A51842:206
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.
3. Many times we are doubtful of success, and so our hands are weakened thereby; we forbear duty because we do not know what will come of it. Now a sense of Gods Authority and Command doth fortify the heart against these discouragements; Luk. 5. 5. Master, we have toiled all the night, howbeit at thy command we will cast down the net. A poor soul that hath long lain at the Pool, that hath been labouring, following God from one duty to another, and nothing comes sensibly of it, Yet at thy command, &c. they will keep up their endeavours still. This is the very case in the Text, Blessed is the man that keeps thy precepts, and that seeks him with▪ the whole heart; then presently, Thou hast commanded; that is, though our obedience had no promise of reward, and our felicity were not proposed as the fruit of it; yet the command it self, and the Authority of God is a reason sufficient.
3. Many times we are doubtful of success, and so our hands are weakned thereby; we forbear duty because we do not know what will come of it. Now a sense of Gods Authority and Command doth fortifie the heart against these discouragements; Luk. 5. 5. Master, we have toiled all the night, howbeit at thy command we will cast down the net. A poor soul that hath long lain at the Pool, that hath been labouring, following God from one duty to another, and nothing comes sensibly of it, Yet at thy command, &c. they will keep up their endeavours still. This is the very case in the Text, Blessed is the man that keeps thy precepts, and that seeks him with▪ the whole heart; then presently, Thou hast commanded; that is, though our obedience had no promise of reward, and our felicity were not proposed as the fruit of it; yet the command it self, and the Authority of God is a reason sufficient.
4. In some duties that are not evident by natural light, (as believing and owning of Christ) the heart is more bound to them by the sense of a command, than by any other encouragement. It is Gods pleasure it should be so, Joh. 6. 29. This is the work of God, that ye believe on him whom he hath sent. 1 Joh. 3. 23. This is his Commandment, that we should believe on the name of his Son Jesus Christ. It is enough to set a servant about his work in that it is his masters pleasure. Thou dost not stand disputing whether thou shouldst repent or no, obey or no, abstain from fleshly Idols yea or no, or from fornication; and why should you stand aloof from the work of faith, and doubt whether you should believe or no? We have many natural prejudices, but this his command is a mighty relief to the soul, It is his command we should believe in his Son. It is not only a matter of comfort and privilege, but also a matter of duty and obedience; and therefore though we have discouragements upon us; I am unworthy to be received to mercy; yet this will bend the heart to the work, God is worthy to be obeyed, it is his Commandment. Thou dost not question whether thou shouldst grieve for thy sins, why should you question whether you believe in Christ? If God had only given us leave to believe we could not have had such an advantage as now he hath interposed his authority, and commanded us to believe: Rejoice in the Lord, and again I say rejoice, Phil. 4. If God had only given us leave to refresh our selves in a sense of his love, it were an unvaluable mercy, but we have not only leave to rejoice, but a charge, 'tis our duty to work up our heart to a comfortable sense of the love of God, and a fruition of his favour.
4. In some duties that are not evident by natural light, (as believing and owning of Christ) the heart is more bound to them by the sense of a command, than by any other encouragement. It is Gods pleasure it should be so, Ioh. 6. 29. This is the work of God, that ye believe on him whom he hath sent. 1 Joh. 3. 23. This is his Commandment, that we should believe on the name of his Son Iesus Christ. It is enough to set a servant about his work in that it is his masters pleasure. Thou dost not stand disputing whether thou shouldst repent or no, obey or no, abstain from fleshly Idols yea or no, or from fornication; and why should you stand aloof from the work of faith, and doubt whether you should believe or no? We have many natural prejudices, but this his command is a mighty relief to the soul, It is his command we should believe in his Son. It is not only a matter of comfort and priviledg, but also a matter of duty and obedience; and therefore though we have discouragements upon us; I am unworthy to be received to mercy; yet this will bend the heart to the work, God is worthy to be obeyed, it is his Commandment. Thou dost not question whether thou shouldst grieve for thy sins, why should you question whether you believe in Christ? If God had only given us leave to believe we could not have had such an advantage as now he hath interposed his authority, and commanded us to believe: Rejoice in the Lord, and again I say rejoice, Phil. 4. If God had only given us leave to refresh our selves in a sense of his love, it were an unvaluable mercy, but we have not only leave to rejoice, but a charge, 'tis our duty to work up our heart to a comfortable sense of the love of God, and a fruition of his favour.
5. Obedience is never right but when it is done out of a Conscience of Gods authority, intuitu voluntatis; the bare sight of Gods will should be reason enough to a gracious heart, it is the will of God, it is his command. So it is often urged, 1 Thes. 4. 3. the Apostle bids them follow holiness, for this is the will of God your Sanctification. And servants should be faithful in their burdensome and hard labours, 1 Pet. 2. 15. For so is the will of God, that with welldoing ye may put to silence the ignorance of foolish men. And 1 Thes. 5. 18. In every thing give thanks: for this is the will of God in Christ Jesus concerning you. That's argument enough to a a godly Christian that God hath signified his will and good pleasure, though the duty were never so cross to his own desires and interests. They obey simply for the Commandment sake without any other reason and inducement. There is indeed ratio formalis, and ratio motiva; there are encouragements to Gods service, but the formal reason of obedience is Gods will. And this is pure obedience to do what he wills, because he wills it.
5. Obedience is never right but when it is done out of a Conscience of Gods authority, intuitu voluntatis; the bare sight of Gods will should be reason enough to a gracious heart, it is the will of God, it is his command. So it is often urged, 1 Thes. 4. 3. the Apostle bids them follow holiness, for this is the will of God your Sanctification. And servants should be faithful in their burdensome and hard labours, 1 Pet. 2. 15. For so is the will of God, that with welldoing ye may put to silence the ignorance of foolish men. And 1 Thes. 5. 18. In every thing give thanks: for this is the will of God in Christ Iesus concerning you. That's argument enough to a a godly Christian that God hath signified his will and good pleasure, though the duty were never so cross to his own desires and interests. They obey simply for the Commandment sake without any other reason and inducement. There is indeed ratio formalis, and ratio motiva; there are incouragements to Gods service, but the formal reason of obedience is Gods will. And this is pure obedience to do what he wills, because he wills it.
The Uses are: 1. To exhort thee to take this course with thy naughty heart, when it hangs back from any duty, or from any course of strictness, urge it with the authority of God, these precepts are not the advices and counsels of men who wish well to us, and who would advise us to the best, but they are the commands of God who must and will be obeyed. Or when thou art carried out to any sin, it is forbidden fruit, there's a commandment in the way, and that's as terrible to a gracious heart as an Angel with a flaming sword.
To back these thoughts let me propound a few Considerations. Consider,
1. God can command what he will, he is absolute, his will is the supreme reason of all things. It is notable, that God backs his Laws with the consideration of his Sovereignty, you shall do thus and thus, why? I am the Lord, that's all his reason, Lev. 18. 4, 5. it is repeated in that and many places in the next Chapter. The Papists speak much of blind obedience, obeying ⟨p. 26⟩their superiors without enquiring into the reason of it. Surely we owe God blind obedience, as Abraham obeyed God not knowing whither he went, Heb. 11. 8. John Cassian makes mention of one who willingly fetched water near two miles every day for a whole year together to pour it upon a dead dry stick at the command of his superior, when no reason else could be given for it. And I have read of another who professed that if he were enjoined by his superior to put forth to sea in a Ship that had neither Mast, Tackling, nor any other Furniture, he would do it; and when he was asked how he could do this without hazard of his discretion? he answered, The wisdom must be in him that hath power to command, not in him that hath power to obey. Thus do they place merit in this blind obedience, in giving up their wills absolutely to the power of their superior. Certainly in Gods commands his Sovereignty is enough, the uttermost latitude of this blind obedience is due to him; if he hath said it is his will, how contrary soever it be to our reason, lusts, interests, it must be done. It is enough for us to know that we are commanded. To command is Gods part, and to obey that's ours, whatever shall be declared to be his will and pleasure.
1. God can command what he will, he is absolute, his will is the supreme reason of all things. It is notable, that God backs his Laws with the consideration of his Soveraignty, you shall do thus and thus, why? I am the Lord, that's all his reason, Lev. 18. 4, 5. it is repeated in that and many places in the next Chapter. The Papists speak much of blind obedience, obeying ⟨p. 26⟩their superiors without enquiring into the reason of it. Surely we owe God blind obedience, as Abraham obeyed God not knowing whither he went,
2. God can most severely punish our disobedience, and therefore his commands should have a power upon us, Jam. 4. 12. There is one Law-giver who is able to save and to destroy; with a destruction indeed, and salvation indeed: so there is but one Law-giver in this sense. He truly hath potestatem vitae & necis, God hath the power of life and death: why? because he can punish with eternal death, and bestow eternal life.
2. God can most severely punish our disobedience, and therefore his commands should have a power upon us, Iam. 4. 12. There is one Law-giver who is able to save and to destroy; with a destruction indeed, and salvation indeed: so there is but one Law-giver in this sense. He truly hath potestatem vitae & necis, God hath the power of life and death: why? because he can punish with eternal death, and bestow eternal life.
3. He is neither ignorant nor forgetful of our prevarications and disobedience. The Rechabites were tender of the Commandment of their dead Father, Jer. 35. who could not take cognizance of their actions; Our father commanded us: certainly we should be tender of the commands of the great God, Prov. 15. 3. The eyes of the Lord are in every place, beholding the evil and the good. He is not so shut up within the curtain of the Heavens but that he takes notice how his Laws are kept and observed. Saith the Prophet to Gehazi, Went not my spirit with thee? meaning his Prophetical Spirit; so doth God as it were appeal to the Conscience of a sinner, doth not my Spirit go along with thee? is not he conscious to our works, and observes all we do?
3. He is neither ignorant nor forgetful of our prevarications and disobedience. The Rechabites were tender of the Commandment of their dead Father, Ier. 35. who could not take cognizance of their actions; Our father commanded us: certainly we should be tender of the commands of the great God, Prov. 15. 3. The eyes of the Lord are in every place, beholding the evil and the good. He is not so shut up within the curtain of the Heavens but that he takes notice how his Laws are kept and observed. Saith the Prophet to Gehazi, Went not my spirit with thee? meaning his Prophetical Spirit; so doth God as it were appeal to the Conscience of a sinner, doth not my Spirit go along with thee? is not he conscious to our works, and observes all we do?
4. God stands much upon the authority of his Law: Hos. 8. 12. I have written to them the great things of my Law, &c. Mark, he calls them the great things of his Law; they are not things to be slighted and contemned. They are not directions of little moment, there is no small hazard in contemning them, or not walking according to them. Indeed we think it a small matter to stand upon every circumstance, but God doth not think so. Uzzah was struck dead in the place for failing in a circumstance, he would stay the Ark which shook. The Bethshemites sinning in a circumstance, it cost them the lives of many thousands. Lot's wife for looking back was turned into a pillar of salt. Let these things beget an awe upon our hearts of the great God, and of what he hath enjoined us.
Use 2. It informs us of the heinous nature of sin; of sin in general, it is [Greek or Hebrew], a transgression of the Law, 1 Joh. 3. 4. that is, a contempt of Gods authority, it is an unlording of him, and putting him out of the Throne. Every sin is an affront to Gods authority, it is a despising of the Command, 2 Sam. 12. 9. you rise up in defiance to God, and cast off his Sovereignty, in despising his Command; more particularly, sins against knowledge, or against conscience, you may see the heinousness of these sins by this, All sins they proceed either from ignorance, or from oblivion, or from rebellion. Sins of Ignorance they are not so heinous, though they are sins: a man is bound to know the will of his Creator; but then ignorance of it is not so heinous; to strike a friend in the dark is not so ill taken as in the open light. So there are sins of Oblivion, which is an ignorance for the time, for a man hath not such explicit thoughts as to revive his knowledge upon himself, he is overtaken, Gal. 6. 1. This is a great sin too: why? for the awe of God should ever be fresh and great upon the heart, and we are to remember his statutes to do them. But now there are sins of Rebellion, that are committed against light, and conscience, whether they be of omission or commission. We are troubled for sins of commission against light, we should be as much for sins of omission, for they are rebellions against God, when we omit a duty of which we are convinced. Jam. 4. 17. To him that knoweth to do good, and doth it not, to him it is sin.
Use 2. It informs us of the heinous nature of sin; of sin in general, it is 〈non-Latin alphabet〉, a transgression of the Law, 1 Joh. 3. 4. that is, a contempt of Gods authority, it is an unlording of him, and putting him out of the Throne. Every sin is an affront to Gods authority, it is a despising of the Command, 2 Sam. 12. 9. you rise up in defiance to God, and cast off his Soveraignty, in despising his Command; more particularly, sins against knowledg, or against conscience, you may see the heinousness of these sins by this, All sins they proceed either from ignorance, or from oblivion, or from rebellion. Sins of Ignorance they are not so heinous, though they are sins: a man is bound to know the will of his Creator; but then ignorance of it is not so heinous; to strike a friend in the dark is not so ill taken as in the open light. So there are sins of Oblivion, which is an ignorance for the time, for a man hath not such explicite thoughts as to revive his knowledg upon himself, he is overtaken,
Secondly, Come we to the manner of this Obedience, Thou hast commanded us to keep thy precepts diligently: From thence note,
1. Because the matter of keeping Gods precepts doth not only fall under his authority, but the manner also. God hath not only required service, but service with all its circumstances: 1 Cor. 9. 24. I so run that I may obtain. It is our duty not only to run, but so run, not as in ⟨p. 27⟩jest, but as in good earnest. Rom. 12. 11. Fervent in spirit, serving the Lord: Not only serving the Lord, but seething hot in spirit, when our affections are so strong that they boil over in our lives. And Jam. 5. 16. The fervent effectual prayer; that prayer which hath a spirit and a life in it; not only prayer is required, but fervency, not dead and drowsy devotion. So Luk. 8. 18. not only it is required that we hear, but to take heed how we hear, with what reverence and seriousness. And Act. 26. 7. The twelve Tribes served God instantly day and night, with the uttermost extension of their strength, so the word signifies. And for Charity, it is not enough to give, but with readiness and freeness: Be ready to communicate, like life-honey it must drop of its own accord.
1. Because the matter of keeping Gods precepts doth not only fall under his authority, but the manner also. God hath not only required service, but service with all its circumstances: 1 Cor. 9. 24. I so run that I may obtain. It is our duty not only to run, but so run, not as in ⟨p. 27⟩jest, but as in good earnest. Rom. 12. 11. Fervent in spirit, serving the Lord: Not only serving the Lord, but seething hot in spirit, when our affections are so strong that they boil over in our lives. And
2. The manner is the great thing which God requires, it is very valuable upon several grounds, Prov. 16. 2. The ways of man are clean in his own eyes; but the Lord weigheth the spirits. What doth God put into the balance of the Sanctuary when he comes to make a judgment? When he would weigh an action he weighs the spirits; he considers not only the bulk, the matter of the action, but the spirit, with what heart it was done. A man may sin in doing good, but he cannot sin in doing well; therefore the manner should be looked to as well as the matter.
2. The manner is the great thing which God requires, it is very valuable upon several grounds, Prov. 16. 2. The ways of man are clean in his own eyes; but the Lord weigheth the spirits. What doth God put into the ballance of the Sanctuary when he comes to make a judgment? When he would weigh an action he weighs the spirits; he considers not only the bulk, the matter of the action, but the spirit, with what heart it was done. A man may sin in doing good, but he cannot sin in doing well; therefore the manner should be looked to as well as the matter.
3. It's a good help against slightness; We are apt to put off God with any thing, and therefore we had need to rouse up our selves to serve him with diligence. Josh. 24. 19. You cannot serve the Lord for he is a jealous God, &c. It is another matter to serve the Lord than the world thinks of, why? for he is holy and jealous; he is holy and so hates the least failing; and very jealous, sin awakens the displeasure of his jealousy, he will punish for very little failings. Ananias and Sapphira struck dead in the place for one lye. Zechariah struck dumb for an act of unbelief. Moses for a few rash words never entered into the land of Canaan. David for a proud conceit in numbering the people lost seventy thousand men with the Pestilence. The Corinthians many of them died for unworthy receiving. God is the same God still, he hates sin as much as ever, therefore we should not be slight.
3. It's a good help against slightness; We are apt to put off God with any thing, and therefore we had need to rouze up our selves to serve him with diligence. Josh. 24. 19. You cannot serve the Lord for he is a jealous God, &c. It is another matter to serve the Lord than the world thinks of, why? for he is holy and jealous; he is holy and so hates the least failing; and very jealous, sin awakens the displeasure of his jealousie, he will punish for very little failings. Ananias and Saphira struck dead in the place for one lye. Zacharias struck dumb for an act of unbelief. Moses for a few rash words never entred into the land of Canaan. David for a proud conceit in numbering the people lost seventy thousand men with the Pestilence. The Corinthians many of them died for unworthy receiving. God is the same God still, he hates sin as much as ever, therefore we should not be slight.
4. It is a dishonour to God to do his work negligently, Mal. 1. 14. Cursed be the deceiver which hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing, for I am a great King saith the Lord: Implying that it is a lessening of his Majesty, it is a sign we have cheap thoughts of God when we are slight in his service. Christians, we owe our best to God, and are to serve him with all our might, Deut. 6. 5. Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might. It is a lessening of his excellency in our thoughts when every thing serves the turn.
