It has been truly said that our whole life is divisible into the past and the future. The present is a mere point which separates the two. And there is a certain time which must come, if it have not already arrived, when, instead of finding our satisfaction in looking forward to the earthly good which we are to partake of, we shall seek our comfort and our joy in looking back on the path we have trodden and the results we have achieved. Ill indeed will it be for those who will then have no future for which to hope, and no past which they can survey with grateful pleasure. It was well with Paul, for when he had to turn his eye backward on a ministry which had been fulfilled, he could regard it with pure and devout gratification. That we may stand in that enviable position in which he now stood, we must be able to remember -

I. LOWLY-MENDED CONSECRATION TO THE SERVICE OF GOD. "From the first day that I came in into Asia... I have been with you at all seasons, serving the Lord with all humility of mind" (vers. 18, 19). The man who spends his days in spiritual pride, or godless unconcern, or arrogant infidelity, will, if not in the later years of this life, from the other side of the grave, look back on his earthly course with bitterest shame, with fearful pangs of remorse. He who in old age can survey an entire life yielded, with a deep sense of dependence and obligation, to the living God and the loving Savior will have a cheering ray to light up his shaded path. Well may youthful lips take up the strain-

"'Twill please us to look back to see
That our whole lives were thine."

II. FIDELITY IN OUR SPECIAL SPHERE. Paul could feel that, as a minister of Jesus Christ, he had done his work thoroughly, conscientiously, faithfully, as in the eye of Christ himself. "I kept back nothing,... I have taught you publicly, and from house to house" (ver. 20); "I have not shunned to declare unto you all the counsel of God" (ver. 27); "I ceased not to warn every one... with tears" (ver. 31). He had thrown the utmost energy of his soul into his work; he had wrought good "with both hands earnestly." Whatever our vocation may be, it will be a sorry thing to have to recall to our memory duties hardly and punctiliously discharged, just gone through decently and creditably; still worse to have to remember duty left undone or miserably mismanaged. Pleasant and gratifying, on the other hand, to feel that we went to our work with agile step and eager spirit, went through it with conscientious care, and threw into it our utmost strength. Heartiness and zest today mean a harvest of refreshing memories for to-morrow.

III. ENDURANCE OF TRIAL. Paul reflected that he had served the Lord "with many tears and temptations [trials]" (ver. 19). These trials unto tears were hard to bear patiently at the hour of endurance, but it was a comfort and satisfaction to his spirit afterwards to think that they had never withdrawn him from his confidence in Christ or from his post of active service. The secure and strong position of manhood is all the more satisfactory for the yoke that was borne in youth; the quietude of age is the more acceptable and enjoyable for the struggle or burden of middle life; the rest and rejoicing of the future will be the sweeter and the keener for the toils and. the troubles of this present time. The evils that have been left behind, when taken meekly and acquiesced in nobly, materially enhance the blessedness of the hour of freedom and felicity.

IV. THE DILIGENCE THAT MEANS HONESTY AND THAT INCLUDES BENEFICENCE. (Vers. 33-35.) It is not only that

(1) we should pay the debts which we have formally and deliberately incurred; but that

(2) in a world where we are daily receiving the benefit of the toils and sufferings of past ages and of our contemporaries, we are bound, in all honesty, to do something in return - something by which our fellows and, if possible, the future shall be enriched;

(3) where self-support is not positively demanded, it may be wisely rendered, in order (as with Paul) that there may be no reason for injurious suspicion; and

(4) we should strive to gain enough that we may spare something for the strengthless and dependent - so laboring that we "may support the weak," and know the greater blessedness of giving, according to the Word of our Lord (ver. 35; see Ephesians 4:28; Hebrews 13:16). - C.

The verb is one which belongs to the vocabulary of sailors, and was used for taking in or reefing sails. He, St. Paul seems to say of himself, had used no such reticence or reserve, but had gone on his course, as it were, before the wind, with all his canvas spread.

(Dean Plumptre.)

I. ITS NATURE — Testimony. He laid no claim to originality: he was simply a witness to tell just what he knew, no more, no less, and in such a way as to create conviction.

1. This testimony was —

(1)Complete — "I kept back nothing": "I shunned not to declare all," etc.

(2)Profitable. It is worth man's while to listen to it. "Godliness is profitable," etc.

(3)Clear — "Showed you."

(4)Educational — "Sought you."

2. This testimony was delivered —

(1)Publicly.

(2)Privately.

II. ITS OBJECTS — "Jews and Greeks."

1. To all men as generally typified by those two great races. The gospel is an universal remedy for an universal need.

2. To those whom Jews and Greeks specially represent.

(1)The Jews as representing the Pharisaism, Sadduceeism — the formalism and religious freethinking of all time.

(2)The Greeks as representing the culture, science, art and worldliness of every age.

III. ITS THEMES.

1. Repentance — the afterthought which is the result of the discovery and sense of sin. Hence it is —

(1)Self-knowledge — coming to one's self.

(2)Self-abhorrence.

(3)Hatred of that which has made self what it is.

(4)Penitential sorrow before God.

(5)Change of life.

2. Faith. Repentance is of no value in itself and cannot atone for sin nor avert sin's consequences. The object of faith is Christ who has borne our sins. The penitent sinner trusts Him and is saved.

(J. W. Burn.)

1. Paul considered his hearers; he acted as a wise physician; he studied each individual case and gave to each a portion of meat in due season. There are great public utterances to be made, and private individual messages to be attended to. The gospel is not to be delivered with want of discrimination; but is to speak to every soul as if it were the solitary occupant of the universe — the one creature in the presence of the Creator.

2. In recounting his ministry, Paul said, "I have taught you publicly, and from house to house." One would like a record of his house-to-house talk. To have heard Paul speak on great themes in a little sphere would have been an education. What child has not been fascinated by seeing what appeared to be the whole sun inside a frail dewdrop? And what traveller has not paused a moment to see some kind star condescending enough to hide itself in the depth of a crystal well, as if it were shining in two heavens at once? To have seen Paul at the fireside, or to have heard him talking to some little child, or to have watched him at some bedside near the dying sufferer — to have heard his voice when it was attuned to the hearing of one listener alone! Men are seen in little things, on small occasions. This great gospel will go anywhere, and be just the same whether drawn on a large scale or a little one. Do not be discouraged because you can only discharge a public ministry; and do not you be discouraged because you can only discharge the house-to-house ministry. Each man has his own gift of God. Happy he who works his own gift and not another man's, and wise the people who, recognising the one gift, do not bemoan the absence of other accomplishments.

3. What did the apostle say both "publicly and from house to house"? (ver. 21). The one thing that cannot be changed is the message which the gospel has to deliver to the human heart, and that message cannot be expressed in more significant terms than "repentance toward God, and faith toward our Lord Jesus Christ." If your religion rested upon other foundations, I wonder not that it has been much troubled by contemporary assault, but if your religion finds its foundations in ver. 21, it cannot be touched. Where is there a heart that can say in its most serious moments that it has no need of repentance? What man is there that does not feel, under the pressure of his own guilty memories, that he needs a help other than his own? If that man has to be delivered, he must be delivered by another hand than his own, and that action is best represented by the words "faith toward our Lord Jesus Christ."

4. Having laid down some outline of his manner of life and doctrine, the apostle comes to a point of departure (vers. 22, 23). It was a dark outlook; how is the darkness relieved? In this case as in all others: by an immediate and definite reference to Divine providence. "I go bound in the Spirit unto Jerusalem." When a man lives in this doctrine, he may go forward into darkness, but he goes forward with a solid and solemn step. Not one ray of hope in all the outlook! "In every city — bonds — afflictions." What a tribute to the sustaining power of the doctrine he had taught! The bonds were many, the afflictions were heavy; what outweighed them all? The sense of God's presence and God's favour. If one thing above another has been demonstrated by Christian history, it is that the Christian spirit may be so vital in a man as to make him forget all care and pain and labour and sorrow, and make him triumph and glory in tribulation also. What comforted Paul will comfort us. This is the eternal quantity of the gospel — never changing, never lessening. There are amongst us men who can rise in the Church today and say, "But for the grace of God, I would not have been a living man this day." The men who would render such testimonies are men whose intellectual sagacity has been tested and proved in the market place, in the realm of politics, along the lines of ordinary social life. I have buried the child of a man who had no consciousness of God, and I have seen that man reel back from his child's open grave mad with hopeless grief. I have also buried the child of parents who have lived in God, and as the little coffin has been let down, they have been enabled to say, "It is well with the child." In such extremities we find out the value of man's religion.

(J. Parker, D. D.)

From the nature of this testimony we see —

I. THE GENUINENESS OF PAUL'S CONVERSION.

II. THE IMPARTIALITY OF HIS MINISTRY. "Jews and also the Greeks."

III. THE PURELY EVANGELICAL NATURE OF HIS DOCTRINE. Repentance and faith.

IV. THE OBJECTS AND TWO-FOLD EXERCISE OF THE SINNER'S SALVATION.

1. Repentance toward God. Thus admitting that the law has been broken, and thereby expressing the need of a Saviour.

2. Faith toward our Lord Jesus Christ. Thus accepting Him as a sufficient Redeemer from the curse of the broken law.

(T. Colclough.)

Here are mentioned two qualities, repentance and faith, which are requisite to the profitable entrance upon Christian life. We are not mere pieces of machinery, but responsible creatures, with a mind to think, a soul to feel, a heart to be susceptible, and a will to determine.

I. REPENTANCE TOWARD GOD. Take a glance, with your mind's eye, at the bearing of God toward us, and see whether it correspond with our bearing toward Him. Creation, preservation, redemption — these mark His mind and dealings: forgetfulness, neglect, sin — these things mark ours. What concord is there between his goodness and repulsive ingratitude? What agreement between acts of love, kindnesses promised; and, on the other hand, a distant dislike of that God's presence, an anxiety to keep away from Him, and an almost studied absence from His worship and service? Were it, then, on account of ingratitude alone, we have ample motive for repentance. Now, repentance is something more than a passing feeling. Unless we are doing our best to shake off the power of iniquity, it is useless to say that we repent. Our repentance needs to be repented of. Our sorrow is but skin deep.

II. The second element of the apostolic preaching remains to be considered, viz., FAITH. Repentance towards God was a feature of Old Testament holiness; but faith toward our Lord Jesus Christ is the eminent characteristic of the new. In the gospel the two are combined, and the due exercise of repentance gathers force and stimulus from its union with the process of faith. The Son of God is the object of faith. "Other foundation can no man lay than that is laid; but let every man take heed how he buildeth thereupon." Let us, therefore, cultivate such a faith as we believe in our hearts to be prescribed and enforced in holy writ — faith in the Lord Jesus Christ, as the Reconciler and Author of peace.

(E. Jacox, B. A.)

Let us consider —

I. HOW THE APOSTLE PREACHED THE GOSPEL.

1. He always made a point of explaining the gospel. He knew that it would be preposterous to call upon men to embrace it before it had been made clear.

2. After he had explained the gospel, he taught them what it was to embrace it. In repentance, the sinner fixes his eye and his heart upon God, whose law he has broken, and whose displeasure he has incurred. In faith he fixes his eye and his heart upon Christ, and loves Him for doing that which renders it consistent with all the perfections of God to pardon and save the penitent.

3. He urged them to repent and believe immediately. As soon as he had taught sinners the nature, design, and terms of the gospel, he exhorted them to embrace it without delay.

II. THE PROPRIETY OF THE APOSTLE'S URGING SINNERS TO EMBRACE THE GOSPEL IMMEDIATELY.

1. Because sinners are capable of embracing the gospel as soon as they understand it. Though the moral depravity of sinners has weakened their intellectual powers, yet it has by no means destroyed them. All men act upon this principle in their common conduct. The legislator, the officer, the parent, the master first instructs, and then commands. After any person has instructed another in duty, there is a propriety in his exhorting him to an immediate compliance. This holds in regard to religious instruction as well as to any other.

2. Because it was agreeable to the directions which Christ had given to His ministers.

3. Because it was in conformity with the example of all the sacred instructors who went before him. He addressed sinners in the same manner in which the ancient prophets addressed them.

(N. Emmons, D. D.)

I. REPENTANCE. A ladder of sorrow, by which we descend into the depths of our own hearts: it has three steps.

1. Knowledge of sin.

2. Sorrow for it.

3. Desire of salvation from it.

II. FAITH. A heavenly ladder, on which we mount to God and eternity; it has also three steps.

1. Knowledge that the Redeemer has come.

2. Holy joy that He has taken up His abode with us.

3. Unshaken confidence in His saving grace.

(Lisco.)

The gospel of Jesus Christ began with the Baptist preaching repentance along with faith (Matthew 3:2). Jesus began His preaching with the same themes; and here we find them the staple doctrines of Paul's ministry (Matthew 4:17). These two are not the highest of the graces. Repentance was not required of man in paradise, nor is it enjoined upon angels and saints in heaven. There is a higher grace than faith, viz., charity. Repentance and faith are the lowest steps of the ladder by which we must ascend; the two-leaved gates by which we enter the temple. The teacher does not begin with science but with rudiments. The physician does not say to his patients, Be healthy; he requires them to submit to a course of medicine. It is after this manner that our Lord deals with man, and this in thorough accordance with our nature. As sinners we have to start from the low ground of repentance and faith, that we may rise to love, obedience, holiness, and heaven.

I. REPENTANCE TOWARDS GOD.

1. If men have sinned, it needs no argument to prove the necessity of repentance. Should some proud formalist or self-righteous Pharisee demur, I affirm that such have the greatest need to have their hearts melted.

2. As to the nature of repentance it is —(1) A true sense of sin; not a mere fear of the consequences of sin, as when a man gets himself into trouble by a wrong act, and is vexed with himself for being so foolish. One may do all this, and yet love the sin as much as ever. Cain was not a penitent when he said, "My punishment is greater than I can bear." The true penitent regards sin as disobedience to the law of love, and grieves over it as giving offence to God who has shown him such kindness. He sees it to be injurious to his own best interests and those of his fellow men. Sometimes the repentance begins in a sense of some particular sin; but it does not stop there. Show the physician an outward symptom, and he may have to follow it to its source in a deeply seated distemper. In other cases, penitence begins in a deep sense of the evil of sin generally, and the depravity of our nature.(2) An apprehension of the mercy of God in Christ. Despondency, or despair, is not repentance. The showers are always lightened by sunshine from heaven, and the tears run down the furrows made by smiles. The proper attitude of the penitent is that of the woman who was a sinner — not mourning in empty solitude, but seeking out Christ, coming to Him in holy boldness, pouring out his sorrows to Him, and laying his sins upon Him.(3) Earnest and determined purpose to give up sin. This is μετανοία — the change of mind in which true penitence is consummated. There are other and lower kinds of repentance, such as Pharaoh's, when the plagues were upon him; but when they passed away, his repentance also passed away. Such as Judas's, who returned the thirty pieces, but who went out and hanged himself. Genuine repentance always carries with it reformation. At this point faith joins on to penitence. We turn to God through faith, and obtain strength to accomplish our end.

II. FAITH TOWARD THE LORD JESUS CHRIST.

1. There is an idea that faith is a very mysterious exercise — visionary, unreal, inexpressible, and inexplicable. But there is no operation of mind more simple in itself, or which man is called on more frequently to employ. The boy believes in the love of his father, the pupil in the knowledge of his teacher, the youth in the trustworthiness of his friend, the farmer in the seasons, the patient in his physician, the merchant in the correspondence between demand and supply, and the scholar in the value of research. Now change the object: let it be a faith, not in an earthly but a heavenly Father; not in an erring human teacher, but a Divine and infallible one, etc., and it becomes the faith that saves.

2. What is faith as an exercise of the soul? Is it an act of the head, or the heart, or of both? I answer that these phrases need to be explained. "With the heart man believeth" (Romans 8:10), but in Scripture the word stands for inward thought and feeling of every kind, and includes all the purposing and sentiment which pass through the mind prior to action. The Old Testament word for faith is "trust" or "confide." The faith that saves is more than a mere intellectual judgment — it is trust, it is confidence, i.e., an exercise of the will, choice. So then faith consists of a consent of the will to the assent of the understanding — the two in combination raising feeling according to the nature of the truths apprehended and believed in.

3. It is the fundamental truth of the gospel and of all Scripture that the sinner is justified by faith. It is belief in Christ that brings relief to the soul of the sinner. The condemnation is felt to be lying upon it; the curse of God, revealed against all disobedience. But here in Christ is obedience, to meet our case as having no righteousness; here is suffering, to stand for the suffering which we have deserved: "There is therefore no condemnation to them that are in Christ Jesus." But it does more than deliver us from condemnation. What a power there is even in our earthly faiths — as when men sow in the assurance that they will reap after a long season, and labour in the confidence of a distant reward! What an efficacy in the trust which the child reposes in the parent, which the scholar puts in his teacher, which the soldier places in his general! As it walks on courageously, faith discovers an outlet where sense feared that the way was shut in and closed. To it we owe the greatest achievements which mankind have effected in art, in travel, in conquest. But how much more powerful is faith in God! It is no doubt weak, in that it leans; but it is strong, in that it leans on the arm of the Omnipotent. It is a creature impotency, which lays hold of the Creator's power. "We are justified by faith" (Romans 5:1); "It purifies the heart" (Acts 15:19); "It worketh by love" (Galatians 5:6); "It overcometh the world" (1 John 5:4). It is by it we are lifted above the trials of this world and prepared for death and heaven.

III. THE RELATION OF REPENTANCE AND FAITH TO EACH OTHER. Theologians have disputed as to whether faith or repentance comes first. It is urged that there can be no repentance till the soul has turned to God by faith, and, on the other hand, that there cannot be forgiveness, which implies faith, without repentance. Really the two come together; there is never faith without repentance, nor repentance without faith. Each tends to produce, and in fact implies, the other. The sinner will not be apt to have faith till he sees his sins; and, on the other hand, faith in the holy God will constrain him to repent. Sometimes the one of these is the stronger, and sometimes the other. There are cases in which the sense of sin is so deep that the person has difficulty in appropriating by faith the mercy of God — has only, as it were, a glimpse of the sun through a thick cloud. In other cases faith looks so intently on the light that it does not notice the darkness.

2. The difference between them is indicated in the text. Repentance is "toward God"; faith is "toward the Lord Jesus Christ." Both are toward God; but the one looks more toward God, whose law has been broken; the other toward God in Christ, who is reconciling the world unto Himself. Repentance looks primarily and mainly to the sin; faith to the salvation provided. The one looks down to the sins in the soul, like as Israel, when bitten by serpents, may have looked to the wounds in their prostrated bodies; the other looks to the Saviour lifted up, as Israel looked to the serpent of brass. The one looks back upon the past, mourns over it, and turns away from it; the other gazes forward into the future, and prompts us to go on in the path which leads to purity and to heaven.

3. Each serves a purpose. Faith brings us to the mercy seat; but it is to confess our sins and to find relief in consequence. Repentance acknowledges the guilt, and would break the hardness of the heart, which, however bruised, will not be melted except under the beams of the Sun of Righteousness. Repentance is the ploughing of the ground which needs to be torn up, while faith sows the living seed which strikes out roots and grows in the pulverised soil. If either were alone, it would not accomplish its intended end. Repentance by itself would be despair, and would prostrate the energies. Faith, if alone, might be tempted into vainglory, and land us in difficulties and inconsistencies, and we should fall into the mistake of the person mentioned in ancient fable, who in looking up to the stars fell into the ditch. Faith is the sail that catches the breath of heaven, while repentance is the ballast which gives us stability in the voyage; and by the two we are made to pursue the steady course. The Christian character is the strongest when the two are happily combined — when the firm and the flexible are united; when the bones are clothed with muscle and flesh. It is the most lovely when the darker hues of penitence run through the brighter colours of faith.

(J. M'Cosh, D. D.)

Aristarchus, Asians, Eutychus, Gaius, Paul, Secundus, Sopater, Thessalonians, Timotheus, Timothy, Trophimus, TychicusAsia, Assos, Chios, Derbe, Ephesus, Greece, Jerusalem, Macedonia, Miletus, Mitylene, Philippi, Samos, Syria, TroasAnnounce, Anything, Declare, Declaring, Didn't, Held, Helpful, Homes, Kept, Nothing, Preach, Privately, Profit, Profitable, Public, Publickly, Publicly, Shewed, Shown, Shrank, Shrink, Taught, Teach, Teaching1. Paul goes to Macedonia, and thence to Troas.
7. He celebrates the Lord's supper, and preaches.
9. Eutychus having fallen down dead is raised to life.
13. Paul continues his travels;
17. and at Miletum he calls the elders together, tells them what shall befall to himself,
28. commits God's flock to them,
29. warns them of false teachers,
32. commends them to God,
36. prays with them, and departs.

Acts 20:20

     5478   property, houses
     5877   hesitation
     7756   preaching, content
     7760   preachers, responsibilities
     7793   teachers

Acts 20:17-21

     5109   Paul, apostle

Acts 20:17-38

     7720   elders, in the church

Acts 20:18-20

     8313   nurture

Acts 20:18-21

     8820   self-confidence

Acts 20:19-20

     8426   evangelism, motivation

This Person Differs in Nothing
This Person differs in nothing, from the Father, but only in this that He is begotten of Him. He is Eternal with the Father, as glorious and as intelligent. He is of the same mind in everything in all worlds, loveth the same objects in as infinite a measure. Is the means by which the Father loveth, acteth, createth, redeemeth, governeth, and perfecteth all things. And the means also by which we see and love the Father: our strength and our eternity. He is the Mediator between God and His creatures. …
Thomas Traherne—Centuries of Meditations

January 19 Morning
Serving the Lord with all humility of mind.--ACTS 20:19. Whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. If a man think himself to be something, when he is nothing, he deceiveth himself.--I say, through the grace given unto me, to every man, . . . not to think of himself more highly than he ought to think; but …
Anonymous—Daily Light on the Daily Path

April 26 Evening
Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?--SONG 6:10. The church of God, which he hath purchased with his own blood. Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. There appeared a great wonder …
Anonymous—Daily Light on the Daily Path

February 9. "None of These Things Move Me" (Acts xx. 24).
"None of these things move me" (Acts xx. 24). The best evidence of God's presence is the devil's growl. So wrote good Mr. Spurgeon once in "The Sword and the Trowel," and that little sentence has helped many a tried and tired child Of God to stand fast and even rejoice under the fiercest attacks of the foe. We read in the book of Samuel that the moment that David was crowned at Hebron, "All the Philistines came up to seek David." And the moment we get anything from the Lord worth contending for, …
Rev. A. B. Simpson—Days of Heaven Upon Earth

December 29. "I have not Shunned to Declare unto You all the Counsel of God" (Acts xx. 27).
"I have not shunned to declare unto you all the counsel of God" (Acts xx. 27). It is probable that God lets every human being, that crosses our path, meet us, in order that we may have the opportunity of leaving some blessing in his path, and dropping into his heart and life some influence that will draw him nearer to God. It would be blessed, indeed, if we could meet every immortal soul, at last, that we have ever touched in the path of life, and truly say, "I am pure from the blood of all men." …
Rev. A. B. Simpson—Days of Heaven Upon Earth

March 7. "It is More Blessed to Give than to Receive" (Acts xx. 35).
"It is more blessed to give than to receive" (Acts xx. 35). How shall we know the difference between the earthly and the heavenly love? The one terminates on ourselves and is partly ourself seeking its own gratification. The other reaches out to God and others, and finds its joy in glorifying Him and blessing them. Love is unselfishness, and the love that is not unselfish is not divine. How much do we pray for others, and how much for ourselves? What is the center of our being? Ourselves, or our …
Rev. A. B. Simpson—Days of Heaven Upon Earth

A Fulfilled Aspiration
'So that I might finish my course....'--ACTS xx. 24. 'I have finished my course....'--2 TIM. iv. 7. I do not suppose that Paul in prison, and within sight of martyrdom, remembered his words at Ephesus. But the fact that what was aspiration whilst he was in the very thick of his difficulties came to be calm retrospect at the close is to me very beautiful and significant. 'So that I may finish my course,' said he wistfully; whilst before him there lay dangers clearly discerned and others that had all …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Parting Words [Footnote: Preached Prior to a Long Absence in Australia. ]
'And now, brethren, I commend you to God, and to the word of His grace....'--ACTS xx. 32. I may be pardoned if my remarks now should assume somewhat of a more personal character than is my wont. I desire to speak mainly to my own friends, the members of my own congregation; and other friends who have come to give me a parting 'Godspeed' will forgive me if my observations have a more special bearing on those with whom I am more immediately connected. The Apostle whose words I have taken for my text …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Blessedness of Giving
'...It is more blessed to give than to receive.'--ACTS xx. 35. How 'many other things Jesus did' and said 'which are not written in this book'! Here is one precious unrecorded word, which was floating down to the ocean of oblivion when Paul drew it to shore and so enriched the world. There is, however, a saying recorded, which is essentially parallel in content though differing in garb, 'The Son of Man came not to be ministered unto, but to minister.' It is tempting to think that the text gives a …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Parting Counsels
'And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: 23. Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. 24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. 25. And now, behold, I know that ye all, among whom I have gone preaching …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Christian Perfection
"Not as though I had already attained, either were already perfect." Phil. 3:12. 1. There is scarce any expression in Holy Writ which has given more offence than this. The word perfect is what many cannot bear. The very sound of it is an abomination to them. And whosoever preaches perfection (as the phrase is,) that is, asserts that it is attainable in this life, runs great hazard of being accounted by them worse than a heathen man or a publican. 2. And hence some have advised, wholly to lay aside …
John Wesley—Sermons on Several Occasions

Two Essential Things
Paul testified concerning "repentance toward God, and faith toward our Lord Jesus Christ"; by which I understand that, as an ambassador for Christ, he assured the people that through repentance and faith they would receive salvation. He taught in God's name mercy through the atoning sacrifice to all who would quit their sin and follow the Lord Jesus. With many tears he added his own personal testimony to his official statement. He could truly say, "I have repented, and I do repent"; and he could …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

The Minister's Farewell
WHEN Paul was parting from his Ephesian friends, who had come to bid him farewell at Miletus, he did not request of them a commendation of his ability; he did not request of them a recommendation for his fervid eloquence, his profound learning, his comprehensive thought, or his penetrating judgment. He knew right well that he might have credit for all these, and yet be found a castaway at last. He required a witness which would be valid in the court of heaven, and of value in a dying hour. His one …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

On Sleeping in Church
"And there sat in the window a certain young man named Eutychus, being fallen into a deep sleep; and while Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead."--Acts xx. 9. I have chosen these words with design, if possible, to disturb some part in this audience of half an hour's sleep, for the convenience and exercise whereof this place, at this season of the day, is very much celebrated. There is indeed one mortal disadvantage to which all …
Jonathan Swift—Three Sermons, Three Prayers

It is Also Plain that the Public Prayers are not to be Couched in Greek...
It is also plain that the public prayers are not to be couched in Greek among the Latins, nor in Latin among the French or English (as hitherto has been every where practised), but in the vulgar tongue, so that all present may understand them, since they ought to be used for the edification of the whole Church, which cannot be in the least degree benefited by a sound not understood. Those who are not moved by any reason of humanity or charity, ought at least to be somewhat moved by the authority …
John Calvin—Of Prayer--A Perpetual Exercise of Faith

Our Inheritance
"And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and give you an inheritance among all them which are sanctified."--Acts 20:32. "And inheritance among them which are sanctified by faith that is in me."--Acts 26:18. "For this is the will of God, even your sanctification."--1 Thess. 4:3. "That ye be not slothful, but followers of them who through faith and patience inherit the promises. For when God made promise to Abraham, because he could swear …
J. W. Byers—Sanctification

The New Crusade --Serampore and the Brotherhood
1800 Effects of the news in England on the Baptists--On the home churches--In the foundation of the London and other Missionary Societies--In Scotland--In Holland and America--The missionary home--Joshua Marshman, William Ward, and two others sent out--Landing at the Iona of Southern Asia--Meeting of Ward and Carey--First attempt to evangelise the non-Aryan hill tribes--Carey driven by providences to Serampore--Dense population of Hoogli district--Adapts his communistic plan to the new conditions--Purchase …
George Smith—The Life of William Carey

Fac-Similes
OF ANCIENT NEW TESTAMENT MANUSCRIPTS, TO ILLUSTRATE CHAPTER XXVI., PAGE 380. Most of the following specimens of ancient manuscripts are taken from Scrivener's Introduction to the Criticism of the New Testament. No. (1) is from Tischendorf s Novum Testamentum Graece ex Sinaitico Codice; Nos. (2) and (11) from Smith's Dictionary of the Bible; and No. (5) from Horne's Introduction, Vol. IV. No. (1). PLATE I. SINAI CODEX, Century IV. Heb. 12:27-29. Notice the occasional use of very small letters. In …
E. P. Barrows—Companion to the Bible

The Epistles of Paul
Paulos genomeno; megistos; hupogrammos. (Clement of Rome.) Comp. §§ 29-36 and 71. General Character. Paul was the greatest worker among the apostles, not only as a missionary, but also as a writer. He "labored more than all." And we may well include in this "all" the whole body of theologians who came after him; for where shall we find an equal wealth of the profoundest thoughts on the highest themes as in Paul? We have from him thirteen Epistles; how many more were lost, we cannot even …
Philip Schaff—History of the Christian Church, Volume I

Moreover, if Discourse must be Bestowed Upon Any...
21. Moreover, if discourse must be bestowed upon any, and this so take up the speaker that he have not time to work with his hands, are all in the monastery able to hold discourse unto brethren which come unto them from another kind of life, whether it be to expound the divine lessons, or concerning any questions which may be put, to reason in an wholesome manner? Then since not all have the ability, why upon this pretext do all want to have nothing else to do? Although even if all were able, they …
St. Augustine—Of the Work of Monks.

Whether Men are Bound to Pay Tithes under a Necessity of Precept?
Objection 1: It would seem that men are not bound by precept to pay tithes. The commandment to pay tithes is contained in the Old Law (Lev. 27:30), "All tithes of the land, whether of corn or of the fruits of trees, are the Lord's," and further on (Lev. 27:32): "Of all the tithes of oxen and sheep and goats, that pass under the shepherd's rod, every tenth that cometh shall be sanctified to the Lord." This cannot be reckoned among the moral precepts, because natural reason does not dictate that one …
Saint Thomas Aquinas—Summa Theologica

Whether it is Lawful for Religious to Live on Alms?
Objection 1: It would seem unlawful for religious to live on alms. For the Apostle (1 Tim. 5:16) forbids those widows who have other means of livelihood to live on the alms of the Church, so that the Church may have "sufficient for them that are widows indeed." And Jerome says to Pope Damasus [*Cf. Cf. Can. Clericos, cause. i, qu. 2; Can. Quoniam, cause xvi, qu. 1; Regul. Monach. iv among the supposititious works of St. Jerome] that "those who have sufficient income from their parents and their own …
Saint Thomas Aquinas—Summa Theologica

Regeneration by Faith. Of Repentance.
1. Connection of this chapter with the previous one and the subsequent chapters. Repentance follows faith, and is produced by it. Reason. Error of those who take a contrary view. 2. Their First Objection. Answer. In what sense the origin of Repentance ascribed to Faith. Cause of the erroneous idea that faith is produced by repentance. Refutation of it. The hypocrisy of Monks and Anabaptists in assigning limits to repentance exposed. 3. A second opinion concerning repentance considered. 4. A third …
John Calvin—The Institutes of the Christian Religion

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