A51842:163
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.
On the other side, great sins may be infirmities; as Lot's Incest, David's Adultery, when they are not done with full consent of soul, when their hearts are not wholly carried away with them. Iniquities are determined by their manner. Jude v. 15. Their ungodly deeds which they have ungodly committed: when with full consent of will, and it is their course that argues an habitual hatred and contempt of God.
On the other side, great sins may be infirmities; as Lot's Incest, David's Adultery, when they are not done with full consent of soul, when their hearts are not wholly carried away with them. Iniquities are determined by their manner. Iude v. 15. Their ungodly deeds which they have ungodly committed: when with full consent of will, and it is their course that argues an habitual hatred and contempt of God.
5. A child of God may have some particular evils, which may be called predominant sins, (not with respect to grace, that's impossible that a man should be renewed and have such sins that sin should carry the mastery over grace;) but they may be said to have a predominancy in comparison of other sins; he may have some particular inclination to some evil above others. David had his iniquity, Psal. 18. 23. Look as the Saints have particular graces, Abraham was eminent for Faith, Timothy for Sobriety, Moses for meekness, &c. so they have their particular corruptions which are more suitable to their temper and course of life. Peter seems to be inclined to Tergiversation, and to shrinking in a time of trouble. We find him often tripping in that kind; in the denial of his Master; again, Gal. 2. 12. it is said he dissembled and complied with the Jews, therefore Paul withstood him to his face, for he was to be blamed. It is evident by experience, there are particular corruptions to which the children of God are more inclinable: this appears by the great power and sway they bear in commanding other evils to be committed by their falling into them out of inward propensity when outward temptations are few or weak, or none at all; and when resistance is made, yet they are more pestered and haunted with them than with other temptations, which is a constant matter of exercise and humiliation to them.
5. A child of God may have some particular evils, which may be called predominant sins, (not with respect to grace, that's impossible that a man should be renewed and have such sins that sin should carry the mastery over grace;) but they may be said to have a predominancy in comparison of other sins; he may have some particular inclination to some evil above others. David had his iniquity, Psal. 18. 23. Look as the Saints have particular graces, Abraham was eminent for Faith, Timothy for Sobriety, Moses for meekness, &c. so they have their particular corruptions which are more suitable to their temper and course of life. Peter seems to be inclin'd to Tergiversation, and to shrinking in a time of trouble. We find him often triping in that kind; in the denial of his Master; again, Gal. 2. 12. it is said he dissembled and complied with the Iews, therefore Paul withstood him to his face, for he was to be blamed. It is evident by experience, there are particular corruptions to which the children of God are more inclinable: this appears by the great power and sway they bear in commanding other evils to be committed by their falling into them out of inward propensity when outward temptations are few or weak, or none at all; and when resistance is made, yet they are more pestered and haunted with them than with other temptations, which is a constant matter of exercise and humiliation to them.
Secondly, Wherein doth grace now discover it self, where's the difference?
1. In that they cannot fall into those iniquities wherein there is an absolute contrariety to grace; as hatred of God, total Apostasy, so they cannot sin the sin unto death, 1 Joh. 5. 16.
1. In that they cannot fall into those iniquities wherein there is an absolute contrariety to grace; as hatred of God, total Apostasie, so they cannot sin the sin unto death, 1 Joh. 5. 16.
2. In that they do not sin with the whole heart: Psal. 119. 176. I have gone astray like a lost sheep, seek thy servant for I do not forget thy commandments: There was somewhat of God in the heart, when he was conscious to himself of strayings and wanderings: and David saith elsewhere, I have not departed wickedly from thy precepts. When they sin, it is with the dislike and reluctancy of the new nature; it is rather a rape than a consent. Bernard saith, A child of God suffers sin rather than acts it, and his hearts protest is against it.
2. In that they do not sin with the whole heart: Psal. 119. 176. I have gone astray like a lost sheep, seek thy servant for I do not forget thy commandments: There was somewhat of God in the heart, when he was conscious to himself of strayings and wandrings: and David saith elsewhere, I have not departed wickedly from thy precepts. When they sin, it is with the dislike and reluctancy of the new nature; it is rather a rape than a consent. Bernard saith, A child of God suffers sin rather than acts it, and his hearts protest is against it.
3. It is not their course; not constant, easy, and frequent. Relapses into gross sins they argue an habitual aversion from God, for a habit is determined by the constancy and uniformity of acts; therefore it is but now and then under some great temptation. There is sin, and there is a way of sin, Psal. 139. 24. Search me and see if there be any way of wickedness in me, as Chrysostom glosseth.
3. It is not their course; not constant, easie, and frequent. Relapses into gross sins they argue an habitual aversion from God, for a habit is determined by the constancy and uniformity of acts; therefore it is but now and then under some great temptation. There is sin, and there is a way of sin, Psal. 139. 24. Search me and see if there be any way of wickedness in me, as Chrysostome glosseth.
4. When they fall they do not rest in sin: Shall they fall, and shall they not arise? Jer. 8. 4. They may fall into the dirt, but they do not lye and wallow there like swine in the mire. A fountain may be mudded, but it works it self clean again. The needle that hath been touched with the load-stone may be jogged and discomposed, but it never leaves till it turn towards the Pole again. Gods children have their failings, but they sue out their pardon, run to their Advocate, 1 Joh. 3. 1. humble themselves before God.
4. When they fall they do not rest in sin: Shall they fall, and shall they not arise? Jer. 8. 4. They may fall into the dirt, but they do not lye and wallow there like swine in the mire. A fountain may be mudded, but it works it self clean again. The needle that hath been touched with the load-stone may be jogged and discomposed, but it never leaves till it turn towards the Pole again. Gods children have their failings, but they sue out their pardon, run to their Advocate, 1 Ioh. 3. 1. humble themselves before God.
5. Their falls are sanctified. When they have smarted under sin, they grow more watchful and more circumspect. A child of God may have the worse in praelio in the battle, but not in bello in the war. Sometimes the carnal part may get the victory, and they may fall foul, but see the issue, Psal. 51. 6. In the hidden part thou shalt make me to know wisdom. David had sinned against the Lord, but I have learned wisdom never to trust a naughty heart more, but to look to my self better.
5. Their falls are sanctified. When they have smarted under sin, they grow more watchful and more circumspect. A child of God may have the worse in praelio in the battel, but not in bello in the war. Sometimes the carnal part may get the victory, and they may fall foul, but see the issue, Psal. 51. 6. In the hidden part thou shalt make me to know wisdom. David had sinned against the Lord, but I have learned wisdom never to trust a naughty heart more, but to look to my self better.
6. Grace discovers it self by the constant endeavours which they make against sin. What's the constant course a Christian takes? They groan under the relics of sin, it is their burden that they have such an evil nature, Rom. 7. 24. They fly to Gods grace in Christ for daily pardon, 1 Joh. 1. 9. They are ever washing their garments in the Lambs blood, Rev. 7. and every day are cleansing themselves from the filthiness and defilement they contract by sin, Joh. 13. 10. He that is washed, needeth not save to wash his feet. An allusion to a man that hath been a journey, in those Countries where they went bare foot, when he came home he must wash his feet. So a man that is reconciled to God, though he hath been in the Bath, in the fountain which God hath opened for uncleanness, yet every day he must be washing his feet, cleansing himself by the blood of Christ more and more, because he contracts new defilement. Then by using all endeavours against it, Col. 3. 5. as prayer, striving, watching, cutting off the provisions of the flesh, improving the death of Christ. They do not voluntarily and without opposition live under sin, and the slavish tyranny of it. Their bent and habitual inclination is to do otherwise; therefore they are said to do no iniquity; whereas those that are wretchless and careless of their souls, sin, and never lay it to heart; they are the workers of iniquity.
6. Grace discovers it self by the constant endeavours which they make against sin. What's the constant course a Christian takes? They groan under the reliques of sin, it is their burden that they have such an evil nature, Rom. 7. 24. They fly to Gods grace in Christ for daily pardon, 1 Ioh. 1. 9. They are ever washing their garments in the Lambs blood, Rev. 7. and every day are cleansing themselves from the filthiness and defilement they contract by sin,
Use 2. If this be the character of a blessed man, To make it our business to avoid sin; Then here's caution to God's people: 1. To beware of all sin. 2. To be very cautious against gross sins, committed against the light of conscience. 3. To beware of continuance in sin.
First, To beware of all sin. The more you have the mark of a blessed man, 1 Joh. 2. 1. These things I write unto you, that you sin not. Though you have a pardon and cleansing by the blood of Christ, though you have an Advocate, yet sin not. Now the motives to set on this Caution, are taken from God, from our selves, from the nature of sin.
1. From God. Sin not; why? because it is an offence to God. Consider how contrary sin is to all the persons in the Trinity. To God the Father as a Lawgiver, being a contempt of his Authority. 1 Joh. 3. 4. Sin is [Greek or Hebrew], a transgression of the Law, that is, an act of disloyalty and rebellion against the Crown of Heaven. Open sin doth as it were proclaim rebellion and war against God; and privy sin is conspiracy against him. All creatures have a Law, Psal. 148. 6. Thou hast set to them a Decree, beyond which they cannot pass. And they are less exorbitant in their motions than we are. It is a greater violation to the Law of Nature for man to sin, than for the Sea to break its bounds. The Creatures have not sense and reason, yet they do not pass beyond the Law which God hath set them. This should prevail with the new creature especially, whose hearts God hath suited to the Law; so that they offer a violence to their own conscience. Take heed of entering into the lists with God, of despising his Authority. Every sin that is committed, slights the Law which forbids it, 2 Sam. 12. 9. Wherefore despisest thou his commandments? God stands much upon his Law, one tittle shall not pass away; and you despise it, go about to make it void, when you give way to sin. Nay, it is an abuse of his Love, 1 Joh. 3. 1. Behold what manner of love the Father hath showed us; you are children and sons of God, and will you slight his love? Your sins are like Absaloms treason against his Father. The Rechabites are commended for keeping their Fathers command, Jer. 35. Set pots before them, &c. no, our Father hath forbidden us to drink wine. Their Fathers were dead, but ours is living; will you that are sons, renounce God, and side with the Devils party, and commit sin? you to whom the Father hath showed such love, that you should be called his children? Then 'tis a wrong to Jesus Christ, to his Merit, to his Example. To his Merit. Christ came to take away sin; and will you bind those cords the faster which Christ came to loosen? Then you go about to defeat the purpose of his death, and put your Redeemer to shame. You seek to ⟨p. 21⟩
you make nothing of that which cost him so dear; you lessen the greatness of his sufferings. And it is a wrong to his Pattern. You should be pure as Christ is pure, 1 Joh. 1. 3. and v. 5. be righteous as he is righteous. You should discover what a holy person Christ was, by a conformity to him in your conversation. Now will you dishonour him? What a strange Christ will you hold forth to the world, when his Name is upon you, will you give way to sin and folly? And it is a wrong to God the Spirit, a grief to him. His great and first work was to wash us from sin, Tit. 3. 5. You forget that such a work was past upon your hearts, and that you have been purged from your old sins, when you return to them again, 2 Pet. 1. 9. and his constant residence in the heart, is to check the lusts of the flesh, to prevent the actings of sin. If ye through the Spirit mortify the deeds of the body, ye shall live, Rom. 8. 13. therefore you go about to make void his personal operation. Thus 'tis a wrong to God.
you make nothing of that which cost him so dear; you lessen the greatness of his sufferings. And it is a wrong to his Pattern. You should be pure as Christ is pure, 1 Joh. 1. 3. and v. 5. be righteous as he is righteous. You should discover what a holy person Christ was, by a conformity to him in your conversation. Now will you dishonour him? What a strange Christ will you hold forth to the world, when his Name is upon you, will you give way to sin and folly? And it is a wrong to God the Spirit, a grief to him. His great and first work was to wash us from sin, Tit. 3. 5. You forget that such a work was past upon your hearts, and that you have been purged from your old sins, when you return to them again, 2 Pet. 1. 9. and his constant residence in the heart, is to check the lusts of the flesh, to prevent the actings of sin. If ye through the Spirit mortifie the deeds of the body, ye shall live,
2. By an argument drawn from our selves, it is very unsuitable to you. We profess our selves to be regenerate and born of God, 1 Joh. 3. 9. He that is born of God, cannot sin. It is not only contrary to thy duty, but to thy nature, as thou art a new creature. It were monstrous for the egg of one creature to bring forth a brood of another kind, for a Crow or a Kite to come from the Egg of a Hen: It is as unnatural a production for a new-creature to sin; therefore you that are born of God, it is very uncomely and unsuitable. Do not dishonour your high birth.
3. Consider the nature of Sin; if you give way to it, it will encroach further. Sins steal into the Throne insensibly; and being habituated in us by long custom, we cannot easily shake off the yoke, or redeem our selves from their tyranny. They go on from little to little, and get strength by multiplied acts. Therefore we should be very careful to avoid all sin.
The second part of the Caution is, Beware of gross sins committed against light and conscience. When we are tempted to sin, say with Joseph, Gen. 39. 9. How can I do this wickedness, and sin against God? The more of deliberation and will there is in any action, the sin is the fouler. Consider, foul sins are a blot that will stick long by us. See 1 King. 15. 5. it is said, David walked in all the ways of the Lord, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite. Why, there were many other things wherein David failed; you read of his diffidence and distrust in God; I shall one day perish by the hand of Saul. We read of his dissimulation, and feigning himself mad in the company of the Philistines. We read of his injustice to Mephibosheth, his fond affection to Absalom, his indulgence to Amnon; we read of his numbering the people, which cost the lives of thousands all on a sudden; all these are great failings, but these are not taken notice of: but the matter of Uriah left a scar and blot that was not easily washed off.
The second part of the Caution is, Beware of gross sins committed against light and conscience. When we are tempted to sin, say with Ioseph, Gen. 39. 9. How can I do this wickedness, and sin against God? The more of deliberation and will there is in any action, the sin is the fouler. Consider, foul sins are a blot that will stick long by us. See 1 King. 15. 5. it is said, David walked in all the ways of the Lord, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite. Why, there were many other things wherein David failed; you read of his diffidence and distrust in God; I shall one day perish by the hand of Saul. We read of his dissimulation, and feigning himself mad in the company of the Philistines. We read of his injustice to Mephibosheth, his fond affection to Absolom, his indulgence to Amnon; we read of his numbering the people, which cost the lives of thousands all on a sudden; all these are great failings, but these are not taken notice of: but the matter of Uriah left a scar and blot that was not easily washt off.
1. From God. Sin not; why? because it is an offence to God. Consider how contrary sin is to all the persons in the Trinity. To God the Father as a Lawgiver, being a contempt of his Authority. 1 Ioh. 3. 4. Sin is 〈non-Latin alphabet〉, a transgression of the Law, that is, an act of disloyalty and rebellion against the Crown of Heaven. Open sin doth as it were proclaim rebellion and war against God; and privy sin is conspiracy against him. All creatures have a Law, Psal. 148. 6. Thou hast set to them a Decree, beyond which they cannot pass. And they are less exorbitant in their motions than we are. It is a greater violation to the Law of Nature for man to sin, than for the Sea to break its bounds. The Creatures have not sense and reason, yet they do not pass beyond the Law which God hath set them. This should prevail with the new creature especially, whose hearts God hath suited to the Law; so that they offer a violence to their own conscience. Take heed of entring into the lists with God, of despising his Authority. Every sin that is committed, slights the Law which forbids it, 2 Sam. 12. 9. Wherefore despisest thou his commandments? God stands much upon his Law, one tittle shall not pass away; and you despise it, go about to make it void, when you give way to sin. Nay, it is an abuse of his Love, 1 Joh. 3. 1. Behold what manner of love the Father hath shewed us; you are children and sons of God, and will you slight his love? Your sins are like Absoloms treason against his Father. The Rechabites are commended for keeping their Fathers command, Ier. 35. Set pots before them, &c. no, our Father hath forbidden us to drink wine. Their Fathers were dead, but ours is living; will you that are sons, renounce God, and side with the Devils party, and commit sin? you to whom the Father hath shewed such love, that you should be called his children? Then 'tis a wrong to Iesus Christ, to his Merit, to his Example. To his Merit. Christ came to take away sin; and will you bind those cords the faster which Christ came to loosen? Then you go about to defeat the purpose of his death, and put your Redeemer to shame. You seek to ⟨p. 21⟩make void the great end for which Christ came, which was to dissolve sin. And besides, you disparage the worth of the price he paid down; you make the blood of Christ a cheap thing, when you despise grace and holiness;
