Psalm 40:5
Many, O LORD my God, are the wonders You have done, and the plans You have for us--none can compare to You--if I proclaim and declare them, they are more than I can count.
God's Wonderful Works and Thoughts to Us-WardJ. Riddell.Psalm 40:5
The Marvel of God's ThoughtsPsalm 40:5
Two Innumerable SeriesAlexander MaclarenPsalm 40:5
Two Innumerable ThingsA. Maclaren, D. D.Psalm 40:5
Out of the Pit Arid on the Rock: a Song of PraiseC. Clemance Psalm 40:1-10
Thanksgiving and PrayerC. Short Psalm 40:1-10
Grace and GratitudeW. Forsyth Psalm 40:1-17
Patient WaitingCanon Liddon.Psalm 40:1-17
Reminiscences of a Godly LifeHomilistPsalm 40:1-17
The Christian's PatiencePsalm 40:1-17
Waiting for the LordMonday Club SermonsPsalm 40:1-17
Waiting for the LordM. D. Hoge, D. D.Psalm 40:1-17

The title of the psalm indicates that it is one of David's: against that no adequate argument has been raised. Therefore, as David's we regard it. We are called on to a treatment of it in three several topics. In this, the first, we look at it as a song of praise for delivering mercy - for delivering mercy experienced by the psalmist himself, who, having written this grateful hymn, hands it "to the chief musician" for use in sanctuary service. Where can our notes of praise for Divine interposition be more appropriately sung than in the fellowship of the saints in the house of the Lord? We are left in doubt, indeed, as to whether the help thus celebrated was temporal or spiritual. Either way, the progression of thought in these ten verses is the same. For homiletical purposes we can scarcely let our remarks run on both lines at once. We shall, therefore, confine our thoughts to one kind of deliverance, viz. that from spiritual distress; while a pulpit expositor will find the progression of thought equally appropriate, should he desire to use it to incite to praise for temporal mercy. But our present theme is - praise for delivering grace.

I. HERE IS A CASE OF SORE DISTRESS. (Ver. 2.) "An horrible pit;" "the miry clay." Two very striking expressions, which may well represent, figuratively, the wretchedness and peril of a man who is deep down in the mire of sin and guilt, and on whose conscience the load of guilt presses so heavily, that he seems to be sinking - to have no standing; as if he must soon be swallowed up in misery and despair.

II. THE DISTRESS LEADS TO PRAYER. (Ver. 1.) There was a "cry" sent up to God for help. And this help seemed long delayed. There was a prolonged waiting in agony of prayer, that deliverance would come. The Hebrew is not exactly, "I waited patiently," but "waiting, I waited," signifying "I waited long." He who, broken down under conviction of sin, pleads with God for mercy, and will not let him go except he blesses him, - such a one shall never wait in vain.

III. PRAYER IS ANSWERED, AND DELIVERING GRACE IS VOUCHSAFED. (Ver. 2.) How great the change! From sinking in a pit, the psalmist is lifted up and set upon a rock] How apt and beautiful the figure to set forth the change in the penitent's position, when, after being weighed down by sin, he is lifted up and set firmly on the Rock of Ages!

IV. HENCE THERE IS A NEW SONG IN THE MOUTH. (Ver. 3.) How often do we read of a new song! The song of redeeming grace is new, superadded to the song of creation. It will be ever new; whether on earth or in heaven, it can never grow old, it can lose none of its freshness and glory!


1. Surrender of will, heart, life, and all, to God. (Vers. 6-8.) "In the roll of the book" it was prescribed that Israel's king was to fulfil the will of God, and that such fulfilment of the will of God was more than all whole burnt offerings and sacrifices. Note: The doctrine here expressed is no mark of a later date than David (see 1 Samuel 12; 1 Samuel 15:22; Psalm 1; Psalm 51:16; Isaiah 1:11; Jeremiah 7:21; Hosea 6:6; Micah 6:1-8).

2. The proclamation of God's mercy before men. (Vers. 9, 10.) There is nothing like the experience of "grace abounding to the chief of sinners," to give power in speaking for God. He who having been first "in the pit," then "on his knees," then "on the Rock," is the man who will have power when he stands "in the pulpit." - C.

Many, O Lord my God, are Thy wonderful works which Thou hast done, and Thy thoughts which are to us-ward: they cannot be reckoned up in order unto Thee.

1. The first wondrous mercy is life itself, How wonderful is life! We lavish upon it our choicest and fondest expressions. With what jealous care we guard it. What are all our daily toil and efforts but a battle for life! When the last stroke seems about to fall, how, do we quiver and weep! When that stroke is suspended, what joy thrills through our frame! Life with its five mysterious senses — life, with its powers of knowing — life, with its susceptibilities of loving and aspiring — life, with its sublime sense of duty, and with its affections and hopes that soar towards God and heaven — is a treasure that makes the weakest man the possessor of boundless wealth. But life is not more sweet and precious than it is frail. At any moment the small dust of the balance may turn the scale against us. A slight pressure of the brain, a pause of the breath, and all is over. Life is a frail ship that ploughs the great ocean amidst hurricanes and lightnings, by quicksands and rocks. How wonderful is it that this frail ship should sail for twenty, forty, seventy years — that this breath should flow on — this flower bloom, not for one, but for many years!

2. We have another illustration of the wonderful works and thoughts of God to us-ward, in the means of life and the comforts of life. Life hangs on the power of God, and no means can give life one moment longer beyond God's will; but life cannot be maintained without means, and those means of life are truly wonderful. The head of a family knows best how much work and thought must go to the getting of food and raiment and other needful things for the children. But what are his work and thought to the work and thought of the great Father of all for each of His children? Think of what is needed for each harvest; what exact adjustment of natural laws so as to suit the different stages of the plant. And these wondrous works of God are not mere works without soul in them. They are His thoughts also. We do not praise the earth, or the clouds, or the sun, but we thank God. But I would notice as the crowning example of God's many and wonderful works and thoughts to us-ward.

3. His works and thoughts in regard to the supreme purpose and aim of life. Life and the means of life are not the end, they are only the means of a greater end. They only give us a basis. We still want a structure to be built upon them. And our Father in heaven knows that the gift of health and life and all temporal blessings Will be no blessing, but only a curse to us, unless we rear upon these the structure of right principles, and holy affections, and Christian usefulness — in a word, all the work of faith, and hope, and charity. He has destined us for these as our chief end.


1. There should be grateful acknowledgment of His mercies. Gratitude ploughs up the field which is to others only a barren waste, and plants it, and keeps it fresh and green with its tears of joy. The whole past life is the field which it ploughs up, and out of which it makes to spring all that can refresh and strengthen us.

2. The grateful review of the Divine works of mercy will inspire us likewise to be workers of good — to be good, like Him, that we may be His children — to be merciful as our Father is merciful.

3. Lastly, let the grateful review of the wondrous works of God to us-ward produce in us, not only the works of mercy, but the thoughts also of mercy, the spirit of mercy and charity.

(J. Riddell.)

(with ver. 12): — So, then, there are two series of things which cannot be numbered. God's mercies; man's sin. We always should begin with grateful remembrance of God's mercy. His wondrous dealings seem to the psalmist's thankful heart as numberless as the blades of grass which carpet the fields. They come pouring out continuously, like the innumerable undulations of the ether which make upon the eyeballs the single sensation of light. He thinks not only of God's wonderful works, His realized purposes of mercy, but of "His thoughts which are to us-ward," the purposes, still more wonderful, of a yet greater mercy which wait to be realized. As he thinks of all this "multitude of His tender mercies," his lips break into this rapturous exclamation of my text. But there is a wonderful change in tone in the two halves of the psalm. The deliverance that seems so complete in the earlier part is but partial. The psalmist sees himself ringed about by numberless evils, as a man tied to a stake might be by a circle of fire. "Innumerable evils have compassed me about." His conscience tells him that the evils are deserved; they are his iniquities transformed, which have come back to him in another shape, and have laid their hands upon him as a constable does upon a thief. "Mine iniquities have taken hold upon me." They hem him in so that his vision is interrupted, the smoke from the circle of flame blinds his eyes. "I cannot see." His roused conscience and his quivering heart conceive of them as "more than the hairs of his head." And so courage and confidence have ebbed away from him. "My heart faileth me," and there is nothing left for him but to fling himself in his misery out of himself and on to God. Draw some of the lessons from the very remarkable juxtaposition of these two innumerable things — God's tender mercies, and man's iniquity and evil.

I. To begin with, if we keep these two things both together in our contemplations, THEY SUGGEST FOR US VERY FORCIBLY THE GREATEST MYSTERY IN THE UNIVERSE, AND THROW A LITTLE LIGHT UPON IT. The difficulty of difficulties, the one insoluble problem is, given a good and perfect God, where does sorrow come from? And why is there any paid? And men have fumbled at that knot for all the years that there have been men in the world, and they have not untied it yet. Is it true that "God's mercies are innumerable"? If it be, what is the meaning of all this that makes me writhe and weep? Well, when such moments come to us, do not let the black mass hide the light one from you, but copy this psalmist, and in the energy of your faith, even though it be the extremity of your pain, grasp and grip them both; and though you have to say and to wail, "Innumerable evils have compassed me about," be sure that you do not let that prevent you from saying, "Many, O Lord my God, are Thy wonderful works," etc. Remember, the one does not contradict the other; and let us ask ourselves if the one does not explain the other. If it be that these mercies are so innumerable as my first text says, may it not be that they go deep down beneath, and include in their number the thing that seems most opposite to them, even the sorrow that afflicts our lives? "Whom the Lord loveth He chasteneth," makes a bridge across the gulf which seems to part the opposing cliffs these two sets effect, and turn the darker into a form in which the brighter reveals itself. God's innumerable mercies include the whole sum total of my sorrows.

II. THE BLENDING OF THESE TWO THOUGHTS TOGETHER HEIGHTENS THE IMPRESSION OF EACH. All artists, and all other people know the power of contrast. White never looks so white as when it is relieved against black; black never so intense as when it is relieved against white. Only observe that, whilst the psalmist starts from the "innumerable evils" that have compassed him about, he passes from these to the earlier evils which he had done. It is pains that says, "Innumerable evils have compassed me about." It is conscience that says, "Mine iniquities have taken hold upon me." His wrongdoing has come back to him like the boomerang that the Australian savage throws, which may strike its aim but returns to the hand that flung it. It has come back in the shape of a sorrow. And so "Mine iniquities have taken hold upon me" is the deepening of the earliest word of my text. God's mercies never seem so fair, so wonderful, as when they are looked at in conjunction with man's sin. Man's sin never seems so foul and hideous as when it is looked at close against God's mercies. You cannot estimate the conduct of one or two parties to a transaction unless you have the conduct of the other before you. You cannot understand a father's love unless you take into account the prodigal son's sullen unthankfulness, or his unthankfulness without remembering his father's love. So we do not see the radiant brightness of God's lovingkindness to us until we look at it from the depth of the darkness of our own sin. The stars are seen from the bottom of the well. Man's sin has heightened God's love to this climax and consummation of all tenderness, that He has sent us His Son. Man's darkest sin is the rejection of Christ. The clearest light makes the blackest shadow; the tenderer the love, the more criminal the apathy and selfishness which opposes it.

III. THE KEEPING OF THESE TWO THOUGHTS TOGETHER SHOULD LEAD US ALL TO CONSCIOUS PENITENCE. The psalmist's words are not the mere complaint of a soul in affliction, but they are also the acknowledgment of a conscience repenting. In like manner the contemplation of these two numberless series should affect us all. It is a very defective kind of religion that says, "Many, O Lord my God, are Thy thoughts which are to us-ward"; but has never been down on its knees with the confession, "Mine iniquities have taken hold upon me." But defective as it is, it is all the religion which many people have. I would press on you all this truth, that there is no deep personal religion without a deep consciousness of personal transgression. Have you ever known what, it is so to look at God's love that it smites you into tears of repentance when you think of the way you have requited Him? I, therefore, urge this upon you that, for the vigour of your own personal religion, you must keep these two things well together.

IV. LOOKING AT THESE TWO NUMBERLESS SERIES TOGETHER WILL BRING INTO THE DEEPEST PENITENCE A JOYFUL CONFIDENCE. There are regions of experience the very opposite of that error of which I have just been speaking. There are some of us, perhaps, who have so profound a sense of their own shortcomings and sins that the mists rising from these have blurred the sky to them and shut out the sun. Some of you, perhaps, may be saying to yourselves that you cannot get hold of God's love because your sin seems to you to be so great, or may be saying to yourselves that it is impossible that you should ever get the victory over this evil of yours because it has laid hold upon you with so tight a grasp. If there be any inclination to doubt the infinite love of God, or the infinite possibility of cleansing from all sin, bind these two texts together, and never so look at your own evil as to lose sight of the infinite mercy of God. It is safe to say — aye! it is blessed to say" Mine iniquities are more than the hairs of mine head," when we can also say, "Thy thoughts to me are more than can be numbered." There are not two innumerable series, there is only one. There is a limit and a number to my sins and to yours, but God's mercies are properly numberless. My sins may be as the sand which is by the sea-shore, innumerable, the love of God in Jesus Christ is like the great sea which rolls over the sands and buries them. My sins may rise mountains high, but:His mercies are a great deep which will cover the mountains to their very summit.

(A. Maclaren, D. D.)

Phillips Brooks thus seizes and emphasizes the message of the spring. "When the spring comes, the oak-tree with its thousands upon thousands of leaves blossoms all over. The great heart of the oak-tree remembers every remotest tip of every farthest branch, and sends to each the message and the power of new life. And yet we do not think of the heart of the oak-tree as if it were burdened with such multitudinous remembrance, or as if it were any harder work for it to make a million leaves than it would be to make one. It is simply the thrill of the common life translated into these million forms. The great heart beats, and wherever the channels of a common life are standing open the rich blood flows, and out on every tip the green leaf springs. Somewhat in that way it seems to me that we may think of God's remembrance of His million children."

David, Psalmist
Account, Arrange, Can't, Compare, Compared, Count, Declare, Declared, Deeds, Greater, Hast, Marvellous, Multiplied, None, Numbered, Numerous, O, Order, Planned, Possible, Proclaim, Reckoned, Recount, Speak, Thoughts, Us-ward, Wonderful, Wonders, Wondrous, Works
1. The benefit of confidence in God
6. Obedience is the best sacrifice
11. The sense of David's evils inflames his prayer

Dictionary of Bible Themes
Psalm 40:5

     1100   God, perfection
     5917   plans
     8125   guidance, promise

Psalm 40:1-5

     8609   prayer, as praise and thanksgiving

Two Innumerable Series
'Many, O Lord my God, are Thy wonderful works which Thou hast done, and Thy thoughts which are to us-ward: they cannot be reckoned up in order unto Thee: if I would declare and speak of them, they are more than can be numbered ... 12. Innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head; therefore my heart faileth me.'--PSALMS xl. 5, 12. So then, there are two series of things which cannot be
Alexander Maclaren—Expositions of Holy Scripture

Out of the Deep of Sin.
Innumerable troubles are come about me. My sins have taken such hold upon me, that I am not able to look up; yea, they are more in number than the hairs of my head, and my heart hath failed me.--Ps. xl. 15. I acknowledge my faults, and my sin is ever before me. Against Thee only have I sinned, and done this evil in Thy sight.--Ps. li. 3. I said, I will confess my sins unto the Lord; and so Thou forgavest the wickedness of my sin.--Ps. xxxii. 6. Blessed is the man whose iniquity is forgiven, and
Charles Kingsley—Out of the Deep

The Master's Profession --The Disciple's Pursuit
WHO IS THE SPEAKER that gives utterance to these marvellous words? In the first instance they must be understood to proceed from our Lord Jesus Christ. By the Spirit of prophecy in the Old Testament they were spoken of him, and by the Spirit of interpretation in the New Testament they have been applied to him. Mark, then, how vehemently he here declares that he has fully discharged the work which he was sent to accomplish. When, in the days of his flesh, he was crying to his Father for preservation
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Brought up from the Horrible Pit
I shall ask you, then, at this time, to observe our divine Lord when in His greatest trouble. Notice, first, our Lord's behavior--"I waited patiently for the Lord; and he inclined unto me, and heard my cry": then consider, secondly, our Lord deliverance, expressed by the phrase, "He brought me up also out of a horrible pit, out of the miry clay," and so forth: then let us think, thirdly of the Lord's reward for it--"many shall see, and fear, and trust in the Lord":--that is His great end and object,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 28: 1882

"Lo, I Come": Application
The times when our Lord says, "Lo, I come," have all a family likeness. There are certain crystals, which assume a regular shape, and if you break them, each fragment will show the same conformation; if you were to dash them to shivers, every particle of the crystal would be still of the same form. Now the goings forth of Christ which were of old, and his coming at Calvary, and that great advent when he shall come a second time to judge the earth in righteousness, all these have a likeness the one
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

"Lo, I Come": Exposition
"Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: in burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come in (the volume of the book it is written of me,) to do thy will, O God." WE HAVE, in the use made of the passage by the inspired apostle, sufficient authority for applying the quotation from the fortieth psalm to our divine Lord and Savior Jesus Christ. With such a commentary, we
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

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

"He Hath Put a New Song in My Mouth, Even Thanksgiving unto Our God. " -- Psalm 40:3.
A NEW YEAR'S MORNING SONG. "He hath put a new song in my mouth, even thanksgiving unto our God." -- Psalm 40:3. Thanksgiving and the voice of melody, This new year's morning, call me from my sleep; A new, sweet song is in my heart for Thee, Thou faithful, tender Shepherd of the sheep; Thou knowest where to find, and how to keep The feeble feet that tremble where they stray, -- O'er the dark mountains -- through the whelming deep -- Thy everlasting mercy makes its way. The past is not so dark as
Miss A. L. Waring—Hymns and Meditations

A New Song
"He hath put a new song in my mouth, even praise unto our God."--Ps. xl. 3. R. Rolle, 1349. tr., Emma Frances Bevan, 1899 I know not the song of Thy praises, Till Thou teach it, my God, to me-- Till I hear the still voice of Thy Spirit, Who speaketh for ever of Thee-- Till I hear the celestial singing, And learn the new song of Thy grace, And then shall I tell forth the marvels I learnt in Thy secret place. Thy marvels, not mine, far surpassing All thoughts of my heart must they be-- I can but declare
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

Life of St. Vincent de Paul
SAINT VINCENT DE PAUL c. 1581-1660 By F.A. [Francis Alice] Forbes "Blessed is he that understandeth concerning the needy and the poor: the Lord will deliver him in the evil day." --Psalm 40:2 "The Spirit of the Lord is upon me. Wherefore he hath anointed me to preach the gospel to the poor, he hath sent me to heal the contrite of heart, to preach deliverance to the captives, and sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord, and the day of
Frances Alice Forbes—Life of St. Vincent de Paul

Introduction to Expositio Fidei.
The date of this highly interesting document is quite uncertain, but there is every ground for placing it earlier than the explicitly anti-Arian treatises. Firstly, the absence of any express reference to the controversy against Arians, while yet it is clearly in view in §§3 and 4, which lay down the rule afterwards consistently adopted by Athanasius with regard to texts which speak of the Saviour as created. Secondly, the untroubled use of homoios (§1, note 4) to express the Son's
Athanasius—Select Works and Letters or Athanasius

The History of the Psalter
[Sidenote: Nature of the Psalter] Corresponding to the book of Proverbs, itself a select library containing Israel's best gnomic literature, is the Psalter, the compendium of the nation's lyrical songs and hymns and prayers. It is the record of the soul experiences of the race. Its language is that of the heart, and its thoughts of common interest to worshipful humanity. It reflects almost every phase of religious feeling: penitence, doubt, remorse, confession, fear, faith, hope, adoration, and
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Life Hid and not Hid
'Thy word have I hid in my heart.'--PSALM cxix. 11. 'I have not hid Thy righteousness in my heart.'--PSALM xl. 10. Then there are two kinds of hiding--one right and one wrong: one essential to the life of the Christian, one inconsistent with it. He is a shallow Christian who has no secret depths in his religion. He is a cowardly or a lazy one, at all events an unworthy one, who does not exhibit, to the utmost of his power, his religion. It is bad to have all the goods in the shop window; it is just
Alexander Maclaren—Expositions of Holy Scripture

How when Tribulation Cometh we must Call Upon and Bless God
Blessed be thy name, O Lord, for evermore, who hast willed this temptation and trouble to come upon me. I cannot escape it, but have need to flee unto Thee, that Thou mayest succour me and turn it unto me for good. Lord, now am I in tribulation, and it is not well within my heart, but I am sore vexed by the suffering which lieth upon me. And now, O dear Father, what shall I say? I am taken among the snares. Save me from this hour, but for this cause came I unto this hour,(1) that Thou mightest
Thomas A Kempis—Imitation of Christ

Like one of Us.
"But a body Thou hast prepared Me."-- Heb. x. 5. The completion of the Old Testament did not finish the work that the Holy Spirit undertook for the whole Church. The Scripture may be the instrument whereby to act upon the consciousness of the sinner and to open his eyes to the beauty of the divine life, but it can not impart that life to the Church. Hence it is followed by another work of the Holy Spirit, viz., the preparation of the body of Christ. The well-known words of Psalm xl. 6, 7: "Sacrifice
Abraham Kuyper—The Work of the Holy Spirit

Eligius, Bishop of Noyon.
THE life of this pious bishop is so much the more worthy our consideration, on account of his having passed many years in the position of an ordinary citizen, before he entered on the clerical office; because his life may thus afford us a picture of the pious citizens of his time. Eligius was born at Chatelàt, a mile from Limoges, A. D. 588. His family had been Christian for many generations, and he received a pious education, [8] the result of which extended throughout his life. In his youth,
Augustus Neander—Light in the Dark Places

The Lamb of God, the Great Atonement
Behold the Lamb of God, which taketh away the sin of the world! G reat and marvellous are the works of the LORD God almighty! We live in the midst of them, and the little impression they make upon us, sufficiently proves our depravity. He is great in the very smallest; and there is not a plant, flower, or insect, but bears the signature of infinite wisdom and power. How sensibly then should we be affected by the consideration of the Whole , if sin had not blinded our understandings, and hardened
John Newton—Messiah Vol. 1

Out of the Deep of Doubt, Darkness, and Hell.
O Lord God of my salvation, I have cried day and night unto Thee. Oh! let my prayer enter into Thy presence. For my soul is full of trouble and my life draweth nigh unto Hell. Thou hast laid me in the lowest pit, in a place of darkness, and in the deep.--Ps. lxxxviii. 1, 2. If I go down to Hell, Thou art there also. Yea, the darkness is no darkness with Thee; but the night is as clear as the day.--Ps. cxxxix. 7, 11. I waited patiently for the Lord; and He inclined unto me, and heard my calling.
Charles Kingsley—Out of the Deep

Of Internal Acts
Of Internal Acts Acts are distinguished into External and Internal. External acts are those which bear relation to some sensible object, and are either morally good or evil, merely according to the nature of the principle from which they proceed. I intend here to speak only of Internal acts, those energies of the soul, by which it turns internally to some objects, and averts from others. If during my application to God I should form a will to change the nature of my act, I thereby withdraw myself
Madame Guyon—A Short and Easy Method of Prayer

Distinction Between Exterior and Interior Actions --Those of the Soul in this Condition are Interior, but Habitual, Continued, Direct, Profound, Simple, and Imperceptible --Being a Continual
The actions of men are either exterior or interior. The exterior are those which appear outwardly, and have a sensible object, possessing neither good nor evil qualities, excepting as they receive them from the interior principle in which they originate. It is not of these that I intend to speak, but only of interior actions, which are those actions of the soul by which it applies itself inwardly to some object, or turns away from some other. When, being applied to God, I desire to commit an
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

The Mystery
Of the Woman dwelling in the Wilderness. The woman delivered of a child, when the dragon was overcome, from thenceforth dwelt in the wilderness, by which is figured the state of the Church, liberated from Pagan tyranny, to the time of the seventh trumpet, and the second Advent of Christ, by the type, not of a latent, invisible, but, as it were, an intermediate condition, like that of the lsraelitish Church journeying in the wilderness, from its departure from Egypt, to its entrance into the land
Joseph Mede—A Key to the Apocalypse

Period ii. The Church from the Permanent Division of the Empire Until the Collapse of the Western Empire and the First Schism Between the East and the West, or Until About A. D. 500
In the second period of the history of the Church under the Christian Empire, the Church, although existing in two divisions of the Empire and experiencing very different political fortunes, may still be regarded as forming a whole. The theological controversies distracting the Church, although different in the two halves of the Graeco-Roman world, were felt to some extent in both divisions of the Empire and not merely in the one in which they were principally fought out; and in the condemnation
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History

"That the Righteousness of the Law Might be Fulfilled in Us. "
Rom. viii. 4.--"That the righteousness of the law might be fulfilled in us." God having a great design to declare unto the world both his justice and mercy towards men, he found out this mean most suitable and proportioned unto it, which is here spoken of in the third verse,--to send his own Son to bear the punishment of sin, that the righteousness of the law might be freely and graciously fulfilled in sinners. And, indeed, it was not imaginable by us, how he could declare both in the salvation
Hugh Binning—The Works of the Rev. Hugh Binning

The Man after God's Own Heart
"A man after mine own heart, who shall fulfil all my will."--ACTS xiii. 22. A BIBLE STUDY ON THE IDEAL OF A CHRISTIAN LIFE No man can be making much of his life who has not a very definite conception of what he is living for. And if you ask, at random, a dozen men what is the end of their life, you will be surprised to find how few have formed to themselves more than the most dim idea. The question of the summum bonum has ever been the most difficult for the human mind to grasp. What shall a man
Henry Drummond—The Ideal Life

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