A51842:336
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. The Word is called Righteousness, because it shows how a justified man should approve himself both to God and man, by a holy conversation. It is the rule of moral righteousness, 1 Joh. 3. 8. He is righteous that doth righteousness, in the judgment of the Word. There is not only righteousness wrought by Christ for believers, but also righteousness wrought by Christ in believers; when a man doth exercise himself in performing his duties to God and man.
2. The Word is called Righteousness, because it shews how a justified man should approve himself both to God and man, by a holy conversation. It is the rule of moral righteousness, 1 Ioh. 3. 8. He is righteous that doth righteousness, in the judgment of the Word. There is not only righteousness wrought by Christ for believers, but also righteousness wrought by Christ in believers; when a man doth exercise himself in performing his duties to God and man.
Use. Well then, if we would be skilful in the matters of righteousness:
(1) Consult often with the Word, which is the copy of Gods most righteous will. A man needs go no further either for direction, quickening, or encouragement. The world despiseth the plain directions of the Word, and crieth up the notion of things, and looketh for quainter conceits, and things of a more sublime speculation. If we should only bring Scripture, and ⟨p. 41⟩urge men by Gods authority, and call upon them in Christs name, and by Christs arguments, this would be too low for them. But this is to tax the wisdom of God. He that hath the key of David, knew what kind of wards would fit the Lock, what directions, what quickening notions and encouragements were fittest to be used in the case to gain men to a sense of their duty both to God and man, and bring them into a way of righteousness.
(1) Consult often with the Word, which is the copy of Gods most righteous will. A man needs go no further either for direction, quickning, or encouragement. The world despiseth the plain directions of the Word, and crieth up the notion of things, and looketh for quainter conceits, and things of a more sublime speculation. If we should only bring Scripture, and ⟨p. 41⟩urge men by Gods authority, and call upon them in Christs name, and by Christs arguments, this would be too low for them. But this is to tax the wisdom of God. He that hath the key of David, knew what kind of wards would fit the Lock, what directions, what quickning notions and encouragements were fittest to be used in the case to gain men to a sense of their duty both to God and man, and bring them into a way of righteousness.
(2) Do you manifest the Word to be righteousness: Wisdom should be justified of her children, Mat. 11. 19. You should evidence it to the carnal world by taking off their prejudices, that the Word may be justified. The world hath a suspicion, now evidence it to the Conscience that it is a holy rule, a perfect direction for righteousness. The world prieth into the conversation of the Saints, they live much by sensible things, therefore declare and evidence it to be a righteous thing.
So much for the Title that is given to the Word of God, thy judgments and righteousness.
Secondly, We come now to his act of duty about the Word, or the benefit which he desired, When I shall have learned: By learning he means his attaining not only to the knowledge of the Word, but the practice of it. It is not a speculative light, or a bare notion of things, Joh. 6. 45. Every man therefore that hath heard and hath learned of the Father cometh unto me. It is such a learning as the effect will necessarily follow, such a light and illumination as doth convert the soul, and frame our hearts and ways according to the will of God. For otherwise, if we get understanding of the Word, nay if we get it imprinted in our memories, it will do us no good without practice.
Secondly, We come now to his act of duty about the Word, or the benefit which he desired, When I shall have learned: By learning he means his attaining not only to the knowledg of the Word, but the practice of it. It is not a speculative light, or a bare notion of things, Ioh. 6. 45. Every man therefore that hath heard and hath learned of the Father cometh unto me. It is such a learning as the effect will necessarily follow, such a light and illumination as doth convert the soul, and frame our hearts and ways according to the will of God. For otherwise, if we get understanding of the Word, nay if we get it imprinted in our memories, it will do us no good without practice.
For saith David which had so much acquaintance, When I shall have learned. The professors of the Christian Religion were primitively called Disciples or Learners, Act. 6. 2. [Greek or Hebrew], The multitude of the Disciples; there seems to be the true definition of a Church, the Genus and Difference; The Genus is the community or multitude of men united among themselves as a Corporation, City or Household. The Difference or Form is Disciples, those that gave up themselves to Christ to be taught and governed, and to be instructed in this way and Doctrine. So Act. 11. 26. it is said there, The Disciples were called Christians first at Antioch. Christians are the Disciples, and to difference them from the Disciples of other men, they are the Disciples of Christ. (1) The School, that's the Church, where there are public Lectures read to all visible Professors; But the Elect getting saving knowledge, they are not only taught of men, but taught of God, they have an inward light. (2) The Book that's the Scripture, which is able to make wise to salvation, to make the man of God perfect, 2 Tim. 3. 16, 17. Some run to tradition, others cry up their own reason to the wrong of the Scripture, they make Christ to be their Disciple, rather than they his, when they will not receive things upon his testimony and revelation, as the Socinians. (3) The Teacher is either supreme or subordinate. The supreme teacher is Christ, he is the great Prophet of the Church, so it is said, Joh. 6. 45. They shall be taught of God. This is such a teacher that not only opens the Scripture, but opens the understanding, Luk. 24. 45. The subordinate Teachers are the Ministers of the Gospel whom God useth for this work; not out of any indigence, but indulgence; not for any efficacy in the Preacher, but out of a suitableness to the hearer, as a means most agreeable to our frail estate, to deal with us by way of counsel. God can teach us without men, by the secret illapses of his Spirit; but he will use those that are of the same nature with our selves, that have the same temptations, necessities and affections, which know the heart of a man. He would use them, who if they deceive us, must deceive themselves; he would use men of whose conversation and course we are conscious; we know their walk and way; he would use them as Ambassadors to pray us in Christs stead to be reconciled to God, 2 Cor.
5. 20. (4) The lesson which we learn is not only to know but to obey; Science without Conscience will not fit our turn, nor suit with the dignity of our teacher. To be like children that have the Rickets, swollen in the head, when the feet are weak; we do not learn truth as it is in Jesus till we be regenerated, for that's a truth for practice and walking, not for talk, Eph. 4. 21. He is most learned that turns Gods word into works. 1 Joh. 2. 4, 5. He that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected. In this School there is no man counted a Proficient, but he that grows in practice. It is not the curious searcher that is the best Scholar, but the humble Practitioner, when we are cast into the mould of this Doctrine, and have the prints, the stamp and character of it upon our heart, as Rom. 6. 17. Ye have obeyed from the heart that form of Doctrine which was delivered you. In the Original it is, Whereto ye were delivered. When we ⟨p. 42⟩come to a Physician, it is not enough to know his Prescriptions, but they must be followed: we do not come to Christ as Students of Physic to be trained up in the Theory, but as Patients: not as one that minds the Art, but the Cure, to do what is prescribed, that we may know how to get rid of our soul-diseases. Therefore Christ saith, John 8. 31. Then are ye my disciples indeed, if my word abide in you. There are Christs Disciples in pretence, and Christs disciples indeed; those that make it their work to get from Christ a power and virtue to carry on an uniform and constant obedience; these are the true learners. Therefore it will not fit our turn, unless we labour to come under the power of what we learn, as well as get the knowledge; and it will not suit with the dignity of our Teacher, who doth not only enlighten the mind, but change us by his efficacy, and leaves a suitable impression upon the soul. God writeth the lesson upon our hearts; that is, not only gives us the lesson, but an heart to learn it. Man's teaching is a pouring it into the ears. This is Gods teaching, to inform our reason, and move our will.
and the Doctrine of the Gospel teacheth us so, as to stamp the impression of it upon the soul; to change us into his image and likeness, 2 Cor. 3. 18.
Use. It presseth us to give up our selves to this Learning. Study the word, but take God for your Teacher. Look to him that speaks from heaven, if you would learn to purpose, otherwise our natural blindness will never be cured, nor our prejudices removed, nor our wills gained to God; or if they should be gained to a profession of truth, it will never hold long. When men lead us into a truth, we shall easily be led off again by other men; and all a mans teaching will never reform the heart. Man's light is like a March-Sun, which raiseth vapours, but doth not dispel and scatter them; so it discovers Just, but doth not give us power to suppress it; therefore our main business must be to be taught of God.
Use. It presseth us to give up our selves to this Learning. Study the word, but take God for your Teacher. Look to him that speaks from heaven, if you would learn to purpose, otherwise our natural blindness will never be cured, nor our prejudices removed, nor our wills gained to God; or if they should be gained to a profession of truth, it will never hold long. When men lead us into a truth, we shall easily be led off again by other men; and all a mans teaching will never reform the heart. Man's light is like a March-Sun, which raiseth vapours, but doth not dispel and scatter them; so it discovers Iust, but doth not give us power to suppress it; therefore our main business must be to be taught of God.
Secondly, Observe your proficiency in this knowledge. Heb. 5. 14. To have your senses exercised to discern both good and evil. We should every day grow more skilful in the word of righteousness. John 14. 9. Have I been so long time with you, and yet hast thou not known me, Philip? To be backward in the knowledge of grace after long teaching, and to be still conflicting with fleshly lusts, which is the exercise of beginners; so much means, and so small experience, and get no further; this is sad!
Secondly, Observe your proficiency in this knowledg. Heb. 5. 14. To have your senses exercised to discern both good and evil. We should every day grow more skilful in the word of righteousness. John 14. 9. Have I been so long time with you, and yet hast thou not known me, Philip? To be backward in the knowledg of grace after long teaching, and to be still conflicting with fleshly lusts, which is the exercise of beginners; so much means, and so small experience, and get no further; this is sad!
Thirdly, The fruit of this benefit obtained, Then shall I praise him. From hence observe,
1. Upon receipt of every mercy we should praise God. We are forward in supplication, but backward in gratulation. This is a more noble duty, and continueth with us in heaven. It is the work of glorified Saints and Angels to praise God. All the lepers could beg health, yet but one returned to give God the glory. This is sad when it is so; for this is a more sublime duty, therefore it should have more of our care. This is a profitable duty, Psal. 67. 5, 6. Let the people praise thee, O Lord, let all the people praise thee. Then shall the earth yield her increase; and God, even our own God, shall bless us. The more vapours go up, the more showers come down; and the more praises go up, the more mercies. There's a reciprocal intercourse between us and God by mercies and praises, as there is between the earth and the lower heavens by vapours and showers. There are two words by which our thankfulness to God is expressed, Praising and Blessing. Psal. 145. 10. All thy works shall praise thee, O Lord; and thy Saints shall bless thee. What's the difference? Praise respecteth Gods Excellencies, and Blessing respecteth Gods Benefits. We may praise a man that never hath done us good, if he be excellent and praise-worthy; but blessing respecteth Gods Bounty and Benefits; yet they are promiscuously taken sometimes, as here Praise is taken for Blessing.
1. Upon receit of every mercy we should praise God. We are forward in supplication, but backward in gratulation. This is a more noble duty, and continueth with us in heaven. It is the work of glorified Saints and Angels to praise God. All the lepers could beg health, yet but one returned to give God the glory. This is sad when it is so; for this is a more sublime duty, therefore it should have more of our care. This is a profitable duty, Psal. 67. 5, 6. Let the people praise thee, O Lord, let all the people praise thee. Then shall the earth yield her encrease; and God, even our own God, shall bless us. The more vapours go up, the more showers come down; and the more praises go up, the more mercies. There's a reciprocal intercourse between us and God by mercies and praises, as there is between the earth and the lower heavens by vapours and showers. There are two words by which our thankfulness to God is exprest, Praising and Blessing.
2. Observe; We should praise God especially for spiritual blessings, Eph. 1. 3. Why? partly because these come from the special love of God. God bestows Corn, Wine, and Oil in the general upon the world; but now knowledge, and grace, and blessed experiences of communion with God, these are special things, he bestows them upon the Saints, therefore deserves more thankfulness. Protection, it is the common benefit of every subject; but Preferment and Favour is for friends, and those that are near to the Prince; so this is the favour of his people, called so Psal. 106. 5. Show me the favour of thy people. This is a special blessing God bestoweth upon his own children. Again, these concern the better part, the inward man, the spirit, the soul, which is the man. He doth us more favour which heals a wound in the body, than he that only soweth up a rent in our garment (for the body is more than raiment); so he that doth good to our souls, is more than he that doth good to our bodies, which gives outward blessings, because these are above the body. Again, these are pledges of eternal blessings in heavenly places; He hath blessed us with spiritual blessings in heavenly places: But why is it said he hath blessed us with spiritual blessings in heavenly places? why, there they began, and there they are consummated; there was their first purpose, and there's the final accomplishment. A man may ⟨p. 43⟩have the world, and yet never the nearer heaven; but when he hath grace, and learned Gods statutes, and his heart is gained to obedience of Gods will, this is more than gold, silver, and great riches. Again, these dispose the heart to thankfulness. There's an occasion to praise God, and a heart to praise him; outward mercies give us an occasion, but spiritual mercies give a disposition. Other things are but motives to praise God, but these are preparations. And then other things they are given in judgment, these things cannot. A man may have an estate in judgment, but he cannot have Christ and grace in judgment. These things are always given in mercy.
2. Observe; We should praise God especially for spiritual blessings, Eph. 1. 3. Why? partly because these come from the special love of God. God bestows Corn, Wine, and Oil in the geral upon the world; but now knowledg, and grace, and blessed experiences of communion with God, these are special things, he bestows them upon the Saints, therefore deserves more thankfulness. Protection, it is the common benefit of every subject; but Preferment and Favour is for friends, and those that are near to the Prince; so this is the favour of his people, called so
Use. Well then, the use is to reprove us that we are no more sensible of spiritual benefits. We love the body more than the soul, and therefore have a quick sense of bodily mercies. But now in soul-concernments we are not the like affected. It is for want of observation to descry the progress of grace, and Gods dealings with the inward man, Col. 4. 2. Continue in prayer, and watch in the same with thanksgiving. And it is for want of affection; we are wrought upon by carnal arguments, mercies of flesh and blood, and showers of rain, food and gladness; these things make us praise God: but that which we get from God in an Ordinance, we are not so sensible of.
For saith David which had so much acquaintance, When I shall have learned. The professors of the Christian Religion were primitively called Disciples or Learners, Act. 6. 2. 〈non-Latin alphabet〉, The multitude of the Disciples; there seems to be the true definition of a Church, the Genus and Difference; The Genus is the community or multitude of men united among themselves as a Corporation, City or Houshold. The Difference or Form is Disciples, those that gave up themselves to Christ to be taught and governed, and to be instructed in this way and Doctrine. So Act. 11. 26. it is said there, The Disciples were called Christians first at Antioch. Christians are the Disciples, and to difference them from the Disciples of other men, they are the Disciples of Christ. (1) The School, that's the Church, where there are publick Lectures read to all visible Professors; But the Elect getting saving knowledg, they are not only taught of men, but taught of God, they have an inward light. (2) The Book that's the Scripture, which is able to make wise to salvation, to make the man of God perfect, 2 Tim. 3. 16, 17. Some run to tradition, others cry up their own reason to the wrong of the Scripture, they make Christ to be their Disciple, rather than they his, when they will not receive things upon his testimony and revelation, as the Socinians. (3) The Teacher is either supreme or subordinate. The supreme teacher is Christ, he is the great Prophet of the Church, so it is said, Ioh. 6. 45. They shall be taught of God. This is such a teacher that not only opens the Scripture, but opens the understanding, Luk. 24. 45. The subordinate Teachers are the Ministers of the Gospel whom God useth for this work; not out of any indigence, but indulgence; not for any efficacy in the Preacher, but out of a suitableness to the hearer, as a means most agreeable to our frail estate, to deal with us by way of counsel. God can teach us without men, by the secret illapses of his Spirit; but he will use those that are of the same nature with our selves, that have the same temptations, necessities and affections, which know the heart of a man. He would use them, who if they deceive us, must deceive themselves; he would use men of whose conversation and course we are conscious; we know their walk and way; he would use them as Ambassadors to pray us in Christs stead to be reconciled to God, 2 Cor.
5. 20. (4) The lesson which we learn is not only to know but to obey; Science without Conscience will not fit our turn, nor suit with the dignity of our teacher. To be like children that have the Rickets, swollen in the head, when the feet are weak; we do not learn truth as it is in Jesus till we be regenerated, for that's a truth for practice and walking, not for talk, Eph. 4. 21. He is most learned that turns Gods word into works. 1 Ioh. 2. 4, 5. He that saith I know him, and keepeth not his commandments, is a lyar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected. In this School there is no man counted a Proficient, but he that grows in practice. It is not the curious searcher that is the best Scholar, but the humble Practitioner, when we are cast into the mould of this Doctrine, and have the prints, the stamp and character of it upon our heart, as Rom. 6. 17. Ye have obeyed from the heart that form of Doctrine which was delivered you. In the Original it is, Whereto ye were delivered. When we ⟨p. 42⟩come to a Physician, it is not enough to know his Prescriptions, but they must be followed: we do not come to Christ as Students of Physick to be train'd up in the Theory, but as Patients: not as one that minds the Art, but the Cure, to do what is prescribed, that we may know how to get rid of our soul-diseases. Therefore Christ saith, John 8. 31. Then are ye my disciples indeed, if my word abide in you. There are Christs Disciples in pretence, and Christs disciples indeed; those that make it their work to get from Christ a power and vertue to carry on an uniform and constant obedience; these are the true learners. Therefore it will not fit our turn, unless we labour to come under the power of what we learn, as well as get the knowledg; and it will not suit with the dignity of our Teacher, who doth not only enlighten the mind, but change us by his efficacy, and leaves a suitable impression upon the soul. God writeth the lesson upon our hearts; that is, not only gives us the lesson, but an heart to learn it. Man's teaching is a pouring it into the ears. This is Gods teaching, to inform our reason, and move our will. Phil. 2. 13. It is God that worketh in you both to will and to do, of his good pleasure. He teacheth us promises so as to make us believe them; and commandments, so as to make us obey them;
