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

I. WE SHOULD STAND IN AWE BEFORE NATURE. The stupendous magnificence and mysterious changefulness of nature appeal to even the most apathetic and thoughtless. No part of nature and of human life is free from the dominion of law. Everything has its own peculiar laws.

II. WE SHOULD STAND IN AWE BEFORE CONSCIENCE. The knowledge of right and wrong is co-extensive with the existence of humanity. It is the essential basis of society, and of all mutual intercourse of men. Under the shadow of this great possession all men meet as brothers. We realise the influence of conscience first as our teacher.

III. WE SHOULD STAND IN AWE BEFORE EXPERIENCE. Instinct is the stronger force in the animal life, and reason the stronger in human life. Experience is peculiarly the guide and teacher of humanity, and he who cannot profit by its teaching fails to progress as a man should. Experience is one long series of revelations to a man. No one can stand before the revelations of experience without feeling awed. If we reach a definite realisation of the magnificence of human life, the majesty of man, and the God-like powers, high purposes, and glorious destiny that, as Christ shows, are ours, we will be so filled with awe that sin will become an abhorrent thing to us. If we stand in awe we cannot sin.

(D. L. Francis, M. A.)

I. THE NATURE OF SIN.

1. Sin is a gathering evil. Its first indulgence ends not in itself, but the gratification strengthens the desire. The first act of sin will often make a second necessary, by placing us in situations which we had not contemplated.

2. Sin is a deceiving power. It always wears a mask. It allures under the semblance of beauty, hiding its serpent length among the roses.

3. Sin is a gradual hardening of the heart. Every fresh act of sin is the shutting up of some pore of moral sensibility.

4. Sin is ineffaceable. The action that is done cannot be undone.

5. Sin is a contagious evil. It affects those about us.

II. THE CONSEQUENCES OF SIN. Generally the loss of health, life, reputation, friends, the loss of fortitude under trials, consolation in suffering, the loss of peace in a world of strife, the loss of hope in nature's most despairing hour, the loss of a calm assurance at the last. Ponder the recorded judgments of God, this will strengthen your fear of Sin. And remember against whom you sin. A God, a merciful God, a Father, a King: against your Redeemer, and the interests of your immortal souls.

(T. J. Judkin, A. M,)

1. There is a God, and He is our judge.

2. There is a life to come. Behold that day of wrath when justice will sit upon the throne!

II. THOUGHTFUL SELF-EXAMINATION.

1. Think of the state of your heart. Are you right with God?

2. Commune with your heart in loneliness and quiet.

3. Think for yourself.

4. Keep on thinking, till you come to be still.

III. APPROACH UNTO GOD ARIGHT. "Offer the sacrifices of righteousness." Interpret thus, come to God in His own way, as Israel came bringing their sacrifices. They first made confession of sin. Bring the offering which God has divinely appointed and provided. Come to God by faith in Christ; plead His precious blood.

IV. EXERCISE FAITH. "Put your trust in the Lord." As willing to receive you. As He reveals Himself in Christ. For His Holy Spirit to renew you. For everything.

( C. H. Spurgeon.)

1. THE GREAT BUSINESS OF RELIGION IS TO TEACH US NOT TO SIN. To subdue our unruly lusts, and reduce our troublesome affections, and to bring every rebellious thought into subjection to the will of God; to restore virtue to its proper place, and reason to its due command; and to recover the natural freedom of our will from the tyranny of our passions, and the usurpation of vice. There is nothing of greater moment to us than to form our minds aright, to keep a strict hand upon our manners, and critically to confine ourselves to the paths of life. To correct our extravagance, and to keep us within the bounds of wisdom, is the proper work of religion. In our miserable lost estate, whilst we were tied and bound with the chain of our sins, God in His mercy instituted a holy religion to set us free, and restore us to that paradise of innocency from which we fell.

II. THE WAY NOT TO SIN IS TO "STAND IN AWE." There is nothing but an awful regard for God, and a just respect for His holy attributes, that can effectually put a restraint upon us, and overrule the violence of our passions. What other design had God in imposing religious worship on us, but that it might bring us to a religious awe, that having God more immediately in our thoughts, and all His holy attributes before our eyes, we might learn to purify ourselves even as He is pure, and to abhor those sins of ours that make us unworthy of His Presence. Fear is now become a necessary qualification in man, not only to preserve his virtue, but to accomplish his nature too.

III. THIS RELIGIOUS AWE IS TO BE WROUGHT IN US BY "COMMUNING WITH OUR OWN HEARTS." It is a great art and excellence in man to know how to think; to look into the nature of human actions; to weigh well the causes and compare the consequence of things. When God reckons with the world for sin, ignorance may be some excuse, but inconsiderateness is none at all. Whensoever we find ourselves tempted into sin, and see our virtue strongly beset from without, let us retire within our own souls, and see what assistance we can fetch from thence. But we may think we have no leisure for such inquiries. Nothing is so apt to fill as vanity, and no man is more busy than he that has least to do.

IV. IF WE WOULD HAVE THIS "COMMUNION WITH OUR OWN HEARTS" TO BE EFFECTUAL WE MUST "RETIRE INTO OUR CHAMBER AND BE STILL." There we may learn to compose our thoughts, and bring ourselves to a better temper; give our passions time to cool, and then our affections quickly will be changed. There is nothing like solitude and retirement to recollect our thoughts and make us come unto ourselves, after we have been reduced by conversation and enchanted by the multitude. It is a shameful thing to think how long some men can live and yet never know themselves. When we have prepared and qualified ourselves in private, then we may expect that our public devotion shall, be effectual.

(Charles Hickman, D. D.)

I. THE NATURE OF GODLY MEDITATION. We need not identify the exercise with religious contemplation, that higher form of intellectual homage which the mind, when elevated above the level of earthly things, pays to the wisdom of God. Meditation is contemplation turned within. Meditation is not to be confounded with reading. In meditation we are not learning truths, but applying them. Distinguish also from the ordinary act of prayer. It is the handmaid to prayer. It is not so much a religious act in itself as a preparation for all other religious acts. Meditation is not an act to be learned, but a habit to be formed. We attain expertness by diligent and persevering practice Much depends on power to govern our thoughts.

II. DAVID INTIMATES THE DESIRABLENESS OF SECURING AN OUTWARD SOLEMNITY AND SERIOUSNESS IN THIS EXERCISE. The entire seclusion from all human friendships, the hushing of all voices, both from within and from without, that we may be quite alone with God. There is a sort of holiness in silence. Meditation, to be profitable, must be conducted with a fixed and holy intentness of mind. A close self-scrutiny also is enjoined in the words, "Commune with your own hearts."

(Daniel Moore, M. A.)

I. WHAT IS IT TO COMMUNE WITH OUR OWN HEARTS? It is "to examine our lives and conversations" by the rule of God's commandments," that we may perceive "wherein we have offended, either by will, word, or deed." From day to day, and more especially in his private and solitary moments, the serious man "searches and tries his ways," and makes himself to render in a serious account of his tempers, feelings, and affections.

II. USES AND BENEFITS OF THIS SELF-EXAMINATION. By this means a man arrives at a knowledge of his own character. By this means we attain to a better knowledge of the Saviour — of the preciousness of His salvation. Who can be aware of the value of Christ crucified whilst he conceives he has few sins to be forgiven? Equally does that man rejoice in the blessed offices of God the Holy Spirit, by whose holy inspiration the thoughts of a vile heart are cleansed. Another use of a man's talking with his heart is, that it puts him upon prayer. It is the parent, too, of self-distrust. Such a man may also derive from heart examination an assurance of sincerity, and that he is indeed a subject of the grace of God.

(A. Roberts, M. A.)

1. It will enable us to judge aright concerning our chief good, and the true character and conduct which we ought to maintain. As perfect goodness is the great original of which every good man's life is a copy, so we cannot judge of the resemblance of the copy without a just apprehension of the original. We must know all the features of a right mind that, upon comparison, we may discover if those of our own mind bear a likeness to them, or are in any part distorted or unlike, and to what degree this distortion or want of resemblance prevails. To know this we must "commune with our own hearts." God has furnished the heart of man with a teacher and judge of what is right and good for him, and "to commune with our own hearts" is to consult this inward instructor and judge. All revelations from heaven are intended to enlighten this internal judge and monitor.

2. It will most effectually direct and assist us in discovering our defects and vices, and in adjusting our dispositions and actions to the right judgment it has enabled us to form. We must not take it for granted that we are free from faults. But what they precisely are, we cannot know till we have carefully considered our actions, and compared them with the rule of righteousness prescribed by the Almighty, and approved by our own minds. The fear of making mortifying discoveries restrains men from communing with their own hearts, and keeps them unacquainted with their defects, whatever they may be. When we are employed in searching out our vices, there are some of such a nature that we cannot be deceived in them, if they really do belong to us. It is well to consider what are the parts of our character which we wish to conceal from all the world. Thus we shall discover our real faults. Every action of a suspicious nature, — every action which we are afraid to let the world know; ought to undergo the most accurate review. The other things to be brought under review, when communing with our own hearts, are our supposed virtues. Many men are chiefly concerned to gain the reputation of virtue. The favourable opinion of the world, reflected back upon their own minds, establishes in them the imagination that they are really virtuous. Thus their self-deceit becomes more fixed, and harder to be cured. But a mistake here must have a fatal influence on our integrity Without knowing ourselves, we cannot correct our errors, or become wise, or good, or happy.

(J. Drysdale, D. D.)

I. THE UNCONVERTED. Why are you unwilling to be called unconverted sinners? What is the reason you are displeased? Be candid with yourself. Does not your displeasure arise from a secret consciousness that the charge is true, and a dislike to be reminded of it? Let me exhort you to "commune with your own heart." Take counsel now within, and consider with yourselves what is the use of performing a service which God does not accept, nay, that is really offensive to Him; for "the sacrifice of the wicked is abomination unto the Lord"?

II. THE CONVERTED. You that know the truth, and serve the Lord Jesus. Some considerations render such an exhortation peculiarly suitable at the present time.

1. The remarkable character of the religion of the present day. It is an age of energy and activity, of zeal and excitement.

2. Satan is ever on the watch to do us harm. Another reason why it is seasonable to exhort you to "commune with your own hearts." You have been invited to receive the sacrament. Self-examination is the constant habit of every Christian. But before we come to that holy feast, we have more than ordinary need to examine ourselves.

(R. W. Dibdin, M. A.)

1. The familiar maxim, "Know thyself," shows that self-knowledge has for ages been deemed desirable. In the ethical codes of the wiser moralists of the ancient world, the duty of self-analysis was prominent. But it is with the heart in its relation to things unseen and eternal that we are to commune. This communing must be marked by uncompromising fidelity. Honesty and impartiality should characterise our inquiries. In our self-communings, Scripture should be our guide. When we attempt to explore our vain and wicked hearts, we find that a manual is indispensable to success. That is to be found in the Bible alone.

2. The effect of self-communion. The Psalm is an appeal to God against the misapprehensions of the "sons of men" who love vanity. Their behaviour is founded on a miserable delusion. Some aspects of the stillness to which communion leads.

(1)It is the stillness of settled conviction.

(2)Of steady growth.

(3)Of assured peace.But some men carry these self-communings so far as to destroy the peace they ought to create. They are the victims of an ill-regulated self-analysis. How does this perversion of a devout habit arise? It comes of neglecting to take with us God's own Word, and His Son. Do not neglect this duty of self-communing because you think you have no time for it. "Commune — upon your bed" means, do it anywhere, at any time, in any place, only do it. The heart is a book which you can always read. Let us not be without some places and some seasons at which we commune with our own heart specially, some spot, some hour, in which we can say, "I am alone with God and with myself."

(A. MacEwen, D. D.)

1. Commune with your own hearts concerning God. Impressions of Deity, besides their being the principle of what is strictly termed religion, are the great support of all moral sentiment and virtuous conduct among men. Impress deeply on your mind this important truth, that there is, undoubtedly, a Supreme Governor, who presides over the universe. To commune with ourselves, to any useful purpose, is not to speculate about what is mysterious in the Divine essence, but to contemplate what is displayed by His perfections; to bring home to the soul the internal, authoritative sense of God, as a Sovereign and a Father. Him you are never to confound with the works of His hands. The pious man walks among the various scenes of nature, as within the precincts of a great temple, in the habitual exercise of devotion.

2. Concerning the world. The world is the great deceiver, whose fallacious arts it highly imports us to detect. But, in the midst of its pleasures and pursuits, the detection is impossible. It is only in retreat that the charm can be broken. Will you commune with your heart concerning what the world now is, consider also what it will one day appear to be? Contemplate the world as subject to the Divine dominion.

3. Concerning yourselves, and your real character. Men are generally unwilling to see their own imperfections; and when they are willing to inquire into them, their self-love imposes on their judgment. It is said that there are three characters which every man sustains, and these differ from one another. One which he possesses in his own opinion; one which he carries in the estimation of the world; and a third which he bears in the judgment of God. It is only the last which ascertains what he really is. Whether the character which the world forms of you be above or below the truth, it imports you not much to know. But it is of eternal consequence that the character which you possess in your own eyes, be formed upon that which you bear in the sight of God.

(Hugh Blair, D. D.)

1. You cannot but observe how plain, simple, and unimpassioned, how far from all perplexing notions, and from all rapturous heights and flights of feeling, is the description here given of the repenting convert, the accepted child of God.

2. Notice in what a tone of solemn warning this passage is delivered. "Stand in awe, and sin not." In these words is clearly implied the greatness of our danger, and of our again drawing back to sin.

3. How soothing and consoling is the view here presented to us of our religious state and duties. We are not to harass ourselves with perplexing doubts about our final acceptance, to seek after any special inward convictions, as they are called, of feeling; these, whether right or wrong, are plainly not necessary; but it is necessary that we stand in awe, and sin not, and offer the sacrifices of righteousness; then, and not otherwise, we may with cheerful, though chastened hope, put our trust in the Lord.

(Contributors to "Tracts for the Times.)

1. Because we are rational creatures capable of thought and reflection, and the only creatures upon earth capable of religion. Without self-examination, we cannot possibly know ourselves, or what manner of spirit we are of. If we do not know ourselves, we can have no fixed or determined character, but must remain the sport of our own passions, or of those of other men, unconscious of the great end of our existence, and incapable of acting up to it.

2. Retirement is indispensably necessary for the improvement of our minds in useful knowledge, and in that knowledge especially which relates to the life to come. It is absolutely necessary that we cultivate retirement, in order to acquire a taste and a relish for those sublime truths which will hereafter occupy our attention, and delight our minds forever.

II. CONSIDER ADVANTAGES ATTENDING THE FAITHFUL DISCHARGE OF THIS DUTY.

1. In regard to our happiness in this world. Retirement furnishes an asylum; it draws a wall of separation between us and the scenes without, and hides from our eyes the fashion of a world that passeth away. It is in retirement that we view things as they really are.

2. The chief advantage of religious retirement consists in its loosening our attachment to the objects of sense, and in raising our desires to the things that are above, and thereby assimilating our souls to the delightful employment and happiness of the heavenly. . world.. This subject will. furnish us with a very easy and a very certain criterion by which we may ascertain the state of our hearts towards God.

(James Ross, D. D.)

I. MAN HAS A SPIRITUAL NATURE. It is here called a "heart." It stands for our whole spiritual being.

1. We have more proof that the soul is than that the body is.

2. We have an intuitive belief in the existence of the soul; and

3. The Bible most unmistakably reveals it.

II. MAN HAS A CAPACITY TO COMMUNE WITH HIS SPIRITUAL NATURE.

1. He can observe all its phenomena; and

2. Trace them to their causative principles.

III. HE IS BIDDEN EXERCISE THIS CAPACITY. Would he understand his own nature, let him do this. But yet more for moral purposes. For

1. We know not how evil we are.

2. We must know this ere we can seek that correction which is indispensable.

3. The correction must take place here and now.

(D. Thomas, D. D.)

1. Our sins.

2. Our relation to God.

3. Our principles.

4. Our pleasures.

II. How?

1. With dependence upon God.

2. With reference to His Word.

III. ITS ADVANTAGES.

1. Assistance in the performance of religious duties.

2. Direction in the use of the means of grace.

3. Power over temptations.

(W. W. Wythe.)

I. WHAT IT IS TO COMMUNE WITH OUR OWN HEART. Communication supposes two persons, but here a man's own heart must supply the place of both. It is what we call soliloquy. It is the soul's inquiry into and of itself. And it may be either —

1. Direct: we can bid our soul ponder our ways.

2. By way of reflection. And this should be ordinary with us; the soul should talk over every occurrence with itself. But sometimes, when there is a more than common call for self-consultation, it should be extraordinary.

II. WHAT SHOULD WE THUS COMMUNE ABOUT?

1. About our state; our former state — what we were; and of our present state — what we are. Our first salutation to one another when we meet is, "How d'ye do?" — let this be every man's first address to himself, "Heart, how dost thou?" Especially if you are living in sin, or walking inconsistently with your Christian profession. And we should converse also about our future — what we are likely to be. Have we a good hope, or are we in danger of hell?

2. About sin.

3. Duty.

III. WHEN SHOULD WE COMMUNE WITH OUR OWN HEARTS? When should we not? We cannot do it too often. But more especially —

1. When we are most at leisure.

2. When the conscience is in any way awakened.

3. When we are under any particular trouble. "In the day of adversity consider." (Ecclesiastes 7:14).

4. When we engage in the solemn duties of religion.

5. The Lord's day.

6. When we in the immediate prospect of death.

IV. WHY SHOULD WE DO THIS? Because —

1. God commands it. A good man who had a wild and wicked son, whom neither tears nor entreaties nor threatenings could reclaim, left it as his dying charge to his son, and gave him an estate expressly upon this condition, that he should spend half an hour every day alone. The good man died; and the next day, the young prodigal, rather than lose his fortune, shuts himself up. But what an age did the first half hour seem I How impatiently did he count the slow-moving minutes; and as soon as ever they had gone, joyfully haste away to his gay companions. Sometimes he would spend the time in fretting at or ridiculing this odd command of his father. "What could he mean by it?" (at length he began to think); he was always kind, and could never design to vex me. And yet what good can I, get by sitting here moping and musing? I begin to grow melancholy already. However, he persevered, in obedience to the will; and at length it pleased God to give his mind such a thoughtful turn, that he came to long for the half hour as much as formerly he dreaded it. He was led on from step to step, until he became a serious and exemplary Christian. Now God hath as positively enjoined on us this duty (2 Corinthians 13:5; Galatians 6:4). Then, thinks —

2. The thing itself is reasonable. What should we think of a man who was hardly ever at home, sauntering up and down all the day long, and letting his own affairs be neglected?

3. And it is useful also. It prevents waste of time. Helps to improve ends of time. Saves from many snares. Makes us thrive in grace.

4. And necessary.

V. HOW MUST WE THUS COMMUNE?

1. Seriously.

2. Particularly.

3. Resolutely.

4. Rightly — do not judge yourself by a false measure.Weigh your actions and thoughts in the balance of the sanctuary (2 Corinthians 10:12, 18). But some of you will not do this, and the reason is — you are afraid. And yet you must die. Is it not better, then, to obey, and hear what your heart will say

(G. Lavington.)

I. HOW LITTLE WE KNOW OF OURSELVES. We have been surfeited with counsels concerning the dangers of introspection. But there is still need to "watch and pray," to "look to ourselves," to "examine ourselves." This no one can do for us. We may become morbid analysts of moods and experiences. But how seldom do we even seek to become, in any true sense, acquainted with ourselves. There is no unexplored continent less known to us than the wonderful land within us. By "commune with your own hearts" is meant, make inquiry concerning its health and its energy, its growth and its godliness.

II. HOW MUCH WE NEED SOLITUDE. "Upon your bed." There, where you are removed from the garish light of day. Upon our bed we have seen visions of ourselves and God which have melted us to gratitude, and moved us to tears of penitence and joy. There are places in men's hearts "which only hear the foot of conscience at the dead of night."

III. HOW MUCH WE NEED STILLNESS. This brings us to the centre of our subject. We need quiet hours. We are too much in society. In still hours we learn what cowards we really are; how often we are afraid to be ourselves, and to speak and act out the truth that is in us. In still hours we learn how much Christ is to us. In still hours we learn how little anything outward can really affect us. We live more and more in what we are. In still hours we learn the value of true friends. We see that the Christlike in men is that which alone is truly to be loved and honoured. Still hours! How seldom they come to us! Should we not seek to have more? And should not our religious service itself be characterised by a greater devoutness and reverence?

(W. M. Statham.)

(George Macdonald, LL. D.)

1. Does it choose and follow after these things which conscience tells me to be right?

2. Is my conscience instructed and informed by the Word of God?

3. Have any of, or all of, my pursuits ever yet afforded me satisfaction?

4. Will the course I an, in do to die with?

5. If I should die in an unconverted state, can I endure the wrath of an offended God?

II. ENFORCE ITS EXHORTATION. Because —

1. There are things you have doubted, but which, if you would commune with your own heart, you would find to be true.

2. Things which you have objected to, which you would see to be unobjectionable.

3. One reason why you know so little of your heart sins is that you commune with it so little.

4. There are things which you value much which you would see to be worthless.

(Andrew Fuller.)

     5229   bed
     5791   anger, human
     5950   silence
     8438   giving, of time
     8478   self-examination

Prayer Out of the Deep.
Hear my prayer, O God; and hide not Thyself from my petition. Take heed unto me and hear me; how I mourn in my prayer and am vexed.--Psalm iv. 1, 2. In my trouble I will call upon the Lord, and complain unto my God; so shall He hear my voice out of His holy temple, and my complaint shall come before Him; it shall enter even into His ears.--Ps. xviii. 5, 6. The Lord is nigh unto them that call upon Him; He also will hear their cry, and will help them.--Psalm cxlv. 18, 19. In the day when I cried …
Charles Kingsley—Out of the Deep

Of the Love of Solitude and Silence
Seek a suitable time for thy meditation, and think frequently of the mercies of God to thee. Leave curious questions. Study such matters as bring thee sorrow for sin rather than amusement. If thou withdraw thyself from trifling conversation and idle goings about, as well as from novelties and gossip, thou shalt find thy time sufficient and apt for good meditation. The greatest saints used to avoid as far as they could the company of men, and chose to live in secret with God. 2. One hath said, …
Thomas A Kempis—Imitation of Christ

How we must Stand and Speak, in Everything that we Desire
"My Son, speak thou thus in every matter, 'Lord, if it please Thee, let this come to pass. Lord, if this shall be for Thine honour, let it be done in Thy Name. Lord, if thou see it good for me, and approve it as useful, then grant me to use it for Thy honour. But if thou knowest that it shall be hurtful unto me, and not profitable for the health of my soul, take the desire away from me'! For not every desire is from the Holy Ghost, although it appear to a man right and good. It is difficult …
Thomas A Kempis—Imitation of Christ

The Shadow of his Wings
Gerhard Ter Steegen Ps. iv. 8 The evening comes, the sun is sunk and gone, And all things lie in stillness and in rest; And thou, my soul, for thee one rest alone Remaineth ever, on the Father's breast. The wanderer rests at last each weary limb; Birds to their nests return from heath and hill; The sheep are gathered from the pastures dim-- In Thee, my God, my restless heart is still. Lord, gather from the regions dim and far Desires and thoughts that wandered far from Thee; To home and rest lead …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

An Evening Thought. --Ps. Iv.
An Evening Thought.--Ps. iv. While many cry in nature's night Ah! who will show the way to bliss? Lord, lift on us thy saving light; We seek no other guide than this. Gladness Thy sacred presence brings, More than the joyful reaper knows; Or he who treads the grapes and sings While with new wine his vat o'erflows. In peace I lay me down to sleep; Thine arm, O Lord! shall stay my head, Thine Angel spread his tent, and keep His midnight watch around my bed. …
James Montgomery—Sacred Poems and Hymns

My God Will Hear Me
"Therefore will the Lord wait, that He may be gracious unto you. Blessed are all they that wait for Him. He will be very gracious unto thee at the voice of thy cry; when He shall hear it, He will answer thee."--ISA. xxx. 18, 19. "The Lord will hear when I call upon Him."--PS. iv. 3. "I have called upon Thee, for Thou wilt hear me, O God!"--PS. xvii. 6. "I will look unto the Lord; I will wait for the God of my salvation: my God will hear me."--MIC. vii. 7. The power of prayer rests in the faith …
Andrew Murray—The Ministry of Intercession

Some General Uses from this Useful Truth, that Christ is the Truth.
Having thus cleared up this truth, we should come to speak of the way of believers making use of him as the truth, in several cases wherein they will stand in need of him as the truth. But ere we come to the particulars, we shall first propose some general uses of this useful point. First. This point of truth serveth to discover unto us, the woful condition of such as are strangers to Christ the truth; and oh, if it were believed! For, 1. They are not yet delivered from that dreadful plague of …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Fourth Sunday after Easter Second Sermon.
Text: James 1, 16-21. 16 Be not deceived, my beloved brethren. 17 Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning. 18 Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures. 19 Ye know this, my beloved brethren. But let every man be swift to hear, slow to speak, slow to wrath: 20 for the wrath of man worketh not the righteousness …
Martin Luther—Epistle Sermons, Vol. II

Christian Graces.
FAITH. FAITH! Peter saith, faith, in the very trial of it, is much more precious than gold that perisheth. If so, what is the worth or value that is in the grace itself? Faith is so great an artist in arguing and reasoning with the soul, that it will bring over the hardest heart that it hath to deal with. It will bring to my remembrance at once, both my vileness against God, and his goodness towards me; it will show me, that though I deserve not to breathe in the air, yet God will have me an heir …
John Bunyan—The Riches of Bunyan

Rules to be Observed in Singing of Psalms.
1. Beware of singing divine psalms for an ordinary recreation, as do men of impure spirits, who sing holy psalms intermingled with profane ballads: They are God's word: take them not in thy mouth in vain. 2. Remember to sing David's psalms with David's spirit (Matt. xxii. 43.) 3. Practise St. Paul's rule--"I will sing with the spirit, but I will sing with the understanding also." (1 Cor. xiv. 15.) 4. As you sing uncover your heads (1 Cor. xi. 4), and behave yourselves in comely reverence as in the …
Lewis Bayly—The Practice of Piety

Religion Pleasant to the Religious.
"O taste and see how gracious the Lord is; blessed is the man that trusteth in Him."--Psalm xxxiv. 8. You see by these words what love Almighty God has towards us, and what claims He has upon our love. He is the Most High, and All-Holy. He inhabiteth eternity: we are but worms compared with Him. He would not be less happy though He had never created us; He would not be less happy though we were all blotted out again from creation. But He is the God of love; He brought us all into existence, …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Fifth Sunday after Trinity Exhortation to the Fruits of Faith.
Text: 1 Peter 3, 8-15. 8 Finally, be ye all like-minded, compassionate, loving as brethren, tender-hearted, humble-minded: 9 not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing. 10 For, He that would love life, And see good days, Let him refrain his tongue from evil, And his lips that they speak no guile: 11 And let him turn away from evil, and do good; Let him seek peace, and pursue it. 12 For the eyes of …
Martin Luther—Epistle Sermons, Vol. III

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

Letter Xl to Thomas, Prior of Beverley
To Thomas, Prior of Beverley This Thomas had taken the vows of the Cistercian Order at Clairvaux. As he showed hesitation, Bernard urges his tardy spirit to fulfil them. But the following letter will prove that it was a warning to deaf ears, where it relates the unhappy end of Thomas. In this letter Bernard sketches with a master's hand the whole scheme of salvation. Bernard to his beloved son Thomas, as being his son. 1. What is the good of words? An ardent spirit and a strong desire cannot express …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament