Lamentations 3:21
Yet I call this to mind, and therefore I have hope:
Sermons
Hope RevivingJ.R. Thomson Lamentations 3:21
How Hope Rises from the Depths of DespairD. Young Lamentations 3:21
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
A Stay to the Troubled HeartJ. Udall.Lamentations 3:14-21
Deriding the GodlyJ. Udall.Lamentations 3:14-21
Filled with SorrowJ. Udall.Lamentations 3:14-21
Fruitful MemoriesJ. Parker, D. D.Lamentations 3:14-21
Hopeless SorrowJ. Udall.Lamentations 3:14-21
Memory -- the Handmaid of HopeLamentations 3:14-21
Memory in AfflictionJ. Udall.Lamentations 3:14-21
The Reason of HopeJ. Parker, D. D.Lamentations 3:14-21
Weighing God's PunishmentsJ. Udall.Lamentations 3:14-21














At length the unmitigated anguish and desolation expressed in the previous parts of this book seem relieved. A ray of light breaks through the dense mass of clouds. Despondency gives place to hope.

I. FROM WHAT STATE THIS LANGUAGE BETOKENS A REVULSION, A REACTION. Jeremiah has, not unnaturally, been plunged into distress, dismay, despondency. The terrible calamities which have befallen his nation are sufficient to account for this. Yet, as a child of God and a believer in Divine providence, he could not remain in desolation, he could not abandon himself to despair.

II. THE ORIGIN OF HOPE. How was the prophet lifted out of the discouragement and despondency into which he had fallen? It seems that here, as so often, hope sprang out of humility. When his heart was bowed and humbled within him, then he began to lift up his eyes unto the hills from whence alone his help could come.

III. THE GREAT OBJECT OF HOPE. The prophet saw nothing in existing circumstances which could afford a ground for anticipating better things and brighter days, But his hope was in the Lord, who listens to the lowly, the penitent, the contrite, and, in answer to their cry, delivers and exalts them in due time.

IV. THE EXPECTATIONS OF HOPE. When within the prophet's heart the star of hope arose, to what did it point, with its enlivening, cheering rays? To consolation, to deliverance, to revival of natural life, to renewal of Divine favour, No hope, based upon God's faithfulness and compassion, is too bright for him to fulfil and realize. - T.

I was a derision to all my people.
1. The godly are usually more subject to reproaches than any other people.

(1)Because godliness seemeth mere foolishness to them that are naturally minded.

(2)They show, as they think, their own wisdom in disdainfully contemning the godly.

2. Then are the godly most derided by the wicked, when the hand of God is heaviest upon them to afflict them.

3. All sorts of people (though divers one from another) do deride the godly in their adversity.

4. Those that are nearest unto the godly, and not fearing God, will be crosses unto them in the time of trouble.

5. The wicked do greatly delight themselves in mocking the godly.

(1)Thereby they think to suppress and disgrace the truth forever.

(2)They think their own folly by that means will justify and advance.

6. The wicked are never satisfied, but still continue their hatred against the godly.

(1)Because they do greatly delight therein.

(2)They are afraid that they have never done enough to defame them.

(J. Udall.)

He hath filled me with bitterness.
1. This sorrow did arise especially from the derision they were in by their adversaries, and yet it being ascribed unto the Lord, teaches us that there is no outward trouble more grievous to the godly than to be reproached by their adversaries in the time of their affliction.

2. There is no outward trouble more grievous to the godly than to be reproached by their adversaries in the time of their affliction.(1) Because we are much comforted in the hope that our sufferings shall advance the truth, which professed derision hindereth.(2) Such reproaches are accompanied with much blasphemy and wickedness.(3) Such dealing carrieth many weak professors from the affecting of our cause and sufferings.

3. The godly have often upon them all the greatest griefs that can be desired.

4. It is the Lord above that frameth our hearts to be affected with our afflictions, else they remain stony and astonished.

5. The godly may not be as Stoics, but must be most passionate in their afflictions.(1) Because their sins procure them their troubles, which ought to grieve them most of all, that God is offended with them.(2) God afflicteth us that we should repent, which we cannot do without great remorse.

6. The godly are often so laden with miseries, that they are exceedingly distracted therewith, both in body and mind.

(J. Udall.)

My strength and my hope is perished from the Lord.
1. The godly are often brought to such extremity as they find no way out of it.

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.)

Remembering mine affliction and my misery
1. The deep weighing of God's punishments for sin felt in times past doth often most effectually move the heart unto great lamentation.

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.)

My soul hath them still in remembrance
1. There is no meditation that is available to further in godliness, but that which is earnest and effectual.

(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.)

This I recall to my mind, therefore have I hope
1. It is a special stay to the troubled heart, to consider how it hath striven to be at peace.

(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.)

The prophet begins to realise the results of discipline wisely and gratefully accepted. At first probably, like all other men, he was obstinate, resentful, and wholly indisposed to look for moral teaching in the midst of physical suffering. Better thoughts came to his aid. After a while he began to survey the situation, and, as he looked upon the plan of God, light came to him, and he saw that God's meaning even in man's humiliation was the elevation and perfecting of the man himself. Let us be rich in remembrance. Who cannot recount the sorrows which have been turned to his advantage! There was a day that was all cloud, a cloud that was all thunder, and we said we should die when that cloud discharged its tempest upon us. The cloud broke, the thunder rolled, and our life was refreshed by the very torrent that we looked forward to with dread. Do not let us forget those days of rain and storm and high wind, but call them to remembrance, and count them as amongst our jewels, for we then saw somewhat of the treasures of the Most High, and saw how even in what appeared to be extremity God could provide a way of deliverance. The prophet derives hope from a sanctified review of providence — "therefore have I hope." The sorrow had not been in vain; it had become a sweet gospel to the soul which it overshadowed, and this it will become to us if we remember that the Lord reigneth, and that discipline as well as benediction is in the hand of the living God.

(J. Parker, D. D.)

Memory is very often the servant of despondency. Despairing minds call to remembrance every dark foreboding in the pact, and every gloomy feature in the present. Memory stands like a handmaiden, clothed in sackcloth, presenting to her master a cup of mingled gall and wormwood. Like Mercury, she hastes, with winged heel, to gather fresh thorns with which to fill the uneasy pillow, and to bind fresh rods with which to scourge the already bleeding heart. There is, however, no necessity for this. Wisdom will transform memory into an angel of comfort. That same recollection which may in its left hand bring so many dark and gloomy omens, may be trained to bear in its right hand a wealth of hopeful signs. She need not wear a crown of iron, she may encircle her brow with a fillet of gold, all spangled with stars. When Christian, according to Bunyan, was locked up in Doubting Castle, memory formed the crab tree cudgel with which the famous giant beat his captives so terribly. They remembered how they had left the right road, how they had been warned not to do so, and how in rebellion against their better selves, they wandered into By-path Meadow. They remembered all their past misdeeds, their sins, their evil thoughts and evil words, and all these were so many knots in the cudgel, causing sad bruises and wounds in their poor suffering persons. But one night, according to Bunyan, this same memory which had scourged them, helped to set them free; for she whispered something in Christian's ear, and he cried out as one half-amazed, "What a fool am I to lie in a stinking dungeon, when I may as well walk at liberty! I have a key in my bosom, called Promise; that will, I am persuaded, open any lock in Doubting Castle." So he put his hand into his bosom, and with much joy he plucked out the key, and thrust it into the lock; and though the lock of the great iron gate, as Bunyan says, "went damnable hard," yet the key did open it, and all the others too; and so, by this blessed act of memory, poor Christian and Hopeful were set free. We lay it down as a general principle, that if we would exercise our memories a little more, we might, in our deepest and darkest distress, strike a match which would instantaneously kindle the lamp of comfort. There is no need for God to create a new thing, in order to restore believers to joy; if they would prayerfully rake the ashes of the past, they would find light for the present; and if they would turn to the book of truth and the throne of grace, their candle would soon shine as aforetime. I shall apply that general principle to the cases of three persons.

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.)

This "therefore" ought to be to us like a great gate of entrance into a king's house. If the logic fails here, it falls everywhere. We must keep our eye upon the therefores of Divine and human reasoning and providence. We must note the time of things; we must not set up the standard at the wrong place; nor must we judge the evening by the morning nor the morning by the evening. There is a manhood of infancy, and a manhood of youth, and a manhood of old age: each period has its own manhood, its own Bible, its own vision, its own song or groan. This third chapter of Lamentations opens well "I am the man that hath seen affliction." That is the man we want to hear talk; we do not want any foamy babble; we cannot now do with any piled or inflammatory rhetoric. There comes a time in life when affliction must speak to us. "He hath filled me with bitterness, He hath made me drunken with wormwood." And yet I am told I should be cheerful, and pray, and look up, and be happy, and be expectant; how can I pray when the Lord hath broken my teeth with gravel stones and covered me with ashes? Can the grave praise His majesty? And so long has He removed my peace and my joy that I have forgotten prosperity, My soul has been removed from peace; strength and hope I have none. But, remembering mine affliction and my misery, the wormwood and the gall, my soul hath them still in remembrance, and is humbled in me. This I recall to my mind, therefore have I hope. It Is as if insanity suddenly emerged into sobriety, self-control, and a true spiritual realisation of the meaning and purpose of things. The very memory of the gall and the wormwood makes me hope; I have had so much of them that there cannot be any more to have; it has been so terrible that now surely it is going to be summer time and joy. We need those great prophetic voices. Sometimes we need the very biggest soul that ever lived, and we seem to need him every whir — all his brains, all his heart, all his music. He is not too much for us because our grief is so deep and so sensitive, and the whole outlook is a horizon of blackness, and darkness has no history and no measuring points. This is where the religious element enters into life with great copiousness, and where it should be received with unutterable welcomes. I wonder if there are any analogies that may help us in the explanation of the meaning and the application of the purpose of this mysterious "therefore." Seed grows. If it does grow, what then! Everything. As what? As the resurrection; that is answer enough to your mean inquiry. If a little seed can grow, why may not the planted bulb of the body grow? Thou sowest not the body that shall be, and yet a body in some real, strong, clear, and satisfactory sense. But some man will say, How? Oh, universe, halt! call thy suns and moons to stand still, to answer this fool's How? When we come to question asking, we had better fall to praying. Do not mistake impertinence for inquiry; and do not suppose that the whole universe, with all its constellations, will say to itself, Hush! here is some poor dark stumbling soul that wants to understand how. There will be no answer given to him until time, with all its evolution and declaration of answers to enigmas and mysteries, shall work out its purpose, and the man shall be answered by a great vision. "Therefore." I have never seen the stars except in the darkness, therefore the night may have something to show me as well as the day — the night of loneliness and desolation and bitter sorrow. Intellect grows, therefore character may grow. The little may become great, the weak may become strong, that which is far off may be brought nigh, and that which is barren may be fruitful. We know that intellect grows; we have seen it in the little child, we have almost seen the new idea enter the opening brain; it is as if we saw a beautiful little bird fly into a bush in the summer time and reappear, so to say, though not literally, not as a bird, but as a song. Who can tell when the ideas came to fruition in the human brain? Who can fix the date when the little boy became almost a philosopher? Who can say at what hour the meaning of certain words was revealed to any one of us? If this process of mental expansion can go forward with such happy results, so the human soul, when it is known under the name of character, nobleness, self-control, love of God, may grow, and no man can say just when or just where.

(J. Parker, D. D.)

People
Jeremiah
Places
Zion
Topics
Heart, Hope, Mind, Recall, Turn
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 3:1-26

     5831   depression

Lamentations 3:7-24

     6701   peace, search for

Lamentations 3:16-26

     9250   woe

Lamentations 3:19-24

     8025   faith, origins of

Lamentations 3:20-23

     5805   comfort

Lamentations 3:21-22

     9612   hope, in God

Lamentations 3:21-24

     5916   pessimism
     6233   rejection, experience
     8670   remembering

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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