A51842:671
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.
Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart. And surely he wants no true joy and pleasure that lives such a life.
Having the understanding darkned, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart. And surely he wants no true joy and pleasure that lives such a life.
USE 1. Here is an invitation to men to acquaint themselves more with the way of Gods Testimonies, that they may find this rejoicing above all riches. It is hard to pleasant natures to abjure accustomed delights; and carnal men picture Religion with a sour austere face: We shall never see cheerful day more, if we are strict in Religion. Oh consider, your delight is not abrogated, but perfected; you shall find a rejoicing more intimate than in all pleasures. Cyprian saith he could hardly get over this prejudice, in his Epistle to Donatus. Austin thirty years old parted with his carnal delights, and found another sweetness, Quàm suave mihi subito factum est. It is your disease maketh you carnal; when freed from the fervours of lust, these things will have no relish with you. If it seem laborious at first, it will be more joyful than all riches. The root is bitter, but the fruit sweet. At first it is bitter to nature, which loveth carnal liberty, to render it self captive to the word; but after a little pains, and when the heart is once subdued to God, it will be sweet and comfortable. Ask of the Spies that have been in this good Land, if it be not a Land flowing with Milk and Honey: David tells you, In the way of thy testimonies: This way would be more trodden, if men would believe this; if you will not believe, make trial; if Christs yoke seem burdensome, it is to a galled neck.
USE 1. Here is an invitation to men to acquaint themselves more with the way of Gods Testimonies, that they may find this rejoycing above all riches. It is hard to pleasant natures to abjure accustomed delights; and carnal men picture Religion with a sowr austere face: We shall never see cheerful day more, if we are strict in Religion. Oh consider, your delight is not abrogated, but perfected; you shall find a rejoycing more intimate than in all pleasures. Cyprian saith he could hardly get over this prejudice, in his Epistle to Donatus. Austin thirty years old parted with his carnal delights, and found another sweetness, Quàm suave mihi subito factum est. It is your disease maketh you carnal; when freed from the fervours of lust, these things will have no relish with you. If it seem laborious at first, it will be more joyful than all riches. The root is bitter, but the fruit sweet. At first it is bitter to nature, which loveth carnal liberty, to render it self captive to the word; but after a little pains, and when the heart is once subdued to God, it will be sweet and comfortable. Ask of the Spies that have been in this good Land, if it be not a Land flowing with Milk and Honey: David tells you, In the way of thy testimonies: This way would be more trodden, if men would believe this; if you will not believe, make trial; if Christs yoke seem burdensome, it is to a galled neck.
USE 2. Trial.
1. Have we a delight in obedience to Gods Precepts? Psal. 112. 1. They that fear God, delight greatly in his commandments. It is not enough to serve God, but we must serve him delightfully; for he is a good Master, and his work hath wages in the mouth of it. 'Tis a sign you are acquainted with the word of God, when the obedience which it requireth is not a burden but a delight to you. Alas! with many it is otherwise: How tedious do their hours run in Gods service! no time seemeth long but that which is spent in Divine Worship. Do you count the clock at a Feast? And are you so provident of time when about your sports? Are you afraid that the lean kine will devour the fat, when you are about your worldly business? What causeth your rejoicing, the increase of Wealth, or Grace?
1. Have we a delight in obedience to Gods Precepts? Psal. 112. 1. They that fear God, delight greatly in his commandments. It is not enough to serve God, but we must serve him delightfully; for he is a good Master, and his work hath wages in the mouth of it. 'Tis a sign you are acquainted with the word of God, when the obedience which it requireth is not a burden but a delight to you. Alas! with many it is otherwise: How tedious do their hours run in Gods service! no time seemeth long but that which is spent in Divine Worship. Do you count the clock at a Feast? And are you so provident of time when about your sports? Are you afraid that the lean kine will devour the fat, when you are about your worldly business? What causeth your rejoycing, the encrease of Wealth, or Grace?
2. Is this the Supreme delight of the soul? It is seen not so much by the sensible expression, as by the serious constitution of the soul, and the solid effects of it.
1. Doth it draw you off from worldly vanities to the study of the word? what are your conceptions of it? What do you count your riches? to grow in grace, or to thrive in the world? to grow rich towards God, or to heap up treasures to your selves? Is it your greatest care to maintain a carnal happiness?
2. Doth it support you in troubles and worldly losses? and bear you out in temporal adversities? You cannot be merry unless you have riches, and wealth, and worldly accommodations; then, soul, eat, drink, and be merry.
3. Doth it sweeten duties? the way of Gods commandments is your way home. A beast will go home cheerfully; you are going home to rest. Let the joy of the Lord be your strength. Certainly you will think no labour too great to get thither, whither the word directs you. As one life exceedeth another, so there is more sensibleness in it. A Beast is more sensible of wrong and hurt, and of pleasure, than a Plant; and as the life of a man exceedeth the life of a beast, so is he more capable of joy and grief: And as the life of Grace exceedeth the life of a mere man, so its joys are greater, its griefs greater. There are no hardships to which we are exposed for Religion, but the Reward attending it will make us to overcome.
3. Doth it sweeten duties? the way of Gods commandments is your way home. A beast will go home cheerfully; you are going home to rest. Let the joy of the Lord be your strength. Certainly you will think no labour too great to get thither, whither the word directs you. As one life exceedeth another, so there is more sensibleness in it. A Beast is more sensible of wrong and hurt, and of pleasure, than a Plant; and as the life of a man exceedeth the life of a beast, so is he more capable of joy and grief: And as the life of Grace exceedeth the life of a meer man, so its joys are greater, its griefs greater. There are no hardships to which we are exposed for Religion, but the Reward attending it will make us to overcome.
PSAL. CXIX. 15. I will meditate in thy precepts, and have respect unto thy ways.
ALL along David had showed what he had done; now, what he will do. V. 10. I have sought. V. 11. I have hid. V. 13. I have declared. V. 14. I have rejoiced. Now in the two following Verses he doth engage himself to set his mark towards God for time to come, I will meditate in thy precepts, &c. We should not rest upon any thing already done and past, but continue the same diligence unto the end. Here is David's hearty resolution and purpose, to go on for time to come. Many will say, Thus I have done when I was young, or had more leisure, and rest; In that I have meditated, and conferred. You must continue still in a holy course. To begin to build, and leave unfinished, is an argument of folly. There is always the same reason for going on, that there was for beginning, both for necessity, profit and sweetness. We have no licence to slack and give over, till all be finished. Phil. 2. 12. Work out your own salvation; otherwise all you do is in vain, yet not in vain, Gal. 3. 4. in vain as to final reward, yet not in vain as to increase of punishment. You lose your cost, your watchings, striving, prayings; but you will gain a more heavy punishment, so that it had been better you had never begun. 2 Pet. 2. 20, 21. For if after they have escaped the pollutions of the world through the knowledge of our Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning: for it had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered to them. You bring an ill report upon God; your sense of the worth of heavenly things must needs be greater for your making trial; and therefore your punishment for neglect the greater. Into the Vineyard they came at several hours; but all tarried till the close of the day. Some called sooner, some later; but all held out till the end. Heb. 6. 10, 11. You have ministered, and must minister; you have prayed, and must pray; you have heard the word with gladness, and must hear still. Many in youth are zealous, but when their first heats are spent, grow worldly, careless, and ready to sound a retreat from God. The fire of the Altar was never to go out; so should the life, and warmth, and vigour of our affections to the word of God be ever preserved. God is the same still, and so is the word;
and therefore we should ever be the same in our respects to it. The Devil in policy lets men alone for a while, to manifest some respect to the ways of God, that they may after do Religion a ⟨p. 89⟩They are full of zeal, strict, holy, diligent in attendance upon Ordinances; he never troubleth them, but is at truce with them all this while, till they get some name for the profession of godliness, and then he knoweth their fall will be the more scandalous and ignominious, not only to themselves, but to their profession. They are forward and hot men a while, till they have run themselves out of breath, and then by a notable defection shame themselves, and harden others.
2. Compare it with the 13th verse, I have declared, now I will meditate. To be warm and affectionate in our expressions of respect to the Word before others, and to slight it in our own hearts, argueth gross hypocrisy. Therefore David would not only confer, but meditate. Many talk with others, but not with their own soul. Commune with your hearts, and be still. True zeal is uniform; when there is no witness but God, it acts alike.
2. Compare it with the 13th verse, I have declared, now I will meditate. To be warm and affectionate in our expressions of respect to the Word before others, and to slight it in our own hearts, argueth gross hypocrisie. Therefore David would not only confer, but meditate. Many talk with others, but not with their own soul. Commune with your hearts, and be still. True zeal is uniform; when there is no witness but God, it acts alike.
3. Refer it to the 14th Verse, David had spoken of his delight in the Law; now, that he would meditate therein; in both not to boast, but to excite others by his example; that is to be understood all along when he speaketh of his diligence in and about the Law of God. But mark, first, the word was his delight, and then his meditation. Delight causeth meditation, and meditation increaseth delight. Psal. 1. 2. But his delight is in the law of the Lord, and in his law doth he meditate day and night. A man that delighteth in the Law of God, will exercise his mind therein. Our thoughts follow our affections. It is tedious and irksome to the flesh to meditate, but delight will carry us out. The smallest actions when we have no delight in them, seem tedious and burdensome. It was no great matter for Haman to lead Mordecai's Horse, yet a burdensome offensive service, because it was against his will. The difficulty that we find in holy duties, lieth not in the duties themselves, but in the awkwardness of our affections. Many think they have no parts, and therefore they cannot meditate. He that findeth an heart to this work, will find an head. Delight will set the mind a-work; for we are apt to muse and pause upon that which is pleasing to us. Why are not holy thoughts as natural and as kindly to us as carnal? The defect is in the heart. I have rejoiced in thy testimonies, saith David, and therefore I will meditate in thy statutes.
3. Refer it to the 14th Verse, David had spoken of his delight in the Law; now, that he would meditate therein; in both not to boast, but to excite others by his example; that is to be understood all along when he speaketh of his diligence in and about the Law of God. But mark, first, the word was his delight, and then his meditation. Delight causeth meditation, and meditation encreaseth delight. Psal. 1. 2. But his delight is in the law of the Lord, and in his law doth he meditate day and night. A man that delighteth in the Law of God, will exercise his mind therein. Our thoughts follow our affections. It is tedious and irksome to the flesh to meditate, but delight will carry us out. The smallest actions when we have no delight in them, seem tedious and burdensome. It was no great matter for Haman to lead Mordecai's Horse, yet a burdensome offensive service, because it was against his will. The difficulty that we find in holy duties, lyeth not in the duties themselves, but in the awkwardness of our affections. Many think they have no parts, and therefore they cannot meditate. He that findeth an heart to this work, will find an head. Delight will set the mind a-work; for we are apt to muse and pause upon that which is pleasing to us. Why are not holy thoughts as natural and as kindly to us as carnal? The defect is in the heart. I have rejoyced in thy testimonies, saith David, and therefore I will meditate in thy statutes.
In the words there is a double expression of Davids love to the Law of God: 1. I will meditate in thy precepts. 2. I will have respect to thy ways.
Concerning which observe,
ALL along David had shewed what he had done; now, what he will do. V. 10. I have sought. V. 11. I have hid. V. 13. I have declared. V. 14. I have rejoyced. Now in the two following Verses he doth engage himself to set his mark towards God for time to come, I will meditate in thy precepts, &c. We should not rest upon any thing already done and past, but continue the same diligence unto the end. Here is David's hearty resolution and purpose, to go on for time to come. Many will say, Thus I have done when I was young, or had more leisure, and rest; In that I have meditated, and conferred. You must continue still in a holy course. To begin to build, and leave unfinished, is an argument of folly. There is always the same reason for going on, that there was for beginning, both for necessity, profit and sweetness. We have no licence to slack and give over, till all be finished. Phil. 2. 12. Work out your own salvation; otherwise all you do is in vain, yet not in vain, Gal. 3. 4. in vain as to final reward, yet not in vain as to encrease of punishment. You lose your cost, your watchings, striving, prayings; but you will gain a more heavy punishment, so that it had been better you had never begun. 2 Pet. 2. 20, 21. For if after they have escaped the pollutions of the world through the knowledg of our Lord and Saviour Iesus Christ, they are again intangled therein, and overcome, the latter end is worse with them than the beginning: for it had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered to them. You bring an ill report upon God; your sense of the worth of heavenly things must needs be greater for your making trial; and therefore your punishment for neglect the greater. Into the Vineyard they came at several hours; but all tarried till the close of the day. Some called sooner, some later; but all held out till the end. Heb. 6. 10, 11. You have ministred, and must minister; you have prayed, and must pray; you have heard the word with gladness, and must hear still. Many in youth are zealous, but when their first heats are spent, grow worldly, careless, and ready to sound a retreat from God. The fire of the Altar was never to go out; so should the life, and warmth, and vigour of our affections to the word of God be ever preserved. God is the same still, and so is the word;
