Psalm 42:8
The LORD decrees His loving devotion by day, and at night His song is with me as a prayer to the God of my life.
Blessings by Day, Songs in the NightHomiletic MagazinePsalm 42:8
God's Carriage unto David, and David's Carriage Again unto GodThomas Herren, D. D.Psalm 42:8
The AlarumCharles Haddon Spurgeon Psalm 42:8
The Changes of Life and Their Comforts in GodJohn Key, D. D.Psalm 42:8
The Song and the PrayerW. Buff.Psalm 42:8
A Thirst for GodC. Clemance Psalm 42:1-11
Desire After GodPsalm 42:1-11
GodHomilistPsalm 42:1-11
Living ThirstJ. Cumming, D. D.Psalm 42:1-11
Man's Craving for GodSamuel Cox, D. D.Psalm 42:1-11
Over the Aqueducts of WaterJames Nell, M. A.Psalm 42:1-11
Panting After GodBishop Armstrong.Psalm 42:1-11
Panting After GodJ. Kirkwood.Psalm 42:1-11
Religious Affections Attended with Increase of Spiritual LongingLewis O. Thompson.Psalm 42:1-11
Religious DepressionF. W. Robertson, M. A.Psalm 42:1-11
Spiritual DepressionW. Forsyth Psalm 42:1-11
The Feelings and Sentiments of a Renewed SoulT. Gordon.Psalm 42:1-11
The Korachite PsalmsA. Maclaren, D. D.Psalm 42:1-11
The Longing for GodCanon Morse.Psalm 42:1-11
The Panting HartPsalm 42:1-11
The Religious Aspects of a Soul in EarnestHomilistPsalm 42:1-11
The Soul Compared to a HindA. Maclaren, D. D.Psalm 42:1-11
The Soul of Man has no Resource Independent of GodPsalm 42:1-11
The Soul's Thirst for GodBishop Harvey Goodwin.Psalm 42:1-11
Thirsting for GodG. Thacker.Psalm 42:1-11
Thirsting for GodC. Bradley, M. A.Psalm 42:1-11
Thirsting for GodG. Hunsworth, M. A.Psalm 42:1-11
Thirsting for GodJ. Parker, D. D.Psalm 42:1-11

Association is a potent factor in life. Here it may have worked by contrast. "Mizar," as a little hill, may have called to the mind of David, in exile, the mountains of Judah, and the far-off land of his fathers and his God. We may take "Mizar" to illustrate -

I. THE CHANGES OF LIFE. As with David, so with us, changes come. We may have rest or be compelled to wander. We may have the joys of home or we may be doomed to solitude and to exile. Wherever we are, let us "remember" God (Psalm 56:8; Daniel 9:3, 4).

II. THE RESTING-PLACES OF LIFE. We may be weary and sad, but God is able to give us comfort. Seated on some "Mizar," we may rest and be thankful. Looking back, there is much to awaken, not only our penitence, but our praise. Looking on, there is much to inspire us with hope. There are heights before us to be won. Let us press on with renewed courage.

III. THE SACRED MEMORIES OF LIFE. The noblest and most inspiring associations are those connected with God. Jacob had Bethel, Moses had the burning bush, Daniel the lions' den. So we too may have our holy places, to remember with gratitude and love and hope. The thought of what God has been to us leads us to remember what we should be to God. Past kindnesses and deliverances assure us of continued favour. Let us walk worthy of our high calling.

IV. THE UNDYING HOPES OF LIFE. Whatever happens, God is with us. He does not change. His purposes and his love are the same now as in the past. From our "Mizar" let us say, "I will remember thee." Thus "Mizar" may he to us as "the Delectable Mountains" to the pilgrims, and though it be little in itself, by faith it may enable us to gaze upon the way before us with hope, and to gain glimpses of the glorious land which, though far off, is yet near, where we shall see the King in his beauty, and serve him in love for ever and ever.

"Not backward are our glances bent, But onward to our Father's house." W.F.

Yet the Lord will command His lovingkindness in the daytime, and in the night His song shall be with me.
Psalm 42. and 43, have so close a connection that they must be regarded as one. From external and internal evidence, they belong to David, and to that part of his life when he was fleeing from the face of Absalom his son. It was the Gethsemane of David, and in and up through his heart was throbbing the spiritual life of the Lord Jesus. It is wonderful when we open these ancient books to find the identity of human life. We feel the beatings of the same heart and see the tears which are common to us all.

I. THERE MUST BE CHANGES IN EVERY TRUE LIFE. There is day and there is night, the most opposed conditions. See this especially in the life of our Lord. And these changes are according to a fixed law.

II. To SUIT THESE CHANGES IN LIFE THERE ARE DIVINE PROVISIONS. In the day God commands His lovingkindness — His manifold kind providences and grace, and in the night "His song" — the deep, inward realization of His love.

III. THERE IS A CONSTANT DUTY ON OUR PART AMID ALL — to pray — "My prayer unto the God of my life.

(John Key, D. D.)


1. The nature of it.(1) Lovingkindness. There is a common end ordinary kindness which God shows to all sorts of men, upon whom He causes His sun to shine and His rain to fall: but He is peculiar in His favours towards His people, and bears special lovingkindness to them of all others besides (Psalm 25:10). Now, this peculiar lovingkindness is that which David here speaks of (Ephesians 1:4, 5). This is the kindness and love of God our Saviour, which does in time appear unto us, as it is (Titus 3:4). And all other kindnesses besides flow from this first kindness to us, whether spiritual or temporal; this is the common and general spring and fountain and source of all the rest. David in his present condition of distress was now in the depths; "deep calleth unto deep," etc. But yet he does promise to himself an experience of God's favour: "Yet the Lord will command His lovingkindness," etc.; that is, He will do somewhat which may help me in this my affliction, as a fruit of His lovingkindness towards me. We should be careful to have good thoughts of God in the worst conditions that can happen unto us, and be well persuaded of His favour towards us, as well as we can; not to say, when any evil befalls us, it will always be thus, it will never be otherwise. No, but there will a change come, when God sees fitting and most expedient for us. God hath a spring of lovingkindness in Him, and this it will stream itself forth in answerable expressions from:Him, and that suitable to our occasions, and the conditions in which we are. If we be such as belong to Him, we may assure ourselves of so much from Him, and He will not be wanting to us in it; He never fails those that wait upon Him.(2) By "His song" we may understand those comfortable expressions of God's lovingkindness to David's soul which caused him even to sing for joy (Psalm 32:7; Acts 16:25). It is a thing which cannot be expressed, the great comfort which the people of God find and feel oftentimes from Him at such times as the world looks upon them as in a miserable condition, while He does secretly whisper to their souls many sweet and gracious intimations.

(a)His acceptance of their persons, and of that favour in which they are with Him (Daniel 9:23).

(b)His observations of their condition and the affliction under which they are; He does hint, also, that unto them (Exodus 3:7).

(c)Hope of freedom and deliverance.

2. The conveyance of it.(1) While it is said here that God will command:His lovingkindness, there are divers things which are implied in this expression; but that which seems principally to be intended is, the efficacy of it; He will command it, therefore it shall take effect.(2) The second is, "Shall be with me"; which does denote the promptness and readiness of it at hand: When trouble is near to afflict, comfort shall then be near to support, and to uphold against trouble (Psalm 46:1). Because God Himself is with us, therefore His songs shall be with us also, as coming from Him.

3. The time and season. "In the daytime, and in the night." These two divide our whole time, day and night, and they do both of them still tender us somewhat of God's goodness; His lovingkindness in the daytime; His song in the night; the one as the time for the performance, the other as the time for considering and meditating upon it.(1) The businesses of the day are commonly of two sorts, our employments and our refreshments, and in either of these do we partake of the lovingkindness of the Lord.(a) First, in our employments, by way of assistance, as He does enable us to the performance of them; and by way of success, as He does give a blessing and efficacy to them.(b) So likewise as to our refreshments, it is He which puts a comfort into them, without which they could not be so refreshing and comfortable unto us.(2) The night is a time of horror and dreadfulness and fear; yea, but then have the servants of God His songs with them; and He refreshes them with gracious intimations when they lie awake in the night. Look, as that is the time wherein conscience is most stirring, so then, also, are there sweetest impartments and communications of the comforts of God to those also who have communion with Him.

II. THE CARRIAGE OF DAVID TO GOD. "My prayer unto the God of my life."

1. A duty. David knows that God will do thus and thus for him, that "He will command His lovingkindness," etc., but yet he will not neglect prayer notwithstanding, but makes use of that as a means which God hath sanctified for the obtaining of favour from Him. God (says he) will do this and this for me, but I will pray to Him for the accomplishment of it.

2. A privilege. David speaks of it here triumphantly, as he did of all the rest, and mentions it as a great relief to him in his present distress. There are two ways in respect whereof prayer is very comfortable, and a very great advantage to God's servants, which make conscience of it: first, in the act and performance; and, secondly, in the issue and effect.

(Thomas Herren, D. D.)

Homiletic Magazine.

1. Night and day should exhibit nothing but seasons for songs. In the best condition there is something over which we may murmur; in the worst something over which we may be thankful. Religion always ministers to hope.

2. Amid outward trials the Christian may calculate on inward peace.(1) Because of the "lovingkindness" of God. God commands this to rest on the faithful. There is no authority to countermand His decree.(2) Because He is the "God of our life."(3) Because God has promised to bless.(4) Because personal experience proves that in the past there have been marvellous interventions of God. The remembrance of God's mercies strengthens faith. "I will remember thee from the land of Jordan."


1. To the duty of praise. This is great part of the employ-meet of heaven. It should begin here.

2. To renewed prayer. If we are to have true happiness it must be from God, our God, who shall "command" it.

(Homiletic Magazine.)

Here this great pleader is in deep distress, both in body and soul. He feels overwhelmed and broken down; and he pathetically explains, in jerky sentences, as though he really were in trouble, he explains to God what is the matter. And then all at once there comes a gleam of hope, and he begins instantly, just as if by the invisible touch of another hand and another power outside himself. As that gleam of hope comes, he begins to blend prayer and praise together, and says, "I will sing, sing in the night, in the quiet and silent darkness I will sing." Some time ago, during a monsoon, when we were steaming down the Indian Ocean on our way to Australia, the clouds and atmosphere were thick. Sometimes it rained in torrents, and sometimes there was a kind of indescribable mist that wetted the ship and everything and everybody there. And then all at once, as by the strange magic of nature, there would come an aperture in the cloud; and just on one spot, and not so long as the area of this chapel, it seemed to me, just on one spot the sun would shine on the troubled and turbid waters. And everybody rushed on deck the moment that the sun thus glistened, and they got to the spot where they could see it best. And we all of us, with a kind of strange joy, hailed that gleam, that flash of sunlight on the sea. And it seemed to have taken us at once into a new world. And here in this psalm, amid all the storm, did you hear it pelt, as I read it? Here is David talking to God, and David's soul is disquieted. And then all at once there is a gleam, yea, despite it all, and in the teeth of it all, "And 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."

I. And, first of all, let me say that EVERY SOUL HAS ITS OWN PRAYER — "My prayer unto the God of my life." Whoever we are, whatever we may be; it must be, specially, exclusively, intensely my own prayer. No man can ever take the place of my soul, and feel its sins, and its sorrows, and its wants. And so he can never breathe my prayer. It must be "My prayer unto the God of my life." And if we think a minute, we see that it must be so. For prayer springs from different causes; it is uttered in different circumstances and conditions; it is expressed in different words — and must be! The learned and refined man will express his prayer to God in refined and beautiful language. But the unlearned, as Paul calls them, and the unrefined men will express their prayers in quite another way. But we have one common centre; we are every one of us on the main road that leads unto Him who is, and will be for ever, the Light, the Truth, the Way. All along the line that is it: the sinner must pray for himself. Every soul has its own prayer.

II. And now, the next thing that I think there is in the text is this: EVERY TRUE PRAYER IS TO "THE GOD OF MY LIFE." Brethren, I am deeply thankful for that beautiful definition of God, "The God of my life." When I went to Mr. Spurgeon's College, the first theological book put in my hand was Hodge's Outlines of Theology. There are very many definitions of God there also, but I have forgotten them all. I have not, however, forgotten this, in any change in my life and circumstances: "God of my life." Yes, every step of the way, all along the dark roads, and all along the sunny days, "the God of my life." He is the God of all the mysteries, as well as of all the things that are palpable. The things that you and I cannot explain, for which we find no reason, lie is still "the God of my life." Why that father, who is the bread-winner for a wife and several children, at the most critical time in the family's life, why should he be smitten down to death? Why is all this? He is "the God of my life" and of yours also. And I am sure, in the face of every enigma, He is "the God of my life." When Jacob was dying, he wanted to bless the two boys of Joseph. And in doing so he said a most beautiful thing, which is a beautiful description of God. Did you ever dwell on it? "The God which fed me." Now, I like that. "The God which fed me all my life long unto this day, the angel that redeemed me, bless the lads." The poetry of that is to me exquisite. But the description of God comes home to my very heart. "The God who has fed me all my life long unto this day," you show you have a God of Providence as well as a God of grace. Do let me say to you, it is to that God, "the God of my life," that the prayer is directed every morning, and at noonday, and at night. He is the God of my life, the God of my joys, the God of my sorrows, the God of my hopes, the God of all my burdens and forgivenesses, the God of the lovingkindness that crystallizes and shines and glitters round the cross. He is the God of an infinite love, of an infinite salvation.

(W. Buff.)

Hermonites, Korah, Psalmist
Command, Commandeth, Commands, Daytime, Day-time, Kindness, Love, Loving, Lovingkindness, Loving-kindness, Mercy, Prayer, Song, Steadfast, Yet
1. David's zeal to serve God in the temple
5. He encourages his soul to trust in God

Dictionary of Bible Themes
Psalm 42:8

     4957   night
     7963   song
     8662   meditation
     8724   doubt, dealing with

Psalm 42:1-11

     5831   depression

Psalm 42:4-11

     8670   remembering

Psalm 42:5-11

     8713   discouragement

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

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:
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

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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