A51842:839
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.
1. In some there is a simple nescience, both of terms, or notions and things: as in those that have not a revelation, or have not regarded it, when the revelation is made. As the Gentiles that have not a Revelation, Eph. 4. 18. Having their understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart. Or rude and ignorant Christians, that have not the advantage of education, so as to understand the notions in which the Doctrine of God is propounded, Isa. 28. 9, 10. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts; for precept must be upon precept, precept upon precept, line upon line, line upon line, here a little and there a little. So sottish and brutish are some, that a man had need teach them as he teacheth little children letter after letter, and line after line, little good done.
1. In some there is a simple nescience, both of terms, or notions and things: as in those that have not a revelation, or have not regarded it, when the revelation is made. As the Gentiles that have not a Revelation, Eph. 4. 18. Having their understanding darkned, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart. Or rude and ignorant Christians, that have not the advantage of education, so as to understand the notions in which the Doctrine of God is propounded, Isa. 28. 9, 10. Whom shall he teach knowledg? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts; for precept must be upon precept, precept upon precept, line upon line, line upon line, here a little and there a little. So sottish and brutish are some, that a man had need teach them as he teacheth little children letter after letter, and line after line, little good done.
2. In others there is a Grammatical knowledge, but not a spiritual; a repeating things by rote; a talking of all that a Christian enjoyeth.
2. In others there is a Grammatical knowledg, but not a spiritual; a repeating things by rote; a talking of all that a Christian enjoyeth.
3. Besides the Grammatical knowledge, there is a Dogmatical knowledge, when the truths of the word are not only understood, but begin to settle into an opinion that we bustle for in the world. An opinionative receiving of the truth, is different from a saving receiving of the truth. Many are Orthodox, or have so much judgment and knowledge, as to hold the Truth strictly, but the heart is not possessed with the life and power of it. Those are intended in Rom. 2. 20. An instructor of the foolish, a teacher of babes, which have the form of knowledge, and of the truth in the law. And such are described 2 Tim. 3. 8. Having a form of godliness, but denying the power thereof. It is not to be imagined that this is always in design, though many times carnal men swim with the stream, and take up with the opinions that are currant in their age; but also out of conviction of judgment, there is somewhat of conscience in it. A sound judgment is a different thing from a sound heart. The truths of God have great evidence with them; and therefore a rational man being helped with some common work of the Spirit, may close with them, though they have no experience of the power and prevailing influence of them.
3. Besides the Grammatical knowledg, there is a Dogmatical knowledg, when the truths of the word are not only understood, but begin to settle into an opinion that we bustle for in the world. An opinionative receiving of the truth, is different from a saving receiving of the truth. Many are Orthodox, or have so much judgment and knowledg, as to hold the Truth strictly, but the heart is not possessed with the life and power of it. Those are intended in Rom. 2. 20. An instructer of the foolish, a teacher of babes, which have the form of knowledg, and of the truth in the law. And such are described 2 Tim. 3. 8. Having a form of godliness, but denying the power thereof. It is not to be imagined that this is always in design, though many times carnal men swim with the stream, and take up with the opinions that are currant in their age; but also out of conviction of judgment, there is somewhat of conscience in it. A sound judgment is a different thing from a sound heart. The truths of God have great evidence with them; and therefore a rational man being helped with some common work of the Spirit, may close with them, though they have no experience of the power and prevailing influence of them.
4. Besides this Dogmatical knowledge by which we see round about the compass of Truths revealed in the word; there is a gracious illumination, when men are taught so, as drawn to God, John 6. 44, 45. and they do so understand Christs Doctrine, as to apply and make a right use of it; such a knowledge as is called not only sight, but taste, 1 Pet. 2. 3. If so be ye have tasted that the Lord is gracious: and a feeling of what we understand, Phil. 1. 9. And this I pray, that your love may abound more and more in knowledge, and in all judgment. This sense and experimental knowledge, is that which the Saints seek after.
4. Besides this Dogmatical knowledg by which we see round about the compass of Truths revealed in the word; there is a gracious illumination, when men are taught so, as drawn to God, Iohn 6. 44, 45. and they do so understand Christs Doctrine, as to apply and make a right use of it; such a knowledg as is called not only sight, but taste, 1 Pet. 2. 3. If so be ye have tasted that the Lord is gracious: and a feeling of what we understand, Phil. 1. 9. And this I pray, that your love may abound more and more in knowledg, and in all judgment. This sense and experimental knowledg, is that which the Saints seek after.
2. The Uses of this spiritual illumination. And, 1. To give us a clear sight of the Truths of God. 2. An applicative sight. 3. An affective sight. 4. A transforming sight. 5. Such a sense of the Truth as is prevalent over lusts and interests.
1. A clear sight of the Truths of God. Others have but an hear-say-knowledge gathered out of Books, and Sermons, and the common report which is made of Christ; but he that is divinely enlightened, drinks of the Fountain, and so his draught is more fresh and sweet; they do not talk of things by rote after others, but it is written upon their hearts. Heb. 8. 10. I will put my laws into their mind, and write them in their hearts; and so groweth more intimate, and satisfactory, and moving upon them.
1. A clear sight of the Truths of God. Others have but an hear-say-knowledg gathered out of Books, and Sermons, and the common report which is made of Christ; but he that is divinely enlightned, drinks of the Fountain, and so his draught is more fresh and sweet; they do not talk of things by rote after others, but it is written upon their hearts. Heb. 8. 10. I will put my laws into their mind, and write them in their hearts; and so groweth more intimate, and satisfactory, and moving upon them.
2. An Applicative sight, not only knowledge, but prudence, Prov. 8. 12. I Wisdom dwell with Prudence. Wisdom is the knowledge of Principles, Prudence is an ability to apply them to our comfort and use, that we may know it for our good, Job 5. 28. Many are right in generals; but the Spirit doth not only reveal the Truths of the Gospel, but applieth those Truths to awaken the conscience that was asleep in sin. Many men that are unrenewed, may be stored with general truths concerning the misery of man, redemption by Christ, the privileges of a Christian; but they do not reflect the light of these truths upon themselves, so as to consider their own case; and so it serveth rather for matter of opinion and discourse, than for life and conversation; it is not directive.
2. An Applicative sight, not only knowledg, but prudence, Prov. 8. 12. I Wisdom dwell with Prudence. Wisdom is the knowledg of Principles, Prudence is an ability to apply them to our comfort and use, that we may know it for our good, Iob 5. 28. Many are right in generals; but the Spirit doth not only reveal the Truths of the Gospel, but applieth those Truths to awaken the conscience that was asleep in sin. Many men that are unrenewed, may be stored with general truths concerning the misery of man, redemption by Christ, the priviledges of a Christian; but they do not reflect the light of these truths upon themselves, so as to consider their own case; and so it serveth rather for matter of opinion and discourse, than for life and conversation; it is not directive.
3. An Affective sight. Prov. 2. 10. When wisdom entereth upon thy heart, which is the seat of affections, it stirs up in the soul answerable motions to every truth: Whereas when truths rest in empty barren notions, without feeling, and an answerable touch upon the heart, the knowledge of them is like a Winters Sun, that shineth, but warmeth not; the misery of man is not affective, and Doctrines of Redemption by Christ, are apprehended without any joy and relish.
3. An Affective sight. Prov. 2. 10. When wisdom entreth upon thy heart, which is the seat of affections, it stirs up in the soul answerable motions to every truth: Whereas when truths rest in empty barren notions, without feeling, and an answerable touch upon the heart, the knowledg of them is like a Winters Sun, that shineth, but warmeth not; the misery of man is not affective, and Doctrines of Redemption by Christ, are apprehended without any joy and relish.
4. A Transforming sight. 2 Cor. 3. 18. We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. It is a Light that is both Directive and Persuasive. A man may hear the Gospel [Greek or Hebrew] when it is only known as a rule, not as a means to convey the Spirit; whereas a believer hears the Law [Greek or Hebrew]. The Apostle preferreth the Gospel above the Law in the forementioned place, for comfortableness, perspicuity, efficacy, &c.
4. A Transforming sight. 2 Cor. 3. 18. We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. It is a Light that is both Directive and Persuasive. A man may hear the Gospel 〈non-Latin alphabet〉 when it is only known as a rule, not as a means to convey the Spirit; whereas a believer hears the Law 〈non-Latin alphabet〉. The Apostle preferreth the Gospel above the Law in the forementioned place, for comfortableness, perspicuity, efficacy, &c.
5. It is a Light that prevaileth over our lusts and interests; such a Light as hath fire in it to destroy lusts. 1 John 2. 3, 4. He that saith I know him, and doth not keep his commandments, is a liar. A true knowledge and sight of God, is able to bridle lusts, and purify the conscience. Therefore it is said, He that doth evil, hath not seen God, Eph. 3. 11. hath not a true sight, whatever speculations he may have about the nature of God. Other light doth not check ⟨p. 110⟩and control vicious desires, Reason is not restored to its dominion, Rom. 1. 18. the reputed wise men of the world held the truth in unrighteousness. Truth may talk its fill, but can do nothing; as a man that is bound hand and foot, may rave and evaporate his passions, but cannot relieve himself from the oppressor, or the force that he is under.
5. It is a Light that prevaileth over our lusts and interests; such a Light as hath fire in it to destroy lusts. 1 John 2. 3, 4. He that saith I know him, and doth not keep his commandments, is a lyar. A true knowledg and sight of God, is able to bridle lusts, and purifie the conscience. Therefore it is said, He that doth evil, hath not seen God, Eph. 3. 11. hath not a true sight, whatever speculations he may have about the nature of God. Other light doth not check ⟨p. 110⟩and controul vicious desires, Reason is not restored to its dominion, Rom. 1. 18. the reputed wise men of the world held the truth in unrighteousness. Truth may talk its fill, but can do nothing; as a man that is bound hand and foot, may rave and evaporate his passions, but cannot relieve himself from the oppressor, or the force that he is under.
II. Reasons that show the necessity of this work.
II. Reasons that shew the necessity of this work.
1. Spiritual blindness is natural to us, as that man that was blind from his birth, John 9. 1. We are not all born blind in body, but all in mind. By tasting the tree of knowledge, all Adam's sons have lost their knowledge: Satan hath brought a greater shame upon us, than Nahash the Ammonite would have brought upon the men of Jabesh Gilead, in putting out their right eyes. The eye of the soul is put out, so as we cannot see the light that shineth in the word. By the Fall we lost the true and perfect light of Reason, but retain the pride of Reason. It is no small part of our blindness, that we cannot endure to hear of it. Rev. 3. 17. Thou sayest I am rich, and increased with goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Man desireth to be thought sinful rather than weak; and will sooner own a wickedness in Morals, than a weakness in Intellectuals. Men are dishonest out of choice, and therefore think there is more of liberty and bravery in it; but to be simple argueth imperfection. Job 11. 12. Vain man would be accounted wise, though man be born like a wild asses colt; not only for untamedness and affectation of liberty, but for rudeness and grossness of conceit; yet man would be accounted wise. The Pharisees took it ill that Christ charged them with blindness, Joh. 7. 41. Are we blind also? We all affect the reputation of wisdom, more than the reality; that is the reason why we are so touchy in point of Error: we can easier brook a sin reproved, than an error taxed. Till we have spiritual eyesalve, we do not know it, and will not hear of this blindness, Rev. 3. 17. It is a degree of spiritual knowledge to know that we know nothing.
1. Spiritual blindness is natural to us, as that man that was blind from his birth, Iohn 9. 1. We are not all born blind in body, but all in mind. By tasting the tree of knowledg, all Adam's sons have lost their knowledg: Satan hath brought a greater shame upon us, than Nahash the Ammonite would have brought upon the men of Iabesh Gilead, in putting out their right eyes. The eye of the soul is put out, so as we cannot see the light that shineth in the word. By the Fall we lost the true and perfect light of Reason, but retain the pride of Reason. It is no small part of our blindness, that we cannot endure to hear of it.
2. Observe how much spiritual blindness is worse than bodily; those that are under bodily blindness are glad of a Remedy, glad of a Guide.
1. Glad of a Remedy. How feelingly doth that man speak, Mark 10. 51. What wouldst thou have me to do? Lord, that mine eyes may be opened. Those that are blind spiritually, are not for a Remedy, not only ignorant, but unteachable, and so their blindness groweth upon them; to their natural, there is an adventitious blindness. If we cannot keep out the light, we rage against it.
2. Glad of a Guide: as Elymas the Sorcerer, when he was stricken blind, looked about for some body to lead him by the hand, Acts 13. 11. But the blind world cannot endure to be directed; or the blind lead the blind, and both fall into the ditch. He that prophesieth of strong wine, is the teacher of this people, saith the Prophet. Men love those that gratify their lusts and humours; let one come soundly, and declare the counsel and will of God to them, he is distasted.
2. Glad of a Guide: as Elymas the Sorcerer, when he was stricken blind, looked about for some body to lead him by the hand, Acts 13. 11. But the blind world cannot endure to be directed; or the blind lead the blind, and both fall into the ditch. He that prophesieth of strong wine, is the teacher of this people, saith the Prophet. Men love those that gratifie their lusts and humours; let one come soundly, and declare the counsel and will of God to them, he is distasted.
3. We cannot help our selves out of this misery, without Gods help. Our incapacity is best understood by opening that noted place, 1 Cor. 2. 14. The natural man receiveth not the things that are of God, for they are folly to him: neither can he know them, because they are spiritually discerned. Let us a little open that place: [Greek or Hebrew], the solely man, that is, a man considered in his pure naturals. Jude 19. [Greek or Hebrew], sensual, having not the spirit. However, he useth the best word by which a natural man can be described; he doth not say [Greek or Hebrew], not only those that are brutish and depraved by vicious habits, but take Nature in its excellency, soul-light in its highest splendour and perfection, though the man be not absolutely given up to vile affections. Well, it is said of him that he neither doth nor can receive the things of God, [Greek or Hebrew], and [Greek or Hebrew]. The [Greek or Hebrew], the things of the spirit are such truths as depend upon mere Revelation, and are above the reach and knowledge of Nature. There are [Greek or Hebrew], things of God, that may be known by a natural light. Rom. 1. 19. That which may be known of God, is manifest in them, for God hath showed it unto them. But [Greek or Hebrew], things revealed in the word, though a natural man be able to understand the phrases and sentences, and be able to discourse of them, yet he wanteth faith, and a spiritual sense and relish of them: They are folly to him. It noteth the utter contempt of spiritual things by a carnal heart, who looketh upon Redemption by Christ crucified, with the consequent benefits, as things frivolous and vain. Paul at Athens was accounted a babbler, Acts 17. 18. The same disposition is still in natural men: for though these truths by the prescription and consent of many Ages, have now obtained veneration and credit; yet carefully to observe them, to live to the tenor of them, whatever hazards and inconveniences we are exposed to in the world, is still counted foolish. Mark, for greater emphasis it is [Greek or Hebrew] folly, as carnal wisdom is [Greek or Hebrew] enmity against God, Rom. 8. 7. Neither can be know them; it is out of sloth, and opposition, and moral impotency, as 'tis said
3. We cannot help our selves out of this misery, without Gods help. Our incapacity is best understood by opening that noted place, 1 Cor. 2. 14. The natural man receiveth not the things that are of God, for they are folly to him: neither can he know them, because they are spiritually discerned. Let us a little open that place: 〈non-Latin alphabet〉, the souly man, that is, a man considered in his pure naturals. Jude 19. 〈non-Latin alphabet〉, sensual, having not the spirit. However, he useth the best word by which a natural man can be described; he doth not say 〈non-Latin alphabet〉, not only those that are brutish and depraved by vicious habits, but take Nature in its excellency, soul-light in its highest splendor and perfection, though the man be not absolutely given up to vile affections. Well, it is said of him that he neither doth nor can receive the things of God, 〈non-Latin alphabet〉, and 〈non-Latin alphabet〉. The 〈non-Latin alphabet〉, the things of the spirit are such truths as depend upon meer Revelation, and are above the reach and knowledg of Nature. There are 〈non-Latin alphabet〉, things of God, that may be known by a natural light. Rom. 1. 19. That which may be known of God, is manifest in them, for God hath shewed it unto them. But 〈non-Latin alphabet〉, things revealed in the word, though a natural man be able to understand the phrases and sentences, and be able to discourse of them, yet he wanteth faith, and a spiritual sense and relish of them: They are folly to him. It noteth the utter contempt of spiritual things by a carnal heart, who looketh upon Redemption by Christ crucified, with the consequent benefits, as things frivolous and vain. Paul at Athens was accounted a babler, Acts 17. 18. The same disposition is still in natural men: for though these truths by the prescription and consent of many Ages, have now obtained veneration and credit; yet carefully to observe them, to live to the tenor of them, whatever hazards and inconveniencies we are exposed to in the world, is still counted foolish. Mark, for greater emphasis it is 〈non-Latin alphabet〉 folly, as carnal wisdom is 〈non-Latin alphabet〉 enmity against God, Rom. 8. 7. Neither can be know them; it is out of sloth, and opposition, and moral impotency, as 'tis said Rom. 8. 7. The carnal mind is enmity against God, for it is not ⟨p. 111⟩subject to the law of God, neither indeed can it be.
