◄ Psalm 77:19 ►














Pulpit Commentary Homiletics
The Mysteries Of Providence
Psalm 77:19
S. Conway
We know not, Israel knew not, by what precise means their deliverance from the hosts of Pharaoh was wrought; we know not by what precise track through the gulf the passage was effected. We know not, and we need not know; the obscurity, the mystery here, as elsewhere, was part of the lesson All that we see distinctly is that through this dark and terrible night, with the enemy pressing close behind, and the driving sea on either side, he led his people like sheep by the hand of Moses and Aaron (Stanley). And that great event of the Exodus, the mercy and mystery of which were so alike conspicuous, has often been taken as the symbol of those manifold and often mysterious dealings of God with his people in which we can do nothing but believe and trust that, through these deep waters and by these unknown ways, he will bring us out into a full deliverance from all that oppresses us. And for those who trust him this is assuredly what he will do. But the mind cannot keep, and, indeed, it need not, from reverently asking why God's providence is often so full of mystery as well as of pain to men? Calamities frightful in their nature, desolations terrible and widespread, so that human life at times becomes like the prophet's scroll, which was full, both within and without, of mourning, lamentation, and woe. What is to be said of these things? Certainly they are instrumental in much that is good. HUMAN LIFE OWES MORE TO ITS PAINS THAN TO ITS PLEASURES.

1. How would faith be educated and developed but for the demands made upon it by the trials of life? Trust in God is an absolute essential to the strength, the joy, the power, and the permanence of the Christian life. There must, then, be occasions and demands for its exercise, and the trials of life supply them.

2. What a spur to invention earthly calamities are! Perhaps there is no one single safeguard against such calamities in which we now rejoice, but owed its existence to their occurrence, and the pressure they put upon men to discover such safeguard. Is there a lighthouse anywhere along our coasts but where some gallant ship has, for want of it, gone down with many precious lives?

3. What power there is in life's sorrows to bind together hearts that otherwise would have remained apart! There is a blessed uniting power in sorrow.

4. The calamities of life, when death seems to reign in terrible power, serve to startle the conscience of sinful men, and, as it were, force them to think of God and things eternal (Isaiah 26:9).

5. They strengthen the argument for the future life. The justice and goodness of God could not be maintained, if "in this life only we have hope."

6. The good man is by them drawn nearer to God, and hides the more closely within the blessed shelter of God's never-failing love.

7. They serve as revelations of character to the self-deceived, and show such how far other than they have thought they really are.

8. They teach us to sympathize with the sorrowful. Even Christ learned through the things that he suffered.

9. Suffering is the way to life. "Through much tribulation we must enter the kingdom."

10. They show, what men are apt to forget, that "here we have no continuing city. - S.C.

Biblical Illustrator
Thy way is in the sea, and Thy path in the great waters, and Thy footsteps are not known.
Psalm 77:19, 20
The perplexing force in human life
Henry Starmer.
I. THERE ARE EVILS IN OUR WAY, UNSEEN BY US, FROM WHICH IT WILL BE GOD'S CARE TO DELIVER US.

1. An evil may be in our way, but too far off for us to see. It does not need to be very far off, to be beyond the range of our vision. If it lies only just outside the boundary of the day through which we are passing, it is as completely beyond our vision as if it were in another world. God sees the threatening danger, and in love, perhaps, turns our feet for a day or two out of the path we were treading, by bringing about some change in our course that we did not anticipate, and cannot understand. As we saw not the danger, we cannot understand God's way with us, in leading us safely past. To us, "His way is in the sea."

2. An evil may he also springing up at our side, unknown to us. Evils do spring up — in habits — acquaintanceships — local surroundings, etc. Being blind to the danger, the event that takes us out of its way is a mystery.

3. Moreover, according to the teaching of the Scriptures, there are plots and designs formed against us by the powers of darkness. Of these we are necessarily ignorant. Lord Raglan suddenly ordered the English lines to divide, when they were marching, — as far as the English soldiers knew, — right upon the Russian forces. But they soon perceived that the Commander-in-Chief had divided them only because he saw more than they could see, viz., that a company of the enemy was marching round the side of the hill, to take the English unawares on the flank. May not God do something like this with us, that we may escape snares laid for our feet; His movements being mysterious and perplexing to us, simply because we see not the snare out of which He is seeking to keep us?

II. THERE IS ALSO GOOD, UNPERCEIVED BY US, UNKNOWN TO US, WITH WHICH GOD IS SEEKING TO ENRICH US. Standing in the light of the Cross, we are driven to conclude that God's first purpose with us must be to bring us into a state of reconciliation with Himself; and having accomplished that, by winning us to a personal acceptance of the Saviour, His next purpose with us must be our sanctification: the filling of us "with all the fulness of God." But how shall this be done? The Spirit of God is the efficient cause of all spiritual growth, but the gracious Spirit may, and will, work along the lines of that wonderful providence which we are apt to speak of as a sphere lying outside the operations of Divine grace.

III. THERE ARE BEARINGS AND CONNECTIONS IN OUR LIFE AND LOT, OF WHICH WE KNOW VERY LITTLE. In the wise adjustment of these, God's way, to us, must often be "in the sea." A gardener sometimes removes a plant, not because it needs removing for its own sake, but because it is keeping the air or sunlight from some other plant near. So possibly the Great Husbandman treats us, bringing about some change in our life and lot that is to shield another from harm or to further their good. Our one great need is faith in God. He "guides his hands wittingly." "He is wonderful in counsel and excellent in working." "As for God, His way is perfect."

(Henry Starmer.)

The way, path, and footsteps of God
P. B. Power, M. A.
I. GOD'S WAY IS IN THE SEA. The affairs of life are in many cases manifestly beyond our own control; it is true, that much of the evil that befalls us is owing to our own improvidence; and to all appearance, our own energy and foresight have much to do with success in our career; still, are there not abundant fluctuations and changes, all of which tell us that we are not the masters even of our own affairs? Ask any one who has had much experience of life, and he will tell you that, like the ocean, it is full of changes and of storms. Nor are God's children exempt from these; their experience of life is the same as that of others: they are carried by these storms where they would not be; and where they would be, thither they cannot go. Now, for us it should ever be sufficient, that we know "His way is in the sea."

II. GOD'S PATH IS IN THE GREAT WATERS. He not only acts, but does so according to a fixed and definite plan, His course of action being spoken of as a "path." Now, we know well that when men navigate the sea, they must do so by a compass and a chart; that they cannot expect to find a path upon the waters within the bounds of which they are to sail; but God has His own path marked out, and He sees it as plainly amid all fluctuations, and despite all enemies, as we do the track of an ordinary road.

III. GOD'S FOOTSTEPS AND NOT KNOWN. "What I do thou knowest not now, but thou shalt know hereafter," is said to us, even as it was to the disciples of old. There are times when it must be enough for us simply to know that He is acting, and that on our behalf, and for our good. At such seasons we must pre-eminently "walk by faith, and not by sight." He chooses that the method of His dealings should be hidden, and we have no right to urge Him to withdraw the veil. And how often has there been a footstep of God where we have not discerned it! We had an illness, or a bereavement, or a disappointment, or a loss; the world said, "How unfortunate!" but God passed our way; the world could not see His foot-print — blessed were we if we could.

(P. B. Power, M. A.)

The mysteries of Providence
J. Parsons.
I. GOD EXERCISES A CONSTANT PROVIDENTIAL SUPERINTENDENCE OVER THE AFFAIRS OF HIS PEOPLE. This is evident from —

1. Scripture.

2. Experience of men in all ages.

II. THE SUPERINTENDENCE OF GOD OVER THE AFFAIRS OF HIS PEOPLE IS ATTENDED BY MANY DISPENSATIONS OF INSCRUTABLE MYSTERY. This ought not to appear surprising, and ought not to produce any emotion of repining or of discontent, if two facts be considered and duly weighed. The first is, that our faculties are naturally imperfect and beclouded, physically and morally incompetent to understand much of the dispensations of a Being like the Almighty; and the second is, that the Almighty has reasons, doubtless sufficient and important, for designedly concealing from ourselves a large proportion of the course of His providence, both for designs associated with His own glory, and our future and eternal welfare.

III. THE MYSTERIOUS DISPENSATIONS ATTENDING THE PROVIDENTIAL SUPERINTENDENCE OF GOD ARE REGULATED BY WISDOM AND BY GRACE. Consider this in the cases of Jacob, Joseph, and Job. And the time is not far distant when we, in the enjoyment of the good land and the large "which God has prepared for them that love Him," shall be called to "remember the way" by which He has been pleased to lead us, "to humble us and to prove us, to know what was in our hearts, whether we would keep His commandments or no," and to recollect that "as a father chasteneth his son, so the Lord our God hath chastened us" and then it will be proved, if we believe it not now, that the "light afflictions, which were but for a moment," have wrought out for us that "far more exceeding and eternal weight of glory."

IV. THE CHARACTER THUS ASSIGNED TO THE MYSTERIOUS DISPENSATIONS ASSOCIATED WITH THE DIVINE SUPERINTENDENCE OUGHT TO PRODUCE POWERFUL RESULTS UPON ALL CHRISTIAN AND PIOUS MINDS.

1. We should exercise a spirit of entire contentment under the most severe dispensations, which Divine Providence may impose.

2. We should carefully apply all the dispensations of Divine Providence to the practical improvement of our own characters.

(J. Parsons.)

God's way unsearchable
W. Bealby.
I. THE DOINGS OF GOD EMBRACE A WIDE RANGE. Science has established the fact, that you cannot disturb the smallest part of the watery or atmospheric world without disturbing the whole of it. So in the moral world; all events, however small, have a bearing on events great and distant. God governs the life of one man in connection with all men. What happens to-day is only one link in the chain, which stretches through ages, and is connected with events, it may be, of distant lands.

II. THE TRACES OF GOD'S DOINGS ARE NOT CONSECUTIVELY SEEN. Earthly soil which receives an impress retains it, but what impress can water retain? You may make the impression, but you cannot fix it. So may you interpret a sorrow; but its connection with your future history you may not see. The mark of God's finger you may see to-day, but to-morrow the impress is gone. Providence, like a vast and complicated machine, can only be comprehended, in all its complex arrangements, by Him who framed it.

III. THE REASON OF GOD'S DOINGS IS OFTEN BEYOND ALL HUMAN COMPREHENSION. "His paths are in deep waters." The origin of moral evil — the access of fallen spirits to, and their mode of operation on, man's spiritual nature — human responsibility, and God's eternal decrees, involve questions which by man may never be answered; but enough for us should it be that His footsteps are in deep waters. The mysteries of heaven, however, we must believe to conduce to universal good. Some we know to be positive blessings. Great, indeed, is the mystery of godliness; and yet what fact is more glorious in its character, and more blessed in its practical bearings?

(W. Bealby.)

Divine providence incomprehensible
N. Emmons, D. D.
I. GOD DOES EXERCISE A UNIVERSAL PROVIDENCE OVER THE WORLD. No material object can move, and no living creature can act, without the constant and controlling agency of Him who made and preserves the world. They must all necessarily live and move, as well as have their being in Him.

II. GOD IS INCOMPREHENSIBLE IN THE EXERCISE OF HIS UNIVERSAL PROVIDENCE. This appears from —

1. Scripture.

2. Reason. As all the motions in a watch originate from the mainspring, so all the reasons of God's conduct, in preserving and governing the world, originate from His ultimate design in creation, which is too great, too wise, and too good, for any. created being to grasp, and therefore must necessarily and for ever remain incomprehensible.

3. Fact. The ways of Providence have always been found to be unsearchable by all intelligent creatures. Scarcely a day passes but every person sees something in respect to himself, or in respect to others, which excites his admiration, and surpasses his comprehension.

III. IMPROVEMENT.

1. If God be incomprehensible in the government of the world, then this is a complete answer to all the objections that have ever been made against His universal providence.

2. If God be incomprehensible in His providence, then it is as difficult for mankind to know why He bestows favours upon them as why He takes them away.

3. If God be incomprehensible in all the ways of His providence, then all the dispensations of His providence towards mankind are proper trials.

4. If God be incomprehensible in His ways of providence, then there is the same ground of submission under heavy, as under light afflictions.

5. If the ways of providence are incomprehensible, then all things in this world are suited to make all men religious. God carries them all in His holy and sovereign hand, and is practically speaking to them every day and every moment.

6. If God is incomprehensible in His providence, then it is easy to see that He can order things, so as to bring light out of darkness, good out of evil, and joy out of sorrow.

(N. Emmons, D. D.)

The teaching of the tides
J. B. Evans.
I. THE TIDAL WAVE. Just as there are high and low tides of the ocean, so we have periods when everything is apparently in our favour, wind and wave working conjointly to bring us to our desired haven. It is also true that in the spiritual life we have our neap tides and spring tides. Seasons of enervation, when scarcely a ripple can be recognized on our monotonous life, energy is almost spent, faith is weak, God seems afar off, and we find it hard to pray, and life with its care and sin presents almost a dead calm. However, we have not always this experience of creeping slowly along; we have also our spring tides when we are carried forward as by a mighty flood. With a renewed energy, life is made worth living, irksome tasks become easy, a gracious influence fills our soul, and in an ecstasy of joy we are borne onward and upward.

II. HIGH TIDES. Have we not had our exceptional experiences when God came preciously near, and gave us visions and revelations of Himself? These are seasons of purity of life, devotion of service, implicit confidence in God. We discover at such times that we possess faculties of which we were ignorant. The whole of our spiritual being is made receptive.

III. THE OBSTACLES. There are several obstacles which vary the regulating tides; e.g. the stars, contour of the land, seasons, conflicting currents, etc., affect the tidal wave more or less, varying its progress and force. Let us guard against placing, or allowing to remain, any obstacles in the entrance of our souls, but with a lull surrender to the will of God, allow Him to have entire control of our lives. Let us open our hearts to receive the highest floodtide which He may send, even the very presence of God Himself — the Spirit of God dwelling in us.

IV. TIDELESS RIVERS AND INLAND SEAS. Such rivers as the Nile, Rhone, and Po feel no effect of the tidal wave, beyond their month, whilst in the case of the Thames its force is felt as far as Teddington, about eighty miles from the sea. Persons living on the banks of the Severn may sometimes see a head of water forty feet high rushing up the river with great violence. The effect of the tide is to prevent the accumulation of mud and formation of ice at the mouths of the river; it also makes the river more useful, being navigable. In a similar manner as the high tides of spiritual influences flow into our lives, they rid us of collected debris — hindrances which choke our lives and mar our usefulness — evil habits, questionable amusements, shady practices, of which we could not ordinarily strip ourselves, are all swept away under such gracious influences.

V. TIDE-TABLES. In almanacks and elsewhere we find tables which give with fair accuracy time and place of these exceptionally high tides, as well as the ordinary spring and neap tides, but no means of thus calculating times and seasons of spiritual visitation. We can doubtless aid the tide of power and usefulness by obeying the Divine laws which have been made known; and certainly guard against any obstacles and hindrances to its flow. It is "they that wait upon the Lord. that "shall renew their strength."

(J. B. Evans.)

The mysterious dealings of God
J. W. Hardman, LL. D.
Our daily papers are full of sad histories. One day it is "an accident in a coal-pit: one hundred lives lost." Another day it is some frightful disaster on a railway, or a shipwreck, or an outbreak of disease in some place. And when we look at "the daily history of the world," we read of earthquakes, wars, pestilence, and massacres. And as we read, the question arises in our minds — why does the compassionate All-Father permit these horrors to take place? And if we, mere spectators of these afflictions from afar off, are ready to ask this question, with what agonized earnestness must it rise up in the breasts of the sufferers them. selves! And looking closer and inquiring into the lives of our fellow-men, does not the same startling problem constantly appear? How often we see the desolate widow with her crowd of helpless children! How often we notice good and useful lives taken away whilst the worthless are still permitted to live! Now, all these cases bring us to this point — do calamities and afflictions happen by chance or are they appointed by a great Ruler of the world? And as Christians we answer, that "affliction cometh not forth of the dust," but conies from the hand of God; but when we are further pressed to explain God's dealings, we can only reply, "His path is in the great waters, and His footsteps are not known." And next, we may remark that this apparent contradiction between the character of God and His dealings with individuals, leads us to feel the need and value of a revelation. God has not left us to the stammering voice of "natural religion," but He has drawn aside the veil and revealed Himself. He has sent us a letter, in which He tells us of His love, and bids us trust in Him, through the gloom and darkness, and He will bring us into the perfect light; that though His footsteps are not known, yet He leads Israel by the hand. And as we reflect on these mysterious points of God's dealings with men, we see how they bring into light and accentuate the great doctrine of the faith; the truth that there is a future existence, when the sorrows of this life shall be balanced by the joys which cannot yet be conceived. It is the last great Day of Judgment which will declare the justice and righteous. ness of God. Thus, when we hear of terrible accidents and wholesale suffering we can take comfort in two ways — firstly, that God may overrule evil for good, by arranging that the accident or the misfortune may lead to good results. Thus the terrible disasters from fire-damp led Sir Humphrey Davy to invent the pitman's lamp, which has saved so many lives. The dangers of high-pressure engines, and the fearful explosions of the American steamboats, made the safety-valve popular and universal at last. The cruel ravages of disease and infection have taught men, by the very motives of selfish dread, to take up sanitary cares for others. And looking beyond these advantages which result in this world, we secondly can see how, in the longer sphere of a better world, God can compensate those who have suffered here. This fills us with confidence and hope, though as yet we cannot trace "His footsteps," for the dark waters roll over them.

(J. W. Hardman, LL. D.)

The trackless ocean and its master pilot
Thomas Spurgeon.
I have taken a great interest in pilots, in their office, and in their work. After a long and monotonous voyage it is quite at. event, as you may judge, to find a fresh face on board. Every eye is strained to look at the pilot as his little boat comes dancing over the waters; and when he springs on board we feel almost inclined to caress him, and we wish to know what is the latest news. I like to see him standing on the bridge, or on the quarter-deck, in command for the time being. Even the captain must take second place now. I like to feel the sense of perfect security which comes when the pilot is on board. He knows the place so well. It is his business to steer the ship through the narrows and up the tortuous channel.. He has been at it for years. He can, as they say, almost feel his way up that channel in the dark; and as we draw near the shore, the passengers feel that the time of anxiety is over. A sense of relief goes all over the ship. We had every confidence in the captain when there was plenty of sea-room, but on our coming near the harbour, it was some comfort to find on board a man who knew its every turn and twist. Since God's way is in the sea, I want to ask you whether He is your pilot, or whether you are trying to steer yourself.

(Thomas Spurgeon.)

God's way incomprehensible to man
Marvin R. Vincent, D. D.
Take a little lad of ten years, and put him into an assembly of statesmen discussing the gravest questions of diplomacy and international law, to carry documents and messages from one desk to another. In that assembly the lad has a definite place and a definite duty which he can understand and do. But suppose he should refuse to carry a paper of which he did not understand the meaning and bearing. Suppose he should throw up his position as page, on the ground that he was not made acquainted with the whole course of complicated negotiation carried on in that chamber. Would any sane man regard the boy aa an injured being? Would any one think of reproaching those statesmen with unkindness or injustice? Would not the lad be simply laughed at? Even supposing that every man in the chamber were disposed to grant his ridiculous demand and to explain the business to him — could they do it? Could the child's mind grasp the destinies of nations? And yet, if this is absurd, what shall be said of a finite being, with his scanty knowledge, with his limited capacity, with his little range of experience, refusing allegiance to a God whose purposes comprehend eternity, and move in orbits vaster than his utmost reach of thought can even begin to conceive; in whose plan the countless details of all being in the eternity, past and future, are grouped and unified — what, I repeat, shall be said of the stupendous folly of a poor little man, the difference between whom and God is barely shadowed by the difference between a statesman and a babe, yet who refuses allegiance to God because he cannot, by searching, find out the Almighty to perfection?

(Marvin R. Vincent, D. D.)

Thou leddest Thy people
The true philosophy of life
Marvin R. Vincent, D. D.
"Thou leddest Thy people." The whole philosophy of life is here, here for us no less than for Israel. If we think we need some other theory of living because the Israelites were only poor slaves, and we intelligent nineteenth-century Christians, we are greatly mistaken. After all these centuries, God has nothing to add to this, that men let Him lead them, in His own way, through the sea if so He will it. The true philosophy of life is summed up here, in simply following God. Over the Apennines there is a wonderful railroad, on which, in a space of less than seventy miles, one passes through forty-three tunnels, some of them of very great length. The road is full of magnificent outlooks, but every few moments you go plunging into a tunnel. And certainly the traveller over this road would show his good sense by sitting still and being carried along the line of the rail; and not by getting out at the first station, and striking into the mountains to find another path, because he did not like the tunnels. He would be almost sure to be lost and to starve to death. The road has been built to carry him to his destination by the shortest way, and he will get there more quickly and safely through the tunnels than in any other way. Oh, if we could only believe the same thing of God's way! We want to build our own road, all out in the light; and the consequence is, it is much less direct than God's, and much more dangerous, and we cannot bring it out where we wish. And remember, it is not all tunnels either: in the regions of the high rocks, where the tunnels are needed, are the most glorious prospects. If God's way is partly in darkness, the light places are full of beauty, commanding such outlooks of mercy and love as ought to reconcile us to the intervals of darkness, I remember once, in Italy, climbing a mountain up which a broad, fine carriage road led almost to the summit; but there the road suddenly ceased, and nothing appeared but a narrow footpath leading round the shoulder of the mountain, and that soon dwindled into a sheep-track; and the sun beat down with terrible power, and the way was rough, and more than once I was tempted to go back; but never shall I forget the vision which burst upon me as at last I reached the end of the narrow way: it repaid all the toil. So, I say, do not be afraid of the narrow way if God turns you into it. The great thing is that He lead you; and if He lead, even though His footsteps are not known, you know that His way is in holiness, and ends at last in eternal good.

(Marvin R. Vincent, D. D.).

People
Aaron, Asaph, Jacob, Jeduthun, Joseph, Psalmist
Places
Jerusalem
Topics
Footprints, Footsteps, Led, Mighty, Path, Paths, Road, Though, Tracks, Unseen, Waters, Yet
Outline
1. The psalmist shows what fierce combat he had with distrust
10. The victory which he had by consideration of God's great and gracious works.

Dictionary of Bible Themes
Psalm 77:10-20

     8724   doubt, dealing with

Psalm 77:14-20

     1315   God, as redeemer

Psalm 77:19-20

     1320   God, as Saviour
     7223   exodus, significance
     8129   guidance, examples

Library
June the Eleventh the Path Across the Sea
"Thy way is in the sea." --PSALM lxxvii. 11-20. And the sea appears to be the most trackless of worlds! The sea is the very symbol of mystery, the grim dwelling-house of innumerable things that have been lost. But God's way moves here and there across this trackless wild. God is never lost among our mysteries. He knows his way about. When we are bewildered He sees the road, and He sees the end even from the beginning. Even the sea, in every part of it, is the Lord's highway. When His way is in …
John Henry Jowett—My Daily Meditation for the Circling Year

A Question for a Questioner
The question which makes our text is meant to end other questions. You may carry truth as far as ever you like, and it will always be truth. Truth is like those crystals which, when split up into the smallest possible fragments, still retain their natural form. You may break truth in pieces, you may do what you like with it, and it is truth throughout; but error is diverse within itself, and evermore bears its own death within itself. You can see its falsehood even in its own light. Bring it forward, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 31: 1885

Ere Another Step I Take
"I commune with mine own heart." -- Psalm 77:6. Ere another step I take In my wilful wandering way, Still I have a choice to make -- Shall I alter while I may? Patient love is waiting still In my Savior's heart for me; Love to bend my froward will, Love to make me really free. Far from Him, what can I gain? Want and shame, and bondage vile -- Better far to bear the pain Of His yoke a little while. Soon I might its comfort find; Soon my thankful heart might cry, "In Thy meek obedient mind, As …
Miss A. L. Waring—Hymns and Meditations

Despondency Self-Corrected. --Ps. Lxxvii.
Despondency Self-Corrected.--Ps. lxxvii. In time of tribulation, Hear, Lord, my feeble cries, With humble supplication To Thee my spirit flies: My heart with grief is breaking, Scarce can my voice complain; Mine eyes, with tears kept waking, Still watch and weep in vain. The days of old, in vision, Bring vanish'd bliss to view; The years of lost fruition Their joys in pangs renew; Remember'd songs of gladness, Through night's lone silence brought, Strike notes of deeper sadness, And stir desponding …
James Montgomery—Sacred Poems and Hymns

A Path in the Sea
'And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: 20. And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night. 21. And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night, …
Alexander Maclaren—Expositions of Holy Scripture

How the Whole and the Sick are to be Admonished.
(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever. …
Leo the Great—Writings of Leo the Great

Letter iii (A. D. 1131) to Bruno, Archbishop Elect of Cologne
To Bruno, [8] Archbishop Elect of Cologne Bernard having been consulted by Bruno as to whether he ought to accept the See of Cologne, so replies as to hold him in suspense, and render him in awe of the burden of so great a charge. He advises him to seek counsel of God in prayer. 1. You seek counsel from me, most illustrious Bruno, as to whether you ought to accept the Episcopate, to which it is desired to advance you. What mortal can presume to decide this for you? If God calls you, who can dare …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Letter Xlii to the Illustrious Youth, Geoffrey De Perrone, and his Comrades.
To the Illustrious Youth, Geoffrey de Perrone, and His Comrades. He pronounces the youths noble because they purpose to lead the religious life, and exhorts them to perseverance. To his beloved sons, Geoffrey and his companions, Bernard, called Abbot of Clairvaux, wishes the spirit of counsel and strength. 1. The news of your conversion that has got abroad is edifying many, nay, is making glad the whole Church of God, so that The heavens rejoice and the earth is glad (Ps. xcvi. 11), and every tongue …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Joy
'The fruit of the Spirit is joy.' Gal 5:52. The third fruit of justification, adoption, and sanctification, is joy in the Holy Ghost. Joy is setting the soul upon the top of a pinnacle - it is the cream of the sincere milk of the word. Spiritual joy is a sweet and delightful passion, arising from the apprehension and feeling of some good, whereby the soul is supported under present troubles, and fenced against future fear. I. It is a delightful passion. It is contrary to sorrow, which is a perturbation …
Thomas Watson—A Body of Divinity

Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering …
Thomas Watson—The Ten Commandments

Covenant Duties.
It is here proposed to show, that every incumbent duty ought, in suitable circumstances, to be engaged to in the exercise of Covenanting. The law and covenant of God are co-extensive; and what is enjoined in the one is confirmed in the other. The proposals of that Covenant include its promises and its duties. The former are made and fulfilled by its glorious Originator; the latter are enjoined and obligatory on man. The duties of that Covenant are God's law; and the demands of the law are all made …
John Cunningham—The Ordinance of Covenanting

The Early Life of Malachy. Having Been Admitted to Holy Orders He Associates with Malchus
[Sidenote: 1095.] 1. Our Malachy, born in Ireland,[134] of a barbarous people, was brought up there, and there received his education. But from the barbarism of his birth he contracted no taint, any more than the fishes of the sea from their native salt. But how delightful to reflect, that uncultured barbarism should have produced for us so worthy[135] a fellow-citizen with the saints and member of the household of God.[136] He who brings honey out of the rock and oil out of the flinty rock[137] …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Of Faith. The Definition of It. Its Peculiar Properties.
1. A brief recapitulation of the leading points of the whole discussion. The scope of this chapter. The necessity of the doctrine of faith. This doctrine obscured by the Schoolmen, who make God the object of faith, without referring to Christ. The Schoolmen refuted by various passages. 2. The dogma of implicit faith refuted. It destroys faith, which consists in a knowledge of the divine will. What this will is, and how necessary the knowledge of it. 3. Many things are and will continue to be implicitly …
John Calvin—The Institutes of the Christian Religion

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

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