2 Corinthians 6:17
"Therefore come out from among them and be separate, says the Lord. Touch no unclean thing, and I will receive you."
Christian Relations with the WorldR. Tuck 2 Corinthians 6:17
His Warmth of AffectionC. Lipscomb 2 Corinthians 6:11-18
SeparationD. Fraser 2 Corinthians 6:14-18
Unequal YokingE. Hurndall 2 Corinthians 6:14-18
Renouncing the WorldJ. Richards.2 Corinthians 6:17-18
Separation and AdoptionBp. Huntington.2 Corinthians 6:17-18
Separation from the WorldT. Gisborne, M. A.2 Corinthians 6:17-18
Separation from the World, Christian ServiceJ. J. S. Bird, M. A.2 Corinthians 6:17-18
Sons of GodT. Binney.2 Corinthians 6:17-18
Soul Salvation Consists InD. Thomas, D. D.2 Corinthians 6:17-18
The Fatherhood of GodHomilist2 Corinthians 6:17-18
The Greatest RevolutionHomilist2 Corinthians 6:17-18

This verse is a partial quotation from Isaiah 52:11, which reads, "Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord." The first reference of these words is to the captives in Babylon, who were thus counselled to prepare for their return to Canaan, and to see to it that they carried back with them none of the evils of the idolatrous land in which they had so long sojourned. "The local and historical meaning has for the apostle passed away, and the 'unclean thing' is identified with the whole system of heathenism." Since we are counselled to be separate from the world, it will be well for us to understand what is properly meant by "the world." Some have thought that they were called to separate from the world of creation, and compel themselves to find no interest in field, or flower, or song, or the thousandfold charms of nature. Others have thought that "the world" must mean the mass of humanity, and so a true religious life could only be lived in convent or hermit cell. Others, again, think that "the world" must mean the common scenes and pleasures of life, and that we can only live for God by resisting every pleasure and severing ourselves from every form of personal enjoyment. But "the world," in the New Testament sense, is not a thing or a set of things, but a spirit and disposition - it is worldliness. It is none of these things, but it may be in them all. It is all these if we persist in having them without God. This green earth, with its vales and hills, apart from God, is just "the world." But with God, seen as God's, it is no longer "the world;" it is the footstool of the eternal throne, the dwelling place of the Divine majesty, the garment of the all-glorious King. The mass of humanity, without God, is just "the world;" but in the light of God's relation, it is the Father's family, the Father's school. The common cares and pleasures of life are filled with an infinite meaning and importance when they become the testing scenes out of which God purposes to bring his children, "faultless in the presence of his glory." Whether a thing is worldly or not depends simply on this - Can you see God in it? To the Christian man God is in everything, and if he finds anything into which he cannot bring the thought of God, then he calls that worldly and shrinks from it. The "world" is that act, that scene, with which we feel the cherished thought of God does not harmonize. It is heaven where God is; it is earth where he is not: it is hell where he will not come.

I. THE CHRISTIAN MUST BE IN THE WORLD. He cannot, he may not, get free from outward and physical relations. His present sphere of life and duty is earthly; and his Master did not pray that his disciples should be taken "out of the world."

II. THE CHRISTIAN NEED NOT BE OF THE WORLD. In the sense of adopting its principles or its maxims, yielding to its fashions or seeking its ends.

III. THE CHRISTIAN MAY BE ABOVE THE WORLD. In the sense of having a Divine life, which masters worldly principles, resists worldly influences, and even makes him a quickening and healing power on the world, as Christ himself was. This is expressed in plain terms by the apostle, in Romans 12:2, "Be not conformed to this world: but be ye transformed by the renewing of your mind." The separation from the world is not to be effected by any mere watching of our acts and habits. Let us realize the higher transformation in the renewal of our minds, and we shall find it easy to reach a true nonconformity to the world. He who glorifies God in the spirit will be sure to glorify him in the body too. He who is daily more renewed in mind will most readily discover, in practical details, what is the "good, and acceptable, and perfect will of God." - R.T.

Wherefore come ye out from among them, and be ye separate.
When a person conversant with the vegetable productions of the earth, observes in the forest a plant whose properties he is desirous of improving, he removes it from its native wild into his garden. There, rooted in luxuriant soil, sheltered from inclement blasts, secured against immoderate humidity, duly watered in seasons of drought, defended from the encroachment of worthless herbs which even in that cultivated spot are continually springing on every side; it testifies by a conspicuous transformation the fostering care of its protector. Its growth enlarges; its juices are meliorated; its tints are heightened; its fragrance is exalted; its fruits are multiplied. It is no longer a barren weed; but the delight of him who has appropriated it to himself. In correspondence with the general outlines of this similitude, the God of mercy purifies unto Himself a peculiar people. Between the objects of favour, however, in the two cases, there exists a very important difference. The plant is unconscious, senseless, passive. Choice has no concern in its improvement. Not so the human being addressed by the gospel. Him God has created a moral agent. From him God requires active concurrence; co-operation of the will manifested by exertions of obedience. He does not hurry the man by arbitrary force from amidst the thorns and thistles of iniquity. Come out from among them, He cries, and be separate. Bestowing on the helpless individual adequate powers by the influence of His Spirit, He commands him to exert them and come forth.

(T. Gisborne, M. A.)


1. It is a change of masters.

2. It is a change of companion. Worldly men are not suitable, healthy, or possible companions for Christians.

3. It is a change of views, and habits, and ways.

II. IS A DISTINCT EXISTENCE. It involves a separateness. The Church is separate.

1. As an institution.

2. As a community.

3. As a moral influence.

III. IS A HOLY CONDITION. "Touch not the unclean thing." Although this at the first applied only to idolatry, we may take it as applying to every unclean thing.

1. Evil is offensive to God.

2. Evil hinders all good in the soul. It is as the thorns which destroy and choke the wheat.

3. Evil is incompatible with good. Fire and water cannot coexist.


1. Reconciliation.

2. Restoration to privileges.

3. Complete forgiveness, peace, and happiness.

(J. J. S. Bird, M. A.)




(J. Richards.)

I. THE PRECEPT. In order to a Christian position there must be a special act which determines on which side of one fixed line the rest of our actions shall stand.

1. This act is the same deep necessity now that it was in Corinth. The human heart is the same, and the same temptations, with only slight variations in their form, still beset men. Every age brings its new brood of vices and adds to the funded stock, but very few that have once got a foothold die out. History hardly tells of one extinct species in the flora of guilt. If civilisation multiplies the refinements of culture, so does it the refinements of iniquity. Nay, men are just as eager to climb up some other way, instead of entering by the lowly door of repentance and faith. And therefore the responsibility of choice is just as pressing. It is impossible to evade it and slip into any third way. On one side we must be — Christ's or Belial's. We do assort with the unbelievers, or come out from among them and be separate, and the Judge knows which we do.

2. The Church has sometimes made a mistaken use of this truth. It has done so whenever it has stood, a Pharisee, aloof from the throng of humanity, saying scornfully, "I am holier than thou." It has done so whenever it has made dress, badge, ritual, feeling, professions the line of distinction rather than a principle ruling the life. The right way for the Church to distinguish itself from the world is as its Head distinguished Himself — by a purer holiness and a warmer zeal to help and save the world. Christian men should be known by every nobler disposition, lovelier trait, and holier deed.

3. Nevertheless, it will be true that there is a distinction or a "coming out," that mankind are of two armies under two leaders, that outward decency cannot be taken for inward renewal, self-cultivation for the upward-looking faith which works by love and through Christ receives the Spirit.

4. Till each individual soul has chosen to clear itself of all entangling alliances with the one of these two opposing forces and pledged itself to the other, how can it imagine it is safe?

5. A beginning and a continuing, a revolution and a habit, a new principle and a new life is this great decisive act. A "coming out" from irreligious associations is one part. It implies energy of purpose kindled by faith. Being "separate" implies the maintenance of the ground thus taken against all opponents, whether they frown or laugh, sneer or slight, reason or threaten. "Touch not" the renounced pollution, is an adjuration to the sanctified conscience. And these are the three daily heroisms in the discipline of the soldier of Jesus Christ.


1. If man will do his part, God does His. God "worketh within us to will and to do," prompting holy desires and stirring the stagnant fountain. "No man can come to Me except the Father who hath sent Me draw him." When that dinner of husks is fairly ended and the prodigal's penitence has directed his feet towards home, the first form his lifted eyes see is his father's, meeting him "while yet a great way off." An infinite benediction falls on the returning child; you feel the power of the promise, "I will receive you," etc. Sons and daughters! Not "children" merely, losing individual consolation in the generality of the family! God uses names that come nearer to personal affection and meet a personal want. He calleth His own by name. And whereas it was the Lord that said, "Come," it is the Lord "Almighty," with His onmipotence the guarantee of His promise, that says, "Ye shall be My sons and My daughters."

2. The practical results upon character.(1) Confirming, and chiefly by fostering in the heart a keener abhorrence of sin. Under the witnessing of that Divine Guest impurity, selfishness, uncharitableness grow insupportably hateful.(2) Supporting: by supplying heavenly arms under the agitations of sorrow.(3) Quickening: by fresh spiritual communications out of His own fulness, giving to your growing holiness an increasing power of life.

(Bp. Huntington.)

I. WORLD RENUNCIATION. "Come out from among them." The renunciation must be —

1. Voluntary.

2. Entire. "Touch not the unclean thing" — i.e., sin, in all its forms and phases.

II. DIVINE ADOPTION. "I will receive you," etc. As a father, what does He do for His children?

1. He loves them.

2. He educates them.

3. He guards them.

4. He provides for them.

(D. Thomas, D. D.)

The text demands a change in human life, of all changes the most urgent and glorious-the change without which all other changes are not only worthless, but disastrous. It involves —

I. AN URGENT SEPARATION. "Come out from among them." "Them" — the carnal, idolatrous, corrupt men of the world.

1. How? Not by personally withdrawing from all communication with them. This, if possible, would neither be right, generous, nor useful. It means "come out from them" in spirit. Let your intercourse with them be like that of angels, who had no sooner discharged their errand than they flew back with rapid wing to the pure heavens again.

2. The Divine command implies —(1) Urgency. So long as you mingle in sympathy with the ungodly you are degrading your nature, imperilling your interests, incurring the displeasure of your God.(2) Strenuous effort. Heaven will not drag you out against your will; you must marshal your own energies and struggle away from the magic dominion of evil. He who would be free, himself must strike the blow. "Come out" from this moral Egypt; flee from this Sodom; forsake this Babylon!

II. A GLORIOUS IDENTIFICATION. "I will receive you," etc. Here is —

1. A Divine reception. Here is a compensation for all the sacrifices you may be required to make. What matters it that you leave old fellowships, even father, mother, children?

2. Divine affiliation.


And will be a Father unto you

1. "I will be a Father unto you." Some may inquire, "How is it that God here promises to be what He is?" The text is an assurance that God will act the part of a Father. There is, alas! many a parent who does not act the part of a father to his children. "But can God, the Father of spirits, act in an unpaternal way toward any of His children?"(1) No. He treats none with unkindness or injustice. His offers of mercy are to all; for all Christ died.(2) Yes. In so far as His children refuse to allow Him to act a parental part. Consider the Prodigal Son. The father is still the father, but he does not act the part of a father, just because that child has chosen to betake himself to the far country. So soon as he penitently returns, the parent in loving welcome shows himself to be what he really is — a father. So God remains under all circumstances the Father of our spirits; and the question is, whether we will permit Him to be a father to us. It is one thing to have the conviction that God made us, and another to be assured that He loves us with as much individual tenderness as if no other created being existed. Do any ask, "How can this be?" How can it not be? If a man has seven children, does he love each only one-seventh as much us he would do if he had but one? Nay, if there be any difference, he will love each the more, because of the expansive influence on his heart of the love of the many. The infinite God does not love me less because I am one of millions. Let me place myself where I may rejoice in its manifestation.

2. "And ye shall be My sons," etc. Is not this a needless tautology? No, God may be a father to us; but except we act as His children we cannot be happy. The love that a mother lavishes upon her wayward children avails not for his joy, but rather acts as a painful rebuke so long as he returns it not and leads an unfilial life. So with regard to God and man. How gracious, then, this twofold promise! He will not only show us parental affection, but give us a filial heart.

II. ITS CONDITION. Some ignore this, and then complain that in their experience the promise is not fulfilled.

1. Separation unto God is demanded (ver. 17). This does not imply a monkish seclusion. If the Church be so withdrawn from the world, how shall it leaven it with a holy influence? "Touch not the unclean thing." Contagion is the idea conveyed. In time of plague it were cruel indeed if all were to flee, but it would be equally their duty to avoid, if possible, contracting the malady, for then their ability to help would be gone. The physician should attend the sufferers, but it would not be well for him to sleep in the infected apartment. "But exactly from what amusements, societies, and occupations are we to separate ourselves?" Each must be guided by conscience and Scripture. From all that is condemned by God's Word, that is injurious to our spiritual welfare, that which, though not unlawful, is not needful for us, and may set a bad example, and that about the lawfulness of which we are in doubt we must withdraw ourselves. If the mother is uncertain as to whether some berry for which her child cries is poisonous or not, she will assuredly withhold it; and if we are undecided as to whether some occupation or amusement for which inclination clamours will prove harmful to our soul, let us give God, not our hearts, the benefit of the doubt.

2. "Wherefore," thus referring to what he has already said —(1) "For what fellowship hath righteousness with unrighteousness?" None, and the believer removing not therefrom is involved in contention which belies his Christianity.(2) "What communion hath light with darkness?" None. If there be, it is to the detriment of the light. How has the brightness of many a Christian life been dimmed by intimacy with the ungodly!(3) "And what concord hath Christ with Belial?" None. So is there none betwixt those who are Christ's disciples and Satan's servants. The withdrawal is not to be comprised in a single act, but must be the habit of the life. Pliable found it easy to run from the City of Destruction, hard to continue his journey.


1. We have here one of the many instances in which the apostle quotes from the O.T. and applies it to Gentile Christians. "Now having these promises" — we, you, "having" them! The apostle identified the Jewish and Christian churches, and considered the Scriptures of the first, the inheritance of the second, and that promises addressed to the Jews, and having relation to local and temporary circumstances, have yet an eternal principle in them which makes them applicable to the church in all time.

2. Every thoughtful person is conscious, immediately the idea is suggested of men being the children of God, of the feeling that this relationship is common to all men. Paul himself adopts the saying of the Greek poet, "And we His offspring are." Simply considered in their human character men are the children of God, but some men are the sons of God in a sense different from others.

I. THE ORIGIN AND SOURCE OF THIS PECULIAR RELATIONSHIP, Christianity is a supernatural intervention of God, and it teaches that men become the sons of God in a sense which cannot be predicated of them in their previous natural condition (John 1:12, 13). They are not born "of blood," of one particular race; it is not because of being either Jew or Gentile, of the family of Seth or of Shem, which makes men sons of God. "Nor of the will of the flesh." This privilege is not an inherent element in humanity which only requires development. "Nor by the will of man" — i.e., in respect to external acts, rites, or sacraments, which a man has power to dispense or to keep back; neither of caste, induction, or ritualism, but of God — you are born of Him. There is through Christ, and in connection with the truth of Christ, a direct influence and operation of the Spirit of God upon the soul of a believing man, infusing a new spiritual life into the conscience, and that spiritual living man is a son of God, and shelters himself under the Divine Fatherhood in a sense altogether unique.


1. Honour, nobility. "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God!"

2. The conscious utterance of sentiments and feelings appropriate to this relationship. "Because ye are sons God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father."

3. The indwelling of the Spirit — the Spirit which regenerates and sanctifies, not only enters, but makes the heart His home, filling it with light and peace.

4. A life of filial confidence; the belief that they shall have from their Father what is necessary, both for temporal and spiritual life. Why take you thought for raiment, etc.?

5. Heirship. "If children, then heirs, heirs of God and joint-heirs with Jesus Christ."


1. A perpetual, calm, grateful joy. I think it a great thing to be born into this world — to be a man. To be possessed of these senses and faculties, to have God's universe spread before us with all the intellectual and moral force that we have within us, even life, with its warfare, its work, and its vicissitudes — about all these things there is joy. Aye, but to be born again, to have the spiritual eye opened to those things which are only realised by faith, to be born into this new and spiritual world, to awake up to a consciousness that through Christ we are the sons and daughters of God — how we ought to rejoice in that!

2. A ready acknowledgment of the relationship. Men are not ashamed to own a relationship with illustrious ancestors. And there is something wrong when Christians are ashamed of their relationship to God, of that highest nobility that God can confer.

3. Obedience.(1) The obedience of children. A little child does not ask reasons, or if it does it is told to wait. Christians should apply this to themselves, and remember that part of the duty of sons to their Divine and loving Father is prompt obedience.(2) But added to that there must be the obedience of men — I mean that with enlightened reason, and with high and glowing purpose, you shall determine that, God helping you, you will live and act worthy of your parentage.

4. Contentedness with our lot, and a using of our spiritual privileges — delight in the intercourse with our Father, acquiescence in chastisement, and an exercise of filial faith in what is to be the end proposed by Him.

5. A gradual preparation for that great day when the Son shall appear in the presence of the Father, and when there shall be a blessed realisation of the hope which has sustained the child from the beginning.


1. The glorification of your entire nature. You look for your Saviour to sanctify your souls, and you took for Him to change your body, that it may be fashioned like unto His glorious body. This is to be the beginning of the consummation, and will lead to the period when there will be the whole family in heaven.

2. Positive and conscious association with the elder sons of creation, who "kept their first estate," and who "rejoice over one sinner that repenteth." Their joy will be full when the two races — the fallen and the unfallen... shall be brought together in visible companionship before the throne of God.

(T. Binney.).

Corinthians, Paul
Achaia, Corinth
Cause, Forth, Impure, Midst, Myself, Nothing, Receive, Says, Separate, Separated, Touch, Unclean, Welcome, Wherefore, Yourselves
1. That he has approved himself a faithful minister of Christ by his exhortations,
3. and by integrity of life,
4. and by patiently enduring all kinds of affliction and disgrace for the gospel.
10. Of which he speaks the more boldly amongst them because his heart is open to them,
13. and he expects the like affection from them again;
14. exhorting them to flee the society and pollutions of idolaters,
17. as being themselves temples of the living God.

Dictionary of Bible Themes
2 Corinthians 6:17

     5194   touch
     6213   participation, in sin
     8341   separation
     8848   worldliness

2 Corinthians 6:14-17

     8211   commitment, to world

2 Corinthians 6:14-18

     5345   influence
     7028   church, life of
     7922   fellowship, with God
     8737   evil, responses to

2 Corinthians 6:16-18

     5395   lordship, human and divine

2 Corinthians 6:17-7:1

     8273   holiness, ethical aspects

2 Corinthians 6:17-18

     6603   acceptance, divine
     6611   adoption, privileges and duties
     7115   children of God

Blessed Prosperity Meditations on the First Psalm.
INTRODUCTORY. There is a prosperity which is not blessed: it comes not from above but from beneath, and it leads away from, not towards heaven. This prosperity of the wicked is often a sore perplexity to the servants of GOD; they need to be reminded of the exhortation, "Fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass." Many besides the Psalmist have been envious at the foolish when seeing the prosperity of the wicked, and have been
J. Hudson Taylor—A Ribband of Blue

Second Sunday in Lent
Text: First Thessalonians 4, 1-7. 1 Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk,--that ye abound more and more. 2 For ye know what charge we gave you through the Lord Jesus. 3 For this is the will of God, even your sanctification, that ye abstain from fornication; 4 that each one of you know how to possess himself of his own vessel in sanctification and honor, 5 not in the passion of lust,
Martin Luther—Epistle Sermons, Vol. II

Of the Scriptures
Eph. ii. 20.--"And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone." Believers are "the temple of the living God," in which he dwells and walks, 2 Cor. vi. 16. Every one of them is a little sanctuary and temple to his Majesty, "sanctify the Lord of hosts in your hearts." Though he be "the high and lofty One that inhabits eternity," yet he is pleased to come down to this poor cottage of a creature's heart, and dwell in it. Is not this
Hugh Binning—The Works of the Rev. Hugh Binning

Love and the Comforter.
"By the Holy Ghost, by love unfeigned."--2 Cor. vi. 6. The question is, "In what sense is the pouring out of Love an ever-continued, never-finished work? Love is here taken in its highest, purest sense. Love which gives its goods to the poor and its body to be burned is out of the question. St. Paul declares that one may do these things and still be nothing more than a sounding brass, utterly devoid of the least spark of the true and real Love. In 2 Cor. vi. 6 the apostle mentions the motives of
Abraham Kuyper—The Work of the Holy Spirit

Above and Below
"As sorrowful, yet alway rejoicing."--2 Cor. vi. 10. P. G. tr., Emma Frances Bevan, 1899 In the bosom of the Father, Centre of His endless love, In the light and in the glory, Thus in Christ I dwell above. Filling up His bitter sufferings, Drinking of His cup of woe, And rejoicing as I do it, Thus with Christ I walk below. There above I rest, untroubled, All my service to adore; Cross and shame and death and sorrow Left behind for evermore. Therefore am I never weary Journeying onward through
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

And He was Altogether Wonderful in Faith and Religious...
68. And he was altogether wonderful in faith and religious, for he never held communion with the Meletian schismatics, knowing their wickedness and apostacy from the beginning; nor had he friendly dealings with the Manichæans or any other heretics; or, if he had, only as far as advice that they should change to piety. For he thought and asserted that intercourse with these was harmful and destructive to the soul. In the same manner also he loathed the heresy of the Arians, and exhorted all
Athanasius—Select Works and Letters or Athanasius

PAUL ENTIRELY SANCTIFIED. I might urge a great many other considerations, and as I have said, fill a book with scriptures, and arguments, and demonstrations, of the attainability of entire sanctification in this life. But I forbear, and will present only one more consideration--a consideration which has great weight in some minds. It is a question of great importance, whether any actually ever did attain this state. Some who believe it attainable, do not consider it of much importance to show that
Charles Grandison Finney—Systematic Theology

How the Whole and the Sick are to be Admonished.
(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever.
Leo the Great—Writings of Leo the Great

Clean Carriers
'Be ye clean, that bear the vessels of the Lord.'--ISAIAH lii. 11. The context points to a great deliverance. It is a good example of the prophetical habit of casting prophecies of the future into the mould of the past. The features of the Exodus are repeated, but some of them are set aside. This deliverance, whatever it be, is to be after the pattern of that old story, but with very significant differences. Then, the departing Israelites had spoiled the Egyptians and come out, laden with silver
Alexander Maclaren—Expositions of Holy Scripture

The Warfare of Christian Service
'All that enter in to perform the service, to do the work in the tabernacle.' NUM. iv. 23. These words occur in the series of regulations as to the functions of the Levites in the Tabernacle worship. The words 'to perform the service' are, as the margin tells us, literally, to 'war the warfare.' Although it may be difficult to say why such very prosaic and homely work as carrying the materials of the Tabernacle and the sacrificial vessels was designated by such a term, the underlying suggestion is
Alexander Maclaren—Expositions of Holy Scripture

Twenty-Fourth Day. Holiness and Cleansing.
Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.'--2 Cor. vii. 1. That holiness is more than cleansing, and must be preceded by it, is taught us in more than one passage of the New Testament. 'Christ loved the Church, and gave Himself up for it, that He might sanctify it, having cleansed it by the washing of water with the word.' 'If a man cleanse himself from these, he shall be a vessel
Andrew Murray—Holy in Christ

Purity and Peace in the Present Lord
PHILIPPIANS iv. 1-9 Euodia and Syntyche--Conditions to unanimity--Great uses of small occasions--Connexion to the paragraphs--The fortress and the sentinel--A golden chain of truths--Joy in the Lord--Yieldingness--Prayer in everything--Activities of a heart at rest Ver. 1. +So, my brethren beloved and longed for+, missed indeed, at this long distance from you, +my joy and crown+ of victory (stephanos), +thus+, as having such certainties and such aims, with such a Saviour, and looking for such
Handley C. G. Moule—Philippian Studies

Introductory Note to the Epistles of Ignatius
[a.d. 30-107.] The seductive myth which represents this Father as the little child whom the Lord placed in the midst of his apostles (St. Matt. xviii. 2) indicates at least the period when he may be supposed to have been born. That he and Polycarp were fellow-disciples under St. John, is a tradition by no means inconsistent with anything in the Epistles of either. His subsequent history is sufficiently indicated in the Epistles which follow. Had not the plan of this series been so exclusively that
Ignatius—The Epistle of Ignatius to the Ephesians

Epistle Xl. To Cyriacus, Patriarch of Constantinople.
To Cyriacus, Patriarch of Constantinople. Gregory to Cyriacus, &c. Observing diligently, most dear brother, how great is the virtue of peace from the Lord's voice, which says, My peace I give unto you (Joh. xiv. 27), it becomes us so to abide in the love thereof as in no wise to give place to discord. But, since we cannot otherwise live in its root except by retaining in mind and in deed the humility which the very author of peace has taught, we entreat you with befitting charity, that, treading
Saint Gregory the Great—the Epistles of Saint Gregory the Great

"And Truly Our Fellowship is with the Father, and with his Son Jesus Christ. And These Things Write we unto You, that Your Joy May Be
1 John i. 3, 4.--"And truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full." It was sin that did first break off that fellowship that was between God and man, and cut off that blessed society in which the honour and happiness of man consisted. But that fundamental bond being loosed, it hath likewise untied all the links of society of men among themselves, and made such a general dispersion and dissipation of mankind,
Hugh Binning—The Works of the Rev. Hugh Binning

The First Native Converts and Christian Schools
1800-1810 A carpenter the first Bengali convert--Krishna Pal's confession--Caste broken for the first time--Carey describes the baptism in the Hoogli--The first woman convert--The first widow convert--The first convert of writer caste--The first Christian Brahman--The first native chapel--A Bengali "experience" meeting--Carey founding a new community as well as church--Marriage difficulties solved--The first native Christian marriage feast in North India--Hindoo Christian death and burial--The first
George Smith—The Life of William Carey

Christian Behavior
Being the fruits of true Christianity: Teaching husbands, wives, parents, children, masters, servants, etc., how to walk so as to please God. With a word of direction to all backsliders. Advertisement by the Editor This valuable practical treatise, was first published as a pocket volume about the year 1674, soon after the author's final release from his long and dangerous imprisonment. It is evident from the concluding paragraph that he considered his liberty and even his life to be still in a very
John Bunyan—The Works of John Bunyan Volumes 1-3

Twentieth Sunday after Trinity the Careful Walk of the Christian.
Text: Ephesians 5, 15-21. 15 Look therefore carefully how ye walk [See then that ye walk circumspectly], not as unwise, but as wise; 16 redeeming the time, because the days are evil. 17 Wherefore be ye not foolish, but understand what the will of the Lord is. 18 And be not drunken with wine, wherein is riot, but be filled with the Spirit; 19 speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; 20 giving thanks always for all things
Martin Luther—Epistle Sermons, Vol. III

From the Latin Translation of Cassiodorus.
[3712] I.--Comments [3713] On the First Epistle of Peter. Chap. i. 3. "Blessed be the God and Father of our Lord Jesus Christ, who by His great mercy hath regenerated us." For if God generated us of matter, He afterwards, by progress in life, regenerated us. "The Father of our Lord, by the resurrection of Jesus Christ:" who, according to your faith, rises again in us; as, on the other hand, He dies in us, through the operation of our unbelief. For He said again, that the soul never returns a second
Clement of Alexandria—Who is the Rich Man that Shall Be Saved?

That the Ruler Should be Always Chief in Action.
The ruler should always be chief in action, that by his living he may point out the way of life to those that are put under him, and that the flock, which follows the voice and manners of the shepherd, may learn how to walk better through example than through words. For he who is required by the necessity of his position to speak the highest things is compelled by the same necessity to exhibit the highest things. For that voice more readily penetrates the hearer's heart, which the speaker's life
Leo the Great—Writings of Leo the Great

Thirdly, for Thy Actions.
1. Do no evil, though thou mightest; for God will not suffer the least sin, without bitter repentance, to escape unpunished. Leave not undone any good that thou canst. But do nothing without a calling, nor anything in thy calling, till thou hast first taken counsel at God's word (1 Sam. xxx. 8) of its lawfulness, and pray for his blessings upon thy endeavour; and then do it in the name of God, with cheerfulness of heart, committing the success to him, in whose power it is to bless with his grace
Lewis Bayly—The Practice of Piety

Some Man Will Say: "What Then Does it Profit a Servant of God...
32. Some man will say: "What then does it profit a servant of God, that, having left the former doings which he had in the world he is converted unto the spiritual life and warfare, if it still behove him to do business as of a common workman?" As if truly it could be easily unfolded in words, how greatly profiteth what the Lord, in answer to that rich man who was seeking counsel of laying hold on eternal life, told him to do if he would fain be perfect: sell that he had, distribute all to the indigence
St. Augustine—Of the Work of Monks.

Concerning Perfection.
Concerning Perfection. In whom this pure and holy birth is fully brought forth, the body of death and sin comes to be crucified and removed, and their hearts united and subjected to the truth; so as not to obey any suggestions or temptations of the evil one, but to be free from actual sinning and transgressing of the law of God, and in that respect perfect: yet doth this perfection still admit of a growth; and there remaineth always in some part a possibility of sinning, where the mind doth not most
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

The Yoke of Christ.
"Take My yoke upon you, and learn of Me, for I am meek and lowly in heart, and ye shall find rest unto your souls; for My yoke is easy, and My burden is light."--Matt. xi. 29, 30. These words, which are brought before us in the Gospel of to-day's festival[1], are also found in the address made to us upon Ash Wednesday, in which we are told that if we "return unto Him who is the merciful Receiver of all true penitent sinners, if we will take His easy yoke and light burden upon us, to follow Him
John Henry Newman—Parochial and Plain Sermons, Vol. VII

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