My Autumn with Psalm 119 #34

I will be continuing on in my study of Psalm 119 this autumn. I have spent months reading Thomas Manton's exposition of Psalm 119. In December, I hope to cover the next sixteen verses of Psalm 119.

49 Remember your word to your servant, for you have given me hope.
50 My comfort in my suffering is this: Your promise preserves my life.
51 The arrogant mock me unmercifully, but I do not turn from your law.
52 I remember, Lord, your ancient laws, and I find comfort in them.
53 Indignation grips me because of the wicked, who have forsaken your law.
54 Your decrees are the theme of my song wherever I lodge.
55 In the night, Lord, I remember your name, that I may keep your law.
56 This has been my practice: I obey your precepts.
57 You are my portion, Lord; I have promised to obey your words.
58 I have sought your face with all my heart;
be gracious to me according to your promise.
59 I have considered my ways and have turned my steps to your statutes.
60 I will hasten and not delay to obey your commands.
61 Though the wicked bind me with ropes, I will not forget your law.
62 At midnight I rise to give you thanks for your righteous laws.
63 I am a friend to all who fear you, to all who follow your precepts.
64 The earth is filled with your love, Lord; teach me your decrees.

Sermon 72 (Psalm 119:64)

• The sum and substance of this verse will be comprised in these five propositions:— 1. That saving knowledge is a benefit that must be asked of God. 2. That this benefit cannot be too often or sufficiently enough asked; it is his continual request. 3. In asking we are encouraged by the bounty or mercy of God. 4. That God is merciful all his creatures declare. 5. That his goodness to all creatures should confirm us in hoping for saving grace or spiritual good things.
• Prop. 1. That saving knowledge is a benefit that must be asked of God, for three reasons:— 1. God is the proper author of it. 2. It is a singular favour where he bestoweth it. 3. Prayer is the appointed means to obtain it.
• That is the highest argument of friendship, not to give you wealth, and honour, and greatness, but to give you an enlightened mind and a renewed heart.
• Let us not study without prayer, nor you hear without prayer, nor go about any business in your general and particular callings without prayer.
• We never know so much but we may know more of God’s mind, and know it better and to better purpose.
• The throne of grace lieth always open; the oftener we frequent it, the more welcome.
• The Lord filleth up his servants’ lives with great and various mercies, even in their warfare and pilgrimage here in this world; abundance of invaluable mercies, that if we do but consider what we do receive, we must needs be confirmed in this truth by our own senses.
• Everything is a mercy to a vessel of mercy.
• Man can turn his eye nowhere but in every place and quarter of the world he shall see plain testimonies of God’s mercy. But alas! how much of this is lost and passed over for want of observation!
• Our misery lieth in the ignorance of God and the transgression of his law; our happiness in being enlightened and sanctified by the Spirit of wisdom and understanding.
• The devil seeks to weaken our opinion of God’s goodness; he thought to possess our first parents with this conceit, that God was envious, so as to draw them away from God.

© Becky Laney of Operation Actually Read Bible

My Autumn with Psalm 119 #33

I will be continuing on in my study of Psalm 119 this autumn. I have spent months reading Thomas Manton's exposition of Psalm 119. In December, I hope to cover the next sixteen verses of Psalm 119.

49 Remember your word to your servant, for you have given me hope.
50 My comfort in my suffering is this: Your promise preserves my life.
51 The arrogant mock me unmercifully, but I do not turn from your law.
52 I remember, Lord, your ancient laws, and I find comfort in them.
53 Indignation grips me because of the wicked, who have forsaken your law.
54 Your decrees are the theme of my song wherever I lodge.
55 In the night, Lord, I remember your name, that I may keep your law.
56 This has been my practice: I obey your precepts.
57 You are my portion, Lord; I have promised to obey your words.
58 I have sought your face with all my heart;
be gracious to me according to your promise.
59 I have considered my ways and have turned my steps to your statutes.
60 I will hasten and not delay to obey your commands.
61 Though the wicked bind me with ropes, I will not forget your law.
62 At midnight I rise to give you thanks for your righteous laws.
63 I am a friend to all who fear you, to all who follow your precepts.
64 The earth is filled with your love, Lord; teach me your decrees.

Sermon 71 (Psalm 119:63)

• Doct. 1. The fear of God is the grand principle of obedience. Here consider— 1. What is the fear of God. 2. What influence it hath upon obedience.
• 1. What is the fear of God? There is a twofold fear of God—servile and filial.
• Servile, by which a man feareth God and hateth him, as a slave feareth his cruel master, whom he could wish dead, and himself rid of his service, and obeyeth by mere compulsion and constraint.
• Filial fear, as children fear to offend their dear parents; and thus the godly do so fear God, that they do also love him, and obey him, and cleave to him, and this preserveth us in our duty.
• This fear is twofold:—(1.) The fear of reverence, when the soul is deeply possessed with a sense of God’s majesty and goodness, that it dareth not offend him. His greatness and majesty hath an influence upon this fear. (2.) The fear of caution is also called the fear of God, when we carry on the business of salvation with all possible solicitude and care. For it is no easy thing to please God and save our souls.
• Men are more holy as the fear of God doth more prevail in their hearts, their tenderness both in avoiding and repenting of sin increaseth according as they entertain the awe and fear of God in their hearts, and here is the rise and fountain of all circumspect walking. As the stream is dried up that wanteth a fountain, so godliness ceaseth as the fear of God abateth.
• Duties of religion will not reverently and seriously be performed unless there be a deep awe of God upon our souls.
• A Christian is alike everywhere, because God is alike everywhere. He that feareth God needeth no other theatre than his own conscience, nor other spectators than God and his holy angels.
• Salvation is not to be looked after between sleeping and waking; no, it requireth our greatest attention, as having a sense of the weightiness of the work upon our hearts.
• To live always in an admiration of his excellent majesty, a thankful sense of his goodness, and a regard to his eye and presence, this is our happiness.
• The heart must be prepared to keep all; they are all equally good, and they are all equally necessary; not one of them is in vain; and they are all joined together, like rings in a chain, and we are not sincere till we regard all.
• There will be a secret love to some sins more than others, but it must not be indulged, but checked and striven against, and prayed against.
• Doct. 2. That we should associate ourselves and keep communion with those who are truly gracious.
• God loved us greatly, sent his own Son to die for us; now, how shall we express our thankfulness but by a dear and tender love to those who are Christ’s?

© Becky Laney of Operation Actually Read Bible

My Autumn with Psalm 119 #32

I will be continuing on in my study of Psalm 119 this autumn. I have spent months reading Thomas Manton's exposition of Psalm 119. In December, I hope to cover the next sixteen verses of Psalm 119.

49 Remember your word to your servant, for you have given me hope.
50 My comfort in my suffering is this: Your promise preserves my life.
51 The arrogant mock me unmercifully, but I do not turn from your law.
52 I remember, Lord, your ancient laws, and I find comfort in them.
53 Indignation grips me because of the wicked, who have forsaken your law.
54 Your decrees are the theme of my song wherever I lodge.
55 In the night, Lord, I remember your name, that I may keep your law.
56 This has been my practice: I obey your precepts.
57 You are my portion, Lord; I have promised to obey your words.
58 I have sought your face with all my heart;
be gracious to me according to your promise.
59 I have considered my ways and have turned my steps to your statutes.
60 I will hasten and not delay to obey your commands.
61 Though the wicked bind me with ropes, I will not forget your law.
62 At midnight I rise to give you thanks for your righteous laws.
63 I am a friend to all who fear you, to all who follow your precepts.
64 The earth is filled with your love, Lord; teach me your decrees.

Sermon 69 (Psalm 119:61)

• Doct. That no temporal loss which can accrue to us by the violence of evil men should make us forsake our duty to God.
• True faith includes in it an election and choice or esteem and valuation of Christ, not only as good, but as more excellent, more necessary for us, more beneficial to us than all other things.
• Religion without self-denial in one kind or another is Christianity of our own making, not of Christ’s.
• We cull out the easy safe part of religion, and then we call this love to God and love to Christ. No; the true Christian love is to love God above all. Now, one branch of loving God above all is to part with things near and dear to us when God calleth us so to do.
• The victory of a Christian doth not consist in not suffering, or not fighting, but in keeping that which we fight for.
• The way to conquer is by patience and zeal, though we be trodden down and ruined; not by getting the best of opposite factions, but by keeping a good conscience, and patience, and contentedness in sufferings.
• If God be honoured, if the kingdom of Christ be advanced by our sufferings, we are victorious.
• Our victory is not to be measured by our prosperity and adversity, but our faithful adherence to God. Though the devil and his instruments get their will over our bodies and bodily interests, yet if he get not his will over our souls, we conquer, and not Satan.
• Heavenly things can never be taken from their owners.

Sermon 70 (Psalm 119:62)

• Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. 
• Doct. 2. That, God’s providence rightly considered, we shall in the worst times find much more cause to give thanks than to complain. 
• Doct. 3. That a heart deeply affected with God’s providence will take all occasions to praise God and give thanks to his name, both in season and out of season.
• Thanksgiving may be in word or deed; praise in words only.
• The mercies of every day make way for songs which may sweeten our rest in the night; and his giving us rest by night, and preserving us in our sleep, when we could not help ourselves, giveth us songs in the morning. And all the day long we find new matter of praise: our whole work is divided between receiving and acknowledging.
• Some mercies are so general and beneficial that they should never be forgotten, but remembered before God every day.
• Faith and praise live and die together; if there be faith, there will be praise; and if there be praise, there will be faith. If faith, there will be praise, for faith is a bird that can sing in winter.
• Praise and thanksgiving is an act of love, and then it cherisheth and feedeth love. It is an act of love to God, for if we love God we will praise him. Prayer is a work of necessity, but praise a mere work of duty and respect to God.
• We pray because we need God, and we praise him because we love him.
• Can you receive so much, and beg so much, and never think of a return or any expression of gratitude? Is there such a being as God, have you all your supplies from him, and will you not take some time to acknowledge what he hath done for your souls? Have you received nothing from God? I put this question to you, because great is our unthankfulness, not only for common benefits, but also for special deliverances—the one not noted and observed, the other not improved.
• Surely a sensible heart seeth always new occasions of praising God, and some old occasions that must always be remembered, always for life, and peace, and safety, and daily provision; and always for Christ, and the hopes of eternal life. Surely if we have the comfort, God should have the glory.
• How disingenuous is it to be always craving, and never giving thanks!
• Oh! let us check this complaining spirit; let us consider what is left, not what God hath taken away; what we may or shall have, not what we now want; what God is, and will be to his people, though we see little or nothing in the creature.
• The life of a Christian is a life of love and praise, a hymn to God. 

© Becky Laney of Operation Actually Read Bible

My Autumn with Psalm 119 #31

I will be continuing on in my study of Psalm 119 this autumn. I have spent months reading Thomas Manton's exposition of Psalm 119. In December, I hope to cover the next sixteen verses of Psalm 119.

49 Remember your word to your servant, for you have given me hope.
50 My comfort in my suffering is this: Your promise preserves my life.
51 The arrogant mock me unmercifully, but I do not turn from your law.
52 I remember, Lord, your ancient laws, and I find comfort in them.
53 Indignation grips me because of the wicked, who have forsaken your law.
54 Your decrees are the theme of my song wherever I lodge.
55 In the night, Lord, I remember your name, that I may keep your law.
56 This has been my practice: I obey your precepts.
57 You are my portion, Lord; I have promised to obey your words.
58 I have sought your face with all my heart;
be gracious to me according to your promise.
59 I have considered my ways and have turned my steps to your statutes.
60 I will hasten and not delay to obey your commands.
61 Though the wicked bind me with ropes, I will not forget your law.
62 At midnight I rise to give you thanks for your righteous laws.
63 I am a friend to all who fear you, to all who follow your precepts.
64 The earth is filled with your love, Lord; teach me your decrees.

Sermon 68 (Psalm 119:60)

• I COME now to the application. 
• Use 1. To reprove the dallying with God which we are conscious to in the work of conversion, which is so common and natural to us. We are apt to put off God from time to time, from childhood to youth, from youth to man’s age, from man’s age to old age, and from old age to death-bed; and so the devil steals away one hour after another till all time be past.
• If men were persuaded of eternal life and eternal death, they would not stand hovering so long between heaven and hell, but presently engage their hearts to draw nigh to God.
• If men have a cold belief of heaven and hell, if they take up the current opinions of the country, yet do not take it into their serious thoughts, they put far away the evil day.
• Things at a distance do not startle us, as a clap of thunder afar off doth not fright us so much as when it is just over our heads in our own zenith. We look upon these things as to come, so put off the thought of them.
• If we had the same thoughts living and dying, our motions would be more earnest and ready. When death and eternity is near, we are otherwise affected than when we look upon it as afar off.
• Let us see what this delay and putting off God is, when he comes with a great deal of importunity and affectionate earnestness, inviting us to partake of his grace.
• 1. It is flat disobedience to God. You think it is but putting it off for a while; no, it is flat disobedience. Why? God is as peremptory for the time and season as he is for the duty itself. If he saith, To-day, it is flat disobedience for you to say, To-morrow.
• 2. It is ingratitude and unthankfulness for God’s eternal love. rom all eternity God was mindful of us, and before the world was. With reverence we may speak it: ever since he was God he was our God: from eternity to eternity his lovingkindness is great; and shall we adjourn and put him off to an odd corner of our lives, when he thought he could never soon enough think of us?
• 3. It is base disingenuity: we do not deal with God as we would have God to deal with us.
• 4. It is base self-love when we can be content to dishonour God longer, provided that at length we may be saved. Shall I say that this is to prefer our salvation before God? No, but it is to prefer our sins before God. And it shows that we are not willing to part with sin upon reasons of duty, or any real inclination of heart towards God, but only upon reasons of interest, that we maybe saved; yea, never to part with it at all if you might have your wills.
• Christ did not redeem us only that we might die well, but that we might live well; not only that we might be safe at last, but glorify God here upon earth; not only that we might enter into heaven, but do him service, and that all our days.
• 5. It is great injustice and injury to God, who hath been too long kept out of his right already.
• Use 2. To exhort us with speed to turn to the Lord, and to comply with his motions. Let us not put off God from day to day. I shall urge it—(1.) As to the general case; (2.) As to particular duties which are pressed upon you.
• Now, shall sin have a more ready entertainment than God? Will you rush upon the practice of sin like a horse into the battle, and come on in the service of God like a snail?
• There was never any that came to God too soon; many have come too late, the foolish virgins are an instance.
• Surely there is good and evil, there is hope and fear, therefore there is heaven and hell.

© Becky Laney of Operation Actually Read Bible

My Autumn with Psalm 119 #30

I will be continuing on in my study of Psalm 119 this autumn. I have spent months reading Thomas Manton's exposition of Psalm 119. In December, I hope to cover the next sixteen verses of Psalm 119.

49 Remember your word to your servant, for you have given me hope.
50 My comfort in my suffering is this: Your promise preserves my life.
51 The arrogant mock me unmercifully, but I do not turn from your law.
52 I remember, Lord, your ancient laws, and I find comfort in them.
53 Indignation grips me because of the wicked, who have forsaken your law.
54 Your decrees are the theme of my song wherever I lodge.
55 In the night, Lord, I remember your name, that I may keep your law.
56 This has been my practice: I obey your precepts.
57 You are my portion, Lord; I have promised to obey your words.
58 I have sought your face with all my heart;
be gracious to me according to your promise.
59 I have considered my ways and have turned my steps to your statutes.
60 I will hasten and not delay to obey your commands.
61 Though the wicked bind me with ropes, I will not forget your law.
62 At midnight I rise to give you thanks for your righteous laws.
63 I am a friend to all who fear you, to all who follow your precepts.
64 The earth is filled with your love, Lord; teach me your decrees

Sermon 67 (Psalm 119:60)

• Doct. That the call of God, whether to amendment and newness of life, or to any particular duty, must be without delay obeyed.
• Ready obedience is a good evidence of a sound impression of grace left upon our hearts.
• Running is an earnest and speedy motion. From whence comes it? From drawing; it is a fruit of drawing, or the sweet and powerful attraction which the Spirit of God useth in the hearts of the elect.
• When our call is clear, there needs no debate. When men stand reasoning instead of running, there is not a thorough work upon them.
• We value a gift not only by its own worth, but by the readiness of him that gives; if we have it at first asking, we count it a greater kindness, and give the more thanks; so the less we stand bucking with God, and demurring upon his call, the more acceptable is our obedience.
• If ever God touch your hearts, and once you come to experiment what an excellent thing it is to live in communion with God, you will be sorry you began no sooner.
• An early acquaintance with God gives us advantages both in point of enjoyment and service. In point of enjoyment; peace, comfort, joy in the Holy Ghost.
• It is not necessary we should be great and rich in the world. Within a little while it will not be a pin to choose what part we have acted here. But it is necessary we should be gracious, holy, and acquainted with God in Christ; that is our business. Again, that which is eternal should be preferred before that which is temporal.
• Life is short, and we make it shorter by continuing in sin.
• None are nearer to destruction than those that promise themselves a longer time in sin.
• Now mark, if it be hard to-day, it will be harder the next, so the third onward, for it is hardness of heart that makes the work of God hard. Now the more we provoke God, the more we resist his call, the more hard the heart is; the impulsions of his grace are not so strong as before, and the heart every day is more hardened. As a path weareth the harder by frequent treading, so the heart is more hard, the mind more blind, the will more obstinate, the affections more engaged and rooted in a course of sin.
• Always the proportion of our sorrow is according to the measure of our sins. Whether it be godly sorrow, the sorrow of repentance, or despairing sorrow, those horrors which are impressed upon us as a punishment of our rebellion and impenitency, in both senses you still increase your sorrow the more you sin.
• When we begin with God, we begin out of self-love, we come for our ease and interest, that we may be safe and happy; afterwards we come to a delight of spirit in his service, and having opportunity, show in our works the power of our affection to God, and manifest the soundness of our conversion.
• These pleasures of sin must one day be renounced, or you are for ever miserable; and if you must one day, why not now? For mark, sin will be as sweet hereafter as it now is, and salvation is always dispensed upon the same terms; you cannot be saved hereafter with less ado, or bring down Christ and heaven to a lower rate; and, therefore, if this be a reason now, it will ever lie as a reason against Christ and religion, then you will never tend to look after the ways of life; if you are loath to part with sin now, you will never part with it.
• You cannot be too soon out of the power of the devil, or from under the curse of the law, the danger of hell-fire, and the dominion of sin.
• There is no poison so deadly as sin, which hath infected all mankind: no wound so dangerous, for that will be the death of body and soul: no fire so dreadful as the wrath of God; therefore we cannot soon enough come out of this condition.

© Becky Laney of Operation Actually Read Bible

My Autumn with Psalm 119 #29

I will be continuing on in my study of Psalm 119 this autumn. I have spent months reading Thomas Manton's exposition of Psalm 119. In December, I hope to cover the next sixteen verses of Psalm 119.

49 Remember your word to your servant, for you have given me hope.
50 My comfort in my suffering is this: Your promise preserves my life.
51 The arrogant mock me unmercifully, but I do not turn from your law.
52 I remember, Lord, your ancient laws, and I find comfort in them.
53 Indignation grips me because of the wicked, who have forsaken your law.
54 Your decrees are the theme of my song wherever I lodge.
55 In the night, Lord, I remember your name, that I may keep your law.
56 This has been my practice: I obey your precepts.
57 You are my portion, Lord; I have promised to obey your words.
58 I have sought your face with all my heart;
be gracious to me according to your promise.
59 I have considered my ways and have turned my steps to your statutes.
60 I will hasten and not delay to obey your commands.
61 Though the wicked bind me with ropes, I will not forget your law.
62 At midnight I rise to give you thanks for your righteous laws.
63 I am a friend to all who fear you, to all who follow your precepts.
64 The earth is filled with your love, Lord; teach me your decrees.

Sermon 66 (Psalm 119:59)

•  IN these words we have— 1. David’s exercise, I thought on my ways. 2. The effect of it, I turned my feet unto thy testimonies.
• In the former verse he beggeth mercy and the favour of God. Now those that beg mercy must be in a capacity to receive mercy. God is ready to show mercy, but to whom? To the penitent, that humbly seek it, and turn from the evil of their ways. We cannot expect God should be favourable to us while we continue in a course of sin.
• Doct. That serious consideration of our own ways maketh way for sound conversion to God.
• 1. The necessity of serious consideration in order to repentance. 2. How much it concerneth us after we have considered effectually to turn to the Lord.
• First, The necessity of serious consideration in order to repentance. And there— 1. What is consideration. 2. The objects of it, or the things that must be considered. 3. I shall argue the necessity of this. First, What is this consideration or thinking upon our ways? In the general, it is a returning upon our hearts, or a serious and anxious debating with ourselves concerning our eternal condition.
• Now God bringeth us to this— 1. Partly by his word, which showeth our natural face, or natural estate and condition before God. It is appointed for this purpose, to be the instrument to awaken men, to discover them to themselves. 2. Partly by afflictions; as the prodigal, when he was reduced to husks and rags, then he came to himself and was brought to his right mind.
• Affliction is sanctified to this end, to open the eyes; it bringeth us to ourselves.
• By his Spirit; and the first effect of his operations is compunction: Acts 2:37, When they heard this they were pricked in heart, and cried out, Men and brethren, what shall we do to be saved?’ It makes them anxious and solicitous. I ascribe this work to the Spirit, because it was a time when the Spirit was newly poured forth. Well then, in the general, it is God’s awakening the heart to a serious and anxious debate with itself concerning its eternal condition, before which we go on sleepily in a course of sin; but then the soul crieth out, What have I done, and what shall I do? how carelessly have I lived! and what shall become of me to all eternity?
• More particularly, this thinking upon our ways involveth in its full latitude three grand duties:— 1. As it relateth to our past estate, or the ways wherein we have walked, self-examining, or a serious searching and inquiring in what condition we are before God. This is necessary to conversion and turning to the Lord. 2. As it relateth to present actions, or the ways wherein we are to walk, so it implieth prudent consideration before we do anything; let us see our warrant, that we may do nothing but what is agreeable to God’s word. 3. With respect to the tendency and issues of things; and so it noteth fore-consideration or deliberation in order to choice. God biddeth his people stand upon the ways and see, and inquire after the old paths, which is the good way, and walk therein,’ Jer. 6:16;
• No course will satisfy conscience, no course will make you happy, but a life led according to the word of God.
• 1. An examination of our past course, or a looking into our own estate. 2. A careful watch over future actions. 3. A consideration of the issue and event of things. I have viewed my life past. I have been wrong, and I see it will be bitterness in the issue; therefore I purpose to give up myself to a course of obedience, and therefore to consider well of my actions for the future. Now this is a work that is not once to be done, but always. As often as we look to ourselves, we shall find something that needeth amendment; and therefore we need to press the heart with new and pregnant thoughts to mind our duty, and to use constant caution, and taking heed to our ways that we may not go wrong.
• It is a great advantage to call to mind whose creatures we are; for this will shame us, that we have done no more than we have done for him, from whom we have all that we have; and this in youth, when the effects of this creating bounty are most fresh upon our senses. In good earnest consider, who was it that made thee a reasonable creature; not a stone, and without life; nor a plant, and without sense; nor a beast, and without reason; but a man, with reason, and understanding, and will, and affections; that thou mayest know him, and love him, and enjoy him. And hast thou never thought of the God that made thee?
• This is my end, to seek after God, to please him, to serve him.
• We have too long gone on in a course of sin, and the more we go on, the more we shall go astray, and wander from the great end for which we were created, which was God’s service and honour. Oh! consider your ways, especially when conscience is set awork by the word, or when we smart under the folly of our own wanderings, and God maketh us sensible of our mistake by some smart scourge.
• This serious consideration is a good means to awaken us from the sleep of security. When we consider the end why we were made, the rule we are to walk by, and poise ourselves about conformity or inconformity to this rule, and do withal revolve the issues of things in our minds, it cannot but rouse us up out of our sloth and stupidness, and make us act more vigorously and regularly as to the ends of our creation.
• Secondly, How much it concerneth us, after we have considered our ways, to turn to the Lord, and diligently to pursue the course which he hath prescribed: I turned my feet unto thy testimonies.’ A sound conversion is here described. It is by God’s grace that we are turned, but we turn our selves when the purpose of our souls is fixed: Turn me, and I shall be turned.’ God inclineth the heart, and we manifest it by binding ourselves by a thorough purpose.
• We must entirely give up ourselves to the direction of his word.
• Light thoughts work not; when they are deep and ponderous, then they leave a durable impression. 

© Becky Laney of Operation Actually Read Bible

My Autumn with Psalm 119 #28

I will be continuing on in my study of Psalm 119 this autumn. I have spent months reading Thomas Manton's exposition of Psalm 119. In December, I hope to cover the next sixteen verses of Psalm 119.

49 Remember your word to your servant, for you have given me hope.
50 My comfort in my suffering is this: Your promise preserves my life.
51 The arrogant mock me unmercifully, but I do not turn from your law.
52 I remember, Lord, your ancient laws, and I find comfort in them.
53 Indignation grips me because of the wicked, who have forsaken your law.
54 Your decrees are the theme of my song wherever I lodge.
55 In the night, Lord, I remember your name, that I may keep your law.
56 This has been my practice: I obey your precepts.
57 You are my portion, Lord; I have promised to obey your words.
58 I have sought your face with all my heart;
be gracious to me according to your promise.
59 I have considered my ways and have turned my steps to your statutes.
60 I will hasten and not delay to obey your commands.
61 Though the wicked bind me with ropes, I will not forget your law.
62 At midnight I rise to give you thanks for your righteous laws.
63 I am a friend to all who fear you, to all who follow your precepts.
64 The earth is filled with your love, Lord; teach me your decrees

Sermon 65 (Psalm 119:58)

• Our portion is that good which we choose, renouncing all things else;
• We cannot carry on a good purpose without God’s favour, unless he assist us therein. When we are most resolved, we must expect opposition and assaults both from within and without. The devil will seek all he can to oppose you, and to shake your resolutions, and your lusts will rage anew upon a severe restraint. Therefore those that resolve to enter into a strict course must seek relief from God’s favour and mercy, as David here, I entreated thy favour with my whole heart.’ In the words we have an account of David’s practice upon a choice and resolution; he betook himself to prayer.
• Here you have— 1. The object or principal thing sought, God’s favour. 2. The manner, with my whole heart, with a sincere affection. He doth not say, with his lips only, but his heart; and not with his heart only, but with his whole heart. 3. The sum of his request, or the fountain of all that he expected from God, be merciful to me. 4. The rule or ground of his expectation, according to thy word. The meaning is, that God, according to his promise, would graciously help him.
• Doct. God’s people, those that have made him their portion, they earnestly and constantly, above all things, desire his favour.
• None have such communion with God but they need seek more.
• The whole drift of the word is to press us to get and keep the sense of God’s love ever fresh in our hearts.
• Every man prays according to the sense that he hath, according to that which he counts his misery. He that hath a sense of no other calamity but to be poor, scorned, or exposed to contempt, or the absence of the creature, prays accordingly. Sometimes he howls like a dog in pain, or beasts that want food, Hosea vii. 14. But he that hath a deeper sense of his greatest necessities, he is affected with sin. which is the cause of all trouble; therefore he must have the favour of God and the grace of God. A godly and a carnal man differ as a child and a man in their apprehensions about pain and trouble. A child that is sick and would be eased of its present smart and pain, looks to nothing but that; but an understanding man knows the cause must be taken away.
• A carnal man’s business lies with God sometimes in his trouble; but when he licks himself whole and is at ease, he can live without it. But a godly man’s business is always with God, for God is always with him, in trouble and out of trouble.
• Secondly, For the manner, I have sought thy favour.’ How? With my whole heart.’ Note— Doct. When we pray for the favour of God, it must be with our whole heart.
• There is this intended in it— 1. The constant favour and presence of God, we must pray for it, for without prayer faith lies idle. 2. They that pray for it, their hearts must be set upon what they pray. It is not enough that our tongues babble out a cold form, as many learn to pray as parrots speak, by rote. 3. It is not enough that our hearts concur, but our whole hearts must go along with this work. Many times we pray but with half a heart.

© Becky Laney of Operation Actually Read Bible

My Autumn with Psalm 119 #27

I will be continuing on in my study of Psalm 119 this autumn. I have spent months reading Thomas Manton's exposition of Psalm 119. In December, I hope to cover the next sixteen verses of Psalm 119.

49 Remember your word to your servant, for you have given me hope.
50 My comfort in my suffering is this: Your promise preserves my life.
51 The arrogant mock me unmercifully, but I do not turn from your law.
52 I remember, Lord, your ancient laws, and I find comfort in them.
53 Indignation grips me because of the wicked, who have forsaken your law.
54 Your decrees are the theme of my song wherever I lodge.
55 In the night, Lord, I remember your name, that I may keep your law.
56 This has been my practice: I obey your precepts.
57 You are my portion, Lord; I have promised to obey your words.
58 I have sought your face with all my heart;
be gracious to me according to your promise.
59 I have considered my ways and have turned my steps to your statutes.
60 I will hasten and not delay to obey your commands.
61 Though the wicked bind me with ropes, I will not forget your law.
62 At midnight I rise to give you thanks for your righteous laws.
63 I am a friend to all who fear you, to all who follow your precepts.
64 The earth is filled with your love, Lord; teach me your decrees.

Sermon 64 (Psalm 119:57)

• DAVID doth in this place make out his right and title, Thou art my portion, O Lord,’ &c. Here is— 1. David’s protestation, thou art my portion, O Lord. 2. David’s resolution, I have said that I would keep thy words.
• Take notice of David’s resolution, I have said that I would keep thy word.’ It is good to see what kind of inference the saints draw from this principle, that God is their portion.
• In this resolution we may observe— 1. The formality or manner of making, I have said: it is by way of practical decree. 2. The matter of it, I will keep thy words.
• Many good motions we start, but they die away for want of corning to a resolution, or issuing forth a practical decree for God.
• Two points lie clear in the text:— 1. That God alone is the godly man’s portion. 2. That those which have chosen God for their portion will manifest it by a fixed resolution and strict care of obedience. It must needs be so; if God be his portion, his great business will be to keep in with him.
• God is not your God unless he be set uppermost in your souls; he cannot be your portion unless he be your chiefest good. There is no possibility of entering into covenant with God unless you subscribe to this main article.
• We should have no rest in ourselves until we come to the enjoyment of God. God was not refreshed from his work, he rested not until he made man; therefore man should not rest until he comes to God. God takes us for his portion, and therefore you should take God for your portion.
• Holiness is a means of maintaining communion between us and God, and keeping up an interest in him as our only happiness.
• Unless there be a care to please him, certainly you do not choose him for your portion; for if all your comfort and happiness lies in God, all your diligence and care Will be to please God.
• They that love God will love his word, and if they love it they will live by it, and square their actions accordingly. By careless walking you blot your evidences, and so weaken your comfort.

© Becky Laney of Operation Actually Read Bible

My Autumn with Psalm 119 #26

I will be continuing on in my study of Psalm 119 this autumn. I have spent months reading Thomas Manton's exposition of Psalm 119. In December, I hope to cover the next sixteen verses of Psalm 119.

49 Remember your word to your servant, for you have given me hope.
50 My comfort in my suffering is this: Your promise preserves my life.
51 The arrogant mock me unmercifully, but I do not turn from your law.
52 I remember, Lord, your ancient laws, and I find comfort in them.
53 Indignation grips me because of the wicked, who have forsaken your law.
54 Your decrees are the theme of my song wherever I lodge.
55 In the night, Lord, I remember your name, that I may keep your law.
56 This has been my practice: I obey your precepts.
57 You are my portion, Lord; I have promised to obey your words.
58 I have sought your face with all my heart; be gracious to me according to your promise.
59 I have considered my ways and have turned my steps to your statutes.
60 I will hasten and not delay to obey your commands.
61 Though the wicked bind me with ropes, I will not forget your law.
62 At midnight I rise to give you thanks for your righteous laws.
63 I am a friend to all who fear you, to all who follow your precepts.
64 The earth is filled with your love, Lord; teach me your decrees.

Sermon 63 (Psalm 119:56)

• First, He that continueth faithful in a course of obedience will find at length that it will turn to a good account. Secondly, That it is of great use to observe what good cometh to us by keeping close to God’s ways.
• For the first point, he that continueth faithful in a course of obedience will find at length that it will turn to a good account. Here three things are to be explained:— 1. What it is to keep God’s precepts. 2. What is the good that accrueth to us thereby. 3. The connection between both these, or the reasons and grounds upon which we may expect this good.
• Let us inquire what it is to keep God’s precepts. The phrase is often used in scripture, implying a diligent observance of it, and obedience thereunto. The term keep relateth to a charge or trust committed to us.
• Now, there is a twofold keeping of God’s precepts—legal and evangelical.
• The legal keeping, that is when we keep and perform the commandments so exactly as is answerable to the rigour of the law. What is that? The law requires perfect and absolute obedience, without the least failing in any one point.
• There is an evangelical keeping God’s precepts, and that is filial and sincere obedience; and so they are said to keep God’s precepts, not they who have no sin in them, but they who study to be free from sin, and desire to please God in all things.
• Let me instance in the benefits that believers find by walking with God in a course of obedience, that every one can say, This I had, because I kept thy precepts. Peace of conscience. Next to peace of conscience there is joy in the Holy Ghost; this is the fruit of peace, as peace is the fruit of righteousness. Increase of grace. Another benefit that we have is many gracious experiences and manifestations of God vouchsafed to us in the way of obedience. In the present world God and believers are not strange to one another; a man that walketh close with him will meet him at every turn. Protection in their work. In public and common judgments God maketh a difference; and some of his choice ones are marked out for preservation, and are as brands plucked out of the burning, whilst others are consumed therein. So much of sanctified prosperity as shall be good for them.
• The next thing is to show you what connection there is between these two, obedience and this good, or the reason of the Lord’s dealing thus.
• All the comfort we have is from mercy; yea, undeserved mercy. Those that walk according to this rule stand in need of mercy. Their peace and comfort floweth from mercy; they need mercy to cover the failings they are conscious to in their walkings. And then consider his truth and faithfulness. The reward of well-doing cometh not by the worthiness of the work, but by virtue of God’s promise: His word doth good to them that walk uprightly,’ Micah 2:7. God hath made himself a debtor by his promise, and oweth us no thanks for what we can do; it is only his gracious promise.
• There is a great deal of difference between carnal boasting and gracious observation. Carnal boasting is when we vaunt of our personal worth; gracious observation is when, for God’s glory and our profit, we observe the fruits of obedience, and the benefits it bringeth along with it. That God never gave us cause to leave, but to commend his service, and, by what we have found, to invite others to come and taste that the Lord is gracious.’
• The child of God may have a hard toilsome life of it, but he hath his mixtures of comfort in his deepest afflictions; he hath peace with God, that keeps his heart and mind, and maketh his passage through the world tolerable, because God is engaged with him.
• A comfortable passing out of the world. 

© Becky Laney of Operation Actually Read Bible

My Autumn with Psalm 119 #25

I will be continuing on in my study of Psalm 119 this autumn. I have spent months reading Thomas Manton's exposition of Psalm 119. In December, I hope to cover the next sixteen verses of Psalm 119.

49 Remember your word to your servant, for you have given me hope.
50 My comfort in my suffering is this: Your promise preserves my life.
51 The arrogant mock me unmercifully, but I do not turn from your law.
52 I remember, Lord, your ancient laws, and I find comfort in them.
53 Indignation grips me because of the wicked, who have forsaken your law.
54 Your decrees are the theme of my song wherever I lodge.
55 In the night, Lord, I remember your name, that I may keep your law.
56 This has been my practice: I obey your precepts.
57 You are my portion, Lord; I have promised to obey your words.
58 I have sought your face with all my heart; be gracious to me according to your promise.
59 I have considered my ways and have turned my steps to your statutes.
60 I will hasten and not delay to obey your commands.
61 Though the wicked bind me with ropes, I will not forget your law.
62 At midnight I rise to give you thanks for your righteous laws.
63 I am a friend to all who fear you, to all who follow your precepts.
64 The earth is filled with your love, Lord; teach me your decrees.

Sermon 61 (Psalm 119:55)

• A man addicted to God, that is to say, one who hath taken God for his happiness, his word for his rule, his Spirit for his guide, and his promises for his encouragement, his heart will always be working towards God day and night. In the day he will be studying God’s word; in the night, if his sleep be interrupted, he will be meditating on God’s name; still entertaining his soul with God. The predominant affection will certainly set the thoughts awork.
• In which words observe— 1. David’s exercise, I have remembered thy name, O Lord, in the night. 2. The effect and fruit of it, and have kept thy law.
• Remembrance is an act of knowledge reiterated, or a second agitation of the mind unto that point unto which it had arrived before. Or, more plainly, remembering is a setting knowledge awork, or a reviving those notions which we have of things, and exercising our thoughts and meditations about them.
• The notional and speculative remembrance of things is when we barely think of them, without any further profit or benefit; but the practical, powerful and affective remembrance is to be affected with matters called to mind as the nature of them doth require: as when we remember God so as to love him, and fear him, and trust in him, and make him our delight, and cleave to him, and obey him. And we are said to remember his commandments, when our hearts are set upon the practice of them.
• Doct. 1. Remembering God is an especial help to the keeping of his law. Doct. 2. God is best remembered when his name is studied. Doct. 3. Those that have spiritual affections will take all occasions to remember his name.
• First, What it is to remember God. 1. It supposeth some knowledge of God, for what a man knoweth not he cannot remember. The memory is the cofferer and treasurer of the soul; what the understanding taketh in, the memory layeth up; and actually we are said to remember when we set the mind awork upon such notions as we have formerly received.
• 2. It supposeth some faith, that we believe him to be such as the word describeth him to be; for spiritual remembrance is the actuation of faith, or, in this case, the improvement of that wisdom, power, goodness, holiness, justice, and truth, which we believe to be in God.
• From first to last there is great use of meditation and serious thoughts of God in the spiritual life.
• Our faith, our love, our desires, our delight, they are all acted and exercised by our thoughts; so that the spiritual life is but an imagination, unless we do frequently and often take time for serious meditation of him.
• It is not consistent with any of the three vital graces, faith, hope, and love, that a man should be a stranger to the remembrance of God;
• I cannot see how we can keep afoot any interest of God in ourselves, if we seldom think of God, and do not sometimes sequester ourselves to revive this memorial upon our souls.
• Our food is not only to nourish nature, but that we may taste the sweetness and goodness of God in it. 
• Ministry was instituted to put you in remembrance, and give you still new and fresh occasions to think of God.
• We are apt to forget God, and instructions, and rebukes in their season: the Holy Ghost is our monitor.
• God hath described his name by his attributes. To go over all, the compass of a sermon will not permit. I shall single out three from all the rest—his power, wisdom, and goodness; they are manifested in all that God doth.
• The creation is nothing else but an effusion of the bounty and goodness of God. He made the world, not that he might be happy, but that he might be liberal; he made the world not by necessity, but at his pleasure.

Sermon 62 (Psalm 119:55)

• The whole world is a theatre of mercy.
• These three attributes suit with God’s threefold relation to us. By his almighty power he becometh our creator; as most wise, our supreme governor; as most good, our gracious benefactor. We depend upon him for our present supplies, and from him we expect our future hopes. His creation gives him a right to govern us, his wisdom a fitness, and his bounty doth encourage us voluntarily to give up ourselves to his service.
• These three attributes do most bind our duty on us, as they beget in us love, fear, and faith, or esteem, reverence, and trust, which are the three radical graces that result from the very being and owning of God, and are the cultus naturalis enjoined in the first commandment.
• His wisdom as a lawgiver begets reverence and fear; his goodness is the object of love, and his power of trust. If he be most wise, there is all the reason in the world that he should rule and govern us; for who is fitter to govern and make laws than he that is most wise? If he be most good, infinitely good, there is all the reason in the world that you should love him, and no show of reason why you should love the world and sin before him. If powerful and all-sufficient, there is all the reason you should believe in him, as one that is able to make good his word, either by promise or threatening.
• Why God is best remembered when his name is studied? The reason is, because the study of his name doth increase those three fundamental radical graces before mentioned. 1. The studying of his name increaseth our love. 2. The studying of God’s name increaseth our faith and trust. 3. The studying of God’s name increaseth our reverence and fear.
• We little study God, and because we study his name so little, our faith is weak, and therefore we are so uncertain in our conversations. The more you study the nature of God, the more awe-ful, serious, humble, watchful will you grow. Thus you see serious and becoming thoughts of God do much increase our faith, fear, and love.
• Let us think often of the name of God, his attributes. (1.) Of his wisdom, that we may compose ourselves to worship, adore him, serve him according to his will and pleasure, and may admire him in the justice and equity of his laws, and the excellent contrivance of his providence, that so we may submit to the directions of the one and the determinations of the other. To the directions of his word: Can we count God to be a wise God, and refuse his counsel? Doth not our practice give our profession the lie when we rather walk after our hearts’ counsels, and the examples and fashions of the world, than observe the course God hath prescribed to us in the word? (2.) The name of his power. Oh! think often of that almighty power that maketh and conserveth all things, that giveth a being to you and every creature, and will do so to his promises, though never so unlikely; for what cannot he do that bringeth all things out of nothing by his word? Therefore our confidence in him should be more strong and steadfast; for why should we have any jealousies and distrusts of him who is omnipotent? (3.) The name of his goodness. God is infinitely good, effectually good, independently good, and all-sufficiently good. If good be amiable in our eyes, so should God be. He hath all that is lovely in the creatures in a more eminent degree, and therefore our affections, that are scattered to them, should be united in God. He is the supreme good, and the fountain of all goodness.
• To study it so as some good may come of it. We should keep our thoughts on this holy subject— [1.] Till we admire God. [2.] Till we make some practical improvement of him; otherwise to know God is but a vain speculation, a work of curiosity rather than of profit.
• By the sight of God the heart must be— (1.) Drawn off from the creature, self, and sin. (2.) Drawn unto God.
• A sight of God will best discover thyself unto thyself, that in the light of God’s glorious majesty thou mayest distinctly behold thine own vileness and misery.
• The heart must be drawn unto God by love, fear, and trust.
• Doct. 3. Those that have spiritual affections will take all occasions to remember God’s name.
• Oh, what an advantage it is to have the heart thus thronged with thoughts of God in the night! When others sleep, good men are awake with God.
• Let us take more occasions to think of God, and that with admiration. Many take no more notice of him than if he were not at. all; but let us take all occasions.

© Becky Laney of Operation Actually Read Bible