1. It is so in the natural world. We see God as Elijah did, rending the mountains with His mighty wind; we hear His voice in the thunder, the earthquake, and the storm; but what is the effect of all these terrible manifestations of His attributes compared with that of the "still small voice," which reaches us from every part of His works? Very frequently will it be discovered, that such terrifying manifestations of the God of nature result in no lasting moral good; while that "still small voice," which speaks to us in every smiling exhibition of His benevolence on earth, and from every bright world above us, almost compels us to adore, and causes our affections to come forth as Elijah came forth from the cave, and bend in humble reverence before a present God.

2. And again we may see our text illustrated in the providences of God. When we witness any sudden stroke of bereavement; when we see a family or an individual visited by some signal calamity, some awful and overwhelming blow, we are apt to say to ourselves, "Surely such a warning will not be in vain." But is it not often in vain? After waiting some time, do we not find that the momentary terror and agitation of the blow have all subsided; and that the greater the calamity, the deeper apparently is the stupidity of those on whom it is sent, after it has gone by?

3. And thus it is, again, in the spiritual world. John the Baptist wrought no miracles, but all men came to him; our Saviour performed so many mighty works that nearly every inhabitant of Judaea might have seen some of them, and yet to human apprehension the result was less successful. It is not unlikely that a single sermon of St. Peter, on the day of Pentecost, because attended with the Spirit's influence, may have made more converts than all the mighty works which our Saviour performed. Miracles are addressed to the understanding. They do not affect the heart; and it is the heart that needs to be moved; it is the conscience which must be awakened, before there can be any moral reformation.

(W. H. Lewis, D. D.)

2. All the great questions of reform vary but little in aim. The divergence is not the result of the want of a purpose in any one direction, so much as an intelligent insight into the causes which produce our moral disturbances. Public sentiment is ready to denounce the want of virtue or principle. Rumour is ready to carry on its steady current the moral carrion, until the putrefying mass contaminates and destroys the social order of society, and yet the cause of much of our evil is not understood nor disturbed. Christian and moralist alike forget their reason and good common sense in the excitement, and become like the lake when disturbed by a storm. Its quiet waters are ruffled and active. Its waves are high and powerful, and bear upon their crown the dignified crest of matured agitation. The elements frighten us, and we tremble with fear. But what of the storm? Need the farmers and other people upon the lake's shore deceive themselves that the waters of the lake are rising? Need they seek other habitations lest the water become so high that their farms and houses be overflowed by the great increase of water? No, no. Very soon the storm subsides. The bosom of the lake wears its usual peaceful calm. The clouds are parted, and God smiles through the warm, bright light, saying, "Peace, be still." The leaven of the Gospel which raises "three measures of meal" is quiet, insinuating power. True reforms never come in any other way. It takes time and the warm, healthy glow of united Christian hearts in society to aid it in raising the life to a place of spiritual existence.

3. The silent voice which speaks to our hearts, speaks in a language which commands our respect. We may not be able to give the thought in words. We are all sensible of deeper mysteries than our understanding can solve. The strongest convictions of life have sprung from these deeper sentiments of the soul. They furnish us food for reflection, and give us the fuel which warms the heart to an energy that will not be quieted. The noisy demonstrations of life pass by us unnoticed, and we fear them not; but silent voice awakens us. We are all attention, our hearts tremble with fear or joy. The steady onward strides of all the great forces of life are never heralded before their coming, saying, Behold, I come! They are not seen but known by that which they do, and others praise them. Strong life is quiet and modest, dignified and powerful. Light and heat, electricity, and many other agencies for good or for evil, as the circumstances may make them, work silently in the secret chambers of nature. God has made man not only in His moral image, but nature and man strongest when seemingly silent and composed. There is a dignity in the thought of such a life. There is an inexpressible awe in the presence of such a God who in the secret chambers of an eternity silently makes known to the life within us His will.

4. We leave very much of our religious faith behind us when we resort to physical rather than moral force in our work. It is then the command for solicitude is, "You must," "You shall," when the silent and all-potent influences of moral power should win. When the Church of Christ had assumed strong organisation and exercised great temporal power, as in the Dark Ages, it was because she had lost the moral force which an all-pervading spirituality furnishes. "It is not by might, nor by power, but by My spirit, saith the Lord."

5. How ready are we, as we see the weakness of the Church — her lack of success in winning many from sin — to flee to the cave of despair, as did the prophet Elijah, and thus in the confines of natural resources try to protect ourselves. This is one of the grievous mistakes of the people of God. Men are hidden in their professions, in their business, in their selfish pursuits, and seem not to have the moral courage or inclination to stand erect as men of God, saying, "Judge ye, my God is Jehovah." They are not unlike the prophet Elijah in the cave, and when the Lord says unto the soul thus neglecting God's altars, when the Lord speaks unto the man or woman who thus neglects the ordinances of God's house, the Church, the prayer meeting, the family altar, the answer comes as of old, "I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken Thy covenant, thrown down Thine altars, and slain Thy prophets, and I, even I only, am left."

6. The influences which are potent in lifting from the pit to a life of godliness are not noisy or demonstrative, but silent and insinuating. All true reforms commence in the heart of mankind, and are significant in that they are spiritual, rather than materialistic. Like the air by which we are warmed when chilled, we are bathed in it, and infused with a new life ere we are aware of it. Even so God comes to you and me in the silent influences of life.

(J. M. La Bach.)

II. CHRISTIANITY IS A SMALL VOICE. Would it not be better were it a large voice filling the world with its melody, and captivating every ear with its charming music? It appears so; but when we study the subject closer we find that what appears to be a disadvantage is a very great blessing.

1. A voice for the weakest. It is a small voice, that the human ear may be able to take it in as a whole. One of the loudest noises that art can produce is the report of cannon as it discharges its perilous contents into the air, but the human ear is too small to take it in as a whole; only a small portion of the sound enters our ears as it passes by through the air. One of the loudest sounds Nature can produce is that of a thunder-clap, rending the air with its sound and echo, but only a small part of it reaches our ears, carried by the air wavelets. There are sounds too great and awful for the human ear to take them in as a whole. The voice that man can take in must be small. The voice of Christianity has been ordained small by God that the weak, small human ear may take it all in.

2. The voice of Christianity is ordained small in order that other voices may be employed to re-echo it, in preaching and living it. And as they reproduce it they are transformed into the same melodious quality.

III. CHRISTIANITY IS A STILL VOICE, or, according to the Welsh translation, which undoubtedly is better here, Christianity is a silent voice. It is a voice; it is silence — contradiction in terms, but not in the truths themselves. It is a voice to some; it is silence to others. It is a voice to the ear of faith, but it is silence to the ear of unbelief. It is a voice to the children of God, but it is silence to the children of the devil. There is a music in this world that no one can hear except those who have had their spiritual ears opened by Divine grace. The people of the world boast of the music of the opera and theatre, but they have not yet heard the conductor of heaven's choir giving the keynote to the saints upon earth. The world has not yet heard the sweetest music — the voice of Him who made the storm to sleep by His "Peace, be still." We must have our spiritual ears opened by Christ; then we shall hear His Voice. The voice of the Opener of our spiritual ears will be the first we hear, and ever will be the sweetest. The sweetest voice on earth is the voice of Christ to the saints.

1. It is a silent voice, that God may be able to tell the secret of His kingdom to His children, so that the devil, who is at the elbow, cannot hear it. God has secrets to impart to His people which no one is to hear.

2. Christianity is a silent voice, that the weak and the painful and the dying may listen to it without being hurt. There are events in human life when the voice of the world and society are too loud and harsh for us to listen to it without being pained. As I was walking, a few years ago, over the streets of Cardiff I noticed that a part of the street was covered over with chaff four or five inches deep. I stood wondering what it was good for. Failing to solve the mystery I ventured to ask a policeman, who was standing by, what was the meaning of the chaff-covered street. "In that house," said he, pointing to the other side, "there is a young woman twenty-one years of age, in the last stage of consumption, and she cannot bear the noise of the traps and footsteps going over the street, so they have covered the street with chaff that the vehicles and people may pass by in silence." I saw through the mystery of the chaff-covered street at once. The noise of trade was too loud and harsh for the consumptive young woman to listen to it without being pained; her dying ear could not bear it. But there is a voice so still and sweet that the dying young woman could listen to with pleasure — the "still small voice" of Divine love.

(R. Williams.)

1. It seems to me, first of all, that the Lord would teach him that, though disappointed, he might still live to purpose, and do good work for God.

2. God would have His servant understand that He is not straitened for means, and methods, and instruments. Not by a continuation of Carmel's triumphs, but by other and simpler means God would carry out His programme.

3. Jehovah would have Elijah remember that his example had accomplished more than he had supposed.

II. BUT THIS PARABLE, SURELY, HAS A BEARING TOWARDS OURSELVES.

1. There is this truth, amongst others, that God employs unexpected means.

2. The folly of relying on outward appearances. Displays of power are not to be encouraged or rejoiced in. Eloquence, and style, and culture have all their place. The great forces of nature are silent.

3. God sometimes delays, but makes Himself manifest eventually.

4. Mercy is more potent than judgment.

(T. Spurgeon.)

2. This voice was to Elijah articulate. "What doest thou here, Elijah? Go, return," says this voice; "go, return on thy way to the wilderness of Damascus." Strange prophet, this Elijah. Strange history, very often overlooked and not noticed at all. Go back! where to? To Jerusalem? No. Go back! where to? To the sacred cities of Israel's kingdom? No. Where to? To the wilderness. Another wilderness; not this southern one, but far off beyond thine own Gilead, north of that, east of that, go away to that wilderness, that belongs to Damascus, the chief city of the Syrian, the Gentile uncircumcised. Ah, think you God cares not for the uncircumcised, the Syrian, as well as for the Jew?

(J. Macnaught.)

I. GOD SPAKE TO HIM. In some darksome cave, among those rent precipices, Elijah lodged; and, as he waited, in lonely musings, the fire burned in his soul. But he had not long to wait. "Behold, the word of the Lord came unto him." That word had often come to him before. It had come to him at Thisbe. It had come to him in Samaria, after he had given his first message to Ahab. It had come to him when Cherith was dry. It had come to summon him from the solitudes of Zarephath to the stir of active life. And now it found him out, and came to him again. There is no spot on earth so lonely, no cave so deep and dark, that the word of the Lord cannot discover and come to us. "What doest thou here, Elijah?" How often is that question put still! when a Christian worker, sorely needed, deserts his post, because of some unforeseen difficulty, or to secure selfish gratification and ease; to that couch of indolence, or to that forest glade where soft breezes blow, the question comes, "what doest thou here?" When one endowed with great faculties digs a hole in the earth, and buries the God-entrusted talent, standing idle all the day long among the loungers in the market-place, again must the inquiry ring out, "What doest thou here?" Life is the time for doing. The world is a great workshop, in which there is no room for drones. God Himself worketh as the great Masterbuilder. There is plenty to do. Evil to put down; good to build up; doubters to be directed; prodigals to be won back; sinners to be sought, what doest thou here? Up, Christians, leave your caves, and do! Do not do in order to be saved; but being saved, do!

II. GOD TAUGHT HIM BY A BEAUTIFUL NATURAL PARABLE. But in this natural parable God seemed to say: "My child, thou hast been looking for Me to answer thy prayers with striking signs and wonders; and because these have not been given in a marked and permanent form, thou hast thought Me heedless and inactive. But I am not always to be found in these great visible movements; I love to work gently, softly, and unperceived; I have been working so; I am working so still; and there are in Israel, as the results of My quiet gentle ministry, 'seven thousand, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.'" Yes, and was not the gentle ministry of Elisha, succeeding the stormy career of his great predecessor, like the "still small voice" after the wind, the earthquake, and the fire? And is it not probable that more real good was effected by his unobtrusive life and miracles, than was even wrought by the splendid deeds of Elijah? We often fall into similar mistakes. When we wish to promote a revival, we seek to secure large crowds, much evident impression, powerful preachers; influences comparable to the wind, the earthquake, and the fire. When these are present, we account that we are secure of having the presence and power of God. His Spirit descends as the dove, whose wings make no tremor in the still air. Let us take heart! God may not be working as we expect; but He is working. If not in the wind, yet in the zephyr. If not in the earthquake, yet in the heartbreak. If not in the fire, yet in the warmth of summer. If not in thunder, yet in the "still small voice." If not in crowds, yet in lonely hearts; in silent tears; in the broken sobs of penitents; and in multitudes, who, like the seven thousand of Israel, are unknown as disciples.

(F. B. Meyer, B. A.)

1. First, he gained new views of God. The prophet had made a mistake. He supposed that the fire of Carmel was the only symbol by which God could make Himself known, that earthquake and thunder and storms were the expression of His essential nature. Elijah had tried to bend the stubborn wills of men by methods of force. He never thought of any other way. He magnified God's strictness with a zeal he would not own. But in the solitude and silence of Horeb, he learned the gentleness of God.

2. He gained, in the second place, new views of his work. "What doest thou here?" The cruelty of Jezebel, the apostasy of Israel, the failure of past efforts, the uncertainty of the future — none of these, nor all of them together, were sufficient to justify Elijah in abandoning his duty. God gave His servant a glimpse of the work yet to be done.

3. Above all, Elijah learned at Horeb a new method of appeal. The method of coercion had failed, the method of wonder had failed. There was a better way. Force. threats, denunciations will never avail. Men cannot be frightened into goodness. But where thunder-and-lightning methods have failed, the gradual, silent, pervasive influence of the faithful seven thousand may succeed.

(A. Moorhouse, M. A.)

1. In the government of the material world. How noiselessly does He work the great machinery of nature! There is not a sound to be heard. Poets talk of the "music of the spheres"; but it is a music that has never fallen on their ears.

2. In the dispensation of Providence. We sometimes imagine we hear nothing but the stormy wind, or the terrible earthquake, levelling to the ground all our hopes. The fire of Divine disapprobation seems to rage most fiercely, and we feel ready to perish. But these are not the chief agents employed by our Father in the dispensation of His Providence. "After the fire a still small voice."

3. In the renovation of the soul. "The wind, the earthquake, and the fire," may be used as preparatory means to the great work of conversion. The influence of the Spirit on the heart is secret, silent, and effective.

II. IT IS A POWER THAT IS PRODUCTIVE OF THE GREATEST GOOD. It is folly to think that because an influence is silent it cannot be effective.

1. It awakens thought. The wind, the earthquake, the fire, sometimes disturb the slumbers of a soul in sin.

2. It operates on the heart. The noisy tempest may affect the passions, stir up the animal feelings; but it cannot reach the sinner's heart.

3. It regulates the actions. The very power that impresses the heart, will also mould and shape the actions of life. It is often remarked that "example is more powerful than precept." The reason of this is evident.

III. IT IS A POWER THAT IS LASTING IN ITS EFFECTS. Why is the power of silent influence so durable?

1. It is emblematic of the Divine presence. God was not in the awful tempest which preceded the "still small voice."

2. It becomes a living element in the new character. The believer in Christ is a new creature.

(J. H. Hughes.)

II. THAT WHEN GOD SPEAKS TO MEN WITH THIS VOICE, HE SPEAKS TO THEM PERSONALLY, or does, as it were, call them by name. This He did in the case before us. He addressed the prophet by his name, Elijah.

III. THAT, WHEN GOD SPEAKS TO MEN IN THIS "STILL SMALL VOICE," HE USUALLY BEGINS BY TURNING THEIR ATTENTION UPON THEMSELVES, THEIR CONDUCT, AND SITUATION. He said to the prophet, "What doest thou here, Elijah?" a question which was most admirably adapted to convince, reprove, and humble him.

(E. Payson, D. D.)

(J. H. Jowett, M. A.)

I. AN ANSWER TO THE EVER-RECURRING DEMAND OF THE CHURCH FOR THE MARVELLOUS. "What sign showest thou?" is the oft-repeated question.

II. AN ANSWER TO THE MATERIALISTIC TENDENCY OF THE AGE. A large class of educated people contend that the works of nature afford a sufficient scope for the human mind. Religious exercises, say they, as observed in saying prayers, singing hymns, listening to sermons, and building churches, abstract the mind from the wonders of the universe. There never was a greater mistake. How can the voice of God in the soul hinder the contemplation of His works?

III. AN ANSWER TO THE DISTRACTED SAINT. Elijah was in need of a special communication from his God. The earthquake, the storm, and the fire failed to calm his fear. The voice came to strengthen his faith.

(T. Davis, M. A.)

(J. Parker, D. D.)

(F. W. Robertson.)

     8264   gentleness

1 Kings 19:3-21

     8131   guidance, results

1 Kings 19:7-15

     8150   revival, personal

1 Kings 19:9-13

     5548   speech, divine

1 Kings 19:9-18

     5092   Elijah

1 Kings 19:11-12

     4820   earthquake
     5828   danger

1 Kings 19:11-13

     4254   mountains

1 Kings 19:12-13

     5196   voice
     5263   communication
     8328   quietness

What Doest Thou Here?
"And, behold, the word of the Lord came unto him, and he said unto him, What doest thou here, Elijah?"--1 KINGS xix. 9. There is a sound of rebuke in these words. They seem to imply that the lonely mountain of Horeb was not the place in which God expected to find such a servant as Elijah, and that there should be no indefinite tarrying, no lingering without an aim in such a solitude. As you read the familiar history you see how the record of the prophet's retirement and his vision in Horeb is a …
John Percival—Sermons at Rugby

God's Gentle Power
"And behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord, but the Lord was not in the earthquake: and after the earthquake a fire, but the Lord was not in the fire: and after the fire a still small voice. And it was so. when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And behold, there came a voice unto him, and said, What doest thou here, Elijah?"--1 Kings 19:11-13. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

"Therefore, Brethren, we are Debtors, not to the Flesh, to Live after the Flesh,"
Rom. viii. 12.--"Therefore, brethren, we are debtors, not to the flesh, to live after the flesh," &c. All things in Christianity have a near and strait conjunction. It is so entire and absolute a piece, that if one link be loosed all the chain falls to the ground, and if one be well fastened upon the heart it brings all alongst with it. Some speak of all truths, even in nature, that they are knit so together that any truth may be concluded out of every truth, at least by a long circuit of deduction …
Hugh Binning—The Works of the Rev. Hugh Binning

A Solemn Address to those who Will not be Persuaded to Fall in with the Design of the Gospel.
1. Universal success not to be expected.--2-4. Yet, as unwilling absolutely to give up any, the author addresses thou who doubt the truth of Christianity, urging an inquiry into its evidences, and directing to prayer methods for that purpose.--5 Those who determine to give it up without further examination.--6. And presume to set themselves to oppose it.--7, 8. Those who speculatively assent to Christianity as true, and yet will sit down without any practical regard to its most important and acknowledged …
Philip Doddridge—The Rise and Progress of Religion in the Soul

What Doest Thou Here?
'Then said the princes of the Philistines, What do these Hebrews here!'--1 SAMUEL xxix. 3. 'The word of the Lord came to him, and He said unto him, What doest thou here, Elijah?'--1 KINGS xix. 9. I have put these two verses together, not only because of their identity in form, though that is striking, but because they bear upon one and the same subject, as will appear, if, in a word or two, I set each of them in its setting. David was almost at the lowest point of his fortunes when he fled into …
Alexander Maclaren—Expositions of Holy Scripture

An Address to the Regenerate, Founded on the Preceding Discourses.
James I. 18. James I. 18. Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures. I INTEND the words which I have now been reading, only as an introduction to that address to the sons and daughters of the Lord Almighty, with which I am now to conclude these lectures; and therefore shall not enter into any critical discussion, either of them, or of the context. I hope God has made the series of these discourses, in some measure, useful to those …
Philip Doddridge—Practical Discourses on Regeneration

The Uses of the Law
Yet, pardon me my friends, if I just observe that this is a very natural question, too. If you read the doctrine of the apostle Paul you find him declaring that the law condemns all mankind. Now, just let us for one single moment take a bird's eye view of the works of the law in this world. Lo, I see, the law given upon Mount Sinai. The very hill doth quake with fear. Lightnings and thunders are the attendants of those dreadful syllables which make the hearts of Israel to melt Sinai seemeth altogether …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Seven Sanctified Thoughts and Mournful Sighs of a Sick Man Ready to Die.
Now, forasmuch as God of his infinite mercy doth so temper our pain and sickness, that we are not always oppressed with extremity, but gives us in the midst of our extremities some respite, to ease and refresh ourselves, thou must have an especial care, considering how short a time thou hast either for ever to lose or to obtain heaven, to make use of every breathing time which God affords thee; and during that little time of ease to gather strength against the fits of greater anguish. Therefore, …
Lewis Bayly—The Practice of Piety

Of the True Church. Duty of Cultivating Unity with Her, as the Mother of all the Godly.
1. The church now to be considered. With her God has deposited whatever is necessary to faith and good order. A summary of what is contained in this Book. Why it begins with the Church. 2. In what sense the article of the Creed concerning the Church is to be understood. Why we should say, "I believe the Church," not "I believe in the Church." The purport of this article. Why the Church is called Catholic or Universal. 3. What meant by the Communion of Saints. Whether it is inconsistent with various …
John Calvin—The Institutes of the Christian Religion

Concerning the Ministry.
Concerning the Ministry. As by the light or gift of God all true knowledge in things spiritual is received and revealed, so by the same, as it is manifested and received in the heart, by the strength and power thereof, every true minister of the gospel is ordained, prepared, and supplied in the work of the ministry; and by the leading, moving, and drawing hereof ought every evangelist and Christian pastor to be led and ordered in his labour and work of the gospel, both as to the place where, as to …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Grace Before Meat.
O most gracious God, and loving Father, who feedest all creatures living, which depend upon thy divine providence, we beseech thee, sanctify these creatures, which thou hast ordained for us; give them virtue to nourish our bodies in life and health; and give us grace to receive them soberly and thankfully, as from thy hands; that so, in the strength of these and thy other blessings, we may walk in the uprightness of our hearts, before thy face, this day, and all the days of our lives, through Jesus …
Lewis Bayly—The Practice of Piety

Grace Abounding to the Chief of Sinners:
A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN CHRIST TO HIS POOR SERVANT, JOHN BUNYAN; WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS SIGHT AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE DESPAIRED OF GOD'S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST DID DELIVER HIM FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM. Whereunto is added a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with …
John Bunyan—The Works of John Bunyan Volumes 1-3

"My Little Children, These Things Write I unto You, that Ye Sin Not. And if any Man Sin, we have an Advocate with the Father,"
1 John ii. 1.--"My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father," &c. The gospel is an entire uniform piece, all the parts of it are interwoven through other, and interchangeably knit together, so that there can be no dividing of it any more than of Christ's coat that was without seam. If you have it not altogether by the divine lot, you cannot truly have any part of it, for they are so knit together, that if you disjoin …
Hugh Binning—The Works of the Rev. Hugh Binning

The Case of the Christian under the Hiding of God's Face.
1. The phrase scriptural.--2. It signifies the withdrawing the tokens of the divine favor.--3 chiefly as to spiritual considerations.--4. This may become the case of any Christian.--5. and will be found a very sorrowful one.--6. The following directions, therefore, are given to those who suppose it to be their own: To inquire whether it be indeed a case of spiritual distress, or whether a disconsolate frame may not proceed from indisposition of body,--7. or difficulties as to worldly circumstances.--8, …
Philip Doddridge—The Rise and Progress of Religion in the Soul

Conflicts with Giant Mistake
CONFLICTS WITH GIANT MISTAKE I make so many mistakes, it seems I am just a bundle of contradictions. I try to do good; but at times my efforts are so crude that I seem to do more harm than good. What shall I do? And though all the time I try hard not to make mistakes, yet I still make them. It seems to me that surely I am not sanctified, or else I should be more perfect. Do not the Scriptures command us to be perfect even as our Father in heaven is perfect? I am not perfect; far from it. Really I …
Robert Lee Berry—Adventures in the Land of Canaan

Concerning Peaceableness
Blessed are the peacemakers. Matthew 5:9 This is the seventh step of the golden ladder which leads to blessedness. The name of peace is sweet, and the work of peace is a blessed work. Blessed are the peacemakers'. Observe the connection. The Scripture links these two together, pureness of heart and peaceableness of spirit. The wisdom from above is first pure, then peaceable' (James 3:17). Follow peace and holiness' (Hebrews 12:14). And here Christ joins them together pure in heart, and peacemakers', …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Of Passages from the Holy Scriptures, and from the Apocrypha, which are Quoted, or Incidentally Illustrated, in the Institutes.
TO THE AUTHORS QUOTED IN THE INSTITUTES PREFATORY ADDRESS TO HIS MOST CHRISTIAN MAJESTY, THE MOST MIGHTY AND ILLUSTRIOUS MONARCH, FRANCIS, KING OF THE FRENCH, HIS SOVEREIGN; [1] JOHN CALVIN PRAYS PEACE AND SALVATION IN CHRIST. [2] Sire,--When I first engaged in this work, nothing was farther from my thoughts than to write what should afterwards be presented to your Majesty. My intention was only to furnish a kind of rudiments, by which those who feel some interest in religion might be trained to …
John Calvin—The Institutes of the Christian Religion

Of the Discipline of the Church, and Its Principal Use in Censures and Excommunication.
1. Of the power of the keys, or the common discipline of the Church. Necessity and very great utility of this discipline. 2. Its various degrees. 1. Private admonition. 2. Rebukes before witnesses. 3. Excommunication. 3. Different degrees of delinquency. Modes of procedure in both kinds of chastisement. 4. Delicts to be distinguished from flagitious wickedness. The last to be more severely punished. 5. Ends of this discipline. 1. That the wicked may not, by being admitted to the Lord's Table, put …
John Calvin—The Institutes of the Christian Religion

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews