Romans 14:22

A society is formed for mutual help. The prosperity of the whole is a prime factor in all our working and living. Wondrous the effect of the gospel in levelling distinctions of class, in banishing national enmities, and in making Jew and Gentile realize their adoption into the same family of God, their oneness of blood, their community of interests.

I. THE STRONGER CAN HELP THE WEAKER, AND THE HIGHER STOOP TO THE POSITION OF THE LOWER, MORE EASILY THAN VICE VERSA. It is the glory of the greater to include the less. And the man of far-reaching spiritual views can accommodate himself to his less intellectual brother more readily than the latter can lay aside his prejudices and rejoice in the removal of all restrictions. Hence those in our assemblies capable of assimilating the richest food placed before them are called upon to remember the plainer fare that suits the spiritual digestion of their brethren. Those who delight in climbing to the peaks of spiritual knowledge can learn to moderate their ardour, and sit with their fellows in happy concord in the plain, because otherwise there can be no general assembly, many being devoid of the strength and agility needful for an ascent to the summit. Our exhortation and worship must ever, though not exclusively, take account of the weaker and less educated, the children and the simple.

II. IT IS SAFER TO ERR ON THE SIDE OF SELF-REPRESSION RATHER THAN OF LIBERTY. Every man endowed by the Spirit with a clearness and amplitude of vision that discriminates between the essential and the non-essential may refuse to have his freedom compulsorily narrowed by others. But he does well, and acts in the spirit of Christ who "pleased not himself," if he spontaneously renounces part of his privileges, in order that he may remove a possible stumbling-block from his brother's path. And there is a danger of man's natural tendency to self-assertion leading him to a violation of conscience. "Happy is he that condemneth not himself in the thing which he alloweth" implies the possibility of insisting on freedom with low motives. An instructive tradition of Christ is recorded by Codex Bezae after ver. 4 in Luke 6.: "On the same day he beheld a man working on the sabbath, and said unto him, Blessed art thou if thou knowest what thou doest: but if thou knowest not, thou art cursed and a transgressor of the Law." To disregard days and unclean food without a perception of the reason found in Christ's universal cleansing and sanctification is not to justify, but to aggravate, the offence. To act against a conscientious feeling is always wrong. Many a man who boasts of his ability to pass unscathed through a fiery ordeal is being singed and maimed by his recklessness.

III. TO HARM A BROTHER IS TO WOUND CHRIST. "Destroy not thy brother, for whom Christ died." See in the weakest member of the community the face and form of thy Lord! The essence of Christianity is self-abnegation; love makes the sacrifice welcome. Christ in us is our better self. and self-love wards off self-injury. The leader of a band anxious for its prosperity end progress feels a pang when any element of discord or weakness is introduced. Jesus Christ is the sensitive Head of the Church, and the inefficiency of any member is a grief to him; the suffering of any limb impairs his joy. Could we more often place ourselves in thought in his position, we should quickly abate aught that lessens the unity and power of the body of Christ. Every pastor of a flock, every teacher of a class, has to think of the effect of his example, lest what he might enjoy without risk himself should exert a dangerous influence on others. It is more blessed to yield than to receive a concession. - S.R.A.

Hast thou faith? Have it to thyself before God.
Some things are unlawful in their own nature, and can never be right. Others are wrong because forbidden, and only as long as the prohibition continues, and only to the parties concerned. Others are wrong on the ground of expediency, and therefore are sometimes wrong and sometimes right. It is not always easy to discriminate these classes.


1. One of these is to be found in our moral constitution. We can see intuitively that malice, envy, pride, etc., are in their nature wrong. They are evil, not because they are forbidden, nor because of their injurious tendency, but they are essentially evil.

2. The Scriptures condemn such things as are in their nature evil, not for one people, nor for a limited period, but for all men always.


1. If prohibited for any special reason, they are unlawful while that prohibition lasts.

2. When the prohibition is removed, they are right or wrong according to circumstances.(1) They are wrong when their use or enjoyment would do harm to others.(2) They are right when no such evil is to be apprehended.(3) That principle is never to be sacrificed to expediency, i.e., when doing or not doing anything would imply the denial of an important truth. All these principles are illustrated by the apostle's conduct and teaching. These were circumcision, observance of Jewish holy days, and eating meats prohibited by the Mosaic law, or which had been offered to idols. Paul taught —(a) That there was no harm in doing or neglecting them. If a man chose to circumcise his son, or to keep a holy day, or to abstain from certain meats, he was free to do so.(b) That he must not make his judgment a rule of duty to others. He must not condemn those who thought or acted differently (ver. 4).(c) But if any of these things became a source of evil, caused the weak to offend, then the law of love forbids our indulging in them, or availing ourselves of our Christian liberty,(d) But if any of these things were urged as a matter of duty, or a condition of salvation, then it became a sin to make them necessary. Paul, therefore, although he circumcised Timothy, refused to allow Titus to be circumcised. It is difficult to determine whether compliance with the prejudices of others is right or wrong. Our Lord disregarded Jewish prejudices in regard to the Sabbath. In other cases He complied in order to avoid giving offence.


1. Nothing is right or wrong which is not commanded or forbidden in Scripture.

2. We must stand fast in the liberty wherewith Christ has made us free, and not allow any rule of duty to be imposed on us.

3. In the use of this liberty, and while asserting and maintaining it, we should not so use it as to do harm to our neighbours.

4. Nothing indifferent can be a proper ground of Church discipline or a condition of Church fellowship. These principles are often violated, as in the course pursued by many on slavery, temperance, tobacco, dress, Church ceremonies, etc.

(C. Hodge, D.D.)

Happy is he that condemneth not himself in that thing which he alloweth. —
There is a great difference of opinion among good men respecting many things in religion. They are not altogether agreed respecting moral duties. There is one point, however, in which we are all agreed — which is, the necessity of every man's following the dictates of his own conscience. The man that violates his own conscience stands condemned in his own mind; whilst "He is happy that condemneth not himself in that thing which he alloweth."

I. THE OFFICES OF CONSCIENCE. It is given us as —

1. A secret monitor. "The spirit of man is the candle of the Lord." It testifies beforehand respecting the quality of the act proposed, and operates as a stimulus if the act be good, and as a check if the act be evil.

2. An authoritative judge. It is God's vicegerent in the soul. Sometimes conscience exercises this authority immediately, as in the cases of Adam and David. At other times it delays its verdict until some occasion give reason for speaking plainly the truth, as in the case of Joseph's brethren. Sometimes it delivers judgment, and so produces humiliation, as in the case of Peter; at other times it will drive a man to despondency, as in the ease of Judas.


1. To get our consciences well informed. Conscience prescribes no rules, but gives testimony to a rule before existing. Nor does any man ever commit sin by following its dictates. St. Paul sinned, of course; but not because he followed the dictates of his conscience, but on account of his not having his conscience well informed. He did it "ignorantly, through unbelief." We must always look to God to guide us by His Word and Spirit. Nor should we hastily imagine that our views are correct; we must be jealous of ourselves lest Satan deceive us; "Take care that the light that is in you be not darkness," etc.

2. To consult it on all occasions. To act first, and afterwards to make inquiries, is a certain way to involve ourselves in guilt. To do anything without a careful inquiry into the quality of the action, is presumptuous. Nor is the testimony of conscience always easily obtained; sometimes, indeed, it speaks instantaneously; but generally it requires time to make a fair estimate of the circumstances; and then, if they have respect to God only, we should consider the example of Christ; or if it be in respect to man, we should change places with the person concerned. If we doubt concerning the lawfulness of anything, we are self-condemned if we perform it, for "whatsoever is not of faith is sin." We should pause, in such a case, and deliberate, until we see our way clearly — and determine not to proceed in anything until we are fully persuaded in our own minds.

3. To keep it upright and tender. Conscience may easily be warped, and silenced too, so that it will give no testimony until awakened by some flagrant enormity.


1. Peace.

2. Confidence.

3. The favour of God.

(C. Simeon, M.A.)


1. There are some things which are in themselves indifferent, but are sinful by accident.(1) When they are indulged to excess; when we spend too much time about them; or indulge them to a degree that is injurious to the health of body or peace of mind.(2) Indifferent things may become unlawful by being unseasonable. Not only the beauty and success, but the very lawfulness of an action often depends upon opportunity.(3) Another way whereby an indifferent action may become sinful is its giving offence to others,

2. There are other kinds of actions which some men inadvertently carry into common practice that are not only circumstantially but essentially evil in themselves. And the great danger of contracting any habits of this kind lies here, that they wear off a sense of the evil of them.


1. Let us see in what manner bad habits are originally contracted.(1) Sometimes by implicitly following the examples of others; especially their superiors; especially if these have been distinguished for their wisdom and piety.(2) Another thing that often draws men unawares into a sinful course of actions is precipitancy or inattention to the nature and consequences of them. Before we indulge in any kind of temper or conduct that is like to become a habit, we should ask ourselves three questions.(a) What is it? is it in its own nature good, bad, or indifferent?(b) Whither does it tend? what influence will it have on the temper of my mind or the health of my body?(c) Where will it end? how will it appear in the review? and what will be the certain consequence if it settle into a habit?(3) Men are often betrayed into an unlawful conduct by venturing boldly on the very verge of vice or going to the utmost bounds of what is lawful. The precise limits of virtue and vice are indiscernible; or, rather, the passage from the one to the other is through so easy and gradual a shade that men oftentimes insensibly slide out of the former into the latter, and are got far into the regions of vice before they are aware. And the danger of this appears still greater when we consider the nearer approach we make to a sinful object, the stronger is its attraction.(4) Another common source of wrong conduct, and what frequently betrays men into bad habits, is the undue influence of the appetites and passions, in opposition to the dictates of conscience and reason.(5) Another thing that deceives some unwary minds into a wrong course of conduct is the false names that are given to sinful actions, whereby the evil of them is concealed and their deformity disguised.(6) The most common reason that men so generally condemn themselves in the things which they allow, is because they forget to form their judgment by the principles and their lives by the rules of Christianity.

2. How they are to be conquered.(1) The difficulty of the attempt. The reason that men so seldom succeed in their attempt to break off a bad habit is because they do not set about it in good earnest or in a right way.(2) If we would succeed in it we must often renew and reinforce our resolutions to persevere.(a) As all bad habits are contracted by frequent repetition of bad actions, so they are conquered by a frequent repetition of the opposite good ones.(b) Temptations are more weakened by declining than opposing them.(c) To suppress the first motions and avoid the remote occasions of sin is the easiest way to conquer it.(d) Let us especially beware of indolence, self-confidence, in a time of prosperity. For when we are least apprehensive of danger it is then oftentimes the nearest.


1. With regard to the present world the man who condemns not himself in the thing which he alloweth is happy in two respects especially.(1) This gives him the best evidence he can have of his security. One who takes so much care to please God must have the fear of Him before his eyes and the love of Him in his heart.(2) This constant care to keep our heart and conduct conformable to the Word of God will inspire us with great freedom and comfort of mind when we have access to Him in prayer. And what more comprehensive happiness can we conceive than this?

2. This happiness reaches beyond the bounds of time, and will attend us in the world of spirits, where we shall be happy beyond all that words can paint or thought conceive. Conclusion:

1. How well is Christianity adapted to promote the happiness of civil society! If it does not permit us, even in matters of indifference, to do anything that would unnecessarily offend our neighbour, this implies our duty to cultivate the greatest tenderness and good-will towards him.

2. We see that, considering the condition of our natures as frail beings and our connection with creatures as imperfect as ourselves, we are under an indispensable necessity of exercising continual circumspection and frequent self-denial and patience in order to keep our conscience clear.

3. Let us take care, then, what habits we contract, and diligently examine those we have already contracted.

(J. Mason, M.A.)

Christian Journal.
"Better be sure than sorry!" said a garden-worker, when his employer expressed a doubt whether it was necessary to cover a certain vegetation to protect it from frost. "Better be sure than sorry!"A man who is not sure is very likely to be sorry. He who takes things on trust will be quite likely to be cheated and disappointed at last. The business man who treads in uncertain paths, who is not sure of his course, is very likely to be sorry he has taken it. Keep on the safe side. Do not give yourself the benefit of every doubt. Be lenient to others' faults, but strict regarding your own. If there be an act which in your own mind is doubtful or questionable in its character, take the course of wisdom and prudence. It would be a terrible thing to be mistaken in the final day; it is better to be sure here than to be sorry at the judgment-seat of Christ.

(Christian Journal.)

And he that doubteth is damned if he eat, because he eateth not of faith
1. Doubt of its rectitude makes the action doubtful.

2. Doubtful actions bring condemnation.

3. Condemnation implies sin.

4. The sin lies in the want of faith.

5. Therefore all doubtful actions should be avoided.

(J. Lyth, D.D.)

Resolved, that I will never do anything about the lawfulness of which I am doubtful, unless I am equally doubtful whether it be lawful to omit the doing of it.

(Jon. Edwards.)


whatsoever is not of faith is sin. —


1. When all the virtues of the heathen —

2. The morality of the unconverted —

3. The proprieties of civilised life — are denounced as polished vice.


1. To Christian believers.

2. As a rule for the regulation of all doubtful actions.

(J. Lyth, D.D.)


1. Be done by His grace.

2. Spring from a principle of faith.


1. Christ's atonement.

2. Human infirmity.

3. The need of the Holy Spirit's help.Lessons:

1. For reproof.

2. Correction.

3. Instruction in righteousness.

(W. Webster, M.A.)

I. EXPLAIN THE PROPOSITION. Some actions are doubtful; in this case compliance is sinful, because it discovers —

1. A contempt of God's authority and favour.

2. Light views of the evil of sin.

3. A great want of self-denial and resolution.

4. Some prevailing bad principle or motive of action.

5. And leads to greater irregularities.


1. How aggravated the guilt of presumptuous sin.

2. We should show a tender regard for others that we do not lead them into sin.

3. In all doubtful cases it is best to keep on the safe side.

(J. Lyth, D.D.).

Paul, Romans
Actions, Alloweth, Allows, Approval, Approve, Approves, Approveth, Believe, Blessed, Condemn, Condemneth, Congratulated, Conviction, Doesn't, Faith, Gives, Happy, Hast, Judge, Judged, Judgement, Judgeth, Judging, Presence, Pronounce, Reason, Sanction, Thyself
1. Men may not condemn one another for disputable matters;
13. but must take heed that they give no offense in them;
15. which the apostle proves unlawful by many reasons.

Dictionary of Bible Themes
Romans 14:22

     6213   participation, in sin

Romans 14:1-23

     4478   meat

Romans 14:13-22

     8353   tolerance

Romans 14:19-22

     5811   compromise

Romans 14:19-23

     5010   conscience, matters of

July 25. "He that in These Things Serveth Christ is Acceptable to God" (Rom. xiv. 18).
"He that in these things serveth Christ is acceptable to God" (Rom. xiv. 18). God can only use us while we are right. Satan cared far less for Peter's denial of his Master than for the use he made of it afterwards to destroy his faith. So Jesus said to him: "I have prayed for thee that thy faith fail not." It was Peter's faith he attacked, and so it is our faith that Satan contests. "The trial of our faith is much more precious than gold that perisheth." Whatever else we let go let us hold steadfastly
Rev. A. B. Simpson—Days of Heaven Upon Earth

Twenty-First Day. Holiness and Happiness.
The kingdom of God is joy in the Holy Ghost.'--Rom. xiv. 17. 'The disciples were filled with joy and the Holy Ghost.'--Acts xiii. 52. 'Then Nehemiah said, This day is holy unto the Lord: neither be ye sorry, for the joy of the Lord is your strength. So the Levites stilled the people, saying, Hold your peace; for the day is holy; neither be ye grieved. And all the people went their way to make great mirth, because they had understood the words.'--Neh. viii. 10-12. The deep significance of
Andrew Murray—Holy in Christ

December the Fifteenth what is My Tendency?
"Whether we live, we live unto...." --ROMANS xiv. 7-21. Unto what? In what direction are we living? Whither are we going? How do we complete the sentence? "We live unto money!" That is how many would be compelled to finish the record. Money is their goal, and their goal determines their tendency. "We live unto pleasure!" Such would be another popular company. "We live unto fame!" That would be the banner of another regiment. "We live unto ease!" Thus would men and women describe their
John Henry Jowett—My Daily Meditation for the Circling Year

The Limits of Liberty
'So then every one of us shall give account of himself to God. 13. Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock, or an occasion to fall, in his brother's way. 14. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth anything to be unclean, to him it is unclean. 15. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Necessity of Actual Grace
In treating of the necessity of actual grace we must avoid two extremes. The first is that mere nature is absolutely incapable of doing any thing good. This error was held by the early Protestants and the followers of Baius and Jansenius. The second is that nature is able to perform supernatural acts by its own power. This was taught by the Pelagians and Semipelagians. Between these two extremes Catholic theology keeps the golden mean. It defends the capacity of human nature against Protestants and
Joseph Pohle—Grace, Actual and Habitual

Joy in the Holy Ghost.
Romans 14:17.--For the Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost. In this text we have the earthly revelation of the work of the Trinity. The Kingdom of God is righteousness; that represents the work of the Father. The foundations of His throne are justice and judgment. Then comes the work of the Son: He is our peace, our Shiloh, our rest. The Kingdom of God is peace; not only the peace of pardon for the past, but the peace of perfect assurance
Andrew Murray—The Master's Indwelling

Of the Three Woe Trumpets.
There still remain three trumpets, the greatest and most grievous of all, and therefore discriminated from the former by the appellation of Woes. For after the conclusion of the fourth trumpet, "I saw and heard," says he, "an angel flying in the midst of heaven, and saying with a loud voice, Woe, woe, woe, to the inhabitants of the earth, by reason of the other voices of the trumpets of the three angels, which are yet to sound." Also, c. ix. v. 12, and c. xi. v. 14. Doubtless, since the Christian
Joseph Mede—A Key to the Apocalypse

Thus Much Will Suffice to have Treated on Behalf of True Continence against The...
26. Thus much will suffice to have treated on behalf of true Continence against the Manichees deceitfully continent, lest the fruitful and glorious labor of Continence, when it restrains and curbs the lowest part of us, that is, the body, from immoderate and unlawful pleasures, be believed not healthfully to chasten, but hostilely to persecute. Forsooth the body is indeed different from the nature of the soul, yet is it not alien from the nature of man: for the soul is not made up of body, but yet
St. Augustine—On Continence

Letter xxxi (A. D. 1132) to the Abbot of a Certain Monastery at York, from which the Prior had Departed, Taking Several Religious with Him.
To the Abbot of a Certain Monastery at York, from Which the Prior Had Departed, Taking Several Religious with Him. [50] 1. You write to me from beyond the sea to ask of me advice which I should have preferred that you had sought from some other. I am held between two difficulties, for if I do not reply to you, you may take my silence for a sign of contempt; but if I do reply I cannot avoid danger, since whatever I reply I must of necessity either give scandal to some one or give to some other a security
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

September 29. "Call not Thou Common" (Acts x. 15).
"Call not thou common" (Acts x. 15). "There is nothing common of itself" (Rom. xiv. 14). We can bring Christ into common things as fully as into what we call religious services. Indeed, it is the highest and hardest application of Divine grace, to bring it down to the ordinary matters of life, and therefore God is far more honored in this than even in things that are more specially sacred. Therefore, in the twelfth chapter of Romans, which is the manual of practical consecration, just after the passage
Rev. A. B. Simpson—Days of Heaven Upon Earth

Eighteenth Sunday after Trinity Treasure Christians have in the Gospel.
Text: 1 Corinthians 1, 4-9. 4 I thank my God always concerning you, for the grace of God which was given you in Christ Jesus; 5 that in everything ye were enriched in him, in all utterance and all knowledge; 6 even as the testimony of Christ was confirmed in you: 7 so that ye come behind in no gift; waiting for the revelation of our Lord Jesus Christ; 8 who shall also confirm you unto the end, that ye be unreprovable in the day of our Lord Jesus Christ. 9 God is faithful, through whom ye were called
Martin Luther—Epistle Sermons, Vol. III

A Summary of the Christian Life. Of Self-Denial.
The divisions of the chapter are,--I. The rule which permits us not to go astray in the study of righteousness, requires two things, viz., that man, abandoning his own will, devote himself entirely to the service of God; whence it follows, that we must seek not our own things, but the things of God, sec. 1, 2. II. A description of this renovation or Christian life taken from the Epistle to Titus, and accurately explained under certain special heads, sec. 3 to end. 1. ALTHOUGH the Law of God contains
Archpriest John Iliytch Sergieff—On the Christian Life

Further Journeying About Galilee.
^C Luke VIII. 1-3. ^c 1 And it came to pass soon afterwards [ i. e.,. soon after his visit to the Pharisee], that he went about through cities and villages [thus making a thorough circuit of the region of Galilee], preaching and bringing the good tidings of the kingdom of God [John had preached repentance as a preparation for the kingdom; but Jesus now appears to have preached the kingdom itself, which was indeed to bring good tidings--Rom. xiv. 17 ], and with him the twelve [We here get a glimpse
J. W. McGarvey—The Four-Fold Gospel

Perseverance Proved.
2. I REMARK, that God is able to preserve and keep the true saints from apostacy, in consistency with their liberty: 2 Tim. i. 12: "For the which cause I also suffer these things; nevertheless, I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." Here the apostle expresses the fullest confidence in the ability of Christ to keep him: and indeed, as has been said, it is most manifest that the apostles expected
Charles Grandison Finney—Systematic Theology

The Holy City; Or, the New Jerusalem:
John Bunyan—The Works of John Bunyan Volumes 1-3

Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion.
WHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE PRINCIPLES STILL MAINTAINED. 'Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?'--Psalm 58:1 SIR, I have received and considered your short reply to my differences in judgment about water baptism no bar to communion; and observe, that you touch not the argument at all: but rather labour what you can, and beyond what you ought, to throw odiums upon your brother for reproving you for your error,
John Bunyan—The Works of John Bunyan Volumes 1-3

Journey to Jerusalem. Ten Lepers. Concerning the Kingdom.
(Borders of Samaria and Galilee.) ^C Luke XVII. 11-37. ^c 11 And it came to pass, as they were on their way to Jerusalem, that he was passing along the borders of Samaria and Galilee. [If our chronology is correct, Jesus passed northward from Ephraim about forty miles, crossing Samaria (here mentioned first), and coming to the border of Galilee. He then turned eastward along that border down the wady Bethshean which separates the two provinces, and crossed the Jordan into Peræa, where we soon
J. W. McGarvey—The Four-Fold Gospel

Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our
Lewis Bayly—The Practice of Piety

The Torments of Giant Bad Feelings
THE TORMENTS OF GIANT BAD FEELINGS I am just a bundle of feelings. I never imagined one could have such a variety of them as I am now experiencing. Most of them are bad ones and I am greatly disturbed by them. Really, I doubt whether I am sanctified, on account of the feelings I have. Do sanctified people always feel joyful? I have heard that they do, and if it is true that they do, then I am not sanctified. Big doubts take up company with me every morning, and so long as I feel as I do I do not
Robert Lee Berry—Adventures in the Land of Canaan

Letter xxi (Circa A. D. 1128) to the Abbot of S. John at Chartres
To the Abbot of S. John at Chartres Bernard dissuades him from resigning his charge, and undertaking a Pilgrimage to Jerusalem. 1. As regards the matters about which you were so good as to consult so humble a person as myself, I had at first determined not to reply. Not because I had any doubt what to say, but because it seemed to me unnecessary or even presumptuous to give counsel to a man of sense and wisdom. But considering that it usually happens that the greater number of persons of sense--or
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Epistle Lii. To Natalis, Bishop .
To Natalis, Bishop [1463] . Gregory to Natalis, Bishop of Salona. As though forgetting the tenour of former letters, I had determined to say nothing to your Blessedness but what should savour of sweetness: but, now that in your epistle you have recurred in the way of argumentation to preceding letters, I am once more compelled to say perhaps some things that I had rather not have said. For in defence of feasts your Fraternity mentions the feast of Abraham, in which by the testimony of Holy Scripture
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Li. Dining with a Pharisee, Jesus Denounces that Sect.
^C Luke XI. 37-54. ^c 37 Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. [The repast to which Jesus was invited was a morning meal, usually eaten between ten and eleven o'clock. The principal meal of the day was eaten in the evening. Jesus dined with all classes, with publicans and Pharisees, with friends and enemies.] 38 And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. [The Pharisee marveled at this because
J. W. McGarvey—The Four-Fold Gospel

The Death of the Righteous
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Paul was a great admirer of Christ. He desired to know nothing but Christ, and him crucified. I Cor 2:2. No medicine like the blood of Christ; and in the text, For to me to live is Christ, and to die is gain.' I. For to me to live is Christ. We must understand Paul of a spiritual life. For to me to live is Christ, i.e.' Christ is my life; so Gregory of Nyssa; or thus, my life is made up of Christ. As a wicked man's life is made up of sin,
Thomas Watson—A Body of Divinity

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