:7), and not unfrequently in the LXX, and the Apocrypha (Wisd. 7:18 Wisd. 8:8), both instructive passages, and Daniel 2:21): and in the singular (Ecclesiastes 3:1; Daniel 7:12). Grotius conceives the difference between them to consist merely in the greater length of the former. But this is insufficient, and fails to reach the heart of the matter. Chronos is time simply as such; the succession of moments (Matthew 25:19; Revelation 10:6; Hebrews 4:7). Keiros is time as it brings forth its several births; thus "time of harvest" (Matthew 13:30); "time of figs" (Mark 11:13); "due time" (Romans 5:6); and, above all, compare, as constituting a miniature essay on the word (Ecclesiastes 3:1-8). Time, it will thus appear, embraces all possible seasons, and being the larger, more inclusive word, may be often used where season would have been equally suitable, though not the converse; thus "full time" (Luke 1:57), "fulness of time" (Galatians 4:4), where we should rather have expected "season," which phrase does actually occur in Ephesians 1:10. So we may confidently say that the "times of restitution" (Acts 3:21) are identical with the "seasons of refreshing" (Acts 3:19). Here, then, and in Acts 1:6, 7, "times" are spaces of time, and these contemplated under the aspect of their duration, over which the Church's history should extend; but the "seasons" are the joints and articulations in this time, the critical epoch-making periods foreordained of God (Acts 17:26); when all that has been slowly and without observation ripening through long ages is mature and comes to birth in grand decisive events, which constitute at once the close of one period and the commencement of another. Such, e.g., was the passing away with a great noise of the old Jewish dispensation; such again the recognition of Christianity as the religion of the Roman Empire; such the conversion of the Germanic tribes settled within the limits of the Empire; such the great revival which went along with the first institution of the mendicant orders; such, by better right, the Reformation; such, above all others, the Second Coming of the Lord in glory (Daniel 7:22).

(Abp. Trench.)

Of this true advent season of eternity, though much is known, much too is hidden. There are secrets the Divine Bridegroom whispers not; that the "Spirit and the Bride" may still "say, Come." Between the Church and the Church's Head there still subsists, even in this intimate union, a mysterious separation; and on the period of that separation a holy reserve. It has already lasted for ages, and we cannot dare to predict at what epoch it is to close. The veil that hangs before the celestial sanctuary is still undrawn; and it is vain for us to "marvel" as of old the expectants of Zacharias, that the High Priest of our profession "tarrieth so long in the temple." He has willed it that, certain of His eventual arrival, we should remain in uncertainty as to its destined moment. This mingling of ignorance and knowledge on the part of Christ's people is best suited to keep alive in their breasts the hope whose breathed utterance is "Even so, come, Lord Jesus." The Thessalonians knew that the time could not be known, hence there was no need for Paul to write about it.

(J. Hutchison, D. D.)

I. THE APOSTLE TELLS THE THESSALONIANS IT WAS USELESS TO INQUIRE ABOUT THE PARTICULAR TIME OF CHRIST'S COMING (ver. 1). The event is certain — Christ will come, and there is a certain time divinely appointed for Christ's coming; but there was no need that St. Paul should write about that specially, and he had no revelation from heaven concerning it. Nor should we inquire into this secret "which the Father hath reserved in His own power." Christ Himself did not reveal "that day and hour" while on earth; for it was not included in His commission as the great Prophet of the Church; nor is it in that of His apostles. A vain curiosity desireth to know many things which there is no need soever of our knowing, and which if we knew them thoroughly would do us no good, but perhaps harm.

II. THE APOSTLE TELLS THEM THE COMING OF CHRIST WOULD BE A GREAT SURPRISE TO MOST MEN (ver. 2). And this is what they knew perfectly, or might know, because the Lord Himself had so said (Matthew 24:44). As the thief usually cometh in the dead time of the night, when he is least expected, such a surprise will the day of the Lord be — so sudden and surprising His appearance. And the knowledge of this fact will prove more useful than to know the exact time, because this will lead us to watch, that we may be ready whenever He cometh.

III. THE APOSTLE TELLS THEM HOW TERRIBLE WILL BE THE COMING OF CHRIST TO THE UNGODLY (ver. 3). It will be to their destruction. It will overtake and fall upon them in the midst of their carnal security and jollity; when they dream of felicity, and please themselves with vain amusements of their fancies or their senses, and think not of it. And it will be unavoidable destruction, too. "They shall not escape:" there will be no means possible for them to avoid the terror or the punishment of that day; no shelter from the storm, nor shadow from the burning heat that shall consume the wicked.

IV. THE APOSTLE TELLS THEM HOW COMFORTABLE THE COMING OF CHRIST WILL BE TO THE GODLY (vers. 4, 5). And here he sketches their character and privilege. They are "children of light." They were "sometime darkness, but were made light in the Lord." They were "the children of the day," for "the Sun of Righteousness had risen upon them with healing in His beams." They were not under the dark shadows of the law, but under the bright sunshine of the gospel, which brings life and immortality to light. But this, great as it is, is not all: the day of Christ will not overtake them as a thief, but will be "a time of refreshing from the presence of the Lord." They "look for Him, and His appearance to them will be their full salvation."

(R. Fergusson.)

Mark what Paul saith, "Ye have no need that I write unto you of times and seasons"; and that our Saviour saith, "It is not for you to know the times or the seasons." What may we think then of them that write books and almanacks, and say, "Such a year, and at such a time, Christ shall come"; and with these speeches frighten and mock the world? Paul was the apostle of Christ, an elect vessel of the Holy Ghost: he said, I have no need to write of it; you cannot know it. What need is there now that such books and pamphlets should be written? Why should the world be troubled with such vanities? Spare me your patience, and give me leave a little to deal with these wizards. Tell me, thou that dost measure and behold the compass of heaven, and markest the conjunctions, and oppositions, and aspects of the stars; and by that wisdom canst foretell the things that shall be done hereafter: where learnest thou this skill? how comest thou by this deep knowledge? Paul was taken up into the third heaven, and heard words which cannot be spoken, which are not lawful for man to utter: yet he knew not this secret, nor might not know it. What art thou then? art thou greater than the apostle of Christ? hast thou been taken up into some place higher than the third heaven? has thou heard such words, as are not lawful to utter? If this be so, why dost thou utter them? Wilt thou take that upon thee, which the holy apostle dareth not? Art thou of God's privy council? The angels and archangels know not hereof: and shall we think that thou knowest it? art thou wiser than an angel? Consider thyself: thou art a miserable man; thy breath fadeth as the smoke; thou art nothing but dust and ashes: thou canst not attain to the knowledge hereof.

(Bp. Jewell.)

A Government vessel was about to leave the dock, to sail away for some port. No one knew her destination, whether it was to be near by or far away. Those who had loved ones on board felt sad and anxious; were they to be within reach of cheering words, of letters full of love and encouragement, or were they to be sent afar to some foreign port from which no word could come in weary weeks and months? They could ask the question many and many a time, but there was no echo to the words, no answer to be had. The ship was to sail under sealed orders; orders from the Navy Department that were sealed by Government zeal, which could not be opened until the ship was far out at sea, and away from all possible communication with land. The Captain of our salvation sends us away on sealed instructions. Whither? You do not need to know. You might not like your destination; you might object to the buffeting waves, the billows of trouble might threaten to wreck your soul; the harbour might be hard to reach and the rocks of danger might lie between you and it. Do you caret Does it matter to you if the passage is a stormy one when you know that safety is at the end? that there is a harbour that leads to the Eternal City? and (most comforting thought) when the Father is at the helm, and that He neither slumbers nor sleeps? Let go your moorings, spread the canvas, and in storm or sunshine, by day or by night, go forth with "sealed orders."

Paul, Thessalonians
Anything, Aught, Brethren, Brothers, Dates, Epochs, Order, Seasons, Unnecessary, Writing, Written
1. He proceeds in the description of Christ's coming to judgment;
16. and gives various instructions;
23. and so concludes the epistle.

Dictionary of Bible Themes
1 Thessalonians 5:1-2

     2565   Christ, second coming
     8112   certainty
     9170   signs of times

1 Thessalonians 5:1-3

     4812   darkness, God's judgment
     5890   insecurity

1 Thessalonians 5:1-9

     8211   commitment, to world

Sleep Not
"Lord, when we leave the world and come to thee, How dull, how slur, are we! How backward! How prepost'rous is the motion Of our ungain devotion! Our thoughts are millstones, and our souls are lead, And our desires are dead: Our vows are fairly promis'd, faintly paid, Or broken, or not made. * * * * * * * Is the road fair, we loiter; clogged with mire, We stick or else retire; A lamb appeals a lion, and we fear Each bush we see's a bear. When our dull souls direct our thoughts to
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

"Pray Without Ceasing"
Observe, however, what immediately follows the text: "In everything give thanks." When joy and prayer are married their first born child is gratitude. When we joy in God for what we have, and believingly pray to him for more, then our souls thank him both in the enjoyment of what we have, and in the prospect of what is yet to come. Those three texts are three companion pictures, representing the life of a true Christian, the central sketch is the connecting link between those on either side. These
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

Awake! Awake!
"Tired nature's sweet restorer, balmy sleep." Sleep God hath selected as the very figure for the repose of the blessed. "They that sleep in Jesus," saith the Scripture. David puts it amongst the peculiar gift's of grace: "So he giveth his beloved sleep." But alas! sin could not let even this alone. Sin did over-ride even this celestial metaphor; and though God himself had employed sleep to express the excellence of the state of the blessed, yet sin must have even this profaned, ere itself can be
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Fenelon -- the Saints Converse with God
Francois de Salignac de La Mothe-Fenelon, Archbishop of Cambray, and private tutor to the heir-apparent of France, was born of a noble family in Perigord, 1651. In 1675 he received holy orders, and soon afterward made the acquaintance of Bossuet, whom he henceforth looked up to as his master. It was the publication of his "De l'Education des Filles" that brought him his first fame, and had some influence in securing his appointment in 1689 to be preceptor of the Duke of Burgundy. In performing this
Various—The World's Great Sermons, Vol. 2

Consecration: what is It?
The second step that must needs be taken by those of us who have been living without the Fullness, before it can be obtained, is Consecration, a word that is very common and popular; much more common and popular, it is feared, than the thing itself. In order to be filled with the Holy Ghost one must first be "cleansed," and then one must be "consecrated". Consecration follows cleansing, and not vice versa. Intelligent apprehension of what consecration is, and of what it involves, is necessary to
John MacNeil—The Spirit-Filled Life

Thirty-First Lesson. Pray Without Ceasing;'
Pray without ceasing;' Or, A Life of Prayer. Rejoice evermore. Pray without ceasing. In everything give thanks.--I Thess. v. 16, 17, 18. OUR Lord spake the parable of the widow and the unjust judge to teach us that men ought to pray always and not faint. As the widow persevered in seeking one definite thing, the parable appears to have reference to persevering prayer for some one blessing, when God delays or appears to refuse. The words in the Epistles, which speak of continuing instant in
Andrew Murray—With Christ in the School of Prayer

Early Afflictions
"Misery stole me at my birth And cast me helpless on the wild." The words of this hymn express my condition from my first advent into the world. My mother had overworked before I was born; and, as a result, I suffered bodily affliction from infancy. I was scarely two years old when I began having spasms. My eyes would roll back in my head, I would froth at the mouth, the tendons of my jaws would draw, causing me to bite my cheeks until the blood ran from my mouth, and I would become unconscious.
Mary Cole—Trials and Triumphs of Faith

Third Sunday after Epiphany
Text: Romans 12, 16-21. 16 Be not wise in your own conceits. 17 Render to no man evil for evil. Take thought for things honorable in the sight of all men. 18 If it be possible, as much as in you lieth, be at peace with all men. 19 Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. 20 But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire
Martin Luther—Epistle Sermons, Vol. II

The Alarum
That is not, however, the topic upon which I now desire to speak to you. I come at this time, not so much to plead for the early as for the awakening. The hour we may speak of at another time--the fact is our subject now. It is bad to awake late, but what shall be said of those who never awake at all? Better late than never: but with many it is to be feared it will be never. I would take down the trumpet and give a blast, or ring the alarm-bell till all the faculties of the sluggard's manhood are
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Grace unto you and peace be multiplied. I Pet 1:1. Having spoken of the first fruit of sanctification, assurance, I proceed to the second, viz., Peace, Peace be multiplied:' What are the several species or kinds of Peace? Peace, in Scripture, is compared to a river which parts itself into two silver streams. Isa 66:12. I. There is an external peace, and that is, (1.) (Economical, or peace in a family. (2.) Political, or peace in the state. Peace is the nurse of plenty. He maketh peace in thy borders,
Thomas Watson—A Body of Divinity

Getting Ready to Enter Canaan
GETTING READY TO ENTER CANAAN Can you tell me, please, the first step to take in obtaining the experience of entire sanctification? I have heard much about it, have heard many sermons on it, too; but the way to proceed is not yet plain to me, not so plain as I wish it were. Can't you tell me the first step, the second, third, and all the rest? My heart feels a hunger that seems unappeased, I have a longing that is unsatisfied; surely it is a deeper work I need! And so I plead, "Tell me the way."
Robert Lee Berry—Adventures in the Land of Canaan

Exhortations to Christians as they are Children of God
1 There is a bill of indictment against those who declare to the world they are not the children of God: all profane persons. These have damnation written upon their forehead. Scoffers at religion. It were blasphemy to call these the children of God. Will a true child jeer at his Father's picture? Drunkards, who drown reason and stupefy conscience. These declare their sin as Sodom. They are children indeed, but cursed children' (2 Peter 2:14). 2 Exhortation, which consists of two branches. (i) Let
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Christian Prayer
Scripture references: Matthew 6:5-15; Luke 11:1-13; John 17; Matthew 26:41; Mark 11:24,25; Luke 6:12,28; 9:29; 1 Thessalonians 5:17,25; 1 Corinthians 14:13,15; Psalm 19:14; 50:15, Matthew 7:7; 1 Timothy 2:1; Ephesians 3:20,21; John 16:23; 14:14; James 5:16. THE PROVINCE OF PRAYER Definition.--Prayer is the communion of man with God. It is not first of all the means of getting something from God, but the realization of Him in the soul. "Seek ye first the Kingdom of God and His righteousness" (Matthew
Henry T. Sell—Studies in the Life of the Christian

Paul a Pattern of Prayer
TEXT: "If ye shall ask anything in my name I will do it."--John 14:14. Jesus testified in no uncertain way concerning prayer, for not alone in this chapter does he speak but in all his messages to his disciples he is seeking to lead them into the place where they may know how to pray. In this fourteenth chapter of John, where he is coming into the shadow of the cross and is speaking to his disciples concerning those things which ought to have the greatest weight with them, the heart of his message
J. Wilbur Chapman—And Judas Iscariot

Be Ye Therefore Perfect, Even as Your Father which is in Heaven is Perfect. Matthew 5:48.
In the 43rd verse, the Savior says, "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy; but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you, that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward
Charles G. Finney—Lectures to Professing Christians

Concerning Peaceableness
Blessed are the peacemakers. Matthew 5:9 This is the seventh step of the golden ladder which leads to blessedness. The name of peace is sweet, and the work of peace is a blessed work. Blessed are the peacemakers'. Observe the connection. The Scripture links these two together, pureness of heart and peaceableness of spirit. The wisdom from above is first pure, then peaceable' (James 3:17). Follow peace and holiness' (Hebrews 12:14). And here Christ joins them together pure in heart, and peacemakers',
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

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

The Hindrances to Mourning
What shall we do to get our heart into this mourning frame? Do two things. Take heed of those things which will stop these channels of mourning; put yourselves upon the use of all means that will help forward holy mourning. Take heed of those things which will stop the current of tears. There are nine hindrances of mourning. 1 The love of sin. The love of sin is like a stone in the pipe which hinders the current of water. The love of sin makes sin taste sweet and this sweetness in sin bewitches the
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Concerning Worship.
Concerning Worship. [780] All true and acceptable worship to God is offered in the inward and immediate moving and drawing of his own Spirit which is neither limited to places times, nor persons. For though we are to worship him always, and continually to fear before him; [781] yet as to the outward signification thereof, in prayers, praises, or preachings, we ought not to do it in our own will, where and when we will; but where and when we are moved thereunto by the stirring and secret inspiration
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Letter cxx. To Hedibia.
At the request of Hedibia, a lady of Gaul much interested in the study of scripture, Jerome deals with the following twelve questions. It will be noticed that several of them belong to the historical criticism of our own day. (1) How can anyone be perfect? and How ought a widow without children to live to God? (2) What is the meaning of Matt. xxvi. 29? (3) How are the discrepancies in the evangelical narratives to be accounted for? How can Matt. xxviii. 1 be reconciled with Mark xvi. 1, 2. (4) How
St. Jerome—The Principal Works of St. Jerome

How Christ is to be Made Use Of, in Reference to Growing in Grace.
I come now to speak a little to the other part of sanctification, which concerneth the change of our nature and frame, and is called vivification, or quickening of the new man of grace; which is called the new man, as having all its several members and parts, as well as the old man; and called new, because posterior to the other; and after regeneration is upon the growing hand, this duty of growing in grace, as it is called, 2 Pet. iii. &c. is variously expressed and held forth to us in Scripture;
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

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