A51842:849
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.
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. Rev. 3. 17. Thou sayest I am rich, and encreased 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 grosness 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 eysalve, we do not know it, and will not hear of this blindness, Rev. 3. 17. It is a degree of spiritual knowledg to know that we know nothing.
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.
USE 1. To show us the reason why the word prevaileth so little when it is preached with power and evidence, their eyes are not opened, Isa. 53. 1. Who hath believed our report? and to whom is the arm of the Lord revealed? No teaching will prevail, till we are taught of God.
USE 1. To shew us the reason why the word prevaileth so little when it is preached with power and evidence, their eyes are not opened, Isa. 53. 1. Who hath believed our report? and to whom is the arm of the Lord revealed? No teaching will prevail, till we are taught of God.
USE 2. What need we have to consult with God whenever we make use of the word, in Reading, Hearing, Study. In Reading; when thou openest the Bible to read, say, Lord open mine eyes. When thou Hearest, beg a sight of the Truth, and how to apply it for thy comfort. Haec audiunt quasi somniantes: Luther saith of the most, In seeing they see not; in hearing they hear not. There was a Fountain by Hagar, but she could not see it, Gen. 21. 19. God opened her eyes, and she saw a well of water, and she went and filled the bottle with water, and gave the Lad to drink. So for Study, it is dangerous to set upon the study of divine things in the strength of wit, and human helps. Men go forth in the strength of their own parts, or lean upon the judgment of Writers, and so are left in darkness and confusion. We ⟨p. 112⟩would sooner come to the decision of a truth, if we would go to God, and desire him to rend the veil of Prejudices and Interests.
USE 2. What need we have to consult with God whenever we make use of the word, in Reading, Hearing, Study. In Reading; when thou openest the Bible to read, say, Lord open mine eyes. When thou Hearest, beg a sight of the Truth, and how to apply it for thy comfort. Haec audiunt quasi somniantes: Luther saith of the most, In seeing they see not; in hearing they hear not. There was a Fountain by Hagar, but she could not see it, Gen. 21. 19. God opened her eyes, and she saw a well of water, and she went and filled the bottle with water, and gave the Lad to drink. So for Study, it is dangerous to set upon the study of divine things in the strength of wit, and human helps. Men go forth in the strength of their own parts, or lean upon the judgment of Writers, and so are left in darkness and confusion. We ⟨p. 112⟩would sooner come to the decision of a truth, if we would go to God, and desire him to rend the vail of Prejudices and Interests.
USE 3. Is to press us to seek after this blessing, the opening of the eyes. Magnify the creating-power of God, 2 Cor. 4. 6. God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of God in the face of Jesus Christ. Make use of Christ, Col. 2. 5. In whom are hid all the treasures of wisdom and knowledge. Beg it earnestly of him; the Apostle prayeth, Eph. 1. 17, 18. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him. The eyes of your understanding being enlightened, that ye may know what is the hope of his calling, &c. Yea, mourn for it in cases of dubious anxiety. John wept when the book of the seven seals was not opened, Rev. 5. 4. Mourn over your ignorance; refer all to practice, Joh. 7. 17. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of my self. Wait for light in the use of means, with a simple, docile, sincere, humble mind. Psal. 25. 9. The meek will he guide in judgment, and the meek will he teach his way.
USE 3. Is to press us to seek after this blessing, the opening of the eyes. Magnifie the creating-power of God, 2 Cor. 4. 6. God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledg of God in the face of Iesus Christ. Make use of Christ, Col. 2. 5. In whom are hid all the treasures of wisdom and knowledg. Beg it earnestly of him; the Apostle prayeth, Eph. 1. 17, 18. That the God of our Lord Iesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledg of him. The eyes of your understanding being enlightned, that ye may know what is the hope of his calling, &c. Yea, mourn for it in cases of dubious anxiety. Iohn wept when the book of the seven seals was not opened,
Open thou mine eyes, that I may behold wondrous things out of thy Law. Law is not taken strictly for the Covenant of works, nor for the Decalogue as a Rule of life; but more generally for the whole word of God, which is full of wonders, or high and heavenly mysteries. In the Decalogue or Moral Law, there is wonderful purity, when we get a spiritual sense of it. Psal. 119. 96. I have seen an end of all perfection: but thy commandments are exceeding broad: and Psal. 19. 7, 8. The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple: the statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. A wonderful Equity; Rom. 7. 12. The law is holy, and the commandment is holy, just and good. A marvellous wisdom; Deut. 4. 6. Keep therefore, and do them; for this is your wisdom and understanding in the sight of the Nations, which shall hear all these statutes, and say, Surely this great Nation is a wise and understanding people. In the whole word of God, the harmony and correspondence between all the parts, how the mystery grew from a dark revelation, to clearer, is admirable. In the Gospel every Article of faith is a mystery to be wondered at: the Person of Christ, 1 Tim. 3. 16. Great is the mystery of godliness, God manifested in the flesh, justified in the spirit, &c. A Virgin conceiveth, the Word is made flesh; the redemption and reconciliation of mankind, is the wonderful work of the Lords Grace. It is the hidden wisdom of God in a mystery, 1 Cor. 2. 7. We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world to our glory. And 'tis called the mystery hidden from ages, Eph. 3. 9. The glory of heaven is admirable, Eph. 1. 18. The riches of the glory of the Inheritance of the Saints in light. That a clod of earth should be made an heir of heaven, deserves the highest wonder. All these are mysteries. So the wonderful effects of the word in convincing sinners,
The word of God is quick and powerful, sharper than a two-edged sword, piercing to the dividing asunder of soul and spirit, and joints and marrow, and is a discerner of the thoughts and intents of the heart. It is a searching and discovering word, John 4. 29. See a man that hath told me all that ever I did. In changing sinners, 1 Pet. 2. 9. That ye may show forth the praises of him that hath called you out of darkness into his marvellous light. Peter's getting out of prison was nothing to it. In comforting: Every Grace is a Mystery; to depend upon what we see not; to be as a Rock in the midst of a storm; dying, yet we live; as poor, yet making many rich, 2 Cor. 8. 9, 10. All the operations of the Spirit are wonderful, 1 Pet. 1. 8. Joy unspeakable and full of glory. Phil. 4. 7. Peace that passeth all understanding. Rom. 8. 26. Groans that cannot be uttered.
The word of God is quick and powerful, sharper than a twoedged sword, piercing to the dividing asunder of soul and spirit, and joynts and marrow, and is a discerner of the thoughts and intents of the heart. It is a searching and discovering word, John 4. 29. See a man that hath told me all that ever I did. In changing sinners, 1 Pet. 2. 9. That ye may shew forth the praises of him that hath called you out of darkness into his marvellous light. Peter's getting out of prison was nothing to it. In comforting: Every Grace is a Mystery; to depend upon what we see not; to be as a Rock in the midst of a storm; dying, yet we live; as poor, yet making many rich, 2 Cor. 8. 9, 10. All the operations of the Spirit are wonderful, 1 Pet. 1. 8. Ioy unspeakable and full of glory.
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.
Open thou mine eyes, that I may behold wondrous things out of thy Law. Law is not taken strictly for the Covenant of works, nor for the Decalogue as a Rule of life; but more generally for the whole word of God, which is full of wonders, or high and heavenly mysteries. In the Decalogue or Moral Law, there is wonderful purity, when we get a spiritual sense of it. Psal. 119. 96. I have seen an end of all perfection: but thy commandments are exceeding broad: and Psal. 19. 7, 8. The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple: the statutes of the Lord are right, rejoycing the heart: the commandment of the Lord is pure, enlightning the eyes. A wonderful Equity; Rom. 7. 12. The law is holy, and the commandment is holy, just and good. A marvellous wisdom; Deut. 4. 6. Keep therefore, and do them; for this is your wisdom and understanding in the sight of the Nations, which shall hear all these statutes, and say, Surely this great Nation is a wise and understanding people. In the whole word of God, the harmony and correspondence between all the parts, how the mystery grew from a dark revelation, to clearer, is admirable. In the Gospel every Article of faith is a mystery to be wondered at: the Person of Christ, 1 Tim. 3. 16. Great is the mystery of godliness, God manifested in the flesh, justified in the spirit, &c. A Virgin conceiveth, the Word is made flesh; the redemption and reconciliation of mankind, is the wonderful work of the Lords Grace. It is the hidden wisdom of God in a mystery, 1 Cor. 2. 7. We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world to our glory. And 'tis called the mystery hidden from ages, Eph. 3. 9. The glory of heaven is admirable, Eph. 1. 18. The riches of the glory of the Inheritance of the Saints in light. That a clod of earth should be made an heir of heaven, deserves the highest wonder. All these are mysteries. So the wonderful effects of the word in convincing sinners, 1 Cor. 14. 25. Thus are the secrets of his heart made manifest; and so falling down on his face, he will worship God, and report that God is in you of a truth. Heb. 4. 12.
