A51842:411
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.
6. To prevent evil to come, especially pride, that we might not be lifted up; and to entender our hearts to others: 2 Cor. 1. 4. That we might comfort others with the comforts wherewith we were comforted of God.
Use 1. This informs us, That we are not therefore cast out of the love of God, because there may be some forsaking. Desertion is incident to the most heavenly spirits. Christ hath legitimated this condition, and made it consistent with Grace. It is a disease this which follows the Royal feed; David, Heman, Hezekiah, these were forsaken, yet were children of God. It is more incident to the godly than the wicked and carnal. The carnal may be under bondage; sometimes their peace may be troubled and disturbed; but this Desertion properly is a disease incident to the godly, and none are so affected with it as they; they have a tender heart; when God is gone how are they troubled! they are very observant, and therefore we cannot say they are not godly because they are forsaken. But those that never felt the love of Christ, never knew what communion with God means, never troubled with sin, have none of this affliction; but this is incident to the richest and most heavenly spirit, whom God hath taken into Communion with himself.
Use 2. For Direction to the Children of God.
1. Observe Gods comings and goings, see whether you be forsaken; when God hides himself from your prayers; when means have not such a lively influence; when you have a strong affection to obey, but not such help to bring it into act, and you begin to stumble, observe it, God is withdrawn, and many times seems to withdraw to observe whether you will take notice of it. Christ made as if he would go further, but they constrained him to stay; so he makes as if he would be gone, to see if you will constrain him to tarry.
1. Observe Gods comings and goings, see whether you be forsaken; when God hides himself from your prayers; when means have not such a lively influence; when you have a strong affection to obey, but not such help to bring it into act, and you begin to stumble, observe it, God is withdrawn, and many times seems to withdraw to observe whether you will take notice of it. Christ made as if he would go further, but they constrain'd him to stay; so he makes as if he would be gone, to see if you will constrain him to tarry.
2. Enquire after the reason: Psal. 77. 6. I communed with mine own heart, What then? My spirit made diligent search. I, this is the time to make dil• search, what it is divides between God and you. Though God doth it out of Sovereignty, and instruction sometimes; yet there is ever cause for Creatures to humble themselves, and make diligent search what's the matter.
2. Enquire after the reason: Psal. 77. 6. I communed with mine own heart, What then? My spirit made diligent search. I, this is the time to make dil• search, what it is divides between God and you. Though God doth it out of Soveraignty, and instruction sometimes; yet there is ever cause for Creatures to humble themselves, and make diligent search vvhat's the matter.
3. Submit to the dispensation: Murmuring doth but entangle you more, God will have us stoop to his Sovereignty and wisdom before he hath done. A Husband must be absent for necessary occasions. A frown is as necessary for a child as a smile. David refuseth not to be tried, only he prays, Lord, forsake me not utterly. It is a fond child that will not let its parent go out of sight.
3. Submit to the dispensation: Murmuring doth but intangle you more, God will have us stoop to his Soveraignty and wisdom before he hath done. A Husband must be absent for necessary occasions. A frown is as necessary for a child as a smile. David refuseth not to be tried, only he prays, Lord, forsake me not utterly. It is a fond child that will not let its parent go out of sight.
4. Learn to trust in a withdrawing God, and depend upon him; to stay our selves upon his name when we see no light, Isa. 50. 10. Never leave until you find him. Look as Esther she would go into the Kings presence when there was no golden sceptre held forth; so venture into Gods presence when you have no smile and countenance from heaven, trust in a withdrawing God; nay when wrath breaks out, when God killeth you, Job 13. 15. Though he kill me, yet will I trust in him. With such a holy obstinacy of faith should we follow God in this case.
4. Learn to trust in a withdrawing God, and depend upon him; to stay our selves upon his name when we see no light, Isa. 50. 10. Never leave until you find him. Look as Hester she would go into the Kings presence when there was no golden scepter held forth; so venture into Gods presence when you have no smile and countenance from heaven, trust in a withdrawing God; nay when wrath breaks out, when God killeth you, Iob 13. 15. Though he kill me, yet will I trust in him. With such a holy obstinacy of faith should we follow God in this case.
Isa. 64. 9. Be not wroth very sore, O Lord, neither remember iniquity for ever. Behold see, we beseech thee, we are all thy people. 1. Do not despond, we are very apt to do so, Psal. 77. 7, 8, 9. Will the Lord cast off for ever, will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be gracious, hath he in anger shut up his tender mercies? Selah. The worst kind of despondency is to lye in sin. To lye in the dirt, because we are fallen, is foolish obstinacy. 2. Pray to God: 1. Acknowledging that we have deserved it: 2. By supplication. There is nothing which God hath promised to perform, but we may ask it in prayer, Heb. 13. 5. He hath said I will never leave thee nor forsake thee. If thou provest me, let me not miscarry, if thou exercisest me, let me not be cut off. Beg his returns. 3. Give thanks that God is not wholly gone, as certainly he is not, as long as you are sensible of your loss, and have a tender heart left. Though he hath withdrawn the light of his countenance, yet he hath left the esteem of it, a thirst after God, and a desire of communion with himself. As long as there is any attractive left, you may find him by the smell of his Ointments.
Isa. 64. 9. Be not wroth very sore, O Lord, neither remember iniquity for ever. Behold see, we beseech thee, we are all thy people. 1. Do not despond, we are very apt to do so, Psal. 77. 7, 8, 9. Will the Lord cast off for ever, will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be gracious, hath he in anger shut up his tender mercies? Selah. The worst kind of despondency is to lye in sin. To lye in the dirt, because we are faln, is foolish obstinacy. 2. Pray to God: 1. Acknowledging that we have deserved it: 2. By supplication. There is nothing which God hath promised to perform, but we may ask it in prayer, Heb. 13. 5. He hath said I will never leave thee nor forsake thee. If thou provest me, let me not miscarry, if thou exercisest me, let me not be cut off. Beg his returns. 3. Give thanks that God is not wholly gone, as certainly he is not, as long as you are sensible of your loss, and have a tender heart left. Though he hath withdrawn the light of his countenance, yet he hath left the esteem of it, a thirst after God, and a desire of communion with himself. As long as there is any attractive left, you may find him by the smell of his Ointments.
PSAL. CXIX. 9. Wherewith shall a young man cleanse his way? By taking heed thereto according to thy word.
IN the former part the Psalmist showeth, That the word of God pointeth out the only true way to blessedness. Now the main thing which the word enforceth, is Holiness. This is the way which we must take, if we intend to come to our journeys end. This David applieth to the young man in the Text, Wherewith shall a young man cleanse, &c.
IN the former part the Psalmist sheweth, That the word of God pointeth out the only true way to blessedness. Now the main thing which the word enforceth, is Holiness. This is the way which we must take, if we intend to come to our journeys end. This David applieth to the young man in the Text, Wherewith shall a young man cleanse, &c.
In the words there is, (1.) A question asked. (2.) An answer given.
In the question there is the person spoken of, a young man. And his work, Wherewith shall, he cleanse his way? Omnis quaestio supponit unum & inquirit aliud. In this Question there are several things supposed.
1. That we are from the birth polluted with sin; for we must be cleansed. It is not direct his way, but cleanse his way.
2. That we should be very early and timeously sensible of this evil; for the question is propounded concerning the young man.
2. That we should be very early and timously sensible of this evil; for the question is propounded concerning the young man.
