Whether this figurative language was suggested by the morning sun, as it rose in the east over the crown of Olivet, or by the great lamps which were, during the Feast of Tabernacles, kindled in the temple court at evening, in either case its appropriateness and beauty are manifest.

I. THIS SIMILITUDE EXHIBITS THE GLORY AND POWER OF CHRIST IN HIS OWN NATURE. Light is a form of universal force, proceeding from the sun, the vast reservoir of power, and acting by the motion of the ethereal medium in wave-like vibrations. Artificial light is only the same force stored up in the earth, and liberated for purposes of illumination. The sun may therefore be regarded as, for us, the centre and source of all light. By its rays we know the glories and beauties of earth and sea; and to them we are indebted, not only for knowledge, but for much enjoyment and for many practical advantages. If, then, anything created and material can serve as an emblem of the Lord Jesus, the Son of God, this majestic luminary may well fulfil this purpose. He who first said, "Let there be light!" gave to mankind the great Sun of Righteousness who has arisen upon the world. None but the Divine Lord and Saviour of mankind could justly claim to be "the Light of the world."

II. THIS SIMILITUDE EXHIBITS THE BLESSINGS WHICH CHRIST BRINGS TO THE WORLD.

1. The world of humanity is in the darkness of ignorance, and the Lord Jesus brings to it heavenly knowledge. Christ is the true Light, instructing men who are very ignorant of God, of his designs of mercy, of the prospects of the future, and indeed of everything that is most important for man as a spiritual being to be acquainted with.

2. The world of humanity is in the darkness of sin, and the Lord Jesus brings to it the light of forgiveness and holiness. As when a dark dungeon is thrown open, so that the sunlight streams into it; so was it with the world when Christ came to the dark places of the earth, and irradiated them with his holy presence. They who sometime were darkness now became light in the Lord.

3. The world of humanity lay in the darkness of death; the Lord Jesus brought to it the light of life. Vitality is hindered by darkness, and is fostered by daylight; the plant which is pale and sickly in the cellar grows green and healthy when exposed to the sunshine. Mankind when in sin are liable to spiritual death. Christ introduces the principle of spiritual vitality, and they who partake of it, and pass from darkness into glorious light, bear in abundance the blossom of piety and the fruit of obedience.

4. The world of humanity is in darkness and danger; the Lord Jesus brings the light of safety. He is a Lamp to guide the searchers, a Lantern to light upon the path of safety, a Torch to those who explore the cavern, a Pharos to those who sail the stormy seas, a Harbour light to guide into the haven of peace, a Pole star to direct the wanderer's course, a Pillar of fire to light the nation's desert march. So our Saviour warns men of spiritual perils, directs their steps into spiritual safety, directs in circumstances of difficulty and perplexity, brings to eternal peace.

III. THE SIMILITUDE REMINDS US OF OUR DUTY WITH REFERENCE TO CHRIST.

1. To admire and adore the light. The old Persians worshipped the rising sun; Christians may well worship their glorious Lord.

2. To walk in the light. Let it be remembered that the sun shines in vain for those who conceal themselves from his beams; and that even to admire is not enough, if we fail to make use of the heavenly shining to guide our steps aright.

"Thou Sun of our day, thou Star of our night,
We walk by thy ray, we live in thy light;
Oh shine on us ever, kind, gracious, and wise,
And nowhere and never be hid from our eyes." T.

The sun pours forth his beams so that it becomes bright day, and we question not his being the sun, because he bears witness of himself; and shall we say to the eternal Sun, who is shedding His light upon us, "Thou bearest record of Thyself, Thy record is not true?" Be that far from us! A light not only reveals other things, but itself also. Therefore the light bears witness of itself; the eye, if healthy, it brightens up and is its own witness that we may know it as being the light.

( Augustine.)

Consider what this witness is. If any of us know a holy man, we know a humble man. The holiest are the most conscious of their sinfulness. It is not a fashion of speech. It is not cant or hypocrisy. The writer who is perfectly satisfied with his lines is not a poet. The painters or sculptors who have no noble dissatisfaction with their work may be ingenious and dexterous, but they are not artists. They have none of that straining forward to an unattained ideal of beauty which is the heritage of genius. So, too, the man who is perfectly content with his own spiritual condition may have a mechanical regularity of habit. He may be a respectable Pharisee; but he is utterly without saintliness, which is, as it were, the genius of goodness. Now Jesus had the loftiest idea of duty. He was also the meekest and humblest of men. Yet in His life there is one fundamental difference from the lives of the saints. They are full of burning words of penitence; they are burdened with cries of confession. But we have long discourses of Jesus. We have one soliloquy with His Father in chap. John 17. Yet there is no confession of sin. He can bare His noble breast to His enemies, and say, "Which of you convinceth Me of sin?" He can go further: He can declare, "The prince of this world cometh, and hath nothing in Me." Farther yet — in those solemn moments when death is near; when moral natures, seemingly made of the strongest granite, crack and crumble before the fire of eternity — He can lift His calm and trustful eyes to heaven and say, "I have glorified Thee on the earth; I have finished the work which Thou gavest me to do." And with this we know that His spiritual insight was so keen and piercing, that not one mote could have floated on the tide of his purity without being detected by that eagle eye; that one speck or stain could not have rested on the very skirts of the garment of His humanity without soiling in His sight the raiment that was white as snow. This holy Man, with the highest idea of duty; this humble Man, who prays falling upon His face; this keen-sighted Man, who sees further into sin than any other, declares that His life and the perfect rule of goodness are in unbroken harmony. What witness is comparable to this witness of Jesus to Himself?

(Bp. Alexander.)

Is this not in conflict with John 5:22, and with the whole tenor of the New Testament, viz., that Christ is the present and final Judge of all men? No. Christ was indeed Judge; but there were some manner of judgments which He never exercised, and had no commission to execute; for He did all His Father's will.

1. Christ usurps no man's jurisdiction; that were against justice.

2. Christ imputes no false things to any man; that were against charity.

3. Christ induces no man to desperation; that were against faith: and against justice, charity, and faith, Christ judges not. Christ, then, judgeth not —

I. IN SECULAR JUDGMENTS.

1. In civil matters (Luke 12:13).

2. In criminal matters (ver. 11). When Christ says this, may we not ask of His pretended vicar, "Who made you judge of kings that you should depose them? or proprietary of kingdoms that you should dispose of them?" If he says, Christ; did He it in His doctrine? If so, where? Did He do it by His example? Yes, when He whipped the traders out of the Temple and destroyed the herd of swine. But these were miracles; and though it might seem half a miracle that a bishop should exercise so much authority, yet when we see his means, massacres, assassinations, etc., we reply that miracles are without means.

II. BY CALUMNY, as did the Pharisees when they judged Him.

1. Calumny is —(1) Direct.

(a)To lay a false imputation.

(b)To aggravate a just imputation with unnecessary circumstances.

(c)To reveal a secret fault when not bound by duty.(2) Indirect.

(a)To deny expressly some good in another.

(b)To smother it in silence when our testimony is due.

(c)To diminish his good parts.

2. These Pharisees calumniated Jesus with the bitterest of all calumny — scorn and derision.

3. Since Christ, then, judges no man as they did, judge not you.(1) "Judge not, that ye be not judged" — i.e., when you see God's judgments fall upon a man, do not judge that he sinned more than others, or that his father sinned and not yours.(2) Especially speak not evil of the deaf that hear not (Leviticus 19:14) — i.e., calumniate not him who is absent and cannot defend himself. It is the devil's office to be the accuser of the brethren.(3) Always remember David's case, who judged more severely than the law admitted, which we do when in a passion. But Christ judges no man; for Christ is love, and love thinks no evil.

III. SO AS TO GIVE A FINAL CONDEMNATION HERE. There is a verdict against every man in the law, the consequence of which men might well despair; but before judgment, God would have every man saved by the application of the promises of the gospel (John 3:17). Do not, therefore, give malicious evidence against thyself; do not weaken the merit or lessen the value of the Saviour's blood, as though thy sin were greater than it. Can God desire thy blood now, when He hath abundantly satisfied His justice with the blood of His Son for thee?

(J. Donne, D. D.)

Were men to be guided by the appearance of things only in forming their judgment, how erroneous and deceptive it would be! The sun would be no more than a few miles distant and a few inches in diameter; the moon would be a span wide and half a mile away; the stars would be little sparks glistening in the atmosphere; the earth would be a plain, bounded by the horizon a few miles from us: the sun would travel and the earth stand still; nature would be dead in winter and only alive in summer: men would sometimes be women, and women men; truth would often be error, and error truth: honest men would be rogues, and rogues honest men; wealth would be poverty, and poverty wealth; piety would be wickedness, and wickedness piety. In fine, there is scarcely any rule so deceptive as the rule of appearance; and there are multitudes who, in many things, have no other rule by which they form their judgment. Hence the errors of their speech and life; ridicule and blunders into which they plunge themselves before the world.

(John Bate.)

If you go into a churchyard some snowy day, when the snow has been falling thick enough to cover every monument and tombstone, how beautiful and white does everything appear! But remove the snow, dig down beneath, and you find rottenness and putrefaction, "dead men's bones, and all uncleanness." How like that churchyard on such a day is the mere professor — fair outside; sinful, unholy within! The grass grows green upon the sides of a mountain that holds a volcano in its bowels.

(Dr. Guthrie.)

We are shallow judges of the happiness or misery of others, if we estimate it by any marks that distinguish them from ourselves; if, for instance, we say that because they have more money they are happier, or because they live more meagrely they are more wretched. For men are allied by much more than they differ. The rich man, rolling by in his chariot, and the beggar, shivering in his rags, are allied by much more than they differ. It is safer, therefore, to estimate our neighbour's real condition by what we find in our own lot, than by what we do not find there...Surely, you will not calculate any essential difference from mere appearances; for the light laughter that bubbles on the lip often mantles over brackish depths of sadness, and the serious look may be the sober veil that covers a Divine peace. You know that the bosom can ache beneath diamond brooches; and how many blithe hearts dance under coarse wool!

(E. H. Chapin, D. D.)

The Mosaic law required at least two or three witnesses to make a testimony valid (Deuteronomy 17:6; Deuteronomy 19:15). Jesus declared that He satisfied this rule because the Father united His testimony to that which He bore of Himself. Where the fleshly eye saw but one witness, there were in reality two. It is usual to refer this testimony to miracles, in accordance with John 5:36. But ver. 16 sets us on the road to a far more profound explanation. Jesus was here describing an inward fact, applicable both to the judgments He pronounced on others and the statements by which He testified to Himself. He was aware that the knowledge He possessed of His origin and mission was not based wholly on the fact of consciousness. He felt that it was in the light of God that He knew Himself. He knew, moreover, that the testimony by which He manifested His inward feeling bore, in the eyes of all who had a sense for the perception of Deity, the seal of this Divine attestation. An anecdote may perhaps better explain this. About 1660, Hedinger, chaplain to the Duke of Wurtemburg, took the liberty of censuring his sovereign — at first in private, but afterwards in public — for a serious fault. The latter, much enraged, sent for him and resolved to punish him. Hedinger, after seeking strength by prayer, repaired to the prince, the expression of his countenance betokening the peace of God and the feeling of His presence in his heart. The prince, after beholding him for a time, said, "Hedinger, why did you not come alone, as I commanded you?" "Pardon me, your highness, I am alone." The duke, persisting, with increasing agitation, Hedinger said, "Certainly, your highness, I came alone; but I cannot tell whether it has pleased God to send an angel with me." The duke dismissed him unharmed. The vital communion of this servant of God with his God was a sensible fact, even to one whom anger had exasperated.

(F. Godet, D. D.)

The conflict of Christianity is ever being narrowed to the question of the person of Christ. Unitarians have either abandoned their old positions and Christianity with them, or returned to views not easily distinguished from orthodox. Both friends and foes write lives of Jesus, and seek in that for proof of Lordship or evidence of delusion. Men have largely forsaken metaphysical arguments. "What think ye of Christ?" is the question of apologist and infidel. The issue here is vital. Victorious at this point all the rest is easy; defeated here the Christian Church expires. In this line of argument it is natural to ask what testimony Christ gives of Himself, and we propose to point out certain paradoxes and find their explanation.

I. THE PHENOMENA. A candid observer will notice in Jesus —

1. His sublime self-consciousness of Divinity, together with His ceaseless subjection to God.(1) Compare Him with all religious teachers, and we find Him dreaming no dreams, seeing no visions. We never hear Him saying, "Thus saith the Lord," but "I say unto you." He consoles His disciples. "Let not your hearts be troubled." Why. "Ye believe in God, believe also in Me." "Show us the Father," says one: the response is, "He that hath seen Me," etc. In discussion with Jews He says, "Abraham rejoiced to see My day" — wild words to scribe and Pharisee. "Thou art not yet fifty years old"; the rejoinder is, "Before Abraham was I am." There is an endeavour to explain away the simple meaning of all this. Much greater force will therefore be found in the indirect words of Christ. Take one, "If I go not away the Comforter will not come," etc. What must He claim who says He will send God's Spirit? and who must He believe Himself to be?(2) On the other hand, a young man asks, "Good Master, what good thing," etc. Jesus replies, "Why callest thou Me good," etc.? Although He said, "I and My Father are one," He also says, "The Father is greater than I." "I came not to do My own will." Nowhere does the contrast appear more distinctly than in that scene in the Temple, "Wist ye not that I must be about My Father's business;" and then He meekly places His hand in His mother's and becomes "subject unto Joseph and Mary."

2. His pronounced self-assertion and His humility and self-abnegation.(1) He appeals to no authority but His own as the ground on which men should accept Him. When He propounded His law on the Mount, He contrasts His teaching with that of the ancient law, although Divinely given, with the words, "I say unto you." What a significant scene is that in which He upbraids the cities for their unbelief, and then hearken to the words which follow, "Come unto Me all ye that labour," etc. From His disciples He learns how men misunderstand Him; and how calm, resolute, inspiring, the words in which He replies to these misapprehensions, and rewards the confession of Peter. "On this rock I will build My Church," etc. Is this arrogance, egotism? It is the sublimest ever witnessed. If true, the noblest; if unfounded, the wildest and most vain.(2) But what a contrast. The child of a carpenter's wife; He is fitly born in the outhouse of an inn, and moved for thirty years amidst the humblest surroundings. When He came into public life His career opened to Him no affluence or dignity. "The foxes have holes," etc. His moral characteristics were in keeping with His circumstances. "I am Meek and lowly of heart." "He is led as a lamb to the slaughter," and prays for His murderers.

3. Infinite power combined with noteworthy weakness.(1) Mark the works of Jesus — how easily performed. "Let there be light," says God, "and there was light." He opens the windows of heaven and a race is overwhelmed. And thus Christ works. It is in a storm; the Master sleeps. The disciples cry, "We perish!" He rises, speaks, and there is a great calm. In His dealings with disease, a touch upon the eyelid pours daylight on the darkened orb. "Be clean," He says to the leper, and the loathsome disease is gone. Another word, and the man who had become a wild beast is sitting at His feet in his right mind. Here is no paraphernalia of the magician, or the exercise of delegated power.(2) In contrast with this is Christ's meekness. Take the supernatural out of His life, and what feebleness! He who can multiply the bread is familiar with hunger. "Give me to drink," He says to one to whom He gives living water. With His hand upon a universe He is as helpless as a child.

4. The complete absence of any sense of sinfulness or moral defect. The religious life of the leaders of human thought has been marked by a profound sense of personal unworthiness, but there is no trace of this in Jesus. "Which of you convinceth Me of sin?" asks Jesus of the ages. "I find no fault in Him," re-echo well nigh two millennia.

5. In these series of contrasts we have noted two contradictory qualities — infinity and limitation. The last scenes of His life exhibit these. Our Lord comforts His disciples. Calm and helpful, He promises them Divine strength. But see Him a few moments after in His agony. Where in all literature is an artistic contrast so striking? And this only the simple story of the unlettered, who tell the story as they knew it best. But what is this. An armed hand approaches, and at a word from Him they fall to the ground — yet He submits to be led away.

II. SOME OF THE EXPLANATIONS WHICH HAVE BEEN GIVEN.

1. That Christ is a natural product, the outgrowth of the ages; that all preceding generations gathered in Him, and produced the ideal man. But where in Judaea, Greece, or Rome, can be found the elements from which the nature of Christ could be compounded? And if one Christ could be produced why not others?

2. That Christ is a literary product, the ideal of an individual mind — the grandest triumph of human imagination, but altogether fictitious. But who was the romancer who must have been greater than His romance?

3. That Christ is a mythical product; that a remarkable individual did exist who founded a school, and after death was slowly changed by the loving regard of His followers into the heroic, and at last into the Divine. Granted that such a myth may have grown up in a century, how is it that we have the unique Divine nature of Jesus made the ground of a finished argument in the Epistle to the Romans, published within a generation from the time of Christ, by one whose life overlapped His?

4. The theory that Christ was a deceiver or deceived hardly merits notice. A knave ought to recognize that Christ was truthful, and a fool, would he open his eyes, might see that He was perfectly self-possessed.

III. THE THEORY WHICH ALONE SATISFIES ALL THE CONDITIONS OF THE CASE. In these phenomena —

1. We find evidence of a personality altogether unique. There are contrasts, but there is a unity about the Person, and a consistency in the life which make us feel confident of the truthfulness of the Bible record. All things fall into their place when we are taught that Christ is at once the Son of God and the Son of Man. He is Divine, and all the Divinity of His being is thus accounted for. He is human, and all the humanity of His lot is wholly explained.

2. The origin of this unique personality must be traced to God. The human race could produce no such being. Even were the ideal conception possible, which is doubtful, a person who had formed the idea could never have realized it. But with God all things are possible.

3. The purpose for which such a unique being was sent by God must have been to accomplish some special work.(1) A mere teacher or reformer might have been only man.(2) God would not have become man for His own sake. He can require nothing which He cannot supply.(3) Christ is evidently not the first of a new species, for He has no successor.(4) His mission therefore must have been for man, to establish some new, or modify some old relation between God and man. Such an object is declared by Scripture to have been sought by God and accomplished by Christ, and for this such a Personality as has been described was suited and designed.

(Ll. D. Bevan, D. D.)

The question indicates assumed ignorance of Christ's meaning, or a scornful fling at His ever imagining that God was His Father. How different to the child-like simplicity of Philip (John 14:8)! Their earthborn idea was, "If you are visible, can't we see something of your Father?" They ask about the Father, He replies as to Himself; and when asked about Himself He (vers. 25-27) replies concerning the Father. The primitive Christians were called atheists because they could not show their God. In every age the sneering challenge is repeated. At Orleans the Papists asked the Huguenots in the flames, "Where is now your God?" Mary Queen of Scots, having by French mercenaries forced Protestants into the bleak hills, cried, "Where is John Knox's God?" In Fotheringay Castle she had time to answer her own question.

Jesus, DisciplesJerusalem, Mount of OlivesIt's, Law, Testimony, Valid, Witness, Written, Yea1. Jesus delivers the woman taken in adultery.
12. He declares himself the light of the world, and justifies his doctrine;
31. promises freedom to those who believe;
33. answers the Jews who boasted of Abraham;
48. answers their reviling, by showing his authority and dignity;
59. and slips away from those who would stone him.

John 8:13-19

     6183   ignorance, of God

Ascension Day
Eversley. Chester Cathedral. 1872. St John viii. 58. "Before Abraham was, I am." Let us consider these words awhile. They are most fit for our thoughts on this glorious day, on which the Lord Jesus ascended to His Father, and to our Father, to His God, and to our God, that He might be glorified with the glory which He had with the Father before the making of the world. For it is clear that we shall better understand Ascension Day, just as we shall better understand Christmas or Eastertide, …
Charles Kingsley—All Saints' Day and Other Sermons

December 18 Evening
Ye shall know the truth, and the truth shall make you free.--JOHN 8:32. Where the Spirit of the Lord is, there is liberty.--The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.--If the Son . . . shall make you free, ye shall be free indeed. Brethren, we are not children of the bondwoman, but of the free.--Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified …
Anonymous—Daily Light on the Daily Path

September 15 Morning
Sin shall not have dominion over you: for ye are not under the law, but under grace.--ROM. 6:14. What then? shall we sin, because we are not under the law, but under grace? God forbid.--My brethren, ye . . . are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.--Being not without law to God, but under the law to Christ.--The sting of death is sin; and the strength of sin is the law. …
Anonymous—Daily Light on the Daily Path

February 27 Evening
God . . . giveth . . . liberally, and upbraideth not.--JAS. 1:5. Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more. The grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many . . . The free gift is of many offences unto justification. God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened …
Anonymous—Daily Light on the Daily Path

December 10 Evening
The perfect law of liberty.--JAS. 1:25. Ye shall know the truth, and the truth shall make you free. Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. If the Son therefore shall make you free, ye shall be free indeed. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. …
Anonymous—Daily Light on the Daily Path

February 28 Evening
The spirit of man is the candle of the Lord.--PROV. 20:27. He that is without sin among you, let him first cast a stone at her . . . And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last. Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? To him that knoweth to do good, and doeth it not, to him it is sin.--If our heart condemn us, God is greater than our …
Anonymous—Daily Light on the Daily Path

April 9. "I do Always those Things that Please Him" (John viii. 29).
"I do always those things that please Him" (John viii. 29). It is a good thing to keep short accounts with God. We were very much struck some years ago with an interpretation of this verse: "So every one of us shall give an account of himself to God." The thought conveyed to our mind was, that of accounting to God every day of our lives, so that our accounts were settled daily, and for us judgment was passed, as we lay down on our pillows every night. This is surely the true way to live. It is the …
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Light of the World
'... I am the light of the world: he that followeth Me shall not walk in darkness, but shall have the light of life.'--JOHN viii. 12. Jesus Christ was His own great theme. Whatever be the explanation of the fact, there stands the fact that, if we know anything at all about His habitual tone of teaching, we know that it was full of Himself. We know, too, that what He said about Himself was very unlike the language becoming a wise and humble religious teacher. Both the prominence given to His own personality, …
Alexander Maclaren—Expositions of Holy Scripture

'Never in Bondage'
'We... were never in bondage to any man: how gayest Thou, Ye shall be made free!'--JOHN viii. 33. 'Never in bondage to any man'? Then what about Egypt, Babylon, Persia, Syria? Was there not a Roman garrison looking down from the castle into the very Temple courts where this boastful falsehood was uttered? It required some hardihood to say, 'Never in bondage to any man,' in the face of such a history, and such a present. But was it not just an instance of the strange power which we all have and exercise, …
Alexander Maclaren—Expositions of Holy Scripture

Three Aspects of Faith
'Many believed on Him. Then said Jesus to those Jews which believed on Him....'--JOHN viii. 30,31. The Revised Version accurately represents the original by varying the expression in these two clauses, retaining 'believed on Him' in the former, and substituting the simple 'believed Him' in the latter. The variation in two contiguous clauses can scarcely be accidental in so careful a writer as the Apostle John. And the reason and meaning of it are obvious enough on the face of the narrative. His purpose …
Alexander Maclaren—Expositions of Holy Scripture

July the Fifth the Discipleship that Tells
"He that followeth Me." --JOHN viii. 12-20. Yes, but I must make sure that I follow Him in Spirit and in truth. It is so easy to be self-deceived. I may follow a pleasant emotion, while all the time a bit of grim cross-bearing is being ignored. I may be satisfied to be "out on the ocean sailing," singing of "a home beyond the tide," while all the time there is a piece of perilous salvage work to be done beneath the waves. To "follow Jesus" is to face the hostility of scribes and Pharisees, to …
John Henry Jowett—My Daily Meditation for the Circling Year

On the Words of the Gospel, John viii. 31, "If Ye Abide in My Word, Then are Ye Truly My Disciples," Etc.
1. Ye know well, Beloved, that we all have One Master, and are fellow disciples under Him. Nor are we your masters, because we speak to you from this higher spot; but He is the Master of all, who dwelleth in us all. He just now spake to us all in the Gospel, and said to us, what I also am saying to you; but He saith it of us, as well of us as of you. "If ye shall continue in My word," not of course in my word who am now speaking to you; but in His who spake just now out of the Gospel. "If ye shall …
Saint Augustine—sermons on selected lessons of the new testament

Believing on Jesus, and Its Counterfeits
The Lord Jesus also told the contradicting sinners that the day would come when cavillers would be convinced. Observe how he put it: "When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself." Cavillers may have a fine time of it just now; but they will one day be convinced either to their conversion or their confusion. Let us hope that many will see the truth before they die--early enough to seek and find a Saviour. But many in our Lord's day who discovered …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Sermon for the Fourth Sunday in Lent
Of the power of the Word of God, of fiery desires, and the essence of self-renunciation. John viii. 47.--"He who is of God heareth the words of God." DEAR children, ye ought not to cease from hearing or declaring the word of God because you do not alway live according to it, nor keep it in mind. For inasmuch as you love it and crave after it, it will assuredly be given unto you; and you shall enjoy it for ever with God, according to the measure of your desire after it. There are some people who, …
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

Morgan -- the Perfect Ideal of Life
George Campbell Morgan, Congregational divine and preacher, was born in Tetbury, Gloucestershire, England, in 1863, and was educated at the Douglas School, Cheltenham. He worked as a lay-mission preacher for the two years ending 1888, and was ordained to the ministry in the following year, when he took charge of the Congregational Church at Stones, Staffordshire. After occupying the pulpit in several pastorates, in 1904 he became pastor of the Westminster Congregational Chapel, Buckingham Gate, London, …
Various—The World's Great Sermons, Volume 10

Freedom.
The Truth shall make you free.... Whosoever committeth sin, is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed.--John viii. 32, 34-36. As this passage stands, I have not been able to make sense of it. No man could be in the house of the Father in virtue of being the servant of sin; yet this man is in the house as a servant, and the house in which he serves is not the house of sin, …
George MacDonald—Unspoken Sermons

Of the Imitation of Christ, and of Contempt of the World and all Its Vanities
He that followeth me shall not walk in darkness,(1) saith the Lord. These are the words of Christ; and they teach us how far we must imitate His life and character, if we seek true illumination, and deliverance from all blindness of heart. Let it be our most earnest study, therefore, to dwell upon the life of Jesus Christ. 2. His teaching surpasseth all teaching of holy men, and such as have His Spirit find therein the hidden manna.(2) But there are many who, though they frequently hear the Gospel, …
Thomas A Kempis—Imitation of Christ

Tobacco.
Tobacco wastes the body. It is used for the nicotine that is in it. This peculiar ingredient is a poisonous, oily, colorless liquid, and gives to tobacco its odor. This odor and the flavor of tobacco are developed by fermentation in the process of preparation for use. "Poison" is commonly defined as "any substance that when taken into the system acts in an injurious manner, tending to cause death or serious detriment to health." And different poisons are defined as those which act differently upon …
J. M. Judy—Questionable Amusements and Worthy Substitutes

Messianic Claims Met by Attempt to Stone Jesus.
(Jerusalem. October, a.d. 29.) ^D John VIII. 12-59. ^d 12 Again therefore Jesus spake unto them, saying, I am the light of the world: he that followeth me shall not walk in the darkness, but shall have the light of life. [The metaphor of light was common, and signified knowledge and life; darkness is opposed to light, being the symbol of ignorance and death.] 13 The Pharisees therefore said unto him, Thou bearest witness of thyself; thy witness is not true. [They perhaps recalled the words of Jesus …
J. W. McGarvey—The Four-Fold Gospel

Sin.
The time was when there was no sin in this world. At that time it was an Eden. By man transgressing God's holy law sin entered this world. "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." Rom. 5:12. This is the origin of sin in this world and the awful consequence. God's design was that his creation be sinless and pure, but by disobedience sin has marred the scene of God's creative purity. The following texts will …
Charles Ebert Orr—The Gospel Day

The Course of the World.
Unmistakably there exists a wide gulf of separation between the children of God and the children of the world. Christ is the only avenue of escape from the world. The wide, open door of salvation is the exit. He who would return from the blissful shores of Christianity to the beggarly elements of the world can do so only on the transporting barges of Satan. As a tree is known by its fruits, so is a true follower of Christ. The fruit borne by a Christian is directly opposite in its nature to the fruit …
Charles Ebert Orr—The Gospel Day

The First Chapter: Imitating Christ and Despising all Vanities on Earth
HE WHO follows Me, walks not in darkness," says the Lord (John 8:12). By these words of Christ we are advised to imitate His life and habits, if we wish to be truly enlightened and free from all blindness of heart. Let our chief effort, therefore, be to study the life of Jesus Christ. The teaching of Christ is more excellent than all the advice of the saints, and he who has His spirit will find in it a hidden manna. Now, there are many who hear the Gospel often but care little for it because they …
Thomas À Kempis—The Imitation of Christ

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