1 Timothy 1:18
Timothy, my child, I entrust you with this command in keeping with the previous prophecies about you, so that by them you may fight the good fight,
A Good WarfareJ. Cross, D. D.1 Timothy 1:18
Timothy's Charge and WarningA. Rowland, LL. B.1 Timothy 1:18
Recurrence to TimothyR. Finlayson 1 Timothy 1:18-20
The Solemn Charge to TimothyT. Croskery 1 Timothy 1:18-20

The apostle here returns to the duty of directing Timothy.


1. The charge may have indirectly alluded to the commands already given, but refers immediately to the good warfare in which he is to war as the fulfillment of his calling.

2. It is committed to him like a precious deposit to be guarded and kept. How anxious the apostle is that Timothy should be faithful to his position and his responsibilities!

II. IT IS A SOLEMN THING TO INVOKE THE MEMORY OF PROPHECIES OR PIOUS ANTICIPATIONS IN AID OF A DIFFICULT CAREER. "According to the prophecies that went before on thee, that by them thou mightest war a good warfare."

1. The allusion is to prophecies uttered probably at his ordination by the prophets of the Church, foretelling his future zeal and success. Such prophetic intimations were not uncommon in the primitive Church. We trace them at Jerusalem (Acts 11:27, 28), at Antioch (Acts 13:1), at Corinth (1 Corinthians 14.), at Caesarea (Acts 21:8-10).

2. Such prophecies would act with a stimulating, self-protective power upon a temperament like that of Timothy, inclined, perhaps, to softness and timidity. They would encourage him in the midst of his present perils and trials at Ephesus.

3. It is a serious thing to disappoint the hopes of the pious.

III. THE PURPOSE CONTEMPLATED BY THE COMMAND AS WELL AS ITS IMMEDIATE SUBJECT. "That by them" - that is, in virtue of them - "thou mightest war a good warfare." The figure is a familiar one with the apostle (Ephesians 6:12; 2 Corinthians 10:3, 4; 2 Timothy 2:3).

1. Christian life, and above all that of a minister, is a good warfare.

(1) It is good because it is against evil - the world, the flesh, and the devil;

(2) because it is directed toward the good of men;

(3) because it is for a good end, the glory of God.

2. It is to be carried on

(1) under Christ as Captain (Hebrews 2:10);

(2) with watchfulness and sobriety (1 Corinthians 16:13; 1 Thessalonians 5:6);

(3) with an enduring hardness (2 Timothy 2:3, 10);

(4) with self-denial (1 Corinthians 9:25-27);

(5) with prayer (Ephesians 6:18).

IV. THE WEAPONS IN THIS WARFARE ARE FAITH AND A GOOD CONSCIENCE. "Holding faith and a good conscience. The two must go together, but faith must necessarily go first. You cannot have a good conscience without faith, nor faith in its reality without a good conscience. There must be faith in your teaching, conscience in your actions.

1. Faith. There is "the shield of faith." It is not the mere doctrine of faith, but the grace of faith. It is by this faith we overcome

(1) the world (1 John 5:4, 5);

(2) the flesh (Galatians 5:24);

(3) the devil (1 John 2:14);

(4) everything that exalts itself (2 Corinthians 10:5);

(5) death and the grave (1 Corinthians 15:54, 55).

A mere intellectual belief could not produce such results; for "the devils believe and tremble."

2. A good conscience.

(1) It is good because it is sprinkled with the blood of Christ (Hebrews 9:14).

(2) Because it helps to keep the faith in purity (1 Timothy 3:9).

(3) Christians ought to seek the approval of their consciences in all things (Acts 24:16).

(4) Its testimony ought to be a source of joy (2 Corinthians 1:12; 1 John 3:21).

(5) Ministers ought always to commend themselves to the consciences of their people (2 Corinthians 4:2).

V. THE WOEFUL SHIPWRECK OF CONSCIENCE. "Which some having put away concerning faith have made shipwreck." The figure is a nautical one. When the cargo or ballast of a good conscience is tossed overboard, the ship becomes unmanageable, and is easily shipwrecked. "Some" at Ephesus resolutely stifled the admonitions of conscience, and thus turned faith into a mere matter of speculation, with no influence whatever upon their practice.

1. These persons made shipwreck of the doctrine of faith; for they held that the resurrection is past already (2 Timothy 2:18).

2. If they made shipwreck of the grace of faith, it may not have been a total shipwreck; for the discipline imposed upon them by the apostle was for the saving of the spirit, "not for the destruction of the flesh" (2 Corinthians 5:5).

3. The apostle's method of dealing with these off riders. "Of whom are Hymeaeus trod Alexander; whom I delivered unto Satan, that they may be taught not to blaspheme."

(1) Hymenaeus was almost certainly the same as the impugner of a future resurrection (2 Timothy 2:17); and Alexander was probably, but not so certainly, the same as Alexander the coppersmith (2 Timothy 4:14), who was a resolute personal enemy of the apostle.

(2) The apostle delivered them unto Satan, which seems to have included

(a) a solemn excommunication from the Church, carried out no doubt by the Church at the apostle's command; and

(b) the infliction of bodily disease. Cases of the exercise of this terrible apostolic power are those of Ananias and Sapphira, Elymas, and the incestuous person at Corinth.

(3) It was not an irrevocable sentence, for its remission depended upon the return of the offenders to faith and. repentance. "That they may be taught through chastisement not to blaspheme." The design was the recovery of the offenders; but neither this Epistle nor the next throws any light upon the ultimate effect of the severe discipline inflicted by the apostle. - T.C.

This charge I commit unto thee.
The "charge" to which Paul alludes does not refer to what he said in the third and fifth verses, but points on to what follows — to that good warfare which Timothy was summoned to undertake against evil.

I. THE CHANCE, of which Timothy was reminded —

1. Had been indicated by inspired prophets in the Church. Very significantly Paul says these prophecies "went before on thee"; that is, they were not only uttered upon, or over him, but they went forth "before" him in his future course, revealing it and inspiring him to follow it — just as the consciousness of having a courier in front would direct and encourage the traveller. Hence Paul adds that "by them," or in them, Timothy might wage a "good warfare"; he was to feel like one clothed and armed in those prophetic hopes, in those believing prayers. And do not we know something of this? No man has ever done great work in the world unless he has a deep moral conviction that he is predestined to do it; and this was never exemplified better than in General Gordon, who, in more than one campaign, felt that he was invincible and resistless till his work was done. And in our lowlier spheres we should be the more watchful, earnest, and hopeful, because others have had great hopes about us, and because we have been set apart to be God's servants by many an act of dedication. It is a great thing to have prophecies going before us, and the prayers of dear ones encircling us so that in them we may war a good warfare.

2. For this charge involved conflict.

3. And for success in this warfare "faith and a good conscience" are essential. "Faith," without a" good conscience," is like a garrison summoned to defend one gate of the fortress, while a traitor is opening the other gate to relentless foes. This leads the apostle to give Timothy —

II. THE WARNING which is contained in the last two verses.

1. He speaks of some who had put away a good conscience, stifling its voice and thrusting it from them, with this result, that they had made shipwreck of faith. And this experience has often repeated itself in the history of the Church. Balaam put away a "good conscience" when he paltered with his convictions to his soul's undoing. Saul, the king, did so when he disobeyed the distinct command of God, until he was no longer able to hear the Divine voice and resorted to the witch of Endor. Judas Iscariot did so when he resisted the promptings of the Holy Spirit and betrayed his Lord and Master; and in each case the sacrifice of conscience brought about "the shipwreck of faith." May God keep us undefiled, that we may never make shipwreck of faith!

2. Examples of this are pointed out to Timothy: "Hymenaeus and Alexander." The latter was a very common name, so that we cannot confidently identify this man with "Alexander, the coppersmith," who, Paul declares, in the Second Epistle, did him much evil; but Hymeneus was so uncommon a name that we may be sure it was he of whom the apostle says, in the Second Epistle, that he and Philetus were in grievous error, denying the doctrine of the resurrection, and declaring that it was past already. A blunted conscience evidently accompanied a darkened mind.

3. Paul did what he could to save and "warn them, saying of them," Whom I have delivered unto Satan, that they may learn not to blaspheme." A difficult passage, chiefly because we know so little of apostolic modes of Church discipline. It certainly did not mean that they were given over to perdition, for the object of the punishment was their salvation, "that they might learn not to blaspheme," that is, not to misrepresent and calumniate the truth of God. Here, as well as elsewhere, Satan is spoken of not as an independent hostile power, but as one who is allowed to work evil for a given purpose, which is often beyond the range of men to discover. Thus Job was left in the power of the adversary for a season; and similarly, the Lord Jesus said to Peter, "Simon, Simon, Satan hath desired to have you, that he might sift you as wheat; but I have prayed for thee that thy faith fail not." Paul himself speaks of the "thorn in the flesh" as being "the messenger of Satan to buffet" him. And when in the light of these passages we read this solemn declaration and couple it with 1 Corinthians 5:5, where Paul says of the incestuous offender, "With the power of the Lord Jesus Christ to deliver such an one unto Satan for the destruction of the flesh, that the Spirit may be saved in the day of the Lord Jesus," we come to the conclusion that the apostles were gifted with, and sometimes used, the solemn power of inflicting disease on the body, in order to awaken in the offender, or in others, convictions of sin and longings for salvation. In the terrible cases of Ananias and Elymas, we see evidences of a power to punish given to those who could heal diseases and cast out devils, a power which no doubt was demanded by the exigencies of the Church, and certainly died with the apostles, who could not transmit it. But underlying its exercise was a principle of Divine discipline, which is applicable in every age; for there is no loss we sustain, no affliction we suffer, but may work for our spiritual welfare, warning us against evil, and stimulating us to holier endeavour and more earnest prayer.

(A. Rowland, LL. B.)

War a good warfare
I. WAR, THEREFORE, IS INEVITABLE. You must fight or fly; be the victor or the vanquished. Nay, if you mean to make sure your own salvation, and please Him who hath called you to be a soldier, there is not even that alternative. You are surrounded with foes you cannot shun. Flight would be ruin. The conflict cannot be avoided. Every step will be contested. Yet be not discouraged. The more strenuous the struggle, the more glorious the achievement. Your aid is omnipotent, your resources are infinite, and you "war a good warfare." Few, indeed, of the warfares waged by the powers of this world are worthy of the means employed and the men sacrificed to win them. But the Christian soldier "wars a good warfare."; emphatically, pre-eminently" and peculiarly good; good in all its agencies, its aspects, and its issues.

II. Have we not A GOOD CAUSE? Did the Israelites glory in a good cause, contending for the Land of Promise? the Crusaders, marching to the rescue of the Holy Sepulchre? your forefathers, asserting with the sword their independence of Great Britain? But the Christian cause is the purest and noblest that ever kindled the enthusiasm of a people or won the admiration of the world. It is identified with all that is important in truth, beautiful in virtue, sublime in charity, or glorious in hope. It is the cause that marshals the cherubim, and stirs the deep vengeance of hell; that brought Jehovah from the throne of the universe to the manger. We fight, not to desolate provinces and degrade princes, but to convert earth into a paradise and enthrone humanity with its Redeemer. No wrongs have we to avenge, no malice to gratify, nor cruel thirst for blood.

III. And have we an unworthy CAPTAIN? What Hebrew warrior did not glory in his Joshua or his David? What mediaeval crusader did not proudly follow his Richard, his Philip, or his Bertrand? What Frenchman did not rejoice in the name of Napoleon, what Englishman in the name of Wellington, what American in the name of Washington? Who of all the myriads that took part in your late civil conflict, was not ready to cheer for Grant or Lee, for Sherman or Jackson? But "who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in His apparel, travelling in the greatness of His strength?" "I that speak in righteousness, mighty to save." It is the Captain of the Lord's host, the champion of our redemption. He comes to avenge us of our enemies, and lead our captivity captive. What are the qualities most desirable in a military leader? In the highest perfection, they are all found in Christ. Is it wisdom? He is the embodied wisdom of God. Experience? Ever since the original revolt in heaven He has been battling with the hosts of hell. Valour? Single-handed and alone He went forth to meet the Prince of darkness with all his dire array. Success? He foiled the cunning foe in the wilderness of Judaea, and triumphed over his embattled myriads upon the cross. Kindness? Once He died to save His enemies, and now He wears the name of every follower punctured with a spear upon His heart. Ability to reward? The thrones of heaven are His, and a kingdom such as earth never knew He promises hereafter to every conqueror. Such a Captain, who would not joyfully follow?

IV. And what say you of our ARMOIR? Our panoply is ample and impenetrable, and our weapons are effective because they are Divine.

V. And what think you of our SUPPLIES? "Who goeth a warfare at his own charges?" "My God shall supply all your need according to His riches in glory by Christ Jesus." What a measure is that, and what a medium of communication! "He is able to do exceeding abundantly above all we can ask or think." "They who trust in the Lord shall not want any good thing." Our Divine commissariat is furnished with all that we can possibly require in any emergency of the campaign.

VI. And how like you our DEFENCES? "God is our refuge and strength, a very present help in trouble. Therefore will we not fear, though the earth be removed, and the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake at the swelling thereof."

VII. And have you not seen the array of OUR ALLIES? "The angel of the Lord encampeth round about them that fear Him, and delivereth them." "The chariots of God are twenty thousand, even many thousands of angels; the Lord is in the midst of them, as in Sinai, in the holy place." "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" See them leading righteous Lot and his family forth from Sodom, before the fire-tempest descends upon the doomed city. See them deploying from the host of God to meet Jacob, returning from Padan Aram, about to encounter the formidable bands of his offended brother. See them, with their flashing cavalry and flaming artillery, covering all the mountain round about Elisha, and delivering a whole army into the hands of a single man. If heaven could spare so splendid an escort for the patriarch, so glorious a body-guard for the prophet, what millions on millions incalculable must be engaged on behalf of the whole Church militant in the wilderness! And if one angel could slay all the first-born of Egypt in a night, or destroy seventy thousand men of Israel at a stroke, or stiffen in death a hundred and eighty-five thousand Assyrian soldiers with a blast of his breath, what have we to fear, around whom encamp myriads of celestial warriors? What power of hell shall scatter the cohorts of heaven?

VII. And who EVER HAD BETTER COMRADES? They are called, and chosen, and faithful. Like Saul and Jonathan, they are stronger than lions and swifter than eagles. Like the intrepid son of Jesse, they can run through a troop and leap over a wall. One can chase a thousand, and two can put ten thousand to flight. The saints of all ages form but "one army of the living God," and the militant rear hold fellowship with the victorious van.

IX. AND WHO EVER FOUGHT WITH GREATER SUCCESS? What power has prevailed against the Lord's redeemed? Their interest is His; and to defeat them were to defeat Omnipotence.

X. AND WHO EVER WON SO RICH A REWARD? Where centres the ambition of earthly heroism? In the victor's palm, the monarch's crown, the empty plaudits of the multitude, "a fancied life in others' breath," a name on the scroll of history, a niche in the temple of fame, a monumental column in the Capitol, a memory embalmed in the nation's heart, a tuneful immortality in the songs of ages. But your reward is "a far more exceeding and eternal weight of glory."

(J. Cross, D. D.)

Alexander, Hymenaeus, Paul, Sodomites, Timotheus, Timothy
Ephesus, Macedonia
Accordance, Ago, Armour, Charge, Child, Command, Commit, Continually, Entrust, Equipped, Fight, Fighting, Harmony, Inspired, Instruction, Instructions, Keeping, Led, Mayest, Mightest, Order, Pointed, Preceding, Previously, Prophecies, Prophesies, Prophetic, Prophets, Strong, Timotheus, Timothy, Utterances, Wage, War, Warfare
1. Paul declares Timothy is faithful to the charge which was given him at his going to Macedonia.
5. The right use and end of the law.
11. Paul's calling to be an apostle;
20. and the disobedience or Hymenaeus and Alexander.

Dictionary of Bible Themes
1 Timothy 1:18

     5738   sons
     5781   affection
     7745   ordination

1 Timothy 1:18-19

     5033   knowledge, of good and evil
     6746   sanctification, means and results
     8110   athletics
     8482   spiritual warfare

1 Timothy 1:18-20

     8237   doctrine, false
     8743   faithlessness, nature of
     8750   false teachings

'The Gospel of the Glory of the Happy God'
'The glorious gospel of the blessed God.'--1 TIM. i. 11. Two remarks of an expository character will prepare the way for our consideration of this text. The first is, that the proper rendering is that which is given in the Revised Version--'the gospel of the glory,' not the 'glorious gospel.' The Apostle is not telling us what kind of thing the Gospel is, but what it is about. He is dealing not with its quality, but with its contents. It is a Gospel which reveals, has to do with, is the manifestation
Alexander Maclaren—Expositions of Holy Scripture

The Gospel in Small
'This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.'--1 TIM. i. 15. Condensation is a difficult art. There are few things drier and more unsatisfactory than small books on great subjects, abbreviated statements of large systems. Error lurks in summaries, and yet here the whole fulness of God's communication to men is gathered into a sentence; tiny as a diamond, and flashing like it. My text is the one precious drop of essence, distilled
Alexander Maclaren—Expositions of Holy Scripture

The Chief of Sinners
'Of whom I am chief.'--1 TIM. i. 15. The less teachers of religion talk about themselves the better; and yet there is a kind of personal reference, far removed from egotism and offensiveness. Few such men have ever spoken more of themselves than Paul did, and yet none have been truer to his motto: 'We preach not ourselves, but Christ Jesus.' For the scope of almost all his personal references is the depreciation of self, and the magnifying of the wonderful mercy which drew him to Jesus Christ. Whenever
Alexander Maclaren—Expositions of Holy Scripture

A Test Case
'Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe.'--1 TIM. i. 16. The smallest of God's creatures, if it were only a gnat dancing in a sunbeam, has a right to have its well-being considered as an end of God's dealings. But no creature is so isolated or great as that it has a right to have its well-being regarded as the sole end of God's dealings. That is true about all His blessings and
Alexander Maclaren—Expositions of Holy Scripture

The Glory of the King
'Now, unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.'--1 TIM. i. 17. With this burst of irrepressible praise the Apostle ends his reference to his own conversion as a transcendent, standing instance of the infinite love and transforming power of God. Similar doxologies accompany almost all his references to the same fact. This one comes from the lips of 'Paul the aged,' looking back from almost the close of a life which owed many sorrows
Alexander Maclaren—Expositions of Holy Scripture

St. Paul's Wish to be Accursed from Christ.
"For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh." Few characters more remarkable than that of St. Paul, are to be found in history. He is introduced to our acquaintance on a tragical occasion--the martyrdom of Stephen, where he appears an accomplice with murderers--"he was standing by and consenting to his death, and kept the raiment of them that slew him." The circumstances of Paul's conversion to Christianity were very remarkable, and
Andrew Lee et al—Sermons on Various Important Subjects

The Lawful and Unlawful Use of Law.
Preached June 27, 1852. THE LAWFUL AND UNLAWFUL USE OF LAW. (A FRAGMENT.) "But we know that the law is good, if a man use it lawfully."--1 Tim. i. 8. It is scarcely ever possible to understand a passage without some acquaintance with the history of the circumstances under which it was written. At Ephesus, over which Timothy was bishop, people had been bewildered by the teaching of converted Jews, who mixed the old leaven of Judaism with the new spirituality of Christianity. They maintained the
Frederick W. Robertson—Sermons Preached at Brighton

The Glorious Gospel
Our text is one that pride would never prompt a man to select. It is quite impossible to flourish about it, it is so simple. Human nature is apt to cry, "Well I cannot preach upon that text--it is too plain; there is no mystery in it; I cannot show my learning: it is just a plain, common-sense announcement--I scarcely would wish to take it, for it lowers the man, however much it may exalt the Master." So, expect nothing but the text from me this morning, and the simplest possible explanation of it.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

"Now the End of the Commandment is Charity Out of a Pure Heart, and a Good Conscience, and Faith Unfeigned. "
[It is extremely probable that this was one of the probationary discourses which the author delivered before the Presbytery of Glasgow, previous to his ordination. The following is an extract from the Record of that Presbytery: "Dec. 5, 1649. The qlk daye Mr. Hew Binnen made his popular sermon 1 Tim. i. ver. 5 'The end of ye commandment is charity.'--Ordaines Mr. Hew Binnen to handle his controversie this day fifteen dayes, De satisfactione Christi."--Ed.] 1 Tim. ii. 5.--"Now the end of the commandment
Hugh Binning—The Works of the Rev. Hugh Binning

Thoughts Upon the Imitation of Christ.
IF we seriously consider with our selves that Wonder of all Wonders, that Mystery of all Mysteries, the Incarnation of the Son of God, it may justly strike us into Astonishment, and an Admiration what should be the reason and the end of it; why the great and glorious, the almighty and eternal God, should take our weak and finite Nature into his infinite and incomprehensible Person; why the Creator of all things should himself become a Creature; and he that made the World be himself made into it;
William Beveridge—Private Thoughts Upon a Christian Life

Thoughts Upon Worldly-Riches. Sect. Ii.
TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in
William Beveridge—Private Thoughts Upon a Christian Life

The Christian's Hope
Scripture references: 1 Timothy 1:1; Colossians 1:27; Psalm 130:5; 43:5; Proverbs 10:8; Acts 24:15; Psalm 71:5; Romans 5:1-5; 12:12; 15:4; 1 Corinthians 9:10; Galatians 5:5; Ephesians 1:18; Philippians 1:20; Colossians 1:5; 1 Thessalonians 1:3; 2:19; Titus 1:2; 2:13; 3:7; Psalm 31:24; 71:14,15. HOPE IN THE PRESENT LIFE That which a man ardently hopes for he strives to realize. If he desires fame, office or wealth he will seek to set forces in motion, here and now, which will bring him that which
Henry T. Sell—Studies in the Life of the Christian

The Communion of Gifts.
"Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned."--1 Tim. i. 5. Communion of goods in Jerusalem was a symbol. It typified the communion of the spiritual goods which constituted the real treasure of Jerusalem's saints. The other inhabitants of that city possessed houses, fields, furniture, gold, and silver just as well as the saints, and perhaps in greater abundance. But the latter were to receive riches which neither Jew, Roman, nor
Abraham Kuyper—The Work of the Holy Spirit

Humility is the Root of Charity, and Meekness the Fruit of Both. ...
Humility is the root of charity, and meekness the fruit of both. There is no solid and pure ground of love to others, except the rubbish of self-love be first cast out of the soul; and when that superfluity of naughtiness is cast out, then charity hath a solid and deep foundation: "The end of the command is charity out of a pure heart," 1 Tim. i. 5. It is only such a purified heart, cleansed from that poison and contagion of pride and self-estimation, that can send out such a sweet and wholesome
Hugh Binning—The Works of the Rev. Hugh Binning

Of Lies are Many Sorts, which Indeed All...
4. Of lies are many sorts, which indeed all, universally, we ought to hate. For there is no lie that is not contrary to truth. For, as light and darkness, piety and impiety, justice and iniquity, sin and right-doing, health and weakness, life and death, so are truth and a lie contrary the one to the other. Whence by how much we love the former, by so much ought we to hate the latter. Yet in truth there be some lies which to believe does no harm: although even by such sort of lie to wish to deceive,
St. Augustine—Against Lying

The Joy that was Set Before Him
T. P. I Tim. i. 15 From the palace of His glory, From the radiance and the rest, Came the Son of God to seek me, Bear me home upon His breast. There from that eternal brightness Did His thoughts flow forth to me-- He in His great love would have me Ever there with Him to be. Far away, undone, forsaken, Not for Him my heart was sore; But for need and bitter hunger-- Christ desired I nevermore. Could it be that in the glory, Ere of Him I had a thought, He was yearning o'er the lost one, Whom His
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

But Regard the Troops of virgins, Holy Boys and Girls...
37. But regard the troops of virgins, holy boys and girls: this kind hath been trained up in Thy Church: there for Thee it hath been budding from its mother's breasts; for Thy Name it hath loosed its tongue to speak, Thy Name, as through the milk of its infancy, it hath had poured in and hath sucked, no one of this number can say, "I, who before was a blasphemer, and persecutor, and injurious, but I obtained mercy, in that I did in being ignorant, in unbelief." [2130] Yea more, that, which Thou commandedst
St. Augustine—Of Holy Virginity.

The Blessed Hope and Its Power
PHILIPPIANS iii. 17-21 The problem of the body--Cautions and tears--"That blessed hope"--The duty of warning--The moral power of the hope--The hope full of immortality--My mother's life--"He is able"--The promise of his coming The Apostle draws to the close of his appeal for a true and watchful fidelity to the Gospel. He has done with his warning against Judaistic legalism. He has expounded, in the form of a personal confession and testimony, the true Christian position, the acceptance of the
Handley C. G. Moule—Philippian Studies

Epistle iii. To Constantius, Bishop.
To Constantius, Bishop. Gregory to Constantius, Bishop of Mediolanum. It has come to my knowledge that certain bishops of your diocese, seeking out rather than finding an occasion, have attempted to sever themselves from the unity of your Fraternity, saying that thou hadst given a security [1524] at the Roman city for thy condemnation of the three Chapters. And the fact is that they say this because they do not know how I am accustomed to trust thy Fraternity even without security. For if there
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Concerning Perseverance, and the Possibility of Falling from Grace.
Concerning Perseverance, and the Possibility of Falling from Grace. Although this gift and inward grace of God be sufficient to work out salvation, yet in those in whom it is resisted, it both may and doth become their condemnation. Moreover, they in whose hearts it hath wrought in part to purify and sanctify them in order to their further perfection, may, by disobedience, fall from it, turn it to wantonness, Jude iv. make shipwreck of faith, 1 Tim. i. 19. and after having tasted the heavenly gift,
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Paul a Pattern of Prayer
"Go and inquire for one called Saul of Tarsus: for, behold, he prayeth."--ACTS ix. 11. "For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on Him to life everlasting."--1 TIM. i. 16. God took His own Son, and made Him our Example and our Pattern. It sometimes is as if the power of Christ's example is lost in the thought that He, in whom is no sin, is not man as we are. Our Lord took Paul, a man
Andrew Murray—The Ministry of Intercession

"To what Purpose is the Multitude of Your Sacrifices unto Me? Saith the Lord,"
Isaiah i. 11.--"To what purpose is the multitude of your sacrifices unto me? saith the Lord," &c. This is the word he calls them to hear and a strange word. Isaiah asks, What mean your sacrifices? God will not have them. I think the people would say in their own hearts, What means the prophet? What would the Lord be at? Do we anything but what he commanded us? Is he angry at us for obeying him? What means this word? Is he not repealing the statute and ordinance he had made in Israel? If he had reproved
Hugh Binning—The Works of the Rev. Hugh Binning

Addresses on Holiness,
IN EXETER HALL. FIRST ADDRESS. I think it must be self-evident to everyone present that it is the most important question that can possibly occupy the mind of man--how much like God we can be--how near to God we can come on earth preparatory to our being perfectly like Him, and living, as it were, in His very heart for ever and ever in Heaven. Anyone who has any measure of the Spirit of God, must perceive that this is the most important question on which we can concentrate our thoughts; and the
Catherine Booth—Godliness

The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal
Thomas Watson—A Body of Divinity

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