A51842:571
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.
Here you have the true way to blessedness set down in Gods statutes, but in outward things there wants fullness, sincerity, eternity.
Here you have the true way to blessedness set down in Gods statutes, but in outward things there wants fulness, sincerity, eternity.
1. There wants fullness. That which makes us blessed, it must fill up the heart of man. As a vessel is never full until it have as much as it can hold; so we can never be said to have a full happiness and contentment until we have as much as we can hold. That which fills must be greater than the thing filled. Now mans heart is such a Chaos of desires, that it can never be filled up but in God, Psal. 16. 11. In thy presence is fullness of joy, at thy right hand are pleasures for evermore. Therefore of the joy and happiness we have in God, 'tis said, Enter into thy Masters joy, Mat. 25. When we speak of a cup of water, that enters into the man, that is taken down into the man; but if we speak of a river of water, or tub of water, that is greater than the man is capable of, or can receive, the man enters into it; so this joy and happiness which is truly and genuinely so, it must exceed our capacity, greater than we can receive, that we may enter into it; it is the infinite God can only satisfy the heart of man. In temporal things there is no kind of fullness, you have not one worldly comfort, but you desire more of it. Ahab was a King, yet still he wants something, Naboth's Vineyard: A man is not satisfied with abundance, neither is his soul filled with increase of worldly things, yet we may desire more, Eccles. 5. And if we have one thing to the full, yet we shall need another. If a man be strong, he may need learning; it may be though he hath some kind of learning and knowledge, yet he hath not wisdom. Naaman was rich, wise, valiant, and honourable, but he was a Leper. There is a But upon all worldly happiness; therefore there is no fullness in these things.
1. There wants fulness. That which makes us blessed, it must fill up the heart of man. As a vessel is never full until it have as much as it can hold; so we can never be said to have a full happiness and contentment until we have as much as we can hold. That which fills must be greater than the thing filled. Now mans heart is such a Chaos of desires, that it can never be filled up but in God, Psal. 16. 11. In thy presence is fulness of joy, at thy right hand are pleasures for evermore. Therefore of the joy and happiness we have in God, 'tis said, Enter into thy Masters joy, Mat. 25. When we speak of a cup of water, that enters into the man, that is taken down into the man; but if we speak of a river of water, or tub of water, that is greater than the man is capable of, or can receive, the man enters into it; so this joy and happiness which is truly and genuinely so, it must exceed our capacity, greater than we can receive, that we may enter into it; it is the infinite God can only satisfie the heart of man. In temporal things there is no kind of fulness, you have not one worldly comfort, but you desire more of it. Ahab was a King, yet still he wants something, Naboth's Vineyard: A man is not satisfied with abundance, neither is his soul filled with increase of worldly things, yet we may desire more, Eccles. 5. And if we have one thing to the full, yet we shall need another. If a man be strong, he may need learning; it may be though he hath some kind of learning and knowledg, yet he hath not wisdom. Naaman was rich, wise, valiant, and honourable, but he was a Leper. There is a But upon all worldly happiness; therefore there is no fulness in these things.
2. There is no sincerity in them. All that is in the world it is but a semblance, and an appearance, that which tickles the senses, it doth not go to the heart. You would have thought Belshazzar was merry at the heart when he was quaffing and carousing in the Cups of the Temple, but how soon is the edge of his bravery taken off, Dan. 5. 5, 6. Haman in the midst of his honours was troubled at the heart for want of Mordecai's knee. Those things which seem to affect us so much, cannot allay one unquiet passion, certainly cannot still and pacify the least storm of the Conscience; and therefore what ever face men put upon temporal enjoyments, if they cannot see Gods special love in them, they want sincere joy. There is many a smart lash they feel when the world hears not the stroke, Prov. 14. 13. Even in laughter the heart is sorrowful, and the end of that mirth is heaviness. All the laughter and merriment which men seem to receive from the Creature, it is but a little appearance, not such as will go to the Conscience, that will indeed and throughly rejoice and comfort a man, and give him solid joy.
2. There is no sincerity in them. All that is in the world it is but a semblance, and an appearance, that which tickles the senses, it doth not go to the heart. You would have thought Belshazzar was merry at the heart when he was quaffing and carousing in the Cups of the Temple, but how soon is the edg of his bravery taken off, Dan. 5. 5, 6. Haman in the midst of his honours was troubled at the heart for want of Mordecai's knee. Those things which seem to affect us so much, cannot allay one unquiet passion, certainly cannot still and pacifie the least storm of the Conscience; and therefore what ever face men put upon temporal enjoyments, if they cannot see Gods special love in them, they want sincere joy. There is many a smart lash they feel when the world hears not the stroke, Prov. 14. 13. Even in laughter the heart is sorrowful, and the end of that mirth is heaviness. All the laughter and merriment which men seem to receive from the Creature, it is but a little appearance, not such as will go to the Conscience, that will indeed and throughly rejoice and comfort a man, and give him solid joy.
3. There wants eternity. An Immortal soul must have an eternal good, pleasures for evermore, Psal. 16. ult. In this world we have but a poor changeable happiness. Luk. 12. 19. 'twas said to the rich fool, This night thy soul shall be required of thee.
Thus much for the first Branch, Blessed art thou, O Lord.
II. I come from the Compellation to the Supplication, Teach me thy statutes. And here observe, (1) The person teaching, he speaks to God, Do thou, O God, teach. (2) We may consider the person taught, Teach me; I that have hid the word in my heart. David that was a Prophet, is willing to be a Disciple. Those that teach others have need that God should teach them: the Prophet saith, Teach me, O Lord. David a grown Christian, he desires more understanding of Gods will. Certainly we should still follow on to know the Lord, Hos. 6. 3. Heathens that only knew natural and moral things, yet they saw a need of growth; and the more they knew, the more they discovered their ignorance; and always as they grew elder, they grew wiser. How much more sensible would they have been of their defects in the knowledge of spiritual things, if they had in a little measure been acquainted with the mysteries of godliness, that pass all understanding, and are so much from humane sense, and above the capacities of our reason? Prov. 30. 3. Agur said, I neither learned wisdom, nor have the knowledge of the holy. There is very much yet to be learned of God, and of his ways. Many think they know all that can be taught them; David a great Prophet, a man after Gods own heart, yet is earnest that God would teach him his statutes. (3) The lesson or matter to be taught, Thy Statutes, so he calls the Word, because the Doctrines of it have the force of a Law published, they do unalterably bind, and that the soul and conscience; and therefore the Precepts, Counsels and Doctrines of the Word are all called statutes.
II. I come from the Compellation to the Supplication, Teach me thy statutes. And here observe, (1) The person teaching, he speaks to God, Do thou, O God, teach. (2) We may consider the person taught, Teach me; I that have hid the word in my heart. David that was a Prophet, is willing to be a Disciple. Those that teach others have need that God should teach them: the Prophet saith, Teach me, O Lord. David a grown Christian, he desires more understanding of Gods will. Certainly we should still follow on to know the Lord, Hos. 6. 3. Heathens that only knew natural and moral things, yet they saw a need of growth; and the more they knew, the more they discovered their ignorance; and always as they grew elder, they grew wiser. How much more sensible would they have been of their defects in the knowledg of spiritual things, if they had in a little measure been acquainted with the mysteries of godliness, that pass all understanding, and are so much from humane sense, and above the capacities of our reason?
The Point is,
Here I shall enquire, 1. What it is, or how doth God teach us. 2. The necessity of this teaching. 3. The benefit and utility of it.
First, How doth God teach us?
Outwardly, by his Ordinance, by the Ministry of man.
Inwardly, by the inspiration and work of the Holy Ghost.
1. The outward teaching is Gods teaching, because it is an Ordinance which is appointed by him; now both these must ever go together, external and internal teaching. Despise not Prophecy, Quench not the Spirit. If you would have any enlightening and quickening of the Spirit, you must not despise Prophecy. We teach you here, and God blesseth. Jesus Christ when he comes to teach his Disciples, first, he openeth the Scripture, Luk. 24. 37. And then v. 45. he opened their understandings. Of Lydia it is said, God opened her heart in attending to the things spoken by Paul, Act. 16. 14. She was attending, and then God openeth her heart. When the Eunuch was reading, then God sends an Interpreter. The outward means are necessary, it is Gods teaching in part, but the inward grace especially. Both these must go together, for it is said, Joh. 6. 45. Every man that hath heard, and hath learned of the Father, cometh unto me. There must be a hearing of the Word, and so there is a teaching from God. But,
1. The outward teaching is Gods teaching, because it is an Ordinance which is appointed by him; now both these must ever go together, external and internal teaching. Despise not Prophecy, Quench not the Spirit. If you would have any enlightning and quickning of the Spirit, you must not despise Prophecy. We teach you here, and God blesseth. Jesus Christ when he comes to teach his Disciples, first, he openeth the Scripture, Luk. 24. 37. And then v. 45. he opened their understandings. Of Lydia it is said, God opened her heart in attending to the things spoken by Paul, Act. 16. 14. She was attending, and then God openeth her heart. When the Eunuch was reading, then God sends an Interpreter. The outward means are necessary, it is Gods teaching in part, but the inward grace especially. Both these must go together, for it is said, Ioh. 6. 45. Every man that hath heard, and hath learned of the Father, cometh unto me. There must be a hearing of the Word, and so there is a teaching from God. But,
2. The inward teaching which is the work of the Spirit, that needs most to be opened. What is that? it consists in two things. (1) When God infuseth light into the understanding, so as we come to apprehend the things of God in a spiritual manner: Psal. 36. 9. In thy light shall we see light. There is no discerning spiritual things spiritually, but in Gods light. There may be a literal instruction which one man may give to another, But in thy light only shall we see light; such a lively affective knowledge as disposeth the heart for the enjoyment of God. There is a seeing, and a seeing in seeing, Isa. 6. 10. Lest in seeing they shall see. A man may see a truth rationally, that doth not see it spiritually; now when we have the Spirits light, then in seeing we see. Or as the Apostle calls it, Col. 1. 6. A knowing of the grace of God in truth. Since you did not only take up the report, but feel it, and had some experience of it in your hearts. Again, (2) Gods teaching it consisteth not only in enlightening the understanding, but in moving and inclining the heart and the will; for Gods teaching is always accompanied with drawing, Joh. 6. 44. No man cometh to me except the Father draw him; which Christ proves, v. 45. Because they shall be all taught of God. The Spirits light is not only directive, but persuasive; it is effectual to alter and to change the affections, and to carry them out to Christ and to his ways; he works powerfully where he teacheth. When the Holy Ghost was first poured out upon the Apostles, there was a notable effect of it, It came in the appearance of •ven tongues, like as of fire, Act. 2. 3. to show the manner of the Spirits operation by the Ministry; not only as light, but as fire; it is a burning and shining light, (that is) such a light as is seasoned with zeal and love, that affects the heart, that burns up our corruptions. And therefore you know when Christ would put forth a Divine effect in his conference with his two Disciples, it is said, Their hearts burned within them, while he talked with them, Luk. 24. 32
2. The inward teaching which is the work of the Spirit, that needs most to be opened. What is that? it consists in two things. (1) When God infuseth light into the understanding, so as we come to apprehend the things of God in a spiritual manner: Psal. 36. 9. In thy light shall we see light. There is no discerning spiritual things spiritually, but in Gods light. There may be a literal instruction which one man may give to another, But in thy light only shall we see light; such a lively affective knowledg as disposeth the heart for the enjoyment of God. There is a seeing, and a seeing in seeing, Isa. 6. 10. Lest in seeing they shall see. A man may see a truth rationally, that doth not see it spiritually; now when we have the Spirits light, then in seeing we see. Or as the Apostle calls it, Col. 1. 6. A knowing of the grace of God in truth. Since you did not only take up the report, but feel it, and had some experience of it in your hearts. Again, (2) Gods teaching it consisteth not only in enlightning the understanding, but in moving and inclining the heart and the will; for Gods teaching is always accompanied with drawing, Ioh. 6. 44. No man cometh to me except the Father draw him; which Christ proves, v. 45. Because they shall be all taught of God. The Spirits light is not only directive, but perswasive; it is effectual to alter and to change the affections, and to carry them out to Christ and to his ways; he works powerfully where he teacheth. When the Holy Ghost was first poured out upon the Apostles, there was a notable effect of it, It came in the appearance of •ven tongues, like as of fire, Act. 2. 3. to shew the manner of the Spirits operation by the Ministry; not only as light, but as fire; it is a burning and shining light, (that is) such a light as is seasoned with zeal and love, that affects the heart, that burns up our corruptions. And therefore you know when Christ would put forth a Divine effect in his conference with his two Disciples, it is said, Their hearts burned within them, while he talked with them, Luk. 24. 32. There's a warmth and heat convey'd to the Soul. Thus for the nature of this Teaching.
