1 Timothy 1:7
They want to be teachers of the law, but they do not understand what they are saying or that which they so confidently assert.
IntroductionR. Finlayson 1 Timothy 1:1-11
A Good ConscienceThe Homilist1 Timothy 1:5-7
A Good ConscienceD. Katterns.1 Timothy 1:5-7
Importance of a Good ConscienceS. S. Chronicle1 Timothy 1:5-7
Nature of the Charge Connected with the Fulfillment of God's DispensationT. Croskery 1 Timothy 1:5-7
The End of the CommandmentA. Rowland, LL. B.1 Timothy 1:5-7
The Importance of Heart LoveC. Lane, M. A.1 Timothy 1:5-7
The Use and the Abuse of the GospelThe Homilist1 Timothy 1:5-7
Unfeigned Faith1 Timothy 1:5-7

In resisting these false teachers, Timothy must remember the true scope and design of the practical teaching which sets forth the scheme of Divine salvation for man.


1. The teaching, as opposed to "fables and genealogies," is of the nature of a solemn charge or practical exhortation. It is not

(1) the Mosaic Law, nor

(2) the evangelical law, but

(3) sound doctrine in its preceptive, and therefore practical form.

2. The end or aim of it is love. "The end of the charge is love." It is love to men, not to God; for the charge stands in contrast with "the questionings which minister strifes" (2 Timothy 2:23). Practical religious teaching has a tendency to unite men in love.

(1) It is hard to maintain brotherly love in presence of active differences of doctrine.

(2) It is impossible to edify without love; for "love edifieth" (1 Corinthians 8:1), as speculations and contentions cannot.

II. THE NATURE OF THE LOVE WHICH IS RELATED TO THIS GOSPEL CHARGE. It is "love out of a pure heart, and of a good conscience, and of faith unfeigned." This is the threefold foundation on which it rests.

1. It springs out of a pure heart as its inward seat.

(1) Such a heart is purified by faith (Acts 15:9).

(2) Sprinkled from an evil conscience by the blood of Christ.

(3) Directed into the love of God (2 Thessalonians 3:5).

(4) Inclined to God's testimonies (Psalm 119:36).

(5) Therefore it is a heart pure from selfish desires, ignoble aims, and sinister policy.

The love springing from such a heart must be "without dissimulation;" for it is loving with a pure heart fervently.

2. It springs from a good conscience.

(1) Such a conscience is made good by the sprinkling of the blood of Christ, which reconciles us to God. Thus we have the answer of a good conscience before God.

(2) It is purged from dead works to serve the living God.

(3) Therefore a man is enabled to keep a conscience void of offence toward God and man; to be true to his convictions of truth and duty, and to respond faithfully to every moral obligation. Love springing from such a source will have its actings wisely determined.

3. It springs from faith unfeigned.

(1) This is its true origin; for "faith worketh by love," and must therefore be in existence before love.

(2) It gives reality and power to love, because it is itself not the pretence of faith, but faith in real existence and power. There was thus a marked contrast with the life of the false teachers - corrupted in mind (1 Timothy 6:5), seared in conscience (1 Timothy 4:2), and "reprobate concerning the faith" (2 Timothy 3:8).

4. Mark the order of grace here followed. In the order of nature, faith must be placed first. The apostle follows the order of practical working. Furthest down in man's inner nature is the deep well of a purified heart; then the love, as it comes forth into exercise, must be arrested on its way by a good conscience, to receive restraint and regulation; then, to sustain the vigor of love in its continuous exercise, there must be faith unfeigned, grasping the promises of God, and in intimate relation to things not seen.

III. THE EVIL EFFECTS OF SWERVING FROM THIS THREEFOLD FOUNDATION OF LOVE. "From which things some having swerved have turned aside to vain talking.

1. The persons referred to had evidently belonged, if they did not still belong to, the Church at Ephesus. Timothy could not otherwise have exercised authority over them.

2. The swerve was moral in its nature, but it would have intellectual effects of an injurious character. How often does the heart determine the bias of the mind!

3. Its actual result was a persistent habit of vain talking. It was empty babbling, without sense or profit - about mere trifles, to the neglect of weightier matters of doctrine.

IV. THE PRESUMPTUOUS IGNORANCE OF THIS PARTY, "Desiring to be teachers of the Law, not understanding either what they say, or concerning what things they confidently affirm."

1. It is no new fact in life to find the least qualified the most ready to undertake the task of instruction. They were ignorant and unlearned men, who were only able to wrest the Scriptures to their own destruction.

2. Their ignorance was of the most unquestionable character; for they neither understood their own averments or arguments, as to their nature and drift, nor did they comprehend the things concerning which they were so ready to give their foolish but deliberate judgment.

(1) It is evident they did not reject and disparage the Mosaic Law, but rather exalted it by their interpretations.

(2) They were not mere Judaists such as the apostle contended with in Galatia and elsewhere; for they are not charged with any attempt, either to maintain the ancient customs or to bring in legal observances out of their proper place.

(3) They rather, as misunderstanding the true nature and design of the Law, tried to work up a compost of Judaic and Gnostic elements, which explained the Law according to the philosophic views of the East. Therefore their theology was marred by fanciful allegorizings of the Law, which eliminated its moral element, and thus robbed it of all power to touch the heart or conscience of men.

(4) The case in hand illustrates the progress of error in the Church. The incipient Gnosticism of Ephesus gradually developed into the more pronounced Gnosticism so pointedly condemned by the Apostle John in his First Epistle. - T.C.

Now the end of the commandment is charity.
These verses are occupied with a description of what God's dispensation was meant to produce, and indicate how it came to pass that many failed of it. "The commandment" or charge which Timothy had received had this as its end or purpose — the promotion of "love out of a pure heart, and of a good conscience, and of faith unfeigned." By love is meant the right relation of the whole nature both to God and to man; for love to man is in the highest sense a consequent of love to God.

I. THREE CONDITIONS Of this love are specified.

1. A pure heart. This is essential to any vision of God. Unless we are purified our affections will naturally fasten upon selfish objects, or even upon those which are evil.

2. A good conscience is often insisted upon in Scripture as one of the inestimable blessings enjoyed by God's children. Conscience is the activity of consciousness towards the ethical aspect of things. But conscience is "good" if it is healed and purged by the Saviour's touch; if, instead of condemning us, it gives us confidence towards God; if it is reliable and unbiassed in its decision on all questions brought before its tribunal; and if it not only directs the will, but spurs it into instant activity.

3. Faith unfeigned is the third condition of God-accepted love. Though mentioned last, "faith" is the germ grace — the seed principle. To us fallen men there is no way to a "good conscience" and a "pure heart" but that of "faith" in Jesus Christ — that faculty which, laying hold of Him the Mediator, brings us into fellowship with God and all unseen realities. The apostle now turns from the conditions of love to —

II. ITS COUNTERFEITS, exhibited in those who, professing to aim at it, miss their mark and swerve aside to "vain janglings" — that is, to empty talking and disputation. Too often the Church has had members who have been destitute of moral and spiritual perceptivity, but have made themselves at home in speculations and controversies. And the worst tempers are to be found among the members of the more talkative and disputatious sects. Paul heartily abhorred "vain babbling" — talk on religious subjects which was sometimes made a substitute for holy living; and in the Epistle to Titus, as well as here, some sharp sternwords are uttered against it. False teaching is not to be lightly regarded or easily welcomed, as if it could have no evil effect on moral and spiritual life. For example, the philosophy of materialism, which represents our thoughts and affections as nothing but the emanations of movements in our physical bodies and brains, is ultimately destructive of moral responsibility and of belief in a coming immortality. "Continue thou in the things wherein thou hast been taught." Do not foolishly give up the faith which was associated with all that was sacred in your childhood. Remember that there is a sphere of existence outside the range of your senses, beyond the proof of your reason, of which you know nothing unless you accept the glimpses given of it in this Divine revelation. Beware lest, like these Ephesian heretics, you swerve from the faith, having turned aside unto vain jangling.

(A. Rowland, LL. B.)

The Homilist.
I. The use of it. What is the use of it? First: The production of love in the soul. "The end of the commandment is charity." Secondly: The production of purity in the soul. "A pure heart." Thirdly: The production of a sound moral sense in the soul. "A good conscience." Fourthly: The production of a genuine confidence in the soul. "Faith unfeigned."

II. The ABUSE of it. "Some," says the apostle, "having swerved have turned aside," i.e., have missed the mark. The apostle mentions some out of the many great abuses of the gospel. Their talk was "jangling." Miserable discussions about forms, ceremonies, traditions, etc., etc. How much in all ages has there been of this in connection with the gospel. What miserable jargon, what jejeune gabbling. Their talk was —(1) Vain — vain, in the sense of emptiness and unsatisfactoriness. It had no substance of truth in it, and therefore nothing in it to satisfy either the intellect or the heart.(2) Ambitious. "Desiring to be teachers of the law." In how many thousands in Christendom does the gospel awaken little more than the ambition to be teachers? All it does for them is to strike into their hearts a desire to talk about it, mainly for the purpose of self-parade. Perhaps there is no greater abuse of the gospel than a certain kind of pulpiteering.(3) Ignorant. "Understanding neither what they say nor whereof they affirm." As a rule, the men who are most anxious to preach are the most ignorant.

(The Homilist.)

John Wesley wrote to a student, "Beware that you are not swallowed up in books. An ounce of love to God is worth a pound of transient knowledge. What is the real value of a thing, but the price it will bear in eternity? Let no study swallow up or entrench upon the hours of private prayer. Nothing is of so much importance as this, for it is not the possession of gifts, but of grace, nor of sound knowledge and orthodox faith, so much as the principle of holy love and the practice of Christian precepts, which distinguish the heir of glory from the child of perdition." Charity and almsgiving: — The word "charity" is confined, in common acceptation, to two meanings, neither of which gives a just idea to a general reader of its original and scriptural meaning. It is, first, applied to modes of thinking or speaking respecting things and persons; and in this sense is often grievously misemployed by the insincere and the worldly; and, secondly, charity to the poor is used as another term for almsgiving. Either of these methods of employing the term is a corruption of this large and noble word, and an instance how the depravity of our nature has a tendency to spoil every thing it touches. Indifferent to the rules and practices of a holy life, some call that charity which glosses over gross vice and ruinous error; and others, under a total indifference to the meaning of the text — "Charity covereth (or hideth) many sins," hope to compound for a sinful life by contributing, as they think, largely of their own substance to the poor of their neighbourhood or to some charitable institution. That neither of these apparent results is really the fruit of Christian charity is too often evident, from the change induced by some slight provocation, which immediately quickens us into a vivid perception of wrong; what appeared charity is then seen to have been indifference either to truth or to holiness. But charity, in its real and scriptural sense, has a far more enlarged signification. It is a love to God, which is thence reflected upon all the creatures of God. It embraces cheerful devotedness and submissiveness to His will, founded on a faith in His declarations, a trust in His righteousness, an awful estimate of His character and counsels; and thence issues forth in sentiments of kindness, compassion, and good will, to all with whom we have a direct or distant intercourse. Patient under wrong, candid in its constructions in the world, slow to wrath, easy to forgive; it cheerfully sacrifices self, whenever such sacrifice can promote the Saviour's glory, or the temporal and moral welfare of mankind. It

is evident, therefore, that whatever goes by the name of charity, is unworthy of that name, unless it be the fruit of that devotion of the affections, to which that name is confined in Scripture. Hence, almsgiving is no charity, unless it proceed from love. And since "the end of the commandment is charity"; since He who was rich and for our sakes became poor, has left us His example as well as His command; since in that world of rest, which lies all but exposed before the Christian's gaze, the heavenly Canaan — there will be no sorrows, no ignorance, no distress, no dangers, no toils, no death — let us esteem it no mean privilege, that now living in a world of varied grief and suffering, we have at once the means and the opportunity to imitate Christ — and while we have the time, "let us do good to all men."

(C. Lane, M. A.)

A good conscience
The Homilist.
Every man has a conscience. As without the physical senses I could never feel my connection with this material system — the green earth beneath my feet and the blue heavens that encircle me would be nothing without them; so, without this conscience, this moral sense, I could have no idea either of moral government or God. Had you no conscience, I might as well endeavour to give to one that is born blind and deaf the idea of beauty and sweet sounds, as to give to you the idea of duty and God. What is a good conscience? Three things are necessary to it.

I. IT MUST LIVE. There are two classes of dead consciences. First: Those that have never been quickened. Conscience is in the breast of all in the first stages of childhood: but it is there as a germ unquickened by the sunbeam of intelligence, it is there as the optic nerve on which no light has fallen, it is dead. Secondly: Those which have been quickened but are now dead.

II. IT MUST RULE. There are consciences with some vitality in them, but no royalty; they are enslaved. They are found sometimes in subjection to —

(1)Animalism. They are "carnally sold under sin."

(2)Worldliness. Worldly interests govern them.

(3)Superstition. No conscience is good in this state.Conscience is the imperial faculty in the human soul; it is not only self-inspecting, self-judging, but should be self-ruling.

III. IT MUST RULE BY THE WILL OF GOD. If it rule — and it often does — by a worldly expediency, a conventional morality, or a corrupt religion, it is a bad conscience. It must rule by the will of God, it must have no other standard. A good conscience is essential to every man's spiritual growth, power, peace, and usefulness. Without a good conscience what is he? A moral wreck tossed on the billows of passion and circumstances.

(The Homilist.)

Oh, for a good conscience, to meet the terrors of that day without apprehension! But to have it then, we must possess it now. What is a good conscience? Its importance and necessity.


1. Illumination.

2. Pacification.

3. Sanctification.(1) I say, first, the conscience must be enlightened. In itself it is not an infallible guide. Its province is not to teach men truth, not to correct erroneous principles, but simply to show a man when his conduct is, or is not, at variance with his knowledge and convictions of what is right. That knowledge must be obtained elsewhere; and then conscience will dictate the course of rectitude and consistency. If the judgment be under the influence of false principles, the conclusions of conscience will also be false. Some of the vilest things that have ever been done in this world have been done in its name and under its authority. It is evident, therefore, that a conscience, to be rightly directed, must have light; so far as it is instructed it invariably conducts a man in the right way. Therefore, seek illumination. Be concerned to have correct principles, and labour after proper views of Divine truth; for if the clouds of ignorance and error hang over the mind, not the greatest firmness of character, not the utmost integrity of purpose, no, not even the most decided sincerity of conviction, can preserve the vessel of the soul from pursuing a false track till, finally driven upon the quick-sands or dashing against the rocks, it makes shipwreck of faith and of good conscience, and thus through ignorance is for ever cast away. From this cause arise the calmness and complacency of the unconverted sinner. He is in darkness: he is the victim of false judgments, false views of the character of God, false views of the claims of His most holy law, false views of the true nature and enormity of sin, false hopes and schemes of salvation.(2) A conscience, when it has been thus enlightened, requires to be appeased. A conscience that is only enlightened is a torment, an accuser; the greatest enemy of the soul's peace; a fire in the veins, the bones, the marrow; a worm that gnaws with insatiable cruelty. Such was the state of Cain when he had lifted up his arm against his brother Abel. "His innocent and injured shade seemed to pursue him." Such, too, was the case of Herod, who had been betrayed in an unguarded moment into the murder of John the Baptist. Such was the state of Belshazzar, at a time when he was surrounded with all his pomp and power, and everything yielded to his authority. Are any of you in this condition? Behold here, in the gospel, your remedy; here, in the sacrifice of God's dear Son, the spotless victim, "the Lamb slain from the foundation of the world." Carry your broken spirit, then, to the feet of Jesus. If His precious blood distil upon it, every gaping wound will heal.(3) But conscience may be appeased on false grounds. Various devices are employed to pacify it when awakened, but it is "a good conscience" only when appeased in a way of sanctification. There remains, however, one question which deserves our serious consideration before we quit this branch of the subject. May not a worldly man possess a good conscience without vital religion, and to what extent? Here we must distinguish between the duties of the first and those of the second table. In so doing we shall distinguish between a conscience void of offence toward God and a conscience void of offence toward men. He who has been thus just to man has not satisfied the claims of God. Before the All-seeing Eye he stands convicted of imperfection and transgression in every thought, word, and deed. A conscience void of offence toward men has crowned him with moral glory while he lived; a conscience not void of offence toward God will cover him with eternal confusion when he stands before the great tribunal! Thus we reach a momentous and an inevitable conclusion. Every man is a sinner against God by the decision of Scripture, and in most cases by his own confession. Therefore, first let every man seek to comprehend and feel the extent of his guilt and the magnitude of his transgressions.


1. And here let me remind you that this judge is enthroned in you by God Himself and cannot be east down. It may be kept in ignorance, it may be bribed, it may be lulled to sleep, but there it is, not to be dispossessed of its rightful authority. It cannot be extinguished either by fraud or by force. Since, then, you cannot help entertaining this inmate because God has erected its tribunal, there remains but one remedy, to bow to its decisions. To fight against it will be but to beat the air. If we have true wisdom we shall be concerned to make a friend of a companion that we cannot shake off, and whose decisions, for or against us, will be confirmed at the last day.

2. Consider, again, how great and how solid is the peace which a good conscience is capable of conveying to the soul. It is an inestimable treasure, a constant and an unchangeable witness to our sincerity. There may be disquietudes without, there may be pains of body, there may be assaults and temptations, there may be losses, afflictions, and persecutions, but, amidst the wildest storms, it maintains inward serenity. Let self-convicted sinners tremble in proportion as they draw near to the throne of an offended God: the accepted Christian can defy death, and enter eternity with unextinguished joy.

3. Consider what strength and spirit a good conscience imparts through all the journey of life. Without it the hands become weak in duty, the feet weary in travel, and the heart is languid and depressed in religious engagements. You cannot approach the mercy-seat with confidence, for, while you do not approve yourselves, what hope can you have of acceptance with God? He can find no comfort or satisfaction in the world, and yet he is shut out from the comfort of religion. Present things have no relish, and yet he dares not appropriate the future. Give me an unclouded conscience; let it bear me witness in the Holy Ghost: then I shall stand upright in the presence of the enemy. My arm will be strong to wield the sword of the Spirit. There will be an inward vigour and elasticity that shall rise in proportion to opposition.

4. Consider that subjection to the dictates and decisions of conscience anticipates and prevents an adverse verdict in the great day. "If we would judge ourselves," says the apostle, "we should not be judged of God"; that is, not so judged as to be condemned.We shall close this important subject with a few words of practical application.

1. In the first place, to the true Christian who is deeply concerned to keep a good conscience, we would offer the following directions. Be anxiously vigilant against all evil, and watchful as to all opportunities of good. The conscience of a saint is like the eye of the body, extremely sensitive, requiring to be guarded with most jealous care. The least mote that enters into it makes it smart and agonize. Remember, believer, that your sins are, in some points of view, worse than those of all other men. They are committed against greater light and knowledge. Let it be your constant concern to live and act as under the eye of your great Master, to whom all things are naked and open, before whom the heart is anatomized as it were, and all its secrets are perfectly known. Realize the presence of Christ with you, and carry it into all the engagements of life, striving to do nothing which you would not be willing that He should behold. Be diligent and habitual in the work of self-examination, without which it is certain that no one can be satisfied as to the reality of his condition. What a shame it is to some men, that they know everything but their own hearts and characters!

(D. Katterns.)

S. S. Chronicle.
A good minister, whom we will not name, while sitting at the dinner table with his family, had these words said to him by his son, a lad of eleven years; "Father, I have been thinking, if I could have one single wish of mine, what I would choose." "To give you a better chance," said the father, "suppose the allowance be increased to three wishes; what would they be? Be careful, Charley!" He made his choice, thoughtfully; first, of a good character; second, of good health; and third, of a good education. His father suggested to him that fame, power, riches, and various other things, are held in general esteem among mankind. "I have thought of all that," said he, "but if I have a good conscience, and good health, and a good education, I shall be able to earn all the money that will be of any use to me, and everything else will come along in its right place." A wise decision, indeed, for a lad of that age.

(S. S. Chronicle.)

And of faith unfeigned.
An agnostic (or infidel), being present one day in a circle of refined people, was surprised when told that a certain lady, noted for her intelligence and her boldness and originality of thought, was a firm believer in the sacred Scriptures. He ventured to ask her at the first possible opportunity, "Do you believe the Bible?" "Most certainly I do," was her instant and unhesitating reply. "Why do you believe in it?" he queried again. "Because," she confidently added, "I am acquainted with the Author." Poor souls, that know not God in Christ as their Saviour, think, like the leaders of our nineteenth century philosophical infidelity, that He is "unknowable," and so reject His Word. But true believers have a blessed acquaintance with both.

Alexander, Hymenaeus, Paul, Sodomites, Timotheus, Timothy
Ephesus, Macedonia
Affirm, Although, Ambitious, Assertions, Asseverate, Certainly, Confident, Confidently, Desiring, Either, Law, Law-teachers, Matters, Saying, Statements, Strenuously, Strongly, Talking, Teachers, Though, Understand, Understanding, Wanting, Whereof, Willing
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 1:7

     7464   teachers of the law
     8749   false teachers

1 Timothy 1:3-7

     8750   false teachings

1 Timothy 1:3-10

     5293   defence, human

1 Timothy 1:6-7

     5575   talk, idle
     8316   orthodoxy, in NT

'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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