A51842:235
One hundred and ninety sermons on the hundred and nineteenth Psalm preached by the late reverend and learned Thomas Manton, D.D. ; with a perfect alphabetical table directing to the principal matters contained therein.
London: printed for T.P. &c, 1681
Title page: Internet Archive scan of the Early English Books microfilm
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2. To convince us of our impotency, and that upon a trial, practical conviction is best. We may discourse of the weakness and insufficiency of the Creature, but we are not affected with it till we try. A diseased man as long as he sits still feels not the lameness of his joints, but upon exercise 'tis sensible. Now these prayers are a profession of weakness upon a trial, Rom. 7. 18. For to will is present with me, but how to perform that which is good I find not. That presupposeth a search. Not I cannot, but I find not, and then we run to prayer. Every prayer is an acknowledgement of our weakness and dependence. Who would ask that of another which he thinketh to be in his own power?
2. To convince us of our impotency, and that upon a trial, practical conviction is best. We may discourse of the weakness and insufficiency of the Creature, but we are not affected with it till we try. A diseased man as long as he sits still feels not the lameness of his joints, but upon exercise 'tis sensible. Now these prayers are a profession of weakness upon a trial, Rom. 7. 18. For to will is present with me, but how to perform that which is good I find not. That presupposeth a search. Not I cannot, but I find not, and then we run to prayer. Every prayer is an acknowledgment of our weakness and dependance. Who would ask that of another which he thinketh to be in his own power?
3. That the Creature may express his readiness; God will have us will, though we cannot do. It is true he giveth both, Phil. 2. 13. For it is God which worketh in you both to will and to do of his good pleasure. But the one by preventing, the other by assisting grace, Rom. 7. 18. Though we are unable to do what we should, yet it is the desire of our hearts. Prayer is the expression of our desire. When we heartily beg grace, it is a sign the Commandment is not grievous, but our lusts. It much discovereth a mans heart, what he counteth to be his bondage and the yoke, 1 Joh. 5. 3. For this is the love of God, that we keep his commandments, and his commandments are not grievous. Which do we groan under? the burden of the Law, or the body of death? That is best seen by our heartiness in prayer.
3. That the Creature may express his readiness; God will have us will, though we cannot do. It is true he giveth both, Phil. 2. 13. For it is God which worketh in you both to will and to do of his good pleasure. But the one by preventing, the other by assisting grace, Rom. 7. 18. Though we are unable to do what we should, yet it is the desire of our hearts. Prayer is the expression of our desire. When we heartily beg grace, it is a sign the Commandment is not grievous, but our lusts. It much discovereth a mans heart, what he counteth to be his bondage and the yoke, 1 Ioh. 5. 3. For this is the love of God, that we keep his commandments, and his commandments are not grievous. Which do we groan under? the burden of the Law, or the body of death? That is best seen by our heartiness in prayer.
4. To bring us to lye at his feet: God will be owned not only as a Law-giver, but as a fountain of Grace. The precept cometh from God to drive us to God; his Sovereignty maketh way for his grace. He calleth upon us for obedience, that we may call upon him for help. First, he giveth us a Law, that he may afterwards give us an heart. Gods end is to bring us upon our knees. As hard Providences conduce to bring God and us together, so do hard Commandments. Till we be reduced to a distress, we never think seriously of dealing with God.
4. To bring us to lye at his feet: God will be owned not only as a Law-giver, but as a fountain of Grace. The precept cometh from God to drive us to God; his Soveraignty maketh way for his grace. He calleth upon us for obedience, that we may call upon him for help. First, he giveth us a Law, that he may afterwards give us an heart. Gods end is to bring us upon our knees. As hard Providences conduce to bring God and us together, so do hard Commandments. Till we be reduced to a distress, we never think seriously of dealing with God.
Use. It teacheth us what to do when we meet with any thing that is difficult and impossible to us; as to repent, believe, to renounce a bewitching lust, or perform a spiritual duty. Two ways we are apt to miscarry in such a case; either by murmuring against God, as if he were harsh and austere, and had reaped where he hath not sown, and gathered where he hath not strewed: or by casting off all out of a foolish despondency: Cut at heart, or else wax faint: These are the two evils. I shall never get rid of this naughty heart. Or else we fret against God, Prov. 19. 3. The foolishness of man perverteth his way, and his heart fretteth against the Lord. Now to prevent these evils, spread the case before the Lord in this manner.
(1) Acknowledge the debt: God will keep up the sense of his Authority; his command must be the reason of our care, as well as his promise the ground of our hope. (2) Confess your Impotency, 2 Cor. 3. 5. Not that we are sufficient of our selves to think any thing as of our selves, but our sufficiency is of God. This is to empty the bucket before we go to the fountain. When we are full of self, there is no room for grace. (3) Own Gods power, Mat. 19. 26. But Jesus beheld them, and saith unto them, With men this is impossible, but with God all things are possible. The difficulties that we meet with in the way to Heaven should serve only to make us despair of our own strength and abilities, not of Gods, with whom nothing is impossible. It is a relief to consider of the Divine power, from whence we fetch all our supplies necessary to life and godliness. (4) Deal with God earnestly about help: The Command showeth how pleasing such requests are to God, and you own God not only as a Law-giver, but Author of Grac. Do not come in a lukewarm careless fashion, but Oh that my heart were directed. Sluggish wishes will do no good; you bespeak your own denial when you ask grace as a thing of course, Jer. 31. 18. I have surely heard Ephraim bemoaning himself thus: Thou hast chastised me and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned, for thou art the Lord my God.
(1) Acknowledg the debt: God will keep up the sense of his Authority; his command must be the reason of our care, as well as his promise the ground of our hope. (2) Confess your Impotency, 2 Cor. 3. 5. Not that we are sufficient of our selves to think any thing as of our selves, but our sufficiency is of God. This is to empty the bucket before we go to the fountain. When we are full of self, there is no room for grace. (3) Own Gods power, Mat. 19. 26. But Iesus beheld them, and saith unto them, With men this is impossible, but with God all things are possible. The difficulties that we meet with in the way to Heaven should serve only to make us despair of our own strength and abilities, not of Gods, with whom nothing is impossible. It is a relief to consider of the Divine power, from whence we fetch all our supplies necessary to life and godliness. (4) Deal with God earnestly about help: The Command sheweth how pleasing such requests are to God, and you own God not only as a Law-giver, but Author of Grac. Do not come in a lukewarm careless fashion, but Oh that my heart were directed. Sluggish wishes will do no good; you bespeak your own denial when you ask grace as a thing of course,
2. The next thing that we may note, is the serious desire that is in Gods people after Holiness. Mark, it is not a velleity, but a volition, Oh that, noteth the vehemency and heartiness.
'Tis his first desire, David had hitherto spoken assertively; when he cometh to speak Supplications, his first and chief request to God, is, Oh that my ways were directed, &c.
Mark again: It is not a desire of happiness but holiness; not Oh that I were blessed, but Oh that my ways were directed. A mind to know, a will to obey, and a memory to keep in mind Gods precepts.
It is Practical holiness: O that my ways. God hath his ways: They walk in his ways, vers. 3. And we have our ways: Oh that my ways were directed. That is, all my thoughts, counsels, inclinations, speeches, actions, were directed by thy statutes. Every Commandment is a Royal Edict; a statute which God hath made for the governing of the World.
Now the Saints have this desire of Holiness:
1. From the new Nature that is in them: The Appetite followeth the Nature, Gal. 5. 17. ⟨p. 30⟩The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. Desires being the vigorous bent of the soul, discover the temper of it. The carnal nature puts forth its self in lustings, so doth the new nature. The main thing we have by grace, is a new heart, that is, new loves, new desires, and new delights, Rom. 8. 5. For they that are after the flesh, do mind the things of the flesh: but they that are after the spirit, the things of the spirit.
2. Out of love to God, which implieth subjection and conformity to him. Love to God is testified by a desire of subjection; for his love is a love of bounty, ours a love of duty, 1 Joh. 5. 3. For this is the love of God, that we keep his commandments; and his commandments are not grievous. It is the great desire of their souls that they may be subject to God. As he that loveth, would not offend the party loved; so it is their desire to please God in all things. And as Holiness implieth a conformity to God, they study to be like him. It is their hope, their desire, their care: their hope, 1 John 3. 2. But we know that when he shall appear, we shall be like him, for we shall see him as he is. It is their desire and care in every Ordinance, 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. And it is their constant endeavour, 1 Pet. 1. 15. But as he which hath called you is holy, so be ye holy in all manner of conversation.
2. Out of love to God, which implieth subjection and conformity to him. Love to God is testified by a desire of subjection; for his love is a love of bounty, ours a love of duty, 1 Ioh. 5. 3. For this is the love of God, that we keep his commandments; and his commandments are not grievous. It is the great desire of their souls that they may be subject to God. As he that loveth, would not offend the party loved; so it is their desire to please God in all things. And as Holiness implieth a conformity to God, they study to be like him. It is their hope, their desire, their care: their hope, 1 Iohn 3. 2. But we know that when he shall appear, we shall be like him, for we shall see him as he is. It is their desire and care in every Ordinance, 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. And it is their constant endeavour,
3. Out of experience of the ways of God, of that goodness and enlargement of heart that is to be found in them. They have tasted and seen how good his laws are. They can answer Gods appeal, Do not my words do good to him that walketh uprightly? Yea, doubtless, it is good. Psal. 19. 10, 11. The judgments of the Lord are true and righteous altogether; more to be desired are they than gold, yea than much fine gold: sweeter also than honey and the honey-comb. Moreover, by them is thy servant warned, and in keeping of them there is great reward. The spiritual life is interlined and refreshed with many sweet experiences.
The USE. Here is first a note of discovery; for men are judged by their desires, rather than their practices, as being freest from constraint: And this is humbly represented by the children of God, to incline his favour and compassion to them. Nehem. 1. 11. Let thine ear be attentive to the prayer of thy servants, who desire to fear thy name. They come short in many things, but they desire to fear God. Isa. 26. 8. The desires of our soul are to thy name, and to the remembrance of thee. They could speak little of what they had done for God. Paul was better at willing than performing, till freed from this body of death, Rom. 7. 18. For I know that in me, that is in my flesh, dwelleth no good thing: for to will is present with me, but how to perform that which is good, I find not. This will be our best evidence to the last, Oh that my ways were directed to keep thy statutes.
But may not wicked men have good desires?
Ans. They may have a loose inclination to good things, but not a full resolution for God. Wicked men have an enlightened conscience, but no renewed wills. This enlightened conscience may carry them so far, as to some general approbation of the things of God, which may produce a wish that they were so and so; but this doth no good to the heart. Sparks do not kindle the fire, but coals; a spark is enough to set us on fire in carnal matters, but not in spiritual. More distinctly:
Ans. They may have a loose inclination to good things, but not a full resolution for God. Wicked men have an enlightned conscience, but no renewed wills. This enlightned conscience may carry them so far, as to some general approbation of the things of God, which may produce a wish that they were so and so; but this doth no good to the heart. Sparks do not kindle the fire, but coals; a spark is enough to set us on fire in carnal matters, but not in spiritual. More distinctly:
