The gracious words [words of grace] which proceeded out of his mouth. The "words of the Lord Jesus" were "words of grace" indeed. They were so whether we consider -

I. THEIR SUBSTANCE. They were not, indeed, without seriousness, and at times not without severity. Christ did say, when the occasion required it, things which startled his hearers, things which are well fitted to make us pause and even tremble if we are obnoxious to their severity. He is, as a Divine Teacher and Revealer of God, as far as possible removed from the easy good-naturedness which would represent it as a matter of indifference what men hold and how they live, - the "good God" will make it all right in the end. No man can listen attentively and reverently to Christ and settle down into comfortable unbelief or self-complacent sin. Yet were his words predominantly and pre-eminently "words of grace." By the truths he preached he made known to mankind that:

1. God is accessible to all; the Approachable One, who is always willing to receive his children, and who welcomes back those who have wandered farthest away.

2. That a noble life is open to all; we may be in character and spirit, as well as in name and in position, the children of God (Matthew 5:45-48); we are to be "the light of the world," "the salt of the earth."

3. That a glorious future is within the reach of all; "in the Father's house are many mansions."

4. That salvation is very near to all; the Scripture is fulfilled; the Redeemer is come; the blind may see; the captives may be delivered; this is "the acceptable year," "the accepted time;" "to-day is the day of salvation." Or whether we consider -

II. THEIR FORM. There is about the gracious words of Christ:

1. An accent of persuasiveness. He does not angrily threaten, he cordially invites us; he says, winningly, "Come unto me... I am meek and lowly;" "Abide in me, and I [will abide] in you;" "Behold, I stand at the door, and knock," etc.

2. A note of considerateness. "Come into a desert place, and rest awhile;" "I have many things to say unto you, but ye cannot bear them now;" "The spirit is willing, but the flesh is weak."

3. A touch of tenderness. "I will not leave you comfortless;" "Because I have said these things unto you, sorrow hath filled your heart."

(1.) It is perilous to abuse the grace of Christ. There is such a thing as "the wrath of the Lamb."

(2.) It is perfectly safe to trust in his grace. He means everything he says; the worst may obtain his mercy, the most diffident may confide in his redemption of his word. - C.

1. No man should be undervalued on account of humble parentage. If a man behave well himself, even the sins of his parents ought not to be imputed to him as a fault, much less ought their lowly condition in life. Indeed, the greater the obscurity from which a man has emerged, and the more numerous and formidable the difficulties with which he has had to struggle, the more praise is due to him for aiming at honourable distinction. Let us be ready to acknowledge ability, and to esteem worth, wherever found. And let not those who have risen in life be ashamed of their humble parentage, or undervalue or forget their kindred and early friends.

2. We should not neglect the lessons taught in the proverb, "No prophet is accepted in his own country, or of his own kindred." Honourable exceptions there may be to this; but it states what is generally the case among men.(1) Prejudice against those who have risen above the station in which they were born.(2) Envy at their rising above one's own position.(3) Curiosity, and desire for novelty influence men against those they are well acquainted with. What comes from a great distance is generally reckoned of great value.

3. The sinfulness of objecting to the more extensive diffusion of religious privileges, and of refusing to rejoice in the good of other countries, under the pretence that all our exertions should be limited to our own country. Home has the first, but not the only claim. We ought not to shut our hearts against any call to attend to the spiritual welfare of men. There is a tide in the affairs of men and of the Church — a tide, not of chance, but of providential influence and arrangement; that tide of favourable circumstances we cannot command; it is our duty, therefore, to avail ourselves of its flow, lest it ebb away, and the opportunity be lost. And as neither at Nazareth, nor at Capernaum, was the ministry of our Lord without some success, so may we hope that no Scriptural attempts, whether at a distance or at our own door, will ultimately prove altogether in vain.

4. Let us beware of resembling in any way the Nazarenes in their more violent hatred of Christ, and of the truth, here described; and beware also of the causes which led to that hatred. They began by cavilling at His plans, and ended by raging and setting themselves against the Lord and His anointed. They were too proud to submit to the righteousness of God. This spirit is rife still. Let us remember we have no "rights" with respect to God; let us gladly fall in with His plans, and thankfully accept of His offered mercy. Submission to free grace is the only way of safety, and of holiness and comfort; it changes the slavish and mercenary spirit into the spirit of the freedman and child; and the obedience of the life will be secured as the cheerful homage of the reconciled and grateful heart.

(James Foote, M. A.)

I. THE CHARM OF CHRIST'S PREACHING.

1. He was not simply a human teacher. Hence the tone of authority which He alone might assume.

2. Preaching was in His hands altogether a new thing.

3. A singular gracefulness in His manner.

4. Popular style of discourse.

5. Evangelical doctrine, suited to men's needs. He spoke of those Divine truths which are the hope of guilty captives, and the balm of the broken-hearted; He brought tidings of great joy, messages of mercy suited to their nature as intelligent, immortal, responsible creatures, and at the same time to their circumstances as lost sinners.

II. Some of the chief QUALITIES REQUISITE TO SECURE SUCCESS to a human ministry.

1. It should give a prominent exhibition to the great peculiarities of the gospel. Redemption through the Cross of Christ must be the preacher's constant theme.

2. This prominent exhibition of the Cross should always be combined with a tender solicitude for the salvation of souls. Eternal consequences are at stake. With all earnestness the message, therefore, must be urged.

3. Simplicity of style. Brilliant images and pompous language may excite wonder, but will not instruct or convince. Plain truths should be con. veyed in plain words. Illustrations may be used, but only such as add clearness to the discourse.

III. BY WHAT MEANS SUCH A MINISTRY MAY BE FORMED AND SUSTAINED.

1. A profound acquaintance with the gospel, in its adaptation to all the varieties of human character and condition.

2. Entire consecration to the ministerial office.

3. Eminence in personal piety.

4. The habitual recognition of scriptural encouragements and motives, and especially the anticipation of the final results of the ministry, wilt not fail to exert a beneficial influence on the mind of the minister.

(E. Steane.)

I.

1. The spirit of detraction is the surest sign of a small and vulgar soul.

2. Jesus goes on to anticipate the objection with which His opponents will meet this announcement of Himself, and in which they will demand a miracle as proof of His claim. To such a spirit He could vouchsafe no sign; indeed, miracles would have been no sign to such.

3. At the same time He would warn them that God ever finds work for His prophets to do. If their own countrymen will not receive them, there are others who will. The widows and the lepers of Israel may not care to be comforted or healed by them, but there are widows in Sarepta and lepers in Syria who enter upon the blessings which are despised by the children of the kingdom.

4. The passive rejection of the Christ cannot for long remain passive. They who reject Him passively are miserably conscious that it is He who is rejecting them. Roused to anger (which is, in reality, terror), they actively rebel against Him, and seek to destroy Him.

II. Not infrequently we are conscious that the voice of God is speaking to us through one whom we have known familiarly, who, it may be, is inferior to us in age or worldly position, or whom in past years we ourselves have patronized. There is a temptation to weaken the force of the call by depreciating the instrument through which it comes.

(Canon Vernon Hutton, M. A.)

In one of his familiar epistles to Rome's greatest orator, then dejected at the loss of Tullia, Sulpicius made this appeal: "Do not forget that you are Cicero; one who has been used always to prescribe for and give advice to others; do not imitate those paltry physicians who pretend to cure other people's diseases, yet are not able to cure their own; but suggest rather to yourself the same lesson which you would give in the same case." Dr. South asks in one of his sermons, adverting to the study of physic, "Do not many shorten their days, and lose their own health, while they are learning to restore it to others?" But the proverb invites to a larger than merely professional application. Selden, in his Table-talk, says, "Preachers say, Do as I say, not as I do. But if a physician had the same disease upon him that I have, and he should bid me do one thing, and he do quite another, could I believe him?" The practice of men, says Sir Thomas Browne, in his "Religio Medici," holds not an equal part with, yea, often runs contrary to, their theory: "we naturally know what is good, but naturally pursue what is evil; the rhetoric wherewith I persuade another cannot persuade myself." Byron chuckled crowingly over Beccaria, when he was told in Italy of that philosopher, who had published " such admirable things against the punishment of death," that as soon as his book was out, his servant, "having read it, I presume," stole his watch, and the master while correcting the proofs of a second edition, did all he could to have the man hanged. Angelo, in "Measure for Measure," with all his fair show in the flesh, of superiority to it, was no such perfect practitioner. Rather he was to be consigned to the category of those "ungracious pastors" of whom Ophelia spoke, when she thanked Laertes for his excellent counsel and hoped withal he would abide by it in his own life and conversation.

"But, good my brother,

Do not, as some ungracious pastors do,

Show me the steep and thorny way to heaven;

Whilst, like a puff'd and reckless libertine,

Himself the primrose path of dalliance treads,

And recks not his own read."

(Francis Jacox.)

Our Lord's choice of this proverb in reference to Himself was peculiarly appropriate, when we remember how large a portion of his work consisted of healing the sick. It is probable that already His fame had gone abroad, not only as a teacher but as a healer, and that the wonderful cures which He had effected caused His name to be in all men's mouths, and led to the expectation in Nazareth to which He referred, that He would do in His own home what He had already been doing elsewhere. All through His career He represents Himself as the great physician. He is the wise physician who can combine with his knowledge of the body the more subtle knowledge of the soul. Few men depend for effective work more upon their character than doctors. Perhaps the only class of persons whose labour becomes useless when character is departed, to a more marked degree than that of physicians, is that of ministers of religion. Of course there have been cases, well-known to fame, of physicians failing utterly in the moral side of their nature, and yet, by reason of a peculiar genius and indomitable energy, still gaining a name, and becoming wealthy and influential. But such persons are rather the marks and beacons whereby we must direct our way, and avoid the dangerous places where we may become utterly wrecked. As a general, almost universal rule, the reputation of the physician must be spotless. He must know no fear and be subject to no reproach. Where can be found a better strength and inspiration for such noble life than in the religion of Jesus Christ?

(D. D. Bevan, LL. D.)

Is it not a fact, and is not the slow progress of mission-work among the heathen to be accounted for, to some extent, by the fact, that we, add other so-called Christian nations supply in our relations to heathen peoples, and in the aspect which much of our own national and social life presents to them, the very worst commentary imaginable upon the truths which our missionaries teach them? Can we expect to be able to win the world for Christ so long as it is evident that we have not submitted ourselves to His gracious yoke, and do not carry into practice the precepts He enjoined? Have not many of these heathen nations a right to turn round upon us, when we send them missionaries, attack their systems of religion, and make long prayers for their conversion, and to address us in the words of our text, "Physician, heal thyself"?

1. Take first the figure we cut in the matter of our international relations.

2. Are we as a mercantile community possessed of clean hands in the matter of the fabrics we send out into the markets which these people's necessities provide.

3. What do Chinese, and Hindoos, and Japanese, find among us, in our own land, when they visit us? Should we have any right to resent the taunt, if, when we bid them embrace our religion, they should point the finger of scorn at us, and say, "Physician, heal thyself"?

4. But it may be said, "It is a merely nominal Christian nation or society which exhibits these wide and gross departures from the spirit and practice of the Christian religion. It is the Christian Church which sends out missionaries to the heathen. Well, what is likely to be the feeling with which intelligent heathens regard the attempts of the Christian Church to convert them? Are they not sure to smile at our efforts, and to say to us, "Heal yourselves before you undertake to cure us. Apply the knife to the cancer which festers at the heart of your own society, before you undertake the amelioration of the condition of ours; convert your own countrymen first and then shall you have free access to ours; then will you prove to us, in the most convincing way, that your religion is all that you profess it to be"?

5. Have not our denominational rivalries been often transplanted, and set in operation among peoples who cannot understand the merits of our disputes, or the grounds of our contending polities; and have they not inclined them, confused and confounded as they must be by distinctions and claims which are to them incomprehensible, to wash their hands of the responsibility of deciding between so many conflicting opinions, and to say to us, "Learn to agree among yourselves as to what your religion is: learn, above all, to manifest more of its spirit in your relations to one another, before bringing it to is, and trying to persuade us to accept it"?

6. What, then, is the practical outcome of all this? Not that we should withdrawn single missionary from his work, or relax a single aggressive endeavour, or reduce by a single penny the amount of our contributions to the missionary cause, No! let us rather redouble our zeal and multiply our gifts. But above all let us see to it, that as a people, as Churches, as members of Christ's Church, we no longer belie our teachings and profession by our example and our life.

(J. R. Bailey.)

I. BY WHOM ARE THE INCONSISTENCIES OF CHRISTIANS CHIEFLY DENOUNCED?

1. By infidels.

2. By rationalizing believers.

3. By eminent Christians.

II. FOR WHAT PURPOSE ARE THE INCONSISTENCIES OF CHRISTIANS DENOUNCED?

1. TO invalidate the evidence of the Divine origin of Christianity.

2. To bring discredit on evangelical religion.

3. To elevate the standard of Christian attainment.

III. CHRISTIANS ARE NOT SO INCONSISTENT AS THEY ARE REPRESENTED TO BE.

1. All are not Christians who usurp the name.

2. All Christians are not responsible for the shortcomings even of genuine Christians.

3. All Christians are men, and in trying them by the standard of their religion, the same allowance must be made for them as for other men.

4. Christians should be judged by their general conduct, and not by individual actions.

5. Christians should be compared with men who are their peers in everything except their religion.

IV. THE INCONSISTENCIES OF CHRISTIANS FURNISH NO VALID OBJECTION AGAINST THE DIVINE ORIGIN OF CHRISTIANITY.

1. It does not recommend, or palliate, or defend them.

2. It makes ample provision for their removal by the doctrines it teaches, by the precepts it delivers, by the motives it presents, by the spiritual influence it promises.

3. It has produced many of the finest specimens of human character the world, throughout the whole course of its history, has ever witnessed.

4. It has exercised an indirect influence, of a most elevating description, on multitudes who are strangers to its saving power.

5. It has exercised on its most inconsistent disciples an ameliorating efficacy, to which no system of philosophy or religion can adduce parallels.

V. THE INCONSISTENCIES OF CHRISTIANS FURNISH NO VALID OBJECTION TO THE DOCTRINES OF GRACE, AS THEY ARE CALLED.

1. These doctrines leave all the usual arguments for a holy life untouched.

2. They remove that invincible obstruction to a holy life which arises from a sense of guilt, and from a self-righteous and superstitious attempt to earn, by personal merit, pardon and acceptance.

3. They furnish, in the love of God in Christ, the most powerful motive to a holy life that has ever been urged.

4. They secure an adequate supply of the influence of the Holy Spirit.

VI. THE GRIEF WHICH THE INCONSISTENCIES OF CHRISTIANS SHOULD AWAKEN IN FELLOW-CHRISTIANS.

1. Because inconsistent professors bring dishonour on the names of God and of the Saviour.

2. Because inconsistent professors lower the general standard of Christian attainment.

3. Because inconsistent professors hang as a dead weight on the energies of the Church.

4. Because inconsistent professors are little likely to be brought to a saving acquaintance with Christ.

VII. THE DUTIES WHICH THE INCONSISTENCIES OF CHRISTIANS IMPOSE ON THE FRIENDS OF CHRIST.

1. A habitual watchfulness over their conduct.

2. A conscientious discharge of relative duty.

3. A foregoing of certain rights and privileges for the good of others.

4. Thorough adoption of the great principles of Christianity.

5. Prayer.

VIII. REAL INCONSISTENCIES OF CHRISTIANS.

1. It is inconsistent to live in the wilful and habitual practice of known sin.

2. It is inconsistent to pursue a doubtful course of action, without seeking to ascertain whether it is right or wrong.

3. It is inconsistent to conform to worldly habits of thinking and acting.

4. It is inconsistent to be chargeable with vices which respectable men of the world abhor.

5. It is inconsistent to be indifferent to the progress and prosperity of the cause of Christ.

(G. Brooks.)

Elias, Elijah, Eliseus, Elisha, Esaias, Isaiah, Jesus, Joseph, Naaman, SimonCapernaum, Galilee, Jerusalem, Jordan River, Judea, Nazareth, Sidon, Wilderness of Judea, ZarephathAcceptable, Accepted, Added, Certainly, Continued, Hometown, Honoured, Prophet, Solemn, Truly, Truth, Verily, Welcome, Welcomed1. The fasting and temptation of Jesus.
14. He begins to preach.
16. The people of Nazareth marvel at words, but seek to kill him.
33. He cures one possessed of a demon,
38. Peter's mother-in-law,
40. and various other sick persons.
41. The demons acknowledge Jesus, and are reproved for it.
42. He preaches through the cities of Galilee.

Luke 4:24

     1155   God, truthfulness
     1461   truth, nature of

Luke 4:14-30

     8836   unbelief, response

Luke 4:15-33

     7456   synagogue

Luke 4:16-30

     8712   denial of Christ

Luke 4:23-30

     5481   proverb

Luke 4:24-27

     2318   Christ, as prophet

Luke 4:24-30

     2545   Christ, opposition to

Preaching at Nazareth
'And He began to say unto them, This day is this scripture fulfilled In your ears.'--LUKE iv. 21. This first appearance of our Lord, in His public work at Nazareth, the home of His childhood, was preceded, as we learn from John's Gospel, by a somewhat extended ministry in Jerusalem. In the course of it, He cast the money-changers out of the Temple, did many miracles, had His conversation with Nicodemus, and on His return towards Galilee met the woman of Samaria at the well. The report of these things, …
Alexander Maclaren—Expositions Of Holy Scripture

The Temptation
4 And Jesus, being full of the Holy Ghost, returned from Jordan, and was led by the Spirit into the wilderness, 2. Being forty days tempted of the devil. And in those days He did eat nothing: and when they were ended, He afterward hungered. 3. And the devil said unto Him, If Thou be the Son of God, command this stone that it be made bread, 4. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. 5. And the devil, taking Him up into an high …
Alexander Maclaren—Expositions Of Holy Scripture

The Temptation of Christ
Matthew 4:1-11 -- "Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an hungered. And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him up into the holy city, and setteth him on a …
George Whitefield—Selected Sermons of George Whitefield

Private Prayer, and Public Worship.
"And, as His custom was, He went into the synagogue on the Sabbath day."--ST. LUKE iv. 16. "He went out, and departed into a solitary place, and there He prayed."--ST. MARK i. 35. These two texts set before us our Saviour's habit in regard to public and private spiritual exercise; and they suggest to us the question, What have we, on our part, to say of these two elements in our own life? These texts, we bear in mind, represent not something casual or intermittent in the life of our Lord. They …
John Percival—Sermons at Rugby

Salvation by Faith
"By grace are ye saved through faith." Eph. 2:8. 1. All the blessings which God hath bestowed upon man are of his mere grace, bounty, or favour; his free, undeserved favour; favour altogether undeserved; man having no claim to the least of his mercies. It was free grace that "formed man of the dust of the ground, and breathed into him a living soul," and stamped on that soul the image of God, and "put all things under his feet." The same free grace continues to us, at this day, life, and breath, …
John Wesley—Sermons on Several Occasions

Massillon -- the Small Number of the Elect
Jean Baptiste Massillon was born in 1663, at Hyères, in Provence, France. He first attracted notice as a pulpit orator by his funeral sermons as the Archbishop of Vienne, which led to his preferment from his class of theology at Meaux to the presidency of the Seminary of Magloire at Paris. His conferences at Paris showed remarkable spiritual insight and knowledge of the human heart. He was a favorite preacher of Louis XIV and Louis XV, and after being appointed bishop of Clermont in 1719 he …
Grenville Kleiser—The world's great sermons, Volume 3

Jesus Sets Out from Judæa for Galilee.
Subdivision C. Arrival in Galilee. ^C Luke IV. 14; ^D John IV. 43-45. ^d 43 And after the two days [the two days spent among the Samaritans at Sychar] he went forth from thence [from Samaria] into Galilee. ^c 14 And Jesus returned in the power of the Spirit into Galilee [Power of the Spirit here means its manifest use to perform miracles, rather than its presence, influence or direction. Jesus was always under the influence and direction of the Spirit, but did not previously perform miracles]: ^d …
J. W. McGarvey—The Four-Fold Gospel

Divine Healing.
The thirty-fifth chapter of Isaiah is a prophecy beautifully extolling the glories and virtues of Christ's redemptive works. "The desert shall rejoice and blossom as the rose." "It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God.... Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the …
Charles Ebert Orr—The Gospel Day

The Synagogue at Nazareth - Synagogue-Worship and Arrangements.
The stay in Cana, though we have no means of determining its length, was probably of only short duration. Perhaps the Sabbath of the same week already found Jesus in the Synagogue of Nazareth. We will not seek irreverently to lift the veil of sacred silence, which here, as elsewhere, the Gospel-narratives have laid over the Sanctuary of His inner Life. That silence is itself theopneustic, of Divine breathing and inspiration; it is more eloquent than any eloquence, a guarantee of the truthfulness …
Alfred Edersheim—The Life and Times of Jesus the Messiah

His Training.
WITH the exception of these few but significant hints, the youth of Jesus, and the preparation for his public ministry, are enshrined in mysterious silence. But we know the outward condition and circumstances under which he grew up; and these furnish no explanation for the astounding results, without the admission of the supernatural and divine element in his life. He grew up among a people seldom and only contemptuously named by the ancient classics, and subjected at the time to the yoke of a foreign …
Philip Schaff—The Person of Christ

Standing with the People
We have found two simple and axiomatic social principles in the fundamental convictions of Jesus: The sacredness of life and personality, and the spiritual solidarity of men. Now confront a mind mastered by these convictions with the actual conditions of society, with the contempt for life and the denial of social obligation existing, and how will he react? How will he see the duty of the strong, and his own duty? DAILY READINGS First Day: The Social Platform of Jesus And he came to Nazareth, where …
Walter Rauschenbusch—The Social Principles of Jesus

Christ the Deliverer.
"And he [Jesus] came to Nazareth, where he had been brought up; and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read. And there was delivered unto him the book of the prophet Isaiah. And he opened the book, and found the place where it was written, The spirit of the Lord is upon me, Because he anointed me to preach good tidings to the poor: He hath sent me to proclaim release to the captives, And recovering of sight to the blind, To set at liberty them that …
Frank G. Allen—Autobiography of Frank G. Allen, Minister of the Gospel

Quotations from the Old Testament in the New.
1. As it respects inspiration, and consequent infallible authority, the quotations of the New Testament stand on a level with the rest of the apostolic writings. The Saviour's promise was: "When he, the Spirit of truth, is come, he will guide you into all truth;" literally, "into all the truth," that is, as immediately explained, all the truth pertaining to the Redeemer's person and work. When, therefore, after the fulfilment of this promise, Peter and the other apostles expounded to their brethren …
E. P. Barrows—Companion to the Bible

From his Commission to Reside Abroad in 1820 to his Removal to Germany in 1822
In 1822 John Yeardley went to reside in Germany. As his residence abroad constituted one of the most remarkable turns in his life, and exercised a powerful influence on the rest of his career, we shall develop as fully as we are able the motives by which he was induced to leave his native country. By means of his Diary we can trace the early appearance and growth, if not the origin, of the strong Christian sympathy he ever afterwards manifested with seeking souls in the nations on the continent of …
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

Whether in Christ There were the Gifts?
Objection 1: It would seem that the gifts were not in Christ. For, as is commonly said, the gifts are given to help the virtues. But what is perfect in itself does not need an exterior help. Therefore, since the virtues of Christ were perfect, it seems there were no gifts in Him. Objection 2: Further, to give and to receive gifts would not seem to belong to the same; since to give pertains to one who has, and to receive pertains to one who has not. But it belongs to Christ to give gifts according …
Saint Thomas Aquinas—Summa Theologica

It is the Final Court of Appeal.
It is not a question of what I think, or of what any one else thinks--it is, What saith the Scriptures? It is not a matter of what any church or creed teaches--it is, What teaches the Bible? God has spoken, and that ends the matter: "Forever, O Lord, Thy Word is settled in heaven." Therefore, it is for me to bow to His authority, to submit to His Word, to cease all quibbling and cry, "Speak, Lord, for Thy servant heareth." Because the Bible is God's Word, it is the final court of appeal in all things …
Arthur W. Pink—The Divine Inspiration of the Bible

Epistle xiii. To Serenus, Bishop of Massilia (Marseilles) .
To Serenus, Bishop of Massilia (Marseilles) [128] . Gregory to Serenus, &c. The beginning of thy letter so showed thee to have in thee the good will that befits a priest as to cause us increased joy in thy Fraternity. But its conclusion was so at variance with its commencement that such an epistle might be attributed, not to one, but to different, minds. Nay, from thy very doubts about the epistle which we sent to thee it appears how inconsiderate thou art. For, hadst thou paid diligent attention …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Book x. On Numbers
In truth, we interpret, however briefly, these numbers of perfect names. The mystical account of these examples makes them more honored among the blessed. I. This number refers to the unity of the divinity; in the Pentatuch: hear, O Israel, the Lord your God is one. [Deut. 6:4] II. [This number refers] to the two testaments; in Kings: and He made in Dabir two cherubim in the measure of 10 cubits. [III(I) Kings 6:23] III. [This number refers] to the Trinity; in the epistle of John: three are those …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

The Doctrine of the Scriptures.
I. NAMES AND TITLES. 1. THE BIBLE. 2. THE TESTAMENTS. 3. THE SCRIPTURES. 4. THE WORD OF GOD. II. INSPIRATION. 1. DEFINITION. 2. DISTINCTIONS. a) Revelation. b) Illumination. c) Reporting. 3. VIEWS: a) Natural Inspiration. b) Christian Illumination. c) Dynamic Theory. d) Concept Theory. e) Verbal Inspiration. f) Partial Inspiration. g) Plenary Inspiration. 4. THE CLAIMS OF THE SCRIPTURES THEMSELVES: a) The Old Testament. b) The New Testament. 5. THE CHARACTER (OR DEGREES) OF INSPIRATION. a) Actual …
Rev. William Evans—The Great Doctrines of the Bible

The Cornish Tinners
Saturday, September 3.--I rode to the Three-cornered Down (so called), nine or ten miles east of St. Ives, where we found two or three hundred tinners, who had been some time waiting for us. They all appeared quite pleased and unconcerned; and many of them ran after us to Gwennap (two miles east), where their number was quickly increased to four or five hundred. I had much comfort here in applying these words, "He hath anointed me to preach the gospel to the poor" [Luke 4:18]. One who lived near …
John Wesley—The Journal of John Wesley

Wesley Begins Field-Preaching
1739. March 15.--During my stay [in London] I was fully employed, between our own society in Fetter Lane and many others where I was continually desired to expound; I had no thought of leaving London, when I received, after several others, a letter from Mr. Whitefield and another from Mr. Seward entreating me, in the most pressing manner, to come to Bristol without delay. This I was not at all forward to do. Wednesday, 28.--My journey was proposed to our society in Fetter Lane. But my brother Charles …
John Wesley—The Journal of John Wesley

The Redeemer's Return is Necessitated by the Present Exaltation of Satan.
One of the greatest mysteries in all God's creation is the Devil. For any reliable information concerning him we are shut up to the Holy Scriptures. It is in God's Word alone that we can learn anything about his origin, his personality, his fall, his sphere of operations, and his approaching doom. One thing which is there taught us about the great Adversary of God and man, and which observation and experience fully confirms, is, that he is a being possessing mighty power. It would appear, from a …
Arthur W. Pink—The Redeemer's Return

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