Isaiah 28:19
As often as it passes through, it will carry you away; it will sweep through morning after morning, by day and by night." The understanding of this message will bring sheer terror.
Sermons
The Infatuation of SinW. Clarkson Isaiah 28:14, 15, 18-20
Incongruous ScorningIsaiah 28:14-22
Isaiah's ResponseSir E. Strachey, Bart.Isaiah 28:14-22
Jehovah Pronounces JudgmentE. Johnson Isaiah 28:14-22
Refuges of LiesN. D. Hillis, D. D.Isaiah 28:14-22
ScornersIsaiah 28:14-22
Scornful RulersIsaiah 28:14-22
The Judgments of GodW. Clarkson Isaiah 28:16-22














Behold, I lay in Zion for a foundation a Stone, a tried Stone, a precious Corner-stone, a sure Foundation. This stone we all know to be Christ, concerning whom all the prophets did testify. It is historically true that the Stone was laid in Zion, and what we have to treat of is the house. Here is the Foundation. Firm, as the eternal Rock, with its roots in God's own everlasting nature. The Foundation is not created; it is. God sends forth his Son to be the Savior of men. This foundation is laid deep in toil and tears, in humility and indignity. It is laid in the agony and bloody sweat, the cross and Passion. Yet there it is. None can move it. Nor can any soul of man find other foundation. This Foundation is designated in three ways.

I. IT IS A TRIED STONE. We are reminded of tried things. The Word of the Lord is a tried Word. Already prophets speak of the Christ as the tried Stone. The vision they have of him is not of a great Teacher simply, but of a Divine Redeemer, upon whose mighty work all generations of men may rest for redemption and life. The centuries have rolled away, and now history endorses prophecy. Generations of departed salute have testified that Christ is a Friend that loveth at all times - a Rock that no waters of sorrow, not even the waterfloods of death, can move.

II. IT IS A PRECIOUS CORNERSTONE. Yes; here the weight of the building has to come, the Cornerstone. Precious; for there is this description everywhere given of the Christ: "Beside me there is no Savior." He is the Pearl of great price. He is the Church's one Foundation. Precious in himself, as holy, harmless, undefiled, and separate from sinners. Precious, because of the living temple of redeemed souls which he supports. Precious in the Father's eyes, in the eyes of angels, and of all the great multitude of the redeemed.

III. A SURE FOUNDATION. That is what we all want in religion - certainty. We cannot do with a mere philosophic "quest." We want "rest." We do not want an ornate religion; we want rather to be able to say, "I know in whom I have believed." When the mind is palsied with doubt, when the heart is quaking with fear, then we experience the deepest misery possible to man; for the sky above us is soon lost to view if the rock beneath us is not firm and true. Heaven goes when faith goes. God himself declares, "Behold, I lay in Zion... a sure Foundation." - W.M.S.

Judgment also will I lay to the line.
I. The Lord PONDERS, with most exact attention, all the distinctions of characters, times, and circumstances; all the various motives both to lenity and severity.

II. He ACTS in a manner suited to His perfect knowledge.

(R. Macculloch.)

Upon the roses of grace grow the thorns of justice. Whenever the Lord bares His arm for mercy towards believers He gives a back stroke to His enemies.

( C. H. Spurgeon.)

A great privilege involves a great responsibility. It is a very high favour to see the foundation which God has laid in Zion and to be exhorted to build upon it; but of those who reject that foundation vengeance will be exacted.

( C. H. Spurgeon.)

I. THE LORD JUDGING MAN'S REFUGES. He says, "Judgment also will I lay to the line, and righteousness to the plummet." Observe that, however carelessly we may judge ourselves, God will not so judge us. His survey is performed with the utmost accuracy. There are three ways by which we may judge whether our confidences are refuges of lies or not.(1) If they are safe hiding places they are founded upon Christ. "Behold, I lay in Zion," etc.(2) If our confidence be a right one it comes to us through faith (ver. 16). If your hope is grounded upon sight, or feeling, or working, it will one day fail you.(3) A third test seems to me to be proposed in my text. "Judgment will I lay to the line, and righteousness to the plummet." Here, then, is the test of righteousness. If our hope is sound, it is a holy, sanctifying hope, which purges us from sin, and breeds in us all that is true and good. We shall now apply these tests to certain refuges which I am sure will turn out to be refuges of lies.

1. The first is the hope which some men ground upon their own moral goodness. It will not stand trial by the first plummet; it is not based upon the foundation which God has laid. Try the second touch stone as to faith. Your hope is not based on faith in Jesus; you have no faith except in yourself. Moreover, is not this plea of moral goodness a falsehood from top to bottom? Recollect that even if your outward life may have been correct, God regards the heart, and takes account of the inner life.

2. A number of persons make a refuge for themselves out of the notion of fate. This would not endure one of the tests and assuredly not the last, for its tendency is to deny all moral obligation, and hence it is no friend to holiness. It deliberately charges God with the creature's sin, and makes out the sinner to be the injured person.

3. The third shelter of lies which many fly to is a hope based upon novel doctrines. So far as my observation goes, these modern notions go with looseness of life, with world linens of heart, with decay of prayerfulness, and with backsliding from the living God.

4. We have another brood of men whose refuge is that they make a profession of religion.

5. Let me speak a word concerning certain who have a hope of being saved which does not sanctify them.

6. Some, too, make a refuge of their old experience. A true experience continues and grows day by day.

II. PICTURE THE DESTRUCTION OF THESE REFUGES OF LIES. A man has been very comfortable in one or other of these refuges for a good number of years, but at last he is getting old, and is laid aside to think; infirmities are increasing. death is drawing nigh, and he takes a look into the dark future. He finds himself facing an eternal state, and has need of all his confidences and hopes to sustain him. Now, what happens? His spirit undergoes a great storm, and what is the result? Does he dwell in a fortress which defies the hurricane? No, his shelter is so frail, that, according to the text, "the hail" shall sweep away the refuges of lies. A cold, hard truth falls from Heaven like a hailstone, and crashes right through the glass roof of his false confidence. He looks up astonished. and, in! another and another forgotten truth descends with like violence and crushes through all opposition till it smites his soul. Down falls all his comfort and peace of mind, as hailstone after hailstone pounds all his hope to pieces. "After all, I never was born again, and the Scripture hath well said, 'Ye must be born again.' I never yielded up my selfishness, and I cannot be saved unless Christ is my King. I did not really close in with Christ and cast my naked soul on Him." Another impressive picture is set before us. "The flood shall overflow his hiding place." Imagine one who, in the time of Noah's flood, does not choose to enter into the ark, for he does not care to be tied down to God's way of deliverance. He wants a more philosophic way. Besides, he does not care to be cooped up with Noah and a handful of narrow-minded people, who shut themselves in and shut everybody else out. He has broader views, and therefore he has found a shelter on the side of the hill, in a great cave where thousands can assemble, and enjoy a liberty denied them within the pale of the ark. It is utterly preposterous to suppose the flood will ever reach so high as this elevated cave. After a day or two Of extraordinary rain the man would look down from his hiding place and see the waters covering all the lower area, and creeping up the valleys foot by foot, and he would remark upon the abundance of rain, but scoff at the idea of a general deluge. He would be easy, hoping that the rain would cease, but as it continued he would begin to think, "I may not be quite so safe after all." Imagine his horror when the flood at last fills up the ravine, and creeps up the rocky steep. With cruel lip, seeking his destruction, the water threatens the cave wherein he thought to dwell so safely. At last it penetrates his hiding place, it climbs to the very roof, it sweeps over his head, and his false confidence has proved his ruin. Such will be the end of all who hide themselves, but hide not in Christ. I will tell you in what fashion this overthrow will come. First, the mirth of the mind is damped with doubt. The man does not feel so easy as he used to be; he is afraid that God's Word may be true, and that things will go amiss with him. Soon the doubt has oozed into his refuge, and become a pool of fear: the man is sadly afraid, and the dread saturates and dissolves all his joy. The truth of God's Word still further comes home to his conscience, and he begins to be more and more alarmed: nor does he continue long in one stay, for he is growingly distressed, the waters are evidently advancing upon him and he cannot escape. He has come to be altogether dismayed, he hardly knows what will become of him; and within a little while, unless God's mercy shall prevent and enable him to find the true shelter, he win be drenched in despair and washed away in terror. At last he cannot believe that there is any salvation possible for him.

III. THE LESSON ON WARNING. Let us build on God's foundation. He knows better than we do what is right and safe.

( C. H. Spurgeon.)

An ordinary builder who should be sent to examine a house would probably content himself with hastily looking to see whether the walls were perpendicular, and whether the work was of the quantity and quality specified in the contract; he could tell this pretty nearly with his eye, or by measuring with his foot; but if a very careful and scientific survey was wanted, he would then produce his plummet and his line, and try everything by the regular accepted tests of builder's work: hence our text describes the Lord as laying judgment to the line and righteousness to the plummet; that is to say, He makes a deliberate trial of our confidences, compares our hopes with our conduct, our beliefs with the truth, and our expectations with the facts of the case. Oh, that we might have grace to invite such a test at once by praying, "Search me, O God, and know my heart; try me, and know my thoughts." If the Lord will help us to know ourselves now it will save us from a sad discovery at the last.

( C. H. Spurgeon.)

The hail shall sweep away the refuge of lies.
It is very remarkable to what an extent men will deceive themselves on the subject of religion. In connection with this subject, more than any other, we find the most remarkable cases of self-delusion: they are so very remarkable sometimes, as to appear altogether incredible.

I. A false refuge in which many indulge is a SELFISH RELIGION. Selfishness in any form is in exact opposition to religion. It makes no difference as to the type which selfishness puts on. The question is, does a man make his own interest the object of pursuit? If so, such conduct is the exact opposite of that benevolence which Christ manifested, when He laid Himself out for the good of mankind and the glory of God. We should love God for what God is, and we should love our neighbours as ourselves. Where there is true religion it will manifest itself in prayer, praise, and obedience. It will manifest itself with respect to God in efforts to please Him, to honour Him, and to glorify Him, and an earnest desire to secure the love, confidence, and obedience of all men. It is not selfishness for a man to have a proper regard for his own salvation; but it is for him to regard his own salvation only, and care not for the salvation of his neighbour. Further, this is the true way for a man to secure his own salvation; by caring for the salvation of others. "Whosoever will save his life," said Christ, "shall lose it; but whosoever will lose his life for My sake shall find it."

II. Another refuge of lies to which mankind betake themselves is RELIGIOUS IMPULSE. This is a prevailing form of selfishness. This delusion consists in appealing to the feelings instead of to God's law as developed in the conscience and reason. Such persons as these think themselves very religious, because they feel deeply upon the subject. Let the circumstances subside which excited their feelings, and you see that they have not the root of the matter within them.

III. Others have a MERE RELIGION OF OPINION, which is just the opposite of a religion of impulse. These opinions do not mould their lives.

IV. Another refuge of lies is the RELIGION OF SECTARIANISM.

V. Another refuge of lies is HAVING REGARD TO WHAT IS OUTWARD, the performance of certain external actions without love to God in the heart. There are a great many men who think themselves very religious because they pay their debts.

( C. G. Finney.)

It is certain that, from the time of Adam down to the present day, thousands have taken refuge from the threatenings of God's wrath beneath the lies of the Evil One.

I. You say, "If I am elect I shall be saved, do what I may; but if I am not elect I must be damned, do what I will; and, therefore, there is no use in my trying to do anything." Election is not iron fate, but unutterable love. Do you act in this manner about carnal things? A friend invites you to dinner; the table is spread before you. You are asked to sit down. "Stop," you say, "does not God know everything?" "Yes," says your friend. "Well," you say, "God knows whether I shall eat this food or not: so it's all fixed, and I can't alter it; and if I am not to eat that dinner, I cannot eat it, even though I were to try to eat it: whereas, if I am to eat it, I must eat it, even though I were to rise and leave the room and try to go without it; and, therefore, I will sit still and do nothing." Would you reason thus? If not, why say, when God lays the "Bread of Life" before you, "If I am to eat of the Bread of Life, I must, do what I may; if I am not to partake of it, I cannot, do what I will; and, therefore, I will sit still and do nothing"? If Christ does not really offer to save you I have nothing further to say, but you admit He does.

II. "I trust in the mercy of God." If that is all your trust it is "a refuge of lies" You answer, Is not God merciful? More merciful than you can conceive, but it will not do to trust in the mere mercy of God. God's mercy will not save you till you are inside the tower of refuge, Christ Jesus.

III. "We do the best we can." What! You do the best you can? Then you are safe. If you really have done the best you could to this present hour, you are this moment as safe as the angel Gabriel. But will you solemnly declare that you have never sinned? Ah no! The best thing you can do is to look to what another has done for you, even Jesus!

IV. Some are flattering themselves that they believe in Jesus Christ, and are in the road to Heaven, while they are without that faith which alone can save the soul. Let me ask you who say, "I do believe," what it is you believe that can justify you? You say, "I believe that Jesus Christ came into the world to teach us the way to Heaven." So did that young man who came to Christ of old. You answer, "I believe in the great judgment to come." So did Felix, when Paul stood before him "and reasoned of righteousness, temperance, and judgment to come." You answer, "I believe that Jesus was the innocent sufferer for the guilty, and that He is truly the Son of God." So did Judas. You answer, "I believe that Jesus died that He might save sinners, and rose to glory everlasting." So did Ananias and Sapphira. Do you ask, at last, what am I to believe, that I may be saved? What did that dying thief believe who went to Heaven? More than either Judas or Satan. Did he not believe that Jesus was his own Saviour, and did he not confidently trust in Him that He would bear him in everlasting remembrance, and did he not call Him "Lord"?

V. "I must wait God's time." The solemn truth is, Christ is waiting for you. Did you ever read His own words? "Behold, I stand at the door and knock." Is not that waiting?

VI. "We know all this is true, and we mean to turn, but there is time enough yet." Oh, the unreasonableness of your course! Why would you turn by and by?

1. Because Christ beseeches you? And does not He as much beseech you now? And will you not grieve and insult Him by delaying?

2. Because God commands you? And does He not as much command you now? And are you not disobeying and defying Him by delaying?

3. Because danger threatens you? And is not death behind your back even now?

(H. Grattan Guinness.)

All men know themselves to be sinners against God. They know also that, as sinners, they are in peril. Hence their anxiety to find some refuge for safety. They know they might find this in the way of forsaking sin and turning to the Lord; but they do not choose to forsake their sins. Hence there seems to be no convenient resource but to hide themselves under some refuge. It is obvious that men who resort to lies for a refuge regard those lies not as lies, but as truth. This fact leads us to raise the primary fundamental question, Have we any rule or standard which will show what is truth, and what is falsehood? Men have countless opinions about religion; how can we determine which are true and which not true? We have an infallible test. Salvation, to be real and available, must be salvation from sin. Again, if it does not beget prayer, does not unify us with God, and bring us into fellowship and sympathy with Him, it is a lie. If it does not produce a heavenly mind, and expel a worldly mind, it is a lie. Here I must notice an objection. It is said, The Gospel does not, in fact, do for men all you claim. It does not make professed Christians heavenly minded, dead to the world, full of love, joy, and peace. I reply, Here is medicine which, applied in a given disease, will certainly cure. But it must be fairly applied. So with the Gospel.

I. I will now proceed to NAME SOME THINGS THAT LACK THIS DECISIVE CHARACTERISTIC. They do not save the soul from sin.

1. An unsanctifying hope of Heaven.

2. An old experience, that is all old.

3. There are two forms of self-righteousness — the legal and the Gospel — both of which are refuges of lies. The legal depends on duty doing — evermore trying to work out salvation by deeds of law. The Gospel form sets itself to get grace by works.

4. Universalism.

II. And now TAKE NOTICE OF WHAT GOD SAYS. "The hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place." This hail is the symbol of God's displeasure. It is fit that God should be displeased with these refuges of lies. He loves truth too well to have the least sympathy with lies. He loves the souls of men too deeply to have any patience with agencies so destructive. The waters, He declares, shall overflow the hiding places. Every resort that leaves the soul in sin is a hiding place.

1. All religious affectation is such, and is nothing better.

2. So of all religious formality — going through the forms of worship, being in the Church, being baptized — what avails it all unless their piety be instinct with life and that life be the soul of real holiness

3. A great many people hide in the Church.

4. Others hide under the plea of a sinful nature. They are naturally unable to do anything.

5. Some dodge under professors of religion.

( C. G. Finney.)

People
Gibeon, Isaiah
Places
Assyria, Jerusalem, Mount Perazim, Valley of Gibeon, Zion
Topics
Anytime, Bring, Carry, Consider, During, Fear, Forth, Fulness, Message, Morning, News, Nothing, Nought, Often, Overtake, Pass, Passes, Passeth, Passing, Report, Seize, Sheer, Sweep, Taketh, Terror, Though, Trembling, Understand, Understanding, Vexation, Whenever
Outline
1. The prophet threatens Ephraim for their pride and drunkenness
5. The residue shall be advanced in the kingdom of Christ
7. He rebukes their error
9. Their unwillingness to learn
14. And their security
16. Christ the sure foundation is promised
17. Their security shall be tried
23. They are incited to the consideration of God's providence

Dictionary of Bible Themes
Isaiah 28:18

     1346   covenants, nature of
     9040   grave, the

Isaiah 28:17-18

     5942   security

Library
June 8. "Bread Corn is Bruised" (Isa. xxviii. 28).
"Bread corn is bruised" (Isa. xxviii. 28). The farmer does not gather timothy and blue grass, and break it with a heavy machine. But he takes great pains with the wheat. So God takes great pains with those who are to be of much use to Him. There is a nature in them that needs this discipline. Don't wonder if the bread corn is treated with the wise, discriminating care that will fit it for food. He knows the way He is taking, and there is infinite tenderness in the oversight He gives. He is watching
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Foundation of God
'Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.'--ISAIAH xxviii. 16. 'Therefore thus saith the Lord.' Then these great words are God's answer to something. And that something is the scornful defiance by the rulers of Israel of the prophet's threatenings. By their deeds, whether by their words or no, they said that they had made friends of their enemies, and that
Alexander Maclaren—Expositions of Holy Scripture

God's Strange Work
'That He may do His work, His strange work; and bring to pass His act, His strange act.'--ISAIAH xxviii. 21. How the great events of one generation fall dead to another! There is something very pathetic in the oblivion that swallows up world- resounding deeds. Here the prophet selects two instances which to him are solemn and singular examples of divine judgment, and we have difficulty in finding out to what he refers. To him they seemed the most luminous illustrations he could find of the principle
Alexander Maclaren—Expositions of Holy Scripture

Man's Crown and God's
'In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty.'--ISAIAH xxviii. 5. 'Thou shall also be a crown of glory in the hand of the Lord.'--ISAIAH lxii 3. Connection of first prophecy--destruction of Samaria. Its situation, crowning the hill with its walls and towers, its fertile 'fat valley,' the flagrant immorality and drunkenness of its inhabitants, and its final ruin, are all presented in the highly imaginative picture of its fall as being like the trampling
Alexander Maclaren—Expositions of Holy Scripture

The Judgment of Drunkards and Mockers
'Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! 2. Behold, the Lord hath a mighty and strong one, which, as a tempest of hail, and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. 3. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: 4. And the glorious beauty, which is on the head of the fat
Alexander Maclaren—Expositions of Holy Scripture

The Husbandman and his Operations
'Give ye ear, and hear my voice; hearken, and hear my speech. 24. Doth the plowman plow all day to sow? doth he open and break the clods of his ground! 25. When lie hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat and the appointed barley and the rie in their place? 26. For his God doth instruct him to discretion, and doth teach him. 27. For the fitches are not threshed with a threshing instrument, neither is a cart wheel
Alexander Maclaren—Expositions of Holy Scripture

A Crown Op Pride or a Crown of Glory
'The crown of pride, the drunkards of Ephraim, shall be trodden under feet; 4. And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. 5. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people.'--ISAIAH xxviii. 3-5. The reference is probably to Samaria as a chief city of
Alexander Maclaren—Expositions of Holy Scripture

The Bed and Its Covering
Now, I think it may be readily granted, that man's body is, after all, only a picture of his inner being: just what the body needs materially, that the soul needs spiritually. The soul, then, needs two things. It requires rest, which is pictured to us in sleep. The soul needs a bed upon which it may repose quietly and take its ease. And, again, the soul needs covering, for as a naked body would be both uncomfortable, unseemly, and dangerous; much more would the naked soul be unhappy, noxious to the
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

The Extent of Messiah's Spiritual Kingdom
The kingdoms of this world are become the kingdoms of our Lord, and of His Christ, and He shall reign for ever and ever! T he Kingdom of our Lord in the heart, and in the world, is frequently compared to a building or house, of which He Himself is both the Foundation and the Architect (Isaiah 28:16 and 54:11, 12) . A building advances by degrees (I Corinthians 3:9; Ephesians 2:20-22) , and while it is in an unfinished state, a stranger cannot, by viewing its present appearance, form an accurate judgment
John Newton—Messiah Vol. 2

Of Predestination
Eph. i. 11.--"In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."--Rom. ix. 22, 23.--"What if God, willing to show his wrath and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction, and that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory." In the creation of the world, it pleased the Lord,
Hugh Binning—The Works of the Rev. Hugh Binning

Samaria. Sychem.
"The country of Samaria lies in the middle, between Judea and Galilee. For it begins at a town called Ginea, lying in the Great plain, and ends at the Toparchy of the Acrabateni: the nature of it nothing differing from Judea," &c. [Acrabata was distant from Jerusalem, the space of a day's journey northwards.] Samaria, under the first Temple, was the name of a city,--under the second, of a country. Its metropolis at that time was Sychem; "A place destined to revenges": and which the Jews, as it seems,
John Lightfoot—From the Talmud and Hebraica

Self-Righteousness Insufficient.
1 "Where are the mourners, [1] (saith the Lord) "That wait and tremble at my word, "That walk in darkness all the day? "Come, make my name your trust and stay. 2 ["No works nor duties of your own "Can for the smallest sin atone; "The robes [2] that nature may provide "Will not your least pollutions hide. 3 "The softest couch that nature knows "Can give the conscience no repose: "Look to my righteousness, and live; "Comfort and peace are mine to give.] 4 "Ye sons of pride that kindle coals "With your
Isaac Watts—Hymns and Spiritual Songs

Letter xxxvi (Circa A. D. 1131) to the Same Hildebert, who had not yet Acknowledged the Lord Innocent as Pope.
To the Same Hildebert, Who Had Not Yet Acknowledged the Lord Innocent as Pope. He exhorts him to recognise Innocent, now an exile in France, owing to the schism of Peter Leonis, as the rightful Pontiff. To the great prelate, most exalted in renown, Hildebert, by the grace of God Archbishop of Tours, Bernard, called Abbot of Clairvaux, sends greeting, and prays that he may walk in the Spirit, and spiritually discern all things. 1. To address you in the words of the prophet, Consolation is hid from
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Of the Scriptures
Eph. ii. 20.--"And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone." Believers are "the temple of the living God," in which he dwells and walks, 2 Cor. vi. 16. Every one of them is a little sanctuary and temple to his Majesty, "sanctify the Lord of hosts in your hearts." Though he be "the high and lofty One that inhabits eternity," yet he is pleased to come down to this poor cottage of a creature's heart, and dwell in it. Is not this
Hugh Binning—The Works of the Rev. Hugh Binning

He Does Battle for the Faith; He Restores Peace among those who were at Variance; He Takes in Hand to Build a Stone Church.
57. (32). There was a certain clerk in Lismore whose life, as it is said, was good, but his faith not so. He was a man of some knowledge in his own eyes, and dared to say that in the Eucharist there is only a sacrament and not the fact[718] of the sacrament, that is, mere sanctification and not the truth of the Body. On this subject he was often addressed by Malachy in secret, but in vain; and finally he was called before a public assembly, the laity however being excluded, in order that if it were
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

How to Make Use of Christ for Steadfastness, in a Time when Truth is Oppressed and Borne Down.
When enemies are prevailing, and the way of truth is evil spoken of, many faint, and many turn aside, and do not plead for truth, nor stand up for the interest of Christ, in their hour and power of darkness: many are overcome with base fear, and either side with the workers of iniquity, or are not valiant for the truth, but being faint-hearted, turn back. Now the thoughts of this may put some who desire to stand fast, and to own him and his cause in a day of trial, to enquire how they shall make
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Of Orders.
Of this sacrament the Church of Christ knows nothing; it was invented by the church of the Pope. It not only has no promise of grace, anywhere declared, but not a word is said about it in the whole of the New Testament. Now it is ridiculous to set up as a sacrament of God that which can nowhere be proved to have been instituted by God. Not that I consider that a rite practised for so many ages is to be condemned; but I would not have human inventions established in sacred things, nor should it be
Martin Luther—First Principles of the Reformation

The Knowledge that God Is, Combined with the Knowledge that He is to be Worshipped.
John iv. 24.--"God is a Spirit, and they that worship him must worship him in spirit and in truth." There are two common notions engraven on the hearts of all men by nature,--that God is, and that he must be worshipped, and these two live and die together, they are clear, or blotted together. According as the apprehension of God is clear, and distinct, and more deeply engraven on the soul, so is this notion of man's duty of worshipping God clear and imprinted on the soul, and whenever the actions
Hugh Binning—The Works of the Rev. Hugh Binning

"Come unto Me, all Ye that Labour, and are Wearied," &C.
Matth. xi. 28.--"Come unto me, all ye that labour, and are wearied," &c. It is the great misery of Christians in this life, that they have such poor, narrow, and limited spirits, that are not fit to receive the truth of the gospel in its full comprehension; from whence manifold misapprehensions in judgment, and stumbling in practice proceed. The beauty and life of things consist in their entire union with one another, and in the conjunction of all their parts. Therefore it would not be a fit way
Hugh Binning—The Works of the Rev. Hugh Binning

An Address to the Regenerate, Founded on the Preceding Discourses.
James I. 18. James I. 18. Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures. I INTEND the words which I have now been reading, only as an introduction to that address to the sons and daughters of the Lord Almighty, with which I am now to conclude these lectures; and therefore shall not enter into any critical discussion, either of them, or of the context. I hope God has made the series of these discourses, in some measure, useful to those
Philip Doddridge—Practical Discourses on Regeneration

Of the Necessity of Divine Influences to Produce Regeneration in the Soul.
Titus iii. 5, 6. Titus iii. 5, 6. Not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour. IF my business were to explain and illustrate this scripture at large, it would yield an ample field for accurate criticism and useful discourse, and more especially would lead us into a variety of practical remarks, on which it would be pleasant
Philip Doddridge—Practical Discourses on Regeneration

The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent
Thomas Watson—A Body of Divinity

The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This
Thomas Watson—A Body of Divinity

The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance
Thomas Watson—A Body of Divinity

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