Lamentations 3:6
He has made me dwell in darkness like those dead for ages.
Sermons
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.

O Lord, Thou hast pleaded the causes of my soul; Thou hast redeemed my life.
1. The prophet speaks experimentally as of a matter which he had proved for himself in his own case. There is no true understanding of the truths of God except by a personal experience of them.

2. Observe how positively he speaks. "Thou hast pleaded the causes of my soul." Let us, by the aid of the gracious Comforter, shake off those doubts and fears which so much mar our peace and comfort.

3. Observe how gratefully the prophet speaks, ascribing all the glory to God alone. Earth should be a temple filled with the songs of grateful saints, and every day should be a censer smoking with the sweet incense of thanksgiving.

4. How joyful Jeremiah seems to be while he records the Lord's mercy! How triumphantly he lifts up the strain!

I. DIVINE PLEADING.

1. The Lord pleads our cause in the Court of Providence. The Christian may expect that in the course of providence, when he meets with trouble, God will raise up for him at different times, and in unexpected quarters, persons who will take an interest in him, and be the means of working out his deliverance.(1) Sometimes God pleads the cause of His people by silencing their enemies. When your foot has slipped — when you have spoken unadvisedly with your lips, if you have deeply repented of the sin, you may leave the matter before God, for He will either silence every dog's tongue, or turn their barkings to His glory.(2) At other times our God has pleaded the cause of His people, by raising up friends for them. He does not violate the wills of their enemies, but He wisely turns those wills into the channel of friendship.(3) You see thus, that either by silencing enemies, or else by raising up friends, God can, in providence, plead the cause of your soul; or if men should seem to have even less than this to do with it, He knows how, by special providences, to bring you out of the depth of your difficulties. No Christian man, methinks, can look back through many years of his life without observing some strange and singular workings of the Divine hand, by which, in an unexpected manner, God has wrought His deliverance.

2. Our text may be read with great comfort if we think upon the Court of Divine Law. My soul, triumph thou in thy God! This day rejoice thou with all thy might, for Christ hath prevalently pleaded thy cause, and thou art acquitted — nay, thou art brought in as meritorious, and accepted in the sight of God, through the plea of the Beloved.

3. In the third place, Jesus pleads the cause of my soul in the court of conscience, which is a minor imitation of the great Court of Heaven. Foul and vile I am, and yet I am perfect in Christ Jesus: lost, ruined, and undone in the first Adam, but saved and redeemed — made to sit in heavenly places, in the second Adam. Ah! doubts and fears! Where are ye now, when Jesus pleads in my soul?

4. Jesus pleads our cause in the Court of Heaven. A poor man once wished to have a favour of a great one. This great lord had a son — a very kind and condescending one, who spoke to the poor man, and said, "If you will write a petition to my father, he is very gracious, and he will be sure to" grant it; but that you may have no doubts about the success of your petition, give it to me, and I will take it in my own hand up to my father's house for you, and make your case my own. I win say to him, "My father, hear this poor man's petition, not for his own sake, but consider it as mine; do me the personal favour and kindness of hearing this man's prayer, as though it were my prayer; for, indeed, I make it mine:" The poor man wrote out his petition, but when he had finished it, "Alas!" he said to himself, "this will never do to present before the great one; it is so full of errors; I have blotted it with my tears, and where I have tried to scratch out a word which I have spelt wrongly, I have made it worse, and have so badly worded the whole petition, that! am afraid the great one will throw it in the fire, or never notice it." "But," said his friend, "I will write it out in a fair clear hand for you, so that there shall be no blots and no blunders; and when I have done so, I will do as I have said — I will take it in my own hand, put my own name at the bottom of it, with your name, and will offer it as our joint petition; and I will put it upon this footing, 'My father, do it for me; not for him, but for me.'" When the poor man saw his petition thus written out, and knew it was in such hands, he went his way, and made sure that the answer must come; and come it did. This is how Jesus Christ has done for you. He takes our poor unworthy prayers and amends them.

5. Jesus will plead the cause of His people, and our heavenly Father will do so too in the last great day of judgment. If you are a true Christian, and you are called to occupy a prominent post in the service of God, expect to lose your character; expect not to have the good opinion of any but your God, and those faithful ones, who, like you, are willing to bear contempt. But what joy it is for all these holy men to know that at the last God will plead the cause of their souls!

II. IF THE LORD HATH PLEADED THE CAUSES OF OUR SOUL, WE SHOULD PLEAD HIS CAUSE WHILE WE HAVE ANY BREATH TO PRAY, OR A TONGUE WITH WHICH TO BEAR WITNESS FOR HIM. Beloved, there is a way of bearing witness for Christ which you must adopt — that of witnessing by your consistency of conduct. Holiness is, after all, the mightiest weapon which a Christian can wield. Ire ye holy as Christ is holy. Lastly, we can all plead for God in a private way. Oh! there is a great power in pleading for God with individuals. A man went to preach for seven summers on the village green, and good was done. Joseph sometimes listened to the preacher, but only to ridicule him. There were many souls converted, but he remained as hard as ever. A certain John who had felt the power of truth, worked with him in the barn, and one day, between the strokes of the flail, John spoke a word for truth and for God, but Joseph laughed at him, and hinted at hypocrisy and many other things. Now John was very sensitive, and his whole soul was filled with grief at Joseph's banter; so after he had spoken, feeling a flush of emotion, he turned to the corner of the barn and hid his face, while a flood of tears came streaming from his eyes. He wiped them away with the corner of his smock frock, and came back to his flail; but Joseph had noticed the tears though the other tried to hide them; and what argument could not do, and what preaching could not do, those tears through God the Holy Spirit did effectually, for Joseph thought to himself, "What! does John care for my soul, and weep for my soul? then it is time I should care and weep for it too." Beloved, witness thus for Christ!

( C. H. Spurgeon.)

Roughly classified, the causes that are tried in ordinary courts of law are of two sorts, those in which the person accused is guilty and those in which he is innocent. The effort of judicature, the end and aim of courts, judges and juries, is to distinguish aright between these two classes of cases, to determine whether, in any given instance, the man on trial is to be held blameworthy or without blame. Under which of these two heads are we to count the "causes of the soul"? It may surprise you to have me reply, Under both of them.

I. TAKE, TO BEGIN WITH, THOSE CAUSES OF THE SOUL IN WHICH SHE ACKNOWLEDGES HERSELF GUILTY. There are a great many ways of trying to explain away the sense of guiltiness in the human heart. There is a rooted reluctance in every soul to take upon the lips frankly, and in the spirit of genuine contrition, the words, "Father, I have sinned." And yet deeper down even than this reluctance lies the conviction that such confession ought to be made. This is the acknowledgment of the men and women of fullest, strongest, ripest nature. You say, Oh, no! I am acquainted with scores of people who have no such consciousness, make no such acknowledgment. They think too well of God to believe that He will ever punish, if indeed it must be conceded that He exists, which they doubt. Yes, it must be admitted that there are a great many such people, and they are often very agreeable people, accomplished, versatile, cultivated it may be; at any rate, people who are, as we say, exceedingly pleasant to meet. The question is, Do such people adequately represent human nature in its heights and depths? Testimony is of weight in proportion to the familiarity of the witness with the facts about which he testifies. To put the ease strongly, picture to yourself an aged man, who has see, n much of the trials and troubles of this mortal life, whose face is seamed with marks that tell of mental struggle, of conflict with doubt, with difficulty, with pain, whose eye has lost the flash that once belonged to it, but keeps still the glow and penetrative power that tell of active life within, call him a-Kempis, if you will, or St. Augustine, or Keble, or Muhlenberg. Now set opposite him some fresh-cheeked, light-hearted, cheery-voiced young fellow, who knows not very much of life, to be sure, but is quick-witted and intelligent, thoroughly well read, informed as to the very latest phase of contemporary thought, literary, social, political, able to instruct you on a thousand points of scholarship in almost any department you may choose. To which of the two, let me ask, should you the more naturally, or with the more confidence turn, were the question to be discussed, not one about rocks or shells, or pictures, or pottery, or artist's proofs, or first editions, but a question of the powers and possibilities of the human heart? Which of them would be the best authority, say you, on such a point as this one before us now, namely, the soul's attitude toward God its Maker as respects innocence and guilt? But now the question comes up, and it is certainly worth looking at, Why should one whoso cause is a guilty cause care to have it pleaded? Why not confess judgment, and take the consequences? "O Lord, Thou hast pleaded the causes of my soul." Is this a thing to be desired, that the Lord should take up or help forward the cause of the offender? High-minded advocates sometimes refuse to defend a criminal when it is perfectly evident that the offence charged was really committed. Let the law take its course, they say. And ought it not to be so in men's relations to their Maker? If they have really broken His law, ought they not to be willing to meet the penalty, instead of expecting or desiring any one to plead their cause? To all which I merely answer that if it be indeed so, then is the word Gospel emptied of meaning, and the title "our Saviour" robbed of all its power to charm. For what element of good tidings is there in the message, Do wrong, and you shall be punished? And what need have we of a Saviour, if there be nothing evil from which it is possible for us to be saved? That ancient sufferer whose words make the substance of our text was reaching after, and had partly grasped, a truth which Jesus Christ came into the world to make so clear that every one might grasp it, namely this, that with God there is forgiveness, not, indeed, the weak-minded, easy-tempered condoning of sin which it is an insult to forgiveness to call by that name, but a costly forgiveness involving intensest suffering. "O Lord, Thou hast pleaded the causes of my soul." If sympathy and that intimate identifying of one's self with another, which advocates know something of, when seeking with all their might to save the life of a defendant in a capital ease — if these can, as they sometimes do, involve keen suffering, can we wonder at men's putting a similar interpretation on the agony and bloody sweat, the Cross and Passion? The truth is, there is a feeling deep down in the human heart that if we are to be helped at all, the help must come from some source higher than our own level. It is all very well to say complacently that men ought to be willing, and not only willing but glad, to bear the punishment of their sins, and so to expiate them. But is it quite certain that when we allow ourselves to use language of this sort we at all appreciate what the punishment our sins deserve would be, or what it would mean to bear it? That Christ came down into human life, dwelt with us, shared our sorrows, toiled, suffered, and all in order that He might be the more closely identified with us, and so the better be our advocate, the better plead the causes of the human soul, — this is the Gospel, this is the glad news, and how different it all sounds from the bare, Be good and thou shalt be rewarded, be bad and thou shalt be punished.

II. TAKE NOW THE CAUSE WHERE THE ACCUSED HAS BEEN THE VICTIM OF SUSPICIOUS CIRCUMSTANCES AND REALLY NOT THE GUILTY PERSON HE SEEMS TO BE. No men escape wholly misunderstanding and misinterpretation. Perhaps it would not be putting the matter too strongly to say that there is probably no time when a man is not in a false position as regards some of those about him; no time when, on all sides, and by every observer, he is seen precisely as he really is. The atmosphere through which men look at the actions and the lives of the other men about them is never so absolutely clear that there is no distortion, no undue foreshortening or misplacement in the picture received into the eye. Ordinarily this is tolerable enough; we expect a certain measure of misunderstanding, are prepared for it, and do not mind encountering it. But there are times in the lives of some men when misapprehension and unjust judgment seem to hem them in on every side. Innocent at heart, and sure that they are innocent, they yet bend and waver under the crushing load of suspicion which adverse circumstance has laid upon their shoulders. Then it is that the soul, helpless to free itself from its calamitous entanglement, calls out to God for aid. And how is it that the Lord does plead the cause of such a soul as this environed one we have in mind? He does it by His providence, by His ordering of events. Our help cometh from the Lord. It is not by cultivating an introspective, self-analysing habit of mind that we are likely to find the way to peace. We are living out these lives of ours too much apart from God. We toil on dismally, as if the making or the marring of our destinies rested wholly with ourselves. It is not so. We are not the lonely, orphaned creatures we let ourselves suppose ourselves to be. The earth, rolling on its way through space, does not go unattended. The Maker and Controller of it is with it, and around it, and upon it. We cannot escape Him. Why should we desire to do so? He knows us infinitely more thoroughly than we know ourselves. He loves us better than we have ever dared to believe could be possible. Conscience-stricken, guilty, perplexed, spoken against, misjudged, there is no one we can turn to with such confidence as to Him; no advocate so trustworthy. He pleads the causes of the soul.

(W. R. Huntington, D. D.)

1. Observe how Let us, by the aid of the gracious Comforter, shake off those doubts and fears which so much mar our peace and comfort. Be this our prayer, that we may have done with the harsh croaking voice of surmise and suspicion, and may be able to speak with the clear melodious voice of full assurance.

2. Notice how gratefully the prophet speaks, ascribing all the glory to God alone! You perceive there is not a word concerning himself or his own pleadings. He doth not ascribe his deliverance in any measure to any man, much less to his own merits; but it is "Thou." "O Lord, Thou hast pleaded the causes of my soul; Thou hast redeemed my life." A grateful spirit should ever be cultivated by the Christian; and especially after deliverances we should prepare a song for our God. Earth should be a temple filled with the songs of grateful saints, and every day should be a censer smoking with the sweet incense of thanksgiving.

3. How joyful Jeremiah seems to be while he records the Lord's mercy. How triumphantly he lifts up the strain! He has been in the low dungeon, and is even now no other than the weeping prophet; and yet in the very book which is called "Lamentations," clear as the song of Miriam when she dashed her fingers against the tabor, shrill as the note of Deborah when she met Barak with shouts of victory, we hear the voice of Jeremiah going up to heaven, "Thou hast pleaded the causes of my soul; Thou hast redeemed my life."

( C. H. Spurgeon.)

People
Jeremiah
Places
Zion
Topics
Ago, Caused, Dark, Darkness, Dead, Dwell, Kept, Places
Outline
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 3:6

     4812   darkness, God's judgment

Lamentations 3:1-20

     5799   bitterness

Lamentations 3:1-26

     5831   depression

Library
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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