A second volume of sermons preached by the late reverend and learned Thomas Manton…
A second volume of sermons preached by the late reverend and learned Thomas Manton in two parts : the first containing XXVII sermons on the twenty fifth chapter of St. Matthew, XLV on the seventeenth chapter of St. John, and XXIV on the sixth chapter of the Epistle of the Romans : Part II, containing XLV sermons on the eighth chapter of the Epistle to the Romans, and XL on the fifth chapter of the second Epistle to the Corinthians : with alphabetical tables to each chapter, of the principal matters therein contained.
Thomas Manton 1620–1677London: printed by J. Astwood for Jonathan Robinson, 1684
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.
Let a Man deceive himself now, and please himself with these Pretences, as he will; all his Excuses shall be retorted upon him, and made matter of his Condemnation. For the Judge is Impartial, and Omniscient; his Eyes cannot be blinded: nay, he can open your own Consciences; and so overwhelm you with the Evidence and Conviction of your Sins, that you shall have nothing to say. As in the 22th. of Matthew, The Man was speechless when arraigned. But because the excusing Humour is very rife, and many things serve the turn now, which will not bear weight then; I shall a little handle this Matter of Excusing. In the general, an Excuse is an Apology, or vain Defence; whereby the Sinner seeketh to palliate his Negligence in God's Service. To undeceive you,
(1.) That Carnal Men are ill versed in the Art of excusing Evil, when they have a right Principle to go upon; and that which they think maketh for them, usually maketh against them. Solomon telleth us, Prov. 26.9. That a Parable in a Fool's Mouth is like a Thorn in the Hand of a Drunkard. The Thorn was their Instrument of Sewing, as the Needle with us: Now, a Drunkard woundeth and goreth himself, because of his uneven Touch, when his Spirits are disturbed with excess of Drink. Do but observe, how contrarily and perversely wicked Men will reason, and what Inferences and Conclusions they will draw from those very Principles the Godly make a good use of? As in 1 Cor. 15.32. Let us eat and drink; for to Morrow we shall die: Now, compare this with 1 Cor. 7.29, 30. But this I say, Brethren, the Time is short; it remaineth, that both they that have Wives, be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use the World, as not abusing it: For the Fashion of this World passeth away.
. And while he yet talked with them, behold the Messenger came down unto him; and he said, Behold, this Evil is of the Lord; why should I wait for the Lord any longer? Compare this with
. And the King said unto Nathan the Prophet, See now, I dwell in an House of Cedar; but the Ark of God dwelleth within Curtains. When David dwelt in a stately House, his Heart was set upon building an House for the Lord. So
. Or despisest thou the Riches of his Goodness, and Forbearance, and Long-suffering; not knowing that the Goodness of God leadeth thee to Repentance; with
. For the Grace of God, that bringeth Salvation, hath appeared to all Men; teaching us, that denying Ungodliness, and worldly Lusts, we should live Soberly, Righteously and Godly in this present World.
. Ungodly Men, turning the Grace of God into Lasciviousness.
(1.) That Carnal Men are ill versed in the Art of excusing Evil, when they have a right Principle to go upon; and that which they think maketh for them, usually maketh against them. Solomon telleth us, Prov. 26.9. That a Parable in a Fool's Mouth is like a Thorn in the Hand of a Drunkard. The Thorn was their Instrument of Sewing, as the Needle with us: Now, a Drunkard woundeth and goreth himself, because of his uneven Touch, when his Spirits are disturbed with excess of Drink. Do but observe, how contrarily and perversely wicked Men will reason, and what Inferences and Conclusions they will draw from those very Principles the Godly make a good use of? As in 1 Cor. 15.32. Let us eat and drink; for to Morrow we shall die: Now, compare this with 1 Cor. 7.29, 30. But this I say, Brethren, the Time is short; it remaineth, that both they that have Wives, be as though they had none; and they that weep, as though they wept not; and they that rejoyce, as though they rejoyced not; and they that buy, as though they possessed not; and they that use the World, as not abusing it: For the Fashion of this World passeth away. 2 Kings 6.33. And while he yet talked with them, behold the Messenger came down unto him; and he said, Behold, this Evil is of the Lord; why should I wait for the Lord any longer? Compare this with 1 Sam. 3.18. And Samuel told him every whit, and hid nothing from him; and he said, It is the Lord, let him do what seemeth him good. So Haggai 1.2. Thus speaketh the Lord of Hosts; The People say, the Time is not come, the Time that the Lord's House should be built. Compare this Scripture with 2 Sam. 7.2. And the King said unto Nathan the Prophet, See now, I dwell in an House of Cedar; but the Ark of God dwelleth within Curtains. When David dwelt in a stately House, his Heart was set upon building an House for the Lord. So Rom. 2.4. Or despisest thou the Riches of his Goodness, and Forbearance, and Long-suffering; not knowing that the Goodness of God leadeth thee to Repentance; with Titus 2.11, 12. For the Grace of God, that bringeth Salvation, hath appeared to all Men; teaching us, that denying Vngodliness, and worldly Lusts, we should live Soberly, Righteously and Godly in this present World. Jude 4. Vngodly Men, turning the Grace of God into Lasciviousness.
(2.) Sometimes Carnal Men pretend certain Causes and Excuses, when their Conscience knoweth 'tis otherwise; and then the things alleged, are not the real Opinions, and inward Sentiments of their own Minds; but something said, or taken up to justify their Sloth. 1 Cor. 6.9. Know ye not, that the Unrighteous shall not inherit the Kingdom of God? Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abusers of themselves with Mankind, &c. As Hopes of Impunity, though they live a Godless and sinful Course of Life; If they were serious Conscience would tell them, Men may be deceived with these things, but God cannot: Ye may stifle Conscience for a while, with these Allegations; but it will speak, and then these sorry Fig-leaves will not serve the turn to hide your Nakedness.
(2.) Sometimes Carnal Men pretend certain Causes and Excuses, when their Conscience knoweth 'tis otherwise; and then the things alledged, are not the real Opinions, and inward Sentiments of their own Minds; but something said, or taken up to justifie their Sloath. 1 Cor. 6.9. Know ye not, that the Vnrighteous shall not inherit the Kingdom of God? Be not deceived, neither Fornicators, nor Idolators, nor Adulterers, nor Esseminate, nor Abusers of themselves with Mankind, &c. As Hopes of Impunity, though they live a Godless and sinful Course of Life; If they were serious Conscience would tell them, Men may be deceived with these things, but God cannot: Ye may stifle Conscience for a while, with these Allegations; but it will speak, and then these sorry Fig-leaves will not serve the turn to hide your Nakedness.
(3.) Sometimes these Excuses are the Fruit of Blindness, Sottishness, Ignorance, and Infatuation; and the Sluggard hath an high Conceit of his own Allegations. Prov. 26.16. The Sluggard is wiser in his own Conceit, than seven Men that can render a Reason. He thinketh others are mopish, giddy, and crack-brained People, that make more ado with Religion than needeth, are too nice and scrupulous; take it to be good Prudence, to keep out of harms way: His very foolish Thoughts he thinketh are wise Reasons; that Religion is a merry thing. Prov. 15.19. The way of a slothful Man is a Hedge of Thorns, but the way of the righteous Man is made plain. He imagineth Difficulties, and intolerable Hardships in a course of Goodliness. 'Tis our Cowardice and Pusillanimous Ignorance maketh the Ways of God seem hard. All things are comfortable, plain and easy to the pure and upright Heart. Thus he bloweth hot and cold; speaketh contrary things, according as he looketh upon them with a sleight or pusillanimous Heart.
(3.) Sometimes these Excuses are the Fruit of Blindness, Sottishness, Ignorance, and Infatuation; and the Sluggard hath an high Conceit of his own Allegations. Prov. 26.16. The Sluggard is wiser in his own Conceit, than seven Men that can render a Reason. He thinketh others are mopish, giddy, and crack-brain'd People, that make more ado with Religion than needeth, are too nice and scrupulous; take it to be good Prudence, to keep out of harms way: His very foolish Thoughts he thinketh are wise Reasons; that Religion is a merry thing. Prov. 15.19. The way of a sloathful Man is a Hedge of Thorns, but the way of the righteous Man is made plain. He imagineth Difficulties, and intolerable Hardships in a course of Goodliness. 'Tis our Cowardise and Pusillanimous Ignorance maketh the Ways of God seem hard. All things are comfortable, plain and easie to the pure and upright Heart. Thus he bloweth hot and cold; speaketh contrary things, according as he looketh upon them with a sleight or pusillanimous Heart.
(4.) Excuses argue an ill Spirit, and an unwilling Heart. When they should do something for God, there is something still in the way, some Danger, or some Difficulty, which they are loath to encounter withal. Prov. 26.13. The slothful Man saith, There is a Lyon in the way. They are fruits of the Quarrel between Conviction and Corruption; and are usually found in us when we first begin to understand the way of the Lord, but are loath to come up to the Terms. Certainly, 'tis better be doing, than excusing: Doing is safe, but Excuses are but a Patch upon a sore Place. If we have done a Fault, 'tis better confess, and seek a Pardon, than to excuse and extenuate.
(4.) Excuses argue an ill Spirit, and an unwilling Heart. When they should do something for God, there is something still in the way, some Danger, or some Difficulty, which they are loath to encounter withal. Prov. 26.13. The sloathful Man saith, There is a Lyon in the way. They are fruits of the Quarrel between Conviction and Corruption; and are usually found in us when we first begin to understand the way of the Lord, but are loath to come up to the Terms. Certainly, 'tis better be doing, than excusing: Doing is safe, but Excuses are but a Patch upon a sore Place. If we have done a Fault, 'tis better confess, and seek a Pardon, than to excuse and extenuate.
1. Nothing can be pleaded as Reason, which God's Word disproveth. The Scriptures were purposely penned, to refute the vain Sophisms that are in the Hearts of Men. H•b. 4.12. To divide between Soul and Spirit, Joints and Marrow; and to discern the Thoughts and Intents of the Heart: To discover the Affections of a sensual Heart, how ever palliated with the Pretences of a crafty Understanding, to hide the Evil from themselves and others. You must not lift up your private Conceits against the Wisdom of God.
1. Nothing can be pleaded as Reason, which God's Word disproveth. The Scriptures were purposely penned, to refute the vain Sophisms that are in the Hearts of Men. H•b. 4.12. To divide between Soul and Spirit, Joynts and Marrow; and to discern the Thoughts and Intents of the Heart: To discover the Affections of a sensual Heart, how ever pailiated with the Pretences of a crafty Understanding, to hide the Evil from themselves and others. You must not lift up your private Conceits against the Wisdom of God.
2. Nothing can be pleaded as Reason, which your Consciences are not satisfied with as Reason. That is the Reason there are so many Appeals to Conscience in Scripture: Do not your Consciences tell you, you ought to be better, to mind God more? That if these things be true, 2 Pet. 3.11. That all these things shall be dissolved, what manner of Persons ought we to be in all holy Conversation and Godliness?
3. Nothing can be pleaded by way of Excuse, which reflects upon God, as if he had made an hard Law. We are apt to plead so: The way of the Lord is not equal. The Woman thou gavest me, she gave me, and I did eat. Will you excuse your Idleness, and sin, by the Severity of your Master, and cast your Brat at his Doors?
4. There can be no Excuse for a total Omission of necessary Duties. In a partial Omission, the Law it self alloweth a Dispensation; as in case of Sickness, we are taken off from some Work, which God requireth at other times. But some things are indispensably required. John 3.5. Except a Man be born of Water, and the Spirit he cannot enter into the Kingdom of God. Heb. 12.14. Without Holiness no Man shall see the Lord. Here is Necessitas precepti & medii.
4. There can be no Excuse for a total Omission of necessary Duties. In a partial Omission, the Law it self alloweth a Dispensation; as in case of Sickness, we are taken off from some Work, which God requireth at other times. But some things are indispensibly required. John 3.5. Except a Man be born of Water, and the Spirit he cannot enter into the Kingdom of God. Heb. 12.14. Without Holiness no Man shall see the Lord. Here is Necessitas precepti & medii.
5. You should harden your selves with no Excuse, or Reason, but what you dare plead, when you stand before the Bar of Christ: For then will the weight of all Pleas be considered. Now, God hath left all Creatures without Excuse, Rom. 1.20. There is some Witness of God to them, that convinceth them of more Duty than they are willing to perform.
5. You should harden your selves with no Excuse, or Reason, but what you dare plead, when you stand before the Bar of Christ: For then will the weight of all Pleas be consider'd. Now, God hath left all Creatures without Excuse, Rom. 1.20. There is some Witness of God to them, that convinceth them of more Duty than they are willing to perform.
Answ. 1. Whatever your Business be, you have a time to eat, and drink, and sleep; and have you no time to be saved? Better encroach upon other things, than that Religion should be cast to the Walls, or jostled out of your Thoughts. David was a King, and he had more distracting Affairs than most of us have, or can have; yet, Psal. 119.147, 148. he saith, I prevented the Dawning of the Morning, and cried: And, Mine Eyes prevent the Night-Watches, that I might meditate on thy Word.
Answ. 1. Whatever your Business be, you have a time to eat, and drink, and sleep; and have you no time to be saved? Better encroach upon other things, than that Religion should be cast to the Walls, or justled out of your Thoughts. David was a King, and he had more distracting Affairs than most of us have, or can have; yet, Psal. 119.147, 148. he saith, I prevented the Dawning of the Morning, and cryed: And, Mine Eyes prevent the Night-Watches, that I might meditate on thy Word.
2. Do you spend no time in Idleness, vain Talking, or carnal Sports? And might not this be better employed about Heavenly things? Ephes. 5.16. Redeeming the Time, because the Days are evil.
2. Do you spend no time in Idleness, vain Talking, or carnal Sports? And might not this be better imployed about Heavenly things? Ephes. 5.16. Redeeming the Time, because the Days are evil.
