I. THE TRUE TEMPER OF THE MINISTER OF CHRIST.

1. Negatively. "The servant of the Lord must not strive." This does not mean that

(1) he is not to contend earnestly for the faith (Jude 1:4); but

(2) that he is not to fight about trifles, nor to argue with acerbity of temper, nor for mere victory. The "bond of peace" must be maintained in controversy.

2. Positively.

(1) "But be gentle unto all men;" cultivating a spirit of habitual conciliation, while using arguments of the greatest cogency.

(2) "Apt to teach;" showing capacity and disposition to instruct the ignorant and the obstinate.

(3) "Patient;" bearing with the infirmities of weak brethren, with the irritating oppositions of adversaries, and with the reproaches of evil men generally.

(4) "In meekness instructing those that oppose themselves" to the truth as it is in Jesus, thwarting or perverting the gospel. The minister must be ready to instruct such persons in a meek and humble spirit, because they may be ignorant, or ill-informed, or deeply prejudiced from the circumstances of their early training.

II. THE BENEFITS THAT WILL ACCRUE FROM SUCH METHODS OF INSTRUCTION. "If God peradventure will give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil, having been taken captive by the Lord's servant unto the will of God."

1. A meek and gentle address may bring such errorists to repent of their sin and accept the true doctrine of faith. It is possible to repel them by our harsh reproaches. We ought rather to show them the truth without passion, and enforce it with all the kindly urgency of true affection. The necessity of repentance in such a case marks the essentially sinful character of opposition to the truth.

2. The servant of the Lord may be the means of recovering out of error as well as sin.

(1) Error is the devil's snare as well as sin, for it leads downwards to sin. It acts like a stupefying drink.

(2) Some errorists awake out of their intellectual intoxication, if they are wisely dealt with, and open their eyes to the blessed truth of the gospel.

(3) The will of God once established in such hearts, as the guiding principle of life, completes the recovery from error. - T.C.

It is noteworthy how, in these Pastoral Epistles — which contain, so to speak, the last general directions to believers in Jesus as to life, as well as doctrine of, perhaps, the greatest of the inspired teachers — so many careful suggestions are given for the guidance of Christians in all their relations with the great heathen world. Conciliation may be termed the key-note of these directions. St. Paul would press upon Timothy and his successors the great truth that it was the Master's will that the unnumbered people who sit in darkness and in the shadow of death should learn, by slow though sure degrees, how lovely and desirable a thing it was to be a Christian; should come at length to see clearly that Christ was, after all, the only lover and real friend of man.

(H. D. M. Spence, M. A.)

He must not be a fighter, quarreller; but meek, quiet, easy to be entreated: for such are fathers, nurses, surgeons, physicians. Oh, how much pity, tenderness of affection is required of them! Lambs, sucking babes, bones out of joints, stand in need of a gentle heart and finger to feed, nourish, and rightly to place them. To be fierce, cruel, outrageous, better befits a dog than a shepherd.

(J. Barlow, D. D.)

The temper and deportment recommended by St. Paul in the text to those who undertake to serve God in the instruction of man, or in advancing any reformation, approve themselves to our sober judgment as best suited to the work in view, and alone conformable to the example and precepts of our blessed Saviour. But then we look back upon the history of the Church, which is in great part an history of ignorance and instruction, of corruptions and reformations, and we find that among the most prominent of the servants of the Lord, among the most remarkable leaders in religious progress, were those who, though apt to teach were also very apt to strive, and so far from being patterns of gentleness, patience and meekness, were rather remarkable for qualities of an opposite description, for rudeness, for hastiness, and for intemperance of language and action. We ask, whether, considering the task which these men assumed, the obstacles which they were obliged to contend with, and the success which rewarded their efforts, they were not, after all, the right kind of men for the work and for the time; whether their severe and even martial characteristics were not necessary to the accomplishment of their purpose; and whether a different kind of men, of more peaceful sentiments, and moderate designs and measures, would have made any head at all against the torrent of sin and error which they might endeavour to stem. We think of Luther, of Calvin. of Knox — fiery, arbitrary, and often abusive men. But were they more so than they ought to have been? Here is the gospel rule on the one side, and here, on the other, are these impressive facts. Now, in few of these facts, must not the gospel rule admit of exception and modification? If this has at any time been my opinion, longer reflection has induced me to renounce it; and I am now convinced that truth never requires the sacrifice of love, that wrath and violence are never necessary to reforms, that the cause of Christianity is never really advanced by the operations of an unchristian spirit. Do i then undertake to say, that what we have been accustomed to call reformations are not reformations, and that the leaders of them do not deserve the name of reformers, which has so long been awarded them? I say no such thing. But I do venture to affirm, that these reformations would have been attended with less suffering and evil, and would have been more extensive than they were, if the reformers had manifested more of the Christian spirit than they did. I would attribute the success of those reformers whom I have already named, such as it was, and it surely was great, not to their failings but to their excellences, not to their vices but their virtues. They possessed in great perfection the energetic virtues: through the force of these virtues, and the force of truth, they succeeded as they did. Their bitterness, their fierceness, did not promote, but on the contrary impeded, the progress of the truths for which they contended. A Christian reform cannot be caused or aided by a spirit which the law of Christ expressly and utterly condemns. The real causes which bring it about are of another character.

1. There is, in the first place, the obviousness of the corruptions which the reformer would abolish, and which the pure and honest portion of society, when their eyes are opened, will unite in abolishing.

2. There is, in the second place, the equal obviousness of some good, which the reformer distinctly presents as an end, and which the well-disposed will assist him to establish.

3. There is, in the third place, the real virtue which the reformer manifests in the exhibition and accomplishment of his purpose.

4. In the fourth place, there is the vast amount of noble enthusiasm which is excited by the prospect of enormous corruptions on the one hand, and of great improvements and blessings on the other, and which enlists itself on the reformer's side.

5. And, to go no further in the enumeration, there is the help of God, which is always bestowed upon those who, with whatever imperfections, are labouring to accomplish a high and worthy object. I find that my opinion is supported by an authority which, on such a subject, is entitled to more than common weight. "I know," says the reformer John Wesley, speaking of the reformer John Knox, and of that fierce and barbarous spirit of his followers, which demolished the finest architecture of Scotland, "I know it is commonly said, the work to be done needed such a spirit. Not so; the work of God does not, cannot need the work of the devil to forward it. And a calm, even spirit goes through rough work far better than a furious one. Although, therefore, God did use at the time of the Reformation. sour, overbearing, passionate men, yet He did not use them because they were such, bat notwithstanding they were so. And there is no doubt He would have used them much more, had they been of a humbler and milder spirit." Instances, in sufficient number, might be mentioned beside that of Wesley, of men who, charged with an important message, and meeting with rude and cruel opposition in delivering it, have still delivered it with a kind and loving, and withal a steady voice, and who have been heard and obeyed at last, when opposers grew ashamed of their own ferocity, and sank into quietness from the want of exasperation. But if there were no such instances, I see not what is to forbid our pointing to the Great Redeemer, and requiring that all who work in His name should work with His spirit; and moreover asserting that whatever contradictions of this spirit are manifested by them are to be counted, not among their excellences, nor among qualities which are necessary to their success, but among their defects, and defects which their cause, if a Christian cause, might easily have spared.

(F. W. P. Greenwood, D. D.)

It is a suggestive fact that the dove, which is regarded as the emblem of gentleness, has no gall-bladder.

(H. O. Mackey.)

St. Anselm was a monk in the Abbey of Bec, in Normandy, and upon 's removal, became his successor as director. No teacher ever threw a greater spirit of love into his toil. "Force your scholars to improve?" he burst out to another teacher who relied on blows and compulsion. "Did you ever see a craftsman fashion a fair image out of a golden plate by blows alone? Does he not now gently press it and strike it with his tools; now with wise art, yet more gently raise and shape it. What do your scholars turn into under this ceaseless beating?" "They turn only brutal," was the reply. "You have bad luck," was the keen answer, "in a training that only turns men into beasts." The worst natures softened before this tenderness and patience. Even the Conqueror, so harsh and terrible to others, became another man, generous and easy of speech, with Anselm.

(H. O. Mackey.)

One feature of Christ's teaching which St. Matthew notices, is the quietness in dealing with those by whom it was misunderstood. There was no fighting, no contention of words, no hot disputing, where it could be avoided, but retirement. So we are told that when the Pharisees held a council against Him, how they might destroy Him, He withdrew Himself fulfilling, St. Matthew Sells us, the old words, "He shall not strive nor cry, neither shall any man hear His voice in the streets." I must, however, draw your attention to yet one more feature, His teaching was positive, not negative. There was much in the religion of the day that was so small, contemptible, and even base, that it might have seemed right and wise to pull down first and then build. But He, by His actions and His words, was constantly justifying His express statement that He came not to destroy, but to fulfil. So far from fulminating against the dead formality of the temple worship, He tried to make it better by purging it and infusing fresh life into it. His life and words were a continual filling in with a new spirit all that was good and helpful. Where He could transform He would never discard. Could we catch something of His spirit by retiring from, instead of fighting with, determined enemies, by transforming instead of discarding, how helpful our service of man in this respect would be!

(Prof. G. H. S. Walpole.)

I remember to-day two masters I was under at school. One was a huge, burly fellow, with a sharp, unkind word, and a sharper punishment for every boy, big or little, who was guilty of an omission or a fault: and every lad, little or big in the school, hated him, and longed for the time when they would see him no more. The other was by no means a weakling, for he was a splendid fellow in the cricket-field; but he was as gentle as a child. And the roughest and wildest lads, who would have scorned to allow their faces to tell what they suffered under a cruel beating from the first, used to dread a quiet five minutes' talk with the second master, who in a sweet low voice always used to begin with "my dear boy." Few lads left the presence of that second master without having felt unable to repress the rising tears, and without a noble resolve to be better for the sake of the Christian gentleness with which the folly or the fault had been dealt with.

(J. Bowker.)

Kind words never blister the tongue or lips, and we never hear of any mental trouble arising from this quarter. Though they do not cost much, yet they accomplish much. They help one's own good nature and good will. Soft words soften our own soul; angry words are fuel to the flame of wrath, and make it burn more fiercely. Kind words make other people good-natured. Cold words freeze people, and hot words scorch them; and bitter words make them bitter, and wrathful words make them wrathful. There are such a number of other kinds of words, that we ought occasionally to make use of kind words. There are vain words, and idle words, and silly words, and hasty words, and empty words, and profane words, and boisterous words, and war-like words. But kind words soothe and comfort the hearer; they shame him out of his sour, morose, unkind feelings. We have not yet begun to use kind words in such abundance as they ought to be used.

(Pascal.)

If teachers could be convinced that every lesson in which a child, however it has increased its knowledge, has increased its dislike for knowledge, is a lesson worse than lost, then they would consider not only how subjects ought to be treated, but pupils. There are many who do great justice to their subjects, while they do great injustice to their pupils. The nature of the one is understood, but not the nature of the other.

(Sunday School Teacher.)

(see Wisdom 2:19.) — Endurance of malicious detraction is one of the victories of grace.

(H. R. Reynolds, D. D.)

This is what the servant of God should really aim at being: the teacher rather than the controversialist — rather the patient endurer of wrong than the fomenter of dissentions and wordy strifes.

(H. D. M Spence, M. A.)

Antony, the hermit, heard praise of a certain brother; but when he tested him he found that he was impatient under injury. Quoth Antony, "Thou art like a house which has a gay porch, but is broken into by thieves through the back door."

(C. Kingsley.)

The oyster, when it is feeding, lies with its shell open a little way, so that the water may flow through it; and when any of the very little insects and animals on which it feeds comes floating in with the water, the oyster opens its mouth and swallows them. But it sometimes happens that things float in which the oyster does not want, and which it cannot swallow or eat. When it is lying quietly in the sunshine, and enjoying its meal, a little grain of sand may come inside the shell, so small that you and I could scarcely see it, but so hard and sharp, that if it gets under the oyster's soft, tender body, it would irritate and pain it. What does the oyster do? It has no hands to catch hold of it and throw it out. Well, it does not, as we should say, get into a passion, and knock itself about the shell; no, it lies quite still, and with some of that beautiful, white, smooth, glossy matter, with which it has lined the inside of its shell, it covers the sand all over, and so makes it smooth too. And more than that, when the oyster is caught, and its shell is opened, if one of these small round beads is found, it is taken out and called a pearl, and sometimes makes a very valuable and handsome ornament. So provocation should be the occasion of developing the pearl of patience.

David, Hymenaeus, Paul, Philetus, TimothyEphesusAble, Apt, Behoveth, Bondman, Bondservant, Bond-servant, Contend, Evil, Forbearing, Gentle, Inoffensive, Instead, Kind, Kindly, Lord's, Ought, Patient, Putting, Quarrel, Quarrelsome, Ready, Resentful, Servant, Skilful, Strive, Teach, Teacher, Teaching, Towards, Trouble, Wrong, Wronged, Wrongs1. Timothy is exhorted again to constancy and perseverance.
17. Of Hymenaeus and Philetus.
19. The foundation of the Lord is sure.
22. He is taught whereof to beware, and what to follow after.

2 Timothy 2:24

     5765   attitudes, to people
     5929   resentment, against people
     5964   temper
     5975   violence
     6672   grace, in relationships
     7160   servants of the Lord
     7943   ministry, in church
     8291   kindness
     8765   grudge

2 Timothy 2:20-26

     7759   preachers, qualifications

2 Timothy 2:22-24

     6696   necessity

2 Timothy 2:23-24

     5834   disagreement

2 Timothy 2:23-25

     7793   teachers

2 Timothy 2:24-25

     5549   speech, positive
     5815   confusion
     8264   gentleness

2 Timothy 2:24-26

     6734   repentance, importance
     8130   guidance, from godly people

Twenty-Seventh Day. Holiness and Service.
If a man therefore cleanse himself from these, he shall be a vessel unto honour, sanctified, meet for the Master's use, prepared unto every good work.'--2 Tim. ii. 21. 'A holy priesthood, to offer up spiritual sacrifices. A holy nation, that ye may show forth the excellences of Him who called you out of darkness into His marvellous light.'--1 Pet. ii. 5, 9. Through the whole of Scripture we have seen that whatever God sanctifies is to be used in the service of His Holiness. His Holiness …
Andrew Murray—Holy in Christ

"But Ye are not in the Flesh, but in the Spirit, if So be that the Spirit of God Dwell in You. Now, if any Man
Rom. viii. 9.--"But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his." Application is the very life of the word, at least it is a necessary condition for the living operation of it. The application of the word to the hearts of hearers by preaching, and the application of your hearts again to the word by meditation, these two meeting together, and striking one upon another, will yield fire. …
Hugh Binning—The Works of the Rev. Hugh Binning

In Memoriam.
DR. TALMAGE-THE MAN. BY REV. W. S. SWANSON, D.D. [Dr. Swanson was for twenty years a valued member of the English Presbyterian Mission at Amoy, and subsequently Secretary of the Board of Foreign Missions of the Presbyterian Church of England until his death, November 24, 1893] My first meeting with Dr. Talmage took place in the early days of July, 1860, and from that day till the day of his death he was regarded as not only one of the best and most valued friends, but I looked up to him as a father …
Rev. John Gerardus Fagg—Forty Years in South China

"Most Gladly Therefore Will I Rather Glory in My Infirmities, that the Power of Christ May Rest Upon Me. " -- 2 Cor. 12:9.
"It is a faithful saying: For if we be dead with Him, we shall also live with Him: if we suffer, we shall also reign with Him." -- 2 Tim 2:11,12. "Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." -- 2 Cor. 12:9. Compassed about with songs, my soul was still -- But not for lack of light its bliss to see; Thy heart, my Father, could the temple fill, And its deep silence was a song to Thee. My mind reposed in its captivity, By the clear evidence …
Miss A. L. Waring—Hymns and Meditations

The victory of the Lamb
"If we suffer, we shall also reign with Him."--2 Tim. ii. 12. J. Heerman, 1647. tr., Emma Frances Bevan, 1899 I go from grief and sighing, the valley and the clod, To join the chosen people in the palaces of God-- There sounds no cry of battle amidst the shadowing palms, But the mighty song of victory, and glorious golden psalms. The army of the conquerors, a palm in every hand, In robes of state and splendour, in rest eternal stand; Those marriage robes of glory, the righteousness of God-- He …
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

Of This, Then, Ye have Now Received, have Meditated...
2. Of this, then, ye have now received, have meditated, and having meditated have held, that ye should say, "I believe in God the Father Almighty." God is Almighty, and yet, though Almighty, He cannot die, cannot be deceived, cannot lie; and, as the Apostle says, "cannot deny Himself." [1765] How many things that He cannot do, and yet is Almighty! yea therefore is Almighty, because He cannot do these things. For if He could die, He were not Almighty; if to lie, if to be deceived, if to do unjustly, …
St. Augustine—On the Creeds

Introductory Note to the Epistle of Mathetes to Diognetus
[a.d. 130.] The anonymous author of this Epistle gives himself the title (Mathetes) "a disciple [263] of the Apostles," and I venture to adopt it as his name. It is about all we know of him, and it serves a useful end. I place his letter here, as a sequel to the Clementine Epistle, for several reasons, which I think scholars will approve: (1) It is full of the Pauline spirit, and exhales the same pure and primitive fragrance which is characteristic of Clement. (2) No theory as to its date very much …
Mathetes—The Epistle of Mathetes to Diognetus

Epistle xxxv. To Leontius, Ex-Consul.
To Leontius, Ex-Consul. Gregory to Leontius, &c. Since in a great house there are not only vessels of gold and of silver, but also of wood and of earth, and some indeed to honour but some to dishonour (2 Tim. ii. 20), who can be ignorant that in the bosom of the Universal Church some as vessels of dishonour are deputed to the lowest uses, but others, as vessels of honour, are fitted for clean uses. And yet it commonly comes to pass that the citizens of Babylon serve in task-work for Jerusalem, while …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Grace Abounding to the Chief of Sinners Or, a Brief Relation of the Exceeding Mercy of God in Christ, to his Poor Servant, John Bunyan
In this my relation of the merciful working of God upon my soul, it will not be amiss, if in the first place, I do in a few words give you a hint of my pedigree, and manner of bringing up; that thereby the goodness and bounty of God towards me, may be the more advanced and magnified before the sons of men. 2. For my descent then, it was, as is well known by many, of a low and inconsiderable generation; my father's house being of that rank that is meanest, and most despised of all the families in …
John Bunyan—Grace Abounding to the Chief of Sinners

The vine and the Branches
"I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much …
J. W. Byers—Sanctification

To the High and Mighty Prince Charles, Prince of Wales.
Tolle malos, extolle pios, cognosce teipsum: Sacra tene, paci consule, disce pati. Christ Jesus, the Prince of princes, bless your Highness with length of days, and an increase of all graces, which may make you truly prosperous in this life, and eternally happy in that which is to come. Jonathan shot three arrows to drive David further off from Saul's fury; and this is the third epistle which I have written, to draw your Highness nearer to God's favour, by directing your heart to begin, like Josiah, …
Lewis Bayly—The Practice of Piety

Concerning the Sacrament of Baptism
Blessed be the God and Father of our Lord Jesus Christ, who according to the riches of His mercy has at least preserved this one sacrament in His Church uninjured and uncontaminated by the devices of men, and has made it free to all nations and to men of every class. He has not suffered it to be overwhelmed with the foul and impious monstrosities of avarice and superstition; doubtless having this purpose, that He would have little children, incapable of avarice and superstition, to be initiated into …
Martin Luther—First Principles of the Reformation

That, Namely, Befalleth them which in Undisciplined Younger Widows...
26. That, namely, befalleth them which in undisciplined younger widows, the same Apostle saith must be avoided: "And withal they learn to be idle; and not only idle, but also busy bodies and full of words, speaking what they ought not." [2562] This very thing said he concerning evil women, which we also in evil men do mourn and bewail, who against him, the very man in whose Epistles we read these things, do, being idle and full of words, speak what they ought not. And if there be any among them who …
St. Augustine—Of the Work of Monks.

The Apostle Has Made Known to us Certain Three Unions...
23. The Apostle has made known to us certain three unions, Christ and the Church, husband and wife, spirit and flesh. Of these the former consult for the good of the latter, the latter wait upon the former. All the things are good, when, in them, certain set over by way of pre-eminence, certain made subject in a becoming manner, observe the beauty of order. Husband and wife receive command and pattern how they ought to be one with another. The command is, "Let wives be subject unto their own husbands, …
St. Augustine—On Continence

It Behoves those who Preside Over the Churches, Every Day but Especially on Lord's Days...
It behoves those who preside over the churches, every day but especially on Lord's days, to teach all the clergy and people words of piety and of right religion, gathering out of holy Scripture meditations and determinations of the truth, and not going beyond the limits now fixed, nor varying from the tradition of the God-bearing fathers. And if any controversy in regard to Scripture shall have been raised, let them not interpret it otherwise than as the lights and doctors of the church in their …
Philip Schaff—The Seven Ecumenical Councils

Under the Shepherd's Care.
A NEW YEAR'S ADDRESS. "For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls."--1 Peter ii. 25. "Ye were as sheep going astray." This is evidently addressed to believers. We were like sheep, blindly, willfully following an unwise leader. Not only were we following ourselves, but we in our turn have led others astray. This is true of all of us: "All we like sheep have gone astray;" all equally foolish, "we have turned every one to his own way." Our first …
J. Hudson Taylor—A Ribband of Blue

Glorious Predestination
Note, also, that Paul in this chapter has been treating of the sufferings of this present time; and though by faith he speaks of them as very inconsiderable compared with the glory to be revealed, yet we know that they were not inconsiderable in his case. He was a man of many trials; he went from one tribulation to another for Christ's sake; he swam through many seas of affliction to serve the church. I do not wonder, therefore, that in his epistles he often discourses upon the doctrines of foreknowledge, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

The Lost Sheep, the Lost Coin, and the Prodigal Son.
LUKE xv. The three parables of this chapter, like the seven in Matt. xiii., constitute a connected series. As soon as we begin to look into their contents and relations, it becomes obvious that they have been arranged according to a logical scheme, and that the group so framed is not fragmentary but complete. We cannot indeed fully comprehend the reciprocal relations of all until we shall have examined in detail the actual contents of each; and yet, on the other hand, a preliminary survey of the …
William Arnot—The Parables of Our Lord

That the Ruler Relax not his Care for the Things that are Within in his Occupation among the Things that are Without, nor Neglect to Provide
The ruler should not relax his care for the things that are within in his occupation among the things that are without, nor neglect to provide for the things that are without in his solicitude for the things that are within; lest either, given up to the things that are without, he fall away from his inmost concerns, or, occupied only with the things that are within bestow not on his neighbours outside himself what he owes them. For it is often the case that some, as if forgetting that they have …
Leo the Great—Writings of Leo the Great

God's Faithfulness
'Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him.'--DEUT. vii. 9. 'Faithful,' like most Hebrew words, has a picture in it. It means something that can be (1) leant on, or (2) builded on. This leads to a double signification--(1) trustworthy, and that because (2) rigidly observant of obligations. So the word applies to a steward, a friend, or a witness. Its most wonderful and sublime application is to God. It presents to …
Alexander Maclaren—Expositions of Holy Scripture

Curiosity a Temptation to Sin.
"Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away."--Proverbs iv. 14, 15. The chief cause of the wickedness which is every where seen in the world, and in which, alas! each of us has more or less his share, is our curiosity to have some fellowship with darkness, some experience of sin, to know what the pleasures of sin are like. I believe it is even thought unmanly by many persons (though they may not like to say …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Answer to Mr. W's Fifth Objection.
5. The consideration that none of these raised persons did or could, after the return to their bodies, tell any tales of their separate existence; otherwise the Evangelists had not been silent in this main point, &c. p. 32. None of these persons, Mr. W. says, told any tales of their separate existence. So I suppose with him. As for the two first: How should they? being only, as Mr. W. says, an insignificant boy and girl, of twelve years of age, or thereabouts. Or if they did, the Evangelists were …
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

"And the Life. " How Christ is the Life.
This, as the former, being spoken indefinitely, may be universally taken, as relating both to such as are yet in the state of nature, and to such as are in the state of grace, and so may be considered in reference to both, and ground three points of truth, both in reference to the one, and in reference to the other; to wit, 1. That our case is such as we stand in need of his help, as being the Life. 2. That no other way but by him, can we get that supply of life, which we stand in need of, for he …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

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