I. In answer to this question we first reply that such a guidance may be traced in the dealings of God with His children BY HIS PROVIDENCE. A historian of the Reformation has placed in the forefront of his immortal work this sentence respecting it: "This history takes as its guiding. star the simple and pregnant truth that God is in history" (D'Aubigne). And that single sentence contains a world of important truth. The recorded history of the Jewish nation affords a beautiful illustration of the truth that God is active in all human affairs. And had God inspired another prophet to write the history of any other nation, yea, had God inspired a prophet to write your individual history, or my own, we should be astonished to see how busy the hand of God had been in its every stage and turn.

II. God leads His children by a way they know not IN THE DEALINGS OF HIS GRACE, e.g., the woman of Samaria; the assembly which stood before Peter on the Day of Pentecost; the blaspheming, persecuting Saul; the jailer at Philippi. God is characteristically a God who is found of them that sought Him not. The Divine methods for leading the believer to growth in grace are not less unexpected. Even on the believer's deathbed is often and gloriously illustrated the teaching of our text. As the path by which God leads His people is, in its beginning, and in all its progress, so is it in its termination, one which they know not. "It doth not yet appear what we shall be."

(W. E. Schenck.)

2. But there is still another meaning that is important. The word may mean simple ignorance. It may describe one who cannot see the right path because there is a mist upon it, and he is perplexed on account of this. There may be tenderness in the word rather than anger; gentle purposes of love implied rather than condemnation or rebuke. This helps us to understand the passage. The way of providence and grace in the darkness and perplexity of life may be thus graphically and forcibly expressed.

I. We have the frequent MYSTERY of God in providence and grace. We know not, and cannot trace, the way of God. The material, the vegetable, the animal, worlds are full of what is inscrutable. Thus it is with the course of individual life. We pursue our path, not knowing what may arise. We go forth like Abraham, "not knowing whither we go." Yet there is an eye that sees all, a mind that directs an, a hand that overrules all. We believe that every man lives in the Divine thought. Each has his separate course, duties, and responsibilities, from which he can no more escape than his shadow. Every one, like John, is called to fulfil this course. And God knows all. But to us, life has to discover itself as we go on, and often passages in it, and the end, look strange as compared with the beginning. We purpose one thing but God means another, e.g. Joseph, Elisha, Amos, Win. Carey, etc. So also as to grace. The leadings of God to fulfil His purposes are leadings of the blind. The methods He takes to enlighten the mind have infinite variety. While unconsciously men pursue a path they think their own, lo! it leads them within the circle of Divine influences which they never anticipated. Who would have thought that the vehement persecutor who stood by while the stones crashed down on Stephen, before he entered Damascus on his further errand of malice, would be met and subdued by all-conquering mercy? Who could have predicted that Lydia, of Thyatira, in pursuit of her business at Philippi, would find her heart opened to receive the truth, and be led to rejoice in far greater riches than the most prosperous trade could bring? What a surprise to Philemon that his runaway slave, who had played the thief, should be blessed under the apostle's ministry at Rome! Little did Francis Xavier think, when he entered the college of St. Barbs a gay and haughty youth, that one whom he scorned and despised would be the means of his conversion, and that the text, "What shall it profit a man?" so frequently repeated, would be the arrow of the Almighty to his soul. Little did West, the sceptical lawyer, think, when he sat down to tear in pieces, as he purposed, the arguments that prove the resurrection of Christ, that he would end in owning their unanswerableness, and his own spirit should bow before God. As little did another conceive that in attempting to hold up in caricature and contempt the apostle Paul, the spiritual power and greatness he beheld should lead him to become a disciple too. Passing words, casual association, incidental events, have had wonderful spiritual results. Men have regretted circumstances that have yet been made instrumental to their conversion. A young man has wept to lose a situation, but unwittingly has been led to another, where Divine grace has made him a "new creature." God works invisibly; His instrumentalities and agencies we often fall to recognise; but they are mighty to fulfil the counsels of His will, and thus "He brings the blind by a way they know not."

II. The KINDNESS as well as mystery of the Divine method is taught us in this passage. Probably, at some time, occasion has prompted you to guide for a few steps a blind man. He has wished to cross the road, and there is peril; or, groping his way along, there is some object which, unless he avoids it, will cause injury. The human tenderness that is in you has led you to be kind and true. But if such a spirit animates an imperfect man, shall we not take the Scripture assurance that the spirit of kindness characterises the infinite God, whose name is announced as Love T

1. The Divine guidance is kind because it is wise. Our God is of infinite counsel He knows our nature, tendencies, capacities, impulses, the action and influence of everything upon us. There are mountain passes, we are told, before traversing which the guides blindfold the travellers. They could not endure to see the awful precipices on either side. So it may be in some of the paths of life there are perils, and God guidance is an enigma, because He is dealing with us thus.

2. God's guidance is kind because it is patient. He bears with our disobedience and ingratitude, puts up with our manifold affronts and defiance, suffers long with our infirmities, and still exerts new influences that His gentleness may prevail.

3. God's guidance is kind because it is supporting. You have sometimes in country walks approached a hill It has seemed to rise with special steepness, but you have advanced, and strength has been equal, refreshing air and pleasant scenery have cheered. You have threaded your way through some intricate route towards a house or village, and thought you would never find it; but a token here and a footstep there have encouraged, and your journey's end has been gained. So up life's hills of difficulty and along its tortuous paths, a Divine hand leads and a Divine voice cheers.

III. The FAITHFULNESS Of the Divine guidance. "Not forsake." You have sometimes seen, perhaps, standing on the pavement or in a passage some little crying child. A careless mother has left it for a while, little thinking of distress or danger. Every sentiment of pity within you is moved, as in its sobs it cannot tell either its name or home. You may be reassured- The mother will return soon. But if it were indeed abandoned to cold and misery, in the driving storm and falling snow, no heart so hard but must be deeply compassionate. But this would be surpassed by the thought of a Christian, forsaken, if we could so conceive. A child of God deserted, with promises broken, blessings withdrawn, hopes disappointed, cast off in caprice and weariness — the woe of such an one would rise to the very height of distress. But this can never be. He has pledged His word, and with Moses we should exclaim, "What would become of Thy great name?" The universe in ruins would be an appalling wreck. But this could be nothing compared with the wreck of the Divine character. Dr. Whewell has said, "The whole earth from pole to pole, from centre to circumference, is employed in keeping a snowdrop in the position best suited for the promotion of its vegetable health." Doth God provide for the flower; and shall He not guard His people?

(G. Macmichael, B. A.)

I. The true nature of CONVICTION OF SIN is a thing of which the called of God have no distinct knowledge, prior to experience. There is, no doubt, a great diversity in the exercises and circumstances of souls under conviction. Before this they may have formed a conception of the feelings of a convinced sinner. They imagined that by some flash, like lightning, conviction of sin would be effected. Very, commonly the awakened person strives to produce conviction of the kind conceived, by bringing up to view the most frightful images. But if the convinced sinner could realise all the feelings of which he has conceived, and for which he longs and prays, the end of conviction would not be at all answered; for the end of conviction is to lead the sinner out of himself; to destroy all self-confidence and self-complacency. But if he could experience such feelings as he wishes, he would think well of himself, as being in the frame in which he ought to be. The views and feelings produced by the conviction of the Spirit, lead the soul to despair — to despair of ever saving itself. It is an unexpected thing, of which the blind could form no practical conception, that the nearer the sinner approaches towards deliverance, the further he recedes from hope and comfort, in his own apprehension. That is found true, therefore, in spiritual things, which has been noticed in natural things; that the darkest hour is that which immediately precedes the dawning of the day.

II. CONVERSION also turns out in experience to be a very different thing from what was anticipated. Awakened sinners, having heard of persons being translated from darkness to "the marvellous light" of the Gospel, and having, perhaps, heard or read of some remarkable conversions, expect to be brought through the new birth in a way perfectly similar to these extraordinary cases, which, however, are very imperfectly understood. They, therefore, endeavour to place them. selves in the same circumstances as those in which others were when they found peace with God; and they continue to look and wait for some sudden and almost miraculous change. These expectations are never realised, and are always erroneous; for when this blessed change actually occurs, the light is commonly like that of the dawn; obscure at first, but shining more and more to the perfect day; and instead of the views being miraculous or strange, they appear to rise in the mind like other thoughts and feelings. The only marked difference is, not in the manner of the views, but in the spiritual beauty and glory of the objects contemplated. The soul, under the leadings of the Spirit, is often brought near to Christ, when it apprehended He was far off.

III. God leads His once blind but chosen people in the way which they know not, as it relates to THE MEANS AND PROGRESS OF THEIR SANCTIFICATION.

IV. Another thing in the dispensations of God to His people which, prior to experience, they never distinctly understood, and which cannot easily be explained, is His leaving them for a season to back. slide; and then RECOVERING THEM by the exercise of the same sovereign grace which' first brought them into the path of life.

V. Finally, the people of God are often CONDUCTED THROUGH THE "VALLEY AND SHADOW OF DEATH" in an unexpected manner.

(A. Alexander, D. D.)

I. THE CONDITION DESCRIBED.

1. The blindness of the traveller. Is the figure too strong to describe our case? You can look upon the past, and memory will throw her clear light on salient points of the journey. But when you turn round and try to explore the future, you are struck blind, you can see nothing! You cannot tell how long the journey is going to be, or how short; what heights, what depths, you may have to cross, or where they are.

2. The strangeness of the way. "A way they knew not — paths they have not known." You once drew out a map of the course you intended to pursue — will you lay beside it the map of the course you have pursued? What a difference between programme and performance! And so it will be in the future — "It is not in man that walketh to direct his steps."

3. The obstacles in the road. My text tells of "crooked things" and "crooked places"; how true to nature and experience!

II. THE CONSOLATION PRESENTED. Remember that it is addressed to God's own people — in other words, to penitent sinners, to humble believers.

1. Here is a promise of the wisest guidance. Blind man, you don't know the way — but God does!

2. Here is a promise of the mightiest help. "I will make darkness light before them, and crooked places straight."

3. Here is a promise of the firmest faithfulness.

III. THERE IS ANOTHER JOURNEY TO BE MADE. This is the journey to heaven itself — that more glorious Canaan than any that the Jews sighed,, for in their captivity m" Babylon. But it" is" "the land that is very far off — and how shall we find the way? ..Now this is not so easy as some would have us suppose; for here, too, we are blind travellers-and the way is strange — and there are terrible obstacles in the road. It is a mercy when we discover our condition, and cease trying to guide ourselves; and cry, "Lord, we are blind — do Thou lead us! Lord, save us — or we perish!" What provision has been made for us in the mercy of God? Christ — Who is the Way, the Truth, and the Life! Lay hold of Christ, blind traveller! and never for a moment relax your hold. Here is guidance, help, faithfulness, all-sufficient and unchanging.

(F. Tucker, B. A.)

1. It tends to their humility.

2. It keeps them dependent.

3. This blindness belongs to the very nature of faith; without it, faith can have no existence.

4. Moreover, it tends to the comfort of God's children. If all were laid open, then sorrow and sadness would come before their time.

II. THE PROMISE OF DIVINE DIRECTION. "I will make darkness light before them," etc. Mainly God delivers information to His people in two ways.

1. He gives it by the written Word.

2. He has given us the volume of providence to be the commentary upon the volume of revelation.

(S. Robins, M. A.)

1. Take, e.g., the case of Moses. Or, turn from the leaders to the people who were led.

2. But to turn from Scripture to individual experience. How mysterious God's dealings with each one of ourselves, from our birth to the present day.

3. If we turn from God s works of providence without, to His work of grace within, how mysterious indeed are the ways of our God!

II. Though God's ways are mysterious, HIS INTENTIONS ARE NEVERTHELESS MERCIFUL.

III. THROUGHOUT THE WHOLE HIS LOVE IS ABIDING. Conclusion —

1. If God's ways are mysterious, be careful to avoid forming rash judgments respecting them; beware lest you speak of them unadvisedly with your lips.

2. Still further, if we know God's intentions to be merciful, how safe are our ways in His hands!

3. If God's love be abiding, should we not lie in His hands, as clay in the hands of the potter? Should we not seek to bring every thought unto the obedience of Christ? Should we not shelter ourselves under every trial in Him who is "a strong tower and house of defence"?

(J. Lombard.)

II. THE OPERATIONS OF DIVINE GRACE. There are more paths than one. The path of repentance is followed by. the path of faith in Jesus — faith in the truths of the Gospel — faith in the promises of God. There is another path, which, by nature, is "not known" — the path of obedience. They are led in the way of holiness.

III. THE EFFECTS OF DIVINE GRACE. "I Will make darkness light before them, and crooked things straight." Who can make darkness light before them but the Fountain, the Author, the Source of light and life and being, and all the blessings connected with life?

(S. Drew, M. A.)

II. THE UNALTERABLE DECISION ON THEIR BEHALF. "And not forsake them."

(James Walls.)

I. MARK THE WAYS OF GOD AS MYSTERIOUS WAYS; that is, not understood by the light of nature, or of intellect.

1. God's children by nature are blind (Ephesians 2:3; Psalm 13:3).

2. We cannot understand savingly a single truth of God's Word by our own light, inquiry, teaching, application. We know not the nature of sin, nor God as a God of pardon, peace, and hope.

3. We continue blind until each step is unfolded to our view, and spiritual apprehension clears our way (1 Corinthians 2:9, 10).

4. Blind also to the way God is really dealing with His children.

II. View GOD'S WAYS AS MERCIFUL LEADINGS. "I will make darkness light before them." "All the paths of the Lord are mercy and truth" All! Some clearly in sunshine. But how is it in trial, when He thwarts instead of indulges?. There may be times when we are unable to see what is the next step to take. Watch the Lord s time. Wait at the throne of grace. Don't forget that trial is God's appointed mercy. There is mercy in the end, if not in the beginning. By our not seeing our way we are taught to live by faith.

III. THE WISDOM OF HIS DEALINGS. "I will make crooked things straight," etc. Solomon asks (Ecclesiastes 7:13) who can make the crooked straight? Why, none but God. Many of God's ways in providence and in grace seem to us very crooked, but we must trust, and judge of them by the end. Job, Joseph, etc. Judge God in His own way and wait. Out of apparent confusion comes real order. Apparent severity shows itself to be real kindness.

IV. GOD'S DEALINGS ARE FAITHFUL. "These things will I do... and not forsake them." Think of the character of Him who makes the promise.

(C. Bridges.)

II. THE PROMISE THAT IS MADE TO THEM. "I will bring," etc.

1. God Himself will be the guide of His people when they feel their blindness. To lead blind men is not an office generally sought; it is not supposed to be attended with any great honour; but it is a very kindly office, and one which any Christian man may be right glad to render to his afflicted friend. But only think of God Himself coming and guiding the blind! He will not leave you to stumble and grope your way, nor will He bid you depend upon your fellow-Christian, who is as blind as yourself, but He will be your guide.

2. Being their guide, He will lead them in ways they never went before. Of course, when a blind man knows the way, he can almost go without the guide.

3. Although the way by which we go be a way that we know not, we shall be led safely in it; for it is not only said, "I will lead them," but "I will bring them," which is more. You may lead a man, but he may be unable to follow you.

III. WHAT SHALL COME OF IT? "I Will make darkness light," etc.

1. If you are in the darkness of trouble, trust in God and the trouble will vanish. The trouble may remain, but it will no longer distress you.

2. There is a crook in every lot, but trust in God. He can make the most crooked thing that ever did happen suddenly turn out to be the very straightest thing that ever occurred for our welfare.

IV. WHAT WILL BE THE END OF IT? Your life will be strewn with mercies, fulfilled promises. "These things will I do unto them and not forsake them."

( C. H. Spurgeon.)

II. THOSE WHOM THE LORD IS LEADING. "The blind."

III. THE ROAD ALONG WHICH THE LORD IS LEADING US. He speaks of it —

1. As new to us.

2. As dark or mysterious.

IV. THE OCCASIONAL LIGHT AND RELIEF WHICH THE LORD PROMISES TO HIS PEOPLE IN THEIR WAY. "I will make darkness light before them, and crooked things straight." It is useless for us to attempt to do it. Nor must we look to our fellow-men to do it for us. Our help in this case, as in every other, cometh from the Lord.

V. A PROMISE OF PERMANENCY AND UNCHANGEABLENESS IN JEHOVAH'S LOVE TO THE PEOPLE HE IS GUIDING. "These things will I do unto them, and not forsake them." The Lord speaks here like one who has fully made up His mind to do what He promises, knows He can do it, and is determined He will.

(C. Bradley, M. A.)

II. THE WAY, THE PATHS, IN WHICH THEY ARE FOUND.

III. THE BLESSED GUIDE THEY HAVE, AND WHAT HE DOES FOR THEM. The Eternal God trusts them not to cherubs nor seraphs; to angels nor archangels; to ministers nor men; He, trusts them not to themselves, but He is Himself their guide. It was He that brought them out of darkness; and it is He that keeps them out of darkness.

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

I. AS OUR LEADER.

II. AS OUR INTERPRETER. "I will make darkness light before them, and crooked things straight." This is clearly distinguished from the former. You may "lead the blind by a way that they know not, and in paths that they have not known," while you may not explain to them, but only tell them to depend on you as a guide, while they are unconscious of anything except progress. But it is not so with God. God illumines all whom He guides. The knowledge He gives to His people is gradual; and we may observe four instances in which He makes "darkness light before them, and crooked things straight."

1. As to doctrine.

2. As to experience. In regard to prayer they are sometimes perplexed. It is the same also with regard to joy. Milne, the ecclesiastical historian, said, "Had I been as destitute of comfort some years ago as I am now, I should have been exceedingly confounded; but I have learned not to live on lively frames, but on God's own word. I know that He is faithful who hath promised." So, also, in regard to assurance.

3. With regard to practical duties.

4. With regard to some of HIS providential duties. God's way is sometimes in the sea, and His footsteps are not known. But sometimes the darkness is dispelled even now.

III. As His PEOPLE'S UNCHANGEABLE FRIEND. "These things will I do unto them, and not forsake them." They deserve to be forsaken, and this they will acknowledge readily enough. They may think them. selves forsaken, and we have instances of this upon record. But they may be forsaken., God Himself speaks of this in His Word. But observe the time: "For a small moment have I forsaken thee." So it is in the apprehension of faith; so it is always very short when compared with eternity. Then Observe the manner, of His. forsaking, them, for however we may explain this, it must be consistent with His assurance of not forsaking: "These things will I do unto them, and not forsake them." There are three ways in which God may forsake His people, and yet the promise of the text may remain substantially the same —

1. In their outward condition. He can reduce them in their circumstances, bereave them of their dearest relations, remove their possession and enjoyments, and leave them bare and destitute. But all this is very compatible with His presence.

2. As to the enjoyment of spiritual comfort. "Thou didst hide Thy face, and I was troubled." But when these spiritual consolations are suspended, there are great searchings of heart, much that shows the Spirit of God to be with them; for this could not come from nature.

3. As to the exercise of grace, not the existence thereof. Here we may refer to good Hezekiah. God, in the midst of trouble and a fearful invasion, left him for a while to see what was in his heart. Peter for a season also was left to himself. Jesus said, "I have prayed for thee that thy faith fail not"; but it did fail. It did as to its exercise, not as to its principle.

(W. Jay, M. A.)

(T. G. Selby.)

(Christian Budget.)

(T. G. Selby.)

(Christian.)

1. The frequent grim darkness.(1) Much of it is of his own imagining. Many of our sorrows are purely homespun, and some minds are specially fertile in self-torture.(2) Much existing darkness is exaggerated.(3) Troubles disappear just when we expect them to become overwhelming.(4) When the trial comes, God has a way of making His people's trials cease Just as they reach their culminating point.(5) Every trial was foreseen, and has been forestalled.(6) However severe the trial, God has promised that as our days our strength shall be.(7) Especially dwell upon the promise that the Lord will make your darkness light. How is it done T Sometimes by the sun of His providence. Often by the moon of Christian experience, which shines with borrowed light, but yet with sweet and tranquil brightness. Frequently by a sight of Jesus going before, and by hearing Him say, "Follow Me; fear not; for in all your afflictions I am afflicted."

2. The crooks of the believer's lot.(1) One may lie in your poverty.(2) Another in some very crooked calamity.(3) If free from these, he has at least a crooked self. The others would matter little but for this. It may be you have crooked temptations-temptations to profanity, etc.

3. God will make all the crooked things straight.(1) It may be that some are straight now; the making straight is only to make them seem so to us. Our crosses are our best estates.(2) God can bend the crooked straight, and what will not bend He can break. The crooked character has been bent straight; the judgment of God has taken away the crook out of the household, so that the righteous might have peace. If He do not this, He will give power to overleap the difficulty (2 Samuel 22:30).

II. SOME WORDS TO THE SEEKER.

1. Some doctrines are dark to you. God makes all light to faith.

2. Perhaps your darkness rises from deep depression of mind. Faith must precede its dispersion.

3. Your crooked natural disposition God can make straight. Note —

(1)That which saves is not what is, but what will be.

(2)It is not what you can do, but what God can do.

(3)This work may not be yours at once, but it shall be soon.

III. TWO LESSONS TO BELIEVERS.

1. If God will thus make all your darkness light and all your crooked things straight, do not forestall your troubles.

2. Always believe in the power of prayer.

( C. H. Spurgeon.)

     4811   darkness, symbol of sin
     5296   disabilities
     5698   guardian
     8125   guidance, promise
     8412   decisions
     8419   enlightenment

Isaiah 42:16-18

     5135   blindness, spiritual

How to Make Use of Christ as the Truth, when Error Prevaileth, and the Spirit of Error Carrieth Many Away.
There is a time when the spirit of error is going abroad, and truth is questioned, and many are led away with delusions. For Satan can change himself into an angel of light, and make many great and fairlike pretensions to holiness, and under that pretext usher in untruths, and gain the consent of many unto them; so that in such a time of temptation many are stolen off their feet, and made to depart from the right ways of God, and to embrace error and delusions instead of truth. Now the question is, …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Jesus, the Mediator of the New Covenant
"I give thee for a covenant of the people."--ISA. xlii. 6, xlix. 8. "The Lord shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in."--MAL. iii. 1. "Jesus was made Surety of a better covenant."--HEB. vii. 22. "The Mediator of the Better Covenant, established upon better promises . . . The Mediator of the New Covenant. . . Ye are come to Jesus, the Mediator of the New Covenant."--HEB. viii. 6, ix. 15, xii. 24. WE have here four titles given to our Lord Jesus in …
Andrew Murray—The Two Covenants

Words of Counsel.
"A bruised reed shall He not break."--Isaiah xlii. 3; Matt. xii. 20. It is dangerous for those who are seeking salvation to lean upon the experience of other people. Many are waiting for a repetition of the experience of their grandfather or grandmother. I had a friend who was converted in a field; and he thinks the whole town ought to go down into that meadow and be converted. Another was converted under a bridge; and he thinks that if any enquirer were to go there he would find the Lord. The best …
Dwight L. Moody—The Way to God and How to Find It

The Blessed Journey
Gerhard Ter Steegen Is. xlii. 16 Let Him lead thee blindfold onwards, Love needs not to know; Children whom the Father leadeth Ask not where they go. Though the path be all unknown, Over moors and mountains lone. Give no ear to reason's questions: Let the blind man hold That the sun is but a fable Men believed of old. At the breast the babe will grow; Whence the milk he need not know. …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

China Evangelized.
China Evangelized. "The Lord of hosts mustereth the host of the battle."--Isa. xlii. 4. PART I. PART II. PART III. Lift up your heads, ye gates of brass! Ye bars of Iron! yield; And let the King of Glory pass,-- The Cross is in the field. That banner, brighter than the star, That leads the train of night, Shines on their march and guides from far His servants to the fight. A holy war those servants wage; --Mysteriously at strife, The powers of heaven and hell engage For more than death or life. …
James Montgomery—Sacred Poems and Hymns

The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Prayer Taught and Encouraged.
(Probably Judæa.) ^C Luke XI. 1-13. ^c 1 And it came to pass, as he was praying in a certain place, that when he ceased, one of his disciples said unto him, Lord, teach us to pray, even as John also taught his disciples. [Jesus had already taught his disciples how to pray in the Sermon on the Mount. This disciple probably thought that the prayer already taught was too brief to be sufficient, especially as Jesus often prayed so long. It was customary for the rabbis to give their disciples forms …
J. W. McGarvey—The Four-Fold Gospel

Book ix. Epistle i. To Januarius, Bishop of Caralis (Cagliari).
To Januarius, Bishop of Caralis (Cagliari). Gregory to Januarius, &c. The preacher of Almighty God, Paul the apostle, says, Rebuke not an elder (1 Tim. v. 1). But this rule of his is to be observed in cases where the fault of an elder does not draw through his example the hearts of the younger into ruin. But, when an elder sets an example to the young for their ruin, he is to be smitten with severe rebuke. For it is written, Ye are all a snare to the young (Isai. xlii. 22). And again the prophet …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

"But if we Walk in the Light, as He is in the Light, we have Fellowship one with Another, and the Blood of Jesus Christ His
1 John i. 7.--"But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." Art is the imitation of nature, and true religion is a divine art, that consists in the imitation of God himself, the author of nature. Therefore it is a more high and transcendent thing, of a sublimer nature than all the arts and sciences among men. Those reach but to some resemblance of the wisdom of God, expressed in his works, …
Hugh Binning—The Works of the Rev. Hugh Binning

"And He is the Propitiation,"
1 John ii. 2.--"And he is the propitiation," &c. Here is the strength of Christ's plea, and ground of his advocation, that "he is the propitiation." The advocate is the priest, and the priest is the sacrifice, and such efficacy this sacrifice hath, that the propitiatory sacrifice may be called the very propitiation and pacification for sin. Here is the marrow of the gospel, and these are the breasts of consolation which any poor sinner might draw by faith, and bring out soul refreshment. But truly, …
Hugh Binning—The Works of the Rev. Hugh Binning

The Introduction, with Some General Observations from the Cohesion.
Doubtless it is always useful, yea, necessary, for the children of God to know the right way of making use of Christ, who is made all things to them which they need, even "wisdom, righteousness, sanctification, and redemption," 1 Cor. i. 30. But it is never more necessary for believers to be clear and distinct in this matter, than when Satan, by all means, is seeking to pervert the right ways of the Lord, and, one way or other, to lead souls away, and draw them off Christ; knowing that, if he prevail …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

1872-1874. Letter from Rev. A. M. W. Christopher --Letter from Gulf of St. Lawrence-Mrs. Birt's Sheltering Home, Liverpool --Letter to Mrs. Merry --Letter from Canada --Miss
Letter from Rev. A. M. W. Christopher--Letter from Gulf of St. Lawrence-Mrs. Birt's Sheltering Home, Liverpool--Letter to Mrs. Merry--Letter from Canada--Miss Macpherson's return to England-- Letter of cheer for Dr. Barnardo--Removal to Hackney Home. Though human praise is not sought, we cannot but feel peculiar pleasure in giving the following testimony from a servant of the Lord so much revered as the Rev, A. M. W. Christopher of Oxford:-- "Of all the works of Christian benevolence which the great …
Clara M. S. Lowe—God's Answers

The Credibility of Scripture Sufficiently Proved in So Far as Natural Reason Admits.
1. Secondary helps to establish the credibility of Scripture. I. The arrangement of the sacred volume. II. Its dignity. III. Its truth. IV. Its simplicity. V. Its efficacy. 2. The majesty conspicuous in the writings of the Prophets. 3. Special proofs from the Old Testament. I. The antiquity of the Books of Moses. 4. This antiquity contrasted with the dreams of the Egyptians. II. The majesty of the Books of Moses. 5. The miracles and prophecies of Moses. A profane objection refuted. 6. Another profane …
John Calvin—The Institutes of the Christian Religion

The Purpose in the Coming of Jesus.
God Spelling Himself out in Jesus: change in the original language--bother in spelling Jesus out--sticklers for the old forms--Jesus' new spelling of old words. Jesus is God following us up: God heart-broken--man's native air--bad choice affected man's will--the wrong lane--God following us up. The Early Eden Picture, Genesis 1:26-31. 2:7-25: unfallen man--like God--the breath of God in man--a spirit, infinite, eternal--love--holy--wise--sovereign over creation, Psalm 8:5-8--in his own will--summary--God's …
S. D. Gordon—Quiet Talks about Jesus

How to Make Use of Christ, as Truth, for Comfort, when Truth is Oppressed and Born Down.
There is another difficulty, wherein believing souls will stand in need of Christ, as the truth, to help them; and that is, when his work is overturned, his cause borne down, truth condemned, and enemies, in their opposition to his work, prospering in all their wicked attempts. This is a very trying dispensation, as we see it was to the holy penman of Psalm lxxiii. for it made him to stagger, so that his feet were almost gone, and his steps had well nigh slipt; yea he was almost repenting of his …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Jesus Heals Multitudes Beside the Sea of Galilee.
^A Matt. XII. 15-21; ^B Mark III. 7-12. ^a 15 And Jesus perceiving it withdrew ^b with his disciples ^a from thence: ^b to the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: ^a and many followed him; ^b and a great multitude from Galilee followed; and …
J. W. McGarvey—The Four-Fold Gospel

Messiah the Son of God
For to which of the angels said He at any time, Thou art My Son, this day have I begotten Thee? T hough every part of a revelation from God must of course be equally true, there may be a considerable difference even among truths proposed by the same authority, with respect to their immediate importance. There are fundamental truths, the knowledge of which are essentially necessary to our peace and holiness: and there are others of a secondary nature, which, though very useful in their proper connection, …
John Newton—Messiah Vol. 2

God's Glory the Chief End of Man's Being
Rom. xi. 36.--"Of him and through him, and to him, are all things, to whom be glory for ever." And 1 Cor. x. 31--"Whatsoever ye do, do all to the glory of God." All that men have to know, may be comprised under these two heads,--What their end is, and What is the right way to attain to that end? And all that we have to do, is by any means to seek to compass that end. These are the two cardinal points of a man's knowledge and exercise. Quo et qua eundum est,--Whither to go, and what way to go. …
Hugh Binning—The Works of the Rev. Hugh Binning

"We have an Advocate with the Father, Jesus Christ the Righteous. "
1 John ii. 1.--"We have an advocate with the Father, Jesus Christ the righteous." There is no settlement to the spirit of a sinner that is once touched with the sense of his sins, and apprehension of the justice and wrath of God, but in some clear and distinct understanding of the grounds of consolation in the gospel, and the method of salvation revealed in it. There is no solid peace giving answer to the challenges of the law and thy own conscience, but in the advocation of Jesus Christ, the Saviour …
Hugh Binning—The Works of the Rev. Hugh Binning

Of the Unity of the Godhead and the Trinity of Persons
Deut. vi. 4.--"Hear, O Israel The Lord our God is one Lord."--1 John v. 7 "There are three that bear record in heaven the Father, the Word, and the Holy Ghost and these three are one." "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness," 2 Tim. iii. 16. There is no refuse in it, no simple and plain history, but it tends to some edification, no profound or deep mystery, but it is profitable for salvation. Whatsoever …
Hugh Binning—The Works of the Rev. Hugh Binning

Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see …
John Cunningham—The Ordinance of Covenanting

Covenanting Adapted to the Moral Constitution of Man.
The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes …
John Cunningham—The Ordinance of Covenanting