A51842:349
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
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.
1. Upon receipt of every mercy we should praise God. We are forward in supplication, but backward in gratulation. This is a more noble duty, and continueth with us in heaven. It is the work of glorified Saints and Angels to praise God. All the lepers could beg health, yet but one returned to give God the glory. This is sad when it is so; for this is a more sublime duty, therefore it should have more of our care. This is a profitable duty, Psal. 67. 5, 6. Let the people praise thee, O Lord, let all the people praise thee. Then shall the earth yield her increase; and God, even our own God, shall bless us. The more vapours go up, the more showers come down; and the more praises go up, the more mercies. There's a reciprocal intercourse between us and God by mercies and praises, as there is between the earth and the lower heavens by vapours and showers. There are two words by which our thankfulness to God is expressed, Praising and Blessing. Psal. 145. 10. All thy works shall praise thee, O Lord; and thy Saints shall bless thee. What's the difference? Praise respecteth Gods Excellencies, and Blessing respecteth Gods Benefits. We may praise a man that never hath done us good, if he be excellent and praise-worthy; but blessing respecteth Gods Bounty and Benefits; yet they are promiscuously taken sometimes, as here Praise is taken for Blessing.
1. Upon receit of every mercy we should praise God. We are forward in supplication, but backward in gratulation. This is a more noble duty, and continueth with us in heaven. It is the work of glorified Saints and Angels to praise God. All the lepers could beg health, yet but one returned to give God the glory. This is sad when it is so; for this is a more sublime duty, therefore it should have more of our care. This is a profitable duty, Psal. 67. 5, 6. Let the people praise thee, O Lord, let all the people praise thee. Then shall the earth yield her encrease; and God, even our own God, shall bless us. The more vapours go up, the more showers come down; and the more praises go up, the more mercies. There's a reciprocal intercourse between us and God by mercies and praises, as there is between the earth and the lower heavens by vapours and showers. There are two words by which our thankfulness to God is exprest, Praising and Blessing. Psal. 145. 10. All thy works shall praise thee, O Lord; and thy Saints shall bless thee. What's the difference? Praise respecteth Gods Excellencies, and Blessing respecteth Gods Benefits. We may praise a man that never hath done us good, if he be excellent and praise-worthy; but blessing respecteth Gods Bounty and Benefits; yet they are promiscuously taken sometimes, as here Praise is taken for Blessing.
2. Observe; We should praise God especially for spiritual blessings, Eph. 1. 3. Why? partly because these come from the special love of God. God bestows Corn, Wine, and Oil in the general upon the world; but now knowledge, and grace, and blessed experiences of communion with God, these are special things, he bestows them upon the Saints, therefore deserves more thankfulness. Protection, it is the common benefit of every subject; but Preferment and Favour is for friends, and those that are near to the Prince; so this is the favour of his people, called so Psal. 106. 5. Show me the favour of thy people. This is a special blessing God bestoweth upon his own children. Again, these concern the better part, the inward man, the spirit, the soul, which is the man. He doth us more favour which heals a wound in the body, than he that only soweth up a rent in our garment (for the body is more than raiment); so he that doth good to our souls, is more than he that doth good to our bodies, which gives outward blessings, because these are above the body. Again, these are pledges of eternal blessings in heavenly places; He hath blessed us with spiritual blessings in heavenly places: But why is it said he hath blessed us with spiritual blessings in heavenly places? why, there they began, and there they are consummated; there was their first purpose, and there's the final accomplishment. A man may ⟨p. 43⟩have the world, and yet never the nearer heaven; but when he hath grace, and learned Gods statutes, and his heart is gained to obedience of Gods will, this is more than gold, silver, and great riches. Again, these dispose the heart to thankfulness. There's an occasion to praise God, and a heart to praise him; outward mercies give us an occasion, but spiritual mercies give a disposition. Other things are but motives to praise God, but these are preparations. And then other things they are given in judgment, these things cannot. A man may have an estate in judgment, but he cannot have Christ and grace in judgment. These things are always given in mercy.
2. Observe; We should praise God especially for spiritual blessings, Eph. 1. 3. Why? partly because these come from the special love of God. God bestows Corn, Wine, and Oil in the geral upon the world; but now knowledg, and grace, and blessed experiences of communion with God, these are special things, he bestows them upon the Saints, therefore deserves more thankfulness. Protection, it is the common benefit of every subject; but Preferment and Favour is for friends, and those that are near to the Prince; so this is the favour of his people, called so
Use. Well then, the use is to reprove us that we are no more sensible of spiritual benefits. We love the body more than the soul, and therefore have a quick sense of bodily mercies. But now in soul-concernments we are not the like affected. It is for want of observation to descry the progress of grace, and Gods dealings with the inward man, Col. 4. 2. Continue in prayer, and watch in the same with thanksgiving. And it is for want of affection; we are wrought upon by carnal arguments, mercies of flesh and blood, and showers of rain, food and gladness; these things make us praise God: but that which we get from God in an Ordinance, we are not so sensible of.
3. I observe again, Those that have learned Gods righteous Judgments, they are only fit to praise God. Psal. 33. 1. Praise is comely for the upright. It is unseemly in a wicked mans mouth that he should be praising of God; it is his duty, but it is not so comely; but praise to the upright, this is suitable. Canticum novum, & vetus homo male concordant, saith Austin; the new song, the psalm of praise, and the old-man, make but ill music. We need a new heart, if we would go about this work. It is an exercise becoming the godly. We should be reconciled to God, and have his grace and favour. Under the Law they were to bring their peace-offering, and lay it on the top of the burnt-offering, Levit. 3. When we come to offer a thank-offering to God, we should be in a state of amity and friendship with him, that's the clear moral of that ceremony. Sing with grace in your hearts, Col. 3. 16. Others have not such matter nor such hearts to praise God; they are but tinkling cymbals; but those that have grace, it is acceptable and comely for them.
3. I observe again, Those that have learned Gods righteous Judgments, they are only fit to praise God. Psal. 33. 1. Praise is comely for the upright. It is unseemly in a wicked mans mouth that he should be praising of God; it is his duty, but it is not so comely; but praise to the upright, this is suitable. Canticum novum, & vetus homo male concordant, saith Austin; the new song, the psalm of praise, and the old-man, make but ill musick. We need a new heart, if we would go about this work. It is an exercise becoming the godly. We should be reconciled to God, and have his grace and favour. Under the Law they were to bring their peace-offering, and lay it on the top of the burnt-offering, Levit. 3
4. I observe again, I will praise thee when I shall have learned, &c. Those that profit by the word, they are bound to praise God, and acknowledge him as the Author of all that they have got. The grace of a teachable heart, we have it from him, therefore the honour must be his. He that gave the Law, he it is that writes it upon the heart. Alas! we in our selves are but like the wild-asses colt, Job 11. 12. both for rudeness of understanding, and also for unruliness of affection. Well then, if we be tamed and subdued, he must have all the glory and the praise, Psal. 16. 7. Blessed be God that gave me counsel in my reins. It was God which made the word effectual, and counselled us how to choose him for our portion. We were as indocible and uncapable as others: If God had left us to our own swing, what fools should we be!
4. I observe again, I will praise thee when I shall have learned, &c. Those that profit by the word, they are bound to praise God, and acknowledg him as the Author of all that they have got. The grace of a teachable heart, we have it from him, therefore the honour must be his. He that gave the Law, he it is that writes it upon the heart. Alas! we in our selves are but like the wild-asses colt, Job 11. 12. both for rudeness of understanding, and also for unruliness of affection. Well then, if we be tamed and subdued, he must have all the glory and the praise, Psal. 16. 7. Blessed be God that gave me counsel in my reins. It was God which made the word effectual, and counsel'd us how to chuse him for our portion. We were as indocible and uncapable as others: If God had left us to our own swing, what fools should we be!
Use. It reproves us, because we are so apt to intercept the Revenues of the Crown of Heaven, and to convert them to our own use, like Rebels against God. This proud pronoun Ego, I, I, is always interposing; this Babel which I have built: We are sacrificing to this proud self, This I have done; and if God be mentioned, it is but for fashion-sake, as those women in the Prophet Isaiah, Only call us by thy name, we will eat our own bread, and wear our own apparel (I allude to it) God must bear the name, but we sacrifice to our selves in all we get, as if it were our own acquiring. God I thank thee (saith the Pharisee); yet he trusted in himself, that he was righteous, Luk. 14. O learn then the commendable modesty of Gods servants, of ascribing all to God: Luk. 19. 16. he doth not say my industry, but thy pound hath gained another. And by the grace of God I am what I am. And I laboured more abundantly than they all: He corrects it presently, Yet not I, but the grace of God that was with me, 1 Cor. 15. 10. So again, Gal. 2. 20. I live, and then presently, not I but Christ liveth in me. Thus should we learn to be faithful and loyal to God, and deal with him as Joab did to David when he was like to surprise Rabbah and take it, 2 Sam. 12. 28. Encamp against the city, and take it, lest I take the city, and it be called after my name. Let us be very jealous that we do not get into Gods place, and self interpose and perk up with what we have attained unto; for the Lord must have all the glory; the praise must be his.
Use. It reproves us, because we are so apt to intercept the Revenues of the Crown of Heaven, and to convert them to our own use, like Rebels against God. This proud pronoun Ego, I, I, is always interposing; this Babel which I have built: We are sacrificing to this proud self, This I have done; and if God be mentioned, it is but for fashion-sake, as those women in the Prophet Isaiah, Only call us by thy name, we will eat our own bread, and wear our own apparel (I allude to it) God must bear the name, but we sacrifice to our selves in all we get, as if it were our own acquiring. God I thank thee (saith the Pharisee); yet he trusted in himself, that he was righteous,
The Fourth Circumstance in the Text is the manner of performing this duty of rendering praise, with an upright heart. I shall not discourse of uprightness in general, but uprightness in praising God. God must be praised with a great deal of uprightness of soul, that's the note. This uprightness in praising lieth in two things, not only with the tongue, but the heart; not only with the heart, but the life.
The Fourth Circumstance in the Text is the manner of performing this duty of rendring praise, with an upright heart. I shall not discourse of uprightness in general, but uprightness in praising God. God must be praised with a great deal of uprightness of soul, that's the note. This uprightness in praising lyeth in two things, not only with the tongue, but the heart; not only with the heart, but the life.
1. Not only with the tongue, but with the heart, Psal. 103. 1. Praise the Lord, O my soul, and all that is within me, bless his holy name. Mark, not only with my tongue, with my glory, as ⟨p. 44⟩he calls it, but with my soul: Formal speeches are but an empty prattle, which God regards not, Psal. 47. 7. Sing ye praises with understanding. It is fit the noblest faculty should be employed in the noblest work: this is the noblest work to praise God, therefore all that is within us must be summoned. Church-adversaries took up a customary form, Zech. 11. 5. Blessed be the Lord, for I am rich. And in Nehemiah it is said, Your brethren that hated me, said, Let God be glorious. In Instruments of Music, the deeper the belly of the Instrument, the sweeter the melody; so Praise, the more it comes from the heart, the more acceptable to God.
1. Not only with the tongue, but with the heart, Psal. 103. 1. Praise the Lord, O my soul, and all that is within me, bless his holy name. Mark, not only with my tongue, with my glory, as ⟨p. 44⟩he calls it, but with my soul: Formal speeches are but an empty prattle, which God regards not, Psal. 47. 7. Sing ye praises with understanding. It is fit the noblest faculty should be imployed in the noblest work: this is the noblest work to praise God, therefore all that is within us must be summoned. Church-adversaries took up a customary form, Zech. 11. 5. Blessed be the Lord, for I am rich. And in Nehemiah it is said, Your brethren that hated me, said, Let God be glorious. In Instruments of Musick, the deeper the belly of the Instrument, the sweeter the melody; so Praise, the more it comes from the heart, the more acceptable to God.
(2) This uprightness implies the life as well as the heart: Honour given to God in words is many times retracted and disproved by the dishonour we do to him in our conversations. This is the carrying Christ on the top of the Pinnacle as the Devil did, with an intent he might throw down himself again; so we seem to advance and carry him high in praises, that we may throw him down in our lives, Tit. 1. 16. They profess that they know God, but in works they deny him: Empty complements God accepteth not, as long as there is blasphemy in their lives. Our lives must glorify him, Mat. 5. 16. Let your light so shine before men that they may see your good works, and glorify your Father which is in Heaven.
(2) This uprightness implys the life as well as the heart: Honour given to God in words is many times retracted and disproved by the dishonour we do to him in our conversations. This is the carrying Christ on the top of the Pinacle as the Devil did, with an intent he might throw down himself again; so we seem to advance and carry him high in praises, that we may throw him down in our lives, Tit. 1. 16. They profess that they know God, but in works they deny him: Empty complements God accepteth not, as long as there is blasphemy in their lives. Our lives must glorifie him, Mat. 5. 16. Let your light so shine before men that they may see your good works, and glorifie your Father which is in Heaven.
Use. It reproves us that we are no more hearty and serious in the praises of God. In our necessities when we want, then we can howl upon our bed: our necessity doth put a shrill accent upon our groans, and sharpen our affections in prayer; but in praise, how cold and dull are we? surely we should be as warm in the one as in the other. Then it may press you to live praises, and show forth the praises of him in your conversation, 1 Pet. 2. 7. Hezekiah had been sick, God recovered him, he penned a Psalm of Thanksgiving, Isa. 38. 9. yet it's said, he rendered not according to what he received, &c. 2 Chron. 32. because his heart was proud and lifted up. If you do not walk more humbly and closely with God, it is not praise with uprightness of heart; it must issue and break out in our actions, and course of our conversation.
Use. It reproves us that we are no more hearty and serious in the praises of God. In our necessities when we want, then we can howl upon our bed: our necessity doth put a shrill accent upon our groans, and sharpen our affections in prayer; but in praise, how cold and dull are we? surely we should be as warm in the one as in the other. Then it may press you to live praises, and shew forth the praises of him in your conversation, 1 Pet. 2. 7. Hezekiah had been sick, God recovered him, he pen'd a Psalm of Thanksgiving, Isa. 38. 9. yet it's said, he rendred not according to what he received, &c. 2 Chron. 32. because his heart was proud and lifted up. If you do not walk more humbly and closely with God, it is not praise with uprightness of heart; it must issue and break out in our actions, and course of our conversation.
PSAL. CXIX. 8. I will keep thy statutes: O forsake me not utterly.
THIS Verse (being the last of this portion) is the result of his meditation concerning the utility and necessity of keeping the Law of God. Here take notice: 1. Of his Resolution, I will keep thy statutes. 2. His Prayer, O forsake me not utterly.
It is his purpose to keep the Law; yet because he is conscious to himself of many infirmities, he prays against desertion. In the prayer there is a litotes; more is intended than is expressed: O forsake me not; he means, strengthen me in this work: and if thou shouldst desert me, yet but for a while, Lord, not for ever; if in part, not in whole.
It is his purpose to keep the Law; yet because he is conscious to himself of many infirmities, he prays against desertion. In the prayer there is a litotes; more is intended than is exprest: O forsake me not; he means, strengthen me in this work: and if thou shouldst desert me, yet but for a while, Lord, not for ever; if in part, not in whole.
Four points we may observe from hence: 1. That it is a great advantage to come to a resolution in a course of godliness. 2. Those that resolve upon a course of obedience, had need to fly to Gods help. 3. Though we fly to Gods help, yet sometimes God may withdraw, and seem to forsake us. 4. Though God seem to forsake us, and really doth so in part; yet we should pray that it may not be a total and utter desertion.
Four points we may observe from hence: 1. That it is a great advantage to come to a resolution in a course of godliness. 2. Those that resolve upon a course of obedience, had need to fly to Gods help. 3. Though we flye to Gods help, yet sometimes God may withdraw, and seem to forsake us. 4. Though God seem to forsake us, and really doth so in part; yet we should pray that it may not be a total and utter desertion.
The notion of Statutes I have opened, and also what it is to keep them, in mind, heart, and life. That which we now are to take notice of, is David's resolution. Hence observe:
