A51842:340
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.
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.
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 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.
3. I observe again, Those that have learned Gods righteous Judgments, they are only fit to praise God. Psal. 33. 1. Praise is comely for the upright. It is unseemly in a wicked mans mouth that he should be praising of God; it is his duty, but it is not so comely; but praise to the upright, this is suitable. Canticum novum, & vetus homo male concordant, saith Austin; the new song, the psalm of praise, and the old-man, make but ill music. We need a new heart, if we would go about this work. It is an exercise becoming the godly. We should be reconciled to God, and have his grace and favour. Under the Law they were to bring their peace-offering, and lay it on the top of the burnt-offering, Levit. 3. When we come to offer a thank-offering to God, we should be in a state of amity and friendship with him, that's the clear moral of that ceremony. Sing with grace in your hearts, Col. 3. 16. Others have not such matter nor such hearts to praise God; they are but tinkling cymbals; but those that have grace, it is acceptable and comely for them.
3. I observe again, Those that have learned Gods righteous Judgments, they are only fit to praise God. Psal. 33. 1. Praise is comely for the upright. It is unseemly in a wicked mans mouth that he should be praising of God; it is his duty, but it is not so comely; but praise to the upright, this is suitable. Canticum novum, & vetus homo male concordant, saith Austin; the new song, the psalm of praise, and the old-man, make but ill musick. We need a new heart, if we would go about this work. It is an exercise becoming the godly. We should be reconciled to God, and have his grace and favour. Under the Law they were to bring their peace-offering, and lay it on the top of the burnt-offering, Levit. 3. When we come to offer a thank-offering to God, we should be in a state of amity and friendship with him, that's the clear moral of that ceremony. Sing with grace in your hearts, Col. 3. 16. Others have not such matter nor such hearts to praise God; they are but tinkling cymbals; but those that have grace, it is acceptable and comely for them.
4. I observe again, I will praise thee when I shall have learned, &c. Those that profit by the word, they are bound to praise God, and acknowledge him as the Author of all that they have got. The grace of a teachable heart, we have it from him, therefore the honour must be his. He that gave the Law, he it is that writes it upon the heart. Alas! we in our selves are but like the wild-asses colt, Job 11. 12. both for rudeness of understanding, and also for unruliness of affection. Well then, if we be tamed and subdued, he must have all the glory and the praise, Psal. 16. 7. Blessed be God that gave me counsel in my reins. It was God which made the word effectual, and counselled us how to choose him for our portion. We were as indocible and uncapable as others: If God had left us to our own swing, what fools should we be!
4. I observe again, I will praise thee when I shall have learned, &c. Those that profit by the word, they are bound to praise God, and acknowledg him as the Author of all that they have got. The grace of a teachable heart, we have it from him, therefore the honour must be his. He that gave the Law, he it is that writes it upon the heart. Alas! we in our selves are but like the wild-asses colt, Job 11. 12. both for rudeness of understanding, and also for unruliness of affection. Well then, if we be tamed and subdued, he must have all the glory and the praise, Psal. 16. 7. Blessed be God that gave me counsel in my reins. It was God which made the word effectual, and counsel'd us how to chuse him for our portion. We were as indocible and uncapable as others: If God had left us to our own swing, what fools should we be!
Use. It reproves us, because we are so apt to intercept the Revenues of the Crown of Heaven, and to convert them to our own use, like Rebels against God. This proud pronoun Ego, I, I, is always interposing; this Babel which I have built: We are sacrificing to this proud self, This I have done; and if God be mentioned, it is but for fashion-sake, as those women in the Prophet Isaiah, Only call us by thy name, we will eat our own bread, and wear our own apparel (I allude to it) God must bear the name, but we sacrifice to our selves in all we get, as if it were our own acquiring. God I thank thee (saith the Pharisee); yet he trusted in himself, that he was righteous, Luk. 14. O learn then the commendable modesty of Gods servants, of ascribing all to God: Luk. 19. 16. he doth not say my industry, but thy pound hath gained another. And by the grace of God I am what I am. And I laboured more abundantly than they all: He corrects it presently, Yet not I, but the grace of God that was with me, 1 Cor. 15. 10. So again, Gal. 2. 20. I live, and then presently, not I but Christ liveth in me. Thus should we learn to be faithful and loyal to God, and deal with him as Joab did to David when he was like to surprise Rabbah and take it, 2 Sam. 12. 28. Encamp against the city, and take it, lest I take the city, and it be called after my name. Let us be very jealous that we do not get into Gods place, and self interpose and perk up with what we have attained unto; for the Lord must have all the glory; the praise must be his.
Use. It reproves us, because we are so apt to intercept the Revenues of the Crown of Heaven, and to convert them to our own use, like Rebels against God. This proud pronoun Ego, I, I, is always interposing; this Babel which I have built: We are sacrificing to this proud self, This I have done; and if God be mentioned, it is but for fashion-sake, as those women in the Prophet Isaiah, Only call us by thy name, we will eat our own bread, and wear our own apparel (I allude to it) God must bear the name, but we sacrifice to our selves in all we get, as if it were our own acquiring. God I thank thee (saith the Pharisee); yet he trusted in himself, that he was righteous,
The Fourth Circumstance in the Text is the manner of performing this duty of rendering praise, with an upright heart. I shall not discourse of uprightness in general, but uprightness in praising God. God must be praised with a great deal of uprightness of soul, that's the note. This uprightness in praising lieth in two things, not only with the tongue, but the heart; not only with the heart, but the life.
The Fourth Circumstance in the Text is the manner of performing this duty of rendring praise, with an upright heart. I shall not discourse of uprightness in general, but uprightness in praising God. God must be praised with a great deal of uprightness of soul, that's the note. This uprightness in praising lyeth in two things, not only with the tongue, but the heart; not only with the heart, but the life.
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;
