A51842:630
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.
USE 1. To shame us for our unprofitableness in our relations and converses (for these are two things wherein a Christian should take occasion to declare the Judgments of Gods mouth.)
1. In our Relations, that we do no good there, in declaring the Judgments of Gods mouth to one another. Surely every Relation is a Talent, and you will be accountable for it, if you do not improve it for your Masters use. The husband is to converse with his wife as a man of knowledge, 1 Pet. 3. 7. and the wife to gain upon the husband, 1 Pet. 3. 2. and both upon the children and servants. The members of every Family should be helping one another in the way to heaven. With what busy diligence doth an Idolatrous Family carry on their way and their course! See Jer. 7. 18. The children gather wood, and the fathers kindle the fire, &c. saith the Lord. Every one will have his hand in the work, and are quickening and inflaming one another; Fathers, Children, Husbands, Wives, all find some employment or other about their Idolatrous ⟨p. 81⟩Service. O that every one would be as forward, and zealous, and helpful in the work of God. O that we were as careful to train and set our families a work in a course of godliness. Christians should reason thus: What honour hath God by making me a Father, a Master of a Family? Every such a one hath a charge of souls, and he is to be responsible. It will be no grief of heart to you, when by your means they become acquainted with God. Ye are my Crown and my rejoicing, says the Apostle of the Thessalonians converted by his Ministry. It will be a crown of honour and rejoicing in the day of the Lord, when you have been instrumental not only for their prosperity in the world, but of their increasing in grace.
1. In our Relations, that we do no good there, in declaring the Judgments of Gods mouth to one another. Surely every Relation is a Talent, and you will be accountable for it, if you do not improve it for your Masters use. The husband is to converse with his wife as a man of knowledg, 1 Pet. 3. 7. and the wife to gain upon the husband, 1 Pet. 3. 2. and both upon the children and servants. The members of every Family should be helping one another in the way to heaven. With what busie diligence doth an Idolatrous Family carry on their way and their course! See Ier. 7. 18. The children gather wood, and the fathers kindle the fire, &c. saith the Lord. Every one will have his hand in the work, and are quickning and inflaming one another; Fathers, Children, Husbands, Wives, all find some employment or other about their Idolatrous ⟨p. 81⟩Service. O that every one would be as forward, and zealous, and helpful in the work of God. O that we were as careful to train and set our families a work in a course of godliness. Christians should reason thus: What honour hath God by making me a Father, a Master of a Family? Every such a one hath a charge of souls, and he is to be responsible. It will be no grief of heart to you, when by your means they become acquainted with God. Ye are my Crown and my rejoycing, says the Apostle of the Thessalonians converted by his Ministry. It will be a crown of honour and rejoycing in the day of the Lord, when you have been instrumental not only for their prosperity in the world, but of their encreasing in grace.
2. In our converses, how little do we edify one another! If Christs question to the two disciples going to Emmaus, were put to us, Luke 24. 17. What manner of conversation had you by the way? What cause should we have to blush and be ashamed! Generally our discourse is either, 1. Profane and sinful; there is too much of the rotten communication which the Apostle forbids, Eph. 4. 29. Let no corrupt communication come out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearer. Rotten discourse argueth a rotten heart. Or, 2. Idle and vain, as foolish tales. The Apostle bids Timothy, 1 Tim. 4. 7. To refuse profane and old wives fables, or vain complements, though we are to give an account for idle words, Mat. 12. 36. Or else like the Athenians, we spend our time in hearing and telling news, Acts 17. 21. Or we please and solace our selves with frothy flashes of a wanton wit, and jesting that is not convenient, which the Apostle forbids, Ephes. 5. 4. The praise of a Christian lieth not in the wittiness, but in the graciousness of his conversation. That which is Aristotle's virtue is made a sin with Paul, (foolish jesting.) You should rather be refreshing one another with what experiences you have had of the Lords grace; that is the comfort and solace of Christians when they meet together. But when men wholly give up themselves to move laughter, all this is idle and vain discourse. It is not enough to say it doth no hurt, but what good doth it do? doth it tend to the use of edifying? A Christian that hath God and Christ, and his wonderful and precious benefits to talk of, and so many occasions to give thanks, he cannot want matter to discourse of when he comes into company; therefore we should avoid vain discourse. Or, 3. We talk of other mens matters or faults, as the Apostle speaks of those, 1 Tim. 5. 13. That wandered from house to house; that not being idle only, but tattlers also, and busy bodies, speaking things which they ought not.
Thus have I heard of such or such an one. 4. Or our discourse is wholly of worldly business, not a word of God: They are of the earth, and speak of the earth, Joh. 3. 31. The habituating our selves to worldly discourse together, without interposing something of God, it is a great disadvantage. 5. Or vain jangling; if we speak of any thing that hath an aspect upon Religion, we turn it into a mere dispute about opinion; we do not use Conferences as helps to gracious affections. How many are there sick of Questions, as the Apostle saith, and dote upon strife of words? 1 Tim. 6. 4. Thus if we did put our selves to question at night, What have I spoken? What good have I done? What good have I received from such company? it would make the Word more sensible, and active upon our souls.
Thus have I heard of such or such an one. 4. Or our discourse is wholly of worldly business, not a word of God: They are of the earth, and speak of the earth, Joh. 3. 31. The habituating our selves to worldly discourse together, without interposing something of God, it is a great disadvantage. 5. Or vain jangling; if we speak of any thing that hath an aspect upon Religion, we turn it into a meer dispute about opinion; we do not use Conferences as helps to gracious affections. How many are there sick of Questions, as the Apostle saith, and dote upon strife of words? 1 Tim. 6. 4. Thus if we did put our selves to question at night, What have I spoken? What good have I done? What good have I received from such company? it would make the Word more sensible, and active upon our souls.
Use 2. To press us to holy Conference, both Occasional and Set.
1. Occasional: We are not left at random in our ordinary discourse to speak as we will; but at all times, and with all persons we should have an eye to the good of those with whom we speak: Col. 4. 6. Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. In Visits, Walks, Journeys, let your speech be always with grace, we should ever be drawing to good discourse, as remembering we must give account: Jam. 2. 12. So speak as those that shall be judged by the law of liberty. Certainly a gracious heart will thus do. He that doth not want a heart, will not want an occasion of interposing somewhat for God. This was Christs manner, Luk. 14. 15. when he was eating bread in the Pharisees house, he discourseth, Blessed is he that shall eat bread in the Kingdom of God. There will be a feast in Heaven when we shall sit down with Abraham, Isaac, and Jacob, in the Kingdom of God. So when Christ was at Jacob's Well, Joh. 4. 14. he discourseth of the Well of living waters which springeth up to eternal life; still he draweth towards some gracious improvement of the occasion. So Joh. 7. 37. when he was at the Feast of Tabernacles, and it was the custom there to fetch water from Siloa, and pour it out upon the Altar of Burnt-offerings, they were to make a flood of it; Christ improves it, If any man will come to me, out of his belly shall flow rivers of living water. He spiritualizeth the occasion. If our hearts were as ⟨p. 82⟩they ought to be, we would have a gracious word more ready; we would either be beginning, or carrying on good conference where ever we come. But Christians are to seek, either through barrenness, or leanness of soul, they have not that good treasure or stock of knowledge in them, or through the custom of vain speech. And the great cause of all is the prevalency of an unsanctified and worldly heart, this hindereth us from being more fruitful in our converse.
1. Occasional: We are not left at random in our ordinary discourse to speak as we will; but at all times, and with all persons we should have an eye to the good of those with whom we speak:
2. It should press us to holy Conferences set. There may be, and should be some set time for mutual edification. It is not the duty only of Ministers, but also of private Christians, keeping within the bounds of their station, and the measures of their knowledge, to teach and to instruct one another. The Scriptures are full for this, Col. 3. 6. Col. 1. 5, 11. Heb. 3. 13. Jucle v. 20. Christians should often meet together for prayer and spiritual edification. So Heb. 10. 24, 25. Rom. 15. 14. I heap up these places because of the error of the Papists who will not have the Laity speak of Scripture, or things pertaining to Scripture. Whereas you see these injunctions are plain and clear, and it is a great part of that holy Communion that should pass between Saints, this mutual exhorting, quickening, and strengthening one another's hands in the work of the Lord. These places are not to be understood of public Communion, of Church-societies, but of private conferences, by way of interchangeable discourse, and mutual edification. It is not necessary these Set-conferences should be always, and all the members of the Church meet and confer together; but a company of savoury Christians whose spirits suit best in commerce, and most likely to help one another. Though I am to love all the brotherhood, and carry a respect to all in relation to me; yet I am to single out for my advantage some of the most eminent, or the most suitable (for great regard is to be had to that.) Christ made a distinction in his little flock, in his family, shall I call it; some he singleth out for more immediate converses, as Peter, James, and John, in his Transfiguration, in Mat. 17. 1. and in his Agonies; these were the flower, the choice that he singled out for his special converse. I speak not of public meetings, in public societies, but set conferences with gracious Christians with whom our spirits suit best, and are likely to be of greatest help in maintaining of the spiritual life. These set times the people of God have ever made conscience of. It is a great comfort and refreshing to be conscious to the exercise of each others grace:
And you will find the benefit of the manifold graces of God, that what one wants, will be supplied by the help of another. God doth not so give his gifts to one, but that he needs others help. Paul calls Aquila and Priscilla, Fellows or helpers in Christ Jesus. And Apollo, a mighty man in the Scriptures, had a great deal of help by Aquila and Priscilla, Rom. 16. 3. 1 Cor. 12. 21. The eye cannot say unto the hand, I have no need of thee; nor the head to the feet, I have no need of you. The meanest have their use, quickening, and strengthening one another. This mutual edification differeth from Ministerial or Church-society, because the one is an act of Authority, the other of charity, the one in the face of the congregation, the other by a few Christians in private; and it may be improved to awaken each other to consider of God, of the ways of God, the word of God, the works of Creation and Providence, Redemption, the Judgments he executes in the world, mercies towards his people, the experiments and proofs of his grace in your Christian warfare: Psal. 66. 16. Come and hear all ye that fear God, and I will declare what he hath done for my soul. Ferus speaks of some old Monks Conveniebant in unum, audiebatur verbum Dei, &c. they were wont to meet together, and after they had read the Word of God, every one did acquaint one another with his weaknesses, with his temptations, and mutually asked counsel, and comforted one another out of the Word of God, and after this they concluded all with prayer, and so every man went to his home. These examples did we observe them, they would be most useful to us, we might drive on a trade to Heaven, and be of very great profit in the spiritual life; if the gifts of private Christians were managed without pride, vain glory, and without despising of the weak, it would be of exceeding honour to God, use and comfort to the Saints.
And you will find the benefit of the manifold graces of God, that what one wants, will be supplied by the help of another. God doth not so give his gifts to one, but that he needs others help. Paul calls Aquila and Priscilla, Fellows or helpers in Christ Iesus. And Apollo, a mighty man in the Scriptures, had a great deal of help by Aquila and Priscilla,
PSAL. CXIX. 14. I have rejoiced in the way of thy Commandments as much as in all riches.
PSAL. CXIX. 14. I have rejoyced in the way of thy Commandments as much as in all riches.
THESE words may respect the 12th Verse, as another argument wherewith to back his request, Teach me thy statutes: for I have rejoiced in the way of thy commandments as much as in all riches. Many are for worldly wealth, but I have other desires; Lord teach me how to understand and keep thy statutes, and this will be a greater benefit than any worldly possession whatsoever. Or you may refer them to the 13th verse, as a reason of his practice; every man will be speaking of that wherewith he is delighted. Lord, thy testimonies are my rejoicing, therefore I have, and will be speaking of them upon all occasions. Or this may be the fruit of what was mentioned before; Those that are exercised about the word, the study and practice of it, and conference about it, have a sweet sense of the goodness of it in their own souls, so as they delight and rejoice in it above all things; and if we have not felt this effect, it is because we are strangers to the word.
THESE words may respect the 12th Verse, as another argument wherewith to back his request, Teach me thy statutes: for I have rejoyced in the way of thy commandments as much as in all riches. Many are for worldly wealth, but I have other desires; Lord teach me how to understand and keep thy statutes, and this will be a greater benefit than any worldly possession whatsoever. Or you may refer them to the 13th verse, as a reason of his practice; every man will be speaking of that wherewith he is delighted. Lord, thy testimonies are my rejoycing, therefore I have, and will be speaking of them upon all occasions. Or this may be the fruit of what was mentioned before; Those that are exercised about the word, the study and practice of it, and conference about it, have a sweet sense of the goodness of it in their own souls, so as they delight and rejoyce in it above all things; and if we have not felt this effect, it is because we are strangers to the word.
In the words there is, 1. A Delight asserted. 2. The object of it, in the way of thy testimonies. 3. The degree of it, as much as in all riches.
By way of Explication: The testimonies of God are his word, for it testifieth of his will: Now the Prophet saith not only, I have rejoiced in thy testimonies, but in the way of thy testimonies. Way is one of the words by which the Law is expressed. Gods Laws are ways that lead us to God; and so it may be taken here, The way which thy testimonies point out, and call me unto; or else his own practice, as a mans course is called his way; his delight was not in speculation or talk, but in obedience and practice, In the way of thy testimonies. The degree, as much as in all riches: as much, not to show the equality of these things, as if we should have the same affection for the World, as for the Word of God; but as much, because we have no higher comparison. This is that Worldlings dote upon, and delight in; now as much as they rejoice in worldly possessions, so much do I rejoice in the way of thy Testimonies. For I suppose David doth not compare his own delight in the word, with his own delight in wealth; but his own choice and delight, with the delight and choice of others. If he had spoken of himself both in the one respect and in the other, the expression was very high. David, that was called to a Crown, and in a capacity of enjoying much in the world, Gold, Silver, Lands, Goods, largeness of Territory, and a compound of all that which all men jointly, and every man severally doth possess; yet was more pleased in the holiness of Gods ways, than in all the world. For what shall it profit a man to gain the whole world, and lose his own soul? Mat. 15. 26.
By way of Explication: The testimonies of God are his word, for it testifieth of his will: Now the Prophet saith not only, I have rejoyced in thy testimonies, but in the way of thy testimonies. Way is one of the words by which the Law is expressed. Gods Laws are ways that lead us to God; and so it may be taken here, The way which thy testimonies point out, and call me unto; or else his own practice, as a mans course is called his way; his delight was not in speculation or talk, but in obedience and practice, In the way of thy testimonies. The degree, as much as in all riches: as much, not to shew the equality of these things, as if we should have the same affection for the World, as for the Word of God; but as much, because we have no higher comparison. This is that Worldlings dote upon, and delight in; now as much as they rejoyce in worldly possessions, so much do I rejoyce in the way of thy Testimonies. For I suppose David doth not compare his own delight in the word, with his own delight in wealth; but his own choice and delight, with the delight and choice of others. If he had spoken of himself both in the one respect and in the other, the expression was very high. David, that was called to a Crown, and in a capacity of enjoying much in the world, Gold, Silver, Lands, Goods, largeness of Territory, and a compound of all that which all men joyntly, and every man severally doth possess; yet was more pleased in the holiness of Gods ways, than in all the world. For what shall it profit a man to gain the whole world, and lose his own soul?
To explain this consider, 1. What this delight is. 2. How a gracious heart finds more delight in the word of God, than in all worldly things. 3. The reasons why they do so.
I. What this delight is? I shall give you several distinctions.
2. In our converses, how little do we edifie one another! If Christs question to the two disciples going to Emans, were put to us, Luke 24. 17. What manner of conversation had you by the way? What cause should we have to blush and be ashamed! Generally our discourse is either, 1. Prophane and sinful; there is too much of the rotten communication which the Apostle forbids, Eph. 4. 29. Let no corrupt communication come out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearer. Rotten discourse argueth a rotten heart. Or, 2. Idle and vain, as foolish tales. The Apostle bids Timothy, 1 Tim. 4. 7. To refuse prophane and old wives fables, or vain complements, though we are to give an account for idle words, Mat. 12. 36. Or else like the Athenians, we spend our time in hearing and telling news, Acts 17. 21. Or we please and solace our selves with frothy flashes of a wanton wit, and jesting that is not convenient, which the Apostle forbids, Ephes. 5. 4. The praise of a Christian lyeth not in the wittiness, but in the graciousness of his conversation. That which is Aristotles vertue is made a sin with Paul, (foolish jesting.) You should rather be refreshing one another with what experiences you have had of the Lords grace; that is the comfort and solace of Christians when they meet together. But when men wholly give up themselves to move laughter, all this is idle and vain discourse. It is not enough to say it doth no hurt, but what good doth it do? doth it tend to the use of edifying? A Christian that hath God and Christ, and his wonderful and precious benefits to talk of, and so many occasions to give thanks, he cannot want matter to discourse of when he comes into company; therefore we should avoid vain discourse. Or, 3. We talk of other mens matters or faults, as the Apostle speaks of those, 1 Tim. 5. 13. That wandred from house to house; that not being idle only, but tatlers also, and busie bodies, speaking things which they ought not. Levit. 19. 16. Thou shalt not go up and down as a tale-bearer among thy people. The Hebrew word signifies a Merchant, or one that goeth about with Spices to sell; thence the word is used for one that wandreth from place to place, uttering slanders as wares. These Pedlars will always be opening their Packs. Men fill up time by tatling and medling with others:
2. It should press us to holy Conferences set. There may be, and should be some set time for mutual edification. It is not the duty only of Ministers, but also of private Christians, keeping within the bounds of their station, and the measures of their knowledg, to teach and to instruct one another. The Scriptures are full for this, Col. 3. 6. Col. 1. 5, 11. Heb. 3. 13. Iucle v. 20. Christians should often meet together for prayer and spiritual edification. So Heb. 10. 24, 25. Rom. 15. 14. I heap up these places because of the error of the Papists who will not have the Laity speak of Scripture, or things pertaining to Scripture. Whereas you see these injunctions are plain and clear, and it is a great part of that holy Communion that should pass between Saints, this mutual exhorting, quickning, and strengthning one anothers hands in the work of the Lord. These places are not to be understood of publick Communion, of Church-societies, but of private conferences, by way of interchangeable discourse, and mutual edification. It is not necessary these Set-conferences should be always, and all the members of the Church meet and confer together; but a company of savoury Christians whose spirits suit best in commerce, and most likely to help one another. Though I am to love all the brotherhood, and carry a respect to all in relation to me; yet I am to single out for my advantage some of the most eminent, or the most suitable (for great regard is to be had to that.) Christ made a distinction in his little flock, in his family, shall I call it; some he singleth out for more immediate converses, as Peter, Iames, and Iohn, in his Transfiguration, in Mat. 17. 1. and in his Agonies; these were the flowr, the choice that he singled out for his special converse. I speak not of publick meetings, in publick societies, but set conferences with gracious Christians with whom our spirits suit best, and are likely to be of greatest help in maintaining of the spiritual life. These set times the people of God have ever made conscience of. It is a great comfort and refreshing to be conscious to the exercise of each others grace: Rom. 1. 12. That I may be comforted together with you, by the mutual faith both of you and me. And it is a mighty strengthning in evil times, Mal. 3. 16. Then they that feared the Lord, spake often one to another, and the Lord hearkned and heard it.
