I. TRADITION COMES FROM AN INEXPERIENCED ANTIQUITY. The Pharisees and scribes showed reverence for it because it descended from the elders; but these elders were only men. It is common to attach the greatest weight to the oldest opinion. Yet it is not correct to look for wisdom in antiquity; because, as Bacon reminds us, we are the ancients, and they who lived before us belonged to the childhood of the race. Under the Divine education of man wisdom should be growing with the ages. We look back with amazement on a multitude of fantastic notions cherished by our forefathers which have become ridiculous in our eyes. There is one thought, however, to be set off against this. Ideas that have stood the test of time win a certain guarantee of their solidity in comparison with raw notions suddenly springing from the imagination of a new thinker. But that is only the case when those ideas are being constantly tested by experience and criticism; and it does not apply after tradition has become petrified and has attained the rank of a venerated idol

II. TRADITION IS MARKED BY HUMAN IMPERFECTION. The enemies of Christ greeted the elders with reverence; but our Lord replied by calling attention to a greater authority. They had honoured the elders, but they had dishonoured God. The tradition of the elders may deserve some reverence, but it cannot be compared with the commandment of God. Yet it was being preferred to that commandment. Tradition sometimes claims to be of Divine origin, handed down in the Church from the time of the apostles in a line of authorized teachers. If its claim could be proved, of course it would have an apostolic authority; but even then how could it be of superior value to the immediate utterances of the apostles recorded in the Scriptures? We have no warrant for believing, as the Gnostics taught, that an esoteric teaching of supreme importance has been thus handed down. The extravagant pretensions of Romanism, founded on the authority of tradition, which the Council of Trent declared to be of equal value with that of Scripture, warn us against the danger of trusting similar claims again.

III. TRADITION MAY BECOME AN EXCUSE FOR UNFAITHFULNESS TO DIVINE REVELATION. Thus it was with the Jews. The revelation they treated with contempt was that of the moral law. Parental claims were eluded on the plea of traditional usages. Nothing short of horrible hypocrisy was here practised. The plea that what was due to a needy parent could not be given because it had been already consecrated to God was quite false, inasmuch as the pretended consecration did not prevent the unnatural son from enjoying it himself. Thus tradition was a means of relaxing moral claims. The tendency to trust in tradition in the Christian Church has been sometimes associated with a casuistical treatment of simple obligations. The reason of this seems to be that while God's commandments are "exceeding broad" (Psalm 119:96), man's additions to them are dreadfully narrow. Thus tradition slides down to petty contrivances, and wastes its resources in miserable scruples. Christ would warn us to escape from the lowering and narrowing influence of this system of man's invention, by turning to the large, living, eternal, spiritual truth of the kingdom as he has revealed it to us. - W.F.A.

I. WHEN MAY YOUR THOUGHTS BE COUNTED VOLUNTARY, AND WE BE TRULY AND JUSTLY ANSWERABLE FOR THEN?

1. When evil thoughts are plainly occasioned by anything that was voluntary in us, then they are to be accounted voluntary and sinful.

2. When evil thoughts proceed from gross, supine negligence and carelessness, then we are accountable for them; when we keep no guard at all over our minds and fancies, but give them free liberty wildly to rove and ramble.

3. Though evil thoughts may be involuntary at the first starting of them, being occasioned by what we could not avoid hearing and seeing, or coming upon us unawares, or proceeding from the temper and habit of our bodies, or the accidental impulses and motions of the animal spirits in our brains, which are the most immediate instruments the soul uses in her operations; though thus the first rise of evil thoughts may be involuntary., yet if we with pleasure entertain and cherish them, if our fancies are tickled by them, if they are delightful and grateful to us, this implies the consent of our wills. They then become greatly sinful to us.

II. THE NATURE AND KINDS OF EVIL THOUGHTS.(a) Especially dwell on the representing and acting over sins in our minds and thoughts; when we erect a stage in our fancies, and on it with strange complacence, imagine those satisfactions and filthinesses which we have not opportunity to bring into outward act.

1. Consider these lewd imaginations as to the present time. There is no sin or wickedness so vile and heinous but a man may become truly guilty of it in the sight of God only by imagining it done in his mind, and taking pleasure in such a thought.

2. As to what is past, there is reciting and repeating over those sins in our thoughts and fancies, which we had long before committed, and, perhaps, as to the external acts, quite forsaken.

3. With respect to the time to come, the speculative wickedness of men's fancies and imaginations shows itself in the wild and extravagant suppositions they make to themselves, feigning themselves to be what they would fain be, and then imagining in their minds what in such circumstances they would do.(b) Dwell on unworthy, atheistical, profane, desperate thoughts of (led Almighty.(c) Thinkings that become evil because of the seasons of them.(d) Envious, malicious, fretting thoughts.(e) Troublesome, anxious thoughts of future events.(f) Haughty, proud, admiring thoughts of ourselves.

III. PRACTICAL RULES FOR THE RIGHT GOVERNMENT OF OUR THOUGHTS.

1. If they proceed from the hearts, then we must look after them.

2. Consider what care and art wicked men use to prevent good thoughts, and let us use the same diligence and endeavours to hinder evil and wicked thoughts and motions.

3. Avoid idleness.

4. Live under the due awe of God's continual presence with us.

5. Serious devotion, especially humble and hearty prayer to God Almighty.

(B. Calamy.)

I. DEFINE THE CLASSES OF THOUGHT WHICH MAY BE REGARDED AS EVIL.

1. Vain thoughts. These are not of a directly noxious quality; yet, light, empty, trifling, and insignificant, they form a most fearful waste of the noble faculty of thought.

2. Thoughts of a directly irreligious tendency. Impious and unworthy conceptions of God, sceptical thoughts in relation to various parts of revealed religion nourished as a subterfuge for sin, rebellious thoughts formed in the hardness of our hearts against the allotments of His providence, etc.

3. Intensely selfish and worldly thoughts.

4. Thoughts of deliberate wickedness.

II. INDICATE THE SINFULNESS OF EVIL THOUGHTS.

1. They have the stamp of guilt affixed to them by the Divine law.

2. They lead to the expressions of evil actions.

3. They defraud us of the supreme end of thought.

III. ENFORCE THE NECESSITY OF RESISTANCE OF EVIL, THOUGHTS. HOW necessary such resistance when we consider the advantages accruing, e.g., the influence —

1. Upon our personal character.

2. Upon society.

3. Upon a review of life in leaving it and during eternity.

(James Foster, B. A.)

I. THE HUMILIATING TRUTH WHICH THE SAVIOUR HERE SETS FORTH,

II. THE TRUTHS WHICH ARE CONNECTED WITH THIS HUMBLING FACT.

1. We are driven to believe in the doctrine of the fall.

2. It shows the need of a new nature.

3. Admire the grace of God.

4. This doctrine illustrates the doctrine of the atonement.

(C. H. Spugeon.)

He plainly tells us that the part of human nature which yields such poisonous fruit is not a bough which may be sawn off, a limb which may be cut away, but the very core and substance of the man — his heart. He in effect tells us that lust doth not come out of the eye merely, but from the inmost nature of a depraved being. Murder comes not in the first place from the hasty hand, but from a wild ungovernable heart.

(C. H. Spurgeon.)

You never need educate any man into sin. As soon as ever the young crocodile has left its shell it begins to act just like its parent, and to bite at the stick which broke the shell. The serpent is scarcely born before it rears itself and begins to hiss. The young tiger may be nurtured in your parlour, but it will develop ere long the same thirst for blood as if it were in the forest. So is it with man; he sins as naturally as the young lion seeks for blood, or the young serpent stores up venom.

(C. H. Spurgeon.)

If you can drive a man from outward vice, how far have you improved him if he lives in inward sin? You have benefited him as far as the sight of man is concerned, but not before God. There was a man killed on Holborn Hill this week, and I have heard that there was little or no external appearance of injury upon his body. He had been crushed between an omnibus and a cart, and all the wounds were internal, but he died just as surely as if he had been beaten black and blue, or cut into a thousand gashes. So a man may die of internal sin; it does not appear outwardly for certain reasons, but he will die of it just the same if it be within. Many a man has died from internal bleeding, and yet there has been no wound whatever to be seen by the eye. You, my dear hearer, may go to hell as well dressed in the garnishings of morality as in the rags of immorality.

(C. H. Spurgeon.)

The Saviour does not stop to prove that these things come out of the heart. He asserts it, and asserts it because it is self-evident. When you see a thing coming forth, you are clear it was there first. Last summa.: I noticed hornets continually flying from a number of decayed logs in my garden. I saw them constantly flying in and out, and I did not think myself at all unreasonable in concluding that there was a hornet's nest there; and so, if we see the hornets of sin flying out of a man, we suppose at once there is sin within him.

(C. H. Spurgeon.)

Some malady which you do not understand troubles and alarms you. The physician is called. Thinking that the illness proceeds from a certain inflammatory process on a portion of your skin, you anxiously direct his attention to the spot. Silently, but sympathizingly, he looks at the place where you have bidden him look, and because you have bidden him look there, but soon he turns away. He is busy with an instrument on another part of your body. He presses his trumpet tube gently to your breast, and listens for the pulsations which faintly but distinctly pass through. He looks and listens there, and saddens as he looks. You again direct his attention to the cutaneous eruption which annoys you. He sighs and sits silent. When you reiterate your request that something should be done for the external eruption, he gently shakes his head, and answers not a word. From this silence you would learn the truth at last, you would not miss its meaning long.

(W. Arnot.)

Original sin is the womb of all actual sin. Every sinful act in us derives its descent from this. This is the spawn; actual transgressions are the offspring. This is actual sin in the egg, more than the cockatrice's. Hatched by Satan, it yields a fearful brood, whose name is legion, whose end is destruction, whose grave is hell. In Eden there was a tree of life, so will there be in the Eden above — a tree whose leaves are for the healing of the nations. But since man was thrust out of Paradise, a tree of death, a root of bitterness, has grown in every soul, bearing all manner of cursed fruits; and every leaf, every bud, tends to destroy life and ruin man. Its grapes are gall, its clusters are bitter, its wine is the poison of asps. Ransack the records of human crime, dig up from the grave of forgetfulness every atrocity, however unprecedented, however abominable, it lay in germ in the ordinary corruption of human nature. Ten thousand trees spread their arms over the earth in giant magnitude, yet all spring from the one same root.

(R. B. Nichol.)

The heart is the seat and source of every great wickedness. No wonder that the wickedness of man is great. If the pendulum and weights and machinery of a clock are all deranged, it is quite clear that the hands will not point with correctness to the hours. If the fountain is corrupt and impure, the streams must inevitably be so.

(J. Cumming, D. D.)

If a man covets, he steals. If a man has murderous hate, he murders. If a man broods dishonest thoughts, he is a -knave. If a man harbours sharp and bitter jealousies, envies, hatreds, though he never express them by his tongue, or shape them by his hand, they are there. There are many goodseeming men, who, if all their day's thoughts and feelings were to be suddenly developed into acts visible to the eye, would run from themselves, as men in earthquakes run from the fiery gapings of the ground, and sulphurous cracks that open the way to the uncooled centre of perdition.

(H. W. Beecher.)

Anselm says, "Our heart is like a mill, ever grinding, which a certain lord gave in charge to his servant, enjoining that he should only grind in it his master's grain, whether wheat, barley, or oats, and telling him that he must subsist on the produce. But that servant has an enemy, who is always playing tricks on the mill. If, any moment, he finds it unwatched, he throws in gravel to keep the stones from acting, or pitch to clog them, or dirt and chaff to mix with the meal. If the servant is careful in tending his mill, there flows forth a beautiful flour, which is at once a service to his master, and a subsistence to himself; but if he plays truant, and allows his enemy to tamper with his machinery, the bad outcome tells the tale; his lord is angry; and he himself is starved." This mill, ever grinding, is the heart; thoughts are the grain; the devil is the watchful enemy: he throws in bad thoughts, which can only be prevented by watchfulness and prayer.

Canaanitish, David, Isaiah, Jesus, PeterGenneseret, Jerusalem, Magadan, Sea of Galilee, Sidon, TyreAncients, Bread, Break, Delivered, Disciples, Disobey, Eat, Elders, Fathers, Hands, Meals, Teaching, Tradition, Transgress, Unwashed, Wash, Washing, Wherefore1. Jesus reproves the Scribes and Pharisees
7. for transgressing God's commandments through their own traditions;
10. teaches how that which goes into the mouth does not defile a man.
21. He heals the daughter of the woman of Canaan,
29. and other great multitudes;
32. and with seven loaves and a few small fish feeds four thousand men

Matthew 15:2

     5265   complaints
     5962   surprises
     6163   faults

Matthew 15:1-2

     2545   Christ, opposition to
     7551   Pharisees, beliefs

Matthew 15:1-3

     7478   washing

Matthew 15:1-6

     5381   law, letter and spirit
     5878   honour

Matthew 15:1-8

     7464   teachers of the law

Matthew 15:1-9

     5731   parents
     7540   Judaism
     8444   honouring God

Matthew 15:1-11

     7426   ritual washing

Matthew 15:1-12

     6206   offence

Matthew 15:1-14

     5345   influence

Matthew 15:1-19

     8720   double-mindedness

Matthew 15:1-20

     7342   cleanliness

Matthew 15:2-6

     5588   traditions

Matthew 15:2-9

     5379   law, Christ's attitude

Mother's Love
Eversley, Second Sunday in Lent, 1872. St Matthew xv. 22-28. "And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. But he answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him, saying, …
Charles Kingsley—All Saints' Day and Other Sermons

Crumbs and the Bread
'Then Jesus went thence, and departed into the coasts of Tyre and Sidon. 22. And, behold, a woman of Canaan came out of the same coasts, and cried unto Him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil. 23. But He answered her not a word. And His disciples came and besought Him, saying, Send her away; for she crieth after us. 24. But He answered and said, I am not sent but unto the lost sheep of the house of Israel. 25. Then came she and worshipped …
Alexander Maclaren—Expositions of Holy Scripture

On the Words of the Gospel, Matt. xv. 21,"Jesus Went Out Thence, and Withdrew into the Parts of Tyre and Sidon. And Behold, a Canaanitish Woman,"
1. This woman of Canaan, who has just now been brought before us in the lesson of the Gospel, shows us an example of humility, and the way of godliness; shows us how to rise from humility unto exaltation. Now she was, as it appears, not of the people of Israel, of whom came the Patriarchs, and Prophets, and the parents of the Lord Jesus Christ according to the flesh; of whom the Virgin Mary herself was, who was the Mother of Christ. This woman then was not of this people; but of the Gentiles. For, …
Saint Augustine—sermons on selected lessons of the new testament

The Perseverance of Faith
"Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour."--Matthew 15:28. I HAVE frequently spoken to you concerning the faith of this Canaanitish woman, of the way in which Christ tried it, and of the manner in which, at length, he honoured it, and granted all that the suppliant sought. The story is so full of meaning, that one might turn it this way, and that way, and the other way, and always see …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

Genesis xxvii. 38
And Esau said unto his father, Hast thou but one blessing, my father? Bless me, even me also, O my father. MATTHEW xv. 27. And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their master's table. Of these two passages, the first, as we must all remember, is taken from the first lesson of this morning's service; the second is from the morning's gospel. Both speak the same language, and point out, I think, that particular view of the story of Jacob obtaining the blessing …
Thomas Arnold—The Christian Life

Sermon for the Second Sunday in Lent
(From the Gospel for the day) Tells us how God drives forward some of His children by the struggle between the inward and outward man. Matt. xv. 21-28.--"Jesus went thence and departed into the coasts of Tyre and Sidon. And, behold, a woman of Canaan came out of the same coasts, and cried unto Him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil. But He answered her not a word. And His disciples came and besought Him, saying, Send her away, for she …
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

How to Make Use of Christ for Cleansing of us from Our Daily Spots.
Having spoken of the way of making use of Christ for removing the guilt of our daily transgressions, we come to speak of the way of making use of Christ, for taking away the guilt that cleaveth to the soul, through daily transgressions; "for every sin defileth the man," Matt. xv. 20; and the best are said to have their spots, and to need washing, which presupposeth filthiness and defilement, Eph. v. 27. John xiii. 8-10. Hence we are so oft called to this duty of washing and making us clean. Isa. …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Second Withdrawal from Herod's Territory.
^A Matt. XV. 21; ^B Mark VII. 24. ^b 24 And from thence ^a Jesus ^b arose, and went ^a out ^b away ^a and withdrew into the parts { ^b borders} of Tyre and Sidon. [The journey here is indicated in marked terms because it differs from any previously recorded, for it was the first time that Jesus ever entered a foreign or heathen country. Some commentators contend from the use of the word "borders" by Mark that Jesus did not cross over the boundary, but the point is not well taken, for Mark vii. 31 …
J. W. McGarvey—The Four-Fold Gospel

Another Avoiding of Herod's Territory.
^A Matt. XV. 29; ^B Mark VII. 31. ^b 31 And ^a Jesus ^b again went out. ^a And departed thence, ^b from the borders of Tyre, and came through Sidon, ^a and came nigh unto the sea of Galilee; ^b through the midst of the borders of Decapolis. ^a and he went up into a mountain, and sat down there. [From Tyre Jesus proceeded northward to Sidon and thence eastward across the mountains and the headwaters of the Jordan to the neighborhood of Damascus. Here he turned southward and approached the Sea of Galilee …
J. W. McGarvey—The Four-Fold Gospel

Jesus Fails to Attend the Third Passover.
Scribes Reproach Him for Disregarding Tradition. (Galilee, Probably Capernaum, Spring a.d. 29.) ^A Matt. XV. 1-20; ^B Mark VII. 1-23; ^D John VII. 1. ^d 1 And after these things Jesus walked in Galilee: for he would not walk in Judæa, because the Jews sought to kill him. [John told us in his last chapter that the passover was near at hand. He here makes a general statement which shows that Jesus did not attend this passover. The reason for his absence is given at John v. 18.] ^a 1 Then there …
J. W. McGarvey—The Four-Fold Gospel

Healing a Phoenician Woman's Daughter.
(Region of Tyre and Sidon.) ^A Matt. XV. 22-28; ^B Mark VII. 24-30. ^b And he entered into a house, and would have no man know it [Jesus sought concealment for the purposes noted in the last section. He also, no doubt, desired an opportunity to impact private instruction to the twelve]; and he could not be hid. [The fame of Jesus had spread far and wide, and he and his disciples were too well known to escape the notice of any who had seen them or heard them described.] 25 But { ^a 22 And} behold, …
J. W. McGarvey—The Four-Fold Gospel

The Deaf Stammerer Healed and Four Thousand Fed.
^A Matt. XV. 30-39; ^B Mark VII. 32-VIII. 9. ^b 32 And they bring unto him one that was deaf, and had an impediment in his speech [The man had evidently learned to speak before he lost his hearing. Some think that defective hearing had caused the impediment in his speech, but verse 35 suggests that he was tongue-tied]; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue [He separated …
J. W. McGarvey—The Four-Fold Gospel

Third Withdrawal from Herod's Territory.
Subdivision A. Pharisaic Leaven. A Blind Man Healed. (Magadan and Bethsaida. Probably Summer, a.d. 29.) ^A Matt. XV. 39-XVI. 12; ^B Mark VIII. 10-26. ^b 10 And straightway he entered into the boat with his disciples, ^a and came into the borders of Magadan. ^b into the parts of Dalmanutha. [It appears from the context that he crossed the lake to the west shore. Commentators, therefore, pretty generally think that Magadan is another form of the name Magdala, and that Dalmanutha was either another …
J. W. McGarvey—The Four-Fold Gospel

The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jesus and the Syro-Phoenician Woman
THE purpose of Christ to withdraw His disciples from the excitement of Galilee, and from what might follow the execution of the Baptist, had been interrupted by the events at Bethsaida-Julias, but it was not changed. On the contrary, it must have been intensified. That wild, popular outburst, which had almost forced upon Him a Jewish Messiah-Kingship; the discussion with the Jerusalem Scribes about the washing of hands on the following day; the Discourses of the Sabbath, and the spreading disaffection, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

A Group of Miracles among a Semi-Heathen Population
If even the brief stay of Jesus in that friendly Jewish home by the borders of Tyre could not remain unknown, the fame of the healing of the Syro-Phoenician maiden would soon have rendered impossible that privacy and retirement, which had been the chief object of His leaving Capernaum. Accordingly, when the two Paschal days were ended, He resumed His journey, extending it far beyond any previously undertaken, perhaps beyond what had been originally intended. The borders of Palestine proper, though …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Feeding of the Four Thousand - to Dalmanutha - the Sign from Heaven' - Journey to Cæsarea Philippi - what is the Leaven of The
THEY might well gather to Jesus in their thousands, with their wants of body and soul, these sheep wandering without a shepherd; for His Ministry in that district, as formerly in Galilee, was about to draw to a close. And here it is remarkable, that each time His prolonged stay and Ministry in a district were brought to a close with some supper, so to speak, some festive entertainment on his part. The Galilean Ministry had closed with the feeding of the five thousand, the guests being mostly from …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Intercourse of Jesus with the Pagans and the Samaritans.
Following out these principles, Jesus despised all religion which was not of the heart. The vain practices of the devotees,[1] the exterior strictness, which trusted to formality for salvation, had in him a mortal enemy. He cared little for fasting.[2] He preferred forgiveness to sacrifice.[3] The love of God, charity and mutual forgiveness, were his whole law.[4] Nothing could be less priestly. The priest, by his office, ever advocates public sacrifice, of which he is the appointed minister; he …
Ernest Renan—The Life of Jesus

To the High and Mighty Prince Charles, Prince of Wales.
Tolle malos, extolle pios, cognosce teipsum: Sacra tene, paci consule, disce pati. Christ Jesus, the Prince of princes, bless your Highness with length of days, and an increase of all graces, which may make you truly prosperous in this life, and eternally happy in that which is to come. Jonathan shot three arrows to drive David further off from Saul's fury; and this is the third epistle which I have written, to draw your Highness nearer to God's favour, by directing your heart to begin, like Josiah, …
Lewis Bayly—The Practice of Piety

Introductory Note.
[a.d. 145-220.] When our Lord repulsed the woman of Canaan (Matt. xv. 22) with apparent harshness, he applied to her people the epithet dogs, with which the children of Israel had thought it piety to reproach them. When He accepted her faith and caused it to be recorded for our learning, He did something more: He reversed the curse of the Canaanite and showed that the Church was designed "for all people;" Catholic alike for all time and for all sorts and conditions of men. Thus the North-African …
Tertullian—Apology

Manifestly Also in the Gospel we Find the Mouth of the Heart...
32. Manifestly also in the Gospel we find the mouth of the heart: so that in one place the Lord is found to have mentioned the mouth both of the body and of the heart, where he saith, "Are ye also yet without understanding? Do ye not yet understand, that whatsoever entereth in at the mouth, goeth into the belly, and is cast out into the draught? but those things which proceed out of the mouth come forth from the heart, and they defile the man. For out of the heart proceed evil thoughts, murders, …
St. Augustine—On Lying

Prayers on Pilgrimage. --"Lord Help Me. " --Matt. xv. 25
Prayers on Pilgrimage.--"Lord help me."--Matt. xv. 25. II. Blessed be Thy name, Jesus Christ!--the same Yesterday, to-day, for ever, What from Thee my soul shall sever, While I hear Thy voice, And in Thee rejoice? Guide me with Thine eye; Warn to fight or fly, When the foe, a lion raging, Or, with serpent guile assuaging, Comes in wrath to tear, Or by fraud ensnare. Hold me with Thine hand, For by faith I stand; On Thy strength my sole reliance, In Thy truth my whole affiance; Then where'er I …
James Montgomery—Sacred Poems and Hymns

Luther's Fourth Preface
To Valentine Bapst's Hymn-book, Leipzig, 1545. The xcvi Psalm saith: "Sing to the Lord a new song; sing to the Lord, all the earth." The service of God in the old dispensation, under the law of Moses, was hard and wearisome. Many and divers sacrifices had men to offer, of all that they possessed, both in house and in field, which the people, being idle and covetous, did grudgingly or for some temporal advantage; as the prophet Malachi saith, chap. i., "who is there even among you that would shut …
Leonard Woolsey Bacon—The Hymns of Martin Luther

The Woman of Canaan
Then Jesus went thence, and departed into the coasts of Tyre and Sidon. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. But he answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him, saying, …
Richard Newton—The Life of Jesus Christ for the Young

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