◄ Psalm 42:3 ►














Pulpit Commentary Homiletics
A Thirst For God
Psalm 42:1-11
C. Clemance
This is one of the most touching, pathetic, and beautiful of the Psalms. It is not possible to decide either its author or the time of its composition. Its tones are very much like the plaintive sounds from David's harp, whether or no he was its writer (but see homily on Psalm 43.). Leaving untouched, owing to want of space, the historical and geographical matters suggested in the psalm, we shall devote ourselves entirely to the opening up of its deep pathos and spiritual fervour, so as to administer instruction and comfort to those saints of God who may even now be ready to say, "All thy waves and billows are gone over me," and from whom, for a while, the face of God seems to be hid. May they find help in tracing the experience of a like sufferer in the ancient days!

I. ONLY THE LIVING GOD CAN SATISFY THE CRAVINGS OF HUMAN SPIRITS. (Vers. 1, 2.) So the writer of Psalm 84:2. The words of Augustine are well known, declaring that our hearts want rest, and cannot find it till it is found in God. There are four lines of illustration along which this thought may be worked out.

1. In the heathen world. There are many Corneliuses longing for the Peters to come and tell them about God. The late Mrs. Porter, widow of a missionary at Madras, assured the writer that her husband and herself often came across instances of this sort, and said, "Oh, if Christian people did but know how men long after God, they surely would hasten to send them the news of his love!" This yearning after God shows itself in what is best in the several religions of the world.

2. In the worldly, even in Christian lands. Men thirst after riches, honour, rank, etc., and yet the raging thirst of the spirit remains unquenched. Some, indeed, may have suppressed the craving till it ceases to be felt. But such numbness of feeling is not to be confounded with satisfaction. At the moment we are writing, an Italian, named Succi, is making the experiment of going without food for forty days, having made similar attempts before, though for a shorter period. He declares that after the first week no desire for food is left. But, for all that, he is a shrivelling, starving man. Will any be so foolish as to mistake the absence of desire for food for the satisfaction and sustenance of his nature? So in spiritual things, a man may trifle with the yearnings of the Spirit, till the yearning ceases. But he wants God, for all that!

3. In the awakened soul, when the first throbbings of the renewed life are felt, the desire after God becomes intelligent, clear, and strong; the soul craves its God, in whom alone it can find light, pardon, friendship, power, to the full extent of its longings.

4. In the experienced believer. He has found God as his God, as his "exceeding Joy;" but there are times in the experience of many such when all that they have known and realized of God's love seems like a dream of the past; when the light of heaven is partially or even totally eclipsed. This may arise from bodily weakness, from overwhelming sorrows, or from mental and spiritual gloom. But let the cause be what it may, it is agony to the saint when he can neither see, nor feel, nor find his God (see Job 23:3-10; also Psalm 21:1, and our notes thereon).

II. AT TIMES OF SORE DEPRESSION, THE BELIEVER LONGS FOR THE JOYS OF BYGONE DAYS. (Vers. 2, 4.) At the time when this psalm was penned, its writer was unable to attend the house of God. He looked back to the time when he used to accompany the throng and to lead them in procession to the sanctuary. In those days, "the Lord loved the gates of Zion more than all the dwellings of Jacob;" and on many grounds the worship in the courts of Zion played a very large part in the spiritual delights of the saints. And though changes of circumstance and the advance of the Divine dispensations have altered to some extent the relations between temple worship and home life, yet even now it is a sore privation to be debarred from the fellowship of saints, especially when other causes of depression are active at the same time; for in such a case the saints are shut out from the public service when they are most dependent on its helpful aid. Note: Even so, it is far better to have the heart to go and not he able, than to be able to go and not have the heart for it.

III. THE ENEMY OFTEN TAKES ADVANTAGE OF OUR TIMES OF SPECIAL WEAKNESS. (Vers. 3, 10.) "They say daily unto me, Where is thy God?" We know not who these were that could be so intensely cruel to the psalmist when they witnessed his woe. But he was not alone in his experience, though in detail the form of it with us may vary.

1. Very often the taunt of the unbeliever is equivalent to this, when we are pointed to the weaknesses and distresses of the Church, and asked - How can your Christianity be Divine, if this is allowed? And in more private ways:

2. The evil one will take advantage of our moments of distress to insinuate racking doubts. No kindly considerations will ever lead the devil to refrain from tempting us because we are weak. He seized on the Master "when he was an hungred." "The disciple is not above his Master, nor the servant above his Lord."

IV. STILL, THE CHILDLIKE HEART MUST CRY OUT, "GOD!" (Vers. 1, 6, 9.) If the light of heaven is shut out, the soul will cry after it. There is a world of difference between the light being kept out because the eye is closed, and its being hidden behind a dense black cloud. And even if the strength is so feeble that the tongue cannot cry, "Father I" yet the heart will We were once visiting a dear friend in sickness. She said, "I am so weak, I cannot think, I cannot pray, I cannot enjoy God at all." We said to her, "Your little Ada was very ill some time back, was she not?" "Very." "Was she not too ill to speak to you? Yes" "Did you love her less because she couldn't speak to you?" "No; I think I loved her more, if anything." Even so, when all that is possible is for the heart to yearn out, "O my God!" the loving relations between God and the saint are not for a moment disturbed.

V. AT THE DARKEST MOMENT, THERE IS REASONING WITHIN REASONING. (Vers. 5, 11.) If there be any who have not passed through any such experience as that in this psalm, these words will be wonderfully uninteresting, if not unintelligible. They baffle the logic of the intellect; but the heart has a logic and an eloquence too, that are all its own. It is cast down, and yet chides itself for being cast down. It cannot see God, cannot feel him, yet knows he is there. It is in the depths, through billow after billow rolling over it, and yet at the very moment indulges in blessed memories and hopeful faith. Such are the mazes of the soul. It can scarce understand itself; but "He knoweth our frame," with all its complicated and vexing play of doubt and chiding, of hope and fear.

VI. FROM A RIFT IN THE BLACK CLOUD THERE IS A GLEAM OF SUNSHINE. (Ver. 9.) "The Lord will command his loving-kindness," etc. Then all is not lost. The saint may be "perplexed, yet not in despair; persecuted, but not forsaken; cast down, but not destroyed" Here is a fine group of words for a man to take upon his lips: "Jehovah;" "loving-kindness in the daytime;" "in the night, a song;" "the God of my life." Downcast soul, take heart. If all these words are true, take heart. The eclipse will soon be over. He whose face is as yet concealed will soon be revealed.

VII. FOR THE WHOLE OF THIS MOANING CRY IS ONE CONTINUOUS PRAYER. Though not every sentence is in orderly petition, yet the outgoing of the soul in this psalm is one prayer from beginning to end. And however broken the prayer may be, it is real, it is intense, it is wrung out of the necessities of a living soul. And such a prayer, with all its ruggedness and brokenness, is infinitely better than one of those orderly, cold, lukewarm petitions which come from no suffering, and cry for no relief. Far better to hear a man who prays as if he had something to pray for, than one who prays as if he must pray for something. For nots: Those who have gone down to the lowest depths in suffering and humiliation will be led up to the noblest heights of glad ness and of honour. Our God never did, never will, never can, desert the soul that leans on him. We are never in a surer or safer position than when, deep in sorrow and care, deserted by friends, slighted by neighbours, taunted by foes, we, in loneliness of spirit, look up to God, and to God alone. Who shall separate us from his love? Let our earthly sorrows now be what they may -

"He who has loved us bears us through, And makes us more than conquerors too!" C.

Biblical Illustrator
My tears have been my meat day and night, while they continually say unto me, Where is thy God?.
Psalm 42:3
Where is thy God
C. H. Jones.
Surely a searching, solemn query. Not a question, notice, of having, or not having, a god; not a question as to what, but where? Every man has some kind of god, for the religious instinct is an important part of every man's constitutional make-up. Every child is born with the germ of conscience. It must be so, else why do we find in our children a chord that vibrates at the touch of religious story or appeal? Upon our idea of God centres our ideas of religion, of sin, of prayer, of consecration, and of service.

I. YOUR RELIGION WILL BE WHATEVER YOUR IDEA OF GOD IS. Religion has two acts — to know what is true of God, and to express that knowledge in life. It is personal experience that gives life to one's creed, not cold type. A blind man's world can be measured with a cane. But to be able to say, "Now I see," speedily leads on to "I believe that Thou art the Christ, the Son of the living God." Experience is the soil out of which the best creeds grow. Conduct must tally with conviction.

II. YOUR IDEA OF SIN WILL BE SHAPED BY YOUR IDEA OF GOD. They stand or fall together. The exceeding sinfulness of sin will never fill you with shrinking abhorrence until you see God as a God of holiness and purity and righteousness. If your idea of God be that of the Pantheist, or that of the philosopher, or that of the materialist, your standard of holiness will rise no higher than your idea of God. What greater reason can we have for hating sin than to know that it drove the nails into the hands of our blessed Lord?

III. YOUR IDEA OF THE VALUE OF PRAYER WILL HINGE UPON YOUR IDEA OF GOD. Look at David's prayer: "My soul thirsteth for God, for the living God." How could David utter a prayer like that if he believed God to be an impersonal force at work in the universe? The value and power of true prayer lies in its reflex action of the man who prays. You cannot say "our Father" to an impersonal force; nor hold sweet communion with a law, nor pour out your soul's need to a sacred cow. The Pharisee prayed with himself. The Publican talked with God. Penitence is heaven's latch-key. So, too, prayer becomes a good test of character. To prove it, note the objects for which many people pray; the temper in which they pray; the regularity with which they pray, and the period during which they pray.

IV. YOUR CONCEPTION OF CONSECRATION WILL REST UPON YOUR IDEA OF GOD. TO say, "I do now consecrate myself to the service of Christ," is the most solemn thing you can say. You remember what "consecration" meant to the high priest of old. That it must mean to you and me; for anything less noble, less sacred, is unworthy the professed follower of the Master.

V. YOUR IDEA OF CHRISTIAN SERVICE WILL DEPEND UPON YOUR IDEA OF GOD. If every man of us is to be judged according to the light he has, how can any one afford to spend his time picking out flaws in his neighbour's conduct, instead of improving the little span of life that God has given him by whole-hearted devotion to the service of God. If you believe in the Church as a Divinely-ordained institution, and in the preaching of the Gospel as the Divinely-ordained means of bringing this world back to God; and if you believe that God is able and willing to forgive your sins and to cleanse you from your iniquity, then I call heaven and earth to witness against you that, so long as you hold back your whole-hearted allegiance from Him, you are trifling, you are trifling with God!

(C. H. Jones.)

Where is thy God
E. M. Geldart, M. A.
This is a question which, in every age, the doubting heart has propounded to itself; and every time it recurs it bespeaks a deeper agony of soul, and demands a profounder answer. The contradictions of our life can neither be ignored nor annihilated. But all depends on how we view the whole — whether in the gloom of despondency, or the shining light of hope. If God is with us anywhere and ever, then everywhere and always. Not only in the height of our exultation, but in the depth of grief and woe. Not only in the glad communion of our sweetest fellowship, but in the chilly isolation of our sheer bereavement. In all the evils of existence — in shame and crime and want — we must believe he is no further from us than in plenty and peace and virtuous delight. There are periods of depression incidental to all flesh, when all around is gloomy, and the outlook drear and blank; when the joys of life appear so few, so fleeting, and so faded: when sin and suffering seem so vast and sure, our lot so hard and burdensome, our whole existence so beset with toil, that the pulse of the spirit beats feeble, faint and low, and the dead weight of sombre misgiving clips the pinions which we spread, and drags us downward to despondency. At such times we learn the value of example. We call to mind the stories we have heard of peaceful death-beds and triumphant departures. We think of Socrates, with the cup of hemlock in his hand, discoursing sweetly — like the dying swan, his noblest strain his last — concerning the immortality of the soul. We think of Christian martyrs and the saints of old. We see them dying for divergent creeds, yet all alike serene. They walked by faith, not by sight; and therefore they were strong. And anon, as we review that noble host, there rises one above the rest, who is the chief among ten thousand, and the leader of an army by Himself. Who was a man of sorrows, who was acquainted with grief, like this our elder brother, the despised and rejected of men? Are our discouragements to be compared to His? If in the midst of a priest-ridden world, a corrupt and worn-out society, even out of the unpromising materials which were all that lay ready to His hand, He never relinquished His sublime idea of building up the kingdom of God, shall we not also rise above our griefs, and lift the drooping head — we in whose cup is mingled that more even measure that God metes out to ordinary men? There is nothing so bad but it may be well, if we wait to see the end. But oh, the good which we discern already! what shall explain that away? The mere refusal of our hearts to acquiesce in despondency — whence comes it, if not from a God in whose embrace we lie secure? The desire which springs spontaneous, like the fountain in the desert, to help and befriend the distressed; the anodyne of sympathy, and the balm of compassion, which gushes in most abundance where sorest need prevails; the love which many waters cannot quench; the devotion of a mother; the attachment of a child; all that makes suffering tender, and sheds beauty upon grief — are these no signs of God? Signs! They are more. They are the beating of a universal pulse, the breathing of a universal soul; they constitute the Godhead of the World. And when we have once discovered the great Father in our hearts, we may go forth courageously to find Him everywhere.

(E. M. Geldart, M. A.)

People
Hermonites, Korah, Psalmist
Places
Jerusalem
Topics
Bread, Continually, Meat, Saying, Tear, Tears
Outline
1. David's zeal to serve God in the temple
5. He encourages his soul to trust in God

Dictionary of Bible Themes
Psalm 42:3

     4957   night
     5198   weeping
     8401   challenges
     8702   agnosticism

Psalm 42:1-3

     8792   oppression, God's attitude

Psalm 42:1-4

     8618   prayerfulness

Psalm 42:1-11

     5831   depression

Psalm 42:3-4

     6109   alienation
     8723   doubt, results of

Psalm 42:3-6

     5938   sadness

Library
July 16. "As the Hart Panteth after the Waterbrooks, So Panteth My Soul after Thee, O God" (Ps. Xlii. 1).
"As the hart panteth after the waterbrooks, so panteth my soul after Thee, O God" (Ps. xlii. 1). First in order to a consecrated life there must be a sense of need, the need of purity, of power, and of a greater nearness to the Lord. There often comes in Christian life a second conviction. It is not now a sense of guilt and God's wrath so much as of the power and evil of inward sin, and the unsatisfactoriness of the life the soul is living. It usually comes from the deeper revelation of God's truth, …
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Alarum
That is not, however, the topic upon which I now desire to speak to you. I come at this time, not so much to plead for the early as for the awakening. The hour we may speak of at another time--the fact is our subject now. It is bad to awake late, but what shall be said of those who never awake at all? Better late than never: but with many it is to be feared it will be never. I would take down the trumpet and give a blast, or ring the alarm-bell till all the faculties of the sluggard's manhood are …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Knox Little -- Thirst Satisfied
William John Knox Little, English preacher, was born 1839 and educated at Cambridge University. He has filled many parochial cures, and in 1881 was appointed canon of Worcester, and sub-dean in 1902. He also holds the vicarage of Hoar Cross (1885). He is of high repute as a preacher and is in much request all over England. He belongs to the High Church school and has printed, besides his sermons, many works of educational character, such as the "Treasury of Meditation," "Manual of Devotion for Lent," …
Grenville Kleiser—The world's great sermons, Volume 8

Be not Far from Me, O My Strength,
"Deep calleth unto deep at the noise of Thy waterspouts; all Thy waves and Thy billows are gone over me. Yet the Lord will command His lovingkindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life." -- Psalm 42:7,8. Be not far from me, O my strength, Whom all my times obey; Take from me anything Thou wilt; But go not Thou away, -- And let the storm that does Thy work Deal with me as it may. On Thy compassion I repose, In weakness and distress: …
Miss A. L. Waring—Hymns and Meditations

Longing for the Courts of the Lord's House. --Ps. Xlii.
Longing for the Courts of the Lord's House.--Ps. xlii. As the hart, with eager looks, Panteth for the water-brooks, So my soul, athirst for Thee, Pants the loving God to see: When, O when, with filial fear, Lord, shall I to Thee draw near? Tears my food by night, by day, Grief consumes my strength away; While his craft the Tempter plies, "Where is now Thy God?" he cries; This would sink me to despair But I pour my soul in prayer. For, in happier times, I went, Where the multitudes frequent; I, …
James Montgomery—Sacred Poems and Hymns

As Pants the Wearied Hart for Cooling Springs
[1190]Pax Dei: John Bacchus Dykes, 1868 Psalm 42 Latin Version by Robert Lowth, 1753; Tr. George Gregory, 1787 DOXOLOGY As pants the wearied hart for cooling springs, That sinks exhausted in the summer's chase, So pants my soul for thee, great King of kings, So thirsts to reach thy sacred dwelling place. Lord, thy sure mercies, ever in my sight, My heart shall gladden through the tedious day; And midst the dark and gloomy shades of night, To thee, my God, I'll tune the grateful lay. Why faint, …
Various—The Hymnal of the Protestant Episcopal Church in the USA

Questions which Ought to be Asked
ELIHU PERCEIVED the great ones of the earth oppressing the needy, and he traced their domineering tyranny to their forgetfulness of God: "None saith, Where is God my Maker?" Surely, had they thought of God they could not have acted so unjustly. Worse still, if I understand Elihu aright, he complained that even among the oppressed there was the same departure in heart from the Lord: they cried out by reason of the arm of the mighty, but unhappily they did not cry unto God their Maker, though he waits …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 26: 1880

1 to Pray Does not Imply that Without Prayer God Would not Give us Anything...
1. To pray does not imply that without prayer God would not give us anything or that He would be unaware of our needs, but it has this great advantage, that in the attitude of prayer the soul is best fitted to receive the Giver of blessing as well as those blessings He desires to bestow. Thus it was that the fullness of the Spirit was not poured out upon the Apostles on the first day, but after ten days of special preparation. If a blessing were conferred upon one without a special readiness for …
Sadhu Sundar Singh—At The Master's Feet

The Kingdom Divided
THE PROPHETICAL BOOKS: Jonah Page Amos Page Isaiah Page OUTLINE FOR STUDY OF PROPHETICAL BOOKS 1. Class. 2. Commission of Prophet. 3. Biographical Description of Prophet. 4. Title of Prophet. 5. Historical Place. (a) Name of Kingdom. (b) Names of Kings. 6. Outline of Contents. 7. Prophecies of Earthly Kings or Kingdoms. 8. Prophecies of Christ. 9. Prophecies of Christ's Kingdom. 10. Leading Phrases. 11. Leading Chapters. 12. Leading Teachings. 13. Questions. 14. Items of Special Interest. …
Frank Nelson Palmer—A Bird's-Eye View of the Bible

The Holy War,
MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS OF THE WORLD; OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. THE AUTHOR OF 'THE PILGRIM'S PROGRESS.' 'I have used similitudes.'--Hosea 12:10. London: Printed for Dorman Newman, at the King's Arms in the Poultry; and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682. ADVERTISEMENT BY THE EDITOR. Bunyan's account of the Holy War is indeed an extraordinary book, manifesting a degree of genius, research, and spiritual …
John Bunyan—The Works of John Bunyan Volumes 1-3

His Past Work.
His past work was accomplished by Him when he became incarnate. It was finished when He died on Calvary's cross. We have therefore to consider first of all these fundamentals of our faith. I. The Work of the Son of God is foreshadowed and predicted in the Old Testament Scriptures. II. The incarnation of the Son of God. III. His Work on the cross and what has been accomplished by it. I. Through the Old Testament Scriptures, God announced beforehand the work of His Son. This is a great theme and one …
A. C. Gaebelein—The Work Of Christ

Dialogue ii. --The Unconfounded.
Eranistes and Orthodoxus. Eran.--I am come as I promised. 'Tis yours to adopt one of two alternatives, and either furnish a solution of my difficulties, or assent to what I and my friends lay down. Orth.--I accept your challenge, for I think it right and fair. But we must first recall to mind at what point we left off our discourse yesterday, and what was the conclusion of our argument. Eran.--I will remind you of the end. I remember our agreeing that the divine Word remained immutable, and took …
Theodoret—The Ecclesiastical History of Theodoret

The Exile.
David's first years at the court of Saul in Gibeah do not appear to have produced any psalms which still survive. "The sweetest songs are those Which tell of saddest thought." It was natural, then, that a period full of novelty and of prosperous activity, very unlike the quiet days at Bethlehem, should rather accumulate materials for future use than be fruitful in actual production. The old life shut to behind him for ever, like some enchanted door in a hill-side, and an unexplored land lay beckoning …
Alexander Maclaren—The Life of David

"But it is Good for Me to Draw Near to God: I have Put My Trust in the Lord God, that I May Declare all Thy
Psal. lxxiii. 28.--"But it is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works." After man's first transgression, he was shut out from the tree of life, and cast out of the garden, by which was signified his seclusion and sequestration from the presence of God, and communion with him: and this was in a manner the extermination of all mankind in one, when Adam was driven out of paradise. Now, this had been an eternal separation for any thing that …
Hugh Binning—The Works of the Rev. Hugh Binning

Love
The rule of obedience being the moral law, comprehended in the Ten Commandments, the next question is: What is the sum of the Ten Commandments? The sum of the Ten Commandments is, to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind, and our neighbour as ourselves. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.' Deut 6: 5. The duty called for is love, yea, the strength of love, with all …
Thomas Watson—The Ten Commandments

The Poetical Books (Including Also Ecclesiastes and Canticles).
1. The Hebrews reckon but three books as poetical, namely: Job, Psalms, and Proverbs, which are distinguished from the rest by a stricter rhythm--the rhythm not of feet, but of clauses (see below, No. 3)--and a peculiar system of accentuation. It is obvious to every reader that the poetry of the Old Testament, in the usual sense of the word, is not restricted to these three books. But they are called poetical in a special and technical sense. In any natural classification of the books of the …
E. P. Barrows—Companion to the Bible

The Nature of Spiritual Hunger
Blessed are they which do hunger and thirst after righteousness Matthew 5:6 We are now come to the fourth step of blessedness: Blessed are they that hunger'. The words fall into two parts: a duty implied; a promise annexed. A duty implied: Blessed are they that hunger'. Spiritual hunger is a blessed hunger. What is meant by hunger? Hunger is put for desire (Isaiah 26:9). Spiritual hunger is the rational appetite whereby the soul pants after that which it apprehends most suitable and proportional …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Motives to Holy Mourning
Let me exhort Christians to holy mourning. I now persuade to such a mourning as will prepare the soul for blessedness. Oh that our hearts were spiritual limbecs, distilling the water of holy tears! Christ's doves weep. They that escape shall be like doves of the valleys, all of them mourning, every one for his iniquity' (Ezekiel 7:16). There are several divine motives to holy mourning: 1 Tears cannot be put to a better use. If you weep for outward losses, you lose your tears. It is like a shower …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

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

Grace Abounding to the Chief of Sinners:
A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN CHRIST TO HIS POOR SERVANT, JOHN BUNYAN; WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS SIGHT AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE DESPAIRED OF GOD'S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST DID DELIVER HIM FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM. Whereunto is added a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with …
John Bunyan—The Works of John Bunyan Volumes 1-3

Rules to be Observed in Singing of Psalms.
1. Beware of singing divine psalms for an ordinary recreation, as do men of impure spirits, who sing holy psalms intermingled with profane ballads: They are God's word: take them not in thy mouth in vain. 2. Remember to sing David's psalms with David's spirit (Matt. xxii. 43.) 3. Practise St. Paul's rule--"I will sing with the spirit, but I will sing with the understanding also." (1 Cor. xiv. 15.) 4. As you sing uncover your heads (1 Cor. xi. 4), and behave yourselves in comely reverence as in the …
Lewis Bayly—The Practice of Piety

Letter Xl to Thomas, Prior of Beverley
To Thomas, Prior of Beverley This Thomas had taken the vows of the Cistercian Order at Clairvaux. As he showed hesitation, Bernard urges his tardy spirit to fulfil them. But the following letter will prove that it was a warning to deaf ears, where it relates the unhappy end of Thomas. In this letter Bernard sketches with a master's hand the whole scheme of salvation. Bernard to his beloved son Thomas, as being his son. 1. What is the good of words? An ardent spirit and a strong desire cannot express …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

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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