2. According to our strength, generally of knowledge, and particularly of feeling, so do we hope. Because hope is grounded upon faith, and faith upon knowledge (Hebrews 11:1).

3. The godly in their afflictions do recount what blessings they have lost.(1) Because of the love and delight that they had therein, which is most remembered when it is lost.(2) That their hearts may be made the more affected with grief for the loss thereof, and with desire to be restored thereunto again.

4. The godly do not always feel the comfort of God's favour in the like measure.(1) Because God will make it the more delightful unto them by intermission.(2) That they may see what they are, if God should leave them unto themselves.(3) That they may be the more careful to use all good means to keep it while they have it.

5. The godly are often so grievously afflicted that they grow to a great measure of desperation.

(1)Because of their great weakness when God, who is strong, trieth them.

(2)They judge according to their present feeling.

(3)Because of the consciousness of their deserts for sin.

(4)The abundance of natural infidelity which, always being in us, doth then appear to have the greatest power.

(J. Udall.)

2. Though grief and sorrow be naturally the effects of affliction, yet in the godly it must be, because of the sin committed, and not for the penalty sustained.

3. In recounting any former thing, we must take only so much thereof as may serve our turn.

(1)That it may affect us the more.

(2)That our minds be not employed about any other matter.

(J. Udall.)

(1)Else it moveth not the heart.

(2)Nothing else prevaileth with the affections.

2. The heart must be thoroughly touched before we can profit by any action of religion that we take in hand.

(1)Every point of religion concerneth principally the heart.

(2)God accepteth nothing but that which proceedeth from the heart.

3. When we are thoroughly affected with any part of God's Word, or His works, then do we much consider of it, and cannot easily forget it.

(1)Because it hath taken root in the heart, which is the fountain of all serious meditations.

(2)It setteth the affections on work, to digest it, unto the end whereunto the heart desireth to bring it.

(J. Udall.)

(1)It calleth to mind the strife betwixt the flesh and the spirit, which argueth that God hath a portion there.

(2)It showeth our desire of well-doing which must needs be the work of grace.

(3)It daunteth Satan our adversary, depriving him of hope to prevail.

(4)It administereth us hope, that we shall stand even in the strongest temptations.

2. The right and thorough meditation of God's punishments upon us for sin, and our striving to profit thereby, hath always hope of the issue.

(1)Because it taketh away all those refuges which naturally we flee unto, as friends, wit, riches, strength, etc., and forceth us to fly unto God.

(2)The Lord respecteth, and is ready to help the broken and contrite hearted (Isaiah 66:2).

3. All our care in peace and in affliction must be how to gather to ourselves a certain hope that God will be merciful unto us.

(1)Because we have more need of it then of all things else.

(2)Satan will labour more to deprive us of it than of anything else.

4. It is our duty to hope for God's favourable hand to rid us out of any trouble that we are in, though it continue and increase upon us, and no means of redress appear.

(1)Because God afflicteth us not to east us off, but to amend us and try us.

(2)He useth so to deliver His servants.

5. The consideration of God's heavy rod upon us in this life giveth us hope to find favour for the life to come.

(1)God chastiseth those whom He receiveth.

(2)It is a token of bastardy to be without correction.

(3)The whole life of the godly hath been continual affliction

(J. Udall.)

(J. Parker, D. D.)

I. First of all, to THE BELIEVER WHO IS IN DEEP TROUBLE. If you turn to the chapter which contains our text, you will observe a list of matters which recollection brought before the mind of the prophet Jeremiah, and which yielded him comfort.

1. First stands the fact that, however deep may be our present affliction, it is of the Lord's mercy that we are not consumed. This is a low beginning certainly. The comfort is not very great, but when a very weak man is at the bottom of the pyramid, if he is over to climb it, you must not set him a long step at first; give him but a small stone to step upon the first time, and when he gets more strength then he will be able to take a greater stride. Now, consider, thou son of sorrow, where thou mightest have been. Have you seen those foul dungeons of Venice, which are below the watermark of the canal, where, after winding through narrow, dark, stifling passages, you may creep into little cells in which a man can scarcely stand upright, where no ray of sunlight has ever entered since the foundations of the palace were laid — cold, foul, and black with damp and mildew, the fit nursery of fever, and abode of death? And yet those places it were luxury to inhabit compared with the everlasting burnings of hell. When you are kindling your household fire, before which you hope to sit down with comfort, you do not first expect to kindle the lumps of coal, but you set some lighter fuel in a blaze, and soon the more solid material yields a genial glow; so this thought, which may seem so light to you, may be as the kindling of a heavenly fire of comfort for you who now are shivering in your grief.

2. Something better awaits us, for Jeremiah reminds us that there are some mercies, at any rate, which are still continued. "His compassions fail not, they are new every morning: great is thy faithfulness." Evil your plight may be, but there are others in a still worse condition. You can always, if you open your eyes and choose to do so, see at least this cause for thankfulness that you are not yet plunged into the lowest depth of misery. This again is not a very high step, but still it is a little in advance of the other, and the weakest may readily reach it.

3. The chapter offers us a third source of consolation. "The Lord is my portion, saith my soul; therefore will I hope in Him." You have lost much, Christian, but you have not lost your portion. Your God is your. all; therefore, if you have lost all but God, still you have your all left, since God is all.

4. The prophet then reminds us of another channel of comfort, namely, that God is evermore good to all who seek Him. "The Lord is good unto them that wait for Him, to the soul that seeketh Him." Let Him smite never so hard, yet if we can maintain the heavenly posture of prayer, we may rest assured that He will turn from blows to kisses yet. Bunyan tells us that when the City of Mansoul was besieged it was the depth of winter and the roads were very bad, but even then prayer could travel them; and I will venture to affirm that if all earthly roads were so bad that they could not be travelled, and if Mansoul were so surrounded that there was not a gap left through which we could break our way to get to the king, yet the road upwards would always open. No enemy can barricade that; no blockading ships can sail between our souls and the haven of the mercy seat.

5. We are getting into deeper water of joy, let us take another step, and this time we shall win greater consolation still, from the fact that it is good to be afflicted. "It is good that a man should hear the yoke in his youth." Why should I dread to descend the shaft of affliction if it leads me to the gold mine of spiritual experience? Why should I cry out if the sun of my prosperity goes down, if in the darkness of my adversity I shall be the better able to count the starry promises with which my faithful God has been pleased to gem the sky?

6. One step more, and surely we shall then have good ground to rejoice. The chapter reminds us that these troubles do not last forever. When they have produced their proper result they will be removed, for "the Lord will not cast off forever." Who told thee that the night would never end in day? Who told thee that the sea would ebb out till there should be nothing left but a vast track of mud and sand? Who told thee that the winter would proceed from frost to frost, from snow, and ice, and hail, to deeper snow, and yet more heavy tempest? Who told thee this, I say? Knowest thou not that day follows night, that flood comes after ebb, that spring and summer succeed to winter? hope thou then! Hope thou ever! for God fails thee not.

II. We will speak to the DOUBTING CHRISTIAN WHO HAS LOST HIS EVIDENCES OF SALVATION.

1. Let me bid you call to remembrance in the first place matters of the past. Do you remember the place, the spot of ground where Jesus first met with you? Perhaps you do not. Well, do you remember happy seasons when He has brought you to the banqueting house? Cannot you remember gracious deliverances?

2. Possibly, however, that may not be the means of comfort to some of you. Recall, I pray you, the fact that others have found the Lord true to them. They cried to God, and He delivered them.

3. Remember, again, and perhaps this may be consolatory to you, that though you think you are not a child of God at all now, yet if you look within you will see some faint traces of the Holy Spirit's hand. The complete picture of Christ is not there, but cannot you see the crayon sketch — the outline — the charcoal marks? "What," say you, "do you mean?" Do not you want to be a Christian? Have you not desires alter God? Well, now, where God the Holy Ghost has done as much as that, he will do more.

4. But I would remind you that there is a promise in this Book that exactly describes and suits your case. A young man had been left by his father heir of all his property, but an adversary disputed his right. The case was to come on in the court, and this young man, while he felt sure that he had a legal right to the whole, could not prove it. His legal adviser told him that there was more evidence wanted than he could bring. How to get this evidence he did not know. He went to an old chest where his father had been wont to keep his papers, turned all out, and as he turned the writings over, and over, and over, mere was an old parchment. He undid the red tape with great anxiety, and there it was — the very thing he wanted — his father's will — in which the estate was spoken of as being left entirely to himself. He went into court boldly enough with that. Now, when we get into doubts, it is a good thing to turn to this old Book, and read until at last we can say, "That is it — that promise was made for me."

5. If these recollections should not suttee, I have one more. You look at me, and you open your ears to find what new thing I am going to tell you. No, I am going to tell you nothing new, but yet it is the best thing that was ever said out of heaven, "Jesus Christ came into the world to save sinners." You have heard that a thousand times — and it is the best music you have ever heard. If I am not a saint, I am a sinner; and if I may not go to the throne of grace as a child, I will go as a sinner. In a lamentable accident which occurred in the north, in one of the coal pits, when a considerable number of the miners were down below, the top of the pit fell in, and the shaft was completely blocked up. Those who were down below, sat together in the dark, and sang and prayed. They gathered to a spot where the last remains of air below could be breathed. There they sat and sang after the lights had gone out, because the air would not support the flame. They were in total darkness, but one of them said he had heard that there was a connection between that pit and an old pit that had been worked years ago. He said it was a low passage, through which a man might get by crawling all the way, lying flat upon the ground — he would go and see: the passage was very long, but they crept through it, and at last they came out to light at the bottom of the other pit, and their lives were saved. If my present way to Christ as a saint gets blocked up, if I cannot go straight up the shaft and see the Light of my Father up yonder, there is an old working, the old-fashioned way by which sinners go, by which poor thieves go, by which harlots go — come, I will crawl along lowly and humbly, flat upon the ground — I will crawl along till I see my Father, and cry, "Father, I am not worthy to be called Thy son; make we as one of Thy hired servants, so long as I may but dwell in Thy house."

III. A few words with SEEKERS.

1. Some of you are troubled about the doctrine of election. You have got an idea that some persons will be sent to hell, merely and only because it is the will of God that they should be sent there. Throw the idea overboard, because it is a very wicked one, and is not to be found in Scripture. Remember again, that whatever the doctrine of election may be or may not be, there is a free invitation in the Gospel given to needy sinners, "Whosoever will let him take of the water of life freely." Now you may say, "I cannot reconcile the two." There are a great many other things that you cannot do. Leave your difficulties till you have trusted Christ, and then you will be in a capacity to understand them better than you do now. Trust Christ even if thou should perish, and thou shalt never perish if thou trustest in Him.

2. Well, if that difficulty were removed, I can suppose another saying, "Ah! but mine's a case of great sin." Recall this to mind and you will have hope, namely that "Jesus Christ came into the world to save sinners, of whom," Paul says, "I am the chief." The stupendous bridge which Christ has flung across the wrath of God will bear the weight of your sin, for it has borne ten thousand across before, and will bear millions of sinners yet to the shore of their eternal rest. Call that to remembrance, and you may have hope.

3. "Yes," says one, "but I believe I have committed the unpardonable sin." My dear brother, I believe you have not, but I want you to call one thing to remembrance, and that is that the unpardonable sin is a sin which is unto death. Now a sin which is unto death means a sin which brings death on the conscience. The man who commits it never has any conscience afterwards; he is dead there. Now, you have some feeling; you have enough life to wish to be saved from sin; you have enough life to long to be washed in the precious blood of Jesus. You have not committed the unpardonable sin, therefore have hope.

4. "Oh, but," you say, "I have a general unfitness and incapacity for being saved." Then call this to remembrance, that Jesus Christ has a general fitness and a general capacity for saving sinners. I do not know what you want, but I do know Christ has it.

( C. H. Spurgeon.)

(J. Parker, D. D.)

     4812   darkness, God's judgment
     5197   walking

Lamentations 3:1-20

     5799   bitterness

Lamentations 3:1-26

     5831   depression

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