Lamentations 3:1
I am the man who has seen affliction under the rod of God's wrath.
Afflicted by GodJ.R. Thomson Lamentations 3:1
Ecce HomoJ. Donne, D. D.Lamentations 3:1-21
Punishment Seen in the BodyJ. Udall.Lamentations 3:1-21
The Man that Hath Seen AfflictionW. F. Adeney, M. A.Lamentations 3:1-21
The Personality of SorrowJ. Parker, D. D.Lamentations 3:1-21
The Sinner's HedgesHomilistLamentations 3:1-21

Every child of God, nay, every son of man, has endured affliction. Jeremiah and the city which he here personifies and represents may be said to have experienced affliction in an extraordinary degree. A fact so universal cannot be without special significance in human life. But not all the afflicted discern this underlying and profitable meaning.

I. AFFLICTION LEADS SOME TO DOUBT THE EXISTENCE OF GOD. It is not uncommon for people to say in their hearts, what some even venture to say with their lips, "If there were a God, I should not be suffered to pass through misfortunes and sorrows so distressing and so undeserved."

II. AFFLICTION LEADS SOME TO DOUBT GOD'S BENEVOLENCE AND KINDLY INTEREST IN HUMAN BEINGS. Not denying the existence of Deity, these afflicted ones question his moral attributes. They ask, "If God were a Being of boundless benevolence, would he suffer us to go through waters so deep, flames so fierce? His kindness and compassion - were such attributes part of his nature - would interpose on our behalf and deliver us."

III. SOME WHO BELIEVE THAT GOD PERMITS AFFLICTION MISINTERPRET IT AS A SIGN OF HIS WRATH. This it may be; this it was in the case of Jerusalem. Yet God in the midst of wrath remembers mercy; he doth not keep his anger forever. And there are instances in which no greater misinterpretation could be possible than the view that suffering is mere penalty, that those who suffer most are necessarily sinners above all their neighbours.

IV. AFFLICTION SHOULD BE REGARDED BY THE PIOUS AND SUBMISSIVE AS A PROOF OF DIVINE MERCY AND AS MEANT FOR THEIR GOOD. Scripture represents suffering as the chastening of a Father's hand. The experience of many a Christian is summed up in the language of the psalmist: "It was good for me that I was afflicted."

V. AFFLICTION MAY THUS BECOME, IN THE EXPERIENCE OF THE PIOUS, THE OCCASION FOR DEVOUT THANKSGIVING. How often have mature and holy Christians been heard to say, "I would not, upon looking back, have been without the ruggedness of the road, the bitterness of the cup"! - T.

I am the man that hath seen affliction by the rod of His wrath.
Whether we regard it from a literary, a speculative, or a religious point of view, the third and central elegy cannot fall to strike us as by far the best of the five. Like Tennyson, who is most poetic when he is most artistic, as in his lyrics, and like all the great sonneteers, the author of this exquisite Hebrew melody has not found his ideas to be cramped by the rigorous rules of composition. Possibly the artistic refinement of form stimulates thought and rouses the poet to exert his best powers; or perhaps — and this is more probable he selects the richer robe for the purpose of clothing his choicer conceptions. This elegy differs from its sister poems in another respect. It is composed, for the most part, in the first person singular, the writer either speaking of his own experience or dramatically personating another sufferer. Who is this "Man that hath seen affliction"? There is just the possibility that the poet is not describing himself at all; he may be representing somebody well known to his contemporaries — perhaps even Jeremiah, or just a typical character, in the manner of Browning's Dramatis Personae. While some mystery hangs over the personality of this man of sorrows, the power and pathos of the poem are certainly heightened by the concentration of our attention upon one individual. Few persons are moved by general statements. The study of abstract reports is most important to these who are already interested in the subjects of these dreary documents; but it is useless as a means of exciting interest. Philanthropy must visit the office of the statistician if it would act with enlightened judgment, and not permit itself to become the victim of blind enthusiasm; but it was not born there, and the sympathy which is its parent can only be found among individual instances of distress. In the present case the speaker who recounts his own misfortunes is more than a casual witness, more than a mere specimen picked out at random from the heap of misery accumulated in this age of national ruin. He is not simply a man who has seen affliction, one among many similar sufferers; he is the man, the well-known victim, one preeminent in distress even in the midst of a nation full of misery. Yet he is not isolated on a solitary peak of agony. As the supreme sufferer, he is also the representative sufferer. He is not selfishly absorbed in the morbid occupation of brooding over his private grievances. He has gathered into himself the vast and terrible woes of his people. Thus he foreshadows our Lord in His passion. The idea of representative suffering which here emerges, and which becomes more definite in the picture of the servant of Jehovah in Isaiah 53, only finds its full realisation and perfection in Jesus Christ. It is repeated, however, with more or less distinctness wherever the Christ Spirit is revealed. The portrait of himself drawn by the author of this elegy is the more graphic by reason of the fact that the present is linked to the past. The striking commencement, "I am the man," etc., sets the speaker in imagination before our eyes. The addition "who has seen" (or rather, experienced) "affliction" connects him with his present sufferings. His own personality has slowly acquired a depth, a fulness, a ripeness that remove him far from the raw and superficial character he once was. We are silenced into awe before Job, Jeremiah, and Dante, because these men grew great by suffering. Is it not told even of our Lord Jesus Christ that He was made perfect by the things that He suffered? It is to be observed that here in his self-portraiture — just as elsewhere when describing the calamities that have befallen his people — the elegist attributes the whole series of disastrous events to God. So close is the thought of God to the mind of the writer, he does not even think it necessary to mention the Divine name. Like Brother Lawrence, this man has learnt to "practise the presence of God." In amplifying the accounts of his sufferings, after giving a general description of himself as the man who has experienced affliction, and adding a line in which this experience is connected with its cause — the rod of the wrath of Him who is unnamed, though ever in mind — the stricken patriot proceeds to illustrate and enforce his appeal to sympathy by means of a series of vivid metaphors. Let us first glance at the successive pictures in this rapidly moving panorama of similes, and then at the general import and drift o! the whole. The afflicted man was under the Divine guidance; he was not the victim of blind self-will; it was not when straying from the path of right that he fell into this pit of misery. The strange thing is that God led him straight into it — led him into darkness, not into light, as might have been expected with such a Guide. The first image, then, is that of a traveller misled. God, whom he has trusted implicitly, whom he has followed in the simplicity of ignorance, God proves to be his Opponent! He feels like one duped m the past, and at length undeceived as he makes the amazing discovery that his trusted Guide has been turning His hand against him repeatedly all the day of his woeful wanderings. For the moment he drops his metaphors, and reflects on the dreadful consequences of this fatal antagonism. His flesh and skin, his very body is wasted away; he is so crushed and shattered, it is as though God had broken his bones. Then the scene changes. The victim of Divine wrath is a captive languishing in a dungeon, which is as dark as the abodes of the dead, as the dwellings of those who have been long dead. The horror of this metaphor is intensified by the idea of the antiquity of Hades. There the prisoner is bound by a heavy chain (ver. 7). He cries for help; but he is shut down so low that his prayer cannot reach his captor (ver. 8). Again, we see him still hampered, though in altered circumstances. He appears as a traveller whose way is blocked, and that not by some accidental fall of rock, but of set purpose, for he finds the obstruction to be of carefully prepared masonry, "hewn stones" (ver. 9). Therefore he has to turn aside, so that his paths become crooked. Yet more terrible does the Divine enmity grow. When the pilgrim is thus forced to leave the highroad and make his way through the adjoining thickets, his Adversary avails Himself of the cover to assume a new form, that of a lion or a bear lying in ambush (ver. 10). The consequence is that the hapless man is torn as by the claws and fangs of beasts of prey (ver. 11). But now these wild regions, in which the wretched traveller is wandering at the peril of his life, suggest the idea of the chase. The image of the savage animals is defective in this respect, that man is their superior in intelligence, though not in strength. But in the present ease the victim is in every way inferior to his Pursuer. So God appears as the Huntsman, and the unhappy sufferer as the poor hunted game. The bow is bent, and the arrow directed straight for its mark (ver. 12). Nay, arrow after arrow has already been let fly, and the dreadful Huntsman, too skilful ever to miss His mark, has been shooting "the sons of His quiver" into the very vitals of the object of HIS pursuit (ver. 13). Here the poet breaks away from his imagery for a second time, to tell us that he has become an object of derision to all his people, and the theme of their mocking songs. This is a striking statement. It shows that the afflicted man is not simply one member of the smitten nation of Israel, sharing the common hardships of the race whose "badge is servitude." Returning to imagery, the poet pictures himself as a hardily used guest at a feast. He is fed, crammed, sated; but his food is bitterness, the cup has been forced to his lips, and he has been made drunk — not with pleasant wine, however, but with wormwood (ver. 15). Gravel has been mixed with his bread, or perhaps the thought is that when he has asked for bread stones have been given him. He has been compelled to masticate this unnatural diet, so that his teeth have been broken by it. Even that result he ascribes to God, saying, "He hath broken my teeth." It is difficult to think of the interference with personal liberty being carried farther than this. Here we reach the extremity of crushed misery. Reviewing the whole course of his wretched sufferings from the climax of misery, the man who has seen all this affliction declares that God has cast him off from peace (ver. 17). This most precious gift of heaven to suffering souls is denied to the man who here bewails his dismal fate. So, too, it was denied to Jesus in the garden, and again on the Cross. It is possible that the dark day will come when it will be denied to one or another of His people. In the elegy we are now studying, a burst of praise and glad confidence breaks out almost immediately after the lowest depths of misery have been sounded, showing that, as Keats declares in an exquisite line —There is a budding morrow in midnight.When we come to look at the series of pictures or affliction as a whole, we shall notice that one general idea runs through them. This is that the victim is hindered, hampered, restrained. He is led into darkness, besieged, imprisoned, chained, driven out of his way, seized in ambuscade, hunted, even forced to eat unwelcome food. This must all point to a specific character of personal experience. The troubles of the sufferer have mainly assumed the form of a thwarting of his efforts. If the opposition comes from God, may it not be that the severity of the trouble is just caused by the obstinacy of self-will? Certainly it does not appear to be so here; but then we must remember the writer is stating his own case. Two other characteristics of the whole passage may be mentioned. One is the persistence of the Divine antagonism. This is what makes the case look so hard. The pursuer seems to be ruthless; He will not let his victim alone for a moment. One device follows sharply on another. There is no escape. The second of these characteristics of the passage is a gradual aggravation in the severity of the trials. At first God is only represented as a guide who misleads then He appears as a besieging enemy; later like a destroyer. And correspondingly the troubles of the sufferer grow in severity, till at last he is flung into the ashes, crushed and helpless. All this is peculiarly painful reading to us with our Christian thoughts of God. It seems so utterly contrary to the character of our Father revealed in Jesus Christ. But then it was not a part of the Christian revelation, nor was it uttered by a man who had received the benefits of that highest teaching. That, however, is not a complete explanation. The narrator may be perfectly honest and truthful, but it is not in human nature to be impartial under such circumstances. Even when, as in the present instance, we have reason to believe that the speaker is under the influence of a Divine inspiration, we have no right to conclude that this gift would enable him to take an all-round vision of truth. Finally, it would be quite unfair to the elegist, and it would give us a totally false impression of his ideas, if we were to go no further than this. To understand him at all we must hear him out. The triplet of verses 19 to 21 serves as a transition to the picture of the other side of the Divine action. It begins with prayer. Thus a new note is struck. The sufferer knows that God is not at heart his enemy. So he ventures to beseech the very Being concerning whose treatment of him he has been complaining so bitterly, to remember his affliction and the misery it has brought on him, the wormwood, the gall of his hard lot. Hope now dawns on him out of his own recollections. God, too, has a memory, and will remember His suffering servant.

(W. F. Adeney, M. A.)

! —

I. CONSIDER THE GENERALITY OF AFFLICTION IN THE NATURE THEREOF. We met all generally in the first treason against ourselves in Adam's rebellion; and we met all, too, in the second treason — the treason against Jesus Christ. All our sins were upon His shoulders. All the evils and mischiefs of life come for the most part from this — that we think to enjoy those things which God has given us only to use.

II. CONSIDER AFFLICTION AS BEARING ON MAN. "I am the man that hath seen affliction." Man carries the spawn and seed and eggs of affliction in his own flesh, and his own thoughts make haste to hatch them and bring them up. We make all our worms snakes, all our snakes vipers, all our vipers dragons, by our murmuring.

III. CONSIDER AFFLICTION IN ITS SPECIAL APPLICATION TO ONLY MAN. That man the prophet Jeremiah, one of the best of men. As he was submitted to these extraordinary afflictions, we see that no man is so necessary to God as that God cannot come to His ends without that man. God can lack and leave out any man in His service. The best of our wages is adversity, because that gives us a true fast, and a right value of our prosperity.


1. They are aggravated in that they are the Lord's. They are inevitable; they cannot be avoided; they are just, and cannot be pleaded against; nor can we ease ourselves with any imagination of our innocency, as though they were undeserved.

2. They are in HIS rod. Our murmuring makes a rod a staff, and a staff a sword, and that which God presented for physic, poison.

3. They are inflicted by the rod of His wrath. It is the highest extent of affliction that we take God to be angrier than He is.


1. That we see our afflictions, we understand, consider them. We see that affliction comes from God, and that it is sent that we may see and taste the goodness of God.

2. That, though afflicted, we still retain our manhood. God may mend thee in marring thee; He may build thee up in dejecting thee; He may infuse another manhood into thee, so that thou canst say, "I am that Christian man; I am the man that cannot despair since Christ is the remedy."

3. That the rod of God's wrath is also the rod of His comfort and strength (Micah 7:14; Psalm 45:6; Psalm 23:4).

(J. Donne, D. D.)

This chapter would seem to be the property of all sorrowful men. Job's lamentation over the day of his birth, and Jeremiah's lamentation over his personal sufferings, are the heritage of sorrow throughout all time. We never know what sorrow is until we feel its personality. Every man must have his own sorrow, must receive sorrow into his nature, so that the whole plan of life may, so to say, be saturated with tears, and be made to know how much weight God can lay upon human life, as if He were heaping it up in cruelty. What would be sorrow to one man would be no sorrow to another; hence the infinite variety of the Divine visitation of our life. God knows where the stroke would hurt us most, and there He delivers the blow, so that we may know ourselves to be but men. Every man having a sorrow of his own is thereby tempted to make a species of idol of it. Are there not persons., who make a luxury of sorrow? Are they not pleased to be the objects of social interest and sympathy, instead of being humbled by their losses, and taught to seek the true riches which are in heaven? Silent sorrow is the most poignant. If sorrow could sometimes shed tears, it would be relieved of its keenest agony. In many cases it is impossible for the sufferer to give expression to his distress, and therefore he is deprived of all the compensation and holy excitement to be derived from earnest and intelligent human sympathy. If a man has not seen affliction, what has he seen? The deepest students of human life assure us that unless joy has in it somewhat of a tinge of melancholy it is not pure gladness. We must look at both sides of the picture; we must allow the light and the shadow to interplay, and judge not by the one nor by the other, but by the result.

(J. Parker, D. D.)

My flesh and my skin hath He made old
1. God's punishments for sin often appear even in the body of man.(1) Because sin is committed in the body.(2) The body being the more sensitive part, it may affect us the more when we feel God's punishments in it.(3) That others may have the more clear example in beholding our bodies punished.

2. The wasting and withering of the body is to he acknowledged a punishment from God; and the flourishing of the same to be a special blessing.

3. There is no torment so grievous but the godly feel it when God's hand is upon them for their sins.

(1)His anger is most grievous and intolerable.

(2)He would have us thoroughly affected and humbled.

(J. Udall.)

He hath hedged me about that I cannot get out
I. The "hedge" of MORAL SENSE. Conscience shuts the sinner in and prevents him from a full development of all the wicked passions and impulses of his nature.

II. The "hedge" OF SOCIAL LIFE.

1. Social relationship. How many sinners are held in by the influence of father, mother, brother, sister!

2. Social sentiment. In a morally enlightened age like ours, public sentiment is strong against wrong, and most men stand in awe of public sympathy.


1. The want of physical health. Many men would do far more mischief were they not so physically frail.

2. The want of intellectual ability. Many men would swindle on a large scale, propagate infidelity by their writings and their oratory, had they the ability.

3. The want of secular means. Were there not so much incapacity and poverty, the world would abound with Alexanders, Caesars, and Napoleons. Thank God for these hedges!


Affliction, Rod, Trouble, Wrath
1. The prophet bewails his own calamities
22. By the mercies of God, he nourishes his hope
37. He acknowledges God's justice
55. He prays for deliverance
64. And vengeance on his enemies

Dictionary of Bible Themes
Lamentations 3:1-20

     5799   bitterness

Lamentations 3:1-26

     5831   depression
     5945   self-pity

February the Twenty-Fourth Moving Towards Daybreak
"He hath brought me into darkness, but not into light." --LAMENTATIONS iii. 1-9. But a man may be in darkness, and yet in motion toward the light. I was in the darkness of the subway, and it was close and oppressive, but I was moving toward the light and fragrance of the open country. I entered into a tunnel in the Black Country in England, but the motion was continued, and we emerged amid fields of loveliness. And therefore the great thing to remember is that God's darknesses are not His goals;
John Henry Jowett—My Daily Meditation for the Circling Year

February the Twenty-Fifth the Fresh Eye
"His compassions fail not: they are new every morning." --LAMENTATIONS iii. 22-33. We have not to live on yesterday's manna; we can gather it fresh to-day. Compassion becomes stale when it becomes thoughtless. It is new thought that keeps our pity strong. If our perception of need can remain vivid, as vivid as though we had never seen it before, our sympathies will never fail. The fresh eye insures the sensitive heart. And our God's compassions are so new because He never becomes accustomed to
John Henry Jowett—My Daily Meditation for the Circling Year

Solitude, Silence, Submission
"He sitteth alone and keepeth silence, because he hath borne it upon him. He putteth his mouth in the dust; if so be there may be hope."--Lamentations 3:28, 29. THUS the prophet describes the conduct of a person in deep anguish of heart. When he does not know what to do, his soul, as if by instinct, humbles itself. He gets into some secret place, he utters no speech, he gives himself over to moaning and to tears, and then he bows himself lower and yet lower before the Divine Majesty, as if he felt
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 42: 1896

"And we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. "
Isaiah lxiv. 6.--"And we all do fade as a leaf, and our iniquities, like the wind, have taken us away." Here they join the punishment with the deserving cause, their uncleanness and their iniquities, and so take it upon them, and subscribe to the righteousness of God's dealing. We would say this much in general--First, Nobody needeth to quarrel God for his dealing. He will always be justified when he is judged. If the Lord deal more sharply with you than with others, you may judge there is a difference
Hugh Binning—The Works of the Rev. Hugh Binning

To the Reader. Christian Reader
To The Reader. Christian Reader, This holy preacher of the gospel had so many convictions upon his spirit of the necessity of the duties of humiliation and mourning, and of people's securing the eternal interest of their souls for the life to come, by flying into Jesus Christ for remission of sins in his blood, that he made these the very scope of his sermons in many public humiliations, as if it had been the one thing which he conceived the Lord was calling for in his days; a clear evidence whereof
Hugh Binning—The Works of the Rev. Hugh Binning

The Lord is My Portion. Lam 3:24

John Newton—Olney Hymns

The Disciple, -- what is the Meaning and Purpose of the Cross...
The Disciple,--What is the meaning and purpose of the cross, and why do pain and suffering exist in the world? The Master,--1. The cross is the key to heaven. At the moment when by My baptism I took the cross upon My shoulders for the sake of sinners, heaven was opened, and by means of My thirty-three years bearing of the cross and by death upon it, heaven, which by reason of sin was closed to believers, was for ever opened to them. Now as soon as believers take up their cross and follow Me they
Sadhu Sundar Singh—At The Master's Feet

How Christ is to be Made Use of as Our Life, in Case of Heartlessness and Fainting through Discouragements.
There is another evil and distemper which believers are subject to, and that is a case of fainting through manifold discouragements, which make them so heartless that they can do nothing; yea, and to sit up, as if they were dead. The question then is, how such a soul shall make use of Christ as in the end it may be freed from that fit of fainting, and win over those discouragements: for satisfaction to which we shall, 1. Name some of those discouragements which occasion this. 2. Show what Christ
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Practice of Piety in Glorifying God in the Time of Sickness, and when Thou Art Called to Die in the Lord.
As soon as thou perceivest thyself to be visited with any sickness, meditate with thyself: 1. That "misery cometh not forth of the dust; neither doth affliction spring out of the earth." Sickness comes not by hap or chance (as the Philistines supposed that their mice and emrods came, 1 Sam. vi. 9), but from man's wickedness, which, as sparkles, breaketh out. "Man suffereth," saith Jeremiah, "for his sins." "Fools," saith David, "by reason of their transgressions, and because of their iniquities,
Lewis Bayly—The Practice of Piety

How they are to be Admonished who Lament Sins of Deed, and those who Lament Only Sins of Thought.
(Admonition 30.) Differently to be admonished are those who deplore sins of deed, and those who deplore sins of thought. For those who deplore sins of deed are to be admonished that perfected lamentations should wash out consummated evils, lest they be bound by a greater debt of perpetrated deed than they pay in tears of satisfaction for it. For it is written, He hath given us drink in tears by measure (Ps. lxxix. 6): which means that each person's soul should in its penitence drink the tears
Leo the Great—Writings of Leo the Great

From his Entrance on the Ministry in 1815, to his Commission to Reside in Germany in 1820
1815.--After the long season of depression through which John Yeardley passed, as described in the last chapter, the new year of 1815 dawned with brightness upon his mind. He now at length saw his spiritual bonds loosed; and the extracts which follow describe his first offerings in the ministry in a simple and affecting manner. 1 mo. 5.--The subject of the prophet's going down to the potter's house opened so clearly on my mind in meeting this morning that I thought I could almost have publicly
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

Meditations for one that is Like to Die.
If thy sickness be like to increase unto death, then meditate on three things:--First, How graciously God dealeth with thee. Secondly, From what evils death will free thee. Thirdly, What good death will bring unto thee. The first sort of Meditations are, to consider God's favourable dealing with thee. 1. Meditate that God uses this chastisement of thy body but as a medicine to cure thy soul, by drawing thee, who art sick in sin, to come by repentance unto Christ, thy physician, to have thy soul healed
Lewis Bayly—The Practice of Piety

Letter xxvi. (Circa A. D. 1127) to the Same
To the Same He excuses the brevity of his letter on the ground that Lent is a time of silence; and also that on account of his profession and his ignorance he does not dare to assume the function of teaching. 1. You will, perhaps, be angry, or, to speak more gently, will wonder that in place of a longer letter which you had hoped for from me you receive this brief note. But remember what says the wise man, that there is a time for all things under the heaven; both a time to speak and a time to keep
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Of the Character of the Unregenerate.
Ephes. ii. 1, 2. And you hath he quickened, who were dead in trespasses and sins; wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. AMONG all the various trusts which men can repose in each other, hardly any appears to be more solemn and tremendous, than the direction of their sacred time, and especially of those hours which they spend in the exercise of public devotion.
Philip Doddridge—Practical Discourses on Regeneration

Question Lxxxii of Devotion
I. Is Devotion a Special Kind of Act? Cardinal Cajetan, On the Meaning of the Term "Devotion" S. Augustine, Confessions, XIII. viii. 2 II. Is Devotion an Act of the Virtue of Religion? III. Is Contemplation, that is Meditation, the Cause of Devotion? Cardinal Cajetan, On the Causes of Devotion " " On the Devotion of Women IV. Is Joy an Effect of Devotion? Cardinal Cajetan, On Melancholy S. Augustine, Confessions, II. x. I Is Devotion a Special Kind of Act? It is by our acts that we merit. But
St. Thomas Aquinas—On Prayer and The Contemplative Life

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

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

"Take My Yoke Upon You, and Learn of Me," &C.
Matt. xi. 20.--"Take my yoke upon you, and learn of me," &c. Self love is generally esteemed infamous and contemptible among men. It is of a bad report every where, and indeed as it is taken commonly, there is good reason for it, that it should be hissed out of all societies, if reproaching and speaking evil of it would do it. But to speak the truth, the name is not so fit to express the thing, for that which men call self love, may rather be called self hatred. Nothing is more pernicious to a man's
Hugh Binning—The Works of the Rev. Hugh Binning

"Thou Shall Keep Him in Perfect Peace, Whose Mind is Stayed on Thee, Because He Trusteth in Thee. "
Isaiah xxvi. 3.--"Thou shall keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." Christ hath left us his peace, as the great and comprehensive legacy, "My peace I leave you," John xiv. 27. And this was not peace in the world that he enjoyed; you know what his life was, a continual warfare; but a peace above the world, that passeth understanding. "In the world you shall have trouble, but in me you shall have peace," saith Christ,--a peace that shall make trouble
Hugh Binning—The Works of the Rev. Hugh Binning

No Sorrow Like Messiah's Sorrow
Is it nothing to you, all you who pass by? Behold, and see, if there be any sorrow like unto my sorrow! A lthough the Scriptures of the Old Testament, the law of Moses, the Psalms, and the Prophecies (Luke 24:44) , bear an harmonious testimony to MESSIAH ; it is not necessary to suppose that every single passage has an immediate and direct relation to Him. A method of exposition has frequently obtained [frequently been in vogue], of a fanciful and allegorical cast [contrivance], under the pretext
John Newton—Messiah Vol. 1

The Work of Jesus Christ as an Advocate,
CLEARLY EXPLAINED, AND LARGELY IMPROVED, FOR THE BENEFIT OF ALL BELIEVERS. 1 John 2:1--"And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." By JOHN BUNYAN, Author of "The Pilgrim's Progress." London: Printed for Dorman Newman, at the King's Arms, in the Poultry, 1689. ADVERTISEMENT BY THE EDITOR. This is one of the most interesting of Bunyan's treatises, to edit which required the Bible at my right hand, and a law dictionary on my left. It was very frequently republished;
John Bunyan—The Works of John Bunyan Volumes 1-3

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