Negatives are universal, and are therefore dangerous things. If I say a thing is not in scripture, I must know all scripture to say so.
Mary is the mother of Him who is God; not mother of God, as the Roman Catholics say.
It is most important to hold Christ's eternal Sonship, for if I lose the eternal Son I lose the eternal Father also. He never could have been sent from heaven either; but He says, “I came forth from God, and am come into the world.”
It is remarkable that in chapter 1 of John's Gospel, where you have nearly all the names of the Lord, you do not get His relative names, such as Head, Priest, &c.
In the parable of the talents in Matthew we have grace; in that of the pounds in Luke, responsibility.
It is only when the coming of the Lord is looked for that you will find bridal affections.
The consciousness of life could never be produced till after redemption.
When you have Gethsemane fully brought out, as in Luke, you find the Lord humanly above the sufferings at the cross.
The object is to get the good fish and throw the bad away—I must leave the tares; that is, I discriminate as to good and not as to bad in a positive way.
The large system outside is founded on the ground of the non-recognition of Paul's ministry, a denial of the παρουσία—coming.
We are to be transformed into a glorified Christ, though we feed on a humbled Christ.
We have to do with a dead Christ at the Lord's table; we have no such Christ existing. The Lutheran theory is a glorified Christ brought down there.
Being occupied with a glorified Christ makes one like a humbled Christ down here. Power is in the glorified Christ (Phil. 3), character in the humbled. (Phil. 2)
Nature will neither receive the death nor the glory.
We could not have miracles now on account of the sects, because a miracle would be virtually saying, Here is the Church.
Deacons were only chosen to manage the distribution of money, and by those who gave it. Elders were authoritative and appointed from above.
Christ is Savior of the body (that is, our body).
A broad path is not a broad heart, but a broad conscience.
Do we sufficiently understand, that though it was a poor woman speaking to Him, by His side, and talking to Him about her sins, that the person to whom she was talking was God?
No sin of the saint, properly speaking, is willfulness; it is the will of the flesh: the saint yields to it, no doubt. In another shape, all sin is willfulness. But real willfulness is determination to have one's own way in spite of God, which amounts to denial of God.