A51842:489
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. Their love to God is increased by acquaintance with him, and therefore their hearts are more tender and sensible of the least deflection. The more a man loves God, the more he will do for God, 1 Joh. 5. 3. This is the love of God, that we keep his commandments. That's a clear rule, the more we love God, the more chary we will be of his commandments; and therefore ⟨p. 62⟩they cannot sin upon such easy terms as before, nor go to Heaven upon such easy terms as they thought before.
2. Their love to God is encreased by acquaintance with him, and therefore their hearts are more tender and sensible of the least deflection. The more a man loves God, the more he will do for God, 1 Joh. 5. 3. This is the love of God, that we keep his commandments. That's a clear rule, the more we love God, the more chary we will be of his commandments; and therefore ⟨p. 62⟩they cannot sin upon such easie terms as before, nor go to Heaven upon such easie terms as they thought before.
3. Their Power is increased. He that is grown to a man's estate, minds other work than what he did when a child; and as they have more strength, they look after more work. At first it was only to prevent excesses and breaking out of sin; but afterward to subdue every thought to the obedience of Christ.
3. Their Power is encreased. He that is grown to a man's estate, minds other work than what he did when a child; and as they have more strength, they look after more work. At first it was only to prevent excesses and breaking out of sin; but afterward to subdue every thought to the obedience of Christ.
4. They are nearer to heaven, and therefore they look after greater suitableness to their everlasting estate. They think of that sinless and pure estate they shall enjoy there, therefore have a greater sense of duty upon them. Natural motion (saith the Philosopher) is slower in the beginning, and swifter in the end and close; so spiritual motion in the end and close ariseth to a greater vigour of Holiness; that which served before, will not serve their turn now. Phil. 3. 14. They are pressing forward toward the mark, &c. they are hastening apace, and strain themselves when the prize is so near.
4. They are nearer to heaven, and therefore they look after greater suitableness to their everlasting estate. They think of that sinless and pure estate they shall enjoy there, therefore have a greater sense of duty upon them. Natural motion (saith the Philosopher) is slower in the beginning, and swifter in the end and close; so spiritual motion in the end and close ariseth to a greater vigor of Holiness; that which served before, will not serve their turn now. Phil. 3. 14. They are pressing forward toward the mark, &c. they are hastening apace, and strain themselves when the prize is so near.
Secondly, As they have a larger sense of duty, so they have a greater experience of the dangers and difficulties that do attend them. Aristotle observes of young men, that they are more given to hope than the old are; they are of great and strong hopes: he renders three reasons for it, Because they are of eager spirits, little experience, and look but to a few things; and therefore they are forward to get abroad in the world, and to entangle themselves in the early cares of a Family, until their rashness be confuted by their own miscarriage. So it is true of young Christians, they are all on a flame, ready to run into the mouth of danger upon the confidence of their present affections; and till they have smarted often, this confidence is not abated.
Secondly, As they have a larger sense of duty, so they have a greater experience of the dangers and difficulties that do attend them. Aristotle observes of young men, that they are more given to hope than the old are; they are of great and strong hopes: he renders three reasons for it, Because they are of eager spirits, little experience, and look but to a few things; and therefore they are forward to get abroad in the world, and to intangle themselves in the early cares of a Family, until their rashness be confuted by their own miscarriage. So it is true of young Christians, they are all on a flame, ready to run into the mouth of danger upon the confidence of their present affections; and till they have smarted often, this confidence is not abated.
But men that have been exercised and experienced, are more sensible of the naughtiness and inconstancy of their own hearts, Psal. 51. 6. In the hidden part thou shalt make me to know wisdom. And therefore are more diffident of their own strength, and desire the Lord to keep them from wandering. We see then a cautelous fear is necessary to the last; it is useful to us not only to begin, but to work out our salvation, Phil. 2. 12. Work out your own salvation with fear and trembling. Not only when we are Novices, and so weak, and more liable to temptation; but to the close of our days, Prov. 28. 14. Blessed is the man that feareth always. That fear which causeth diffidence, and doubting, and despair, is a torment, not a blessedness; yet the fear that is opposite to carnal security, and presuming on our own strength, is a fruit of grace, and spiritual experience; this is that which stirreth up care and diligence in our heavenly calling, and dependence upon God, and constant addresses to him; that keepeth us humble and waiting for the supplies of his grace.
But men that have been exercised and experienced, are more sensible of the naughtiness and inconstancy of their own hearts, Psal. 51. 6. In the hidden part thou shalt make me to know wisdom. And therefore are more diffident of their own strength, and desire the Lord to keep them from wandering. We see then a cautelous fear is necessary to the last; it is useful to us not only to begin, but to work out our salvation, Phil. 2. 12. Work out your own salvation with fear and trembling. Not only when we are Novices, and so weak, and more liable to temptation; but to the close of our days, Prov. 28. 14. Blessed is the man that feareth always. That fear which causeth diffidence, and doubting, and despair, is a torment, not a blessedness; yet the fear that is opposite to carnal security, and presuming on our own strength, is a fruit of grace, and spiritual experience; this is that which stirreth up care and diligence in our heavenly calling, and dependance upon God, and constant addresses to him; that keepeth us humble and waiting for the supplies of his grace.
Reason. There is in mans heart a mighty proneness thereto. Jer. 14. 10. You have hearts that love to wander. Man is a restless creature, that loveth shifts and changes. For weakness, they are compared to children, Hos. 11. 3. and for wandering compared to sheep, Isa. 53. 6. There is no creature so apt to go astray as sheep, and so unable to return. This is the disposition of men by nature. And mark, much of the old nature remains still with the Saints. Have they not this wandering property to the last? David acknowledgeth it, though there were some good in him. Psal. 119. 176. I have gone astray like a lost sheep. Consider, the Saints though they have sincerity, yet not perfection. And sometimes they wander through inadvertency, they are overtaken, Gal. 6. 1. as Noah was; they do not run of their own accord. And sometimes we err through the darkness that is in us; though a child of God be light in the Lord, yet he hath a great deal of darkness still It may be he is wise in generals, but ignorant in particulars; as the Heathens, in general they had good notions of an Infinite and Eternal Power, but they were vain in their imaginations, Rom. 1. 21. in their practical inferences and discourses, when they came to rest upon this God. So a child of God may have a general sense of his duty, but as to particulars he is apt to miscarry; the mind may be blinded by lust and prejudice.
Reason. There is in mans heart a mighty proneness thereto. Jer. 14. 10. You have hearts that love to wander. Man is a restless creature, that loveth shifts and changes. For weakness, they are compared to children, Hos. 11. 3. and for wandering compared to sheep, Isa. 53. 6. There is no creature so apt to go astray as sheep, and so unable to return. This is the disposition of men by nature. And mark, much of the old nature remains still with the Saints. Have they not this wandring property to the last? David acknowledgeth it, though there were some good in him.
Sometimes they err through frowardness of their own lust; there's a law in their members which wars against the law of their minds, Rom. 7. 5. There are boisterous lusts, and a man hath much ado to keep his path, Psal. 73. My foot had well nigh slipped; therefore we had need God should keep us continually. And the Lord hath undertaken to guide us. Isa. 58. 11. The Lord shall guide thee continually. And Psal. 48. 14. He will be our guide even unto death. And Psal. 73. 24. Thou shalt guide me by thy counsel, and afterwards receive me to thy glory. We need this constant guidance and direction from God, that he may still lead us, and keep us from wandering and turning aside.
Sometimes they err through frowardness of their own lust; there's a law in their members which wars against the law of their minds, Rom. 7. 5. There are boisterous lusts, and a man hath much ado to keep his path, Psal. 73. My foot had well nigh slipt; therefore we had need God should keep us continually. And the Lord hath undertaken to guide us. Isa. 58. 11. The Lord shall guide thee continually. And Psal. 48. 14. He will be our guide even unto death. And Psal. 73. 24. Thou shalt guide me by thy counsel, and afterwards receive me to thy glory. We need this constant guidance and direction from God, that he may still lead us, and keep us from wandering and turning aside.
USE. You see then what need we have of a guide and shepherd, and of constant dependence upon God. Of all titles, this is the title given to the Saints, they are a flock, and the sheep of Gods pasture; and Christ is called the shepherd of souls, 1 Pet. 2. 10. There is no creature of such a dependence as sheep. Dogs and Swine can roam abroad all the day, and find their way home again at night; but sheep must have a guide to keep them in the fold, and to reduce them when gone astray. Luke 15. The good shepherd brought him home upon his shoulders. Lord (saith Austin) I can go astray of my self, but I cannot come back of my self. We need often to put up this request, O let me not wander from thy commandments.
USE. You see then what need we have of a guide and shepherd, and of constant dependance upon God. Of all titles, this is the title given to the Saints, they are a flock, and the sheep of Gods pasture; and Christ is called the shepherd of souls, 1 Pet. 2. 10. There is no creature of such a dependance as sheep. Dogs and Swine can roam abroad all the day, and find their way home again at night; but sheep must have a guide to keep them in the fold, and to reduce them when gone astray. Luke 15. The good shepherd brought him home upon his shoulders. Lord (saith Austin) I can go astray of my self, but I cannot come back of my self. We need often to put up this request, O let me not wander from thy commandments.
PSAL. CXIX. 11. Thy word have I hid in my heart, that I might not sin against thee.
IN this Verse you have David's practice, and the aim and end of it. 1. His practice, I have hid thy word in my heart. 2. The aim and end of it, that I might not sin against thee.
In the first, His Practice, observe these circumstances: 1. The object or matter, the word. 2. The act of Duty, I have hid. 3. The subject, the heart.
I shall open these Circumstances.
1. The Object, The word. The revelation of Gods mind to his people, it is called his Law, his Testimonies, his Ways, his Precepts, his Statutes, his Commandments, his Judgments; and now his Word; whereby is meant Gods expounding his mind as if he himself did speak to us. The expression is general, and compriseth Promises, Threatenings, Doctrines, Counsels, Precepts. All these must be hid in the heart.
1. The Object, The word. The revelation of Gods mind to his people, it is called his Law, his Testimonies, his Ways, his Precepts, his Statutes, his Commandments, his Iudgments; and now his Word; whereby is meant Gods expounding his mind as if he himself did speak to us. The expression is general, and compriseth Promises, Threatnings, Doctrines, Counsels, Precepts. All these must be hid in the heart.
2. The Act of duty, I have hid. A thing may be hidden two ways, Either to conceal it, or else to cherish and keep it.
