A51842:42
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.
This is called a way; and this way is said to be Gods Law; and in this way we must be undefiled; which implies not absolute purity, and Legal perfection, but Gospel sincerity; and in this way we must walk; which notes both uniformity and constancy; it must be our course, and we must persevere therein.
Three things need to be opened. 1. Speak to the Rule. 2. Of conformity to the Rule, that it must be sincere, uniform, and constant. 3. How this is the way to true happiness, what respect it hath to true blessedness.
First, The Rule is the Law of God. All created beings have a Rule. Christs humane nature was the highest of all Creatures, and yet it is to be in subjection to God, he is under a Rule, Gal. 4. 4. made of a Woman, made under the Law. The Angels they have many Immunities above man, they are freed from death, from the necessities of meat and drink, but they are not freed from the Law, they are not sui juris, at their own dispose; They obey his Commands, hearkening unto the voice of his word, Psal. 103. 20. Inanimate Creatures, Sun, Moon, Stars, are under a Law of Providence, under a Covenant of night and day, Psal. 148. 6. He hath also stablished them for ever: he hath made a decree which shall not pass. They have their courses, and appointed motions, and keep to the just points of their Compass. All Creatures are under a Law, according to which they move and act. Much more now is Man under a Law, because he hath Election and Choice. But if the Law were not a rule to a Christian (as some Antinomians have that opinion) if it were not in force, then there should be no sin or duty: for where there is no Law, there is no transgression; for the nature of sin is the transgression of the Law, 1 Joh. 3. 4. Rom. 4. 15. Certainly the Law as a rule is a very great privilege; and surely Christ did not come to lessen or abolish the privileges of his people, Deut. 4. 4. There is no nation have such Statutes. Psal. 147. 20. He hath made known his Statutes to Israel, was their Prerogative. If the Law might be disannulled as to New Creatures, then why doth the Spirit of God write it with such legible Characters in their hearts? This is promised as the great blessing of the Covenant of grace, Heb. 8. 10. Now that which the Spirit engraves upon the heart, would Christ come to deface and abolish? The Law was written upon Tables of Stone, and the great work of the Spirit is to write it upon the Table of the heart; and the Ark was a Chest where the Law was kept, and with allusion to it God saith, I will put my Law into their heart. Clearly then there is a Rule, and this Rule is the Law of God; now this Rule must be consulted with upon all occasions if we would obtain true blessedness, both to inform us, and to awe us.
First, The Rule is the Law of God. All created beings have a Rule. Christs humane nature was the highest of all Creatures, and yet it is to be in subjection to God, he is under a Rule, Gal. 4. 4. made of a Woman, made under the Law. The Angels they have many Immunities above man, they are freed from death, from the necessities of meat and drink, but they are not freed from the Law, they are not sui juris, at their own dispose; They obey his Commands, hearkning unto the voice of his word, Psal. 103. 20. Inanimate Creatures, Sun, Moon, Stars, are under a Law of Providence, under a Covenant of night and day, Psal. 148. 6. He hath also stablished them for ever: he hath made a decree which shall not pass. They have their courses, and appointed motions, and keep to the just points of their Compass. All Creatures are under a Law, according to which they move and act. Much more now is Man under a Law, because he hath Election and Choice. But if the Law were not a rule to a Christian (as some Antinomians have that opinon) if it were not in force, then there should be no sin or duty: for where there is no Law, there is no transgression; for the nature of sin is the transgression of the Law, 1 Ioh. 3. 4. Rom. 4. 15. Certainly the Law as a rule is a very great priviledge; and surely Christ did not come to lessen or abolish the priviledges of his people, Deut. 4. 4. There is no nation have such Statutes. Psal. 147. 20. He hath made known his Statutes to Israel, was their Prerogative. If the Law might be disannulled as to New Creatures, then why doth the Spirit of God write it with such legible Characters in their hearts? This is promised as the great blessing of the Covenant of grace, Heb. 8. 10. Now that which the Spirit engraves upon the heart, would Christ come to deface and abolish? The Law was written upon Tables of Stone, and the great work of the Spirit is to write it upon the Table of the heart; and the Ark was a Chest where the Law was kept, and with allusion to it God saith, I will put my Law into their heart. Clearly then there is a Rule, and this Rule is the Law of God; now this Rule must be consulted with upon all occasions if we would obtain true blessedness, both to inform us, and to awe us.
First, To inform us, that we may not act short, or over.
1. Not short. There are many false Rules with which men please themselves, and are but so many by-ways that lead us off from our own happiness; for instance Good meaning, that's a false Rule; the world lives by guess and devout aims: But if good meaning were a Rule, a man may oppose the interest of Christ, destroy his servants, and all upon good meaning, Joh. 16. 2. These that kill you will think they do God good service: men may grossly err that follow a blind Conscience. Custom, that is another. It is no matter what others have done before us, but what Christ did before them all: If Custom carry it, most of Christs institutions would be out of doors. Example of others that's no good Rule: it is not for us to go where others have gone before, but what's the true way, Matth. 7. 14. The broad way that leads to destruction, and many walk therein: the path to Hell is most beaten: we are not always to follow the track: they are dead Fishes which swim down the stream: we are not to be led away with Custom, and Example, and do as others do. Our own desires and inclinations are not our Rule. O how miserable should we be if our Lust were our Law, if the bent of our hearts were our Rule? Jude 16. walking after their own lusts, is the description of those that were monsters of men, that had outgrown all feelings of Conscience. The Laws of Men are not our Rule; 'Tis too narrow, and short to commend us to God, to be punctual to the Laws of men and no more, Psal. 19. 7. The Law of God is perfect, converting the Soul. To convince us of sin, to humble the heart, to reduce and bring us back to God, there's no rule for this but the Law of God. Men make Laws as Tailors do garments, to fit the crooked bodies they serve for, to suit the humours of the people to be governed by these Laws: surely they are not a sufficient Rule to convince us of sin, and to guide us to true happiness. A civil orderly man is one thing, and a godly renewed man another. It is Gods prerogative to give a Law to the Conscience, and the renewed motions of the heart. Humane Laws are good to establish converse with man, but too short to establish Communion with God; and therefore we must consult with the Rule, which is the Law of the Lord, that we may not come short of true blessedness.
2. That we may not act over. There is a superstitious and an Apocryphal Holiness, which is contrary to a genuine and Scriptural Holiness, yea destructive to it, it is like the Concubine to the Wife, it draws away respects due to the true Religion. Now what is this kind of Holiness? It is a temporary flesh-pleasing Religion, which consists in a conformity to outward Rites and Ceremonies, and external mortifications, such as is practised by the Papists and Formalists, after the Commandments and Doctrines of men. Col. 2. 23. Which things indeed have ⟨p. 5⟩a show of wisdom in will-worship, and humility, and neglecting of the body, not in any honour to the satisfying of the flesh. God will not thank them that give more than he requireth. These things have a show of wisdom. As Brass-money may be fairer than true Coin though not of such a value: So this will-worship and superstitious Holiness, may seem to make a fair show, but it is destructive to true Godliness, and Scriptural Holiness which guides us to Communion with God. When mens zeal boils over in a false pretended Holiness, it quencheth the fire, and destroys true Godliness and Religion: Excess is monstrous as well as defect. Therefore still we must consult with the Law and Rule, that we may not come short or over.
2. That we may not act over. There is a superstitious and an Apocryphal Holiness, which is contrary to a genuine and Scriptural Holiness, yea destructive to it, it is like the Concubine to the Wife, it draws away respects due to the true Religion. Now what is this kind of Holiness? It is a temporary flesh-pleasing Religion, which consists in a conformity to outward Rites and Ceremonies, and external mortifications, such as is practised by the Papists and Formalists, after the Commandments and Doctrines of men. Col. 2. 23. Which things indeed have ⟨p. 5⟩a shew of wisdom in will-worship, and humility, and neglecting of the body, not in any honour to the satisfying of the flesh. God will not thank them that give more than he requireth. These things have a shew of wisdom. As Brass-money may be fairer than true Coyn though not of such a value: So this will-worship and superstitious Holiness, may seem to make a fair shew, but it is destructive to true Godliness, and Scriptural Holiness which guides us to Communion with God. When mens zeal boils over in a false pretended Holiness, it quencheth the fire, and destroys true Godliness and Religion: Excess is monstrous as well as defect. Therefore still we must consult with the Law and Rule, that we may not come short or over.
Secondly, As the Law must be consulted with that it may inform us, so that it may awe us, and hold us under a sense of our duty to God. By the Law is the knowledge of sin, Rom. 3. 19. Usually most Christians live by rote, and do not study their Rule: would a man worship God so coldly, and customarily if he did consider the rule which requires such heedfulness of soul, fervency of Spirit, diligent attendance upon God in his Ordinances? Would a man allow himself liberty of vain speeches, idle talk, and suffer his tongue to run riot, if he did consult with the Rule, and remembered that light words would weigh heavy in Gods Balance? These are condemned by the Law of liberty, Jam. 2. 12. So speak, and so do, as those that shall be Judged by the Law of liberty. Would a man be so slight in heavenly things? so disorderly, and intemperate in the use of pleasure, and pursuit of worldly profit, if he did consider the Rule, and what a Holy moderation God hath required of us upon all occasions? This is the first thing, namely the Rule, which is the Law of God.
Secondly, As the Law must be consulted with that it may inform us, so that it may awe us, and hold us under a sense of our duty to God. By the Law is the knowledg of sin, Rom. 3. 19. Usually most Christians live by rote, and do not study their Rule: would a man worship God so coldly, and customarily if he did consider the rule which requires such heedfulness of soul, fervency of Spirit, diligent attendance upon God in his Ordinances? Would a man allow himself liberty of vain speeches, idle talk, and suffer his tongue to run riot, if he did consult with the Rule, and remembred that light words would weigh heavy in Gods Ballance? These are condemned by the Law of liberty, Iam. 2. 12. So speak, and so do, as those that shall be Iudged by the Law of liberty. Would a man be so slight in heavenly things? so disorderly, and intemperate in the use of pleasure, and pursuit of worldly profit, if he did consider the Rule, and what a Holy moderation God hath required of us upon all occasions? This is the first thing, namely the Rule, which is the Law of God.
Secondly, There's a conformity to this Rule. If you would be blessed, there must be a sincere, constant, uniform Obedience. The will of God must not only be known, but practised: many will conclude that Gods Law in the Theory is the only direction to true blessedness; but now, to take it for their Rule, to keep close to it, not one of a thousand doth that.
1. Then, sincere obedience is required; Blessed is the undefiled in the way. At first hearing of these words, a man might reply, Oh, then none can be blessed, if that be the qualification, For who can say my heart is clean? Prov. 20. 9. I answer, This undefiledness is to be understood according to the tenor of the second Covenant, which doth not exclude the mercy of God, and the justification of penitent sinners. Psal. 130. 3, 4. If thou Lord shouldst mark iniquities, who shall stand? But there is mercy with thee. There is no escaping condemnation and the curse, if God should deal with us according to strict justice, and require an absolute undefiledness. Well then, this qualification must be understood (as I said) in the sense of the second Covenant; and what's that? sincerity of sanctification; when a man doth carefully endeavour to keep his garments unspotted from the world, and to approve himself to God; when this is his constant exercise, to avoid all offence both towards God and man, Acts 24. 16. and is cautious and watchful lest he should be defiled; when he is humbled more for his pollutions, when he is always purging his heart, and doth endeavour (and that with success) to walk in the way of God; here's the undefiledness in a Gospel sense. Psal. 84. 11. The Lord will be a sun and a shield &c. (to whom?) to those that walk uprightly. This is possible enough; here's no ground of despair. This is that will lead us to blessedness, when we are troubled for our failings, and there is a diligent exercise in the purification of our hearts.
2. A constant obedience. Wicked men have their good moods, and devout pangs in the way to Heaven, but they are not lasting. They will go with God a step or two; but it is said, He that walketh in the law of the Lord. A wicked man prays himself weary of prayer, and professeth himself weary of holiness. A man is judged by the tenor of his life, not by one action, but as he holdeth on his way to Heaven, Job 27. 10. Many run well for a while, but are soon out of breath. Enoch walked with God three hundred sixty five years.
2. A constant obedience. Wicked men have their good moods, and devout pangs in the way to Heaven, but they are not lasting. They will go with God a step or two; but it is said, He that walketh in the law of the Lord. A wicked man prays himself weary of prayer, and professeth himself weary of holiness. A man is judged by the tenour of his life, not by one action, but as he holdeth on his way to Heaven, Iob 27. 10. Many run well for a while, but are soon out of breath. Enoch walked with God three hundred sixty five years.
3. An uniform and an entire obedience. Exod. 20. 1. God spake all these words. He commandeth one thing as well as another, and conscience takes hold of all. To single out what pleaseth us, is to make our selves Gods.
3. An uniform and an intire obedience. Exod. 20. 1. God spake all these words. He commandeth one thing as well as another, and conscience takes hold of all. To single out what pleaseth us, is to make our selves Gods.
A servant doth not choose his work, but the Master. A child of God is uniform in one place as well as another, at home and abroad, in all the passages of his life, in prosperity and adversity, whether he abound, or whether he be abased, Phil. 4. He is not like Ephraim, as a Cake not turned; but there's an uniformity. Doth he make conscience of piety and worship, and will he not make conscience of honesty and just dealing with men? Will he make conscience of his actions, and will he not of his words? He doth not give up himself to idle speech and vain discourse. An hypocrite is best when he is taken in pieces; but a sincere man is best when he is taken all together. A Christian is always like himself. It is notable in the story of the Creation, that God views every days work, and God saw that it was good; he viewed it all together, and God saw all things that he had made, and behold it was very good. When he did consider the whole correspondence of his Works, how it answered one another, then God was delighted in it. So a Christian is most delighted in the review of his course and walking, according to the Commandment.
A servant doth not chuse his work, but the Master. A child of God is uniform in one place as well as another, at home and abroad, in all the passages of his life, in prosperity and adversity, whether he abound, or whether he be abased, Phil. 4. He is not like Ephraim, as a Cake not turned; but there's an uniformity. Doth he make conscience of piety and worship, and will he not make conscience of honesty and just dealing with men? Will he make conscience of his actions, and will he not of his words? He doth not give up himself to idle speech and vain discourse. An hypocrite is best when he is taken in pieces; but a sincere man is best when he is taken all together. A Christian is always like himself. It is notable in the story of the Creation, that God views every days work, and God saw that it was good; he viewed it all together, and God saw all things that he had made, and behold it was very good. When he did consider the whole correspondence of his Works, how it answered one another, then God was delighted in it. So a Christian is most delighted in the review of his course and walking, according to the Commandment.
Thirdly, What respect hath this to true blessedness? It is the way to it. Blessed are the undefiled in the way, who walk in the Law of the Lord. This will appear in two respects: 1. It is the beginning of blessedness. Likeness to God is the foundation of glory. Conformity to him will be carried on from glory to glory, 2 Cor. 3. 18. And as conformity unto, so communion with God in the beauties of holiness, is the beginning of happiness. As for me, I will behold thy face in righteousness. I shall be satisfied when I awake with thy likeness, Psal. 17. 15. 2. Sincere and constant obedience is the evidence of our right to future blessedness. A man hath somewhat to show for it, Matt. 5. 8. It is an inclusive evidence, Blessed are the pure in heart, for they shall see God; and it is an exclusive evidence, Heb. 12. 14. Without holiness no man shall see the Lord. Well then, when this is our way and course, we may expect happiness hereafter.
Thirdly, What respect hath this to true blessedness? It is the way to it. Blessed are the undefiled in the way, who walk in the Law of the Lord. This will appear in two respects: 1. It is the beginning of blessedness. Likeness to God is the foundation of glory. Conformity to him will be carried on from glory to glory, 2 Cor. 3. 18. And as conformity unto, so communion with God in the beauties of holiness, is the beginning of happiness. As for me, I will behold thy face in righteousness. I shall be satisfied when I awake with thy likeness, Psal. 17. 15. 2. Sincere and constant obedience is the evidence of our right to future blessedness. A man hath somewhat to shew for it, Matt. 5. 8. It is an inclusive evidence, Blessed are the pure in heart, for they shall see God; and it is an exclusive evidence, Heb. 12. 14. Without holiness no man shall see the Lord. Well then, when this is our way and course, we may expect happiness hereafter.
The Uses are, 1. To show you, that carnal men live as if they sought misery rather than happiness, Prov. 8. 36. He that sins against me, wrongs his own soul. All that hate me, love death. If a man were travelling to York, who would say his aim was to come to London? Do these men pursue happiness that walk in such defilement? It is the way of Gods Law that leads to true blessedness.
The Uses are, 1. To shew you, that carnal men live as if they sought misery rather than happiness, Prov. 8. 36. He that sins against me, wrongs his own soul. All that hate me, love death. If a man were travelling to York, who would say his aim was to come to London? Do these men pursue happiness that walk in such defilement? It is the way of Gods Law that leads to true blessedness.
2. To press you to walk according to this rule, if you would be blessed. To this end, let me press you to take the Law of God for your Rule, the Spirit of God for your Guide, the Promises for your encouragement, and the Glory of God for your end.
