1. These two dwellings are far apart, How wide and great the one, how small and narrow the other! How permanent the one, how passing the other! How bright and untroubled the one, how dark and troubled the other!

2. They have yet something in common. The high place is akin to the humble spirit, for to see the far and high, and to long for it, is to rise; to have something of God within lifts up. The holy place is akin to the contrite heart; for to feel the sin and separation is to reach to the holy, and this comes from having God already in the heart at work.

3. They are to be brought into one. God dwells in them to unite them, to revive the spirit, to give life. And where God gives true life, He gives the earnest of heaven and eternity. These hearts are therefore on the way to being God's perpetual home.

4. The full end of these words is in Christ. He came from the high and holy place to dwell among men, and find a way into human hearts — to make heaven and the heart one and eternal.

(British Weekly.)

1. The first measurement, so to speak, which is given of God's greatness, is in respect of time. He inhabiteth eternity.

2. There is a second measure given us of God in this verse. It is in respect of space. He dwelleth in the high and lofty place. He dwelleth, moreover, in the most insignificant place — even the heart of man. And the idea by which the prophet would here exhibit to us the greatness of God is that of His eternal omnipresence. It is difficult to say which conception carries with it the greatest exaltation — that of boundless space or that of unbounded time.

3. The third measure which is given us of God respects His character. His name is Holy(1) The chief knowledge which we have of God's holiness comes from our acquaintance with unholiness. We know what impurity is — God is not that. We scarcely can be rightly said to know, that is to feel, what God is. And therefore this is implied in the very name of holiness. Holiness in the Jewish sense means simply separateness. From all that is wrong, and mean, and base, our God is for ever separate.(2) There is another way in which God gives to us a conception of what this holiness implies. Holiness is only a shadow to our minds, till it receives shape and substance in the life of Christ.(3) There is a third light in which God's holiness is shown to us, and that is in the sternness with which He recoils from guilt. Revelation opens to us a scene beyond the grave, when this shall be exhibited in full operation. There will be an everlasting banishment from God's presence of that impurity on which the last efforts had been tried in vain. But it is quite a mistake to suppose that this is only a matter of revelation. Traces of it we have now on this side the sepulchre. Human life is full of God's recoil from sin.

II. THAT IN WHICH MAN'S GREATNESS CONSISTS.

1. The nature of that greatness. In these two things the greatness of man consists. One is to have God so dwelling in us as to impart His character to us; and the other is to have God so dwelling in us that we recognize His presence, and know that we are His and He is ours.

2. The persons who are truly great. These the Holy Scripture has divided into two classes — those who are humble and those who are contrite in heart. Or rather, it will be observed that it is the same class of character under different circumstances. Humbleness is the frame of mind of those who are in a state of innocence, contrition of those who are in a state of repentant guilt. Let not the expression" innocence" be misunderstood. Innocence in its true and highest sense never existed but once upon this earth. Innocence cannot be the religion of man now. But yet there are those who have walked with God from youth, not quenching the spirit which He gave them, and who are therefore comparatively innocent beings. They are described here as the humble in heart. Two things are required for this state of mind. One is that a man should have a true estimate of God, and the other is that he should have a true estimate of himself, The other class of those who are truly great are the contrite in spirit. Conclusion: —

1. The danger of coming into collision with such a God as our God. Day by day we commit sins of thought and word of which the dull eye of man takes no cognizance. He whose name is Holy cannot pass them by. God can wait, for He has a whole eternity before Him in which He may strike.

2. The heavenly character of condescension. It is not from the insignificance of man that God's dwelling with him is so strange. But the marvel is that the habitation which He has chosen for Himself is an impure one. If we would be Godlike, we must follow in the same steps. Our temptation is to do exactly the reverse. We are for ever wishing to obtain the friendship and the intimacy of those above us in the world.

3. The guilt of two things of which the world is full — vanity and pride. The distinction consists in this — the vain man looks for the admiration of others — the proud man requires nothing but his own.

(F. W. Robertson, M. A.)

I. THIS VOICE REVEALS AN EXISTENCE THAT STANDS IN SUBLIME CONTRAST WITH ALL THAT IS HUMAN.

II. THIS VOICE REVEALS A PRIVILEGE OF IMMENSE VALUE TO THE GOOD.

1. This VOICE reveals God's special regard for a good man's experience. This High and Lofty One condescends to regard with special interest those of a "contrite " and "humble" spirit.

2. This voice reveals God's special contact with a good man's existence. He not only dwells in the "high and holy place," but "with him also that is of a contrite and humble spirit." "Dwelling" implies a close intimacy. He is, by the influences of His love, nearer to the good than He is to others; near to guide, to succour, to strengthen. Dwelling implies not only a close intimacy, but a permanent one. He does not come and go as an occasional sojourner; He continues as a settled resident in the soul. He is always with His people, in sorrow and joy, in life and death.

3. This VOICE reveals God's special quickening of a good man's spirit. "To revive the spirit of the humble, and to revive the heart of the contrite ones." God comes down to the spirit, not to crush it, but to revive it, to give it a new life, to bring out by the sunshine of His presence all its dormant germs, and to make it fruitful in all good works. He gives it a life, over which circumstances, time, and death, have no power.

(D. Thomas, D. D.)

(J. Trapp.)

1. It furnishes us with the only satisfactory account of the origin of the universe. Creation is but God's eternal thoughts in shape, His eternal will in action.

2. It shows to us our incapability of pronouncing upon His ways. During our existence here, He is working out a plan that, like Himself, never had a beginning and will never have an end.

3. It enables us to give an eternal freshness to the Bible. Being eternal, what He thought when He inspired men to write the Book He thinks now.

(D. Thomas, . D. D.)

(J. O. Dykes, . D. D.)

I. We remark that, FROM ETERNITY, THE RESIDENCE OF GOD HAS ALWAYS CORRESPONDED WITH HIS INFINITE NATURE AND PERFECTIONS. This seems to be implied in the text in three particulars: being eternal, He has inhabited eternity; as the High and Lofty One, He has occupied the throne of supremacy; and His name being Holy, He has dwelt in the high and holy place.

II. IF HE CONDESCEND TO HOLD INTERCOURSE WITH MAN, IT CAN ONLY BE IN HARMONY WITH THE SAME PRINCIPLE. He has not one principle for one world and another principle for another. Select any principle of His conduct, and you will find that, like Himself, it is from everlasting to everlasting; and all this owing to that infinite perfection of His nature which neither requires nor admits of a change.

1. Why is it that He comes forth and gives us this description of Himself? Why, but to show us that, if He condescends to hold any intercourse with us, the terms of that intercourse must be prescribed entirely by Himself. "You judge" (as if He had said) "of what a fellow-creature may expect from you by his tittles; hear My titles"— Jehovah, the High and Lofty One that inhabiteth eternity, whose name is Holy. What distinction can you add to them. You estimate a mortal's rank by the remoteness of his ancestry — "I am the First, the unoriginated Being." You judge of a mortal's rank by the mansion he inhabits, and, on occasion, you prepare for his reception accordingly. "I dwell in the high and holy place." You can be awed by the presence of even human worth; what, then, should you feel in the presence of Him whose name is Holy — who, if He looks on iniquity, can only look on it to scorch and wither it up? You think of erecting a temple which shall attract the Majesty of heaven by its splendours, as if you should invite a monarch to descend from his throne by gilding his footstool. On account of His greatness, you would enlarge its dimensions. "But do not I fill heaven and earth?" On account of His grandeur, you would multiply its priests and bedizen them with costly robes. Think of His state and retinue above, where His train filleth the temple, where thousand thousands minister unto Him, and ten thousand times ten thousand stand before Him! On account of His supremacy, you would multiply His sacrifices. "Will I eat the flesh of bulls," saith God, "or drink the blood of goats?" Multiply them as you will, set all Lebanon in a blaze, and offer up all its herds as a burnt-offering, still He can say, "Every beast of the forest is Mine, and the cattle upon a thousand hills." Offer up the whole material world, and He could say, "The world is Mine, and the fulness thereof." But because man may have convicted himself of folly in these respects, is he, therefore, to retire mortified and in despair of ever securing the Divine presence? Let us hear what God the Lord will yet say to us. "I dwell., with him also that is of a contrite and humble spirit." What is the transition from that height to that depth nothing to Him, that He speaks of it in one sentence — in the same breath? "With him also" — as if it made little or no difference to His greatness whether He dwelt there or here!

2. Having thus humbled Himself, we see the reasonableness of His selecting the humble and the contrite as the objects of His Divine regard. It is only such that are prepared to receive Him. As the infinite and eternal Spirit, He comes to commune with our spirit; but in the case of every class except the humble, He finds the ground already occupied, and He has to stand at the door and knock. As the High and Lofty One, He comes to have His supremacy recognized, to receive us at His footstool; but all except the humble are seated on little thrones of their own, and will not come down to receive Him. As the Being whose name is Holy, He comes to imprint on us the likeness of His own image; but none save the humble and those melted in contrition are in a state to receive the sacred impress. He comes to be honoured, appreciated, adored; but all save the humble are busied in asserting their own little claims — are, in effect, prepared to quarrel with His supremacy, and to pluck at His sceptre. Can we wonder, then, that if He comes to commune with us, His abode should be with the humble? Where should goodness dwell but with gratitude? Where should the fulness of the Creator pour itself forth but into the emptiness of the creature?

3. But will He commune even with the contrite? For here the wonder presents itself, that He should condescend even to this. And what part of His conduct towards us is not marked with condescension? And what part of His condescension is not an abyss of wonder?

III. FROM THIS IT FOLLOWS, THAT NO RELIGIOUS WORSHIP CAN BE ACCEPTABLE TO GOD, EXCEPT AS IT HARMONIZES WITH THE CHARACTER OF GOD. Indeed, if this harmony were not necessary — if the individual or the Church could obtain access to God without such harmony with His character, it could not conduce to their real advantage. That in which the happiness of our spiritual nature consists must be something congenial to that nature, and something which is capable of imparting itself to that nature.

1. If supremacy comes here, He expects to behold subordination, and what is that but humility? Humility does not necessarily and of itself imply a sense of guilt. Angels are among the most humble of His creatures, for they never lose sight of their entire dependence on Him. And the greatest example of excellence which earth ever saw, though unstained by a single pollution, could say, "I am meek and lowly of heart.'

2. Humility is not enough for man. If they who have never sinned are humble, more than humility must be proper for man — there must be contrition also. The text implies this: it intimates that if the High and Holy One comes amongst us, He expects to be received amidst the sighs of penitence and the tears of godly sorrow.

3. But more — if this voice of mercy is to be heard — if He comes amongst us to address us, He expects that we should tremble at His word — that is, that our hearts should vibrate and respond to every accent He utters. But if the very perfection of His nature makes this correspondence necessary, so also do the wants and the well-being of our nature. Everything in creation trembles and responds to the voice of God but the stony heart of man; and the welfare of everything depends on its power thus to respond.

IV. THE SUBJECT INTIMATES THAT ALL HUMAN INSTRUMENTALITY, IN THE SERVICE OF GOD, DEPENDS FOR ITS EFFICIENCY ON THE SAME CONDITION — THAT OF HARMONY WITH THE DIVINE CHARACTER.

(J. Harris, D. D.)

I. THE DIVINE MAJESTY. Consider —

1. The grandeur of His state. "Heaven is My throne, and the earth is My footstool," a throne being an emblem of authority and power.

2. HIS attributes.

II. THE DIVINE CONDESCENSION.

1. THE OBJECTS OF HIS regard. The qualities which attract His attention belong to the mind and heart.(1) God dwells not with the wise because of their wisdom — not with the great because of their greatness — not with the rich because of their riches — not with the poor because of their poverty, but with all — whether wise or great, rich or poor-who possess a contrite spirit.(2) Again- those with whom God dwells are the humble. God's grace is at war with pride.(3) Those with whom God dwells cherish a spirit of reverence for His Word. "To that man will I look that trembleth at My Word." There is little doubt that we should tremble at God's word if it were addressed to us by an audible voice. Viewed in whatever light, still the Bible is a wonderful book. But what reverence is due to it as the oracle of truth, as the rule of life, as the lamp which God has kindled to be a light to our path! We reverence this Word when we receive all Scripture as given by inspiration of God, and "thus saith the Lord" settles with us every religious controversy.

2. The expressions of the Divine regard.(1) "To this man will I look," figurative language denoting the interest which God takes in contrite and humble souls, and the complacency with which He regards them.(2) It is added, "With him will I dwell." First of all the question is proposed, "Where is the house that ye will build Me?" My temple is the universe, I inhabit eternity,, I dwell in the high and holy place. "Where is the house that ye will build Me? What a mystery is here, God dwelling by His Spirit in the heart, restoring the reign of holiness, setting up His law, establishing His authority, shedding abroad His gracious influences, filling it with light and peace and love!(3) But He is said to dwell there for a special purpose, "to revive the heart of the contrite ones.' There are many things in life to depress and discourage us — some are cast down by adversities, some are harassed by spiritual doubts, some are suffering from a consciousness of sin; and with all such the High and Lofty One dwells.

(H. J. Gamble.)

I. IN THE DIGNITY OF HIS CHARACTER. We have —

1. His rank as supreme. "The High and Lofty One."

2. His existence as eternal. "That inhabiteth eternity."

3. His nature as unsullied. "Whose name is Holy." And as His name is, so is He.

II. HIS WONDERFUL CONDESCENSION. "With him also that is of a contrite and humble spirit," etc.

1. Permanence. He "dwells" in the high and holy place; it is His chosen, His special, His fixed abode. When it is, therefore, added, "with him also that is of a contrite and humble spirit," the same idea is set forth. "If any man love Me," said the Saviour, "he will keep My words; and My Father will love him, and We will come unto him, and make our abode with him.

2. Attachment. We may have to do with those for whom we feel no regard; but we would not, if invited, take up our residence with such. When persons dwell together as a matter of free choice, it is evident that there is something to attract them to each other.

3. Communion.

4. Consolation. Where He comes, He comes to bless; and how valuable is the blessing which is here specified — "to revive the spirit of the humble," etc. This He does by the quickening and comforting influences of that Divine Spirit which is promised to all them that believe.

III. HIS FATHERLY REBUKES AND CORRECTIONS.

1. Their measure. He whose name is Holy cannot but show His displeasure against sin, whether it be found in the openly rebellious or in His own people. But, in reference to the latter, there are gracious limits within which His righteous anger is restrained. "For I will not contend for ever," etc. (ver. 16).

2. Their cause. "For the iniquity of his covetousness was I wroth," etc. (ver. 17). It seems that a covetous spirit pervaded the people of that generation at large. Covetousness is an abominable thing in the sight of God.

3. Their final issue. For a time the chastisements were unavailing, but the people were brought at length to a state of penitence. It is therefore said, "I have seen his ways, and will heal him," etc. (ver. 18).

IV. THE OFFERS OF HIS LOVE AND MERCY, "I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the Lord," etc. (ver. 19). The expression "fruit of the lips" sometimes denotes praise, as when the apostle says, By Him, therefore, let us offer the sacrifice of praise to God continually; that is, the fruit of our lips, giving thanks to His name. But while what is here announced might well excite our warmest gratitude, it is probable that the above phrase is used here in a more general signification. The fruit of the lips is what the lips produce, even words; and those which we have now to consider are pre-eminently gracious words. In reference to this proclamation we notice —

1. Its nature. There is a twofold view in which the word "peace" may be regarded. The first is that of good-will, which was the sense in which it was employed in ordinary salutations. But in its more restricted sense it means reconciliation.

2. Its objects. "Peace, peace, to him that is far off, and to him that is near, saith the Lord." The Jews are described as "a people near unto Him." There are those among ourselves who may be regarded as farther from God and from righteousness than others. To the chief of sinners we are permitted to say, "I bring you good tidings of great joy."

3. Its efficiency. "And I will heal him." I will make the message effectual.

V. HIS FEELINGS TOWARDS HIS INCORRIGIBLE ENEMIES (vers. 20, 21).

(Anon.)

(F. W. Robertson, M. A.)

2. Whether ignored or not its importance remains the same.

3. In eternity there will be some marvellous revelations.

4. The nature of your eternity will be decided at the Cross.It is not the number or the heinousness of your sins that will condemn to hell, nor the beauty or strictness of your morality that will bring to heaven. Eternity will be decided by your relation to a crucified Jesus.

(A. G. Brown.)

(N. Smyth, D. D.)

     1065   God, holiness of
     1080   God, living
     1110   God, present everywhere
     1145   God, transcendent
     1513   Trinity, mission of
     5015   heart, and Holy Spirit
     5017   heart, renewal
     5063   spirit, nature of
     5064   spirit, emotional
     5340   house
     5450   poverty, spiritual
     6733   repentance, nature of
     7922   fellowship, with God
     8128   guidance, receiving
     8149   revival, nature of
     8150   revival, personal
     8276   humility
     8617   prayer, effective

Isaiah 57:14-21

     5801   brokenness

Man's Greatness and God's Greatness.
Preached June 20, 1852. MAN'S GREATNESS AND GOD'S GREATNESS. "For thus saith the High and Lofty One that inhabiteth Eternity, whose Name is Holy. I dwell in the high and holy place--with him also that is of a contrite and humble spirit."--Isaiah lvii. 15. The origin of this announcement seems to have been the state of contempt in which religion found itself in the days of Isaiah. One of the most profligate monarchs that ever disgraced the page of sacred history, sat upon the throne of Judah. His …
Frederick W. Robertson—Sermons Preached at Brighton

The Loftiness of God
ISAIAH lvii. 15. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. This is a grand text; one of the grandest in the whole Old Testament; one of those the nearest to the spirit of the New. It is full of Gospel--of good news: but it is not the whole Gospel. It does not tell us the whole character …
Charles Kingsley—The Good News of God

Of the Joy of a Good Conscience
The testimony of a good conscience is the glory of a good man. Have a good conscience and thou shalt ever have joy. A good conscience is able to bear exceeding much, and is exceeding joyful in the midst of adversities; an evil conscience is ever fearful and unquiet. Thou shalt rest sweetly if thy heart condemn thee not. Never rejoice unless when thou hast done well. The wicked have never true joy, nor feel internal peace, for there is no peace, saith my God, to the wicked.(1) And if they say …
Thomas A Kempis—Imitation of Christ

Holy Raiment of One's Own Weaving.
"I dwell in the high and holy places." --Isa. lvii. 15. Holiness inheres in man's being. There is external holiness, e.g., that of the Levitical order, effected by washing or sprinkling with sacrificial blood; or official holiness, denoting separation for divine service, in which sense the prophets and apostles are called holy, and church-members are called holy and beloved. But these have nothing to do with the sanctification now under discussion. Sanctification as a gift of grace refers to a man's …
Abraham Kuyper—The Work of the Holy Spirit

The Comforts Belonging to Mourners
Having already presented to your view the dark side of the text, I shall now show you the light side, They shall be comforted'. Where observe: 1 Mourning goes before comfort as the lancing of a wound precedes the cure. The Antinomian talks of comfort, but cries down mourning for sin. He is like a foolish patient who, having a pill prescribed him, licks the sugar but throws away the pill. The libertine is all for joy and comfort. He licks the sugar but throws away the bitter pill of repentance. If …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

What the Ruler's Discrimination Should be Between Correction and Connivance, Between Fervour and Gentleness.
It should be known too that the vices of subjects ought sometimes to be prudently connived at, but indicated in that they are connived at; that things, even though openly known, ought sometimes to be seasonably tolerated, but sometimes, though hidden, be closely investigated; that they ought sometimes to be gently reproved, but sometimes vehemently censured. For, indeed, some things, as we have said, ought to be prudently connived at, but indicated in that they are connived at, so that, when the …
Leo the Great—Writings of Leo the Great

Of the Presence of God
Of the Presence of God The soul that is faithful in the exercise of love and adherence to God above described, is astonished to feel Him gradually taking possession of their whole being: it now enjoys a continual sense of that Presence, which is become as it were natural to it; and this, as well as prayer, is the result of habit. The soul feels an unusual serenity gradually being diffused throughout all its faculties; and silence now wholly constitutes its prayer; whilst God communicates an intuitive …
Madame Guyon—A Short and Easy Method of Prayer

Higher Degree of Prayer, which is that of the Simple Presence of God, or Active Contemplation.
The soul, faithfully exercising itself in the affection and love of its God, is astonished to find Him taking complete possession of it. His presence becomes so natural, that it would be impossible not to have it: it becomes habitual to the soul, which is also conscious of a great calm spreading over it. Its prayer is all silence, and God imparts to it an intrinsic love, which is the commencement of ineffable happiness. Oh, if I could describe the infinite degrees which follow! But I must stop here, …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

The Geometry of Prayer
"Lord, teach us to pray."--Luke xi. 1. "The high and lofty One that inhabiteth eternity."--Is. lvii. 15. I HAVE had no little difficulty in finding a fit text, and a fit title, for my present discourse. The subject of my present discourse has been running in my mind, and has been occupying and exercising my heart, for many years; or all my life indeed. And even yet, I feel quite unable to put the truth that is in my mind at all properly before you. My subject this morning is what I may call, in one …
Alexander Whyte—Lord Teach Us To Pray

Book iii. The Ascent: from the River Jordan to the Mount of Transfiguration.
{hebrew} In every passage of Scripture where thou findest the Majesty of God, thou also findest close by His Condescension (Humility). So it is written down in the Law [Deut. x. 17, followed by verse 18], repeated in the Prophets [Is. lvii. 15], and reiterated in the Hagiographa [Ps. lxviii. 4, followed by verse 5].' - Megill 31 a. …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Three Parables of the Gospel: of the Recovery of the Lost - of the Lost Sheep, the Lost Drachm, the Lost Son.
A SIMPLE perusal of the three Parables, grouped together in the fifteenth chapter of St. Luke's Gospel, will convince us of their connection. Although they treat of repentance,' we can scarcely call them The Parables of Repentance;' for, except in the last of them, the aspect of repentance is subordinate to that of restoration, which is the moral effect of repentance. They are rather peculiarly Gospel-Parables of the recovery of the lost:' in the first instance, through the unwearied labour; in the …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Christ's Kingly Office
Q-26: HOW DOES CHRIST EXECUTE THE OFFICE OF A KING? A: In subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies. Let us consider now Christ's regal office. And he has on his vesture, and on his thigh, a name written, "King of kings, and Lord of lords", Rev 19:16. Jesus Christ is of mighty renown, he is a king; (1.) he has a kingly title. High and Lofty.' Isa 57:15. (2.) He has his insignia regalia, his ensigns of royalty; corona est insigne …
Thomas Watson—A Body of Divinity

We are Drawing Near the End, and to the Highest Conclusions of True Human Wisdom...
We are drawing near the end, and to the highest conclusions of true human wisdom; and full of deepest interest it is to mark the character of these conclusions. Reason speaks; that faculty that is rightly termed divine, for its possession marks those who are "the offspring of God." He is the Father of spirits, and it is in the spirit that Reason has her seat; whilst in our Preacher she is enthroned, and now with authority utters forth her counsels. Here we may listen to just how far she can …
F. C. Jennings—Old Groans and New Songs

The Acceptable Sacrifice;
OR, THE EXCELLENCY OF A BROKEN HEART: SHOWING THE NATURE, SIGNS, AND PROPER EFFECTS OF A CONTRITE SPIRIT. BEING THE LAST WORKS OF THAT EMINENT PREACHER AND FAITHFUL MINISTER OF JESUS CHRIST, MR. JOHN BUNYAN, OF BEDFORD. WITH A PREFACE PREFIXED THEREUNTO BY AN EMINENT MINISTER OF THE GOSPEL IN LONDON. London: Sold by George Larkin, at the Two Swans without Bishopgates, 1692. ADVERTISEMENT BY THE EDITOR. The very excellent preface to this treatise, written by George Cokayn, will inform the reader of …
John Bunyan—The Works of John Bunyan Volumes 1-3

I Will Pray with the Spirit and with the Understanding Also-
OR, A DISCOURSE TOUCHING PRAYER; WHEREIN IS BRIEFLY DISCOVERED, 1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO. WRITTEN IN PRISON, 1662. PUBLISHED, 1663. "For we know not what we should pray for as we ought:--the Spirit--helpeth our infirmities" (Rom 8:26). ADVERTISEMENT BY THE EDITOR. There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. "It is …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Coming Revival
"Wilt Thou not revive us again: that Thy people may rejoice in Thee?"--PS. lxxxv. 6. "O Lord, revive Thy work in the midst of the years."--HAB. iii. 2. "Though I walk in the midst of trouble, Thou wilt revive me: Thy right hand shall save me."--PS. cxxxviii. 7. "I dwell with him that is of a humble and contrite heart, to revive the heart of the contrite ones."--ISA. lvii. 15. "Come, and let us return to the Lord: for He hath torn, and He will heal us. He will revive us."--HOS. vi. 1, 2. The Coming …
Andrew Murray—The Ministry of Intercession

"Nunc Dimittis"
We shall note, this morning, first, that every believer may be assured of departing in peace; but that, secondly, some believers feel a special readiness to depart now: "Now lettest thou thy servant depart in peace;" and, thirdly, that there are words of encouragement to produce in us the like readiness: "according to thy word." There are words of Holy Writ which afford richest consolation in prospect of departure. I. First, then, let us start with the great general principle, which is full of comfort; …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

What are Consequences of Backsliding in Heart.
The text says, that "the backslider in heart shall be filled with his own ways." 1. He shall be filled with his own works. But these are dead works, they are not works of faith and love, which are acceptable to God, but are the filthy rags of his own righteousness. If they are performed as religious services, they are but loathsome hypocrisy, and an abomination to God; there is no heart in them. To such a person God says: "Who hath required this at your hand?" (Isaiah 1:12). "Ye are they which justify …
Charles G. Finney—The Backslider in Heart

The Death and the Raising of Lazarus - the Question of Miracles and of this Miracle of Miracles - views of Negative Criticism on this History
From listening to the teaching of Christ, we turn once more to follow His working. It will be remembered, that the visit to Bethany divides the period from the Feast of the Dedication to the last Paschal week into two parts. It also forms the prelude and preparation for the awful events of the End. For, it was on that occasion that the members of the Sanhedrin formally resolved on His Death. It now only remained to settle and carry out the plans for giving effect to their purpose. This is one aspect …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Another Shorter Evening Prayer.
O eternal God and heavenly Father, if I were not taught and assured by the promises of thy gospel, and the examples of Peter, Mary Magdalene, the publican, the prodigal child, and many other penitent sinners, that thou art so full of compassion, and so ready to forgive the greatest sinners, who are heaviest laden with sin, at what time soever they return unto thee with penitent hearts, lamenting their sins, and imploring thy grace, I should despair for mine own sins, and be utterly discouraged from …
Lewis Bayly—The Practice of Piety

Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament
THE Parables of the Ten Virgins' and of the Unfaithful Servant' close with a Discourse on the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Lord forms a fundamental article in the Creed of the Church. It is the Christ Who comes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Christ Teaching Humility
During the earthly life of our blessed Saviour, we see how everything connected with it teaches the lesson of humility. This is pointed out in the beautiful collect in The Book of Common Prayer for the first Sunday in Advent. Here we are taught to say:--"Almighty God, give us grace to cast away the works of darkness, and put upon us the armor of light, now in the time of this mortal life, in which thy Son Jesus Christ came to visit us in--great humility." If Jesus had come into our world as an …
Richard Newton—The Life of Jesus Christ for the Young

Characters and Names of Messiah
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. S uch was the triumphant exultation of the Old Testament Church! Their noblest hopes were founded upon the promise of MESSIAH; their most sublime songs were derived from the prospect of His Advent. By faith, which is the substance of things hoped for, they considered the gracious declarations …
John Newton—Messiah Vol. 1