A51842:843
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 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
Reason is a short and defective light, not only actually ignorant, but unable to conceive of them. 'Tis not only through negligence he doth not, but through weakness he cannot. Take mere Nature in it self, and like Plants neglected, it soon runs wild. As the Nations barbarous, and not polished with Arts and Civility, have more of the beast than the man in them. Jude 10. But what they know naturally, as brute beasts, in those things they corrupt themselves. Suppose they use the Spectacles of Art, and the natural light of Reason be helped by Industry and Learning, yet how erroneous in things of Religion! Rom. 1. 21. When they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish hearts were darkened, &c. The most civil Nations were most foolish in matters of Worship; and many placed Fevers, and human passions, and every paltry thing, among the gods. The Scythians worshipped Thunder, the Persians the Sun; the most stupid and blockish Nations seemed most wise in the choice of their gods; others were given up to more gross superstitions. All the arts in the world could not fully repair the ruins of the Fall. The Heathens invented Logic for polishing Reason; Grammar and Rhetoric for Language; for Government, and as a help to human society, Laws; for bodily necessities, Physic; for mollifying and charming the passions so far as concerned human conversation, Ethics; for Families and private Societies, Economics: But for the Soul and Religious concernments, how blind and foolish were they! Nay, go higher; Suppose, besides the Spectacles of Art, Nature be furnished with the glass of the Word, yet John 1. 5. The light shined in darkness, and the darkness comprehended it not. We see how great Scholars are defective in the most useful and practical points. Nicodemus, a Teacher in Israel, was ignorant of Regeneration, John 3. 10. They always err in one point or another. And in these things of moment, if they get an opinion, and a Dogmatical Faith, and have an exact model and frame of Truth, yet as long as they are carnal and unregenerate, how much doth a plain godly Christian exceed them in lively affection, and serious practice?
Reason is a short and defective light, not only actually ignorant, but unable to conceive of them. 'Tis not only through negligence he doth not, but through weakness he cannot. Take meer Nature in it self, and like Plants neglected, it soon runs wild. As the Nations barbarous, and not polished with Arts and Civility, have more of the beast than the man in them.
And whilst they are disputing of the natures and offices of Christ, and the nature of Justification and Sanctification, others enjoy what they speak of, and have a greater relish and savour, and power of these Truths upon their hearts. For ever it was a truth, and ever will be, Rom. 8. 5. They that are after the flesh, do mind the things of the flesh; and they that are after the spirit, the things of the spirit. Nature can go no further than it self, than a fleshly inclination moveth it. They have not this transforming light, and that sense of Religion which is prevalent over lusts and worldly interests.
The next reason is, because they must be spiritually discerned: that is, to know them inwardly, throughly, and with some relish and savour, there must be an higher light, there must be a cognation and proportion between the object and the faculty. Divine things must be seen by a divine light, and spiritual things by a spiritual light. Sense, which is the light of beasts, cannot trace the workings or flights of Reason in her contemplations. We cannot see a Soul or an Angel by the light of a Candle; so fleshly wisdom cannot judg of divine things. The object must be not only revealed, but we must have an answerable light; so that when you have done all, you must say, How can I understand without an Interpreter? Acts 8. 31. And this Interpreter must be the Spirit of God; Ejus est interpretari cujus est condere. To discern so as to make a right judgment and estimate of things, dependeth upon Gods help.
4. When this blindness is in part cured, yet still we need that God should open our eyes to the very last. We know nothing as we ought to know. David a regenerate man, and well instructed, prayeth to have his eyes opened; for we need more light every day, Luk. 24. 45. Then opened he their understandings, that they might understand the Scriptures. Christ first opened the Scriptures, then he opened their understandings.
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.
