Operation Actually Read Bible: my summer with Psalm 119

Showing posts with label my summer with Psalm 119. Show all posts

Thursday, September 21, 2017

Psalm 119:1-32

Psalm 119

א Aleph

¹Blessed are those whose ways are blameless,
    who walk according to the law of the Lord.
²Blessed are those who keep his statutes
    and seek him with all their heart—
³they do no wrong
    but follow his ways.
⁴You have laid down precepts
    that are to be fully obeyed.
⁵Oh, that my ways were steadfast
    in obeying your decrees!
⁶Then I would not be put to shame
    when I consider all your commands.
⁷I will praise you with an upright heart
    as I learn your righteous laws.
⁸I will obey your decrees;
    do not utterly forsake me.

ב Beth

⁹How can a young person stay on the path of purity?
    By living according to your word.
¹⁰I seek you with all my heart;
    do not let me stray from your commands.
¹¹I have hidden your word in my heart
    that I might not sin against you.
¹²Praise be to you, Lord;
    teach me your decrees.
¹³With my lips I recount
    all the laws that come from your mouth.
¹⁴I rejoice in following your statutes
    as one rejoices in great riches.
¹⁵I meditate on your precepts
    and consider your ways.
¹⁶I delight in your decrees;
    I will not neglect your word.

ג Gimel

¹⁷Be good to your servant while I live,
    that I may obey your word.
¹⁸Open my eyes that I may see
    wonderful things in your law.
¹⁹I am a stranger on earth;
    do not hide your commands from me.
²⁰My soul is consumed with longing
    for your laws at all times.
²¹You rebuke the arrogant, who are accursed,
    those who stray from your commands.
²²Remove from me their scorn and contempt,
    for I keep your statutes.
²³Though rulers sit together and slander me,
    your servant will meditate on your decrees.
²⁴Your statutes are my delight;
    they are my counselors.

ד Daleth

²⁵I am laid low in the dust;
    preserve my life according to your word.
²⁶I gave an account of my ways and you answered me;
    teach me your decrees.
²⁷Cause me to understand the way of your precepts,
    that I may meditate on your wonderful deeds.
²⁸My soul is weary with sorrow;
    strengthen me according to your word.
²⁹Keep me from deceitful ways;
    be gracious to me and teach me your law.
³⁰I have chosen the way of faithfulness;
    I have set my heart on your laws.
³¹I hold fast to your statutes, Lord;
    do not let me be put to shame.
³²I run in the path of your commands,
    for you have broadened my understanding.

This summer I've shared twenty-eight posts focusing on Psalm 119. All are tagged "My Summer with Psalm 119."

© Becky Laney of Operation Actually Read Bible

Wednesday, September 20, 2017

My Summer with Psalm 119 #28

As a few of you know, I love, love, LOVE Psalm 119. I thought it would be great to spend a summer focusing on that psalm and what others have had to say about it. I'll begin with Thomas Manton's Exposition of Psalm 119. It may take all summer to read all 158 sermons. But they're so GOOD, so RICH, I think it will be worth it.

Sermon 36 (Psalm 119:32)

THE man of God had promised to run the way of God’s commandments; but being conscious of many swervings, beggeth God further to teach him. In the words two things are observable:— 1. A prayer for grace. 2. A promise made upon supposition of obtaining the grace asked. He promiseth— [1.] Diligence and accuracy of practice, I will keep it. [2.] Perseverance, unto the end.
First, In the prayer for grace observe— 1. The person to whom he prays, O Lord. 2. The person for whom, teach me. 3. The grace for which he prayeth, to be taught. 4. The object of this teaching, the way of God’s statutes. The teaching which he beggeth is not speculative, but practical; to learn how to walk in the way of God.
Divine teaching is necessary for all those that would walk in the way of God’s statutes. We have lost our way to true happiness. Adam lost it, and all mankind in him; ever since we have been wandering up and down: Ps. 14:3.
We can never find it of ourselves till God reveal it to us: He hath showed thee, man, what is good,’ Micah 6:8. It is well for man that he hath God for his teacher, who hath given him a stated rule by which good and evil may be determined.
As the book of the scriptures is necessary to expound the book of the creatures, so and much more is the light of the Spirit to expound the book of the scriptures. Others teach the ear, but God openeth the heart. The rule is one thing, and the guide is another. The means were never intended to take off our dependence upon God, but to engage it rather, that we may look up for his blessing.
The work of the Spirit is to take off the scales from our eyes, that we may see clearly what the scripture speaketh clearly.
The difference between the way of God and the way of sin. We have need of none to teach us to do evil—Vitia etiam sine magistro discuntur; we have that from nature; but in the way of God we must be taught and taught again; God must be our teacher and daily monitor.
2. It informs us that as to knowledge and direction there must be much done.
[1.] That some doctrine should be revealed by God, by which he might understand how God stood affected towards him, and he ought to be affected towards God. [2.] That this doctrine being revealed by God, it should be kept safe and sound, free from oblivion and corruption, in some public and authentic record, especially in these last times, when not only the canon is enlarged, but the church propagated far and near, and ob noxious to so many calamities, and men are short-lived, and there are not such authentic witnesses to preserve the credit of a divine revelation. [3.] That this writing and record be known to come from God’s own hand by some infallible proof, to the end that it may be entertained with the more reverence. [4.] To own this authority, and discern God’s mind, we need a suit able faculty, or a heart disposed by the Holy Ghost to receive the proof which God offereth, namely, that we should be renewed in the spirit of our minds, and open our eyes. [5.] It is not enough to own our rule, but we must be continually excited to study it, that we may come to a saving measure of the knowledge of God’s mind in the word. [6.] After some knowledge our ignorance is apt to return upon us, unless the Holy Ghost do still enlighten us and warn us of our duty upon all occasions.
Use 2. In the sincerity of your hearts go to God for his teaching. God is pleased with the request.
1. The way of God’s statutes is worthy to be found by all. 2. So hard to be found and kept by any. 3. It is so dangerous to miss it, that this should quicken us to be earnest with God.
1. It is so worthy to be found; it is the way to eternal life and to escape eternal death; and in matters of such a concernment no diligence can be too much: Prov. 15:24, The way of life is above to the wise, to depart from hell beneath.’ It is the way that leadeth to life and true happiness.
2. It is so hard to find and keep; it is a narrow way: Mat. 7:13, 14, Enter ye in at the strait gate; for wide is the gate and broad is the way that leadeth to destruction, and many there be that go in thereat; because strait is the gate and narrow is the way which leadeth unto life, and few there be that find it.’ There is defect, here excess. A gracious spirit, that would keep with God in all things, is sensible of the difficulty; there are many ways that lead to hell, but one way to heaven.
3. It is so dangerous to miss it in whole or in part; in whole, you are undone for ever; in part, in every false religion such disadvantages, so little of God’s presence and the comforts of his Spirit: 1 Cor. 3:15, If any man’s work shall be burnt, he shall suffer loss, but he himself shall be saved, yet so as by fire.’ A man should look after the most clear and safe way to heaven.
Doct. 2. That divine teaching is earnestly desired by God’s children.
Do we look after spiritual knowledge, such as will not only store the head with notions, but enter upon the heart?
Doct. 3. All that teaching that we expect or get from God must still be directed to practice: Teach me, O Lord, the way of thy statutes, and I shall keep it unto the end.’
1. This is God’s intention in teaching, therefore should be our end in learning. The end of sound knowledge is obedience: Deut. iv. 5, 6, Behold I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it: keep therefore and do them, for this is thy wisdom.’ Others do little more than learn them by rote, when they know them only to talk of them, or fashion their notions and plausible opinions that they may hang together.
2. It is not the knowing, but obeying, will make us happy. We desire to know the way that we may come to the end of the journey; to inquire the way and sit still will not further us: Blessed are they that hear the word and keep it,’ Luke 11:28;’ He is in the way of life that keepeth instruction,’ Prov. 10:17. None but desire to be happy; walk in God’s way; he goeth on right that submitteth to the directions of the word.
3. All the comfort and sweetness is in keeping: Ps. 19:11, In keeping thy commandments there is a great reward;’ many sweet experiences. Notions breed a delectation when they are right, but nothing comparable to practice.
4. He that will do shall know: John 7:17, If any man will do his will, he shall know the doctrine whether it be of God.’ Such as truly fear God, and make conscience of every known duty in their practice, have God’s promise that they shall be able to discern and distinguish between doctrine and doctrine; others provoke God to withhold light from them. Not that the godly are infallible. Alas! the best men’s humours and fleshly passions do often mislead them, but this is the fruit of their careless walking.
Use 1. Is to reprove them that desire knowledge, but only to inform their judgments or satisfy their curiosity, not to govern their hearts in the fear of God, or to reform their practices.
Use 2. It directeth us in our desires of knowledge, what should be our scope. Come with a fixed resolution to obey, and refer all to practice. Knowledge is the means, doing is the end: Deut. 5:31, I will speak unto thee all the commandments, and the statutes, and the judgments which thou shalt teach them, that they may do them in the land which I give them to possess it.’
Doct. 4. In this practice we must be sincere and constant. I will keep it’— 1. Having such a help as this continual direction. 2. Such an engagement as this condescension to direct and warn a poor creature. And to the end,’ that is to the end of my life; there is no other period to our obedience but death.
[1.] It is not enough to begin a good course, but we must go on in it, if we mean to reach the goal, else all our labour is lost; the end crowneth the work. [2.] God, that made us begin, doth also make us to continue to the end. Is the beginning from God, the end and perfection from us? This is to ascribe that which is less perfect to God, and that which is more perfect to us.

Tuesday, September 19, 2017

My Summer with Psalm 119 #27

God only can enlarge the heart. We are sluggish, and loath to stir a foot in the ways of obedience, therefore God must enlarge.
From first to last God doth all in the work of grace; he gives the habit and act. He plants graces in the heart, knowledge, faith, love, and delight; and then excites and quickens them to act. The habit of grace is called the seed of God,’ 1 John 3:9; there it begins.
Before we can fly we must get wings, we must have grace before we can run the way of God’s commandments; and then quickening of the habits, the exciting of the soul to action; the deed as well as the will, Phil. 2:13; it is from God, the first inclination and actual accomplishment; he giveth to will, that is, the first inclination: 1 Kings 8:58, That he may incline our hearts unto him, to walk in all his ways,’ &c. And then the deed, the outward expression of our obedience, it is still from God: Acts 4:29, the apostle goes to God for that, Grant unto thy servants that, with all boldness, they may speak thy word;’
1. It is your duty to engage and consent to give up yourselves to God’s service whatever comes of it:
As this is your duty, so, whether you resolve or no, you are already obliged by God’s command. This actual resolution of entering into covenant with God is only required as a means to strengthen us. Natural relations enforce duty without consent; a father is a father whether a child will own him in the quality of that relation, yea or nay. God’s right is valid whether you will consent or not. Actual consent or purpose in your heart doth not give God greater right, but makes duty more implicit and active upon your own hearts. We cannot make the bonds of duty stronger, for God’s authority is greater than ours, but we have a deeper sense when we own God’s authority by our own engagement.
Make it, then keep it in God’s strength. Make it, but remember, your security lieth in God’s promises, not in your own. It is your duty to engage to God; but as to the event, you cannot say you can go through with it, unless the Lord put in with his grace.
Good purposes are the root of good works, and without the root there is no fruit to be expected. A true and inward purpose will not let us be idle, but still urging and soliciting us to that which is good, then we make a business of religion; whereas otherwise we make but a sport and recreation, that is, mind it only by the by.
Empty promises signify nothing unless they are the result of the heart’s determination.
When you have weighty reasons and considerations to bear you up, you are more likely to hold. Sit down and count the charges; if you resolve for God, see what it is like to cost you, and consider where it is likely to fail, what difficulties you are most likely to meet withal, what lusts are most apt to break your purpose.
Resolution is for the weighty things of Christianity, or cleaving to God in a course of obedience, not for some by-matters. Resolve on the most necessary work.
Again, this resolution is propounded universally, indefinitely, in the way of God’s commandments,’ whatever shall appear to be the will of God. When our consent is bounded with reservations, we do not come up to the mind of God, and that will bring you but half way to heaven. He that is half holy, half religious, will be but half saved.
There is an end for which man was appointed, and that was to seek after true happiness. All desire to be happy by an inclination of nature, for hereunto were we appointed by God.
This true happiness lieth in the enjoyment of God; that is the great end of reasonable creatures, angels and men, actively to glorify God, and to enjoy him: other creatures were made to glorify him objectively, but not to enjoy him.
We never come to ourselves till we consider the end why we were born and why God sent us into the world. Whence am I? why do I live here? To delight myself in the creature, to wallow in pleasures, or to look after communion with God? We live but as beasts, not as men, till we return and remember our creator, in the enjoyment of whom is our only happiness.
There should be a decree in our souls for God; God is my scope, Christ my way; I must take him; I will go about this work, walk in this way, that I may at length enjoy him.
Christ is running to you to snatch you out of the fire, and will you not run towards him?

Monday, September 18, 2017

My Summer with Psalm 119 #26

If men would be constant, the next thing they must do is to practise that religion they choose, and live under the power of it. Holiness is a great means of constancy: 1 Tim. 3:9, Holding the mystery of faith in a pure conscience.’
Those that have chosen the way of God, and begun to conform their practice thereunto, ought with all constancy to persevere therein.
We have the same reasons to continue that we had to begin at first. There is the same loveliness in God’s ways; Christ is as sweet as ever; heaven is as good as ever. If there be any difference, there is more reason to continue than there was to begin. Why? Because we have more experience of the sweetness of Christ. You knew him heretofore only by report and hearsay; but now, when you have walked in the way of holiness, then you know him by experience; and if you have tasted, 1 Peter 2:2, then certainly you should not fall off afterwards. Upon trial Christ is sweeter; and the longer you have kept to conscience, heaven is nearer; and would a man miscarry and be discouraged when he is ready to put into the haven? Rom. 8:11, Your salvation is nearer than when you first believed.’
If our hearts be upright with God, we will increase with zeal for his glory and love to his testimonies.
A sin after knowledge and profession of the right way is greater than a sin of bare ignorance; therefore their condition is far more deplorable than the condition of other sinners, for no men sin with such malice as they do; they have had greater conviction than others, not only external representations of the doctrine of Christ, but some taste, and have made some closure with it in their own souls; they are more given over by God than others; and so there are none persecute and hate profession and strictness so much as they that are fallen from it; and they are more oppressed and entangled by Satan, as the jailor that hath recovered the prisoner which ran from him, loads him with irons. Therefore we had need betimes look to it, and continue and persevere in the practice of the ways of God, which we have owned and taken up upon experience.
Use 1. Get grace, then look after perseverance. But what should we do to persevere?
First, Be fortified against what may shake you from without; beware of being led away by offences and scandals. Three things are wont to give offence, and exceedingly shake the faith of some, viz., errors, persecutions, scandals.
Be not troubled when differences fall out about the truths of God, nor shaken in mind; the winds of error are let loose upon the floor of the church to sever the chaff from the solid grain: 1 Cor. 11:19, There must be heresies among you, that they which are approved may be made manifest.’ Take heed of taking offence at errors.
Lazy men would fain give laws to heaven, and teach God how to govern the affairs of the world; they would have all things clear and plain, that there should be no doubt about it. But the Lord in his wise providence saw it fit to permit these things, that they which are approved may be made manifest.’
To excuse laziness, we pretend want of certainty. But God’s word is plain to one that will do his will, John 7:17, if we will use all the means God hath appointed, and unfeignedly and with an unbiassed heart come to search out the mind of God.
Persecutions, they are an offence: Mat. 11:6, Blessed is he whosoever shall not be offended in me.’ When the people of God are exposed to great troubles when they are in the world, they have but a mean outside. What! are these the favourites of heaven? It makes men take offence. Christians, what religion is it you are of? Is it not the Christian religion, whose great interest and work it is to draw you off from the concernments of the present world unto things to come? The whole drift and frame of the Christian religion is to draw men’s hearts off from earthly things, and to comfort and support them under the troubles, inconveniences, and molestations of the flesh; therefore for a Christian to hope an exemption from them, is to make the doctrine of the gospel as incongruous and useless as to talk of bladders and the art of swimming to a man that never goes to sea, nor intends to go off from the firm land.
A great occasion to shake the faith of many is scandals, the evil practices of those that profess the name of God. Oh! when they run into disorder, especially into all manner of unrighteousness, and iniquity, and cruel things, and make no conscience of the duties of their relations as subjects, as children, and the like, it is a mighty offence; and we that have to do with persons and sinners of all sorts find it a very hard matter to keep them from atheism, such stumbling-blocks having been laid in their way.
Scandal is far more dangerous than persecution. There are many that have been gained by the patience, courage, and constancy of the martyrs, but never any were gained by the scandalous falls of professors.
Secondly, Be fortified within, by taking heed to the causes of apostasy, and falling off from the truth either in judgment or practice. What is there will make men apostates? A choice lightly made is lightly altered. When we do not resolve upon evidence, and have not taken up the ways of God upon clear light, we shall turn and wind to and fro as the posture of our interest is changed.
If we have not a clear and full persuasion of the ways of God in our own minds, we shall never be constant.
A sweet superficial taste may be lost, but a sound sense of the love of God in Christ will engage us to him.
The more experience you have, and the deeper it is, the more you will be confirmed. The most of us content ourselves but in a superficial taste. When we hear of the doctrine of salvation by Christ, we are somewhat pleased and tickled with it; but this is not that which doth establish us, but a deep sense of God’s grace, or feeling the blood of Christ pacifying our consciences; this is that which establisheth our hearts, and settleth us against apostasy.
If a man hath love to present things, if that be not subdued and purged out of his heart, he will never be stable, never upright with God.
There is an itch of novelty, when men are weary of old truths, and only rejoice in things for a season, John 5:35. There are many that look for all their virtue and their experience from their notions in religion. Thus they run from doctrine to doctrine, from way to way, so remain unmodified.
Thirdly, Take heed of the first decays, and look often into the state of your hearts. A man that never casts up his estate is undone insensibly; therefore look often into the state of your hearts, whether you increase in your affections to God, in the power of holiness, or whether you go backward. Evil is best stopped in the beginning.
Fourthly, Often review your first grounds, and compare them with your after experiences, and what fresh tastes you had then of the love of God to your souls: Heb. 3:14, We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.’
Use 2. If those that have chosen the way of God and begin to conform their practice ought with all constancy to persevere, then it reproveth—You should resolve upon all hazards; not take up religion for a walk, but for a journey. Not like going to sea for pleasure; if they see a storm coming, presently to shore again; but for a voyage to ride out all weathers.
A man that doth not stick to God’s testimonies, that is not zealous and constant, will be put to shame before God and man, and made a scorn by them, and lie under great reproach; therefore, Lord, prevent this reproach.
The fruit of sin is shame. Shame is a trouble of mind about such evils as tend to our infamy and disgrace. Loss of life is matter of fear; loss of goods is matter of grief and sorrow; but loss of name and credit is matter of shame; and therefore it is a trouble of mind that doth arise about such evils as tend to our infamy and disgrace. There are two things in sin, folly and filthiness, and both cause shame; it is an irrational act, and it hath a turpitude in it; therefore the fruit of sin is shame, and a fear of a just reproof. Shame is the striving of nature to hide the stain of our souls, by sending out the blood into the face for a covering; it labours most under this passion. And this shame accompanieth sin, not only when men are conscious of what we do, but it is a fear of a just reproof from God, nay, of a just reproof from themselves.
Though, you should be solitary and alone with yourselves, yet there is an eye sees and an ear hears all that you do.
When once we come out of our fears, and are possessed of the love of God, we think there needs not be such diligence as when we were doubtful, and kept in an. uncertain condition, and so carry the matter as if we were past all danger. Oh, no! sin many times breaks out of a sudden; and after the first labours of soul in regeneration and terrors of the law are gone, there is great danger of security, and secretly and silently things may run to waste in the soul.
God’s children have been in most danger when to appearance there was least cause of fear.
Those that in a humble sense of their own weakness and fear of the mischief of being a blemish to religion, when they come to pray, they may be persuaded of God’s goodness, of whom they have such long experience, that he will not fail them at length.

Sunday, September 17, 2017

My Summer with Psalm 119 #25

Doct. When we have chosen the way of truth, or taken up the profession of true religion, the rules of it should be ever before us. Three reasons for this:—
1. To have a holy rule and not a holy life is altogether inconsistent. A Christian should he a lively transcript of that religion he doth profess. A Christian should be Christ’s epistle, 2 Cor. 3; a walking Bible: Phil. 2:15, 16, shining as lights, holding forth the word of life.’ How? Not in doctrine, but in practice. A suitable practice joined with profession puts a majesty and splendour upon the truth. If there are many doubts about the true religion, why they are occasioned by the scandalous lives of professors; we reason from the artist to the art itself. Look, as there is a correspondence between the stamp and the impress, the seal and the thing sealed, so should there be between a Christian’s life and a Christian’s belief; the stamp should be upon his own heart, upon his life and actions; his action should discover his opinion, otherwise he loseth the glory and the benefit of his religion; he is but a pagan in God’s account,’ Jer. 9:25; he makes his religion to be called in question; and therefore he that walks unsuitably, he is said to deny the faith,’ 1 Tim. 5:8.
To be a Christian in doctrine and a pagan in life is a temptation to atheism to others; when the one destroys the other, practice confutes their profession, and profession confutes their practice; therefore both these must be matched together. Thus the way of truth must be the rule, and a holy life must be suited.
2. As to this holy life, a general good intention sufficeth not, but there must be accurate walking. Why? For God doth not judge of us by the lump, or by a general intention. It is not enough to plead at the day of judgment, you had a good scope and a good meaning; for every action must be brought to judgment, whether it be good or evil, Eccles. 12:14. When we reckon with our servants, we do not expect an account by heap, but by parcels; so a general good meaning, giving our account by heap, will not suffice, but we must be strict in all our ways, and keep close to the rule in every action, in your eating, trading, worship: Eph. 5:15, See that you walk circumspectly,’ &c. See that you do not turn aside from the line and narrow ridge that you are to walk upon.
3. Accurate walking will never be, unless our rule be diligently regarded and set before us. Why? So accurate and exact is the rule in itself, that you may easily swerve from it; therefore it must always be heeded and kept in your eye, Ps. 19. You are not to walk according to the course of this world, but according to rule; and therefore you are not to walk rashly and in deliberately, and as you are led and carried on by force of present affections, but to walk circumspectly, considering what principle you are acted by, and what ends; and the nature and quality of our actions are always to be considered.

Saturday, September 16, 2017

My Summer with Psalm 119 #24

DAVID asserts his sincerity here in two things:— 1. In the Tightness of his choice, I have chosen the way of thy truth. 2. In the accurateness of his prosecution, thy judgments have I laid before me. First, For his choice, I have chosen the way of thy truth.’ God having granted him his law, he did reject all false ways of religion, and continued in the profession of the truth of God, and the strict observance thereof.
By the way of truth is meant true religion; as 2 Peter 2:2, By whom the way of truth is evil spoken of.’ It is elsewhere called the good way wherein we should walk,’ 1 Kings 8:36; and the way of God,’ Ps. 27:11; and the way of understanding,’ Prov. ix. 6; and the way of holiness,’ Isa. 35:8; and the way of righteousness,’ 2 Peter 2:21, Better they had not known the way of righteousness,’ that is, never to have known the gospel, which is called the way of righteousness. It is called also the way of life,’ Prov. 6:23, And reproofs of instruction are the way of life;’ and the way of salvation,’ as Acts 16:17, the Pythoness gave this testimony to the apostles, These are the servants of God, which show unto us the way of salvation.’ Now all these expressions have their use and significancy; for the way of truth, or the true way to happiness, is a good way, showed us by God, who can only discover it; and therefore called the way of the Lord,’ or the way of God,’ in the place before quoted; and Acts 28:25, 26, it is manifested by God, and leadeth us to God. The Christian doctrine was that way of truth revealed by him who is prima veritas, the first truth. The ways wherein God cometh to us are his mercy and truth; and the way wherein we come to God is the way of true religion prescribed by him; it is the way of understanding, because it maketh us wise as to the great affairs of our souls, and unto the end of our lives and beings; and the way of holiness and righteousness, as directing us in all duties to God and man; and the way of life and salvation, because it brings us to everlasting happiness.
Secondly, There follows the evidence of his sincerity, the accurate prosecution of his choice, Thy judgments have I laid before me.’ The Septuagint reads it, I have not forgotten thy judgments.’ By judgments is meant God’s word, according to the sentence of which every man shall receive his doom.
To have a holy rule and an unholy life is unconsonant, inconsistent. A Christian should be a lively transcript of that religion he doth profess. If the way be a way of truth, he must always set it before him, and walk exactly.
The points are two:— 1. That there being many crooked paths in the world, it concerns us to choose the way of truth. 2. That when we have chosen the way of truth, or taken up the profession of the true religion, the rules and institutions of it should ever be before us. There are two great faults of men— one in point of choice, the other in point of pursuit. Either they do not choose right, or they do not live up to the rules of their profession. Both are prevented by these points.
Doct. 1. That there being many crooked paths in the world, it concerns us to choose the way of truth. I shall give you the sense of it in these eight propositions or considerations. Prop. 1. The Lord in his holy providence hath so permitted it that there ever have been, and are, and, for aught we can see, will be, controversies about the way of truth and right worship. There was such a disease introduced into the world by the fall, that most of the remedies which men choose do but show the strength and malignity of the disease. They choose out false ways of corning to God and returning to him.
Thus there ever have been, and will be, contests about religion and disputes about the way of truth; yea, different opinions in the church, and among Christians themselves, about divine truths revealed in the scripture.
Prop. 2. True religion is but one, and all other ways false, noxious, and pestilent: Eph. 4:5, One Lord, one faith, one baptism.’ There are many ways in the world, but there is but one good and certain way that leads to salvation.
To make many doors to heaven is to set wide open the gates of hell. Many men think that men of all religions shall be saved, provided they be of a good life, and walk according to their light.
The Christian religion is not only the most compendious way to true happiness, but it is the only way: John 17:3, This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent.’ There is the sum of what is necessary to life eternal; that there is one God, Father, Son, and Holy Ghost, to be known, loved, obeyed, worshipped, and enjoyed; and the Lord Jesus Christ to be owned as our Redeemer and Saviour, to bring us home to God, and to procure for us the gifts of pardon and life; and this life to be begun here by the Spirit, and to be perfected in heaven. This is the sum of all that can be said that is necessary to salvation. Certainly none can be saved without Christ; for there is no other name under heaven whereby we can be saved but by Jesus Christ,’ Acts 4:12, and none can be saved by Christ but they that know him and believe in him.
No man can be saved without these two things— without a fixed intention of God as his last end, and a choice of Jesus Christ as the only way and means of attaining thereunto.
Prop. 3. As soon as any begin to be serious, they begin to have a conscience about the finding out this one only true way wherein they may be saved.
They that have a sense of eternity upon them will be diligent to know the right way.
Prop. 4. When we begin to have a conscience about the true way, we must inquire into the grounds and reasons of it, that we may resolve upon evidence, not take it up because it is commonly believed, but because it is certainly true; not take it up by chance, but by choice; not because we know no other, but because we know no better.
It is not enough to stumble upon truth blindly, but we must receive it knowingly, and upon solid conviction of the excellency of it, comparing doctrine with doctrine, and thing with thing, and the weak grounds the adversaries of the truth have to build upon.
Object. But is every private Christian bound to study controversy, so as to be able to answer all the adversaries of the truth? I answer—No; it is a special gift, bestowed and required of some that have leisure and abilities, and it is a duty required of ministers and church guides to convince gainsayers and stop their mouths. Ministers must be able to hold fast the truth.
Consider the sad consequence of erring. There are damnable errors and heresies, 2 Peter 2:1. Vice is not only destructive and damnable to the soul, but error. Now eternal damnation and salvation are no small matters.
A man cannot please God in a false belief, how laudable so ever his life be; and they cannot put the fault upon others, that they are misled by them; for if the blind lead the blind, both fall into the ditch;’ not only the blind guide, but the blind follower.
It is almost as dangerous to love a truth ignorantly as to broach an error knowingly. The faith of Christians should not be conjectural or traditional. If a man should not have reasons to sway his choice, he will never be able to check temptations even in practical things.
The profit is exceeding great, for truth will have a greater force upon the heart when we see the grounds and reasons of it. We are exposed here in this lower world to great difficulties and temptations.
Prop. 5. After this inquiry into the grounds and reasons of the way of truth, then we must resolve and choose it, I have chosen the way of truth,’ as the way wherein we are to walk: Jer. 6:16, Ask where is the good way, and walk therein, and then ye shall find rest for your souls.’
You must not only so understand and form your opinions aright, not only see what is the good way, but walk therein; keep that way which you find to be the way of truth, renouncing all others.
Prop. 6. That no religion will be found fit to be chosen upon sound evidence but the Christian. How shall I be persuaded of this? Why, that religion which God hath revealed, that religion which suits with the ends of a religion, that is, with the inward necessities of mankind, and most commodiously provides for man, that is true religion.
The great ends of a religion are God’s glory and our happiness. God is glorified by a return of the obedience of the creature, and man is made happy by the enjoyment of God. All these ends are advanced by this way of truth.
First, That is the only religion which is revealed by God, for certainly so must a religion be if it be true; for that which pleaseth him must be according to his will; and who can know his will but by his own revelation, by some sign whereby God hath discovered it to us? Alas! if men were to sit brooding a religion themselves, what a strange business would they hatch and bring forth! If they were to carve out the worship of God, they might please themselves, but could never please God.
Secondly, Besides God’s revelation, it notably performs all that which a man would expect in a religion, and so suits the necessities of man as well as the honour of God. Why? That is the true religion, which doth most draw off the minds of men from things temporal and earthly to things celestial and eternal, that we may think of them and prosecute them. The sense of another world, an estate to come, is the great foundation upon which all religion is grounded. All its precepts and promises, which are like to gain upon the heart of man, they receive their force from the promise of an unseen glory, and eternal punishments which are provided for the wicked and contemners of the gospel. The whole design of this religion is to take us off from the pleasures of the flesh and the baits of this world, that we may see things to come.
The aim of that religion is to remedy the disease introduced by the fall. All other religions do but make up a part of the disease, and the gospel is the only remedy and cure; therefore this is the way of truth you should choose.
The Lord Jesus is our peace, and the ground of our peace; but we never find rest until we come under his yoke.
Consider altogether Christ’s renewing and reconciling grace, the whole evangelical truth, this gospel which was founded in the blood of Christ, his new covenant, and sealed with God’s authority, and doth so fitly state duties and privileges, and lead a man by the one to the other.
Prop. 7. Of all sects and sorts among Christians, the Protestant reformed religion will be found to be the way of truth. Why? Because there is the greatest suitableness to the great ends, the greatest agreement and harmony with God’s revelation, which they profess to be their only rule. I say, as to God’s worship, there is most simplicity, without that theatrical pomp which makes the worship of God a dead thing, and so most suitable to a spiritual being, and conducible to spiritual ends, to God who is a Spirit, and who will be worshipped in spirit and truth; for there God is our reward, and to be served by faith, love, obedience, trust, prayers, praises, and a holy administration of the word and seals; more suitable to the genius of the scripture, without the pageantry of numerous idle ceremonies, like flourishes about a great letter, which do rather hide religion than any way discover it; yea, betray it to contempt and scorn to a considering man.
Prop. 8. That in the private differences among the professors of the reformed Protestant religion, a man is to choose the best way, but to hold charity towards dissenters. In the true church, in matters of lesser moment, there may be sundry differences; for until men have the same degree of light, it cannot be expected they should be all of a mind.

Thursday, September 14, 2017

My Summer with Psalm 119 #23

THERE are two parts of Christianity—destructive and adstructive. The destructive part consists in a removing of sin; the adstructive part makes way for the plantation of grace; there is eschewing evil, and doing good. We are carried on in a forward earnestness in the way of sin, but there is a great backwardness and restraint upon our hearts as to that which is good. The one is necessary to the other; we must come out of the ways of sin before we can walk in the ways of God.
Here is— 1. The sin deprecated, remove from me the way of lying. 2. The good supplicated and asked, grant me thy law graciously.
Error is very natural to us, and man doth exceedingly please himself with the figments of his own brain. All practical errors in the world are but man’s natural thoughts cried up into a voluble opinion, because backed with defences of wit, and parts, and secular interests, and other advantages; they are but our secret and privy thoughts which have gotten the reputation of an opinion in the world; for we speak lies from the womb;’ even in this sense we suck in erroneous principles with our milk.
Nature carrieth us to wrong thoughts of God, and the ways of God, and out of levity and inconstancy of spirit we are apt to be carried about with every wind of doctrine, by the sleight of men.’
We need not only pray against lesser sins or spiritual wickedness, but from gross sins carried on presumptuously against the light of conscience.
Man is strongly inclined to lying; it sticks close to our nature, so that God must remove it from us; as more fully afterwards. Thus for the object, a way of lying.
Sin is removed either in a way of justification, when the guilt of it is done away; this David might intend. But rather in a way of sanctification, when the fault or blot is done away. This is mainly intended, as appears by the antithesis or opposite request, and grant me thy law graciously;’ that is, let it be impressed upon my heart, that such a temptation may be prevented for the future. Let me observe—Doct. That lying, especially a way or course of lying, should be far from God’s people.
Examine— 1. What is lying? 2. Upon what grounds this should be far from a child of God? First, What is lying? Ans. Lying is when men wittingly and willingly, and with purpose to deceive, signify that which is false by gestures or actions, but especially by words. The matter of a lie is a falsehood; but the formality of it is with an intention to deceive; therefore a falsehood is one thing, a lie another. Then we lie when we not only do or speak falsely, but knowingly, and with purpose to deceive.
Promissorily we lie when we promise things we mean not to perform.
How do we lie to God? Partly when we put him off with a false appearance, and make a show of what is not in the heart, as if he would be deceived with outsides and vain pretences. God can see through and through all fair shows, and will not be mocked. We are said to lie to God when we perform not those professions and promises which we made in a time of trouble.
As to men, there are three sorts of lies—Mendacium jocosum, officiosum, et perniciosum: there is the sporting lie, tending to our recreation and delight; there is the officious lie, tending to our own and others’ profit; and there is the pernicious and hurtful lie, tending to our neighbour’s prejudice.
Where there is no truth, there can be no trust; where there is no trust, there can be no commerce; it makes men unfit to be trusted.
We resemble Satan in nothing so much as in lying, and we resemble God in nothing so much as in truth.
Truth is no small part of the image of God, for he is called the God of truth;’ and it is said of him, Titus 1:2, that he cannot lie;’ it is contrary to the perfection of his nature; nor command us to lie.
Let our words consent with our minds, and our minds agree with the thing itself.
In public worship, how often do you compass him about with lies! We show love with our mouths when our heart is at a great distance from God. Oh, how odious should we be to ourselves if our heart were turned inside outward in the best duty, and all our thoughts were turned into words! for in our worship many times we draw near to God with our mouths, when our heart is at a great distance.
Nay, in our private worship, we confess sin without shame; we pray as if we cared not to be heard. Conscience tells us what we should pray for, but our hearts do not go out in the matter, and we throw away our prayers as children shoot away their arrows, which is a sign we are not so hearty as we should be. We give thanks, but without meltings of heart. Custom and natural light tell us something must be done in this kind, but how hard a matter it is to draw near God with truth of heart?
Secondly, We now come to the blessing asked, Grant me thy law graciously.’ Where first the benefit itself, grant me thy law; secondly, the terms upon which it is asked, implied in the word graciously. The benefit asked, Grant me thy law.’ David had the book of the law already; every king was to have a copy of it written before him; but he understandeth it not of the law written in a book. But of the law written upon his heart; which is a privilege of the covenant of grace: Heb. 8:10, For this is the covenant which I will make with the house of Israel in those days, saith the Lord: I will put my laws in their minds, and write them in their hearts,’ &c.
Doct. 1. Then is the law granted to us when it is written upon our minds and hearts; that is, when we understand it, and our hearts are framed to the love and obedience of it; otherwise it is only granted to the church in general, but it is not granted to us in particular.
We may have some common privilege of being trained up in the knowledge of God’s will, but we have not the personal and particular benefits of the covenant of grace till we find it imprinted upon our hearts. Well, then— 1. Press God about this, not only to grant his word unto the church, but to grant it unto you, unto your persons.
The law is an enemy to them that count it an enemy, and a friend to them that count it a friend. It is a rule of life to them that delight in it, and count it a great mercy to know it, and be subdued to the practice of it; but it is a covenant of works to them that withdraw the shoulder, count it a heavy burden not to be borne.
Doct. 3. That the law is granted to us or written upon our hearts out of God’s mere grace. Grant it graciously, saith David. I will do it, saith God; and God will do it upon his own reasons.

Tuesday, September 12, 2017

My Summer with Psalm 119 #22

A CHRISTIAN should neither be humbled to the degree of dejection, nor confident to the degree of security; and therefore he is to have a double eye, upon God and upon himself, upon his own necessities and upon God’s all-sufficiency.
1. His case is represented, my soul melteth for heaviness. 2. His petition and request to God, strengthen thou me according to thy word.
Doct. That God’s children oftentimes lie under the exercise of such deep and pressing sorrow as is not incident to other men.
The good and evil of the spiritual life is greater than the good and evil of any other life whatsoever. As their joys are unspeakable and glorious, so their sorrows are sometimes above expression:
A worldly man may know something of the evil of sin in the effects of it, but a child of God seeth into the nature of it; they value it by the wrong, by the offence that is done to God, and so are humbled more for the evil in sin, than for the evil after sin.
God’s own people are liable to great trouble of spirit; therefore you should not be secure as to these spiritual enjoyments, which come and go according to God’s pleasure. Men that build too much upon spiritual suavities or sensible consolations occasion a snare to their own souls; partly as they are less watchful for the present (like mariners which have been at sea, when they get into the haven, take down their tackling, and make merry, and think never to see storm more), and so lose that which they are so confident of keeping; by their negligence and carelessness their spiritual comfort is gone.
Neither to determine of our condition one side or other, but to stay our hearts upon God, and so to make use of offers and inviting promises, when we cannot make use of conditional and assuring promises.
Secondly, I come from David’s case to his petition or request to God, Strengthen thou me according to thy word.’ Where you have— 1. The request itself. 2. An argument to enforce it. First, The request itself, Strengthen me;’ that is the benefit asked. Doct. 1. Observe this in the general, he doth but now and then drop out a request for temporal safety, but all along his main desire is for grace and for support rather than deliverance.
The everlasting welfare of the whole person depends upon the flourishing of the inward man.
The soul is the man; the body follows the state of the soul, but the soul doth not follow the state of the body. The life of God, which he doth begin in the soul, does in time renew and perfect the body too.
Doct. 2. Secondly, more especially observe he goes to God for strength. Let me show— 1. What is this spiritual strength. 2. How it is given out. 3. How God is concerned in it. David goes to God, Lord, strengthen me.’
First, What spiritual strength is. It is God’s perfecting of his work. Strength supposeth life, therefore in general it is God’s renewed influence; when he hath planted habits of grace, he comes and strengthens.
Preventing grace is when God converts us, when the Lord turns us to himself, and doth plant grace in the soul at first. Working grace is when God strengthens the habit. Co-working grace, when God stirs up the act, and helps us in the exercise of the grace we have.
There are planted in the soul habits of grace. There are not only high operations of grace, but permanent and fixed habits, the seed of God that remaineth within us, 1 John 3:9, which cannot be the indwelling of the Spirit; for this seed of God is some created thing: Ps. 51:10, Create in me a clean heart, God;’ and it is some thing that grows: 2 Peter 3:6, Grow in grace.’ And therefore it is evident there are habits of grace planted in the soul, a good stock that we have from God at first, called the good treasure of the heart,’ Mat. 12. These habits of grace are called armour of God,’ the shield of faith,’ the helmet of salvation.’ This is the strength of the soul.
There is a concurrence of God to the act. Grace in habit is not enough, but it must be actuated and directed. About the act there are two things: The Holy Spirit actuates the grace that is implanted, draws it forth into exercise; so it is said, Phil. 2:13, It is God that worketh in you both to will and to do,’ that is, he does apply that grace in our heart, set it a-work; and then there is a directing or regulation of the soul to action: 2 Thes. 3:5, The Lord direct your hearts into the love of God,’ &c. Thus God plants grace in the heart by preventing us with his mercy and loving-kindness, taking us into favour; then he doth stablish us, and perfect it, root it in the soul more and more. Then as to the act, he doth excite and strengthen us.
Strength to perform duties. Weariness and uncomfortableness will soon fall upon our hearts, and we shall hang off from God, if the Lord doth not put forth a new force, and a new quickening upon our hearts;
Strength for bearing of burdens with patience, that we may not faint under them:
God’s children, before they go to heaven, will have their trials, they will have many burdens upon them: Heb. 6:12, Be ye followers of them who through faith and patience inherit the promises.’ There needs not only faith, but patience. There will be trouble. Now a heavy burden need have good shoulders. We pray for strength, that we may break through difficulties and afflictions that we meet in our passage to heaven.
Strength for conflicts, that we may break through temptations. A Christian is not only to use the trowel but the sword. We cannot think to discharge duties or bear afflictions without a battle and conflict; therefore we need the strength of the Lord’s grace to carry us through. Satan is the great enemy with whom we conflict, he is the manager of the temptation. This is the course of it; the world is the bait; the flesh is the traitor that works within men, which gives advantage to Satan; the devil lieth hidden, and by worldly things seeks to draw off our hearts from God. Now we are assaulted on every side, sometimes by the pleasures of the world, sometimes by the frowns and crosses of it; so that a Christian needs to be fit for all conditions: Phil.4:13, I can do all things through Christ that strengtheneth me;’ for every way will the devil be enticing us to sin. Now these conflicts are either solicitations to sin, or tend to weaken our comfort; and in both respects we must have strength from God. Satan’s first temptation is to draw us to sin; if he cannot weaken grace, then to disturb our comfort; if not to deny God, yet that we may suspect our own estate; and therefore he follows us with blasphemies and other temptations, until he hath made our lives wearisome, till we call our condition into question; and therefore, as grace is strengthened, so is comfort: Neh. 8:10, The joy of the Lord is your strength.’
We do not stand by the stability of our own resolutions, nor stand by the stability of gracious habits in ourselves, unless the Lord supply new strength.
Christ puts in strength, that is, he observes all our temptations, our conflicts, how weak we are; and he intercedes with God night and day; he stands at God’s right hand, to get out this strength; and the Holy Ghost applies it to our heart in the ordinances; for so it is said, Eph. 3:16, To be strengthened with might by his Spirit in the inner man.’
To press us to be dealing with God for this strength. What shall we do? 1. Be weak in your own sense and feeling. The way to be strong is to be weak: 2 Cor. 12:10, When I am weak, then am I strong.’ The bucket, if we would have it filled with the ocean, must first be empty.
What ever is in God and in Christ is for our use; it is forthcoming for our encouragement and help. We have firm grounds for this reliance— the infinite power of God, and the merit of Christ, which is of in finite value. What cannot the power of God do? The strength of God is engaged for our relief and succour.
Avoid sin; that lets out your strength, as bleeding lets out the spirits of the body. When you grieve the Spirit of Christ which is to strengthen you, you cast away your strength from you. Let us then wait upon God for help, for when all things fail, God faileth not.
A prayer grounded upon a promise is like to prevail; you may put a humble challenge upon God, plead his word to him. It is strange fire else you put in the censer, when you beg that which God never undertook to grant.

Saturday, September 9, 2017

My Summer with Psalm 119 #21

In the close of the former verse he had said, Teach me thy statutes;’ and here again, Make me to understand the way of thy precepts,’ &c. In the words there is—(1.) A request; (2.) An argument. Where in is intimated—(1st.) The fruit of divine illumination; he should thereby see his wondrous works. (2d.) His duty thereupon; then will I talk of them. The word signifieth also to meditate. Sept.—I will exercise myself. It should be his delight to think and speak of the admirable goodness of God, and the divine excellencies of his word, and the pleasures that result from the practice of it. (3d.) He intimateth the sincerity of his desire, propounding this as his end, That I may talk; that I may be useful and edifying in my converse with others.
A sound and saving knowledge of the truths of the gospel is such a blessing as the children and people of God think they can never enough ask of him.
What is a sound saving knowledge? such as doth establish the heart against all delusions, and keepeth us on truth’s side. Many have some scraps of knowledge, loose and uncertain motions, but they are not settled and grounded in the truth, and therefore the unlearned and unstable are joined together.
Unskilful and unsettled Christians lie open to every fancy; they have not such a stock of truth as may keep them savoury and sound in the faith. To be able to prattle a little in religion is not sound knowledge, but we must be grounded and settled in the faith.’
When men rest contented with obvious truths, or a slight knowledge of the common and easy principles of Christianity, there is not such an awe upon their practice, nor any establishment of their judgments, but, like light chaff, they are soon carried with the blasts of temptation, and the winds of error. And therefore we need to ask again and again, Give me an understanding of the way of thy precepts.’
A sound saving knowledge is such as causeth the soul to lie under the dominion, life, and power of the truth, and aweth and commandeth the heart into obedience.
When it giveth us prudence how to practise. This is that which David beggeth of God, to understand the way of his precepts; that is, to be taught how to walk in each duty and point of conversation, after what sort he may live and direct his life. It is not sufficient to know the meaning of the word in general, to have a notional understanding of it; but to reduce it to practice, where, and when, and how we ought to perform each action.
The narrow way of obedience is hardly found, hardly kept, and easily mistaken, especially where prejudices, lusts, and interests, are apt to pervert us.
Secondly, The children of God think this can never be enough asked of God. Why? Light is comfortable, and it is a pleasant thing to behold the sun,’ much more the light of the gospel shining in upon our minds. Oh, what a pleasant thing is that, when all clouds vanish, and the truths of God are fully cleared up to the soul!
Knowledge is a growing thing; religion cannot be taken up all at once. We receive a little now, and a little anon; as narrow-mouthed vessels take in things drop by drop. We read of Jesus Christ, that he grew in knowledge: we do not read that he grew in grace: Luke 2:52, He increased in wisdom and stature;’ as his body increased in stature, so his soul in wisdom. And still Christians are growing in knowledge, and understand more of the mysteries of the gospel.
Natural blindness is an obstinate disease, and hardly cured; therefore again and again we had need to pray, Open mine eyes, teach me thy statutes, make me to understand the way of thy precepts. Our ignorance is great when it is cured in part. The clouds of temptation and carnal affection cause it to return upon us, so that we know not what we know. Therefore open my eyes, cause me to understand.’ Yea, the more we know, the more is our ignorance discovered to us: Prov. 30:2, 3,
If we had more knowledge of God and his ways, we should trust him more, fear him more, love him more.
The more explicit thoughts we have of his excellency, the more are our hearts drawn out to him:
To be taught the mind of God is a greater act of friendship than if God should give a man all the treasures of the world; to make himself known so as you may love him, fear him, trust him.
We can walk in the ways of sin without a teacher, but we cannot walk in the ways of God.
The more knowledge we have, the more are we established against error: The more you have of this divine saving knowledge, the greater check upon sin: Ps. 119:11, I have hid thy word in my heart, that I might not sin against thee.’ One truth or another will rise up in defiance of the temptation.
None have such confidence and rejoicing in God as those that have a clear sight and understanding of his will revealed in his word. Let your knowledge—(1.) Be more comprehensive. At first our thoughts run in a narrow channel. There are certain general truths absolutely necessary to salvation, as concerning our misery by sin, and the sufficiency of Christ to help us; but if we might rest in these, why hath God given us so copious a rule? The general sort of Christians content themselves to see with others’ eyes, get the knowledge of a few truths, and look no further. Why, then, hath God given so large a rule? Fundamentals are few; believe them, live well, and you shall be saved. This is the religion of most. This is as if a man in building should only be careful to lay a good foundation, no matter for roof, windows, walls. If a man should untile your house, and tell you the foundation standeth, the main buttresses are safe, you would not like of it. A man is bound, according to his capacity and opportunity, to know all scripture, the consequences of every truth.
To be willingly ignorant of the lesser ways of God is a sin. We should labour to know all that God hath revealed.
(2.) More distinct. Why? Truths are best known in their frame and dependence; as God’s works of creation, when viewed singly and apart, every day’s work was good, but when viewed altogether in their correspondence and mutual proportion to each other, were very good, Gen. 1:31. So all truths of God, take them singly, are good; but when you have them in their frame, and see how one suits with the other, and what a sweet harmony there is between all the parts of religion, then they are very good.
(3.) More experimental, that you may taste the sweetness and power of the truths that you know: Phil. 3:10, That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death.’ When we feel what we know, that is a mighty confirmation. The senses give the best demonstration. It is a disparagement to know Christ and be never the better for him; to have a knowledge of all the excellency of Christ, and how suitable he is to the soul; yet to feel nothing of comfort and quickening in our consciences.
(4.) More practical: 1 John 2:3, 4, And hereby we do know that we know him, if we keep his commandments: he that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him.’ Otherwise it is but a talking by rote, a man savingly knoweth no more than he practiseth. He that doth but speak after others, it is a rehearsal rather than a knowledge. What is practical light? It is directive and persuasive.
The mysteries of the gospel, every time we think of them, should strike admiration into our hearts. It could not sink into the head of any creature how to satisfy justice, and to make up the breach between God and us. That a virgin should conceive; the word be made flesh; that justice and mercy should so sweetly be brought together, and conspire in the salvation of a lost sinner, all these are wonders; and when we come to believe them indeed, to draw forth comfort from them, these are wonderful to us!
This great mystery of godliness, the more we look into it, the more will we wonder at the wisdom of God discovered in and through Christ Jesus.

Thursday, September 7, 2017

My Summer with Psalm 119 #20

As a sick patient will tell the physician how it is with him, so should we deal with God if we would find mercy. This declaring his ways may be looked upon— 1. As an act of faith and dependence. 2. As an act of holy friendship. 3. As an act of spiritual contrition and brokenness of heart; for this declaring must be explained according to the sense of the object of what David means by this expression, My ways.’
It is a piece of religious manners to begin every business with God; to go to God, Lord, shall I do so, or shall I not? to desire him that is Lord of all to give us leave; who is the fountain of wisdom, to give us counsel; and the disposer of all events, to give us a blessing.
This is holy friendship, to acquaint God with our doubts, wants, griefs, and fears; and we may do it with more confidence, because we go to him in Christ’s name: John xvi. 23, Whatsoever you shall ask the Father in my name, it shall be granted unto you.’ It is no fiction or strain, but a real truth. Will Christ deceive us when he saith, Verily? And then whatsoever you ask? You have liberty to go to God for the removal of any fear, the granting any regular desire, or for satisfying any doubt: Whatsoever you ask the Father in my name.’ Our prayers by this means are Christ’s request as well as ours.
If you would not have your trouble and anxious thoughts continued upon you, go open yourselves to God, declare your ways: Ps. 32:5, I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin.’
It is no profit to cover our sins, for either Satan will declare them, or God find us out, and enter into judgment with us.
To tell God all our mind notes freedom and familiarity; not such as is bold, rude, nor a dress of words; but such as is grave, serious, proceeding from an inward sense of God, and hope of his mercy: 1 John 3:21, If our hearts condemn us not, then have we confidence towards God;’ then we can deal with him as one friend with another, and acquaint him with all our griefs and wants.
The more particularly we pry into our estate, the more we are affected, and the more we shall see of the deceitfulness of our own hearts:
It will be of great advantage in the spiritual life to declare often our whole estate to God; for the more men know themselves the more they mind God and their heavenly calling.
Let us clearly and openly declare our condition to the Lord, our griefs and sorrows, and so our sins.
We love his benefits more than we love God, when we delight in him only when he doth us good. But when we can delight in him even when our desires are delayed, and nothing appears but tokens of God’s displeasure, this is delight indeed.
God will have the soul more stretched out when he means to fill it up with grace.
Answers of prayer are an argument against atheism, which is so natural to us, and inbred in our hearts;
I AM is God’s name; not I was, or will be; for ever remaining in the same constant tenor of goodness and power. His providence is still new and fresh every morning. God is but one, always like himself.

Review Policy

I am happy to accept review copies (Christian fiction, Christian nonfiction, Bibles, audio Bibles, audio books, Christian music CDs, Christian DVDs, etc.) from authors and publishers. By receiving a review copy, I am not guaranteeing that I will review it. While I will review most Christian fiction--fairly and honestly but NEVER EVER EVER promising a gushing review--I am pickier on nonfiction. I'll only review it if I can honestly recommend it and find it biblically sound and for the edification of the faith. If you are interested, please send me an email at laney_po AT yahoo DOT com.

Authors, publishers. I am interested in interviewing authors and participating in blog tours. (All I ask is that I receive a review copy of the author's latest book beforehand so the interview will be productive. If the book is part of a series, I'd like to review the whole series.) Contact me if you're interested.