◄ Psalm 92:14 ►














Pulpit Commentary Homiletics
"fruit In Old Age."
Psalm 92:14
S. Conway
This is one of the blessed promises of God to his faithful people. Consider -

I. WHAT THIS FRUIT IS.

1. Much knowledge of God's ways. What are many years granted to man for, but that he may attain to this knowledge and the practical wisdom thence ensuing?

2. Sanctity of character. The long discipline of life should have trained his spirit, to this, and confirmed him in the ways of God.

3. Patience. Old age should "rest in the Lord, and wait patiently for him."

4. Heavenly mindedness. They cannot bet know how soon their hold on this world will be loosened; and hence it should be their endeavour to be ready for the better world of heaven; their conversation should be much in heaven.

5. Concern for the salvation of others. Their exhortations and testimony will have power, and should not be withheld. God will be glorified and souls eternally blessed. Such is the fruit which old age should bring forth.

II. THOUGH SUPERNATURAL, IT IS NOT UNREASONABLE.

1. It is supernatural. Old age is not the natural season for fruit. In the tree we do not look for it. The palm tree is a rare exception. Nor in men. The outward man perishes. Decay of nature sets in. (See for beautiful description of old age, Ecclesiastes 12:1-7.) The mental faculties and force become feeble. The courage and fearlessness of former days lapse into the caution and timidity of old age. Only of God's people can it be said -

"Time, that doth all things else decay, Still makes them flourish strong and fair."

2. But though fruit in old age be supernatural, it may be reasonably looked for. From the nature of religion, the Divine life in the soul must grow, if it lives at all. Where there is spiritual life there must be growth. From the force of holy habit, which enables the righteous to be righteous still, and the holy to be holy still. From the subsidence of the bodily passions, and so the absence of strong temptation, and from the special aid of the Spirit of God according to his sure promise.

III. SOME TROUBLE THEMSELVES ABOUT IT WHO SHOULD NOT. Many aged people of God are distressed because they cannot - so they think - see any of this blessed fruit. But this may be owing:

1. To mistaking feeling for fruit. They cannot summon up those strong rapturous feelings in worship and prayer, and hence they fear lest they have lost their religion. It is not so, for God looks not at feelings - they come and go like the clouds - but at the heart, the will which alone is the true man. That may be true to God when feeling is but faint and fitful, and has but little rapture and glow.

2. To forgetfulness of the fact that "they also serve who only stand and wait. Activity and toil are possible only to the strong and vigorous. Patient waiting upon God, meek resignation to his will, - these are the fruits of old age, and are no less acceptable to God than the strenuous activity of the young and strong.

IV. SOME DO NOT TROUBLE THEMSELVES ABOUT IT WHO SHOULD. For they bring forth no fruit. The world has them too surely; their hearts are not right with God. They find fault with others, and complain that the former times were better than these. The means of grace they do not avail themselves of, and they present the sad spectacle of men from whom much might have been expected, but who yield little or no fruit in old age.

V. IT IS INFINITELY DESIRABLE.

1. For our own peace and comfort, the esteem of our fellow Christians, and the approval of conscience, depend upon it.

2. Our power to help and bless others. For they will see and reverence fruit in old age, and will own the power of Divine grace and the blessedness of it; whilst, on the other hand, where there is little or no such fruit, they will be confirmed in their own sin and harden themselves yet more against God.

3. For Christ's sake. It will gladden and glorify him.

VI. ITS GREAT GUARANTEE AND AIDS.

1. The abiding grace of God. Without me," said Christ, "ye can do nothing."

2. Self-examination. Ask of yourself whether you are bringing forth fruit.

3. Diligent use of means of grace - prayer, study of the Scriptures, attendance at the house of God, Holy Communion.

4. Definite endeavours to bring others to God. Great is the help of such faithful aggressive work.

5. Bringing forth fruit now ere old age comes. - S.C.

Biblical Illustrator
They shall still bring forth fruit in old age; they shall be fat and flourishing.
Psalm 92:14
The fruitfulness of aged Christians considered and urged
Job Orton, D.D.
I. THE DUTY OF THE RIGHTEOUS.

1. The fruits which may be expected of them. Knowledge, holiness, patience, meekness, quietness of spirit, renunciation of the world, preparedness for death, a heavenly conversation, also a deep concern for the honour of God, the support of religion, and the good of mankind.

2. How reasonable it is, that such fruits should be found in them.(1) From the nature of religion, as a vital principle, or the Divine life in the soul. True grace is growing. "A well of water springing up unto everlasting life."(2) Through the natural force of habit and custom. Having been so long in Christ's school, we reasonably expect that they should have made a great progress in knowledge and religious skill: that they will be expert in the exercises of devotion; have a greater command of their passions and tongues, than younger persons; and not be, like them, tossed about with every wind of doctrine, or the sport of vanity and temptation.(3) They have more advantages and fewer temptations than others.(4) They may expect peculiar assistances from the Spirit of God, in proportion to their many prayers and improvements.

II. THE PRIVILEGE AND HAPPINESS OF THE RIGHTEOUS. "They shall flourish," etc. Time, which impairs their strength and everything else in the natural world, shall improve their graces, meliorate or refine their fruit. And this they are to expect from Divine influences attending the means of grace. The faithfulness of God is engaged to do this. Therefore the psalmist adds, "to show that the Lord is upright," or faithful to His promises. He then subjoins his own testimony to the truth of this: "He is my rock;" I have found Him kind, powerful and faithful in supporting the religious life in my soul, under all my difficulties and trials; and you will also find that "there is no unrighteousness in Him."

III. APPLICATION.

1. Let aged Christians labour after greater fruitfulness.

(1)For your own peace and comfort.

(2)For the honour of God and your profession.

(3)For an example and encouragement to others.

2. They who would bring forth fruit in old age must begin betimes to do so.

3. Learn the great usefulness of public ordinances.

(Job Orton, D.D.)

Old age
A. P. Peabody.
I. Let us look at SOME OF THESE INEVITABLE EXPERIENCES OF ADVANCING YEARS, WHICH EVINCE THE NEED OF SOME PRINCIPLE OF GREENNESS AND VITALITY BEYOND THE POWER OF TIME OR OF EARTHLY CHANGE. In the first place, if we live long, we must outlive the keen enjoyment of mere pleasure, — of the lighter and gayer portions of life. The feeling rapidly grows upon one, that the game of life is too doubtful, and its stakes too desperate, for trifling; and many of the voices, much of the laughter, which used to make him glad, and on which in early life his free soul could float forth in entire sympathy, have become as vapid as the crackling of thorns. With regard to the more serious pursuits of life, a man very early ascertains and exhausts the capacities of his condition, knows all that he is likely to be and do, and sees but little unattained for which he can reasonably hope. Golden visions have grown dim, wide and far-reaching prospects have been narrowed, and the horizon is fast shutting in on every side. The foremost places in society, the commanding posts in public life, are constantly usurped by younger and still younger claimants, so that instead of the fathers are the children and the children's children. Then, again, though the domestic life of the aged is often serene and happy, it is made so only by the hallowing power of a higher world; for, in an early point of view, it is but little that we can promise ourselves in declining years as to our social and domestic relations.

II. Let us look at SOME OF THOSE THINGS WHICH WE SHALL NEED FOR OUR HAPPINESS, UNDER THE FULL CONSCIOUSNESS OF DECLINING YEARS. In the first place, we must feel that we have lived for some worthy purpose, accomplished some satisfying and permanent results, laid up some treasure that cannot be taken from us. Let us walk with God now, — and then, should the days come when we can no longer walk with men, we shall still retain our hidden life with Him; and in hoary winter, when the harvest of our earthly life has passed, and its sheaves are all gathered in, the fruits of piety shall still be ripening for a better harvest in heaven. Again, would we enjoy a happy old age, let us make kindness and love the law of our lips and our lives. Let us bind ourselves by ties of mutual benefit with as many of our fellow-beings as we may. Again, would we pass a happy old age, let us not forsake the communion of our departed friends. Let us learn of the spirit of Jesus to regard those who have gone as still near and with us, as separated from us but by a thin veil, which faith may make transparent, and as forming a goodly company to welcome us to our final rest, and to shed over the majestic courts of heaven a familiar, homelike aspect.

(A. P. Peabody.)

Improvement
C. Kingsley, M.A.
The Bible is always telling Christian people to go forwards — to grow — to become wiser and stronger, better and better day by day; that they ought to become better and better, because they can, if they choose, improve. This text tells us so; it says that we shall bring forth more fruit in our old age. Now, what does all this mean? It means that the life of our souls is in some respects like the life of a plant; and therefore, that as plants grow, so our souls are to grow. Why do you plant anything, but in order that it may grow, and become larger, strong, bear flower and fruit? Be sure God has planted us in His garden, Christ's Church, for no other reason. Why has God given us senses, eyes, and ears, and understanding? That by them we may feed our souls with things which we see and hear — things which are going on in the world round us. But is this enough? Consider, again, God's example which He has given us — a tree. If you keep stripping all the leaves off a tree as fast as they grow, what becomes of it? It dies, because without leaves it cannot get nourishment from the air, and the rain, and the sunlight. Again, if you shut up a tree, where it can get neither rain, air, not light, what happens? The tree certainly dies, though it may be planted in the very richest soil, and have the very strongest roots: and why? — because it can get no food from the sky above. So with our souls. We must be fed, and strengthened, and satisfied, with the grace of God from above — with the Spirit of God. Consider how the Bible speaks of God's Spirit as the breath of God; showing us that as without the airs of heaven the tree would become stunted and cankered, so our souls will without the fresh purifying breath of God's Spirit. Again, God's Spirit is often spoken of in Scripture as dew and rain. His grace, or favour, we read, is as dew on the grass; and again, that God shall come unto us as the rain, as the former and latter rain upon the earth; and again, speaking of the outpourings of God's Spirit on His Church, the psalmist says (Psalm 72:6); and to show us that as the tree puts forth buds and leaves, and tender wood, when it drinks in the dew and rains, so our hearts will become tender, and bud out into good thoughts and wise resolves, when God's Spirit fills them with His grace.

(C. Kingsley, M.A.)

Fruit in old age
J. Stuart.
A cynical statesman said, with more, perhaps, than a grain of truth, "youth is an illusion; manhood a blunder; old age a regret." So it may be; so it is — in a life of godlessness. But in such a life only. "The righteous shall flourish," etc.

I. THE FRUITS OF TESTIMONY TO GOD — the witness which a matured Christian bears to Him as the God of our salvation.

1. There is testimony to His faithfulness, to the sure foundation of His Word, especially the Word of His Promise. We are the children of promise, and have to live by it. Is the promise true? Can it be trusted? Will God never fail? The aged among us know that He and His word abide for ever.

2. Testimony to the righteousness of God's government. He is equitable and just, without respect of persons, showing displeasure to the wicked and favour to the righteous.

3. Testimony to the joy of the Christian life, to the blessedness of fellowship with Christ. Like other men they have been tried and tempted; but how readily will they testify that these experiences could not separate them from the love of God in Christ Jesus their Lord.

II. FRUITFULNESS IS ALSO SEEN IN THE INWROUGHT GRACES OF THE SOUL, in the virtues and excellences to which the righteous attain. The life of a Christian man is a growth. He gradually leaves behind him the weaknesses and imperfections of youth.

1. You will generally see in old age a nobler and more perfect patience, not a dull acquiescence in a fate that cannot be averted, but an intelligent, glad submission to the will of a Father who is loved.

2. We often see a generous, unselfish interest in those who shall come after them, interest in work which cannot benefit themselves; the promotion of Christian aims and industries the fruit of which they cannot live to see.

3. The power of Christian hope.

4. The grace of spiritual preparedness, of meetness for the heavenly inheritance, readiness to depart and be with Christ. This God gives before the summons is delivered, so that His people shall not be taken unawares.

(J. Stuart.)

Triumphs of old men
Lord Palmerston the famous statesman, when he was sixty-eight, began to feel that he was old, and said: "I am getting old; I will be laid aside. There will be no further use for me." But Lord Palmerston went to a library in order to find some particular subject, and while looking for it, he took down the life of Wesley, and found that Wesley preached and taught with unabated strength when he was eighty-six years old. Palmerston's hopes began to rise, and then he happened to hit on the life of Care, and found that Care influenced the world more after he was eighty years of age than during all his previous life. Then Lord Palmerston found in the same library on the same day the life of Julius Caesar, and he read that Julius Caesar had never been a soldier and had never visited a military camp until forty-nine years of age. According to Lord Palmerston, he learned that there had been wrought out in human life the greatest things man has ever done between fifty and sixty years of age. Then he declared: "I did not get what I went to the library to secure, but I secured what was far better — hope."

The Lord reigneth; He is clothed with majesty.
Psalm 93
The Supreme Ruler of the world
Homilist.
The psalm teaches the following things concerning the rule of God over the world: —

I. It is ALL-GLORIOUS. God "clothed!" Poetry has represented the universe as the costume of the mighty Maker. How inexpressibly magnificent is that costume! But His clothing is of no material fabric. His moral character is His garment, and that character is transcendently grand — "glorious in holiness."

II. It is ALL-MIGHTY. "The Lord is clothed with strength." How strong in might must He be who sustains and manages the stupendous universe! How strong in intellect, to arrange and plan and balance the countless globes of space! How strong in purpose! No swerving from the original plan; the same from age to age.

III. It is ALL-ENDURING (ver. 2). Under His Government all past generations of men lived and died, and all coming ones, down to the last, will be the subjects of His Almighty rule.

IV. It is ALL-VICTORIOUS (vers. 3, 4). What within the whole range of human vision or experience is more sublimely awful than the sea when the tempest has lashed it into fury, when its waters rise like lofty mountains, and fight and foam like maddened lions? But these floods are only emblems of floods more terrible and dangerous — the floods of the wicked passions of wicked souls. But He is above those floods.

V. It is ALL-HOLY (ver. 5). This "house" — where is it? Everywhere.

(Homilist.)

The Eternal Sovereign
J. O. Keen, D.D.
I. THE KING.

1. Supreme in authority — none higher, greater; the primal source of law.

2. Infinite in wisdom — omniscient, unerring.

3. Holy in character (ver. 5) knowing nothing of prejudice, partiality, connivance at wrongdoing: hence, righteous in administration, consistent, and beautiful in all.

4. Glorious in apparel — "clothed with majesty," "clothed with strength" (His attributes are His royal robes) (ver. 1).

5. Excellent in laws (ver. 5) — "thy testimonies are very sure," in rewarding obedience, in punishing transgression — they are just, perfect, good, can never fail.

6. Almighty in power (vers. 3, 4) — tumults and wars are all under His sovereign control.

II. THE KINGDOM.

1. Creation.

2. Providence.

3. Grace.

4. Everywhere. From eternity unto eternity.

III. THE LESSONS.

1. We must first know Him as Saviour before we can obey Him as Sovereign.

2. Despite the most furious storms that may rage around the Christian or the Church, we have nothing to fear while "The Lord reigneth." He is mightier than nature's mightiest forces, and stronger than the "Strong man armed." We are "in His hand"; nor earth nor hell can pluck us thence

(J. O. Keen, D.D.)

The Divine Kingship
J. O. Keen, D. D.
I. IN RELATION TO CREATION. Life has no intelligible meaning, there is no satisfactory explanation of anything apart from the belief, "The Lord reigneth." To find "laws," yet to deny the Lawmaker; to admit processes, yet to negative the mind which started and controls the processes; to gaze on astounding effects, and yet ignore the only adequate cause; to talk of kingdoms, and yet reject the reigning Sovereign, is, to all intents and purposes, the climax of folly, and a gross violation of all correct logical principles. "Worlds are but signs of His presence, systems are but His initials in bold type, and the universe but His flaming superscription. All the activities displayed are but a faint symbol of the unlimited and ceaseless movements of the King. They are but bubbles on the rushing torrent of His onward sweep, sprays from the cataracts of His operations, wavelets upon the fathomless ocean of His activity."

II. IN THE SPHERE AND MYSTERIES OF PROVIDENCE. In all the dramas of life — individual life, family life, national life, Church life — we must rise in thought and faith from secondary causes to the great First Cause: from mere caprice to Eternal Sovereignty: from the seeming accidental to the actual Divinity, which governs every life, evolves every history, and works all things after the counsel of His own Will. His march is in mystery — through the shadowed avenues of His "Hidings," the very emblems of His Majesty being the robes of His concealment. What can we know of the interlacings of life with life? of the mysterious and untraceable effects of blood relationship? of hereditary and transmitted evil, disease, influence, and so forth, down through the vast chain of human life and history? Here, the highest created intellect must pause in adoring wonder, and say, "Just and true are Thy ways, O King of saints." Are any of you troubled and dismayed about the outcome of events, complicated and strange in your eyes, relative to the Church? "The Lord reigneth." We have nothing to fear.

III. IN THE HISTORY AND PROGRESS OF CHRISTIANITY. Christianity does not rest on such side-issues as the miracles of Christ, but on Christ Himself, and its culminating fact — the miracle of His Resurrection. He is its grand historic Reality, its abiding supernatural fact. How came it to be a history, if it is not true? How came it to be first reported, and then to be written, if it were wholly or in part false? The magnetism of Christianity was never greater among the nations than it is to-day. "Think of the undermining process that has been slowly but surely going on in the hoary systems of idolatry, and how the old mythologies have been transfixed by rays of light from Bethlehem and Tabor. Brahma and Vishnu are quaking on their precarious thrones, and Buddha lies sprawling on the rivers of China. Add to this the fact that the Christian religion is making in our day a vast impression on society, and enters more deeply than ever into the thoughts and life of the world. It is leavening all literature. Essays, poems, treatises, biographies, and even novels are almost as full of it as sermons are. It affects legislation, sweetening the Statute-book, and purifying the fountains of justice. It is never weary of erecting hospitals, asylums, orphanages, homes, colleges, and other monuments of beneficence whose name is legion." Do these look like the symptoms of an exhausted force or a dying cause?

(J. O. Keen, D. D.)

The stability of God's throne
T. D. Woolsey.
I. The stability of God presented to us in the Scripture consists in HIS FIXED CHARACTER AND PURPOSES, BACKED BY UNLIMITED POWER. It is not law — regular and uniform sequence, dependent on the necessity of things — to which the Bible refers the order of nature. There is a will above law, and a character of infinite wisdom and goodness behind will, which is the support of the universe. But this wisdom and moral excellence could not sit upon a throne, God could not be a king without power equal to His wisdom. Separate the two, conceive of wisdom without power, or power without wisdom, and there could be no stability in the system of things. Power alone would be ever fashioning and destroying; wisdom would be ever contriving without accomplishing, or else would confine itself to the field of its own limited resources, because, it would be unwise to push further. God's majesty and strength as a ruler is, in fact, the union of His perfect attributes.

II. THE STABILITY OF THE WORLD RESULTS FROM THE STABILITY OF GOD. It is the place where He unfolds His fixed but progressive system. "The world is established that it cannot be moved." This stability is an emanation of the wisdom and power of God — of wisdom which has contrived it as the theatre where He is carrying forward His great plan, and which must be kept in its place as long as the plan demands, and of power which deals with unyielding matter, as easily as the potter with the clay.

III. The psalmist proceeds to speak of FORCES NATURAL, AND PERHAPS MORAL OR HUMAN, WHOSE VIOLENCE SEEMS FOR THE TIME TO OBSTRUCT THE PLAN OF GOD AND TO ENDANGER THE STABILITY OF THE SYSTEM.

1. Casting our eyes first upon the seemingly irregular forces of nature, with what awe we behold the great deep agitated by tempests, etc. These are wild, convulsionary forces, but others wear away or alter the earth in silence. In a course of ages what vast effects are produced by moisture, by heat and cold, by the soil descending with the currents of rivers, by melting snow and the decay of vegetable matter. But notwithstanding all these powers, violent or quiet, the world is established that it cannot be moved. The agitated sea and air, the flood and the lightning, do their work, and that on the whole a beneficent work according to God's laws, without endangering the safety of the system.

2. But violence in the moral world, the fury and wild force of nations, as of individuals, is not only against moral order but also against the original conception of the system. The fact of sin, then, the impetuous rage of sin on the great scale, looks as if finite beings were getting the better of God, as if they were disappointing Him, and marring somewhat the majesty of His throne, when they lift up their waves against Him. But it is far otherwise: the Lord on high is in the end shown to be "mightier than the noise of many waters, yea than the mighty waves of the sea."(1) The law of retribution is continually coming into play, when nations commit great crimes. The blind force of finite minds punishes itself, and thus clothes God before the eyes of His creatures with majesty, and establishes His throne.(2) God draws good out of evil.

IV. The psalmist passes on by an easy sequence to teach us that GOD'S TESTIMONIES OR PRECEPTS ARE SURE, that is, are true, permanent, and to be relied upon. If the swelling waters that lift up their voice are symbols of disorder among nations as well as in nature, the transition is yet more smooth; for from the majesty and power of God as displayed against rebellious nations we go directly to His precepts which they have violated and which He upholds by His judgments. The great system of righteousness must take a permanent place in a mind of boundless wisdom, which has no biasses and needs no experience. And not only this, but the moral in God's sight must have a far higher value than the physical; righteousness is the stability of His throne; it were better for heaven and earth to pass away than that He should favour or sanction one jot of injustice. If so, His precepts are sure, they can never be abrogated, never be made light of. They are the reliance of all who love righteousness, individuals or nations. And thus holiness becomes His house for ever. Having a character of holiness which will never alter, He demands a like disposition from those who worship Him.

1. Whatever adds to the strength of the conviction that God and His precepts are immovable, adds also to the power of the righteous in the world.

2. Times of natural and moral convulsion are preeminently times calculated to bring God before the mind. They bring Him from behind the cloud, He seems to show His face, and to those who humble themselves before Him He speaks words of encouragement and hope.

3. How glorious the system of God will appear to those who shall see it in its oneness and completion. God will not seem slow or slack then, but majestic, almighty, all-wise, one and the same through the whole drama. We look upon some vast mountain of solid rock; we call to mind that it has defied the elements for ages; the flood rose and fell leaving it as it was, the rains and snows have scarcely made an impression on its surface; it has outlasted all human works and will stand until the doom. Such, to illustrate great things by small, will the stability of God's system appear, when surveyed and traced out from the heights of Heaven. But even in this world we may expect that at some future time there will be a most profound impression pervading mankind of the stability and oneness of God's counsels; general history will one day be more wrought out than now, and will be brought into harmony with revelation. When such a time shall come, the world will appear to be one more than now, and the race one, and the counsels of God one from their germ to their perfect fulfilment.

(T. D. Woolsey.)

People
Psalmist
Places
Jerusalem
Topics
Age, Bring, Fat, Fertile, Flourishing, Forth, Fresh, Fruit, Full, Green, Growth, Richness, Sap, Stay, Vigorous, Yield
Outline
1. The prophet exhorts to praise God
4. For his great works
6. For his judgments on the wicked
10. And for his goodness to the godly.

Dictionary of Bible Themes
Psalm 92:14

     5726   old age, attainment

Psalm 92:12-15

     4424   cedar
     7150   righteous, the

Psalm 92:14-15

     4354   rock

Library
December 3. Thy Thoughts are Very Deep (Ps. Xcii. 5).
Thy thoughts are very deep (Ps. xcii. 5). When a Roman soldier was told by his guide that if he insisted on taking a certain journey it would probably be fatal he answered, "It is necessary for me to go, it is not necessary for me to live." That was depth. When we are convicted like that we shall come to something. The shallow nature lives in its impulses, its impressions, its intuitions, its instincts, and very largely in its surroundings. The profound character looks beyond all these and moves …
Rev. A. B. Simpson—Days of Heaven Upon Earth

God Alone the Salvation of his People
Look on yon rocks and wonder at their antiquity, for from their summits a thousand ages look down upon us. When this gigantic city was as yet unfounded they were grey with age; when our humanity had not yet breathed the air, tis said that these were ancient things; they are the children of departed ages. With awe we look upon these aged rocks, for they are among nature's first-born. You discover, embedded in their bowels, the remnants of unknown worlds, of which, the wise may guess, but which, nevertheless, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Majesty of God. --Ps. Xcii.
The Majesty of God.--Ps. xcii. The Lord is King:--upon His throne, He sits in garments glorious: Or girds for war His armour on, In every field victorious: The world came forth at his command; Built on His word its pillars stand; They never can be shaken. The Lord was King ere time began, His reign is everlasting: When high the floods in tumult ran, Their foam to heaven up-casting, He made the raging waves His path; The sea is mighty in its wrath, But God on high is mightier. Thy testimonies, …
James Montgomery—Sacred Poems and Hymns

Dialogue i. --The Immutable.
Orthodoxos and Eranistes. Orth.--Better were it for us to agree and abide by the apostolic doctrine in its purity. But since, I know not how, you have broken the harmony, and are now offering us new doctrines, let us, if you please, with no kind of quarrel, investigate the truth. Eran.--We need no investigation, for we exactly hold the truth. Orth.--This is what every heretic supposes. Aye, even Jews and Pagans reckon that they are defending the doctrines of the truth; and so also do not only the …
Theodoret—The Ecclesiastical History of Theodoret

Sweet is the Work, My God, My King
[167]Canonbury: Robert Schumann, 1839 Arr. Psalm 92 Isaac Watts, 1719 Sweet is the work, my God, my King, To praise thy Name, give thanks and sing; To show thy love by morning light, And talk of all thy truth at night. Sweet is the day of sacred rest; No mortal cares shall seize my breast; O may my heart in tune be found, Like David's harp of solemn sound. My heart shall triumph in my Lord, And bless his works, and bless his word; Thy works of grace, how bright they shine! How deep thy counsels, …
Various—The Hymnal of the Protestant Episcopal Church in the USA

Reprobation.
In discussing this subject I shall endeavor to show, I. What the true doctrine of reprobation is not. 1. It is not that the ultimate end of God in the creation of any was their damnation. Neither reason nor revelation confirms, but both contradict the assumption, that God has created or can create any being for the purpose of rendering him miserable as an ultimate end. God is love, or he is benevolent, and cannot therefore will the misery of any being as an ultimate end, or for its own sake. It is …
Charles Grandison Finney—Systematic Theology

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

Man's Chief End
Q-I: WHAT IS THE CHIEF END OF MAN? A: Man's chief end is to glorify God, and to enjoy him for ever. Here are two ends of life specified. 1: The glorifying of God. 2: The enjoying of God. I. The glorifying of God, I Pet 4:4: That God in all things may be glorified.' The glory of God is a silver thread which must run through all our actions. I Cor 10:01. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' Everything works to some end in things natural and artificial; …
Thomas Watson—A Body of Divinity

The Knowledge of God Conspicuous in the Creation, and Continual Government of the World.
1. The invisible and incomprehensible essence of God, to a certain extent, made visible in his works. 2. This declared by the first class of works--viz. the admirable motions of the heavens and the earth, the symmetry of the human body, and the connection of its parts; in short, the various objects which are presented to every eye. 3. This more especially manifested in the structure of the human body. 4. The shameful ingratitude of disregarding God, who, in such a variety of ways, is manifested within …
John Calvin—The Institutes of the Christian Religion

The Resemblance Between the Old Testament and the New.
1. Introduction, showing the necessity of proving the similarity of both dispensations in opposition to Servetus and the Anabaptists. 2. This similarity in general. Both covenants truly one, though differently administered. Three things in which they entirely agree. 3. First general similarity, or agreement--viz. that the Old Testament, equally with the New, extended its promises beyond the present life, and held out a sure hope of immortality. Reason for this resemblance. Objection answered. 4. …
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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