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Sermon First. EPHES. II. 1. And you hath he quickened, who were dead in trespasses and sins.
Sermon First. EPHESIANS. II 1. And you hath he quickened, who were dead in Trespasses and Sins.
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THE scope of the Apostle in this place, with respect to what follows, is to advance and magnifie the grace of God in the Salvation of man.
THE scope of the Apostle in this place, with respect to what follows, is to advance and magnify the grace of God in the Salvation of man.
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And the better to illustrate, and set off the rich grace, mercy, and love of God, he first lays open Man's state by nature, in the case of the Ephesians whilst unconverted.
And the better to illustrate, and Set off the rich grace, mercy, and love of God, he First lays open Man's state by nature, in the case of the Ephesians while unconverted.
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This we have in the three first Verses; wherein he insists on two things especially. 1. Their Sin. 2. Their Misery.
This we have in the three First Verses; wherein he insists on two things especially. 1. Their Sin. 2. Their Misery.
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1. Their Sin: Original and Actual. First Original. They were sinners by nature; Dead in trespasses and sins.
1. Their since: Original and Actual. First Original. They were Sinners by nature; Dead in Trespasses and Sins.
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I know, it is a Question among some, whether Actual sins only are here meant,
I know, it is a Question among Some, whither Actual Sins only Are Here meant,
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or Original sin also? That Actual sins are here intended, seems evident from that following clause in the next Verse;
or Original since also? That Actual Sins Are Here intended, seems evident from that following clause in the next Verse;
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wherein ye walked. Now we do not walk in Original, but Actual sin. And that Original sin is also included, is plain also from other things. 1. From the coherence.wherein you walked. Now we do not walk in Original, but Actual since. And that Original since is also included, is plain also from other things. 1. From the coherence.
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The Death here must needs answer the Quickening. Now the quickening does not merely respect Actual sins, but likewise Original.
The Death Here must needs answer the Quickening. Now the quickening does not merely respect Actual Sins, but likewise Original.
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For it is the Infusion of a new habit, a new spirit of life;
For it is the Infusion of a new habit, a new Spirit of life;
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and therefore the death in sin must be in respect of the corruption of our nature,
and Therefore the death in since must be in respect of the corruption of our nature,
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and the power of sin in man, as well as of actual transgressions.
and the power of since in man, as well as of actual transgressions.
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2. That Original sin is meant in this place, appears also by Col. 2.13. (which Epistle interprets this) where 'tis said, being dead in sin and the uncircumcision of the flesh, hath he quickened.
2. That Original since is meant in this place, appears also by Col. 2.13. (which Epistle interprets this) where it's said, being dead in since and the uncircumcision of the Flesh, hath he quickened.
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That clause (the uncircumcision of the flesh) refers directly to Original sin. And then,
That clause (the uncircumcision of the Flesh) refers directly to Original since. And then,
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3. As in the third Verse he saith, they were children of wrath by nature;
3. As in the third Verse he Says, they were children of wrath by nature;
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so when he saith in this first Verse, they were dead in trespasses and sins, his meaning is in respect of their natures also.
so when he Says in this First Verse, they were dead in Trespasses and Sins, his meaning is in respect of their nature's also.
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For if they were children of wrath by nature, they must needs also be sinners by nature;
For if they were children of wrath by nature, they must needs also be Sinners by nature;
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i. e. guilty of Original sin: for wrath always presupposeth sin. I conclude then, that both are intended in this expression, namely, Original and Actual sin.i. e. guilty of Original since: for wrath always presupposeth since. I conclude then, that both Are intended in this expression, namely, Original and Actual since.
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We are by nature dead in sin, as well as by practice. At present I shall chiefly understand the words of Original Sin, called in this place, Trespasses and Sins; two words denoting the same thing, and spoken plurally;
We Are by nature dead in since, as well as by practice. At present I shall chiefly understand the words of Original since, called in this place, Trespasses and Sins; two words denoting the same thing, and spoken plurally;
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because Original Sin contains in it all other Sin. Secondly Actual. They were Sinners by practice.
Because Original since contains in it all other Sin. Secondly Actual. They were Sinners by practice.
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Whilst unregenerate, their whole course was a course of sin.
While unregenerate, their Whole course was a course of since.
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They walked in it, v. 2. Which course of theirs was pricked forward by corrupt customs that were in the world;
They walked in it, v. 2. Which course of theirs was pricked forward by corrupt customs that were in the world;
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by the Devil, who bore sway in the children of disobedience;
by the devil, who boar sway in the children of disobedience;
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and by the excitement of their own lusts, v. 2. wherein they walked according to the course of this world, according to the Prince, &c. This was the course of those Gentile Ephesians, and not only theirs,
and by the excitement of their own Lustiest, v. 2. wherein they walked according to the course of this world, according to the Prince, etc. This was the course of those Gentile Ephesians, and not only theirs,
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but the Jews also, and of all others, during the time of their unregeneracy, as the Apostle intimates, v. 3. For he applies the whole equally and indifferently to himself,
but the jews also, and of all Others, during the time of their unregeneracy, as the Apostle intimates, v. 3. For he Applies the Whole equally and indifferently to himself,
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and the whole body of the Jewish Nation. Among whom also we all had our conversation in times past. q. d.
and the Whole body of the Jewish nation. Among whom also we all had our Conversation in times past. q. worser.
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Such children of disobedience were we our selves also; as deep in sin, and open to wrath as you Gentiles were.
Such children of disobedience were we our selves also; as deep in since, and open to wrath as you Gentiles were.
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But this leads to the second thing, whereby their natural state is described.
But this leads to the second thing, whereby their natural state is described.
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2. Their Misery. They were by nature children of wrath, v. 3. This doth naturally follow upon the former.
2. Their Misery. They were by nature children of wrath, v. 3. This does naturally follow upon the former.
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Wrath is the necessary consequent of Sin. Now, he speaks this of all men in general:
Wrath is the necessary consequent of Sin. Now, he speaks this of all men in general:
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you were so, that are Gentiles; and we were thus, who are Jews. And were by nature the children of wrath, even as others.
you were so, that Are Gentiles; and we were thus, who Are jews. And were by nature the children of wrath, even as Others.
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He turns it from one to the other, and there is no difference. I design, God willing, to speak distinctly to both parts; man's Sin and Misery.
He turns it from one to the other, and there is no difference. I Design, God willing, to speak distinctly to both parts; Man's since and Misery.
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At present I shall begin with man's Sinfulness by Nature, upon the account of Original Sin, according as I explained the first verse.
At present I shall begin with Man's Sinfulness by Nature, upon the account of Original since, according as I explained the First verse.
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And so the Doctrine from the words is this. Doct. Man by nature is dead in sin.
And so the Doctrine from the words is this. Doct. Man by nature is dead in since.
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This I gather from the first verse, the description of the persons, that are quickened by Christ.
This I gather from the First verse, the description of the Persons, that Are quickened by christ.
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Before their quickening they were all dead in trespasses and sins. In handling this point, I shall (1.) explain the terms of it.
Before their quickening they were all dead in Trespasses and Sins. In handling this point, I shall (1.) explain the terms of it.
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And, (2.) speak to it in some distinct branches. First for Explication. Two things need to be explained.
And, (2.) speak to it in Some distinct branches. First for Explication. Two things need to be explained.
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What is meant by Nature in my Doctrine: And what is intended by being dead in sin.
What is meant by Nature in my Doctrine: And what is intended by being dead in since.
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Q. 1. What is meant by Nature in my Doctrine?Q. 1. What is meant by Nature in my Doctrine?
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R. By Nature, I mean, not Nature in its primitive integrity, as it came out of the hand of God.R. By Nature, I mean, not Nature in its primitive integrity, as it Come out of the hand of God.
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In this respect, man by nature was not dead in trespasses and sins. He was made upright, so you read Eccl. 7.29. He was created in God's image, Gen. 1.27. He had a rectitude of all his powers;
In this respect, man by nature was not dead in Trespasses and Sins. He was made upright, so you read Ecclesiastes 7.29. He was created in God's image, Gen. 1.27. He had a rectitude of all his Powers;
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his whole man was in perfect conformity to the divine will.
his Whole man was in perfect conformity to the divine will.
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He had light in his understanding, wisdom and knowledge sufficient to guide him with reference to God's glory, and his own good.
He had Light in his understanding, Wisdom and knowledge sufficient to guide him with Referente to God's glory, and his own good.
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He had justice and holiness seated in his will; and his sensitive powers were all in subjection unto the rational.
He had Justice and holiness seated in his will; and his sensitive Powers were all in subjection unto the rational.
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In this respect man by nature was not sinful.
In this respect man by nature was not sinful.
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By Nature therefore in my present Doctrine, I don't intend Innocent nature, as it came out of the hand of God:
By Nature Therefore in my present Doctrine, I don't intend Innocent nature, as it Come out of the hand of God:
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but Corrupted nature, as it is tainted by man's sin, and is now derived to us from our Parents.
but Corrupted nature, as it is tainted by Man's since, and is now derived to us from our Parents.
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Adam by the fall having lost his righteousness and tainted his nature, begat his Children in his own likeness, could not but produce a corrupt offspring:Adam by the fallen having lost his righteousness and tainted his nature, begat his Children in his own likeness, could not but produce a corrupt offspring:
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for no clean thing can come from an unclean, as Job tells us, Chap. 14.4.
for no clean thing can come from an unclean, as Job tells us, Chap. 14.4.
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So that our Nature since the fall is polluted, and sin is conveyed together with our Beings.
So that our Nature since the fallen is polluted, and since is conveyed together with our Beings.
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We have it derived by natural propagation.
We have it derived by natural propagation.
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It is not by imitation; 'tis not by custom (as some would perswade us) but 'tis by nature, 'tis from our birth that we are dead in sin.
It is not by imitation; it's not by custom (as Some would persuade us) but it's by nature, it's from our birth that we Are dead in since.
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Q. 2. What is meant by being dead in sin? R. Death natural is nothing else but a privation of this life;Q. 2. What is meant by being dead in since? R. Death natural is nothing Else but a privation of this life;
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of that vital principle that is in the creature.
of that vital principle that is in the creature.
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E. G. When the body is deprived of the soul, or when the soul is separated from the body, on this follows the death of the body.E. G. When the body is deprived of the soul, or when the soul is separated from the body, on this follows the death of the body.
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As life natural consists in the union of the body and Soul; so death natural consists in their actual separation.
As life natural consists in the Union of the body and Soul; so death natural consists in their actual separation.
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The Ephesians were not naturally dead, when Christ quickened them; he did not raise them out of their graves.
The Ephesians were not naturally dead, when christ quickened them; he did not raise them out of their graves.
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'Tis not therefore natural death, which is here intended, but moral death, namely the death of the soul in sin.
It's not Therefore natural death, which is Here intended, but moral death, namely the death of the soul in since.
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Now sin may be called the death of the soul; first, as sin doth justly expose us unto death:
Now since may be called the death of the soul; First, as since does justly expose us unto death:
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and secondly, as it deprives us of spiritual life.
and secondly, as it deprives us of spiritual life.
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In both these respects the Ephesians and all others are by nature dead in sin. They were dead in sin,
In both these respects the Ephesians and all Others Are by nature dead in since. They were dead in since,
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as being under a sentence of death; and as being destitute of spiritual life.
as being under a sentence of death; and as being destitute of spiritual life.
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1. They were dead in sin, as being under the sentence of death for the guilt of it.
1. They were dead in since, as being under the sentence of death for the guilt of it.
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And in this respect they were legally dead; i. e. they were dead in law.
And in this respect they were legally dead; i. e. they were dead in law.
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As we say of a man condemned by the Judge, such an one is a dead man, even before his execution,
As we say of a man condemned by the Judge, such an one is a dead man, even before his execution,
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because a sentence of death is past upon him:
Because a sentence of death is passed upon him:
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so we by nature are dead in sin, as being condemned at the bar of God's law,
so we by nature Are dead in since, as being condemned At the bar of God's law,
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for the guilt of our sin. The law threatens sinners with death.
for the guilt of our since. The law threatens Sinners with death.
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Now we by nature being sinners, being transgressors from the womb, do therefore fall under the sentence of the law as soon as born.
Now we by nature being Sinners, being transgressors from the womb, do Therefore fallen under the sentence of the law as soon as born.
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2. They were also dead in sin, as being destitute of spiritual life.
2. They were also dead in since, as being destitute of spiritual life.
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The Ephesians, (and so others in their natural condition) were not only legally dead, as being under a sentence of death as soon as born:
The Ephesians, (and so Others in their natural condition) were not only legally dead, as being under a sentence of death as soon as born:
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but they were also spiritually dead, as being destitute of spiritual life.
but they were also spiritually dead, as being destitute of spiritual life.
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Man since the fall hath naturally no principles of grace in him, but rather an averseness and disinclination to all that's good.
Man since the fallen hath naturally no principles of grace in him, but rather an averseness and disinclination to all that's good.
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And in this respect also he is dead in sin.
And in this respect also he is dead in since.
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This death in sin respects the power and pollution of it, and stands opposed to the life of holiness and sanctification; as the other respects the guilt of sin,
This death in since respects the power and pollution of it, and Stands opposed to the life of holiness and sanctification; as the other respects the guilt of since,
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and stands in opposition to the life of acceptance and justification. Both in Scripture are called Death, Joh. 5.24. Col. 2.13.
and Stands in opposition to the life of acceptance and justification. Both in Scripture Are called Death, John 5.24. Col. 2.13.
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And both are included in that phrase, dead in sin. So that my Doctrine doth naturally branch forth into two parts:
And both Are included in that phrase, dead in since. So that my Doctrine does naturally branch forth into two parts:
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I shall therefore lay down these two propositions, as included in it. Prop. 1. Men by nature, from their very birth, are legally dead. And,
I shall Therefore lay down these two propositions, as included in it. Prop. 1. Men by nature, from their very birth, Are legally dead. And,
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Prop. 2. They are spiritually dead in sin.
Prop. 2. They Are spiritually dead in since.
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These two Propositions include the whole of Original sin, which is usually divided into Imputed and Inherent.
These two Propositions include the Whole of Original since, which is usually divided into Imputed and Inherent.
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1. Imputed. This is the sin of our first Parents, their actual eating the forbidden fruit;
1. Imputed. This is the since of our First Parents, their actual eating the forbidden fruit;
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which sin of theirs is imputed to us, and made ours; so that we are liable to answer for it.
which since of theirs is imputed to us, and made ours; so that we Are liable to answer for it.
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When Adam sinned, we sinned in him, Rom. 5.12. This is the lot of all the posterity of faln Adam; they all share in his sin.
When Adam sinned, we sinned in him, Rom. 5.12. This is the lot of all the posterity of fallen Adam; they all share in his since.
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Hence they are guilty, and so liable to death, as soon as born. They are legally dead upon the account of this sin.
Hence they Are guilty, and so liable to death, as soon as born. They Are legally dead upon the account of this since.
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2. Inherent. This is the other branch of Original sin, and is called by Divines, Peccatum Originale Originatum, Original Sin Originated;
2. Inherent. This is the other branch of Original since, and is called by Divines, Peccatum Original Originatum, Original since Originated;
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as the former is called Originans, Original Sin Originating. One is the effect, the other is the cause.
as the former is called Origins, Original since Originating. One is the Effect, the other is the cause.
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Had not Adam 's sin been imputed to us, our natures had not been corrupted; we should not have forfeited that original righteousness, wherewith at first we were created.
Had not Adam is since been imputed to us, our nature's had not been corrupted; we should not have forfeited that original righteousness, wherewith At First we were created.
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Now this Inherent Original sin is that hereditary corruption of nature, that is propagated to us from our first Parents, whereby we are deprived of God's image,
Now this Inherent Original since is that hereditary corruption of nature, that is propagated to us from our First Parents, whereby we Are deprived of God's image,
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and are inclined and disposed to all evil.
and Are inclined and disposed to all evil.
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And this is the ground of the second Proposition, of our being spiritually dead in sin.
And this is the ground of the second Proposition, of our being spiritually dead in since.
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I shall speak distinctly to each Proposition, and begin with the first. viz. Prop. 1. Men by nature, (from their very birth) are Legally Dead.
I shall speak distinctly to each Proposition, and begin with the First. viz. Prop. 1. Men by nature, (from their very birth) Are Legally Dead.
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What is meant by Legally Dead, has been before explained; namely, a being cast and condemned in Law;
What is meant by Legally Dead, has been before explained; namely, a being cast and condemned in Law;
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a being under a sentence of death, by reason of guilt.
a being under a sentence of death, by reason of guilt.
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In handling this point, I shall (1.) demonstrate the truth of it: (2.) make some improvement of it.
In handling this point, I shall (1.) demonstrate the truth of it: (2.) make Some improvement of it.
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1. I shall demonstrate the truth of it;
1. I shall demonstrate the truth of it;
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that men by nature are legally dead, as being under a sentence of death, by reason of guilt.
that men by nature Are legally dead, as being under a sentence of death, by reason of guilt.
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This is plain, because all bring guilt into the world with them;
This is plain, Because all bring guilt into the world with them;
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I mean the guilt of Adam 's first sin. His eating the forbidden fruit is become our sin by God's Imputation: and therefore we are guilty as soon as born;
I mean the guilt of Adam is First since. His eating the forbidden fruit is become our since by God's Imputation: and Therefore we Are guilty as soon as born;
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consequently are legally dead in sin. I know this Doctrine will scarce go down with corrupt nature.
consequently Are legally dead in since. I know this Doctrine will scarce go down with corrupt nature.
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We can't endure to think of being guilty of other's sins.
We can't endure to think of being guilty of other's Sins.
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And therefore some men of corrupt minds, not giving due heed to the word of God, have denied this Doctrine.
And Therefore Some men of corrupt minds, not giving due heed to the word of God, have denied this Doctrine.
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They own no sin, but what is Inherent in our own persons, being committed by us;
They own no since, but what is Inherent in our own Persons, being committed by us;
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and say that we are guilty of Adam 's sin, no more than the sins of our immediate Parents. Now, that we are guilty of Adam 's sin,
and say that we Are guilty of Adam is since, no more than the Sins of our immediate Parents. Now, that we Are guilty of Adam is since,
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and so liable to death for it, as soon as born, I shall prove to you by Scripture and Reason.
and so liable to death for it, as soon as born, I shall prove to you by Scripture and Reason.
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Only first for the stating of the point, be pleased to observe these following particulars.
Only First for the stating of the point, be pleased to observe these following particulars.
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1. When I say that Adam 's sin is imputed to us, I mean it only of his natural posterity by ordinary generation.
1. When I say that Adam is since is imputed to us, I mean it only of his natural posterity by ordinary generation.
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I thus limit it, that so we may vindicate the Innocence of Christ, and clear him from the imputation and guilt of Adam 's sin;
I thus limit it, that so we may vindicate the Innocence of christ, and clear him from the imputation and guilt of Adam is since;
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who is holy, harmless, undefiled, and separate from sinners, H•b. 7.26.
who is holy, harmless, undefiled, and separate from Sinners, H•b. 7.26.
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Though Christ indeed was a Son of Adam, as coming from his loins according to the flesh;
Though christ indeed was a Son of Adam, as coming from his loins according to the Flesh;
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yet he was not so by natural and ordinary generation; being conceived by the power of the Holy Ghost, in the womb of a Virgin,
yet he was not so by natural and ordinary generation; being conceived by the power of the Holy Ghost, in the womb of a Virgae,
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after a miraculous and extraordinary manner; upon which account he was free from the guilt of Adam 's sin.
After a miraculous and extraordinary manner; upon which account he was free from the guilt of Adam is since.
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As Christ's humanity is free from the inherent stain of sin, because 'twas sanctified by the Holy Ghost in the womb of the Virgin, in a manner extraordinary;
As Christ's humanity is free from the inherent stain of since, Because 'twas sanctified by the Holy Ghost in the womb of the Virgae, in a manner extraordinary;
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so the person of Christ is free from the guilt of Adam 's first sin; because, tho he took his humanity from Adam, yet not his personality;
so the person of christ is free from the guilt of Adam is First since; Because, though he took his humanity from Adam, yet not his personality;
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and Adam stood as a publick head to those only, who had both from him.
and Adam stood as a public head to those only, who had both from him.
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2. When I say that Adam 's sin is imputed to us, his natural offspring, I mean it only of his first transgression; not of those sins he afterward committed in his faln state.
2. When I say that Adam is since is imputed to us, his natural offspring, I mean it only of his First Transgression; not of those Sins he afterwards committed in his fallen state.
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A•am by the fall lost that publick capacity he was in before, namely of being the Federal head and publick Representative of those that should come from him.A•am by the fallen lost that public capacity he was in before, namely of being the Federal head and public Representative of those that should come from him.
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And therefore none of his after-sins are imputed to us, any more than the sins of our immediate parents.
And Therefore none of his after-sins Are imputed to us, any more than the Sins of our immediate Parents.
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The actual sins of our immediate parents are not ours, or imputed to us, because they stand not as publick heads. Hence we read Ezek. 18.20. The Son shall not bear the iniquity of the Father.
The actual Sins of our immediate Parents Are not ours, or imputed to us, Because they stand not as public Heads. Hence we read Ezekiel 18.20. The Son shall not bear the iniquity of the Father.
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This is the law and standing rule, with respect to persons in a private capacity, and their personal sins.
This is the law and standing Rule, with respect to Persons in a private capacity, and their personal Sins.
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But as for the first transgression of Adam, that was a common and general sin;
But as for the First Transgression of Adam, that was a Common and general since;
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because 'twas the sin of a publick person, whose will was interpretatively ours, our wills being virtually in his.
Because 'twas the since of a public person, whose will was interpretatively ours, our wills being virtually in his.
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3. When I say that Adam 's first sin is imputed to us, I don't mean as tho God did repute us to have committed the sin in our own persons.
3. When I say that Adam is First since is imputed to us, I don't mean as though God did repute us to have committed the since in our own Persons.
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Adam 's sin was past before we were born. We did not therefore personally commit it:Adam is since was passed before we were born. We did not Therefore personally commit it:
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but yet this sin is made ours, and communicated to us, in such way and manner as a thing past can be communicated,
but yet this since is made ours, and communicated to us, in such Way and manner as a thing past can be communicated,
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namely by Imputation. Tho we did not personally commit it;
namely by Imputation. Though we did not personally commit it;
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yet so soon as we become Adam 's natural posterity, 'tis imputed to us and made ours;
yet so soon as we become Adam is natural posterity, it's imputed to us and made ours;
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because all his children were confederate with him.
Because all his children were confederate with him.
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4. Lastly, when I say Adam 's sin is imputed to his offspring I don't mean, that 'tis imputed to them in the same latitude, and in the same respect as it was to Adam. We sinned not in Adam, as publick heads; we murdered not the whole humane nature, as Adam did;
4. Lastly, when I say Adam is since is imputed to his offspring I don't mean, that it's imputed to them in the same latitude, and in the same respect as it was to Adam. We sinned not in Adam, as public Heads; we murdered not the Whole humane nature, as Adam did;
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neither doth God repute us so to do. We did not usher in sin and death upon the whole world:
neither does God repute us so to do. We did not usher in since and death upon the Whole world:
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the Apostle tells us, this was NONLATINALPHABET by one man, namely Adam, Ro. 5.12.
the Apostle tells us, this was by one man, namely Adam, Ro. 5.12.
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But yet as soon as any man becomes, proles Adae, a natural child of Adam, 'tis imputed to him, pro mensurà membri, in such sort and proportion,
But yet as soon as any man becomes, proles Adam, a natural child of Adam, it's imputed to him, Pro mensurà Members, in such sort and proportion,
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as is competent to him, being a part and member of that first man.
as is competent to him, being a part and member of that First man.
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As we are not said to be Saviours of the world, upon the account of the Imputation of Christ's Righteousness to our Justification;
As we Are not said to be Saviors of the world, upon the account of the Imputation of Christ's Righteousness to our Justification;
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so neither can we be said to be destroyers of the world, upon the account of the Imputation of Adam 's sin, to our condemnation.
so neither can we be said to be destroyers of the world, upon the account of the Imputation of Adam is since, to our condemnation.
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When Christ's righteousness is imputed to us, 'tis imputed to us according to the proportion of private members, not as publick heads and representatives of others:
When Christ's righteousness is imputed to us, it's imputed to us according to the proportion of private members, not as public Heads and representatives of Others:
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and the same we say of Adam 's sin. Thus much for the stating of the point:
and the same we say of Adam is since. Thus much for the stating of the point:
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I come now to the proof of it.
I come now to the proof of it.
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And here, for the fuller demonstration of this truth, I shall first prove that 'tis so;
And Here, for the fuller demonstration of this truth, I shall First prove that it's so;
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and then, secondly, give the reason, why 'tis so.
and then, secondly, give the reason, why it's so.
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First I shall prove the truth of the Doctrine, that Adam 's first sin, as but now stated and explained, is imputed to us.
First I shall prove the truth of the Doctrine, that Adam is First since, as but now stated and explained, is imputed to us.
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Arg. 1. My first Argument shall be taken from Scripture-authority. The Scriptures assert that we sinned in Adam, or that Adam 's sin is imputed to us:Argument 1. My First Argument shall be taken from Scripture authority. The Scriptures assert that we sinned in Adam, or that Adam is since is imputed to us:
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therefore all Christians are bound to believe it. In my apprehension there is a full place to this purpose, Rom. 5.12. Wherefore as by one man sin entred into the world, and death by sin;
Therefore all Christians Are bound to believe it. In my apprehension there is a full place to this purpose, Rom. 5.12. Wherefore as by one man since entered into the world, and death by since;
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and so death passed upon all men for that all have sinned. In the original 'tis NONLATINALPHABET.and so death passed upon all men for that all have sinned. In the original it's.
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Now NONLATINALPHABET is sometimes translated (in) as Heb. 9.10. and other places.
Now is sometime translated (in) as Hebrew 9.10. and other places.
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It may therefore be rendred, as we find it in the margin, In whom all have sinned.
It may Therefore be rendered, as we find it in the margin, In whom all have sinned.
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So that this clause is full for the Imputation of Adam 's sin.
So that this clause is full for the Imputation of Adam is since.
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For if we sinned in him, it must be understood by Imputation; for when Adam sinned, we had not a being.
For if we sinned in him, it must be understood by Imputation; for when Adam sinned, we had not a being.
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Those words, indeed, NONLATINALPHABET, may be taken causally, as well as relatively. But in either sence the conclusion is the same, that Adam 's sin is imputed to us.
Those words, indeed,, may be taken causally, as well as relatively. But in either sense the conclusion is the same, that Adam is since is imputed to us.
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For if we take the words relatively (in whom all have sinned) then 'tis plain,
For if we take the words relatively (in whom all have sinned) then it's plain,
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as but now shewn, that Adam 's sin is imputed to us. And if we take the words causally, the conclusion is the same:
as but now shown, that Adam is since is imputed to us. And if we take the words causally, the conclusion is the same:
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for if death passeth on all men, because all have sinned; then Infants, because death passeth on them, have sinned;
for if death passes on all men, Because all have sinned; then Infants, Because death passes on them, have sinned;
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and if so, then in Adam: and how they could otherwise sin in Adam, than by Imputation and Representation, I know not.
and if so, then in Adam: and how they could otherwise sin in Adam, than by Imputation and Representation, I know not.
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Thus, take the words in either sense, and 'twill prove this, the Imputation of Adam 's sin.
Thus, take the words in either sense, and it'll prove this, the Imputation of Adam is since.
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Which is farther confirmed by the Active verb, which the Apostle useth in this place.
Which is farther confirmed by the Active verb, which the Apostle uses in this place.
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'Tis not said, that death passed upon all men, for that all were made sinful, but for that all have sinned; NONLATINALPHABET, the word imports an act of sinning.
It's not said, that death passed upon all men, for that all were made sinful, but for that all have sinned;, the word imports an act of sinning.
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His intention therefore is to speak them guilty of Adam 's first sin, of which he speaks both before and after, calling it a transgression, v. 14. an offence, v. 15. and a disobedience, v. 19. all which plainly shew, that the sin of that one man, of which he treats in this Chapter;
His intention Therefore is to speak them guilty of Adam is First since, of which he speaks both before and After, calling it a Transgression, v. 14. nias offence, v. 15. and a disobedience, v. 19. all which plainly show, that the since of that one man, of which he treats in this Chapter;
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whereby he made his posterity sinners, was an act of sinning;
whereby he made his posterity Sinners, was an act of sinning;
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and not so much the corruption of their nature, tho this, 'tis true, befell us also, as the consequent of it.
and not so much the corruption of their nature, though this, it's true, befell us also, as the consequent of it.
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Arg. 2. Another Argument may be drawn from the Effect; because it makes us liable to death.Argument 2. another Argument may be drawn from the Effect; Because it makes us liable to death.
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I thus argue, if in Adam all die, then in Adam all have sinned, or all are guilty of Adam 's first sin.
I thus argue, if in Adam all die, then in Adam all have sinned, or all Are guilty of Adam is First since.
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The reason is clear, because death is the fruit and wages of sin, Rom. 6.23.
The reason is clear, Because death is the fruit and wages of since, Rom. 6.23.
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If therefore death hath pass'd upon all, and reigneth over all, sin also hath pass'd upon, and reigneth in all;
If Therefore death hath passed upon all, and Reigneth over all, sin also hath passed upon, and Reigneth in all;
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because death is its wages and punishment, and therefore can justly be inflicted on none but sinners.
Because death is its wages and punishment, and Therefore can justly be inflicted on none but Sinners.
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But now in Adam all die 1 Cor. 15.22. Death hath pass'd upon all without exception, even Infants themselves, who have not sinned after the similitude of Adam's transgression.
But now in Adam all die 1 Cor. 15.22. Death hath passed upon all without exception, even Infants themselves, who have not sinned After the similitude of Adam's Transgression.
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Therefore all, Infants and Adult, in Adam have sinned.
Therefore all, Infants and Adult, in Adam have sinned.
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But how have Infants sinned? Not in their own persons, they are not capable of sinning actually.
But how have Infants sinned? Not in their own Persons, they Are not capable of sinning actually.
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It must therefore be in Adam, their Head and Representative: and consequently his sin is imputed to them.
It must Therefore be in Adam, their Head and Representative: and consequently his since is imputed to them.
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Arg. 3. I might argue from the Analogy that there is between Christ and Adam. Christ and Adam are set forth in Scripture as two Publick heads;Argument 3. I might argue from the Analogy that there is between christ and Adam. christ and Adam Are Set forth in Scripture as two Public Heads;
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the one for the conveyance of righteousness and life, the other for the conveyance of sin and death.
the one for the conveyance of righteousness and life, the other for the conveyance of since and death.
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After this manner the Apostle represents them, Rom. 5. And therefore calls Adam Christ's figure, v. 14. Now let us compare Christ and his righteousness, with Adam and his sin:
After this manner the Apostle represents them, Rom. 5. And Therefore calls Adam Christ's figure, v. 14. Now let us compare christ and his righteousness, with Adam and his since:
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for the same way we are made righteous by Christ, by the same we are made sinners by Adam 's sin.
for the same Way we Are made righteous by christ, by the same we Are made Sinners by Adam is since.
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With reference to the former the Apostle shews us, 'tis by Imputation, Rom. 4.11. That righteousness might be imputed to them also.
With Referente to the former the Apostle shows us, it's by Imputation, Rom. 4.11. That righteousness might be imputed to them also.
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The way whereby we are made righteous in Christ is by imputation, the imputation of his righteousness:
The Way whereby we Are made righteous in christ is by imputation, the imputation of his righteousness:
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and the same we may say of Adam 's sin. Yea the Apostle brings this as a proof of the other;
and the same we may say of Adam is since. Yea the Apostle brings this as a proof of the other;
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as we may learn by considering his design and scope, Rom. 5. v. 12. to the end.
as we may Learn by considering his Design and scope, Rom. 5. v. 12. to the end.
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He is there running a parallel between Christ and Adam, which he enters upon, v. 12. w•erefore as by one man sin entred into the world, &c. then it should have followed, so righteousness came by one Christ.
He is there running a parallel between christ and Adam, which he enters upon, v. 12. w•erefore as by one man since entered into the world, etc. then it should have followed, so righteousness Come by one christ.
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But breaking off by a long parenthesis, he reassumes this first part of his comparison toward the end of the Chapter and goes through with it, v. 18, 19. Therefore as by the offence of one judgment came on all men to condemnation;
But breaking off by a long parenthesis, he reassumes this First part of his comparison towards the end of the Chapter and Goes through with it, v. 18, 19. Therefore as by the offence of one judgement Come on all men to condemnation;
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even so by the righteousness of one, &c. The Apostle's aim in this comparison, is to prove the Doctrine of Justification through the Imputation of Christ's righteousness, of which he had been treating in the former Chapter.even so by the righteousness of one, etc. The Apostle's aim in this comparison, is to prove the Doctrine of Justification through the Imputation of Christ's righteousness, of which he had been treating in the former Chapter.
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And he proves it in this fifth Chapter by an illustrious type, namely Adam. If any should object, we can't understand how we can be justified by another's righteousness;
And he Proves it in this fifth Chapter by an illustrious type, namely Adam. If any should Object, we can't understand how we can be justified by another's righteousness;
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why, this Doctrine (saith the Apostle) is no more strange, than that you may be condemned for another's sin.
why, this Doctrine (Says the Apostle) is no more strange, than that you may be condemned for another's since.
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Therefore to illustrate this great truth, (because opposites and disparities do mutually illustrate each other) he runs a parallel between Christ and Adam; wherein he shews, that as sin and death were derived to us through the Imputation of one man's sin, who was made by God a Publick head: so righteousness and life are also conveyed by the obedience of one,
Therefore to illustrate this great truth, (Because opposites and disparities do mutually illustrate each other) he runs a parallel between christ and Adam; wherein he shows, that as since and death were derived to us through the Imputation of one Man's since, who was made by God a Public head: so righteousness and life Are also conveyed by the Obedience of one,
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namely Christ, who is also constituted a Publick head, unto all true Believers.
namely christ, who is also constituted a Public head, unto all true Believers.
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So that these Doctrines, imputed sin and imputed righteousness, do mutually illustrate and prove each other:
So that these Doctrines, imputed since and imputed righteousness, do mutually illustrate and prove each other:
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and if we deny the one of them, we shall easily be brought to deny the other.
and if we deny the one of them, we shall Easily be brought to deny the other.
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For the same objections that persons bring against the one, may also be brought against the other.
For the same objections that Persons bring against the one, may also be brought against the other.
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Yet both are plainly held forth in Scripture; particularly this place, Rom. 5.19. where the Apostle tells us, that as by one man's disobedience many were made sinners;
Yet both Are plainly held forth in Scripture; particularly this place, Rom. 5.19. where the Apostle tells us, that as by one Man's disobedience many were made Sinners;
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so by the obedience of one shall many be made righteous. so by the Obedience of one shall many be made righteous.
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Which text is full, in my apprehension, for the Imputation of Christ's righteousness, and the Imputation of Adam's sin.
Which text is full, in my apprehension, for the Imputation of Christ's righteousness, and the Imputation of Adam's since.
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To say with the Socinians, to constitute us sinners, is only to make us obnoxious to death; and so to treat us as sinners, is a thing vain,
To say with the socinians, to constitute us Sinners, is only to make us obnoxious to death; and so to Treat us as Sinners, is a thing vain,
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and repugnant to the Text. Besides, to be treated as a sinner, when a man is not such, is unjust and unequal.
and repugnant to the Text. Beside, to be treated as a sinner, when a man is not such, is unjust and unequal.
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To say with others, to be made sinners by Adam, is only to contract a corrupt nature from him;
To say with Others, to be made Sinners by Adam, is only to contract a corrupt nature from him;
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what is this, but to overthrow the design of the Apostle's parallel in this place;
what is this, but to overthrow the Design of the Apostle's parallel in this place;
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yea to undermine the whole Doctrine of Original Sin, as may be shewn in another place.
yea to undermine the Whole Doctrine of Original since, as may be shown in Another place.
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And therefore I conclude, that the meaning is, that we are made sinners by Imputation.
And Therefore I conclude, that the meaning is, that we Are made Sinners by Imputation.
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Arg. 4. Lastly, another Argument might be drawn from Adam's publick relation. Adam stood related to his natural posterity as a publick head; and hence his sin is imputed to us.Argument 4. Lastly, Another Argument might be drawn from Adam's public Relation. Adam stood related to his natural posterity as a public head; and hence his since is imputed to us.
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But this leads me to the second thing proposed, Secondly; to give the reason of it; why 'tis so.
But this leads me to the second thing proposed, Secondly; to give the reason of it; why it's so.
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Q. Whence is it, that all are guilty of Adam 's first sin?Q. Whence is it, that all Are guilty of Adam is First since?
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R. Because Adam was made a publick head, and so represented all his posterity in that first sin.R. Because Adam was made a public head, and so represented all his posterity in that First since.
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The Covenant of works made with Adam, was made with him, not only for himself, but for all his posterity;
The Covenant of works made with Adam, was made with him, not only for himself, but for all his posterity;
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all were to stand or fall with him: he therefore disobeying, his transgression becomes the sin of all his posterity.
all were to stand or fallen with him: he Therefore disobeying, his Transgression becomes the since of all his posterity.
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Hence we read, that in him all sinned, Rom. 5.12.
Hence we read, that in him all sinned, Rom. 5.12.
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When God at first made a Covenant with Adam, it was not with him ratione Individui, considered as a meer Individual person;
When God At First made a Covenant with Adam, it was not with him ratione Individual, considered as a mere Individu person;
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but ratione naturae & capitis, as he bore our nature with him, and as the Representative of mankind.
but ratione naturae & capitis, as he boar our nature with him, and as the Representative of mankind.
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The command and threatning, (do this and live, disobey and die,) were not given to Adam as a singular person;
The command and threatening, (do this and live, disobey and die,) were not given to Adam as a singular person;
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but as the Natural Root, and Moral Head of all his Offspring: therefore he sinning, the guilt of his sin descends on us all.
but as the Natural Root, and Moral Head of all his Offspring: Therefore he sinning, the guilt of his since descends on us all.
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As the Children of Traytors have their blood t•in•ed with their Father's treason, and the Children of Bond-slaves are born in their Father's condition;
As the Children of Traitors have their blood t•in•ed with their Father's treason, and the Children of Bondslaves Are born in their Father's condition;
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so, omnes in Adamo peccaverunt, quia omnes unus ille faerunt, Aug. i. e. all were entangled in Adam 's sin,
so, omnes in Adam peccaverunt, quia omnes Unus Isle faerunt, Aug. i. e. all were entangled in Adam is since,
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because all were folded up in his person; we all were that one man.
Because all were folded up in his person; we all were that one man.
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His person was the fountain of ours, his will the representative of ours, we were all in him, and branches of him:
His person was the fountain of ours, his will the representative of ours, we were all in him, and branches of him:
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and hence we sinned in his sin, as poison is carried to the stream from the fountain,
and hence we sinned in his since, as poison is carried to the stream from the fountain,
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as branches putrify in the root, and as private members are reputed to do what is done by their Representative.
as branches putrify in the root, and as private members Are reputed to do what is done by their Representative.
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This then is the reason, why Adam 's sin is imputed to us, or made ours,
This then is the reason, why Adam is since is imputed to us, or made ours,
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because we were in him as a Publick head.
Because we were in him as a Public head.
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And in this appears a manifest difference between the fall of Man, and the fall of Angels. The Angels sinned not in a common head,
And in this appears a manifest difference between the fallen of Man, and the fallen of Angels. The Angels sinned not in a Common head,
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but each in their own persons.
but each in their own Persons.
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They were created at once, and were not to be multiplied by natural generation, and so to come all from one common root, as men were.
They were created At once, and were not to be multiplied by natural generation, and so to come all from one Common root, as men were.
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The sin therefore of some did not prejudice others, who kept their first state, and sinned not actually themselves.
The since Therefore of Some did not prejudice Others, who kept their First state, and sinned not actually themselves.
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But now man, when created, stood as a publick head to his seed;
But now man, when created, stood as a public head to his seed;
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the whole race of mankind were in Adam as their Representative, from whom they were all to derive their beings:
the Whole raze of mankind were in Adam as their Representative, from whom they were all to derive their beings:
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the sin therefore and Apostacy of that one man, becomes the sin and apostacy of us all;
the since Therefore and Apostasy of that one man, becomes the since and apostasy of us all;
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because we were in him as our head.
Because we were in him as our head.
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Now Adam was the head of all his posterity in a double respect. (1.) As he was a Natural, and (2) a Legal or Federal Head. (1.) Adam was a Natural Head, and in this respect we were all in him,
Now Adam was the head of all his posterity in a double respect. (1.) As he was a Natural, and (2) a Legal or Federal Head. (1.) Adam was a Natural Head, and in this respect we were all in him,
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as branches in the root, or the streams in the fountain. We were all in him naturally, as latent in his loins;
as branches in the root, or the streams in the fountain. We were all in him naturally, as latent in his loins;
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and so sinned in him, as Levi paid tythes in the loins of Abraham; Heb. 7.9, 10. And this, by the way, is the next reason of Inherent Corruption,
and so sinned in him, as Levi paid Tithes in the loins of Abraham; Hebrew 7.9, 10. And this, by the Way, is the next reason of Inherent Corruption,
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or of Inherent Original Sin, which is propagated with our natures.
or of Inherent Original since, which is propagated with our nature's.
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For Adam since the fall, and our immediate Parents being corrupt themselves, cannot but produce a corrupt Off-spring.
For Adam since the fallen, and our immediate Parents being corrupt themselves, cannot but produce a corrupt Offspring.
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The Stream naturally cannot rise higher than the Fountain. No clean thing can come from an unclean, Job 14.4. At present I discourse not of the ground of Inherent Original Sin, but of imputed. Therefore,
The Stream naturally cannot rise higher than the Fountain. No clean thing can come from an unclean, Job 14.4. At present I discourse not of the ground of Inherent Original since, but of imputed. Therefore,
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2. As Adam was a Natural, so he was also the Federal Head of mankind.
2. As Adam was a Natural, so he was also the Federal Head of mankind.
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And in this respect we were in him Representatively, as a Town or County in a Parliament-man;
And in this respect we were in him Representatively, as a Town or County in a Parliament man;
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the first Covenant being made with him, not only for himself, but for all his posterity.
the First Covenant being made with him, not only for himself, but for all his posterity.
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In that Covenant-Transaction between God and him, he exhibited and represented all his Off-spring. And the terms of it ran thus;
In that Covenant-Transaction between God and him, he exhibited and represented all his Offspring. And the terms of it ran thus;
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if he continued in his Obedience, then he was to derive righteousness and life to all his Issue;
if he continued in his obedience, then he was to derive righteousness and life to all his Issue;
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if not, then he was to convey sin and death to them. So that this Covenant was made with us as well as with him;
if not, then he was to convey since and death to them. So that this Covenant was made with us as well as with him;
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and the transgression of it is our sin as well as his.
and the Transgression of it is our since as well as his.
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It was made with him personally, but with his posterity legally and representatively, we were all in him as a Federal Head. And this is the reason of that other branch of Original Sin, of which I am treating,
It was made with him personally, but with his posterity legally and representatively, we were all in him as a Federal Head. And this is the reason of that other branch of Original since, of which I am treating,
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namely, Imputed; upon the account of which we are by nature legally dead. And let this suffice for the first thing proposed, the demonstration of the Point:
namely, Imputed; upon the account of which we Are by nature legally dead. And let this suffice for the First thing proposed, the demonstration of the Point:
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the Application follows, of which in the next.
the Application follows, of which in the next.
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Sermon Second EPHES. II. 1. — Who were dead in trespasses and sins. Prop. 1. ALL men by nature, from their very birth, are legally dead.
Sermon Second EPHESIANS. II 1. — Who were dead in Trespasses and Sins. Prop. 1. ALL men by nature, from their very birth, Are legally dead.
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Having largely demonstrated this Point, from the Imputation of Adam's first sin, I come now to the
Having largely demonstrated this Point, from the Imputation of Adam's First since, I come now to the
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APPLICATION.
APPLICATION.
n1.
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Is it so, that all men by nature are legally dead, by reason of the guilt of Adam 's first sin? Then this in the first place may serve for Instruction in these following Particulars.
Is it so, that all men by nature Are legally dead, by reason of the guilt of Adam is First since? Then this in the First place may serve for Instruction in these following Particulars.
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1. Hence learn, that we are all by nature children of wrath. This is evident, because wrath and guilt go always together.
1. Hence Learn, that we Are all by nature children of wrath. This is evident, Because wrath and guilt go always together.
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Where-ever there is guilt it justly exposeth to God's wrath. This is an Inference, that the Apostle himself makes.
Wherever there is guilt it justly exposeth to God's wrath. This is an Inference, that the Apostle himself makes.
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Having shewn in my Text, that all men by nature are dead in sin, he infers from it, v. 3. and were by nature children of wrath. But of this hereafter.
Having shown in my Text, that all men by nature Are dead in since, he infers from it, v. 3. and were by nature children of wrath. But of this hereafter.
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2. Hence learn, to justify God in the death of Infants. Experience sheweth that Infants die as well as others.
2. Hence Learn, to justify God in the death of Infants. Experience shows that Infants die as well as Others.
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Death reigns over those, who have not sinned after the similitude of Adam 's transgression, i. e.
Death reigns over those, who have not sinned After the similitude of Adam is Transgression, i. e.
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over little children, who have no Actual Sin, as Adam had, Rom. 5.14. The reason is, because they are legally dead in sin, as soon as born.
over little children, who have no Actual since, as Adam had, Rom. 5.14. The reason is, Because they Are legally dead in since, as soon as born.
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They are cast in Law, and born under a Sentence of death by reason of the guilt of Adam 's first sin:
They Are cast in Law, and born under a Sentence of death by reason of the guilt of Adam is First since:
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therefore when they die, they have no more than their deserved punishment. God is not unrighteous in this dispensation.
Therefore when they die, they have no more than their deserved punishment. God is not unrighteous in this Dispensation.
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He only executes the Sentence of his Law.
He only executes the Sentence of his Law.
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This then will justify the righteousness of God in the death of Infants, their Temporal Death; yea, let me add,
This then will justify the righteousness of God in the death of Infants, their Temporal Death; yea, let me add,
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and their Eternal Death also, if God please. For the wages of sin is no less than death, Eternal Death; Rom. 6.23. which, by the way, should teach Parents to pity and pray for their tender Infants. They are the means of conveying sin and death to them:
and their Eternal Death also, if God please. For the wages of since is no less than death, Eternal Death; Rom. 6.23. which, by the Way, should teach Parents to pity and pray for their tender Infants. They Are the means of conveying since and death to them:
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they ought therefore to pray for their children, to have the guilt of their sin removed;
they ought Therefore to pray for their children, to have the guilt of their since removed;
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especially seeing Infants cannot pray for themselves.
especially seeing Infants cannot pray for themselves.
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3. Learn also, that we have more than our own personal sins to be accountable for.
3. Learn also, that we have more than our own personal Sins to be accountable for.
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We have not only Inherent Corruption to answer for, and Actual Transgression to confess and bewail,
We have not only Inherent Corruption to answer for, and Actual Transgression to confess and bewail,
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but also that sin of our first Parents, in eating of the Tree which God forbad them.
but also that since of our First Parents, in eating of the Tree which God forbade them.
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That very act is our sin, and we are liable to answer for it, as being confederates with Adam. Hence Gregory Nazianzen cries out pathetically, O meam infirmitatem! O my transgression!
That very act is our since, and we Are liable to answer for it, as being confederates with Adam. Hence Gregory Nazianzen cries out pathetically, O meam infirmitatem! Oh my Transgression!
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Tho' the act of committing it was properly Adam 's; yet legally and interpretatively it was ours also.
Though the act of committing it was properly Adam is; yet legally and interpretatively it was ours also.
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We sinned in him as our head; and fell with him as branches fall with the body of the Tree:
We sinned in him as our head; and fell with him as branches fallen with the body of the Tree:
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and so are accountable for that sin of his, as well as for our own actual transgressions.
and so Are accountable for that since of his, as well as for our own actual transgressions.
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Secondly, This Doctrine may serve for Exhortation, in these following Particulars. 1. Be established in this truth. Secondly, This Doctrine may serve for Exhortation, in these following Particulars. 1. Be established in this truth.
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Believe this Doctrine, that you are legally dead as soon as born, by reason of the guilt of Adam 's first sin.
Believe this Doctrine, that you Are legally dead as soon as born, by reason of the guilt of Adam is First since.
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Unless we firmly believe this, we shall never be duly humbled for that first sin; but shall always be pleading something against it;
Unless we firmly believe this, we shall never be duly humbled for that First since; but shall always be pleading something against it;
cs pns12 av-j vvb d, pns12 vmb av-x vbi av-jn vvn p-acp d ord n1; cc-acp vmb av vbi vvg pi p-acp pn31;
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how came I thus? who made me thus? I did not personally commit that sin.
how Come I thus? who made me thus? I did not personally commit that since.
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Perhaps you will say, these Objections are reasonable.
Perhaps you will say, these Objections Are reasonable.
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And therefore to help you in belief of this truth, take with you these following Particulars.
And Therefore to help you in belief of this truth, take with you these following Particulars.
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1. Give attendance to the Voice of God, touching this truth. Carnal Reason may make many objections;
1. Give attendance to the Voice of God, touching this truth. Carnal Reason may make many objections;
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but if God hath said it, Reason must be brought in obedience unto Faith. There is an obedience of Faith, as the Apostle speaks, Rom. 16.26.
but if God hath said it, Reason must be brought in Obedience unto Faith. There is an Obedience of Faith, as the Apostle speaks, Rom. 16.26.
cc-acp cs np1 vhz vvn pn31, n1 vmb vbi vvn p-acp n1 p-acp n1. pc-acp vbz dt n1 pp-f n1, p-acp dt n1 vvz, np1 crd.
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And this Christians must submit to;
And this Christians must submit to;
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else we shall quickly undermine our Religion, and pervert or cast off the Mysteries of the Gospel.
Else we shall quickly undermine our Religion, and pervert or cast off the Mysteres of the Gospel.
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If therefore your Reason object against it, bring your Reason in subjection unto Faith.
If Therefore your Reason Object against it, bring your Reason in subjection unto Faith.
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By faith we believe, that the worlds were made, and all things therein out of nothing; Heb. 11.3.By faith we believe, that the world's were made, and all things therein out of nothing; Hebrew 11.3.
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And by the same sort of Faith, we may also believe this Doctrine, that God made man upright,
And by the same sort of Faith, we may also believe this Doctrine, that God made man upright,
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and that he fell, and we all in him; for this is no less revealed than the other.and that he fell, and we all in him; for this is no less revealed than the other.
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2. Adore the Sovereignty of God in this Doctrine.
2. Adore the Sovereignty of God in this Doctrine.
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'Tis true we chose not Adam to be our Head and Publick Representative, upon the account of which his sin is made ours: yet remember, that God did.
It's true we chosen not Adam to be our Head and Public Representative, upon the account of which his since is made ours: yet Remember, that God did.
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Now God made us, and has a right to rule, and dispose of us, as he sees fit.
Now God made us, and has a right to Rule, and dispose of us, as he sees fit.
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And that God was not unjust or cruel in this Dispensation, in making Adam our Publick Head, is plain from this;
And that God was not unjust or cruel in this Dispensation, in making Adam our Public Head, is plain from this;
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because the terms were equal on both sides, as well for the obtaining life upon his obedience,
Because the terms were equal on both sides, as well for the obtaining life upon his Obedience,
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as the incurring death by his disobedience: of which more anon. At present I am discoursing of God's Sovereignty in this business.
as the incurring death by his disobedience: of which more anon. At present I am discoursing of God's Sovereignty in this business.
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If therefore Carnal Reason should object, why did God make Adam my publick head? Remember, that God is your absolute Sovereign, who therefore may rule you in what way he pleaseth:
If Therefore Carnal Reason should Object, why did God make Adam my public head? remember, that God is your absolute Sovereign, who Therefore may Rule you in what Way he Pleases:
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yea, farther to quiet our minds in it, if this course seem severe, let us also consider the goodness of God, in making use of the same method for man's Salvation.
yea, farther to quiet our minds in it, if this course seem severe, let us also Consider the Goodness of God, in making use of the same method for Man's Salvation.
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Who was it made Christ a Surety of the Covenant, and a publick head to those that shall be saved? Not Believers, it was not their choice;
Who was it made christ a Surety of the Covenant, and a public head to those that shall be saved? Not Believers, it was not their choice;
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but God by his Sovereignty, without which appointment all mankind had certainly perished. So that God hath turned Justice into Mercy.
but God by his Sovereignty, without which appointment all mankind had Certainly perished. So that God hath turned justice into Mercy.
cc-acp np1 p-acp po31 n1, p-acp r-crq n1 d n1 vhd av-j vvn. av cst np1 vhz vvn n1 p-acp n1.
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By Grace we are saved this very way, that Carnal Reason doth object against. 3. Consider the reasonableness of this Doctrine.
By Grace we Are saved this very Way, that Carnal Reason does Object against. 3. Consider the reasonableness of this Doctrine.
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'Tis very reasonable, that Adam 's sin should be imputed to us, upon two accounts. 1. Because 'tis our sin as well as his.
It's very reasonable, that Adam is since should be imputed to us, upon two accounts. 1. Because it's our since as well as his.
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This is plain from that publick relation he stood in.
This is plain from that public Relation he stood in.
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Adam, when he brake the first Covenant, was not considered as a private person, but as the publick head,Adam, when he brake the First Covenant, was not considered as a private person, but as the public head,
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and legal representative of all his Off-spring.
and Legal representative of all his Offspring.
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What therefore he did in their name, and in that capacity, they are supposed to have done in him,
What Therefore he did in their name, and in that capacity, they Are supposed to have done in him,
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because their persons were represented in his. To illustrate this by a familiar comparison:
Because their Persons were represented in his. To illustrate this by a familiar comparison:
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When a Town or Country chuseth a person to be their Representative in publick Affairs, suppose a Parliament-man;
When a Town or Country chooseth a person to be their Representative in public Affairs, suppose a Parliament man;
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why, you know they are obliged to stand to what he doth as their Representative.
why, you know they Are obliged to stand to what he does as their Representative.
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And so here, Adam standing as our Publick Head, under the first Covenant, we are all obliged to stand to his sin.
And so Here, Adam standing as our Public Head, under the First Covenant, we Are all obliged to stand to his since.
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We were all in Adam, as a Town or County in a Parliament-man, tho' we chose him not, yet God did.
We were all in Adam, as a Town or County in a Parliament man, though we chosen him not, yet God did.
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2. 'Tis reasonable that Adam 's sin should be reckoned ours, because his righteousness would have been imputed and conveyed to us, had he stood in his state of Innocency.
2. It's reasonable that Adam is since should be reckoned ours, Because his righteousness would have been imputed and conveyed to us, had he stood in his state of Innocency.
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The Terms were equal on both sides. As Adam 's sinning was to transfer sin and death to us;
The Terms were equal on both sides. As Adam is sinning was to transfer since and death to us;
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so Adam obeying was to transfer righteousness and immortality to us. Had Adam stood, we expected the entail of his perfection and happiness;
so Adam obeying was to transfer righteousness and immortality to us. Had Adam stood, we expected the entail of his perfection and happiness;
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the beauty of his mind, the rectitude of his will, the holiness of his affections, and the absoluteness of his sovereignty;
the beauty of his mind, the rectitude of his will, the holiness of his affections, and the absoluteness of his sovereignty;
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we expected that this should have fallen to us as a princely Inheritance.
we expected that this should have fallen to us as a princely Inheritance.
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And therefore Adam falling, 'tis but just, that the entail of sin and death, should also be fix'd on us. As Job said, Job 2.10. Shall we receive good from the Lord and not evil? so may we say in this case:
And Therefore Adam falling, it's but just, that the entail of since and death, should also be fixed on us. As Job said, Job 2.10. Shall we receive good from the Lord and not evil? so may we say in this case:
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Would we have been content to have the benefit of Adam standing? and shall we not also be content to have the mischiefs of his fall? This, certainly is but reasonable:
Would we have been content to have the benefit of Adam standing? and shall we not also be content to have the mischiefs of his fallen? This, Certainly is but reasonable:
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For we must needs grant this an equal rule, that by the same law a person may come to receive good freely upon his obedience, he should also receive the contrary evil deservedly, upon his disobedience.
For we must needs grant this an equal Rule, that by the same law a person may come to receive good freely upon his Obedience, he should also receive the contrary evil deservedly, upon his disobedience.
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Now, if God had made Adam a publick head, only to have conveyed evil to us upon his offending, who could have replyed against God? Much less when he put him in such a state, that would have proved to us so beneficial, if he had not offended.
Now, if God had made Adam a public head, only to have conveyed evil to us upon his offending, who could have replied against God? Much less when he put him in such a state, that would have proved to us so beneficial, if he had not offended.
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So then you see, 'tis very reasonable, that Adam 's sin should be accounted ours. And these things put together will tend to establish us in this Doctrine.
So then you see, it's very reasonable, that Adam is since should be accounted ours. And these things put together will tend to establish us in this Doctrine.
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2. Being firmly established in belief of this truth, let us charge this sin upon our selves, and be humbled for it before God.
2. Being firmly established in belief of this truth, let us charge this since upon our selves, and be humbled for it before God.
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Let none transfer all the blame to Adam, and think with themselves, they are Innocent: for we are all guilty, being confederates with him.
Let none transfer all the blame to Adam, and think with themselves, they Are Innocent: for we Are all guilty, being confederates with him.
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I shewed you before, that all Adam 's sins are not made ours, no more than the sins of our immediate Parents;
I showed you before, that all Adam is Sins Are not made ours, no more than the Sins of our immediate Parents;
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because Adam by the fall lost his publick capacity.
Because Adam by the fallen lost his public capacity.
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That therefore which at present I am pressing you to, is only to be humbled for Adam 's first sin.
That Therefore which At present I am pressing you to, is only to be humbled for Adam is First since.
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Neither are we to be charged with all the aggravations of this first sin. We did not personally commit it, as Adam did.
Neither Are we to be charged with all the aggravations of this First since. We did not personally commit it, as Adam did.
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We were not the murderers of mankind, as Adam was.
We were not the murderers of mankind, as Adam was.
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Those aggravations were peculiar to Adam. But as for other aggravations of it, the guilt of them redounds to us as well as Adam: which therefore calls on us to deep humiliation;
Those aggravations were peculiar to Adam. But as for other aggravations of it, the guilt of them redounds to us as well as Adam: which Therefore calls on us to deep humiliation;
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because this sin, as chargeable on us, is a very great sin, Tho it may seem but a small sin, the eating of an Apple, or some such thing;
Because this since, as chargeable on us, is a very great since, Though it may seem but a small since, the eating of an Apple, or Some such thing;
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yet, I say, it was a great sin, a complicated sin, that contained in it many other sins.
yet, I say, it was a great since, a complicated since, that contained in it many other Sins.
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I shall instance briefly in some of them, to render this sin the more odious, and to stir up the greater humiliation for it.
I shall instance briefly in Some of them, to render this since the more odious, and to stir up the greater humiliation for it.
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1. It was flat disobedience against God.
1. It was flat disobedience against God.
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God had said, Thou shalt not eat of the tree of knowledge of good and evil:
God had said, Thou shalt not eat of the tree of knowledge of good and evil:
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but Adam did eat, notwithstanding the command of the great God.
but Adam did eat, notwithstanding the command of the great God.
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Which disobedience of his was so much the greater, because of the smallness of the thing forbidden.
Which disobedience of his was so much the greater, Because of the smallness of the thing forbidden.
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The smallness of the thing often aggravates the offence. To dare to offend the great God in a small matter is no small disobedience.
The smallness of the thing often aggravates the offence. To Dare to offend the great God in a small matter is no small disobedience.
dt n1 pp-f dt n1 av vvz dt n1. p-acp vvb pc-acp vvi dt j np1 p-acp dt j n1 vbz dx j n1.
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I may allude in this to the Speech of Naaman 's Servant to him, 2 King. 5.13.
I may allude in this to the Speech of Naaman is Servant to him, 2 King. 5.13.
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My father, if the Prophet had bid thee do some great thing, wouldest thou not have done it, My father, if the Prophet had bid thee do Some great thing, Wouldst thou not have done it,
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how much rather, when he saith to thee, Wash and be clean? So in this case,how much rather, when he Says to thee, Wash and be clean? So in this case,
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if God had forbidden the doing some great thing, should he not be obey'd? how much more when he forbad so small a thing?
if God had forbidden the doing Some great thing, should he not be obeyed? how much more when he forbade so small a thing?
cs np1 vhd vvn dt vdg d j n1, vmd pns31 xx vbi vvd? q-crq d n1 c-crq pns31 vvd av j dt n1?
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2. It contained great ingratitude in it. God had enrich'd Adam with variety of Mercies;
2. It contained great ingratitude in it. God had enriched Adam with variety of mercies;
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he had endued him with his own image, he had made him the Lord of this lower World,
he had endued him with his own image, he had made him the Lord of this lower World,
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and gave him all the Trees of the Garden, one only •xcepted, by Eve 's own confession, Gen. 3.2, 3. Now for Adam to take of this Tree,
and gave him all the Trees of the Garden, one only •xcepted, by Eve is own Confessi, Gen. 3.2, 3. Now for Adam to take of this Tree,
cc vvd pno31 d dt n2 pp-f dt n1, pi av-j vvn, p-acp n1 vbz d n1, np1 crd, crd av p-acp np1 pc-acp vvi pp-f d n1,
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when God •ad reserved that only from him, 'twas great •ngratitude, enough to make him blush to look God in the face.
when God •ad reserved that only from him, 'twas great •ngratitude, enough to make him blush to look God in the face.
c-crq np1 vhd vvn cst av-j p-acp pno31, pn31|vbds j n1, av-d pc-acp vvi pno31 vvi pc-acp vvi np1 p-acp dt n1.
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3. It contain'd much pride in it.
3. It contained much pride in it.
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He could not be content in the place God had set him, but must needs be affecting an higher station;
He could not be content in the place God had Set him, but must needs be affecting an higher station;
pns31 vmd xx vbi j p-acp dt n1 np1 vhd vvn pno31, cc-acp vmb av vbi vvg dt jc n1;
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yea, climbing to the top, endeavouring to be like God himself. Said the Devil, Ye shall be as Gods knowing good and evil, Gen. 3.5.
yea, climbing to the top, endeavouring to be like God himself. Said the devil, You shall be as God's knowing good and evil, Gen. 3.5.
uh, vvg p-acp dt n1, vvg pc-acp vbi j np1 px31. j-vvn dt n1, pn22 vmb vbi c-acp n2 vvg j cc j-jn, np1 crd.
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And Adam hoped to be so indeed: He was so puft up with this conceit, that he presently transgressed.
And Adam hoped to be so indeed: He was so puffed up with this conceit, that he presently transgressed.
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Probably the Devil in the Serpent might allure them thus:
Probably the devil in the Serpent might allure them thus:
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I, you know, am a Beast of the Field, of a lower nature by far than you, uncapable of reasoning or holding a discourse;
I, you know, am a Beast of the Field, of a lower nature by Far than you, uncapable of reasoning or holding a discourse;
pns11, pn22 vvb, vbm dt n1 pp-f dt n1, pp-f dt jc n1 p-acp av-j cs pn22, j pp-f vvg cc vvg dt n1;
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yet I, you see, by eating of this Tree, have exalted my nature equal unto yours, I can now discourse and talk with you:
yet I, you see, by eating of this Tree, have exalted my nature equal unto yours, I can now discourse and talk with you:
av pns11, pn22 vvb, p-acp vvg pp-f d n1, vhb vvn po11 n1 j-jn p-acp png22, pns11 vmb av vvi cc vvi p-acp pn22:
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if therefore you eat, certainly your nature will be highly exalted, you will become like God himself.
if Therefore you eat, Certainly your nature will be highly exalted, you will become like God himself.
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Whether in this or somewhat else lay the force of the temptation, 'tis evident the transgression contain'd much pride;
Whither in this or somewhat Else lay the force of the temptation, it's evident the Transgression contained much pride;
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there was an affecting of an higher state. 4. It contained horrible infidelity, and very dishonourable thoughts of God.
there was an affecting of an higher state. 4. It contained horrible infidelity, and very dishonourable thoughts of God.
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God had told our first Parents, In the day they eat they should surely die, Gen. 2.17.
God had told our First Parents, In the day they eat they should surely die, Gen. 2.17.
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But they gave no credit to God'• word;
But they gave no credit to God'• word;
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yea they believed the Devil before God For when God had said, Ye shall surely die; and the Devil said, Ye shall not surely die;
yea they believed the devil before God For when God had said, You shall surely die; and the devil said, You shall not surely die;
uh pns32 vvd dt n1 p-acp np1 c-acp c-crq np1 vhd vvn, pn22 vmb av-j vvi; cc dt n1 vvd, pn22 vmb xx av-j vvi;
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they hearkened to the Devil the Father of Lyes, and believed not the God of truth.
they harkened to the devil the Father of Lies, and believed not the God of truth.
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Thus they mad God a liar, and had very dishonourable though• of him. Many other sins are likewise included in th• first sin;
Thus they mad God a liar, and had very dishonourable though• of him. Many other Sins Are likewise included in th• First since;
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as Theft Sacrilege, Curiosity, Wanto•ness, &c. but these are sufficient to excite tho• that are duly considerate to be humbled for it.
as Theft Sacrilege, Curiosity, Wanto•ness, etc. but these Are sufficient to excite tho• that Are duly considerate to be humbled for it.
c-acp n1 n1, n1, n1, av p-acp d vbr j pc-acp vvi n1 cst vbr av-jn j pc-acp vbi vvn p-acp pn31.
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Let us therefore, my beloved, humble our selves before God for this first sin.
Let us Therefore, my Beloved, humble our selves before God for this First since.
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Q. What acts of Repentance and Humiliation should we put forth upon the account of it? R. Among others these following.Q. What acts of Repentance and Humiliation should we put forth upon the account of it? R. Among Others these following.
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1. We should bewail it. This in Scripture is set forth as an act of Repentance, Joel 1.13. and this we should put forth for Adam 's first sin.
1. We should bewail it. This in Scripture is Set forth as an act of Repentance, Joel 1.13. and this we should put forth for Adam is First since.
crd pns12 vmd vvi pn31. d p-acp n1 vbz vvn av p-acp dt n1 pp-f n1, np1 crd. cc d pns12 vmd vvi av p-acp np1 vbz ord n1.
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Being convinced of our legal participation of it, we should bewail it, and the woful condition that our selves and all men are brought into by it.
Being convinced of our Legal participation of it, we should bewail it, and the woeful condition that our selves and all men Are brought into by it.
vbg vvn pp-f po12 j n1 pp-f pn31, pns12 vmd vvi pn31, cc dt j n1 cst po12 n2 cc d n2 vbr vvn p-acp p-acp pn31.
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'Twas this that opened the flood-gates of misery, which like a torrent hath broken in upon mankind.
'Twas this that opened the floodgates of misery, which like a torrent hath broken in upon mankind.
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All our miseries, afflictions, and crosses, all our sufferings, sorrows, deaths, do take their rise from this sin; which therefore calls for lamentation.
All our misery's, afflictions, and Crosses, all our sufferings, sorrows, death's, do take their rise from this since; which Therefore calls for lamentation.
av-d po12 n2, n2, cc n2, d po12 n2, n2, n2, vdb vvi po32 n1 p-acp d n1; r-crq av vvz p-acp n1.
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The light of nature will teach this, that we ought to bewail the cause of our misery.
The Light of nature will teach this, that we ought to bewail the cause of our misery.
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And 'tis observable, there was a solemn bewailment of this sin, a long time in use among the Heathen, those especially of Japhet 's posterity, in their Religious Ceremonies,
And it's observable, there was a solemn bewailment of this since, a long time in use among the Heathen, those especially of Japheth is posterity, in their Religious Ceremonies,
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for 3000 years after and upwards. Thus the Grecians in Orgiis Bacchi, in their Sacrifices or Ceremonies of Bacchus, bruising Serpents,
for 3000 Years After and upward. Thus the Greeks in Orgiis Bacchi, in their Sacrifices or Ceremonies of Bacchus, bruising Serpents,
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and carrying them on •heir heads, used to cry Evah, Evah. Which pointed clearly at that mischief, the Serpent and Eve did us, in his first tempting to,
and carrying them on •heir Heads, used to cry Eve, Eve. Which pointed clearly At that mischief, the Serpent and Eve did us, in his First tempting to,
cc vvg pno32 p-acp n1 n2, vvd pc-acp vvi np1, np1. r-crq vvd av-j p-acp d n1, dt n1 cc n1 vdd pno12, p-acp po31 ord n-vvg p-acp,
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and her eat•ng the forbidden fruit; the Serpent beguiled her, and his head was to be bruised.
and her eat•ng the forbidden fruit; the Serpent beguiled her, and his head was to be Bruised.
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Which thing, tho' they did blindly, being ignorant of the first design of it, it being worn out;
Which thing, though they did blindly, being ignorant of the First Design of it, it being worn out;
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yet in that the practice was thus continued in those so ancient Mysteries of Worship, argues that in times nearer the fall,
yet in that the practice was thus continued in those so ancient Mysteres of Worship, argues that in times nearer the fallen,
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when the memory of this was fresher, 'twas intended for a bewailing that first sin and fall,
when the memory of this was fresher, 'twas intended for a bewailing that First since and fallen,
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and the miseries and evils, which the sin of Eve, by the Serpent's malice, brought on all mankind.
and the misery's and evils, which the since of Eve, by the Serpent's malice, brought on all mankind.
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And as the Heathen bewailed this sin in the effects of it; so also should we, especially being better instructed from the Word.
And as the Heathen bewailed this since in the effects of it; so also should we, especially being better instructed from the Word.
cc c-acp dt j-jn vvd d n1 p-acp dt n2 pp-f pn31; av av vmd pns12, av-j vbg j vvn p-acp dt n1.
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2. We should confess it. We should own the guilt of this sin, and so take shame to our selves by confession.
2. We should confess it. We should own the guilt of this since, and so take shame to our selves by Confessi.
crd pns12 vmd vvi pn31. pns12 vmd d dt n1 pp-f d n1, cc av vvb n1 p-acp po12 n2 p-acp n1.
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This also in Scripture is set forth as another act of Repentance; yea the whole is sometimes denoted by it, as 1 Joh. 1.7. If we confess our sins, God is faithful and just to forgive them.
This also in Scripture is Set forth as Another act of Repentance; yea the Whole is sometime denoted by it, as 1 John 1.7. If we confess our Sins, God is faithful and just to forgive them.
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And so among other penitential acts for this first sin, we should confess it, and humble our selves in this respect also.
And so among other penitential acts for this First since, we should confess it, and humble our selves in this respect also.
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The Heathen bewailed the miseries that followed upon this sin, but they knew not the cause,
The Heathen bewailed the misery's that followed upon this since, but they knew not the cause,
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nor the imputation of the guilt thereof.
nor the imputation of the guilt thereof.
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But we that are enlightened by the Word of God are in this manner to humble our selves for it,
But we that Are enlightened by the Word of God Are in this manner to humble our selves for it,
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as well as for any of our own sins. For this, in truth, is our own sin.
as well as for any of our own Sins. For this, in truth, is our own since.
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It is proprium peccatum, our own sin legally, tho' not propriae operationis, of our own committing.
It is proprium peccatum, our own since legally, though not propriae operationis, of our own committing.
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Accordingly David bewailed and confest it as his sin, Psal. 51.5. Behold, I was shapen in iniquity:
Accordingly David bewailed and confessed it as his since, Psalm 51.5. Behold, I was shapen in iniquity:
av-vvg np1 vvd cc vvd pn31 p-acp po31 n1, np1 crd. vvb, pns11 vbds vvn p-acp n1:
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and in sin did my mother conceive me.
and in since did my mother conceive me.
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Piscator and others think that David in this Verse hath both parts of Original Sin distinctly in his eye;Piscator and Others think that David in this Verse hath both parts of Original since distinctly in his eye;
np1 cc n2-jn vvb cst np1 p-acp d n1 vhz d n2 pp-f j-jn n1 av-j p-acp po31 n1;
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namely, the guilt of Adam 's first sin imputed to us, in that first clause, (behold, I was shapen in iniquity;) and Inherent Corruption in that other clause, (and in sin did my mother conceive me.) David then confesseth this sin, and for himself in particular.
namely, the guilt of Adam is First since imputed to us, in that First clause, (behold, I was shapen in iniquity;) and Inherent Corruption in that other clause, (and in since did my mother conceive me.) David then Confesses this since, and for himself in particular.
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He mentions not all mankind, tho' 'tis the sin of all, but he loads himself with it, I and I,
He mentions not all mankind, though it's the since of all, but he loads himself with it, I and I,
pns31 n2 xx d n1, cs pn31|vbz dt n1 pp-f d, cc-acp pns31 vvz px31 p-acp pn31, pns11 cc pns11,
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and puts the confession of it among the rest of his actual sins, and seeks a personal pardon for it together with the rest.
and puts the Confessi of it among the rest of his actual Sins, and seeks a personal pardon for it together with the rest.
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And so must we, if we desire to have it pardoned. 3. We should judge our selves for it.
And so must we, if we desire to have it pardoned. 3. We should judge our selves for it.
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Repentance in Scripture is set forth by an act of judging our selves, that we may not be judged of the Lord,
Repentance in Scripture is Set forth by an act of judging our selves, that we may not be judged of the Lord,
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and condemned with the world, 1 Cor. 11.31, 32. Now, as in Repentance for other sins, that we personally commit, we should judge our selves, pronounce a Sentence of Condemnation on our selves, as the phrase there imports;and condemned with the world, 1 Cor. 11.31, 32. Now, as in Repentance for other Sins, that we personally commit, we should judge our selves, pronounce a Sentence of Condemnation on our selves, as the phrase there imports;
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so also with reference to Adam 's first sin, we ought to judge our selves for it,
so also with Referente to Adam is First since, we ought to judge our selves for it,
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and own our selves worthy of Condemnation on the account of it. The reason is this, because God judgeth us for it:
and own our selves worthy of Condemnation on the account of it. The reason is this, Because God Judgeth us for it:
cc d po12 n2 j pp-f n1 p-acp dt n1 pp-f pn31. dt n1 vbz d, c-acp np1 vvz pno12 p-acp pn31:
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and what God judgeth us for, we are also to judge our selves for, before him.
and what God Judgeth us for, we Are also to judge our selves for, before him.
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For in so doing, we do but take part with God, and conform our minds unto his Judgment and Will,
For in so doing, we do but take part with God, and conform our minds unto his Judgement and Will,
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and thereby also prevent God's judging us, as in that forequoted place.
and thereby also prevent God's judging us, as in that forequoted place.
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Now, that God judgeth us for that sin, is very plain from that of the Apostle, Rom. 5.16, 18. The judgment was by one to condemnation;
Now, that God Judgeth us for that since, is very plain from that of the Apostle, Rom. 5.16, 18. The judgement was by one to condemnation;
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but the free gift is of many offences unto justification, — Therefore as by the offence of one judgment came on all men to condemnation;
but the free gift is of many offences unto justification, — Therefore as by the offence of one judgement Come on all men to condemnation;
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even so by the righteousness of one, the free gift came upon all men to the justification of life. even so by the righteousness of one, the free gift Come upon all men to the justification of life.
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By those words, Judgment came on all men to condemnation, he manifestly means, that upon Adam 's so sinning, there issued forth from God;
By those words, Judgement Come on all men to condemnation, he manifestly means, that upon Adam is so sinning, there issued forth from God;
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the judge of all the world, a Judgment pronouncing all men criminally guilty of sin, which endeth in a Sentence of Condemnation.
the judge of all the world, a Judgement pronouncing all men criminally guilty of since, which Endeth in a Sentence of Condemnation.
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If you ask to what they are condemned? I answer, to Death, yea Eternal Death,
If you ask to what they Are condemned? I answer, to Death, yea Eternal Death,
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as the demerit of this first sin. This appears from the opposition, that the Apostle makes in this place.
as the demerit of this First since. This appears from the opposition, that the Apostle makes in this place.
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Condemnation, or NONLATINALPHABET, is opposed unto Justification of Life; and so, a condemnation to death is thereby intended.
Condemnation, or, is opposed unto Justification of Life; and so, a condemnation to death is thereby intended.
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And that death, such as is opposite unto that life, which follows upon Justification; and therefore Eternal Death, as the other is Eternal Life.
And that death, such as is opposite unto that life, which follows upon Justification; and Therefore Eternal Death, as the other is Eternal Life.
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Thus we learn from this Scripture, that God as Rector and Judge of the World, pronounceth on all men a Sentence of Condemnation,
Thus we Learn from this Scripture, that God as Rector and Judge of the World, pronounceth on all men a Sentence of Condemnation,
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for this first sin of Adam. Now what guilt, God as a Judge pronounceth on us, in and by virtue of that one offence, and sentenceth death thereupon;
for this First since of Adam. Now what guilt, God as a Judge pronounceth on us, in and by virtue of that one offence, and Sentenceth death thereupon;
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that, we as poor guilty creatures, ought to take upon our selves, and judge our selves by.
that, we as poor guilty creatures, ought to take upon our selves, and judge our selves by.
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4. Lastly, We should mourn for it after a godly sort. This is another act of Repentance, mentioned in Scripture, 2 Cor. 7.9.
4. Lastly, We should mourn for it After a godly sort. This is Another act of Repentance, mentioned in Scripture, 2 Cor. 7.9.
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Now I rejoyce not, that ye were made sorry, but that ye sorrowed to repentance, Now I rejoice not, that you were made sorry, but that you sorrowed to Repentance,
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for ye were made sorry after a godly manner, NONLATINALPHABET, according to God, as 'tis in the Original, i. e. according to God's concernments that are found to be in a sin,for you were made sorry After a godly manner,, according to God, as it's in the Original, i. e. according to God's concernments that Are found to be in a since,
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and reflections upon him in that sin, which any way cast dishonour upon God. And upon search we may find many great Reflections upon God in this first sin;
and reflections upon him in that since, which any Way cast dishonour upon God. And upon search we may find many great Reflections upon God in this First since;
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as a contempt of his Majesty, a despising his Wisdom and Goodness, a putting God from his Throne, a jealousie that God envy'd,
as a contempt of his Majesty, a despising his Wisdom and goodness, a putting God from his Throne, a jealousy that God envied,
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and kept man from happiness in forbidding that fruit; and many other Reflections in that first sin, that had a malign aspect on God;
and kept man from happiness in forbidding that fruit; and many other Reflections in that First since, that had a malign aspect on God;
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and for these we ought to mourn, if we mourn at all. Tho' we did not personally commit it, and destroy the World by it;
and for these we ought to mourn, if we mourn At all. Though we did not personally commit it, and destroy the World by it;
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yet we share in the guilt of it as private members, and the aggravating circumstances thereunto belonging.
yet we share in the guilt of it as private members, and the aggravating Circumstances thereunto belonging.
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And therefore we ought to mourn for it; and to pray to God for the pardon of it.
And Therefore we ought to mourn for it; and to pray to God for the pardon of it.
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These are some of those acts of Repentance and Humiliation, that we should put forth upon the account of that first sin.
These Are Some of those acts of Repentance and Humiliation, that we should put forth upon the account of that First since.
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3. Lastly, Being duly humbled for Imputed Sin, or Adam 's first sin, endeavour to get an Interest in Imputed Righteousness.
3. Lastly, Being duly humbled for Imputed since, or Adam is First since, endeavour to get an Interest in Imputed Righteousness.
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This is the remedy of Imputed Sin. Christ and Adam are set forth in Scripture as two publick Heads;
This is the remedy of Imputed Sin. christ and Adam Are Set forth in Scripture as two public Heads;
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and in the knowledge of these two, (as saith an ancient Father) Propriè fides christiana consistit, the Christian Faith doth properly consist.
and in the knowledge of these two, (as Says an ancient Father) Propriè fides Christian consistit, the Christian Faith does properly consist.
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By Adam we are cast, by Christ we must be cleared. By Adam we are guilty, by Christ we must be righteous.
By Adam we Are cast, by christ we must be cleared. By Adam we Are guilty, by christ we must be righteous.
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And as the sin of Adam redounds to his Posterity to condemnation:
And as the since of Adam redounds to his Posterity to condemnation:
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so the righteousness of Christ redounds to Believers to justification, Rom. 5.18, 19. As Adam at the fall ruin'd the World by his sin, the Imputation of it;
so the righteousness of christ redounds to Believers to justification, Rom. 5.18, 19. As Adam At the fallen ruined the World by his since, the Imputation of it;
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so Christ is sent to be a Saviour of the World, even those that believe, through the Imputation of his Righteousness.
so christ is sent to be a Saviour of the World, even those that believe, through the Imputation of his Righteousness.
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Hence he is said to be made sin for us, that we might be the righteousness of God in him, 2 Cor. 5.21. 'Tis not said, that we might be righteous in our own persons, and so be justified for Inherent Righteousness:
Hence he is said to be made since for us, that we might be the righteousness of God in him, 2 Cor. 5.21. It's not said, that we might be righteous in our own Persons, and so be justified for Inherent Righteousness:
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but, that we might be made the righteousness of God in him;
but, that we might be made the righteousness of God in him;
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plainly implying, that 'tis his Righteousness, the Imputation of it, that must justify us, as 'twas Adam 's Sin, the Imputation of it, did at first condemn us.
plainly implying, that it's his Righteousness, the Imputation of it, that must justify us, as 'twas Adam is since, the Imputation of it, did At First condemn us.
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Q. But how do we come to have an interest in Imputed Righteousness, and the Justification of life consequent thereto? R. By Ʋnion unto Christ.Q. But how do we come to have an Interest in Imputed Righteousness, and the Justification of life consequent thereto? R. By Ʋnion unto christ.
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Without union to Christ there is no communion with him in his benefits.
Without Union to christ there is no communion with him in his benefits.
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But so soon as we come to be united unto Christ, then do we begin to have Spiritual Life;
But so soon as we come to be united unto christ, then do we begin to have Spiritual Life;
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to have a life of Pardon or Justification, and a life of Holiness or Sanctification; answerable to the Deaths we had from Adam, both Legal and Spiritual.
to have a life of Pardon or Justification, and a life of Holiness or Sanctification; answerable to the Death's we had from Adam, both Legal and Spiritual.
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So that in Christ we have a full remedy of all that mischief, of that Sin and Death, we contracted by Adam. And as we come to share in the one,
So that in christ we have a full remedy of all that mischief, of that since and Death, we contracted by Adam. And as we come to share in the one,
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so we come to partake of the other: for there is a resemblance as to this also.
so we come to partake of the other: for there is a resemblance as to this also.
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If therefore you ask me, How we came to be made partakers of Adam 's guilt,
If Therefore you ask me, How we Come to be made partakers of Adam is guilt,
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and the death consequent thereupon? I answer, 'Twas because of our Union with him;
and the death consequent thereupon? I answer, 'Twas Because of our union with him;
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because we were legally united to him, who was our Federal Head. And so, in like manner,
Because we were legally united to him, who was our Federal Head. And so, in like manner,
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if you ask why Christ's Righteousness is imputed to us, and accounted ours? I answer, 'tis because of our unity with him, Christ being our Legal Head and Surety. And hence we read, that the righteousness of the law is now said to be fulfilled in us, Rom. 8.4. because our Surety hath fulfil•ed it for us;
if you ask why Christ's Righteousness is imputed to us, and accounted ours? I answer, it's Because of our unity with him, christ being our Legal Head and Surety. And hence we read, that the righteousness of the law is now said to be fulfilled in us, Rom. 8.4. Because our Surety hath fulfil•ed it for us;
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and therefore the Law accounts it as tho' 'twas fulfilled in us, who make with our Surety, in conspectu fori, but one legal person.
and Therefore the Law accounts it as though 'twas fulfilled in us, who make with our Surety, in conspectu Fori, but one Legal person.
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This briefly as to that Question, how do we come to have an Interest in Imputed Righteousness? namely, by Ʋnion.
This briefly as to that Question, how do we come to have an Interest in Imputed Righteousness? namely, by Ʋnion.
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Q. But what is it, that unites us unto Christ; or how may we come to be united to him? R. By believing in him. Q. But what is it, that unites us unto christ; or how may we come to be united to him? R. By believing in him.
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Christ comes to dwell •n our hearts by faith, Eph. 3.17. 'Tis by Faith •lone we receive Christ, and feed upon him, Joh. •. 12. ch. 6.56. 'Tis Faith on our part is the •ond of Union.
christ comes to dwell •n our hearts by faith, Ephesians 3.17. It's by Faith •lone we receive christ, and feed upon him, John •. 12. changed. 6.56. It's Faith on our part is the •ond of union.
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Hence we are said to be justifi•d by Faith; and Faith is said to be imputed to Righteousness, Rom. 5.1. Rom. 4.5. Not that •he NONLATINALPHABET credere, the very act of believing is our •ustifying Righteousness.
Hence we Are said to be justifi•d by Faith; and Faith is said to be imputed to Righteousness, Rom. 5.1. Rom. 4.5. Not that •he Believe, the very act of believing is our •ustifying Righteousness.
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But Faith justifies us, •nd is counted to us for Righteousness, as it is •onsidered Instrumentally and Relatively, as it •ath respect to,
But Faith Justifies us, •nd is counted to us for Righteousness, as it is •onsidered Instrumentally and Relatively, as it •ath respect to,
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and gives us an interest in Christ's •ighteousness, which is only imputed to believ•g Souls, Rom. 3.22. Even the righteousness of •od, which is by Faith of Jesus Christ unto all, and •on all, that believe.
and gives us an Interest in Christ's •ighteousness, which is only imputed to believ•g Souls, Rom. 3.22. Even the righteousness of •od, which is by Faith of jesus christ unto all, and •on all, that believe.
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Q. But what is it to believe in Christ, so as to 〈 ◊ 〉 united to him,Q. But what is it to believe in christ, so as to 〈 ◊ 〉 united to him,
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and to have an interest in his •ighteousness? R. 1. Negatively, It is not merely to believe that ••rist is the true Messiah;
and to have an Interest in his •ighteousness? R. 1. Negatively, It is not merely to believe that ••rist is the true Messiah;
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or to give a naked as•nt to the truth of the Gospel.
or to give a naked as•nt to the truth of the Gospel.
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We may have •is, and yet be destitute of that Faith, which ••ves an interest in Christ's Righteousness.
We may have •is, and yet be destitute of that Faith, which ••ves an Interest in Christ's Righteousness.
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Not ••ly Hypocrites, but wicked men, yea the Devils themselves, believe Christ to be the true Messiah;
Not ••ly Hypocrites, but wicked men, yea the Devils themselves, believe christ to be the true Messiah;
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and give a general assent to the Gospel. 'Tis said of the Devils, they believe and tremble, Jam. 1.19.
and give a general assent to the Gospel. It's said of the Devils, they believe and tremble, Jam. 1.19.
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And some of them, when Christ was on Earth, owned him, to be the Christ, th• holy one of God, Luk. 4.34.
And Some of them, when christ was on Earth, owned him, to be the christ, th• holy one of God, Luk. 4.34.
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But who will cal• this a Justifying Faith? The Scriptures tell us, we are justified by Faith, Rom. 5.1.
But who will cal• this a Justifying Faith? The Scriptures tell us, we Are justified by Faith, Rom. 5.1.
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But if this is the nature of Justifying Faith, to yield a naked assent to the Gospel,
But if this is the nature of Justifying Faith, to yield a naked assent to the Gospel,
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and to believe Jesus to be the true Messiah;
and to believe jesus to be the true Messiah;
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who is there in the Christian World, that will not be justified? Let us no more say, as Christ doth, Matt. 7.14. Strait is th• gate and narrow is the way, that leads to life, an• few there be that find it:
who is there in the Christian World, that will not be justified? Let us no more say, as christ does, Matt. 7.14. Strait is th• gate and narrow is the Way, that leads to life, an• few there be that find it:
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for if this Doctrine hold true, wide is the Gate and broad is the Way, an• few miss it.
for if this Doctrine hold true, wide is the Gate and broad is the Way, an• few miss it.
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I conclude therefore, that justifyin• Faith is somewhat more than a naked belief, • general assent:
I conclude Therefore, that justifyin• Faith is somewhat more than a naked belief, • general assent:
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this is common to the godly an• the wicked.
this is Common to the godly an• the wicked.
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2. Neither is it to have a full and confiden• perswasion, that our sins are pardoned, and tha• Christ died for us in particular.
2. Neither is it to have a full and confiden• persuasion, that our Sins Are pardoned, and tha• christ died for us in particular.
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Many that ar• Subjects of Justifying Faith are yet without thi• full perswasion.
Many that ar• Subject's of Justifying Faith Are yet without thi• full persuasion.
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For all true Believers have no Assurance. Scripture and daily experience teach that many of God's Servants walk in darknes• and see no light;
For all true Believers have no Assurance. Scripture and daily experience teach that many of God's Servants walk in darknes• and see no Light;
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or at most they have bu• a twilight, a kind of mixture of light and darkness, as the Prophet speaks, Zech. 14.6. wherea• others that are destitute of saving Faith are ver• confident of their good estate.
or At most they have bu• a twilight, a kind of mixture of Light and darkness, as the Prophet speaks, Zechariah 14.6. wherea• Others that Are destitute of Saving Faith Are ver• confident of their good estate.
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Thus it was wit• the foolish Virgins.
Thus it was wit• the foolish Virgins.
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They confidently expecte• to enter into Heaven, till Christ shut the Ga• against them, Matt. 25.11, 12. So that I conclude, that Justifying Faith doth not lie in a full perswasion, that our sins are pardoned;
They confidently expecte• to enter into Heaven, till christ shut the Ga• against them, Matt. 25.11, 12. So that I conclude, that Justifying Faith does not lie in a full persuasion, that our Sins Are pardoned;
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much •ess in a groundless or confident perswasion, that God will do all, and that nothing is required on our part,
much •ess in a groundless or confident persuasion, that God will do all, and that nothing is required on our part,
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but meerly and stoutly to believe the promise. This is but to delude our selves. Therefore,
but merely and stoutly to believe the promise. This is but to delude our selves. Therefore,
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3. Positively, To believe on Christ to the Salvation of our Souls, is to close with Christ on the terms he is offered.
3. Positively, To believe on christ to the Salvation of our Souls, is to close with christ on the terms he is offered.
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The Scripture sets it forth by receiving of him, Joh. 1.12.
The Scripture sets it forth by receiving of him, John 1.12.
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But as many as received him, to them gave he power to become the sons of God, But as many as received him, to them gave he power to become the Sons of God,
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even to them that believe on his name. To receive Christ and to believe on Christ in Scripture language are the same thing.even to them that believe on his name. To receive christ and to believe on christ in Scripture language Are the same thing.
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Q. But what is it to Receive Christ? R. 'Tis to take him on the terms he is offered in the Gospel; Q. But what is it to Receive christ? R. It's to take him on the terms he is offered in the Gospel;
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in his Cross as well as Crown, in his Precepts as well as Promises, and in one Office as well as another.
in his Cross as well as Crown, in his Precepts as well as Promises, and in one Office as well as Another.
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Christ is set forth as a Prince and a Saviour, Act. 5.31.
christ is Set forth as a Prince and a Saviour, Act. 5.31.
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And under both these notions we must receive him, if so be we would be saved and justified by him.
And under both these notions we must receive him, if so be we would be saved and justified by him.
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And in this, (as I conceive) lies the nature of Justifying Faith.
And in this, (as I conceive) lies the nature of Justifying Faith.
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Saith God in the Gospel to guilty Sinners, if you would be pardoned, justified and saved,
Says God in the Gospel to guilty Sinners, if you would be pardoned, justified and saved,
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then it must be through Christ the Mediatour.
then it must be through christ the Mediator.
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His Blood must cleanse you from the guilt of your sin, in order to free you from Death and Condemnation,
His Blood must cleanse you from the guilt of your since, in order to free you from Death and Condemnation,
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and his Righteousness must answer the Law for you, in order to give you a right to Life.
and his Righteousness must answer the Law for you, in order to give you a right to Life.
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Lord, saith the true Believer, I heartily close with him on these terms. I leave my self on his Blood and Righteousness for pardon and acceptance.
Lord, Says the true Believer, I heartily close with him on these terms. I leave my self on his Blood and Righteousness for pardon and acceptance.
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I see my Repentance can't satisfie the Law. I see the shortness of the best of my Obedience.
I see my Repentance can't satisfy the Law. I see the shortness of the best of my obedience.
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Therefore I renounce mine own Righteousness as filthy rags;
Therefore I renounce mine own Righteousness as filthy rags;
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and all other confidences in my self, and thankfully depend on Christ's priestly Satisfaction and Righteousness, for my justification.
and all other confidences in my self, and thankfully depend on Christ's priestly Satisfaction and Righteousness, for my justification.
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But saith God farther, my Christ must not be divided. If he save you as a Priest, he must rule you as a King.
But Says God farther, my christ must not be divided. If he save you as a Priest, he must Rule you as a King.
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For I have anointed him, to be a Prince as well as Saviour;
For I have anointed him, to be a Prince as well as Saviour;
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to give you Laws and to subdue your Lusts, as well as to satisfie my Justice,
to give you Laws and to subdue your Lustiest, as well as to satisfy my justice,
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and to save you from Hell. Content, saith the humble believing Soul. I thankfully embrace him upon these terms.
and to save you from Hell. Content, Says the humble believing Soul. I thankfully embrace him upon these terms.
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I give up my self to his Government.
I give up my self to his Government.
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I willingly take him for my Lord to rule me, as well as my Priest to satisfie for me.
I willingly take him for my Lord to Rule me, as well as my Priest to satisfy for me.
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I subscribe to his Laws, as just and good. But, saith God farther, my Christ is a crucified one;
I subscribe to his Laws, as just and good. But, Says God farther, my christ is a Crucified one;
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and you cannot, you must not divide him from the Cross.
and you cannot, you must not divide him from the Cross.
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If you will receive him, you must deny your selves and take up your Cross and follow him, Matth. 16.24. Lord, saith the true Believer, I am willing to take him, Cross and all:
If you will receive him, you must deny your selves and take up your Cross and follow him, Matthew 16.24. Lord, Says the true Believer, I am willing to take him, Cross and all:
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and hope nothing shall separate from his Love, whether Bonds or Persecutions, Life or Death. This is to receive Christ, or believe in him.
and hope nothing shall separate from his Love, whither Bonds or Persecutions, Life or Death. This is to receive christ, or believe in him.
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And herein lies the nature of that Faith, which unites us to Christ, and which gives us an in•erest in his Righteousness.
And herein lies the nature of that Faith, which unites us to christ, and which gives us an in•erest in his Righteousness.
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Believe therefore on the Lord Jesus, receive •im as offered in the Gospel: and then you shall •e justified and quickened by him;
Believe Therefore on the Lord jesus, receive •im as offered in the Gospel: and then you shall •e justified and quickened by him;
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then you •hall have an interest in Imputed Righteousness, which is the remedy of Imputed Sin.
then you •hall have an Interest in Imputed Righteousness, which is the remedy of Imputed Sin.
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Sermon Third. EPHES. II. 1. — Who were dead in trespasses and sins. Prop. 2. ALL men by nature are spiritually dead.
Sermon Third. EPHESIANS. II 1. — Who were dead in Trespasses and Sins. Prop. 2. ALL men by nature Are spiritually dead.
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You hath he quickened, who were dead in sin; i. e. not only Legally, as being under a Sentence of Death by reason of guilt;You hath he quickened, who were dead in since; i. e. not only Legally, as being under a Sentence of Death by reason of guilt;
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but also Spiritually, as being deprived of Spiritual Life, by reason of the power and presence of sin.
but also Spiritually, as being deprived of Spiritual Life, by reason of the power and presence of since.
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In speaking to this point, before I descend to a more distinct and particular consideration of it, 'twill be needful in the first place, to explain in the general, what is meant by Spiritual Death, and what it includes.
In speaking to this point, before I descend to a more distinct and particular consideration of it, it'll be needful in the First place, to explain in the general, what is meant by Spiritual Death, and what it includes.
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As for Death in the general, it denotes the absence of that Principle, which is the cause of life and motion in us.
As for Death in the general, it denotes the absence of that Principle, which is the cause of life and motion in us.
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We may the better conceive it from its opposite Life. For such as is the Life, such is the Death:
We may the better conceive it from its opposite Life. For such as is the Life, such is the Death:
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this latter being nothing but a privation of the former.
this latter being nothing but a privation of the former.
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Now, there is a twofold Life, Natural and Spiritual. 1. Natural, whereby we are enabled from the presence of the Soul in conjunction with the Body, to perform the actions of natural life, such as speaking, walking, reasoning, &c. 2. Spiritual, whereby we are enabled from the habits of Grace implanted in the Soul, to perform the actions of Spiritual Life,
Now, there is a twofold Life, Natural and Spiritual. 1. Natural, whereby we Are enabled from the presence of the Soul in conjunction with the Body, to perform the actions of natural life, such as speaking, walking, reasoning, etc. 2. Spiritual, whereby we Are enabled from the habits of Grace implanted in the Soul, to perform the actions of Spiritual Life,
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namely, of living unto God and Holiness. Answerable to this, there is a twofold Death.
namely, of living unto God and Holiness. Answerable to this, there is a twofold Death.
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1. Natural, whereby we are deprived of Natural Life, of that vital principle, namely our Soul, whereby we were enabled to perform natural actions. And,
1. Natural, whereby we Are deprived of Natural Life, of that vital principle, namely our Soul, whereby we were enabled to perform natural actions. And,
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2. Spiritual, whereby we are deprived of Spiritual Life, of that active, vital, spiritual principle, viz. the habits of Grace and Holiness, whereby we were enabled to live unto God.
2. Spiritual, whereby we Are deprived of Spiritual Life, of that active, vital, spiritual principle, viz. the habits of Grace and Holiness, whereby we were enabled to live unto God.
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This is that Death whereof I am treating; and it includes in it these two things. 1. A privation of habitual Holiness.
This is that Death whereof I am treating; and it includes in it these two things. 1. A privation of habitual Holiness.
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And then as a necessary consequent of this, 2. An Inclination to all that is evil.
And then as a necessary consequent of this, 2. an Inclination to all that is evil.
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These are the two parts of our Spiritual Death: and they answer the parts of Inherent Original Sin, which is the ground of it.
These Are the two parts of our Spiritual Death: and they answer the parts of Inherent Original since, which is the ground of it.
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As Imputed Original Sin is the ground of our being legally dead, and this from the Womb:
As Imputed Original since is the ground of our being legally dead, and this from the Womb:
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so Inherent original sin is the cause and ground of our being by nature spiritually dead.
so Inherent original since is the cause and ground of our being by nature spiritually dead.
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Now, Inherent Original Sin is twofold, 1. Privative, whereby we are deprived of Original Righteousness. 2. Positive, whereby we are corrupted in our whole nature.
Now, Inherent Original since is twofold, 1. Privative, whereby we Are deprived of Original Righteousness. 2. Positive, whereby we Are corrupted in our Whole nature.
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And from hence flows a twofold Spiritual Death in Sin, Privative and Positive: and in both respects we are by nature spiritually dead.
And from hence flows a twofold Spiritual Death in since, Privative and Positive: and in both respects we Are by nature spiritually dead.
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1. There is a Privative Death in Sin. This is that, whereby we are averse to all that is good,
1. There is a Privative Death in Sin. This is that, whereby we Are averse to all that is good,
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and have no more power to perform the duties of the spiritual life, than a dead man has to do the duties of the natural life.
and have no more power to perform the duties of the spiritual life, than a dead man has to do the duties of the natural life.
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And this seems to be the very reason of the phrase in my Text, as it relates unto Spiritual Death.
And this seems to be the very reason of the phrase in my Text, as it relates unto Spiritual Death.
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You know a dead man hath no ability for any action; when the man dies, all the actions of life cease:
You know a dead man hath no ability for any actium; when the man die, all the actions of life cease:
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so when the Soul is dead in sin, all spiritual actions cease, the man hath no ability to live unto God, any more than a dead man to live a natural life.
so when the Soul is dead in since, all spiritual actions cease, the man hath no ability to live unto God, any more than a dead man to live a natural life.
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The expression perhaps looks somewhat severe; yet 'tis too true. A corrupt tree cannot bring forth good fruit, as our Saviour tells us, Matth. 7.18. They that are in the flesh cannot please God, so saith the Apostle, Rom. 8.8. This then is the state of all men by nature, they are dead in sin, as being dead to all that is spiritually good.
The expression perhaps looks somewhat severe; yet it's too true. A corrupt tree cannot bring forth good fruit, as our Saviour tells us, Matthew 7.18. They that Are in the Flesh cannot please God, so Says the Apostle, Rom. 8.8. This then is the state of all men by nature, they Are dead in since, as being dead to all that is spiritually good.
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And the reason is, because they want a spiritual principle, that habitual holiness, that was at first created with us.
And the reason is, Because they want a spiritual principle, that habitual holiness, that was At First created with us.
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Adam, when created, had the Image of God, Gen. 1.27. He had a rectitude in all his powers, understanding, will, and inferiour faculties;Adam, when created, had the Image of God, Gen. 1.27. He had a rectitude in all his Powers, understanding, will, and inferior faculties;
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he was made upright, Eccles. 7.29.
he was made upright, Eccles. 7.29.
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But by the fall man lost his rectitude, the glory of the Divine Image is now gone, we have not that Righteousness and Habitual Holiness, wherewith at first our Natures were adorned;
But by the fallen man lost his rectitude, the glory of the Divine Image is now gone, we have not that Righteousness and Habitual Holiness, wherewith At First our Nature's were adorned;
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and so are become spiritually dead unto all that is good.
and so Are become spiritually dead unto all that is good.
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2. There is a Positive death in sin, whereby we are alive to what is evil.
2. There is a Positive death in since, whereby we Are alive to what is evil.
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I call this a Positive death, because there is something positive in it.
I call this a Positive death, Because there is something positive in it.
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'Tis called in Scripture, a law in the members, a body of death, and the law of sin, Rom. 7.23, 24, 25. All which expressions denote more than a mere privation.
It's called in Scripture, a law in the members, a body of death, and the law of since, Rom. 7.23, 24, 25. All which expressions denote more than a mere privation.
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It is true, a dead body hath no similitude, to express the positive part of this Death,
It is true, a dead body hath no similitude, to express the positive part of this Death,
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as having no active living principle remaining in it.
as having no active living principle remaining in it.
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But now in the Soul, there is an active living principle, that positively works in all ways of Sin and Death.
But now in the Soul, there is an active living principle, that positively works in all ways of since and Death.
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So that notwithstanding its active power, it may be called the death of the Soul; because we are lively only to that, which is our death.
So that notwithstanding its active power, it may be called the death of the Soul; Because we Are lively only to that, which is our death.
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For the more lively we are in sin, the more dead we are in sin;
For the more lively we Are in since, the more dead we Are in since;
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for thereby it gets the greater strength in us, and power over us, and so disables us to what is good.
for thereby it gets the greater strength in us, and power over us, and so disables us to what is good.
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Now this death also is the common case of all men by nature. They are not only dead to God, but alive to sin.
Now this death also is the Common case of all men by nature. They Are not only dead to God, but alive to since.
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They are not only without strength, but ungodly, Rom. 5.6. Enemies to God, and at enmity with him, Rom. 8.7.
They Are not only without strength, but ungodly, Rom. 5.6. Enemies to God, and At enmity with him, Rom. 8.7.
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The reason is, because by the fall we are not only deprived of Original Righteousness, as a •ust punishment of the first sin;
The reason is, Because by the fallen we Are not only deprived of Original Righteousness, as a •ust punishment of the First since;
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but we have also contracted an inherent corruption, a sinful inclination to all that is evil;
but we have also contracted an inherent corruption, a sinful inclination to all that is evil;
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and this is the ground of our positive spiritual death in sin.
and this is the ground of our positive spiritual death in since.
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Now both these deaths are included in my Doctrine, and seem to be intended in my Text;
Now both these death's Are included in my Doctrine, and seem to be intended in my Text;
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〈 ◊ 〉 shall therefore speak to each distinctly, and be•in with the first: and so the point of Doctrine •s this.
〈 ◊ 〉 shall Therefore speak to each distinctly, and be•in with the First: and so the point of Doctrine •s this.
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Doct. All men by nature are privatively spiritu•lly dead in sin.
Doct. All men by nature Are privatively spiritu•lly dead in since.
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In prosecuting this Point, I shall, 1. shew the •eason of it, and 2. make some improvement of it.
In prosecuting this Point, I shall, 1. show the •eason of it, and 2. make Some improvement of it.
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First, I shall shew the reason of it. And in •hort it is this;
First, I shall show the reason of it. And in •hort it is this;
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namely, the privation of Original Righteousness, which is one part of our Inherent Original Sin. We are not only guilty of Adam 's first sin,
namely, the privation of Original Righteousness, which is one part of our Inherent Original Sin. We Are not only guilty of Adam is First since,
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but we are also deprived of Original Righteousness; and hence it comes to pass, that we are privatively spiritually dead in sin.
but we Are also deprived of Original Righteousness; and hence it comes to pass, that we Are privatively spiritually dead in since.
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Q. It may here be enquired, how does it appear, that we are deprived of Original Righteousness.Q. It may Here be inquired, how does it appear, that we Are deprived of Original Righteousness.
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R. I answer, 'twill appear both from Scripture and Reason. 1. From Scripture. This tells us, we are shapen and conceiv'd in sin, Psal. 51.5. which plainly shews, that we are now destitute of Original Righteousness;R. I answer, it'll appear both from Scripture and Reason. 1. From Scripture. This tells us, we Are shapen and conceived in since, Psalm 51.5. which plainly shows, that we Are now destitute of Original Righteousness;
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because we have contracted a contrary habit. If we be stained with Original Sin; surely we have not Original Righteousness.
Because we have contracted a contrary habit. If we be stained with Original since; surely we have not Original Righteousness.
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Again, it may be proved from that of the Apostle, Eph. 4.23, 24. where he bids us, be renewed in the spirit of our mind,
Again, it may be proved from that of the Apostle, Ephesians 4.23, 24. where he bids us, be renewed in the Spirit of our mind,
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and to put on the new man, which after God (i. e. after the image of God) is created in righteousness and true holiness. and to put on the new man, which After God (i. e. After the image of God) is created in righteousness and true holiness.
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'Tis a plain evidence, that naturally we are destitute of this image of God: for otherwise we need not that exhortation.
It's a plain evidence, that naturally we Are destitute of this image of God: for otherwise we need not that exhortation.
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The Scripture is full and clear in this point, that we are naturally, since the fall, without Original Righteousness.
The Scripture is full and clear in this point, that we Are naturally, since the fallen, without Original Righteousness.
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Observe what the Apostle speaks of himself, Rom. 7.18. I know that in me, that is, in my flesh, there dwells no good thing: i. e.
Observe what the Apostle speaks of himself, Rom. 7.18. I know that in me, that is, in my Flesh, there dwells no good thing: i. e.
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no Righteousness, no habit or principle of Grace.
no Righteousness, no habit or principle of Grace.
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The goodness he is here speaking of is a spiritual goodness, opposite to sin, of which he had been speaking in the former Verse.
The Goodness he is Here speaking of is a spiritual Goodness, opposite to since, of which he had been speaking in the former Verse.
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And tho' the Apostle, as being regenerate, had another (I) in him, as he speaks v. 17. as implying that there was something in him that was not flesh, that had some good in it:
And though the Apostle, as being regenerate, had Another (I) in him, as he speaks v. 17. as implying that there was something in him that was not Flesh, that had Some good in it:
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yet take a man as born into the World, and not born again; and so he hath no good in him, no gracious disposition at all.
yet take a man as born into the World, and not born again; and so he hath no good in him, no gracious disposition At all.
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This is the state of the unregenerate, they are all flesh, Joh. 3.6.
This is the state of the unregenerate, they Are all Flesh, John 3.6.
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they are all destitute of Original Righteousness, and there is none righteous, no not one, Rom. 3.9, 10. 2. Reason also will prove this truth, that we are deprived of Original Righteousness. I thus argue.
they Are all destitute of Original Righteousness, and there is none righteous, no not one, Rom. 3.9, 10. 2. Reason also will prove this truth, that we Are deprived of Original Righteousness. I thus argue.
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Adam by the fall lost Original Righteousness: therefore so did we. To make this Argument the more clear, I shall prove both parts, Antecedent and Consequent.
Adam by the fallen lost Original Righteousness: Therefore so did we. To make this Argument the more clear, I shall prove both parts, Antecedent and Consequent.
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1. I shall prove the Antecedent, that Adam was deprived of Original Righteousness. This may be proved from Scripture and Reason.
1. I shall prove the Antecedent, that Adam was deprived of Original Righteousness. This may be proved from Scripture and Reason.
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First, From Scripture. Three things in Scripture taken from the History of Adam 's fall prove this. 1. His confession of his being naked. 2. The narration of his fleeing from God.
First, From Scripture. Three things in Scripture taken from the History of Adam is fallen prove this. 1. His Confessi of his being naked. 2. The narration of his fleeing from God.
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And 3. the remark, which is set on Adam 's Image in opposition to the Image of God.
And 3. the remark, which is Set on Adam is Image in opposition to the Image of God.
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1. His confession of his being naked intimates to us his being deprived of Original Righteousness.
1. His Confessi of his being naked intimates to us his being deprived of Original Righteousness.
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When Adam fell, he found himself naked; not only in body, (to cover which he sewed fig-leaves together, Gen. 3.7.) but also in soul.
When Adam fell, he found himself naked; not only in body, (to cover which he sewed Fig leaves together, Gen. 3.7.) but also in soul.
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For v. 10. said he, I heard thy voice in the Garden, and I was afraid, because I was naked.
For v. 10. said he, I herd thy voice in the Garden, and I was afraid, Because I was naked.
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It was such a nakedness, as made him afraid of God's wrath, and exposed him to it;
It was such a nakedness, as made him afraid of God's wrath, and exposed him to it;
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which his bodily nakedness of it self did not. Said Adam, I was afraid, because I was naked.
which his bodily nakedness of it self did not. Said Adam, I was afraid, Because I was naked.
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Nakedness, you know is the want of some Garment, which a man should be cloathed with.
Nakedness, you know is the want of Some Garment, which a man should be clothed with.
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And if you would know, what Garment Adam wanted, upon the account of which he was naked before God, the Apostle will inform us, Col. 3.10. Put on the new man, which is renewed in knowledge, after the image of him that created him.
And if you would know, what Garment Adam wanted, upon the account of which he was naked before God, the Apostle will inform us, Col. 3.10. Put on the new man, which is renewed in knowledge, After the image of him that created him.
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He speaks here expresly of the Image of God, wherein at first man was created, and likens it to a Garment, as the phrase (putting on) implieth.
He speaks Here expressly of the Image of God, wherein At First man was created, and likens it to a Garment, as the phrase (putting on) Implies.
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This garment Adam was cloathed with at first creation:
This garment Adam was clothed with At First creation:
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for 'tis said he was made in the Image of God. And now you see he is stript of it, he hath lost his garment of Original Righteousness, he is become naked; naked in Soul,
for it's said he was made in the Image of God. And now you see he is stripped of it, he hath lost his garment of Original Righteousness, he is become naked; naked in Soul,
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as being stript of the Robe of God's Image: therefore he is afraid.
as being stripped of the Robe of God's Image: Therefore he is afraid.
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2. Another circumstance that proves Adam to have lost his Original Righteousness is his fleeing from God. When Adam sinned, he fled from God, and hid himself, Gen. 3.10. A plain discovery, that Adam had lost his Original Righteousness;
2. another circumstance that Proves Adam to have lost his Original Righteousness is his fleeing from God. When Adam sinned, he fled from God, and hid himself, Gen. 3.10. A plain discovery, that Adam had lost his Original Righteousness;
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for otherwise he had never hid from God.
for otherwise he had never hid from God.
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The presence of God, and communion with God, would have been the greatest of all his delights.
The presence of God, and communion with God, would have been the greatest of all his delights.
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Thus it is now with regenerate persons, so far as renewed;
Thus it is now with regenerate Persons, so Far as renewed;
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and thus also 'twould have been with Adam, had he not lost his primitive righteousness, his habitual holiness:
and thus also 'twould have been with Adam, had he not lost his primitive righteousness, his habitual holiness:
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but being by the fall deprived of this, and made naked; this was the reason, why he fled from God's presence, and hid himself.
but being by the fallen deprived of this, and made naked; this was the reason, why he fled from God's presence, and hid himself.
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3. Another circumstance is that remark, that is set on Adam 's Image, in opposition to the Image of God.
3. another circumstance is that remark, that is Set on Adam is Image, in opposition to the Image of God.
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When God made man, 'tis said, he created him in his own likeness;
When God made man, it's said, he created him in his own likeness;
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but by way of opposition, 'tis said of Adam, that he begat a son in his own likeness,
but by Way of opposition, it's said of Adam, that he begat a son in his own likeness,
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after his image, Gen. 5.1, 3. Now, what is meant by Adam's image in this place? why, not only the natural frame of his body and soul:After his image, Gen. 5.1, 3. Now, what is meant by Adam's image in this place? why, not only the natural frame of his body and soul:
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but it seems to allude, and that chiefly, to man's corruption. Adam begat a son in his own likeness, i. e.
but it seems to allude, and that chiefly, to Man's corruption. Adam begat a son in his own likeness, i. e.
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a weak, sinful, mortal man, like himself, Which Image being put in opposition to God's Image,
a weak, sinful, Mortal man, like himself, Which Image being put in opposition to God's Image,
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and including in it, sinful, perverse dispositions and inclinations; it is a plain argument that Adam had lost his Original Righteousness:
and including in it, sinful, perverse dispositions and inclinations; it is a plain argument that Adam had lost his Original Righteousness:
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because two contraries cannot be together in the same subject; Original Righteousness and Original Sin.
Because two contraries cannot be together in the same Subject; Original Righteousness and Original Sin.
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Q. But perhaps you will say, How comes it to pass, that Adam 's first sin should cause a privation of Original Righteousness?Q. But perhaps you will say, How comes it to pass, that Adam is First since should cause a privation of Original Righteousness?
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R. This brings me to my second proof, namely, from Reason. And these reasons may be given for it.R. This brings me to my second proof, namely, from Reason. And these Reasons may be given for it.
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1. Because he justly forfeited his Original Righteousness by that sin; and that according to the tenour of the threatning.
1. Because he justly forfeited his Original Righteousness by that since; and that according to the tenor of the threatening.
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God had told Adam, in the day he transgress'd, he should die the death, Gen. 2.17. Which threatning includes in it all kinds of death.
God had told Adam, in the day he transgressed, he should die the death, Gen. 2.17. Which threatening includes in it all Kinds of death.
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Not only death temporal, which was not then fulfilled; and death eternal, which follows upon temporal;
Not only death temporal, which was not then fulfilled; and death Eternal, which follows upon temporal;
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but also death spiritual, whereby the soul is deprived of spiritual life, and becomes dead in sin;
but also death spiritual, whereby the soul is deprived of spiritual life, and becomes dead in since;
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which death immediately seized on him.
which death immediately seized on him.
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For, as a man that commits an act of high treason against the King, hath his goods and life taken from him:
For, as a man that commits an act of high treason against the King, hath his goods and life taken from him:
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so Adam for that his first act of Rebellion, wherein he committed high treason against God, justly forfeited all his Righteousness,
so Adam for that his First act of Rebellion, wherein he committed high treason against God, justly forfeited all his Righteousness,
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and deserved to have all Grace taken from him; as indeed he had, and we in him;
and deserved to have all Grace taken from him; as indeed he had, and we in him;
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for he and we are all come short of the glory of God, of the Glory of the Divine Image, Rom. 3.23. 2. Adam 's first sin deprived his Soul of his primitive holiness, because it provoked the Spirit of God to withdraw from him.
for he and we Are all come short of the glory of God, of the Glory of the Divine Image, Rom. 3.23. 2. Adam is First since deprived his Soul of his primitive holiness, Because it provoked the Spirit of God to withdraw from him.
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It is the Spirit of God, that is the author and maintainer of all grace and holiness.
It is the Spirit of God, that is the author and maintainer of all grace and holiness.
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If the spirit does not dwell in us, our souls will be destitute of all grace.
If the Spirit does not dwell in us, our Souls will be destitute of all grace.
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Now Adam by his sin provoked God's spirit, and made him to withdraw. His sin separated God and his Soul, as 'tis the property of sin, Isa. 59.2.
Now Adam by his since provoked God's Spirit, and made him to withdraw. His since separated God and his Soul, as it's the property of since, Isaiah 59.2.
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And therefore when God had withdrawn his spirit, the life of holiness must needs vanish out of Adam 's heart;
And Therefore when God had withdrawn his Spirit, the life of holiness must needs vanish out of Adam is heart;
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because the spirit was the maintainer of it. As the Sun maintains the light in the air:
Because the Spirit was the maintainer of it. As the Sun maintains the Light in the air:
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so the spirit, holiness in the heart. And, as take the Sun out of the Firmament, and all beams of light vanish;
so the Spirit, holiness in the heart. And, as take the Sun out of the Firmament, and all beams of Light vanish;
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so take the Spirit away from the Soul, and you take away all Grace also. Adam therefore by his first sin forfeiting the Spirit, hence he lost his Original Righteousness.
so take the Spirit away from the Soul, and you take away all Grace also. Adam Therefore by his First since forfeiting the Spirit, hence he lost his Original Righteousness.
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Obj. According to this, Grace in a regenerate man now, would also be extinguished by every act of sin.Object According to this, Grace in a regenerate man now, would also be extinguished by every act of since.
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R. The case is not the same. Adam 's grace and a Regenerate man's grace have a different ground.R. The case is not the same. Adam is grace and a Regenerate Man's grace have a different ground.
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For the strength of Adam 's grace is only the Law and a Legal Covenant:
For the strength of Adam is grace is only the Law and a Legal Covenant:
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but the strength of a Regenerate man's grace is the Gospel, and the New Covenant, back'd with the strength and power of Christ.
but the strength of a Regenerate Man's grace is the Gospel, and the New Covenant, backed with the strength and power of christ.
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Till therefore you can separate the Regenerate from Christ, who is the spring and fountain of all their grace, (which can never be, Rom. 8.38, 39.) you can never separate the spirit of grace and habitual holiness from their hearts;
Till Therefore you can separate the Regenerate from christ, who is the spring and fountain of all their grace, (which can never be, Rom. 8.38, 39.) you can never separate the Spirit of grace and habitual holiness from their hearts;
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because this will still flow down from Christ, and be maintained by him. The Regenerate therefore do not lose their grace and habitual holiness, on every sinful act;
Because this will still flow down from christ, and be maintained by him. The Regenerate Therefore do not loose their grace and habitual holiness, on every sinful act;
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because the Gospel admits of Repentance.
Because the Gospel admits of Repentance.
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Now this was not the case of Adam. He only stood on a Legal Covenant, which knows no pardon, admits of no repentance.
Now this was not the case of Adam. He only stood on a Legal Covenant, which knows no pardon, admits of no Repentance.
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3. Lastly, Adam 's first sin deprived his soul of the image of God;
3. Lastly, Adam is First since deprived his soul of the image of God;
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because it was a means in its own nature to expel God's image out of his Soul. It was not only the meritorious cause,
Because it was a means in its own nature to expel God's image out of his Soul. It was not only the meritorious cause,
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as deserving this loss, and forfeiting the spirit of grace and holiness, as a penal consequence:
as deserving this loss, and forfeiting the Spirit of grace and holiness, as a penal consequence:
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but it did also expel it, by a kind of physical energy, as one contrary does expel another.
but it did also expel it, by a kind of physical energy, as one contrary does expel Another.
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Sin is contrary to grace and holiness; it is said to be enmity against God, and his law, Rom. 8.7.
since is contrary to grace and holiness; it is said to be enmity against God, and his law, Rom. 8.7.
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And therefore when sin took place in Adam 's heart, it expelled his holiness being contrary unto it.
And Therefore when since took place in Adam is heart, it expelled his holiness being contrary unto it.
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For, Contraria mutuò se expellunt, as the Schools speak, i. e. contraries do mutually expel each other.
For, Contraria mutuò se expellunt, as the Schools speak, i. e. contraries doe mutually expel each other.
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This for the proof of the Antecedent, that Adam was deprived of Original Righteousness. I come, 2. To prove the Consequent;
This for the proof of the Antecedent, that Adam was deprived of Original Righteousness. I come, 2. To prove the Consequent;
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therefore so are we. This will appear from this two-fold consideration. 1. If we consider the publick capacity Adam stood in.Therefore so Are we. This will appear from this twofold consideration. 1. If we Consider the public capacity Adam stood in.
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Adam being made our publick Representative, consequently we are guilty of his first sin;Adam being made our public Representative, consequently we Are guilty of his First since;
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and hence we are bound to bear the penalty of it, in being deprived of Original Righteousness, as well as he.
and hence we Are bound to bear the penalty of it, in being deprived of Original Righteousness, as well as he.
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This is but just and equal. I shall illustrate the case from a Parliament-man.
This is but just and equal. I shall illustrate the case from a Parliament man.
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As your Burgesses in Parliament, if they will do such acts, whereby the privileges of the Subjects are lost, they lose not only their own rights,
As your Burgesses in Parliament, if they will do such acts, whereby the privileges of the Subject's Are lost, they loose not only their own rights,
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but theirs also whom they represent.
but theirs also whom they represent.
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So here, Adam being made a Publick Head and Representative, he doing this act, whereby he lost his own Righteousness, lost ours also at the same time.
So Here, Adam being made a Public Head and Representative, he doing this act, whereby he lost his own Righteousness, lost ours also At the same time.
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2. Add also to this, that our nature was in him. He was our common Parent;
2. Add also to this, that our nature was in him. He was our Common Parent;
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and had all our stock committed to him; from whom we were to receive it at the day of our birth.
and had all our stock committed to him; from whom we were to receive it At the day of our birth.
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Now Adam losing that stock of grace, and righteousness, and holiness, that was committed to him to keep for,
Now Adam losing that stock of grace, and righteousness, and holiness, that was committed to him to keep for,
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and convey to us, we of necessity must needs lose it, whether Adam was our Publick Representative or no.
and convey to us, we of necessity must needs loose it, whither Adam was our Public Representative or no.
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For it is a known maxim, nil dat quod non in se habet, nothing can communicate that to another, which it hath not it self.
For it is a known maxim, nil that quod non in se habet, nothing can communicate that to Another, which it hath not it self.
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As a prodigal Father or Trustee for a person under age having spent the Estate cannot convey it unto the Child, when grown up:
As a prodigal Father or Trustee for a person under age having spent the Estate cannot convey it unto the Child, when grown up:
p-acp dt j-jn n1 cc np1 p-acp dt n1 p-acp n1 vhg vvn dt n1 vmbx vvi pn31 p-acp dt n1, c-crq vvn a-acp:
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so Adam, like a Prodigal Father, having lost our Original Righteousness, cannot possibly convey it unto us.
so Adam, like a Prodigal Father, having lost our Original Righteousness, cannot possibly convey it unto us.
av np1, av-j dt j-jn n1, vhg vvn po12 j-jn n1, vmbx av-j vvi pn31 p-acp pno12.
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For as is said in Philosophy, Ex •ihilo nihil fit, out of nothing comes nothing: •o in Law, where nothing is, nothing can be •ad, tho' sued for;
For as is said in Philosophy, Ex •ihilo nihil fit, out of nothing comes nothing: •o in Law, where nothing is, nothing can be •ad, though sued for;
p-acp a-acp vbz vvn p-acp n1, fw-la fw-la fw-la n1, av pp-f pix vvz pix: av p-acp n1, c-crq pix vbz, pix vmb vbi j, cs vvn p-acp;
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but the King himself loseth •is right.
but the King himself loses •is right.
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And thus have I endeavoured to give a ratio•al account, how we come to be deprived of O•iginal Righteousness.
And thus have I endeavoured to give a ratio•al account, how we come to be deprived of O•iginal Righteousness.
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And this being so, that we are deprived of it, this is the reason of our Privative Spiritual Death in Sin.
And this being so, that we Are deprived of it, this is the reason of our Privative Spiritual Death in Sin.
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APPLICATION.
APPLICATION.
n1.
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Is it so, that we are, privatively spiritually dead •n sin, as being deprived of Original Righteousness, •nd having no ability to what is spiritually good?
Is it so, that we Are, privatively spiritually dead •n since, as being deprived of Original Righteousness, •nd having no ability to what is spiritually good?
vbz pn31 av, cst pns12 vbr, av-jn av-j j n1 n1, c-acp vbg vvn pp-f j-jn n1, n1 vhg dx n1 p-acp r-crq vbz av-j j?
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1. This will shew us the great need of Regene•ation. What is Regeneration, but the restora•ion of God's Image in us;
1. This will show us the great need of Regene•ation. What is Regeneration, but the restora•ion of God's Image in us;
crd d vmb vvi pno12 dt j n1 pp-f n1. q-crq vbz n1, cc-acp dt n1 pp-f npg1 n1 p-acp pno12;
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the restoring us in •ome measure to our primitive rectitude and original righteousness, which we lost by the fall? •o the Apostle sets it forth, Eph. 4.23, 24. where •peaking of Regeneration, he calls it, a being re•ewed in the spirit of our mind,
the restoring us in •ome measure to our primitive rectitude and original righteousness, which we lost by the fallen? •o the Apostle sets it forth, Ephesians 4.23, 24. where •peaking of Regeneration, he calls it, a being re•ewed in the Spirit of our mind,
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and a puting on •f the new man, which after God is created in righ•eousness and true holiness. and a putting on •f the new man, which After God is created in righ•eousness and true holiness.
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The expression al•udes to man's innocent state, wherein he was made in the Image of God, antecedent to any act of obedience.
The expression al•udes to Man's innocent state, wherein he was made in the Image of God, antecedent to any act of Obedience.
dt n1 vvz p-acp ng1 j-jn n1, c-crq pns31 vbds vvn p-acp dt n1 pp-f np1, n1 p-acp d n1 pp-f n1.
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Which Image of God, being •ost by the fall; hence we stand in need of Regeneration to repair that loss.
Which Image of God, being •ost by the fallen; hence we stand in need of Regeneration to repair that loss.
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2. Hence learn the great Impotency of man by nature. He is spiritually dead to all that is good.
2. Hence Learn the great Impotency of man by nature. He is spiritually dead to all that is good.
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The natural man, whatever his parts, or acquirements be, yet in the things of God he is an Impotent creature.
The natural man, whatever his parts, or acquirements be, yet in the things of God he is an Impotent creature.
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He is dead in sin, he canno• put forth a spiritual good act. The Scriptur• speaks plainly touching man's Impotency;
He is dead in since, he canno• put forth a spiritual good act. The Scriptur• speaks plainly touching Man's Impotency;
pns31 vbz j p-acp n1, pns31 n1 vvd av dt j j n1. dt np1 vvz av-j vvg ng1 n1;
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no• only telling us in the general, that we are dea• in sin, as in my Text:
no• only telling us in the general, that we Are dea• in since, as in my Text:
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but also more particula•ly, that the natural man cannot know, 1 Cor. 2. 1• cannot believe, Joh. 6.44. cannot obey, Rom. 8. • cannot think a good thought, 2 Cor. 3.5. cann•• speak a good word, Matth. 12.34.
but also more particula•ly, that the natural man cannot know, 1 Cor. 2. 1• cannot believe, John 6.44. cannot obey, Rom. 8. • cannot think a good Thought, 2 Cor. 3.5. cann•• speak a good word, Matthew 12.34.
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yea, cannot • any thing that is spiritually good, Joh. 15. • what a poor Impotent thing then is the natur•• man, that can of himself,
yea, cannot • any thing that is spiritually good, John 15. • what a poor Impotent thing then is the natur•• man, that can of himself,
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neither know, nor b•lieve, obey, nor think, speak, nor do any thin• that is good? And this being so;
neither know, nor b•lieve, obey, nor think, speak, nor do any thin• that is good? And this being so;
dx vvb, ccx vvb, vvb, ccx vvb, vvb, ccx vdb d n1 cst vbz j? cc d vbg av;
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what will b•come of that great noise, that is made in th• world about Free-will. But this leads to th• next use.
what will b•come of that great noise, that is made in th• world about Freewill. But this leads to th• next use.
q-crq vmb vvi pp-f cst j n1, cst vbz vvn p-acp n1 n1 p-acp j. p-acp d vvz p-acp n1 ord n1.
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3. Hence learn a plain confutation of the Aminian Doctrine, touching man's power and fre•-will.
3. Hence Learn a plain confutation of the Aminjan Doctrine, touching Man's power and fre•-will.
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The Arminians tell us, that man since t• fall, hath a power to convert himself, to belie•• in Christ,
The Arminians tell us, that man since t• fallen, hath a power to convert himself, to belie•• in christ,
dt njp2 vvi pno12, cst n1 c-acp n1 vvi, vhz dt n1 pc-acp vvi px31, p-acp n1 p-acp np1,
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and put forth acts of evangelic•• obedience. And that in order hereto, he do not stand in need of any special grace,
and put forth acts of evangelic•• Obedience. And that in order hereto, he do not stand in need of any special grace,
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but on• of that which is common to all, that sit und•• the ministry of the word,
but on• of that which is Common to all, that fit und•• the Ministry of the word,
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namely, moral gra•• or moral suasion;
namely, moral gra•• or moral suasion;
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which moral suasion does n• confer any new strength, only excites him to u• the power he hath already.
which moral suasion does n• confer any new strength, only excites him to u• the power he hath already.
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And this they thi• is sufficient to Faith, and other spiritual go•• works.
And this they thi• is sufficient to Faith, and other spiritual go•• works.
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A Doctrine, quite contrary to the scope of t•• Gospel, which ascribes our conversion, fait• and repentance, to the power of God, and free-grace, Psal. 110.3. Eph. 2.8. not to man's pow•r and free-will.
A Doctrine, quite contrary to the scope of t•• Gospel, which ascribes our conversion, fait• and Repentance, to the power of God, and Free grace, Psalm 110.3. Ephesians 2.8. not to Man's pow•r and freewill.
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Which Doctrine also is plain•y confuted from my Text and Doctrine.
Which Doctrine also is plain•y confuted from my Text and Doctrine.
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For if •y nature, we are spiritually dead to all that is good, then we have not a natural active power, •nd free-will to spiritual good actions.
For if •y nature, we Are spiritually dead to all that is good, then we have not a natural active power, •nd freewill to spiritual good actions.
p-acp cs j n1, pns12 vbr av-j j p-acp d cst vbz j, cs pns12 vhb xx dt j j n1, vvb n1 p-acp j j n2.
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For if we •ad, then we should not be dead in sin; some •ife toward God, and that which is good would •e left in us.
For if we •ad, then we should not be dead in since; Some •ife towards God, and that which is good would •e left in us.
p-acp cs pns12 vhd, cs pns12 vmd xx vbi j p-acp n1; d n1 p-acp np1, cc cst r-crq vbz j vmd vbi vvn p-acp pno12.
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Whereas the Apostle tells us •oundly, we are dead in sin. He doth not say, we are wounded and weakened by the fall of Adam, and are indisposed to a spiritual life, which we shall not mind, unless excited by moral Arguments:
Whereas the Apostle tells us •oundly, we Are dead in since. He does not say, we Are wounded and weakened by the fallen of Adam, and Are indisposed to a spiritual life, which we shall not mind, unless excited by moral Arguments:
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but he tells us plainly, we are dead in sin, as having no more ability for the duties of the spiritual life,
but he tells us plainly, we Are dead in since, as having no more ability for the duties of the spiritual life,
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than a dead man hath to the duties of the natural; for in this is the allusion.
than a dead man hath to the duties of the natural; for in this is the allusion.
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But to prevent mistakes, we do not deny all kind of free-will. Let me therefore state the point briefly in a few Particulars, that so we may distinguish truth from error. And,
But to prevent mistakes, we do not deny all kind of freewill. Let me Therefore state the point briefly in a few Particulars, that so we may distinguish truth from error. And,
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1. When we dispute concerning this Doctrine of free-will, the Question is not, whether man since the fall hath free-will in a natural sence. This is granted and generally own'd.
1. When we dispute Concerning this Doctrine of freewill, the Question is not, whither man since the fallen hath freewill in a natural sense. This is granted and generally owned.
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Austin as well as Pelagius; Calvin as well as Arminius unanimously maintain, that man has free-will in this sence.Austin as well as Pelagius; calvin as well as Arminius unanimously maintain, that man has freewill in this sense.
np1 c-acp av c-acp np1; np1 a-acp av c-acp np1 av-j vvi, cst n1 vhz n1 p-acp d n1.
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All that the Orthodox say in this point is, that the will is corrupted and disposed to evil,
All that the Orthodox say in this point is, that the will is corrupted and disposed to evil,
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as the other powers of the soul are.
as the other Powers of the soul Are.
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They freely grant, we have not lost the power of willing, in genere entis, in a natural sence:
They freely grant, we have not lost the power of willing, in genere entis, in a natural sense:
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only it is corrupted, in genere moris, in a moral sence.
only it is corrupted, in genere moris, in a moral sense.
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If therefore we take free-will in a natural sence, and understand by it no more than a freedom from coaction and external violence,
If Therefore we take freewill in a natural sense, and understand by it no more than a freedom from coaction and external violence,
cs av pns12 vvb n1 p-acp dt j n1, cc vvi p-acp pn31 av-dx av-dc cs dt n1 p-acp n1 cc j n1,
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so that a man doth will and chuse, and do what he doth upon counsel, reason, and advice leading him thereto;
so that a man does will and choose, and do what he does upon counsel, reason, and Advice leading him thereto;
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there is no controversie in the present business. For freedom of will in this sence is essential unto man.
there is no controversy in the present business. For freedom of will in this sense is essential unto man.
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It is as essential to him, a• reason it self.
It is as essential to him, a• reason it self.
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And therefore to strip, or spoi• him of this, were to turn man into a brute.
And Therefore to strip, or spoi• him of this, were to turn man into a brutus.
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The Question therefore is not, whether man has free-will in a natural sence, in respect of th• subject:
The Question Therefore is not, whither man has freewill in a natural sense, in respect of th• Subject:
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but in a moral sence, in regard of th• object, whether man has free-will to that whic• is good.
but in a moral sense, in regard of th• Object, whither man has freewill to that whic• is good.
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2. Neither is the Question, whether man ha• free-will in a moral sence to external good action• This is granted.
2. Neither is the Question, whither man ha• freewill in a moral sense to external good action• This is granted.
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For tho' he cannot do an evangelical good work, that is pleasing to God;
For though he cannot do an Evangelical good work, that is pleasing to God;
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fo• they that are in the flesh, (in their unregeneracy cannot please God, Rom. 8.8. yet the natural ma• can do many moral good actions, I mean such a are materially good.
fo• they that Are in the Flesh, (in their unregeneracy cannot please God, Rom. 8.8. yet the natural ma• can do many moral good actions, I mean such a Are materially good.
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And hither we refer the virtues of the Heathen, and the good works of unregenerate men before faith.
And hither we refer the Virtues of the Heathen, and the good works of unregenerate men before faith.
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For, (as a judicious Divine speaks) tho' man be much criple• since the fall in morals,
For, (as a judicious Divine speaks) though man be much criple• since the fallen in morals,
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yet he is not wholly dea• to them, as he is to spirituals. A man may brea• off his sins by righteousness,
yet he is not wholly dea• to them, as he is to spirituals. A man may brea• off his Sins by righteousness,
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and his iniquities b• shewing mercy to the poor, as Daniel told Neb•chadnezzar, Dan. 4.27. The young man in th• Gospel, yet out of Christ, morally kept the Law And so may men under the Gospel keep the outward and material part of the precept.
and his iniquities b• showing mercy to the poor, as daniel told Neb•chadnezzar, Dan. 4.27. The young man in th• Gospel, yet out of christ, morally kept the Law And so may men under the Gospel keep the outward and material part of the precept.
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Yea, th• very Heathen and Pagans themselves did not on•• by nature in part know the things written in •he Law,
Yea, th• very Heathen and Pagans themselves did not on•• by nature in part know the things written in •he Law,
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but they did by nature do them, as the •postle sheweth, Rom. 2.14. For the Gentiles •hat have not the law, do by nature the things con•ained in the law.
but they did by nature do them, as the •postle shows, Rom. 2.14. For the Gentiles •hat have not the law, do by nature the things con•ained in the law.
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They did them by the power •f nature and free-will. Upon this stock, toge•her with the help of common providence and •oncourse, they bore many excellent and wor•hy fruits.
They did them by the power •f nature and freewill. Upon this stock, toge•her with the help of Common providence and •oncourse, they boar many excellent and wor•hy fruits.
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What contempt of the world? what •dmirable patience under afflictions? what sobriety and temperance? what bowels of compassion to men in misery? and what devotion in the external worship of their Gods, did eminently appear in many of them? And these works,
What contempt of the world? what •dmirable patience under afflictions? what sobriety and temperance? what bowels of compassion to men in misery? and what devotion in the external worship of their God's, did eminently appear in many of them? And these works,
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tho' they were not according to the exactness of the Law, and they failed also in the manner of them,
though they were not according to the exactness of the Law, and they failed also in the manner of them,
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and could not please God for want of faith in them, Heb. 11.6.
and could not please God for want of faith in them, Hebrew 11.6.
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yet so far as they were agreeable to the law of nature, and in regard of the materiality of them,
yet so Far as they were agreeable to the law of nature, and in regard of the materiality of them,
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so far they were pleasing to God, and not offensive to him, as their sins were.
so Far they were pleasing to God, and not offensive to him, as their Sins were.
av av-j pns32 vbdr vvg p-acp np1, cc xx j p-acp pno31, c-acp po32 n2 vbdr.
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Now, for such moral acts of righteousness as these, man since the fall hath free-will.
Now, for such moral acts of righteousness as these, man since the fallen hath freewill.
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But tho' he hath free-will in some sence to moral good actions, yet he hath no freedom to what is spiritually good; he hath not free-will in a spiritual sence.
But though he hath freewill in Some sense to moral good actions, yet he hath no freedom to what is spiritually good; he hath not freewill in a spiritual sense.
p-acp cs pns31 vhz n1 p-acp d n1 p-acp j j n2, av pns31 vhz dx n1 p-acp r-crq vbz av-j j; pns31 vhz xx n1 p-acp dt j n1.
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The carnal mind is enmity against God, it is not subject to the law of God, The carnal mind is enmity against God, it is not Subject to the law of God,
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neither indeed can be, Rom. 8.7. with respect to evangelical and spiritual good acts, Christ tells us plainly, without him we can do nothing, Joh. 15.5. i. e. nothing spiritually, nothing acceptable, because no such fruit can arise, where faith the root of such fruit is wanting;neither indeed can be, Rom. 8.7. with respect to Evangelical and spiritual good acts, christ tells us plainly, without him we can do nothing, John 15.5. i. e. nothing spiritually, nothing acceptable, Because no such fruit can arise, where faith the root of such fruit is wanting;
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Vid. Charn. Vol. 2. p. 177. 3. Lastly, Neither is it controverted, whether the work of faith, regeneration and conversion is carried on by moral suasion in the ministry of the word. Vid. Charn. Vol. 2. p. 177. 3. Lastly, Neither is it controverted, whither the work of faith, regeneration and conversion is carried on by moral suasion in the Ministry of the word.
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For this also is granted, that the Holy Ghost makes use of this, as the ordinary means of faith and conversion.
For this also is granted, that the Holy Ghost makes use of this, as the ordinary means of faith and conversion.
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We do not assert, that faith and other graces are infused into persons living idle, and taking no care about their salvation:
We do not assert, that faith and other graces Are infused into Persons living idle, and taking no care about their salvation:
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but ordinarily in the diligent use of those means, which God hath appointed and sanctified to this purpose, such as prayer, reading, attending on ordinances;
but ordinarily in the diligent use of those means, which God hath appointed and sanctified to this purpose, such as prayer, reading, attending on ordinances;
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which means in those that are elect, are made effectual by the blessing of God, in a way of moral suasion, to the production of faith and conversion in the soul.
which means in those that Are elect, Are made effectual by the blessing of God, in a Way of moral suasion, to the production of faith and conversion in the soul.
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The Question therefore is not, whether faith and conversion are usually promoted and carried on by moral suasion:
The Question Therefore is not, whither faith and conversion Are usually promoted and carried on by moral suasion:
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but whether this of it self is sufficient to produce these graces in us? They say it is: but we deny it;
but whither this of it self is sufficient to produce these graces in us? They say it is: but we deny it;
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because of that moral impotence we are under, by reason of our spiritual death in sin.
Because of that moral impotence we Are under, by reason of our spiritual death in since.
c-acp pp-f cst j n1 pns12 vbr p-acp, p-acp n1 pp-f po12 j n1 p-acp n1.
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For seeing by nature we are spiritually dead, we are no more able to quicken our selves to a spiritual life,
For seeing by nature we Are spiritually dead, we Are no more able to quicken our selves to a spiritual life,
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or perform the duties of the spiritual life, whilst unregenerate, than a dead man can raise himself out of the grave,
or perform the duties of the spiritual life, while unregenerate, than a dead man can raise himself out of the grave,
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or put forth the acts of the natural life. 4. This Doctrine may serve for advice in these following particulars.
or put forth the acts of the natural life. 4. This Doctrine may serve for Advice in these following particulars.
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1. Let us all reflect a little on our natural state with respect to this death,
1. Let us all reflect a little on our natural state with respect to this death,
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and be humbled for it. There are three things in this death, that call on us to humiliation.
and be humbled for it. There Are three things in this death, that call on us to humiliation.
cc vbb vvn p-acp pn31. pc-acp vbr crd n2 p-acp d n1, cst vvb p-acp pno12 p-acp n1.
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1. Because we are hereby void of all that is •ood.
1. Because we Are hereby void of all that is •ood.
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We have not by nature the least dram of •race, the least spark of habitual holiness left in •s.
We have not by nature the least dram of •race, the least spark of habitual holiness left in •s.
pns12 vhb xx p-acp n1 dt ds n1 pp-f n1, dt ds n1 pp-f j n1 vvn p-acp n2.
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In us, in our flesh, (and we are all by nature •othing but flesh) there dwells nothing that is •ood, Rom. 7.18. This therefore should be mat•er of deep self-abasement, to think there is no•hing of good in us;In us, in our Flesh, (and we Are all by nature •othing but Flesh) there dwells nothing that is •ood, Rom. 7.18. This Therefore should be mat•er of deep self-abasement, to think there is no•hing of good in us;
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no gracious habit, no holy •isposition;
no gracious habit, no holy •isposition;
dx j n1, dx j n1;
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but that our natures are rather like 〈 ◊ 〉 lump of terra damnata, as the Chymists call it,
but that our nature's Are rather like 〈 ◊ 〉 lump of terra damnata, as the chemists call it,
cc-acp cst po12 n2 vbr av-c j 〈 sy 〉 n1 pp-f fw-la fw-la, p-acp dt n2 vvb pn31,
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namely, that which is the dross of their distilla•ions, out of which they have distilled all that •s good.
namely, that which is the dross of their distilla•ions, out of which they have distilled all that •s good.
av, cst r-crq vbz dt n1 pp-f po32 n2, av pp-f r-crq pns32 vhb vvn d cst vbz j.
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Thus our natures are like this dross, or rather to make use of the Scripture comparison, they are like cursed earth, that hath not the least good seed in it;
Thus our nature's Are like this dross, or rather to make use of the Scripture comparison, they Are like cursed earth, that hath not the least good seed in it;
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and therefore is fit to be rejected and burned, Heb. 6.8.
and Therefore is fit to be rejected and burned, Hebrew 6.8.
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And is not this matter of humiliation, to reflect on it? If there was but something of good in us, some gracious and holy dispositions toward God;
And is not this matter of humiliation, to reflect on it? If there was but something of good in us, Some gracious and holy dispositions towards God;
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why, 'twould be a means of our preservation. As in Isai. 65.8.
why, 'twould be a means of our preservation. As in Isaiah 65.8.
uh-crq, pn31|vmd vbi dt n2 pp-f po12 n1. p-acp p-acp np1 crd.
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The Vine that hath but one cluster of Grapes in it, one saith destroy it not,
The Vine that hath but one cluster of Grapes in it, one Says destroy it not,
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for there is a blessing in it; some good in it, which it is pity to have destroyed.for there is a blessing in it; Some good in it, which it is pity to have destroyed.
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Ay, but by nature we have no good in us, we are all of us an empty Vine, as God speaks of Israel, Hos. 10.1.
Ay, but by nature we have no good in us, we Are all of us an empty Vine, as God speaks of Israel, Hos. 10.1.
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And therefore we have cause to judge our selves not worthy to live, and to be deeply humbled at the thoughts of it. As also,
And Therefore we have cause to judge our selves not worthy to live, and to be deeply humbled At the thoughts of it. As also,
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2. Because by this death we are not only empty of good, of habitual goodness;
2. Because by this death we Are not only empty of good, of habitual Goodness;
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but are render'd uncapable to answer our End. The end of man is to glorify God.
but Are rendered uncapable to answer our End. The end of man is to Glorify God.
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Now we cannot glorify God more than by our obedience. Herein saith Christ, is my father glorified, if ye bring forth much fruit, Joh. 15.8.
Now we cannot Glorify God more than by our Obedience. Herein Says christ, is my father glorified, if you bring forth much fruit, John 15.8.
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Now, we by this death are render'd uncapable of yielding to God acceptable obedience, and so of answering the end o• our being;
Now, we by this death Are rendered uncapable of yielding to God acceptable Obedience, and so of answering the end o• our being;
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and therefore it is matter of Soul-humbling reflection. Especially if we do bu• compare our selves with the other creatures.
and Therefore it is matter of Soul-humbling reflection. Especially if we do bu• compare our selves with the other creatures.
cc av pn31 vbz n1 pp-f j n1. av-j cs pns12 vdb n1 vvi po12 n2 p-acp dt j-jn n2.
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The other creatures retain most of their native goodness, which God put in them, and are good fo• those ends they were at first appointed;
The other creatures retain most of their native Goodness, which God put in them, and Are good fo• those ends they were At First appointed;
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as the Sun, Moon, Plants, Trees, and other inanimate and sensitive creatures.
as the Sun, Moon, Plants, Trees, and other inanimate and sensitive creatures.
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But we, (to make us• of our Saviour's comparison) are as salt that hate lost its savour;
But we, (to make us• of our Saviour's comparison) Are as salt that hate lost its savour;
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and so is fit for nothing but the dunghill:
and so is fit for nothing but the dunghill:
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because, tho' it hath a being still, yet it hath lost its goodness, for that end it was appointed.
Because, though it hath a being still, yet it hath lost its Goodness, for that end it was appointed.
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And so we, (my Brethren) have los• our goodness with reference to our end;
And so we, (my Brothers) have los• our Goodness with Referente to our end;
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we are as Salt without savour.
we Are as Salt without savour.
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Or to make use of the Prophet's allusion, Ezech. 15.4, 5. we are as the Wood of the Vine, of no use, unmeet for service ▪ And therefore it should humble us to think of it As also,
Or to make use of the Prophet's allusion, Ezekiel 15.4, 5. we Are as the Wood of the Vine, of no use, unmeet for service ▪ And Therefore it should humble us to think of it As also,
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3. Because this death is not only our misery, but also our sin. All sin whatever is just cause of humiliation.
3. Because this death is not only our misery, but also our since. All since whatever is just cause of humiliation.
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Now this spiritual death is our sin ▪ It is not a meer negation of grace,
Now this spiritual death is our since ▪ It is not a mere negation of grace,
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but 'tis a privation of what ought to be in us.
but it's a privation of what ought to be in us.
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It is carentia entitatis debitae inesse; 'tis the want of that goodness we ought to have,
It is Carentia entitatis debitae inesse; it's the want of that Goodness we ought to have,
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and that according to the law of God, which requires our natures to be spiritual and holy,
and that according to the law of God, which requires our nature's to be spiritual and holy,
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yea to be holy as God is holy, Lev. 19.2. according to the pattern of our first creation, for we were created in the image of his holiness.
yea to be holy as God is holy, Lev. 19.2. according to the pattern of our First creation, for we were created in the image of his holiness.
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2. Let those that are quickened by Christ, bless God for it. You, my Brethren, did not deserve it more than others:
2. Let those that Are quickened by christ, bless God for it. You, my Brothers, did not deserve it more than Others:
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no, 'twas merely of free grace, Eph. 1.5.
no, 'twas merely of free grace, Ephesians 1.5.
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However others ascribe their Conversion and Regeneration to free-will: let true Christians set the crown on the head of free-grace. 'Tis grace, free grace, that makes us to differ, not only from others,
However Others ascribe their Conversion and Regeneration to freewill: let true Christians Set the crown on the head of Free grace. It's grace, free grace, that makes us to differ, not only from Others,
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but our former selves, if there be a difference, 1 Cor. 4.7. 3. Lastly, let those that are under this spiritual death, endeavour to become sensible of it, and pray to God to be delivered from it.
but our former selves, if there be a difference, 1 Cor. 4.7. 3. Lastly, let those that Are under this spiritual death, endeavour to become sensible of it, and pray to God to be Delivered from it.
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The whole, saith Christ, need not the Physician, Mat. 9.12. Persons seldom go to Christ for a cure, till they find themselves sick or wounded.The Whole, Says christ, need not the physician, Mathew 9.12. Persons seldom go to christ for a cure, till they find themselves sick or wounded.
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Endeavour therefore from my doctrine to be sensible of your spiritual death in sin; and then pray to be delivered from it.
Endeavour Therefore from my Doctrine to be sensible of your spiritual death in since; and then pray to be Delivered from it.
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My doctrine tends not to drive you to despair, but to drive you to your knees; and to make you know, that God will have us beholden to him for every good thing;
My Doctrine tends not to drive you to despair, but to drive you to your knees; and to make you know, that God will have us beholden to him for every good thing;
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it is he that works in us both to will and to do, Phil. 2. •3.it is he that works in us both to will and to do, Philip 2. •3.
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Tho' we are spiritually dead in sin, as being empty of all good by nature, having no free-will to what is spiritually good:
Though we Are spiritually dead in since, as being empty of all good by nature, having no freewill to what is spiritually good:
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yet we can pray to God for his grace; this is the means of God's own prescribing, Eze. 36.26, 37. compared.
yet we can pray to God for his grace; this is the means of God's own prescribing, Ezekiel 36.26, 37. compared.
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And there is good encouragement, as our Saviour sheweth, Luke 11.13. If ye then that are evil know how to give good gifts unto our children:
And there is good encouragement, as our Saviour shows, Lycia 11.13. If you then that Are evil know how to give good Gifts unto our children:
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how much more shall your heavenly father give the holy spirit to them that ask him. how much more shall your heavenly father give the holy Spirit to them that ask him.
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Pray therefore for habitual grace, this is the remedy of this spiritual death. And if you would have your Prayers effectual, pray in sincerity;
Pray Therefore for habitual grace, this is the remedy of this spiritual death. And if you would have your Prayers effectual, pray in sincerity;
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my meaning is, join endeavours together with your prayers.
my meaning is, join endeavours together with your Prayers.
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Pray and read, pray and practise what is in your power, pray and attend the ministry of the word, and other gospel institutions:
prey and read, pray and practise what is in your power, pray and attend the Ministry of the word, and other gospel institutions:
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and this is the way to obtain this blessing.
and this is the Way to obtain this blessing.
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Sermon Fourth. EPHES. II. 1. — Who were dead in trespasses and sins.
Sermon Fourth. EPHESIANS. II 1. — Who were dead in Trespasses and Sins.
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THE doctrine is this, All men by nature are Dead in Sin. This has been branch'd into some particulars.
THE Doctrine is this, All men by nature Are Dead in Sin. This has been branched into Some particulars.
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The point now before us is this; D. All men by nature are Positively spiritually dead in sin.
The point now before us is this; D. All men by nature Are Positively spiritually dead in since.
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In handling this point, I shall 1. Inquire into this Positive death, its nature and cause. 2. Prove, that all men by nature are under this death.
In handling this point, I shall 1. Inquire into this Positive death, its nature and cause. 2. Prove, that all men by nature Are under this death.
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And, 3. conclude with some improvement. Q. 1. What is meant by this positive spiritual death?
And, 3. conclude with Some improvement. Q. 1. What is meant by this positive spiritual death?
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R. In brief it is that, whereby we are prone to all that is evil. R. In brief it is that, whereby we Are prove to all that is evil.
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As privative spiritual death in sin is that, whereby we are dead to all that is •piritually good:
As privative spiritual death in since is that, whereby we Are dead to all that is •piritually good:
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so positive spiritual death in sin •s that, whereby we are alive to what is evil.
so positive spiritual death in since •s that, whereby we Are alive to what is evil.
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〈 ◊ 〉 call it a Positive death, because there is some•hing positive in it.
〈 ◊ 〉 call it a Positive death, Because there is some•hing positive in it.
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There is not only a cessa•ion of motion to all that is spiritually good, •n such persons that are thus dead:
There is not only a cessa•ion of motion to all that is spiritually good, •n such Persons that Are thus dead:
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but there is also a life of Resistance against God. There is •n Active principle, called in Scripture the law in the Members, Rom. 7.24. so called, because it is an operative effective principle, which seems to have the force of a law, impelling and inclining to all that is evil;
but there is also a life of Resistance against God. There is •n Active principle, called in Scripture the law in the Members, Rom. 7.24. so called, Because it is an operative effective principle, which seems to have the force of a law, impelling and inclining to all that is evil;
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and hence proceeds this spiritual death. The cause then of this death is the law in our members,
and hence proceeds this spiritual death. The cause then of this death is the law in our members,
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or that other part of Inherent Original Sin, which we call Positive, whereby we are corrupted in our whole nature.
or that other part of Inherent Original since, which we call Positive, whereby we Are corrupted in our Whole nature.
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I know it is a Question among some, whether Inherent Original Sin hath any thing Positive in it? The Papists generally deny it,
I know it is a Question among Some, whither Inherent Original since hath any thing Positive in it? The Papists generally deny it,
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and place the whole of Original Sin, merely in a Privation of God's Image; and so define it to be only the want of Original righteousness:
and place the Whole of Original since, merely in a Privation of God's Image; and so define it to be only the want of Original righteousness:
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but it is generally asserted among Protestants, that Original Sin hath somewhat positive in it; and therefore they say, that Original Sin is not only a Privation of God's Image,
but it is generally asserted among Protestants, that Original since hath somewhat positive in it; and Therefore they say, that Original since is not only a Privation of God's Image,
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but also denotes a Positive inclination to what is evil.
but also denotes a Positive inclination to what is evil.
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Now, because my doctrine depends on this truth, that Original Sin is Positive as well as Privative, I shall therefore speak a little to it.
Now, Because my Doctrine depends on this truth, that Original since is Positive as well as Privative, I shall Therefore speak a little to it.
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And here for the better understanding of it, because the term Positive as applied unto sin, sounds somewhat harsh, I shall briefly explain in what sence it is Positive.
And Here for the better understanding of it, Because the term Positive as applied unto since, sounds somewhat harsh, I shall briefly explain in what sense it is Positive.
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1. When I say that Original Sin hath a Positive part, I do not understand it in a Physical sence;
1. When I say that Original since hath a Positive part, I do not understand it in a Physical sense;
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as tho' it hath a substantial being, and were the very essence and substance of the Soul. This was the Error of Flaccius Illyricus, who out of a vehement opposition to the Papists,
as though it hath a substantial being, and were the very essence and substance of the Soul. This was the Error of Flaccius Illyricus, who out of a vehement opposition to the Papists,
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and those that denied the corruption of our nature, asserted that our very substance was Sin. Now, Original Sin is not Positive in this sence;
and those that denied the corruption of our nature, asserted that our very substance was Sin. Now, Original since is not Positive in this sense;
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for in this sence there is nothing Positive, but it is also good. Ens & Bonum convertuntur. And if 'tis good, then it is of God:
for in this sense there is nothing Positive, but it is also good. Ens & Bonum convertuntur. And if it's good, then it is of God:
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for all good is either God, or comes from him. But it is blasphemy to say Sin is of God.
for all good is either God, or comes from him. But it is blasphemy to say since is of God.
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Therefore it is not Positive in this sence, namely Physicè, as that which hath a substantial being;
Therefore it is not Positive in this sense, namely Physicè, as that which hath a substantial being;
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but only, Ethicè and Logicè, Morally and Logically, as that which opposeth the law of God,
but only, Ethicè and Logicè, Morally and Logically, as that which Opposeth the law of God,
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and may be affirmed to be in the Subject.
and may be affirmed to be in the Subject.
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2. And in this sence, as it denotes a Moral quality, which may be affirmed to be in the Subject;
2. And in this sense, as it denotes a Moral quality, which may be affirmed to be in the Subject;
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so it is not Positive, Formaliter & in Abstracto, as it is considered abstractly from the subject,
so it is not Positive, Formaliter & in Abstracto, as it is considered abstractly from the Subject,
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and in its own nature. For in this sence, no sin whatever, whether Original or Actual, may be said to be Positive.
and in its own nature. For in this sense, no since whatever, whither Original or Actual, may be said to be Positive.
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For the nature of Sin, (its Ratio formalis, ) lies in a Privation, as the Apostle defines it, 1 Joh. 3.4. Sin is NONLATINALPHABET, the want of that rectitude, whe•her of nature or action, that ought to be in •s according to God's law.
For the nature of since, (its Ratio Formalis,) lies in a Privation, as the Apostle defines it, 1 John 3.4. since is, the want of that rectitude, whe•her of nature or actium, that ought to be in •s according to God's law.
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In this sence there•ore, as Original Sin is considered formally and •bstractly, so it is not Positive:
In this sense there•ore, as Original since is considered formally and •bstractly, so it is not Positive:
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but only as it is materially and concretely considered.
but only as it is materially and concretely considered.
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In this •ence it may be said to be Positive, because •here is an Active principle joined with it, which positively works in all ways of sin and •eath. Therefore,
In this •ence it may be said to be Positive, Because •here is an Active principle joined with it, which positively works in all ways of since and •eath. Therefore,
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3. Lastly, when I say, that Original sin is Positive, as well as Privative, I mean only that •t is not an Idle,
3. Lastly, when I say, that Original since is Positive, as well as Privative, I mean only that •t is not an Idle,
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but an Active privation, or a mixt privation.
but an Active privation, or a mixed privation.
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Not such a privation, as blindness is of sight, but as sickness is of health, which corrupts and vitiates the temper of the body,
Not such a privation, as blindness is of sighed, but as sickness is of health, which corrupts and vitiates the temper of the body,
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and therefore hath more in it, than a mere simple privation. That Original Sin is Positive in this sence, may be proved by many arguments.
and Therefore hath more in it, than a mere simple privation. That Original since is Positive in this sense, may be proved by many Arguments.
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1. From those names, that the Scripture gives it. The Scripture speaks of Original Sin not only, per modum negationis, Negatively and Privatively;
1. From those names, that the Scripture gives it. The Scripture speaks of Original since not only, per modum negationis, Negatively and Privatively;
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but also, per modum affirmationis, Positively and Affirmatively.
but also, per modum affirmationis, Positively and Affirmatively.
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It is called in Scripture not only a Coming short of the glory of God, Rom. 3.23. and the want of all that is good, Rom. 7.18.
It is called in Scripture not only a Coming short of the glory of God, Rom. 3.23. and the want of all that is good, Rom. 7.18.
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But it is also called Concupiscence, the flesh, the law in the members, and the old man, Rom. 7.8, 23. Joh. 3.6. All which expressions compel us to think of it, as more than a mere simple privation.
But it is also called Concupiscence, the Flesh, the law in the members, and the old man, Rom. 7.8, 23. John 3.6. All which expressions compel us to think of it, as more than a mere simple privation.
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Tho' they do not imply thus much, that Sin is our very substance, as Illyricus mistook them:
Though they do not imply thus much, that since is our very substance, as Illyricus mistook them:
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yet at least they seem to import this, namely a positive proneness to all evil, besides the privation of all that is good.
yet At lest they seem to import this, namely a positive proneness to all evil, beside the privation of all that is good.
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2. Original Sin is Positive, because the Scripture does attribute to it positive and efficacious operations, which mere and bare privations are not capable of.
2. Original since is Positive, Because the Scripture does attribute to it positive and efficacious operations, which mere and bore privations Are not capable of.
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The flesh, (saith the Apostle,) lusteth against the spirit, Gal. 5.17. And the law in the members warreth against the law in the mind, Rom. 7.23.The Flesh, (Says the Apostle,) Lusteth against the Spirit, Gal. 5.17. And the law in the members Warreth against the law in the mind, Rom. 7.23.
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And a man is drawn aside, (haled as it were by a kind of violence to commit sin,) by reason of it, Jam. 1.14.
And a man is drawn aside, (haled as it were by a kind of violence to commit since,) by reason of it, Jam. 1.14.
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All which phrases plainly import, that Original Sin is not a sluggish idle privation, but an Active principle. They denote a repugnancy to what is good,
All which phrases plainly import, that Original since is not a sluggish idle privation, but an Active principle. They denote a repugnancy to what is good,
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and an inclination to what is evil; which therefore shews that Original Sin hath somewhat Positive in it.
and an inclination to what is evil; which Therefore shows that Original since hath somewhat Positive in it.
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Surely, when the Holy Ghost speaks of such activity, and working of sin in us, we must needs understand it of more than the absence of God's Image in us.
Surely, when the Holy Ghost speaks of such activity, and working of since in us, we must needs understand it of more than the absence of God's Image in us.
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3. Another argument may be taken from a parity of reason. Acquired vicious habits do comprehend in them somewhat more than a mere privation,
3. another argument may be taken from a parity of reason. Acquired vicious habits do comprehend in them somewhat more than a mere privation,
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namely a propensity to what is evil.
namely a propensity to what is evil.
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E. G. If we speak of the vicious habits of injustice, intemperance, &c. it is not enough to say, they are the mere privation of those vertues, which are immediately contrary to them.E. G. If we speak of the vicious habits of injustice, intemperance, etc. it is not enough to say, they Are the mere privation of those Virtues, which Are immediately contrary to them.
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But they also denote such an Inclination in a man, that thereby he is carried out to those vicious acts of such habits.
But they also denote such an Inclination in a man, that thereby he is carried out to those vicious acts of such habits.
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Thus it is with moral vicious habits;
Thus it is with moral vicious habits;
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they are not a mere negation of such vertues, but also incline and dispose the subject to vicious actions.
they Are not a mere negation of such Virtues, but also incline and dispose the Subject to vicious actions.
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And the same I infer touching the doctrine of Original Sin. For we are to conceive of Original Sin,
And the same I infer touching the Doctrine of Original Sin. For we Are to conceive of Original since,
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as an innate, or inbred habit; as the others are acquired:
as an innate, or inbred habit; as the Others Are acquired:
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and therefore we must attribute as much positiveness, if not more to Original Sin, as we do to vicious acquired habits.
and Therefore we must attribute as much positiveness, if not more to Original since, as we do to vicious acquired habits.
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Because this is a closer leprosie, infecting our nature, than such habits. For this we have as soon as we are born.
Because this is a closer leprosy, infecting our nature, than such habits. For this we have as soon as we Are born.
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This is twisted within our bowels; and therefore doth more strongly incline us unto sin.
This is twisted within our bowels; and Therefore does more strongly incline us unto since.
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4. Add also in the last place, that this positive inclination to what is evil, does necessarily follow upon the privation of God's Image.
4. Add also in the last place, that this positive inclination to what is evil, does necessarily follow upon the privation of God's Image.
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Which consideration will make this doctrine the more easie to be received. The Soul of man is continually working one way or other.
Which consideration will make this Doctrine the more easy to be received. The Soul of man is continually working one Way or other.
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If therefore it hath lest its Original Righteousness, and its moral ability to what is spiritually good, it must of necessity be hurried on to what is evil.
If Therefore it hath lest its Original Righteousness, and its moral ability to what is spiritually good, it must of necessity be hurried on to what is evil.
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As, if you spoil the strings of a musical Instrument, immediately they make a jar and ungrateful noise upon every moving of them:
As, if you spoil the strings of a musical Instrument, immediately they make a jar and ungrateful noise upon every moving of them:
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so the Soul of Man being deprived of its moral rectitude, and spiritual ability for holy actions, must of necessity act amiss.
so the Soul of Man being deprived of its moral rectitude, and spiritual ability for holy actions, must of necessity act amiss.
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It being a subject immediately susceptible of righteousness or corruption; if it lose its righteousness, by natural necessity corruption comes in the room of it.
It being a Subject immediately susceptible of righteousness or corruption; if it loose its righteousness, by natural necessity corruption comes in the room of it.
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From what hath been said, it plainly appears, that Original Sin hath a Positive part.
From what hath been said, it plainly appears, that Original since hath a Positive part.
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There is not only the want of righteousness, but also the corruption of our whole nature, a positive inclination to what is evil.
There is not only the want of righteousness, but also the corruption of our Whole nature, a positive inclination to what is evil.
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And this is the cause of our spiritual positive death in sin. I come, 2. To prove, that all men by nature are under this death.
And this is the cause of our spiritual positive death in since. I come, 2. To prove, that all men by nature Are under this death.
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This will appear by proving that our natures are positively corrupted as but now explained, upon which this death doth necessarily follow.
This will appear by proving that our nature's Are positively corrupted as but now explained, upon which this death does necessarily follow.
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Now, that our natures are thus Positively corrupted; that we are not only deprived since the fall of God's Image, whereby we are disabled to what is spiritually good;
Now, that our nature's Are thus Positively corrupted; that we Are not only deprived since the fallen of God's Image, whereby we Are disabled to what is spiritually good;
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but are also depraved in our whole Man, filled with sinful and perverse dispositions, whereby we are inclined to all that is evil;
but Are also depraved in our Whole Man, filled with sinful and perverse dispositions, whereby we Are inclined to all that is evil;
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I shall prove to you by these following Arguments.
I shall prove to you by these following Arguments.
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Arg. 1. The first shall be drawn from Scripture testimony. The Scriptures abundantly prove this truth.Argument 1. The First shall be drawn from Scripture testimony. The Scriptures abundantly prove this truth.
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Not to insist on all that might be named, I shall single out some few places.
Not to insist on all that might be nam, I shall single out Some few places.
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1. The first is that known and remarkable place, Psal. 51.5. Behold I was shapen in iniquity, and in sin did my mother conceive me.
1. The First is that known and remarkable place, Psalm 51.5. Behold I was shapen in iniquity, and in since did my mother conceive me.
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David in this Psalm is making confession of his sin unto God. And having confest his Actual sin, v. 3.4. he runs it up to the fountain head, namely his Original Sin, that corruption of nature that he had from his birth;David in this Psalm is making Confessi of his since unto God. And having confessed his Actual since, v. 3.4. he runs it up to the fountain head, namely his Original since, that corruption of nature that he had from his birth;
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and this also he confesses and bewails before God, v. 5. Confessing that he was shapen and conceived in sin:
and this also he Confesses and bewails before God, v. 5. Confessing that he was shapen and conceived in since:
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before he was born or saw the light, he was polluted and unclean. From whence I thus argue, David had corruption from his very birth; therefore so have we.
before he was born or saw the Light, he was polluted and unclean. From whence I thus argue, David had corruption from his very birth; Therefore so have we.
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Because all men by nature are alike; and David speaks this not as a thing peculiar to himself;
Because all men by nature Are alike; and David speaks this not as a thing peculiar to himself;
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but as the common condition of all that are born by natural generation. Antequàm nascimur, maculamur; said Ambrose; Before we are born we are polluted.
but as the Common condition of all that Are born by natural generation. Antequàm nascimur, maculamur; said Ambrose; Before we Are born we Are polluted.
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2. Another Scripture is Gen. 5.3. where it is said, that Adam begat a Son in his own likeness; i. e.
2. another Scripture is Gen. 5.3. where it is said, that Adam begat a Son in his own likeness; i. e.
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a corrupt Father begat a corrupt Son. This is plain from that Antithesis, that is made between the Image of God, to which Adam was formed, v. 1. and the Image of Adam, to which Seth was formed, v. 3. when God created man in his likeness, it was Sanctus sanctum, an holy God created an holy man:
a corrupt Father begat a corrupt Son. This is plain from that Antithesis, that is made between the Image of God, to which Adam was formed, v. 1. and the Image of Adam, to which Seth was formed, v. 3. when God created man in his likeness, it was Sanctus sanctum, an holy God created an holy man:
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but when Adam begat a Son in his likeness, it was Corruptus corruptum, polluted Adam begat a polluted Son. It is very remarkable that the Text speaks not of Abel, who dyed without Issue;
but when Adam begat a Son in his likeness, it was Corruptus corruptum, polluted Adam begat a polluted Son. It is very remarkable that the Text speaks not of Abel, who died without Issue;
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nor yet of Cain, all whose progeny were drowned in the flood: but of Seth, by whom all mankind have been hitherto continued;
nor yet of Cain, all whose progeny were drowned in the flood: but of Seth, by whom all mankind have been hitherto continued;
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which shews that none of the Sons of men are exempted from this corrupt image. 3. Another Scripture to prove this truth is Gen. 6.5. where we have the judgment of God past on man in his faln state;
which shows that none of the Sons of men Are exempted from this corrupt image. 3. another Scripture to prove this truth is Gen. 6.5. where we have the judgement of God passed on man in his fallen state;
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and he tells us that every imagination of the thoughts of his hear• is only evil continually.
and he tells us that every imagination of the thoughts of his hear• is only evil continually.
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Hereby is declared no• only Man's corruption, but his universal pravity;
Hereby is declared no• only Man's corruption, but his universal pravity;
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as well habitual as actual, of heart and thought, and this from the beginning of his life remaining continually.
as well habitual as actual, of heart and Thought, and this from the beginning of his life remaining continually.
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A plain argument that man's nature is corrupted. The quality o• the cause is known by the effect.
A plain argument that Man's nature is corrupted. The quality o• the cause is known by the Effect.
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Such as i• the fruit, so is the tree. If the imagination o• man's heart be only evil, and that continually;
Such as i• the fruit, so is the tree. If the imagination o• Man's heart be only evil, and that continually;
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so also is the heart it self.
so also is the heart it self.
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This judgment God passed in times of the old world, Gen. 6. And in the times of the new world, Gen. 8.21. which therefore shews it to be the common lot of all men, without exception, to have their hearts and natures corrupted;
This judgement God passed in times of the old world, Gen. 6. And in the times of the new world, Gen. 8.21. which Therefore shows it to be the Common lot of all men, without exception, to have their hearts and nature's corrupted;
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to be evil from •heir youth.
to be evil from •heir youth.
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4. Lastly, not to insist on more at present, mother Scripture to demonstrate this truth is that of our Saviour, Joh. 3.6. That which is •orn of the flesh is flesh, and that which is born of •he spirit is spirit.
4. Lastly, not to insist on more At present, mother Scripture to demonstrate this truth is that of our Saviour, John 3.6. That which is •orn of the Flesh is Flesh, and that which is born of •he Spirit is Spirit.
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By flesh here is not meant •ur natural substance, but our moral corruption. •or it stands in opposition to that spiritual na•ure, that is conveyed by Regeneration.
By Flesh Here is not meant •ur natural substance, but our moral corruption. •or it Stands in opposition to that spiritual na•ure, that is conveyed by Regeneration.
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Now •n regeneration we are not made new creatures •or Substance, only as to new and gracious qua•ities.
Now •n regeneration we Are not made new creatures •or Substance, only as to new and gracious qua•ities.
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And therefore by Flesh in this place, which is opposed to Spirit, is meant our vicious •nd corrupt qualities;
And Therefore by Flesh in this place, which is opposed to Spirit, is meant our vicious •nd corrupt qualities;
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in a word our corrupt •ature.
in a word our corrupt •ature.
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And you see our Saviour defines man •o be nothing but flesh, as if that did ingredi •ssentiam, as if Divinity had found out another •nd farther definition of man, that Philosophy falls short of.
And you see our Saviour defines man •o be nothing but Flesh, as if that did Ingredi •ssentiam, as if Divinity had found out Another •nd farther definition of man, that Philosophy falls short of.
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Philosophers define man to be Animal rationale, a reasonable creature. Christ defines him to be flesh, i. e.
Philosophers define man to be Animal rationale, a reasonable creature. christ defines him to be Flesh, i. e.
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sin and corruption in opposition to grace; a plain argument, that man's nature is corrupted, that sin is interwoven as it were with our being;
since and corruption in opposition to grace; a plain argument, that Man's nature is corrupted, that since is interwoven as it were with our being;
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because definition• are usually taken from essential properties, or at least from the most predominant qualities, where the essence is unknown.
Because definition• Are usually taken from essential properties, or At least from the most predominant qualities, where the essence is unknown.
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And so here, Flesh or moral corruption being the more predominant principle in man's nature,
And so Here, Flesh or moral corruption being the more predominant principle in Man's nature,
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than reason it self, (for this cleaves to every faculty, whereas reason hath its proper seat in the Soul,) hence in Divinity man is rather defined to be Flesh, than a Reasonable creature; because his corruption is the predominant principle.
than reason it self, (for this cleaves to every faculty, whereas reason hath its proper seat in the Soul,) hence in Divinity man is rather defined to be Flesh, than a Reasonable creature; Because his corruption is the predominant principle.
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Hitherto of that first argument drawn from Scripture, to prove that our natures are corrupted since the fall,
Hitherto of that First argument drawn from Scripture, to prove that our nature's Are corrupted since the fallen,
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as well as deprived of Original righteousness.
as well as deprived of Original righteousness.
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Arg. 2. Another argument may be drawn from humane testimony. 1. More private, the express testimony of some Heathen writers. 2. More publick, the testimony of the whole world, who by their practice seal this truth.Argument 2. another argument may be drawn from humane testimony. 1. More private, the express testimony of Some Heathen writers. 2. More public, the testimony of the Whole world, who by their practice seal this truth.
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1. More private, the express testimony of some of the Heathen, who knew this from their own observation,
1. More private, the express testimony of Some of the Heathen, who knew this from their own observation,
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tho' they wanted the light of Scripture to instruct them. Many passages from Heathen Authors might here be quoted.
though they wanted the Light of Scripture to instruct them. Many passages from Heathen Authors might Here be quoted.
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It was the saying of Plato, (lib. 2. de Rep.) Homines naturà malos esse, &c. i. e.
It was the saying of Plato, (lib. 2. de Rep.) Homines naturà Malos esse, etc. i. e.
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that men are sinful by nature, and cannot be brought to love righteousness. Of Cicero, Man is continually conversant in sin.
that men Are sinful by nature, and cannot be brought to love righteousness. Of Cicero, Man is continually conversant in since.
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And of another, Nemo nascitur sine vitiis, no man is born without vice. And therefore Aesop compared nature to a garden, that is mater vitiis, virtutibus noverca, i. e.
And of Another, Nemo nascitur sine Vitiis, no man is born without vice. And Therefore Aesop compared nature to a garden, that is mater Vitiis, virtutibus Stepmother, i. e.
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a mother to vice, a Step-mother to vertue.
a mother to vice, a Stepmother to virtue.
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The more considerate Heathen were sensible of the disease, tho' they knew not the cause; not knowing how sin came into the world.
The more considerate Heathen were sensible of the disease, though they knew not the cause; not knowing how since Come into the world.
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They were so sensible of the disorders of their Souls, that they severely accused humane nature,
They were so sensible of the disorders of their Souls, that they severely accused humane nature,
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as appears by that bitter lamentation of Tully, wherein he complains, hominem à naturà novercà in lucem edi, corpore nudo, fragili, &c. i. e.
as appears by that bitter lamentation of Tully, wherein he complains, hominem à naturà novercà in lucem edi, corpore nudo, fragili, etc. i. e.
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That man is brought forth by nature as a Step-mother, with a body naked, frail, infirm, with a mind anxious in troubles, low in fears,
That man is brought forth by nature as a Stepmother, with a body naked, frail, infirm, with a mind anxious in Troubles, low in fears,
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and prone to lusts, or sin.
and prove to Lustiest, or since.
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Upon which Austin glosseth thus, Naturam accusavit, rem vidit, causam nescivit, latebat eum, cur esset grave jugum super filios Adam, i. e.
Upon which Austin Glosseth thus, Naturam accusavit, remembering vidit, Causam nescivit, latebat Eum, cur esset grave jugum super Sons Adam, i. e.
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he accused nature, the thing he saw, but was ignorant of the cause, •hy there was a grievous yoke on the Sons •f Adam.
he accused nature, the thing he saw, but was ignorant of the cause, •hy there was a grievous yoke on the Sons •f Adam.
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2. More Publick, the testimony of the whole •orld, which sets its seal, at least implicitly to this •ruth.
2. More Public, the testimony of the Whole •orld, which sets its seal, At least implicitly to this •ruth.
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What is the meaning of Magistrates and •aws to restrain vice, that have always been ap•ointed in all ages and places;
What is the meaning of Magistrates and •aws to restrain vice, that have always been ap•ointed in all ages and places;
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but that man's •ature is depraved and bent to wickedness? If •t were not, what need of such continual re•traints? Medicina (as one speaks,) supponit morbum, & multitudo Legum aegrotam arguit rem•ublicam.
but that Man's •ature is depraved and bent to wickedness? If •t were not, what need of such continual re•traints? Medicina (as one speaks,) supponit morbum, & multitudo Legume aegrotam arguit rem•ublicam.
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Physick was not found out before diseases, and a multitude of laws argues a depraved commonwealth.
Physic was not found out before diseases, and a multitude of laws argues a depraved commonwealth.
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If you should come •nto a town and see many Physicians there, you would presently conclude that it were a diseased place:
If you should come •nto a town and see many Physicians there, you would presently conclude that it were a diseased place:
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so if you see many offices and laws to suppress sin and corruption, and that not in one but in all places, where order is observed in the world, this argues that the world is sickly, that men's natures are corrupted;
so if you see many Offices and laws to suppress since and corruption, and that not in one but in all places, where order is observed in the world, this argues that the world is sickly, that men's nature's Are corrupted;
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else what need of so many restraints?
Else what need of so many restraints?
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Arg. 3. We might argue from our own Experience. There is no man, who seriously looks into his own heart, can want a proof of this truth.Argument 3. We might argue from our own Experience. There is no man, who seriously looks into his own heart, can want a proof of this truth.
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Let him but view his own Soul, he will soon spy much disorder and confusion. The Regenerate themselves know this by sad experience.
Let him but view his own Soul, he will soon spy much disorder and confusion. The Regenerate themselves know this by sad experience.
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They find that Original corruption is not only in them, but doth operate there. It is not an Idle, but an Active principle.
They find that Original corruption is not only in them, but does operate there. It is not an Idle, but an Active principle.
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This law in their members wars against that in their minds, and makes them bitterly complain of it, as we see in Paul, Rom. 7.24. There is no man whatever, but on a due and faithful inspection into himself, must needs see that his nature is corrupted;
This law in their members wars against that in their minds, and makes them bitterly complain of it, as we see in Paul, Rom. 7.24. There is no man whatever, but on a endue and faithful inspection into himself, must needs see that his nature is corrupted;
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that all the powers and faculties of his Soul are depraved and disordered.
that all the Powers and faculties of his Soul Are depraved and disordered.
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Oh! what darkness is there in our minds? Adam before the fall knew all things necessary to be known by him.
Oh! what darkness is there in our minds? Adam before the fallen knew all things necessary to be known by him.
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He knew God to be his last end and chief good; and he knew the means that led to this end.
He knew God to be his last end and chief good; and he knew the means that led to this end.
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His mind was a region of pure light. But experience tells us, that we since the fall are blind and ignorant;
His mind was a region of pure Light. But experience tells us, that we since the fallen Are blind and ignorant;
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our minds are darkned, Eph. 4.18. yea, darkness it self, Eph. 5.8. Pure precepts, excellent promises, heavenly mysteries are set before us in the gospel;
our minds Are darkened, Ephesians 4.18. yea, darkness it self, Ephesians 5.8. Pure Precepts, excellent promises, heavenly Mysteres Are Set before us in the gospel;
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and yet without a supernatural illumination, the natural man cannot understand or receive them.
and yet without a supernatural illumination, the natural man cannot understand or receive them.
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And all this because his reason, (tho' active enough in naturals, yet) in spirituals is but as an eye, without an Optick faculty, dark, yea darkness it self.
And all this Because his reason, (though active enough in naturals, yet) in spirituals is but as an eye, without an Optic faculty, dark, yea darkness it self.
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So that Sin hath put out our spiritual eye sight.
So that since hath put out our spiritual eye sighed.
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Again, if we take a view of our Wills, these also are deprived of their primitive rectitude.
Again, if we take a view of our Wills, these also Are deprived of their primitive rectitude.
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Adam before the fall had a perfect conformity of heart and will to the will of God.Adam before the fallen had a perfect conformity of heart and will to the will of God.
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He had no principles of Rebellion in him; he had no chains of corruption, whereby the will is brought into bondage;
He had no principles of Rebellion in him; he had no chains of corruption, whereby the will is brought into bondage;
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but a perfect freedom to to all that is good, and the inclination of his will led him chiefly to reach after God, the chief good.
but a perfect freedom to to all that is good, and the inclination of his will led him chiefly to reach After God, the chief good.
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But experience tells us, our wills are deprived of this primitive rectitude. We find our wills perverse and stubborn, contending with our Maker.
But experience tells us, our wills Are deprived of this primitive rectitude. We find our wills perverse and stubborn, contending with our Maker.
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The great contest now is, whose will shall stand; whether God's or ours. For as the carnal mind is enmity against God:
The great contest now is, whose will shall stand; whither God's or ours. For as the carnal mind is enmity against God:
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so the carnal will is not subject to the law of God, neither indeed can be, Rom. 8.7.so the carnal will is not Subject to the law of God, neither indeed can be, Rom. 8.7.
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Once more, if we look to our affections, these also have lost their primitive rectitude, and are all disordered.
Once more, if we look to our affections, these also have lost their primitive rectitude, and Are all disordered.
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Once they were put in subjection unto reason:
Once they were put in subjection unto reason:
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Adam before the fall had no irregular affections in him, but each set on its proper object, all in due harmony among themselves,Adam before the fallen had no irregular affections in him, but each Set on its proper Object, all in due harmony among themselves,
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and all in subjection to his rational powers.
and all in subjection to his rational Powers.
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But experience shews us, that our affections are carnal and irregular, and mutinous against reason, insomuch that by an unnatural violence they oversway it. Reason saith, this is good; the affections that.
But experience shows us, that our affections Are carnal and irregular, and mutinous against reason, insomuch that by an unnatural violence they oversway it. Reason Says, this is good; the affections that.
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Reason moves to the right hand; but the affections to the left, and carry all before them.
Reason moves to the right hand; but the affections to the left, and carry all before them.
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So that the Brute often rules the man.
So that the Brutus often rules the man.
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And we see verified in our daily experience that saying of Medea, — video, meliora probo { que } Deteriora sequor.
And we see verified in our daily experience that saying of Medea, — video, Meliora probo { que } Deteriora sequor.
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'Tis plain therefore from our own experience, that our natures are corrupted.
It's plain Therefore from our own experience, that our nature's Are corrupted.
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Arg. 4. Another argument may be taken from the Effect, that abounding iniquity that is in the world.Argument 4. another argument may be taken from the Effect, that abounding iniquity that is in the world.
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There is no man, who looks abroad into the world, can with any colour deny this truth.
There is no man, who looks abroad into the world, can with any colour deny this truth.
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The many millions of actual transgressions, which as a mighty deluge overspread the world, are as so many pregnant proofs of that Original pravity that is in Man. In the old world, all flesh had corrupted its way ▪ Gen. 6.12.
The many millions of actual transgressions, which as a mighty deluge overspread the world, Are as so many pregnant proofs of that Original pravity that is in Man. In the old world, all Flesh had corrupted its Way ▪ Gen. 6.12.
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And afterwards all nations walked in their own ways, Act. 14.16. i. e. in sinful• ones;
And afterwards all Nations walked in their own ways, Act. 14.16. i. e. in sinful• ones;
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for sin is the course of the world, as the Apostle tells us in the verse following my text ▪ And therefore it is remarkable, that description which he gives of natural men, Rom. 3.10, to 19. ver.
for since is the course of the world, as the Apostle tells us in the verse following my text ▪ And Therefore it is remarkable, that description which he gives of natural men, Rom. 3.10, to 19. ver.
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There is none righteous, no not one: their throat, &c. The Apostle is here painting out corrupt nature.There is none righteous, no not one: their throat, etc. The Apostle is Here painting out corrupt nature.
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Not that all men actually do those things;
Not that all men actually do those things;
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but there is in every one even from their Infancy a NONLATINALPHABET, an universal seminary of iniquity, a venomous root of all actual sin;
but there is in every one even from their Infancy a, an universal seminary of iniquity, a venomous root of all actual since;
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which buds forth even in Children, before they attain to the use of their reason.
which buds forth even in Children, before they attain to the use of their reason.
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Hence a proneness to lying, a desire of Revenge, a readiness to please themselves in doing mischief, pride of apparrel, with much other their childish vanity, which so plainly appears in very many, that their Parents may see in their own offspring, the very Image of their own native corruption.
Hence a proneness to lying, a desire of Revenge, a readiness to please themselves in doing mischief, pride of apparel, with much other their childish vanity, which so plainly appears in very many, that their Parents may see in their own offspring, the very Image of their own native corruption.
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So that the abounding of iniquity in the world, both in old and young, is a plain argument of Inherent corruption.
So that the abounding of iniquity in the world, both in old and young, is a plain argument of Inherent corruption.
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Our Saviour's Question, doth a man gather grapes of thorns, or figs of thistles, Matt. 7.16. with the same strength of reason may be inverted in the present case;
Our Saviour's Question, does a man gather grapes of thorns, or figs of thistles, Matt. 7.16. with the same strength of reason may be inverted in the present case;
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doth any man gather thorns of the vine, or thistles of the fig-tree? Surely if our natures were so good and sound,
does any man gather thorns of the vine, or thistles of the Fig tree? Surely if our nature's were so good and found,
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as some tell us, there would not be so much unfavory fruit, as there is going in the world.
as Some tell us, there would not be so much unfavory fruit, as there is going in the world.
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So much bitter fruit plainly argues a bitter root. If the Soul of man was like white Paper, merely in a state of Indifferency, as to sin and righteousness;
So much bitter fruit plainly argues a bitter root. If the Soul of man was like white Paper, merely in a state of Indifferency, as to since and righteousness;
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how comes it to pass, that sin in all ages hitherto does get the upper hand? The abounding of iniquity that is in the world does plainly prove the corruption of our nature.
how comes it to pass, that since in all ages hitherto does get the upper hand? The abounding of iniquity that is in the world does plainly prove the corruption of our nature.
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Arg. 5. Scripture ordinances and gospel Institutions do also prove this truth, that man's na•ure is corrupted;Argument 5. Scripture ordinances and gospel Institutions do also prove this truth, that Man's na•ure is corrupted;
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more particularly Circumcision •nd Baptism. These were appointed for this very end, that they might be signs of doing it •way.
more particularly Circumcision •nd Baptism. These were appointed for this very end, that they might be Signs of doing it •way.
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They were both instituted for Children, •s well as grown Persons; which therefore •hews our natures to be corrupted, even from our birth.
They were both instituted for Children, •s well as grown Persons; which Therefore •hews our nature's to be corrupted, even from our birth.
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If there were no corruption in us, •o pollution in our fore-skin;
If there were no corruption in us, •o pollution in our foreskin;
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why was circum•ision, (a sign of sanctification, of the circumcision •f the heart, and of putting off the body of the sins of •he flesh, Deut. 30.6. Col. 2.11.
why was circum•ision, (a Signen of sanctification, of the circumcision •f the heart, and of putting off the body of the Sins of •he Flesh, Deuteronomy 30.6. Col. 2.11.
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why was this ap•ointed,) to do it away? The same we may •ay of our Baptism, which succeeds to us in the •oom of circumcision,
why was this ap•ointed,) to do it away? The same we may •ay of our Baptism, which succeeds to us in the •oom of circumcision,
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and signifies for substance •he same thing, namely the washing away of the ••lth of the flesh, and is also an ordinance ap•ointed for Children;
and signifies for substance •he same thing, namely the washing away of the ••lth of the Flesh, and is also an Ordinance ap•ointed for Children;
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which therefore shews •hat our natures are corrupted. For if we have •o filth and pollution in us;
which Therefore shows •hat our nature's Are corrupted. For if we have •o filth and pollution in us;
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what need is there •f Baptismal washing? This ordinance would •e Insignificant, especially to Children.
what need is there •f Baptismal washing? This Ordinance would •e Insignificant, especially to Children.
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So that •he baptism of Infants is a good proof of Original •orruption.
So that •he Baptism of Infants is a good proof of Original •orruption.
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And therefore Austin, in his days, •renuously urged this doctrine against Pelagius, •ho denied Original Sin. If Infants, said he, Have not Original Sin, inherent corruption,
And Therefore Austin, in his days, •renuously urged this Doctrine against Pelagius, •ho denied Original Sin. If Infants, said he, Have not Original since, inherent corruption,
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why then are they baptized? What need of washing, if they be not defiled? The force of which argument Pelagius knew not how to evade.
why then Are they baptised? What need of washing, if they be not defiled? The force of which argument Pelagius knew not how to evade.
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Arg. 6. Lastly, because truths are more clearly represented, when we see them in their causes,Argument 6. Lastly, Because truths Are more clearly represented, when we see them in their Causes,
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and growing as it were on their proper stalks; I shall therefore shew the cause and reason of this corruption of our nature.
and growing as it were on their proper stalks; I shall Therefore show the cause and reason of this corruption of our nature.
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And this is twofold ▪ 1. Because Adam was our Publick head. An• 2. Because the law of generation requires it s• to be.
And this is twofold ▪ 1. Because Adam was our Public head. An• 2. Because the law of generation requires it s• to be.
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1. Because Adam was our Publick head; consequently we are liable to the penal effects o• his sin, as well as he. I thus argue;
1. Because Adam was our Public head; consequently we Are liable to the penal effects o• his since, as well as he. I thus argue;
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If Adam•• nature was stained and corrupted by this fir•• sin, then was ours also;
If Adam•• nature was stained and corrupted by this fir•• since, then was ours also;
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because we were in hi• as a Federal head. But Adam 's nature was stai•ed and corrupted by his first sin:
Because we were in hi• as a Federal head. But Adam is nature was stai•ed and corrupted by his First since:
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as is plai• from that different image he contracted to himself, in opposition to God's image, wherein 〈 ◊ 〉 was created.
as is plai• from that different image he contracted to himself, in opposition to God's image, wherein 〈 ◊ 〉 was created.
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When Adam sinned, he not on• became Naked; naked in Soul, as being stri• of the robe of God's image:
When Adam sinned, he not on• became Naked; naked in Soul, as being stri• of the robe of God's image:
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but we find hi• cloathed with another image, put in opposi•on to the Image of God.
but we find hi• clothed with Another image, put in opposi•on to the Image of God.
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Gen. 5.1, 3. Whi•• plainly denotes the corruption of his natu•• For, seeing God's image imports moral right•ousness and true holiness, as the Apostle explai• it, Eph. 4.24. therefore by the rule of contr•ries, Adam 's image that is opposed to it, m• denote to us inherent corruption.Gen. 5.1, 3. Whi•• plainly denotes the corruption of his natu•• For, seeing God's image imports moral right•ousness and true holiness, as the Apostle explai• it, Ephesians 4.24. Therefore by the Rule of contr•ries, Adam is image that is opposed to it, m• denote to us inherent corruption.
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Thus y• see, that Adam by his sin contracted to himsel• corrupt nature, an image different from the image of God:
Thus y• see, that Adam by his since contracted to himsel• corrupt nature, an image different from the image of God:
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and therefore our natures are corrupted also;
and Therefore our nature's Are corrupted also;
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because he was our Representative, and so we are liable to the penal effects of his sin, as well as he.
Because he was our Representative, and so we Are liable to the penal effects of his since, as well as he.
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2. The law of generation requires our natures to be corrupt.
2. The law of generation requires our nature's to be corrupt.
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Natural generation considered in it self is not (as I conceive,) the cause of our corruption.
Natural generation considered in it self is not (as I conceive,) the cause of our corruption.
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For if Adam had not sinned, we had then been born without corruption, notwithstanding we should have been born by natural generation.
For if Adam had not sinned, we had then been born without corruption, notwithstanding we should have been born by natural generation.
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But there being this law annex'd to it, that like should beget its like;
But there being this law annexed to it, that like should beget its like;
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that Adam standing should bring forth an holy off-spring, but Adam falling should bring forth a corrupt issue:
that Adam standing should bring forth an holy offspring, but Adam falling should bring forth a corrupt issue:
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hence it comes to pass that it is now a cause of Inherent corruption. The law of generation in general is this;
hence it comes to pass that it is now a cause of Inherent corruption. The law of generation in general is this;
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ut omne genitum sit simile gignenti, tam quoad speciem, quàm quoad accidentia speciei propria. i. e.ut omne genitum sit simile gignenti, tam quoad Specimen, quàm quoad Accidentia Speciei propria. i. e.
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That what is begotten should bear some resemblance to what does beget, both as to the species,
That what is begotten should bear Some resemblance to what does beget, both as to the species,
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and the proper accidents of that species.
and the proper accidents of that species.
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For generation is not only a communication of essence, but also of proper Accidents and qua•ities.
For generation is not only a communication of essence, but also of proper Accidents and qua•ities.
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Now sin since the fall belongs to us as a proper accident. As therefore a man doth generate a man:
Now sin since the fallen belongs to us as a proper accident. As Therefore a man does generate a man:
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so a sinner doth generate no other •ut a sinner, as one Leper brings forth another.
so a sinner does generate no other •ut a sinner, as one Leper brings forth Another.
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Hence that of our Saviour, Joh. 3.8. That which •s born of the flesh is flesh.
Hence that of our Saviour, John 3.8. That which •s born of the Flesh is Flesh.
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And that of Job, chap. 14.4. Man that is born of unclean parents must needs be unclean.
And that of Job, chap. 14.4. Man that is born of unclean Parents must needs be unclean.
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And the law of generation requires it to be so;
And the law of generation requires it to be so;
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especially if we take in, that more special law that was given to Adam, that he not only should beget his like,
especially if we take in, that more special law that was given to Adam, that he not only should beget his like,
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as to his pure Essentials, but also according to his moral Image, either in his upright or fallen state.
as to his pure Essentials, but also according to his moral Image, either in his upright or fallen state.
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For this seems to be the law given to Adam at his first creation, that if he continued in his primitive integrity, he should then convey righteousness, unto his off-spring:
For this seems to be the law given to Adam At his First creation, that if he continued in his primitive integrity, he should then convey righteousness, unto his offspring:
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but if he transgrest, he should then convey sin and death unto them; which latter we find by woful experience.
but if he transgressed, he should then convey since and death unto them; which latter we find by woeful experience.
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So that 'tis this law or Covenant with Adam, and his violating of it, that is the fundamental ground,
So that it's this law or Covenant with Adam, and his violating of it, that is the fundamental ground,
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or moral cause of our Inherent corruption: and natural generation is the means of conveyance, or the Instrumental Physical cause.
or moral cause of our Inherent corruption: and natural generation is the means of conveyance, or the Instrumental Physical cause.
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APPLICATION. Is it so, that we are by nature thus depraved and corrupt? Then,
APPLICATION. Is it so, that we Are by nature thus depraved and corrupt? Then,
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1. Hence learn a Confutation of the Pelagian doctrine, which denies the being of Original sin.
1. Hence Learn a Confutation of the Pelagian Doctrine, which Denies the being of Original since.
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Pelagius was an Heretick, that lived about the fourth Century. Concerning whom, Mr. Fuller in his Church history makes this remark;Pelagius was an Heretic, that lived about the fourth Century. Concerning whom, Mr. Fuller in his Church history makes this remark;
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that the same day wherein Pelagius was born in Brittain, St. Austin (who stiffly opposed his Heresie.) was also born in Africk:that the same day wherein Pelagius was born in Britain, Saint Austin (who stiffly opposed his Heresy.) was also born in Africa:
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divine providenc• so disposing, that the poison and the Antidot• should be twins in a manner, in respect of th• same time. As to this doctrine;divine providenc• so disposing, that the poison and the Antidot• should be twins in a manner, in respect of th• same time. As to this Doctrine;
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he denied the being of Original sin, Imputed and Inherent.
he denied thee being of Original since, Imputed and Inherent.
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He would not allow that Adam 's first sin is imputed to us, or that we derive corruption from him:
He would not allow that Adam is First since is imputed to us, or that we derive corruption from him:
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but all the harm that Adam did us was to bring in a bad Example, which we all follow;
but all the harm that Adam did us was to bring in a bad Exampl, which we all follow;
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and in no other sence did we sin in Adam. A pernicious doctrine, that has a tendency to subvert the whole gospel;
and in no other sense did we sin in Adam. A pernicious Doctrine, that has a tendency to subvert the Whole gospel;
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as sad experience plainly tells us from the writings of the Socinians, who have embraced and improved this Pelagian heresie.
as sad experience plainly tells us from the writings of the socinians, who have embraced and improved this Pelagian heresy.
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For suitable to it they have framed a notion of Christ's righteousness and grace through him;
For suitable to it they have framed a notion of Christ's righteousness and grace through him;
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telling us that as in Adam we all sinned by Example, so all that Christ did was only to give us a good example, and so shew us the way to heaven;
telling us that as in Adam we all sinned by Exampl, so all that christ did was only to give us a good Exampl, and so show us the Way to heaven;
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and so they deny Christ's merit and satisfaction, and at once overthrow the whole gospel. Of such fatal tendency is the Pelagian heresie.
and so they deny Christ's merit and satisfaction, and At once overthrow the Whole gospel. Of such fatal tendency is the Pelagian heresy.
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However, it is plainly confuted by my doctrine, which tells us, by nature we are dead in sin.
However, it is plainly confuted by my Doctrine, which tells us, by nature we Are dead in since.
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We are Legally dead by reason of the guilt of Adam 's first sin, as hath been formerly proved by many arguments;
We Are Legally dead by reason of the guilt of Adam is First since, as hath been formerly proved by many Arguments;
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which therefore confutes that first branch of this Pelagian doctrine, that Adam 's sin is not imputed to us.
which Therefore confutes that First branch of this Pelagian Doctrine, that Adam is since is not imputed to us.
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And we are spiritually dead, as being deprived of the Image of God, and being depraved in our whole man,
And we Are spiritually dead, as being deprived of the Image of God, and being depraved in our Whole man,
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as hath also been proved by variety of arguments; which therefore confutes that other branch, that we have no corruption of nature from Adam.
as hath also been proved by variety of Arguments; which Therefore confutes that other branch, that we have no corruption of nature from Adam.
c-acp vhz av vbn vvn p-acp n1 pp-f n2; r-crq av vvz d j-jn n1, cst pns12 vhb dx n1 pp-f n1 p-acp np1.
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991
Whereas therefore they tell us, that we sinned in Adam only by Example; it is an idle phancy,
Whereas Therefore they tell us, that we sinned in Adam only by Exampl; it is an idle fancy,
cs av pns32 vvb pno12, cst pns12 vvd p-acp np1 av-j p-acp n1; pn31 vbz dt j n1,
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and contrary to the mind and scope of the Apostle, when he tells us, that in one man (meaning Adam) all sinned, and by his disobedience were made sinners, Rom. 5.12, 19. not merely by imitation and example, that is not his meaning.
and contrary to the mind and scope of the Apostle, when he tells us, that in one man (meaning Adam) all sinned, and by his disobedience were made Sinners, Rom. 5.12, 19. not merely by imitation and Exampl, that is not his meaning.
cc j-jn p-acp dt n1 cc n1 pp-f dt n1, c-crq pns31 vvz pno12, cst p-acp crd n1 (vvg np1) d vvn, cc p-acp po31 n1 vbdr vvn n2, np1 crd, crd xx av-j p-acp n1 cc n1, cst vbz xx po31 n1.
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There is, 'tis true, a passing of sin from one to another by way of Example.
There is, it's true, a passing of since from one to Another by Way of Exampl.
pc-acp vbz, pn31|vbz j, dt n-vvg pp-f n1 p-acp crd p-acp j-jn p-acp n1 pp-f n1.
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994
As Jeroboam is said to cause Israel to sin; and Eve Adam, by setting before them a bad example.
As Jeroboam is said to cause Israel to since; and Eve Adam, by setting before them a bad Exampl.
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995
And it is very probable, that this was the way, whereby most of the Angels fell;
And it is very probable, that this was the Way, whereby most of the Angels fell;
cc pn31 vbz av j, cst d vbds dt n1, c-crq ds pp-f dt n2 vvd;
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whom Satan as an head, drew into the faction with him; and those, whom his example prevailed not with, did and do stand at this day.
whom Satan as an head, drew into the faction with him; and those, whom his Exampl prevailed not with, did and do stand At this day.
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997
But this is not the meaning of the Apostle here, that all men sinned in Adam by Imitation and Example.
But this is not the meaning of the Apostle Here, that all men sinned in Adam by Imitation and Exampl.
p-acp d vbz xx dt n1 pp-f dt n1 av, cst d n2 vvn p-acp np1 p-acp n1 cc n1.
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998
For then, not Adam the first man;
For then, not Adam the First man;
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but the Devil, and Eve should have been assigned, as those by whose offence sin entred into the world.
but the devil, and Eve should have been assigned, as those by whose offence since entered into the world.
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Because they were first in the transgression; and sin entred into the world by their Example, before we had Adam ' s.
Because they were First in the Transgression; and since entered into the world by their Exampl, before we had Adam ' s.
p-acp pns32 vbdr ord p-acp dt n1; cc n1 vvn p-acp dt n1 p-acp po32 n1, c-acp pns12 vhd np1 ' zz.
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1001
Farthermore, that this cannot be the meaning of the Apostle, (as the Pelagians would perswade us,) is plain from Infants, who sinned in Adam, as well as the Adult;
Farthermore, that this cannot be the meaning of the Apostle, (as the Pelagians would persuade us,) is plain from Infants, who sinned in Adam, as well as the Adult;
av, cst d vmbx vbi dt n1 pp-f dt n1, (c-acp dt n2 vmd vvi pno12,) vbz j p-acp n2, r-crq vvd p-acp np1, c-acp av c-acp dt n1;
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1002
and therefore death passeth on them, even those that have not sinned after the similitude of Adam 's transgression, Ro. 5.14. which plainly shews that they are sinners:
and Therefore death passes on them, even those that have not sinned After the similitude of Adam is Transgression, Ro. 5.14. which plainly shows that they Are Sinners:
cc av n1 vvz p-acp pno32, av d cst vhb xx vvn p-acp dt n1 pp-f np1 vbz n1, np1 crd. r-crq av-j vvz cst pns32 vbr n2:
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for God inflicts no punishment, where there is no fault.
for God inflicts no punishment, where there is no fault.
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1004
But how did Infants sin in Adam? Not by Imitation, they are not capable of such a thing.
But how did Infants since in Adam? Not by Imitation, they Are not capable of such a thing.
p-acp q-crq vdd ng1 n1 p-acp np1? xx p-acp n1, pns32 vbr xx j pp-f d dt n1.
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1005
It must therefore be by a participation of Adam 's first sin, which by a just Imputation is become theirs;
It must Therefore be by a participation of Adam is First since, which by a just Imputation is become theirs;
pn31 vmb av vbi p-acp dt n1 pp-f np1 vbz ord n1, r-crq p-acp dt j n1 vbz vvn png32;
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1006
and on the account of which their natures are corrupted as well as Adam ' s.
and on the account of which their nature's Are corrupted as well as Adam ' s.
cc p-acp dt n1 pp-f r-crq po32 n2 vbr vvn a-acp av c-acp np1 ' zz.
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1007
I might also argue from another circumstance in that context, in order to confute the Pelagian, doctrine, of our sinning in Adam only by Example and Imitation.
I might also argue from Another circumstance in that context, in order to confute the Pelagian, Doctrine, of our sinning in Adam only by Exampl and Imitation.
pns11 vmd av vvi p-acp j-jn n1 p-acp d n1, p-acp n1 pc-acp vvi dt jp, n1, pp-f po12 vvg p-acp np1 av-j p-acp n1 cc n1.
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1008
And that is the scope of the Apostle.
And that is the scope of the Apostle.
cc cst vbz dt n1 pp-f dt n1.
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1009
The Apostle in that place, Rom. 5. intends a comparison between Christ and Adam. And therefore he calls Adam Christ 's figure, v. 14. in that both were made Publick heads:
The Apostle in that place, Rom. 5. intends a comparison between christ and Adam. And Therefore he calls Adam christ is figure, v. 14. in that both were made Public Heads:
dt n1 p-acp d n1, np1 crd vvz dt n1 p-acp np1 cc np1. cc av pns31 vvz np1 np1 vbz n1, n1 crd p-acp d d vbdr vvn j n2:
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1010
and so he runs a parallel between them, plainly declaring that Sin comes by Adam, as righteousness by Christ. Now Christ conveys not righteousness to all by Example;
and so he runs a parallel between them, plainly declaring that since comes by Adam, as righteousness by christ. Now christ conveys not righteousness to all by Exampl;
cc av pns31 vvz dt n1 p-acp pno32, av-j vvg d n1 vvz p-acp np1, p-acp n1 p-acp np1. av np1 vvz xx n1 p-acp d p-acp n1;
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1011
for many persons saved by him, lived afore him, as all under the Old Testament. So neither doth Adam convey sin to all by Example;
for many Persons saved by him, lived afore him, as all under the Old Testament. So neither does Adam convey since to all by Exampl;
p-acp d n2 vvn p-acp pno31, vvd p-acp pno31, c-acp d p-acp dt j n1. av d vdz np1 vvb n1 p-acp d p-acp n1;
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1012
for there are many thousand in the Pagan world, that run into all excess of wickedness,
for there Are many thousand in the Pagan world, that run into all excess of wickedness,
c-acp pc-acp vbr d crd p-acp dt j-jn n1, cst vvb p-acp d n1 pp-f n1,
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1013
and never heard of Adam, and much less could propound his sin as a Pattern.
and never herd of Adam, and much less could propound his since as a Pattern.
cc av-x vvn pp-f np1, cc av-d dc vmd vvi po31 n1 p-acp dt n1.
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1014
Yet all ('tis said,) sinned in him: not as a Pattern, but as a Head and Parent.
Yet all (it's said,) sinned in him: not as a Pattern, but as a Head and Parent.
av d (pn31|vbz vvn,) vvn p-acp pno31: xx p-acp dt n1, cc-acp c-acp dt n1 cc n1.
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1015
And this the Apostle plainly shews us in the third verse of the chap. of my text, Eph. 2.3. where he tells us that we are all by nature children of wrath.
And this the Apostle plainly shows us in the third verse of the chap. of my text, Ephesians 2.3. where he tells us that we Are all by nature children of wrath.
cc d dt n1 av-j vvz pno12 p-acp dt ord n1 pp-f dt n1 pp-f po11 n1, np1 crd. c-crq pns31 vvz pno12 cst pns12 vbr d p-acp n1 n2 pp-f n1.
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1016
A plain argument, that we are all sinners by nature, (by birth and generation,) and not merely by Example. For if by virtue of our Natural birth we are children of wrath,
A plain argument, that we Are all Sinners by nature, (by birth and generation,) and not merely by Exampl. For if by virtue of our Natural birth we Are children of wrath,
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1017
then first we must be children of sin thereby: for God is angry with none but for sin.
then First we must be children of since thereby: for God is angry with none but for since.
av ord pns12 vmb vbi n2 pp-f n1 av: c-acp np1 vbz j p-acp pix cc-acp p-acp n1.
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1018
Thus then the Scriptures make us sinners by nature, by birth, by generation: and not by Example and Imitation, as the Pelagians and Socinians would fain perswade us.
Thus then the Scriptures make us Sinners by nature, by birth, by generation: and not by Exampl and Imitation, as the Pelagians and socinians would fain persuade us.
av av dt n2 vvb pno12 n2 p-acp n1, p-acp n1, p-acp n1: cc xx p-acp n1 cc n1, c-acp dt n2 cc njp2 vmd av-j vvi pno12.
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1019
2. Hence see the absolute necessity of Sanctification. What is Sanctification but a healing the wounds of corrupt nature, a quickening of the Soul that is dead in sin, a repairing God's Image that we lost by the fall,
2. Hence see the absolute necessity of Sanctification. What is Sanctification but a healing the wounds of corrupt nature, a quickening of the Soul that is dead in since, a repairing God's Image that we lost by the fallen,
crd av vvb dt j n1 pp-f n1. q-crq vbz n1 p-acp dt j-vvg dt n2 pp-f j n1, dt n-vvg pp-f dt n1 cst vbz j p-acp n1, dt j-vvg npg1 n1 cst pns12 vvd p-acp dt n1,
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1020
and a restoring our Souls in some measure to their primitive rectitude? And therefore it is necessary to faln man:
and a restoring our Souls in Some measure to their primitive rectitude? And Therefore it is necessary to fallen man:
cc dt j-vvg po12 n2 p-acp d n1 p-acp po32 j n1? cc av pn31 vbz j p-acp j-vvn n1:
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1021
and that especially on a double account. 1. In order to the pleasing of God here.
and that especially on a double account. 1. In order to the pleasing of God Here.
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1022
They that are in the flesh cannot please God, Rom. 8.8. Without faith, (which is a fruit of Sanctification,) it is impossible to please God, Heb. 11.6. Till the spirit of God new mould and make us, we are all reprobate to every good work;They that Are in the Flesh cannot please God, Rom. 8.8. Without faith, (which is a fruit of Sanctification,) it is impossible to please God, Hebrew 11.6. Till the Spirit of God new mould and make us, we Are all Reprobate to every good work;
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1023
we are altogether unmeet for service. Actio sequitur hominem. As the man is, so are his actions.
we Are altogether unmeet for service. Actio sequitur hominem. As the man is, so Are his actions.
pns12 vbr av j p-acp n1. fw-la fw-la fw-la. p-acp dt n1 vbz, av vbr po31 n2.
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1024
A carnal man cannot put forth spiritual good acts. Such as is the tree, so will be the fruit.
A carnal man cannot put forth spiritual good acts. Such as is the tree, so will be the fruit.
dt j n1 vmbx vvi av j j n2. d c-acp vbz dt n1, av vmb vbi dt n1.
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1025
It is our Saviour 's own arguing, Matt. 7.18. 2. In order to the enjoying of God hereafter.
It is our Saviour is own arguing, Matt. 7.18. 2. In order to the enjoying of God hereafter.
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1026
The Scripture is express and full in this point. Heb. 12.14. Without holiness no man shall see God.
The Scripture is express and full in this point. Hebrew 12.14. Without holiness no man shall see God.
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1027
See him he may, as a guilty Prisoner his just Judge, to receive his sentence of condemnation.
See him he may, as a guilty Prisoner his just Judge, to receive his sentence of condemnation.
vvb pno31 pns31 vmb, c-acp dt j n1 po31 j n1, pc-acp vvi po31 n1 pp-f n1.
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1028
But none shall so see him, as to enjoy him, unless they pass under the sanctifying work of God's Spirit.
But none shall so see him, as to enjoy him, unless they pass under the sanctifying work of God's Spirit.
p-acp pix vmb av vvi pno31, c-acp pc-acp vvi pno31, cs pns32 vvb p-acp dt j-vvg n1 pp-f npg1 n1.
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1029
God hath plainly declared it in his word, and it is his unvariable purpose, that none shall be saved, but those that are sanctified, 2 Thes. 2.13.
God hath plainly declared it in his word, and it is his unvariable purpose, that none shall be saved, but those that Are sanctified, 2 Thebes 2.13.
np1 vhz av-j vvn pn31 p-acp po31 n1, cc pn31 vbz po31 j n1, d pix vmb vbi vvn, p-acp d cst vbr vvn, crd np1 crd.
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1030
Unless therefore God's decrees change, or his purposes fail, (which will never be, for the counsel of the Lord standeth for ever;
Unless Therefore God's decrees change, or his Purposes fail, (which will never be, for the counsel of the Lord Stands for ever;
cs av npg1 n2 vvi, cc po31 n2 vvi, (r-crq vmb av-x vbi, c-acp dt n1 pp-f dt n1 vvz p-acp av;
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1031
) unsanctified sinners, whilst such, shall never be saved.
) unsanctified Sinners, while such, shall never be saved.
) j n2, cs d, vmb av-x vbi vvn.
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1032
Those that hereafter shall be admitted into heaven, they are made meet for it here in a day of grace, Col. 1.12. They are first made meet by the Sanctifying work of God's Spirit, form•ng the temper and disposition of their Soul to this heavenly felicity:
Those that hereafter shall be admitted into heaven, they Are made meet for it Here in a day of grace, Col. 1.12. They Are First made meet by the Sanctifying work of God's Spirit, form•ng the temper and disposition of their Soul to this heavenly felicity:
d cst av vmb vbi vvn p-acp n1, pns32 vbr vvn vvi p-acp pn31 av p-acp dt n1 pp-f n1, np1 crd. pns32 vbr ord vvn vvi p-acp dt j-vvg n1 pp-f npg1 n1, vvg dt n1 cc n1 pp-f po32 n1 p-acp d j n1:
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1033
and till then, they are altogether unmeet for it.
and till then, they Are altogether unmeet for it.
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1034
What is heaven, but the enjoyment of God in the company of glorified and glorious Saints and Angels? But a carnal heart, that knows and savours nothing but sensual delights, is altogether unmeet for this happiness.
What is heaven, but the enjoyment of God in the company of glorified and glorious Saints and Angels? But a carnal heart, that knows and savours nothing but sensual delights, is altogether unmeet for this happiness.
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1035
Heaven would be a burden instead of a pleasure to such an one, should he be taken up into it.
Heaven would be a burden instead of a pleasure to such an one, should he be taken up into it.
n1 vmd vbi dt n1 av pp-f dt n1 p-acp d dt pi, vmd pns31 vbi vvn a-acp p-acp pn31.
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1036
For what delight can a polluted creature take, in the presence of an holy God?
For what delight can a polluted creature take, in the presence of an holy God?
p-acp r-crq n1 vmb dt j-vvn n1 vvi, p-acp dt n1 pp-f dt j np1?
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1037
See therefore the necessity of the Sanctifying operations of the Spirit of God, to heal the diseases of our Leprous natures,
See Therefore the necessity of the Sanctifying operations of the Spirit of God, to heal the diseases of our Leprous nature's,
vvb av dt n1 pp-f dt j-vvg n2 pp-f dt n1 pp-f np1, pc-acp vvi dt n2 pp-f po12 j n2,
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1038
if ever we would be meet for God's service and enjoyment.
if ever we would be meet for God's service and enjoyment.
cs av pns12 vmd vbi j p-acp npg1 n1 cc n1.
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1039
3. Lastly, is it so, that we are spiritually dead, as being corrupted in our whole man;
3. Lastly, is it so, that we Are spiritually dead, as being corrupted in our Whole man;
crd ord, vbz pn31 av, cst pns12 vbr av-j j, c-acp vbg vvn p-acp po12 j-jn n1;
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1040
which corruption in part does still abide in us, till the day of our death? Then this may instruct even sanctified persons, always to be on their spiritual watch.
which corruption in part does still abide in us, till the day of our death? Then this may instruct even sanctified Persons, always to be on their spiritual watch.
r-crq n1 p-acp n1 vdz av vvi p-acp pno12, c-acp dt n1 pp-f po12 n1? cs d vmb vvi av j-vvn n2, av pc-acp vbi p-acp po32 j n1.
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1041
To put in practice our Saviours advice, Mar. 14.36. To watch and pray, least we fall into temptation.
To put in practice our Saviors Advice, Mar. 14.36. To watch and pray, lest we fallen into temptation.
pc-acp vvi p-acp n1 po12 ng1 n1, np1 crd. pc-acp vvi cc vvb, cs pns12 vvb p-acp n1.
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1042
The whole world is full of snares;
The Whole world is full of snares;
dt j-jn n1 vbz j pp-f n2;
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1043
and we walk upon them To some men their table, to others their credit, to others their employment becomes their snare:
and we walk upon them To Some men their table, to Others their credit, to Others their employment becomes their snare:
cc pns12 vvb p-acp pno32 p-acp d n2 po32 n1, p-acp n2-jn po32 n1, p-acp n2-jn po32 n1 vvz po32 n1:
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1044
no wonder then if without great watchfulness we fall into temptation.
no wonder then if without great watchfulness we fallen into temptation.
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1045
Especially considering that proneness to sin that is in our natures, which like so much tinder is apt to receive all spark• of temptation.
Especially considering that proneness to since that is in our nature's, which like so much tinder is apt to receive all spark• of temptation.
av-j vvg d n1 p-acp n1 cst vbz p-acp po12 n2, r-crq av-j av d n1 vbz j pc-acp vvi d n1 pp-f n1.
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1046
We read of Christ, that Satan could not fasten his temptations on him, because he found no corruption in him, Joh. 14.30 Ay,
We read of christ, that Satan could not fasten his temptations on him, Because he found no corruption in him, John 14.30 Ay,
pns12 vvb pp-f np1, cst np1 vmd xx vvi po31 n2 p-acp pno31, c-acp pns31 vvd dx n1 p-acp pno31, np1 crd av,
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1047
but 'tis not so with our natures. There i• enough in us for Satan's temptations to faster upon;
but it's not so with our nature's. There i• enough in us for Satan's temptations to faster upon;
cc-acp pn31|vbz xx av p-acp po12 n2. a-acp n1 av-d p-acp pno12 p-acp npg1 n2 p-acp jc p-acp;
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1048
which therefore should make us be o• our watch, especially considering the great power and efficacy of Indwelling sin.
which Therefore should make us be o• our watch, especially considering the great power and efficacy of Indwelling since.
r-crq av vmd vvi pno12 vbi n1 po12 n1, av-j vvg dt j n1 cc n1 pp-f j-vvg n1.
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1049
Believers may be taught the strength of it, by the effects i• produceth in a sinful world; yea in regenerate persons themselves.
Believers may be taught the strength of it, by the effects i• Produceth in a sinful world; yea in regenerate Persons themselves.
n2 vmb vbi vvn dt n1 pp-f pn31, p-acp dt n2 n1 vvz p-acp dt j n1; uh p-acp j-vvn n2 px32.
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If a Jonah fall into a pe• against God; if a David wallow in adultery and blood;
If a Jonah fallen into a pe• against God; if a David wallow in adultery and blood;
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if a Peter deny his Lord and maste• with a curse;
if a Peter deny his Lord and maste• with a curse;
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What may not we do, who have the same remainders of sin in us, if no• by far in a greater measure? It is too too evident from Scripture and Experience, that believers themselves and eminent Saints have been often foiled by this home-bred Enemy.
What may not we doe, who have the same remainders of since in us, if no• by Far in a greater measure? It is too too evident from Scripture and Experience, that believers themselves and eminent Saints have been often foiled by this Homebred Enemy.
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I shal• make a few remarks on some Scripture instances to stir us up to the more circumspection and so conclude.
I shal• make a few remarks on Some Scripture instances to stir us up to the more circumspection and so conclude.
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Now concerning the persons thus foiled by it observe these particulars.
Now Concerning the Persons thus foiled by it observe these particulars.
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1. They were men of no mean rank, not Scholars of the lower, but higher form, persons o• some note and standing in Religion.
1. They were men of no mean rank, not Scholars of the lower, but higher from, Persons o• Some note and standing in Religion.
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Such were Noah, Lot, David and others.
Such were Noah, Lot, David and Others.
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Noah ob••ined this testimony of God, that he walked up••ght before him, when the whole world had •orrupted its way, Gen. 7.1. Lot is noted as the •nly Righteous person among a wicked generati•n of debauch'd Sodomites, 2 Pet. 2.7.Noah ob••ined this testimony of God, that he walked up••ght before him, when the Whole world had •orrupted its Way, Gen. 7.1. Lot is noted as the •nly Righteous person among a wicked generati•n of debauched Sodomites, 2 Pet. 2.7.
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And •avid by way of eminency is stiled a man after God's own heart. These were not men of an •rdinary size,
And •avid by Way of eminency is styled a man After God's own heart. These were not men of an •rdinary size,
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but higher than their brethren by •he shoulders and upward; not only in professi•n but real holiness:
but higher than their brothers by •he shoulders and upward; not only in professi•n but real holiness:
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yet these all fell before Original corruption.
yet these all fell before Original corruption.
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That surely must needs •e of mighty efficacy, that could hurry such Giants in the ways of God, into such abomi•able Sins, as they fell into.
That surely must needs •e of mighty efficacy, that could hurry such Giants in the ways of God, into such abomi•able Sins, as they fell into.
cst av-j vmb av vvi pp-f j n1, cst vmd vvi d n2 p-acp dt n2 pp-f np1, p-acp d j n2, c-acp pns32 vvd p-acp.
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Yet such a Potent Enemy doth each of us carry about with him •n his own bosom.
Yet such a Potent Enemy does each of us carry about with him •n his own bosom.
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2. It is remarkable concerning these men, •hat they were not overtaken in their great sins •t their first setting out in the ways of Religion, but after a long course of walking with God.
2. It is remarkable Concerning these men, •hat they were not overtaken in their great Sins •t their First setting out in the ways of Religion, but After a long course of walking with God.
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Noah had walked some hundreds of Years uprightly, before he was so surprized as we read, Gen. 9. Righteous Lot seems to have been toward the end of his days, e're he defiled himself with the Abominations recorded, Gen. 19. And David arrived to very great experience, he had probably as much spiritual communion with God,Noah had walked Some hundreds of years uprightly, before he was so surprised as we read, Gen. 9. Righteous Lot seems to have been towards the end of his days, ever he defiled himself with the Abominations recorded, Gen. 19. And David arrived to very great experience, he had probably as much spiritual communion with God,
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as ever any of the Sons of men, before he was foiled by this enemy.
as ever any of the Sons of men, before he was foiled by this enemy.
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Now to set upon, and prevail over such persons as these, of such standing and experience, argues a mighty power and efficacy:
Now to Set upon, and prevail over such Persons as these, of such standing and experience, argues a mighty power and efficacy:
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which therefore calls on us to stand on our watch.
which Therefore calls on us to stand on our watch.
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Who can look to have a greater stock of Inherent grace, to have more experience of God,
Who can look to have a greater stock of Inherent grace, to have more experience of God,
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and the excellency of his ways, than they had? and yet we see how fearfully and shamefully they were overcome.
and the excellency of his ways, than they had? and yet we see how fearfully and shamefully they were overcome.
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3. Lastly, another circumstance that heightens their sin, and shews the efficacy of inherent corruption, is the time of their committing those foul facts,
3. Lastly, Another circumstance that heightens their since, and shows the efficacy of inherent corruption, is the time of their committing those foul facts,
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namely, just after the receipt of great and singular mercies from God.
namely, just After the receipt of great and singular Mercies from God.
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Noah was but newly come forth of that world of water, wherein he saw the ungodly perishing for their sins, himself preserved in a wonderful manner:Noah was but newly come forth of that world of water, wherein he saw the ungodly perishing for their Sins, himself preserved in a wondered manner:
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yet notwithstanding these were fresh in his mind, he falls into that grievous sin of drunkenness, Gen. 9.21. Lot had newly seen God's judgments executed on Sodom; he saw, as one speaks, Hell fire rained down from Heaven on unclean sinners:
yet notwithstanding these were fresh in his mind, he falls into that grievous since of Drunkenness, Gen. 9.21. Lot had newly seen God's Judgments executed on Sodom; he saw, as one speaks, Hell fire reigned down from Heaven on unclean Sinners:
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yet whilst these judgments and his own preservation were fresh in his mind, he fell into beastly Drunkenness and Incest, Gen. 19.33.
yet while these Judgments and his own preservation were fresh in his mind, he fell into beastly drunkenness and Incest, Gen. 19.33.
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And it was when David was delivered out of most of his troubles, that he makes use of his peace and liberty, to commit Adultery, and contrive Murder, 2 Sam. 11.14, 15. These falls in such seasons seem to be permitted for this very end, to instruct us all in the power and efficacy of Inherent corruption:
And it was when David was Delivered out of most of his Troubles, that he makes use of his peace and liberty, to commit Adultery, and contrive Murder, 2 Sam. 11.14, 15. These falls in such seasons seem to be permitted for this very end, to instruct us all in the power and efficacy of Inherent corruption:
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and to make us watchful against its motions.
and to make us watchful against its motions.
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As therefore we value the honour of God, the credit of Religion, and the peace of a good conscience; let us mind this duty.
As Therefore we valve the honour of God, the credit of Religion, and the peace of a good conscience; let us mind this duty.
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Sermon Fifth. EPHES. II. 1. And you hath he quickened, who were dead in trespasses and sins.
Sermon Fifth. EPHESIANS. II 1. And you hath he quickened, who were dead in Trespasses and Sins.
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MY Text gives us a brief account of Man's State by Nature. I have raised from it this Observation.
MY Text gives us a brief account of Man's State by Nature. I have raised from it this Observation.
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Doct. All men by nature are dead in sin. This doctrine has been branch'd into two propositions.
Doct. All men by nature Are dead in since. This Doctrine has been branched into two propositions.
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They are Legally dead. And, They are spiritually dead in Sin. The last is the subiect of my present discourse:They Are Legally dead. And, They Are spiritually dead in Sin. The last is the Subject of my present discourse:
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and so the point before us is this. D. All men by nature are Positively spiritually dead in sin.
and so the point before us is this. D. All men by nature Are Positively spiritually dead in since.
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The doctrinal part of this discourse being finished, I made some entrance on its Application, which I shall now pursue.
The doctrinal part of this discourse being finished, I made Some Entrance on its Application, which I shall now pursue.
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This doctrine may be farther useful by way of Advice, in these following particulars. 1. Be establish'd in this truth.
This Doctrine may be farther useful by Way of advice, in these following particulars. 1. Be established in this truth.
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Believe the Doctrine of Inherent corruption, upon the account of which we are by nature thus spiritually dead.
Believe the Doctrine of Inherent corruption, upon the account of which we Are by nature thus spiritually dead.
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You have heard it proved by variety of arguments; some drawn from Scripture, others from the testimony of the Pagan world;
You have herd it proved by variety of Arguments; Some drawn from Scripture, Others from the testimony of the Pagan world;
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some taken from experience, others from reason:
Some taken from experience, Others from reason:
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all concurring to prove this, that Man's nature is corrupted. Be therefore establish'd in this doctrine, notwithstanding you meet with some seeming difficulties.
all concurring to prove this, that Man's nature is corrupted. Be Therefore established in this Doctrine, notwithstanding you meet with Some seeming difficulties.
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The great difficulty, which is frequently objected, is this.
The great difficulty, which is frequently objected, is this.
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Obj. How comes man's nature to be corrupted? The Soul being immediately created by God, that cannot be defiled:Object How comes Man's nature to be corrupted? The Soul being immediately created by God, that cannot be defiled:
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for God cannot be the Author of Sin. And there can be no Sin in the Body, till the Soul be infused:
for God cannot be the Author of Sin. And there can be no since in the Body, till the Soul be infused:
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for sin is the act of a Rational creature. Now, if the Soul be not polluted;
for since is the act of a Rational creature. Now, if the Soul be not polluted;
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if there be no sin in the Soul, when it is created;
if there be no since in the Soul, when it is created;
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how can that defile the body? And if there be no sin in the body, till it be animated and enlivened,
how can that defile the body? And if there be no since in the body, till it be animated and enlivened,
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how can that defile the Soul?
how can that defile the Soul?
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R. I answer in the general, that this way of arguing is that which Logicians call, fallacia divisionis, the fallacy of division;R. I answer in the general, that this Way of arguing is that which Logicians call, Fallacy divisionis, the fallacy of division;
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dividing those things, which ought to be united.
dividing those things, which ought to be united.
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We are not to consider the Soul apart, and the body apart, as tho' they did first exist separately, before they were united.
We Are not to Consider the Soul apart, and the body apart, as though they did First exist separately, before they were united.
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For the Soul, when created, is in that very instant infused into the body. Infundendo creatur, & creando infunditur;
For the Soul, when created, is in that very instant infused into the body. Infundendo creature's, & Creating Poured;
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as said one of the Fathers. This therefore premised, I answer more distinctly in these following particulars.
as said one of the Father's. This Therefore premised, I answer more distinctly in these following particulars.
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1. Tho' the Soul is created by God, yet it is created without Original righteousness, and this without any reflection on God's holiness;
1. Though the Soul is created by God, yet it is created without Original righteousness, and this without any reflection on God's holiness;
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yea the justice of God requires it so to be. For God is considered as a Creator, and a Judge.
yea the Justice of God requires it so to be. For God is considered as a Creator, and a Judge.
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1103
As a Creator; so he creates the substance of the soul, which is Physically or naturally good.
As a Creator; so he creates the substance of the soul, which is Physically or naturally good.
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In this respect therefore, he cannot be said to be the Author of Sin.
In this respect Therefore, he cannot be said to be the Author of Sin.
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As a Judge; so he creates it without Original righteousness, as a just punishment of Adam 's first sin, who lost God's image, not only for himself, but all his posterity.
As a Judge; so he creates it without Original righteousness, as a just punishment of Adam is First since, who lost God's image, not only for himself, but all his posterity.
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So that God's justice requires man's Soul to be created without Original righteousness. And this being so;
So that God's Justice requires Man's Soul to be created without Original righteousness. And this being so;
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this is the ground of Inherent corruption, which necessarily follows upon the privation of God's image.
this is the ground of Inherent corruption, which necessarily follows upon the privation of God's image.
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For the Soul being of an Active nature, if it does not work, toward that which is good, it will necessarily work toward what is evil.
For the Soul being of an Active nature, if it does not work, towards that which is good, it will necessarily work towards what is evil.
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But it cannot work toward that which is good by reason of the want of Original righteousness;
But it cannot work towards that which is good by reason of the want of Original righteousness;
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and therefore it naturally tends to what is evil.
and Therefore it naturally tends to what is evil.
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Now this being so, there is no ground of accusing God, as the Author of sin, notwithstanding the Soul is created by him.
Now this being so, there is no ground of accusing God, as the Author of since, notwithstanding the Soul is created by him.
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Because it is only a Judicial act on God's part, depriving the Soul, he creates, of Original righteousness.
Because it is only a Judicial act on God's part, depriving the Soul, he creates, of Original righteousness.
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The want of which righteousness, considered in the Soul as a compleat substance, and no part of a child of Adam, (if such a thing might be supposed,) would be no sin:
The want of which righteousness, considered in the Soul as a complete substance, and no part of a child of Adam, (if such a thing might be supposed,) would be no since:
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because so, it would be the want of such a righteousness, the Soul never had, nor never forfeited.
Because so, it would be the want of such a righteousness, the Soul never had, nor never forfeited.
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But considered in the Soul, as an Incompleat substance, and as being a part of a child of Adam, (who once had this righteousness,
But considered in the Soul, as an Incomplete substance, and as being a part of a child of Adam, (who once had this righteousness,
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but lost it by his sin,) so this want becomes man's sin and punishment together.
but lost it by his since,) so this want becomes Man's since and punishment together.
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Which sinful want, together with the Active nature of man's Soul, is the ground of that corruption, whereof I have been speaking.
Which sinful want, together with the Active nature of Man's Soul, is the ground of that corruption, whereof I have been speaking.
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2. Tho' the body, considered in it self, is not a proper subject of sin;
2. Though the body, considered in it self, is not a proper Subject of since;
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yet sin may be said to be there Dispositively; and so in this sence, it may defile the Soul. For as the Soul doth communicate its affections to the body;
yet since may be said to be there Dispositively; and so in this sense, it may defile the Soul. For as the Soul does communicate its affections to the body;
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it hath life, sence, and motion from the Soul: so on the other hand, the body has a very great influence upon the Soul,
it hath life, sense, and motion from the Soul: so on the other hand, the body has a very great influence upon the Soul,
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and does communicate its distempers to it. Experience shews this.
and does communicate its distempers to it. Experience shows this.
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We see those, who have Sanguine bodies, that their Souls are inclined to lust and voluptuousness;
We see those, who have Sanguine bodies, that their Souls Are inclined to lust and voluptuousness;
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those that are Cholerick, to anger and passion; those that are Flegmatick, to dulness and cowardice;
those that Are Choleric, to anger and passion; those that Are Phlegmatic, to dullness and cowardice;
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and those that are Melancholy to suspicion and tenaciousness. So that, mores hominum sequuntur temperamentum corporis;
and those that Are Melancholy to suspicion and tenaciousness. So that, mores hominum sequuntur temperamentum corporis;
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and the temper of the body hath oft-times great influence upon the Soul; and so may dispositively incline it to sin.
and the temper of the body hath ofttimes great influence upon the Soul; and so may dispositively incline it to since.
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And therefore I conclude, that tho' sin be not formally in the body, before it is quickened and animated:
And Therefore I conclude, that though since be not formally in the body, before it is quickened and animated:
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yet Inchoatively and Dispositively it may be there, and so may dispose the Soul to sin, when united to it.
yet Inchoatively and Dispositively it may be there, and so may dispose the Soul to sin, when united to it.
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3. Lastly, that which I chiefly insist on is this, that the Soul is defiled and corrupted with sin, not so much from its conjunction with the body,
3. Lastly, that which I chiefly insist on is this, that the Soul is defiled and corrupted with since, not so much from its conjunction with the body,
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as from God's ordination, who said, In the day thou eatest, thou shalt surely die, Gen. 2.17. Which threatning includes death Spiritual, a privation of righteousness;
as from God's ordination, who said, In the day thou Eatest, thou shalt surely die, Gen. 2.17. Which threatening includes death Spiritual, a privation of righteousness;
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as well as death Temporal and Eternal; and belongs to all the posterity of Adam, as well as himself,
as well as death Temporal and Eternal; and belongs to all the posterity of Adam, as well as himself,
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because •hey were included in the same covenant with •im. As therefore Adam 's Soul became naked, became void of Original righteousness, when he •ell, and brake Covenant;
Because •hey were included in the same Covenant with •im. As Therefore Adam is Soul became naked, became void of Original righteousness, when he •ell, and brake Covenant;
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so it is just with God, •o deprive the Souls of all his natural posterity of this righteousness also,
so it is just with God, •o deprive the Souls of all his natural posterity of this righteousness also,
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when he creates and •nites them to bodies duly prepared for them.
when he creates and •nites them to bodies duly prepared for them.
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Now, this privation of righteousness, Active•y considered as God's Act, is a just punishment inflicted on all the posterity of Adam •or his first sin.
Now, this privation of righteousness, Active•y considered as God's Act, is a just punishment inflicted on all the posterity of Adam •or his First since.
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But Passively considered, with •espect to Man, so it is his sin;
But Passively considered, with •espect to Man, so it is his since;
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it being the want of that righteousness, which ought to be •n him, upon which the corruption of his nature •oth follow.
it being the want of that righteousness, which ought to be •n him, upon which the corruption of his nature •oth follow.
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So then, the sum of all is this.
So then, the sum of all is this.
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If you ask, •ow the Soul is corrupted and defiled, if created •y God? I answer, by reason of God's ordina•ion,
If you ask, •ow the Soul is corrupted and defiled, if created •y God? I answer, by reason of God's ordina•ion,
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as a just punishment for Adam 's first sin.
as a just punishment for Adam is First since.
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Not that God doth infuse any positive evil into •t, or is the Author of Sin therein;
Not that God does infuse any positive evil into •t, or is the Author of since therein;
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but he •reates the Soul naturally good, only as a just •nd righteous Judge, he denies it that righte•usness it once had,
but he •reates the Soul naturally good, only as a just •nd righteous Judge, he Denies it that righte•usness it once had,
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and justly forfeited by the •irst sin.
and justly forfeited by the •irst since.
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The privation of which righteousness, •ogether with the active nature of man's Soul, •s the ground of his corruption and propensity •nto evil.
The privation of which righteousness, •ogether with the active nature of Man's Soul, •s the ground of his corruption and propensity •nto evil.
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And let this suffice for that difficult objection, •ow man's nature comes to be corrupted.
And let this suffice for that difficult objection, •ow Man's nature comes to be corrupted.
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Which, tho' you might not be able to explain, •s no argument to call in question the truth of this doctrine;
Which, though you might not be able to explain, •s no argument to call in question the truth of this Doctrine;
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which has been confirmed by abundant evidence;
which has been confirmed by abundant evidence;
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any more than to question those necessary doctrines of the blessed Trinity, and Christ's Incarnation; doctrines that ought firmly to be believed by us,
any more than to question those necessary doctrines of the blessed Trinity, and Christ's Incarnation; doctrines that ought firmly to be believed by us,
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as to their NONLATINALPHABET, that 'tis so; tho' we cannot explain the NONLATINALPHABET, how it is so. How there are three persons in one nature, in the glorious Trinity;
as to their, that it's so; though we cannot explain the, how it is so. How there Are three Persons in one nature, in the glorious Trinity;
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and how two natures come to be united in the person of Christ.
and how two nature's come to be united in the person of christ.
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And so here, suppose we cannot explain, how our natures come to be corrupted, or could not resolve the above difficulty;
And so Here, suppose we cannot explain, how our nature's come to be corrupted, or could not resolve thee above difficulty;
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yet we must not reject the doctrine.
yet we must not reject the Doctrine.
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That our nature• are corrupted, there is nothing more plain to a person that will hearken to Scripture, reason and universal experience:
That our nature• Are corrupted, there is nothing more plain to a person that will harken to Scripture, reason and universal experience:
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but how our natures come to be corrupted, here is the knot, this is the difficulty;
but how our nature's come to be corrupted, Here is the knot, this is the difficulty;
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which we need not too curiously inquire into.
which we need not too curiously inquire into.
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A too curious inquiry after thi• is handsomly taxed by that known passage o• Austin. A man being fallen into a pit, on• spies him,
A too curious inquiry After thi• is handsomely taxed by that known passage o• Austin. A man being fallen into a pit, on• spies him,
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and admires how he came there O! says the fallen man to him, Tu cogita quomodo hinc me liberes.
and admires how he Come there OH! Says the fallen man to him, Tu cogita quomodo hinc me liberes.
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Be careful, cries he, to get me out, trouble not thy self to inquire, how I fell in.
Be careful, cries he, to get me out, trouble not thy self to inquire, how I fell in.
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When an house is on fire, we do no• so much inquire, how it came so;
When an house is on fire, we do no• so much inquire, how it Come so;
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as how t• extinguish the fire, that hath taken it:
as how t• extinguish the fire, that hath taken it:
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and so i• is more needful, to inquire how this corruptio• may be healed, which we find in us by wofu•• experience,
and so i• is more needful, to inquire how this corruptio• may be healed, which we find in us by wofu•• experience,
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than it is to be contending, which way it came to be conveyed to us. 2. Apply it in particular to your selves.
than it is to be contending, which Way it Come to be conveyed to us. 2. Apply it in particular to your selves.
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Ther• is a great difference between believing a trut• in the general, and making application thereof •o our selves.
Ther• is a great difference between believing a trut• in the general, and making application thereof •o our selves.
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You know, when Nathan told •is parable unto David, 2 Sam. 12. David had •ar different apprehensions of the matter, from •hose he had, when applied to himself.
You know, when Nathan told •is parable unto David, 2 Sam. 12. David had •ar different apprehensions of the matter, from •hose he had, when applied to himself.
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When •e heard it in the general; the man (saith he,) •hat hath done this, shall surely die.
When •e herd it in the general; the man (Says he,) •hat hath done this, shall surely die.
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v. 5. So many, when they hear of the corruption of man's nature, how prone he is to all kind of •in,
v. 5. So many, when they hear of the corruption of Man's nature, how prove he is to all kind of •in,
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and how full of rebellion against God;
and how full of rebellion against God;
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•hey are apt to say, at least in their heart, surely •an naturally is a vile creature, and to wonder •hat God doth so long bear with him.
•hey Are apt to say, At least in their heart, surely •an naturally is a vile creature, and to wonder •hat God does so long bear with him.
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Sirs, let •e tell you, as Nathan did David, you are the •ersons. Apply therefore this doctrine to your •elves.
Sirs, let •e tell you, as Nathan did David, you Are the •ersons. Apply Therefore this Doctrine to your •elves.
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Endeavour to be convinced of your ••bred corruption, of your vileness by nature: •or until you be duly sensible of this, you will •ever know your selves aright,
Endeavour to be convinced of your ••bred corruption, of your vileness by nature: •or until you be duly sensible of this, you will •ever know your selves aright,
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and are never •ike to seek to Christ for a Cure. The whole, •aith Christ, need not the Physician; and there•ore will not seek to him.
and Are never •ike to seek to christ for a Cure. The Whole, •aith christ, need not the physician; and there•ore will not seek to him.
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I am persuaded, that •his is the main and principal reason, why no •ore are inquiring after Christ,
I am persuaded, that •his is the main and principal reason, why no •ore Are inquiring After christ,
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and crying out with those, Act. 2.37. Men and Brethren, •hat shall we do? because they are ignorant of his doctrine,
and crying out with those, Act. 2.37. Men and Brothers, •hat shall we do? Because they Are ignorant of his Doctrine,
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because they see not their own sin•ulness. Like Laodicea, Rev. 3.17.
Because they see not their own sin•ulness. Like Laodicea, Rev. 3.17.
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they are •pt to think that all is well, that they are rich, •nd encreased in goods,
they Are •pt to think that all is well, that they Are rich, •nd increased in goods,
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and need nothing, when •ndeed they are poor and vile, miserable and naked. and need nothing, when •ndeed they Are poor and vile, miserable and naked.
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Thus it is with the most of the world, which makes them wofully to despise their eternal con•erns.
Thus it is with the most of the world, which makes them woefully to despise their Eternal con•erns.
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Tho' men be taught this doctrine from the Pulpit, that their natures are corrupted:
Though men be taught this Doctrine from the Pulpit, that their nature's Are corrupted:
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yet there are but few, that know it Experimentally, that find, with Paul, this law of sin in their members, Rom. 7.21. NONLATINALPHABET, I find, saith he, a law. He found it.
yet there Are but few, that know it Experimentally, that find, with Paul, this law of since in their members, Rom. 7.21., I find, Says he, a law. He found it.
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It had, doubtless, been told him, that there was such a law. It had been preach'd unto him, as to many among us:
It had, doubtless, been told him, that there was such a law. It had been preached unto him, as to many among us:
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but 'tis one thing for a man to know this in the general;
but it's one thing for a man to know this in the general;
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and another, to have a lively experience of it in his own Soul. Man's natural pravity is preached to all, that sit under the word:
and Another, to have a lively experience of it in his own Soul. Man's natural pravity is preached to all, that fit under the word:
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but there are but few, very few, that know it in themselves.
but there Are but few, very few, that know it in themselves.
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We should otherwise have more complaints of it, more strivings against it, and less fruits of it, to be seen in the world.
We should otherwise have more complaints of it, more strivings against it, and less fruits of it, to be seen in the world.
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Seeing therefore we have not these evidences, it is plain, that few experience in themselves this law of sin.
Seeing Therefore we have not these evidences, it is plain, that few experience in themselves this law of since.
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3. Lament and bewail this Death.
3. Lament and bewail this Death.
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Being perswaded of the truth of the doctrine in the general, and being sensible it is your own case,
Being persuaded of the truth of the Doctrine in the general, and being sensible it is your own case,
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then lament and bewail this spiritual death, this inherent corruption.
then lament and bewail this spiritual death, this inherent corruption.
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Surely it is matter of very great lamentation, duly to consider the corruption of our nature.
Surely it is matter of very great lamentation, duly to Consider the corruption of our nature.
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For it is a disease, that continually cleaves to us:
For it is a disease, that continually cleaves to us:
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that we shall not fully get rid of, no not the most Sanctif•••, till the day of our death.
that we shall not Fully get rid of, no not the most Sanctif•••, till the day of our death.
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Yea it is a disease, that runs through our whole man, that overspreads the fabrick of humane nature,
Yea it is a disease, that runs through our Whole man, that overspreads the fabric of humane nature,
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and corrupts and vitiates every power of the Soul. It is worse than a distemper, or ill habit of body, that indisposes it for its proper action;
and corrupts and vitiates every power of the Soul. It is Worse than a distemper, or ill habit of body, that indisposes it for its proper actium;
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inasmuch as the Soul is more noble than the body, and it unfits the Soul for every thing that is good.
inasmuch as the Soul is more noble than the body, and it unfits the Soul for every thing that is good.
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Oh! what averseness to God, holiness, and Religious duties;
Oh! what averseness to God, holiness, and Religious duties;
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what distraction in them, what weariness of them, doth it effect, even in those, whose natures are sanctified,
what distraction in them, what weariness of them, does it Effect, even in those, whose nature's Are sanctified,
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tho' grace will be predominant, where it is wrought in truth? There is nothing we do,
though grace will be predominant, where it is wrought in truth? There is nothing we do,
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or take in hand, but this inherent corruption mixeth it self with it. It incorporates it self, with our graces and our duties; and defiles both.
or take in hand, but this inherent corruption mixeth it self with it. It incorporates it self, with our graces and our duties; and defiles both.
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As clean water running through a channel full of mire, must needs be polluted:
As clean water running through a channel full of mire, must needs be polluted:
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so the best duties as coming from us, are defiled and polluted in our doing of them.
so the best duties as coming from us, Are defiled and polluted in our doing of them.
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They come, (as one speaks,) ex laeso principio, out of an heart sanctified but in part:
They come, (as one speaks,) ex laeso principio, out of an heart sanctified but in part:
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and they have a tincture of Original Sin. Were it not for the merit and intercession of Christ, the sins of our duties would be enough to damn us,
and they have a tincture of Original Sin. Were it not for the merit and Intercession of christ, the Sins of our duties would be enough to damn us,
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and to make us loathsome in the sight of God.
and to make us loathsome in the sighed of God.
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Who then, that duly considers this, can chuse but bewail this Inherent corruption? Is it nothing, think you, to be spiritually diseased all over? To have immortal Spirits void of God,
Who then, that duly considers this, can choose but bewail this Inherent corruption? Is it nothing, think you, to be spiritually diseased all over? To have immortal Spirits void of God,
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and all spiritual perfections? Is it nothing to have an understanding without light, a will without liberty,
and all spiritual perfections? Is it nothing to have an understanding without Light, a will without liberty,
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and affections without order? Is it nothing to be filled with enmity against God, our best friend;
and affections without order? Is it nothing to be filled with enmity against God, our best friend;
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and to be made averse to what tends to our happiness? In a word, to have the powers of our Souls indisposed to good,
and to be made averse to what tends to our happiness? In a word, to have the Powers of our Souls indisposed to good,
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and made prone and inclinable to all kind of evil? O! what matter of lamentation is here!
and made prove and inclinable to all kind of evil? OH! what matter of lamentation is Here!
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The Apostle Paul cries out Pathetically on this account, Rom. 7.24. O wretched man that I am, who shall deliver me, from the body of this death!
The Apostle Paul cries out Pathetically on this account, Rom. 7.24. Oh wretched man that I am, who shall deliver me, from the body of this death!
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4. Be deeply humbled for it.
4. Be deeply humbled for it.
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Do not only bewail this death and inherent corruption, as it is your misery; but be humbled for it as your sin.
Do not only bewail this death and inherent corruption, as it is your misery; but be humbled for it as your since.
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There are some who tell us, 'tis only malum triste, our misery and punishment; but not malum poenae, our fault and sin.
There Are Some who tell us, it's only malum triste, our misery and punishment; but not malum Poenae, our fault and since.
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But it is easie to demonstrate, that Original corruption, that Inherent concupiscence, is our sin; yea that it is a most hainous sin.
But it is easy to demonstrate, that Original corruption, that Inherent concupiscence, is our since; yea that it is a most heinous since.
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1. I shall prove that it is a sin. I thus argue; that which the Scriptures call sin;
1. I shall prove that it is a since. I thus argue; that which the Scriptures call since;
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and which good men, guided by God's Spirit, have acknowledged to be so; and which fights against grace;
and which good men, guided by God's Spirit, have acknowledged to be so; and which fights against grace;
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and is contrary to the law; must needs be Sin. But of this nature is Original corruption.
and is contrary to the law; must needs be Sin. But of this nature is Original corruption.
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The Scriptures call it Sin. It is stiled so over and over, Rom. 7. The Apostle there calls it Sin absolutely;
The Scriptures call it Sin. It is styled so over and over, Rom. 7. The Apostle there calls it since absolutely;
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Indwelling Sin; and the law of sin, v. 11, 20, 23. Yea it is called a whole body of sin, Col. 2. 11, 12. Again, good men guided by the Spirit of God, have acknowledged it to be so.Indwelling since; and the law of since, v. 11, 20, 23. Yea it is called a Whole body of since, Col. 2. 11, 12. Again, good men guided by the Spirit of God, have acknowledged it to be so.
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They have bewailed and confest this Inherent corruption as their sin. So did Paul, Rom. 7.23, 24. So did David, Psal. 51.5. Farthermore, that which is contrary to the law of God, and opposeth grace and holiness in the heart, must needs be sin.
They have bewailed and confessed this Inherent corruption as their since. So did Paul, Rom. 7.23, 24. So did David, Psalm 51.5. Farthermore, that which is contrary to the law of God, and Opposeth grace and holiness in the heart, must needs be since.
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But of this nature is Original corruption. It is contrary to God's law and wars against it, Rom. 7.23. I see another law in my members, warring against the law of my mind.
But of this nature is Original corruption. It is contrary to God's law and wars against it, Rom. 7.23. I see Another law in my members, warring against the law of my mind.
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By the law in the members, is meant Original Sin;
By the law in the members, is meant Original since;
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and by the law of the mind, is meant the law of God, engraven on the heart of a gracious person.
and by the law of the mind, is meant the law of God, engraven on the heart of a gracious person.
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Now, Original Sin wars against this, and riseth up in opposition against grace in the heart, Gal. 5.17. The flesh lusteth against the spirit, &c. By the flesh here is meant Original Sin;
Now, Original since wars against this, and Riseth up in opposition against grace in the heart, Gal. 5.17. The Flesh Lusteth against the Spirit, etc. By the Flesh Here is meant Original since;
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and by the spirit, the graces of the spirit planted in the heart. And these two are contrary to each other, not only Efficienter, as producing contrary effects,
and by the Spirit, the graces of the Spirit planted in the heart. And these two Are contrary to each other, not only Efficienter, as producing contrary effects,
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but Formaliter, in their very nature and being.
but Formaliter, in their very nature and being.
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For therefore they lust and war against each other, because they are of a contrary nature.
For Therefore they lust and war against each other, Because they Are of a contrary nature.
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Now, whatever is contrary in its own nature to the grace of God, to the work of Sanctification wrought in the heart, must be properly sin.
Now, whatever is contrary in its own nature to the grace of God, to the work of Sanctification wrought in the heart, must be properly since.
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For what is grace and holiness in the heart, but the law of God written in the heart? And what is sin,
For what is grace and holiness in the heart, but the law of God written in the heart? And what is since,
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but a repugnancy unto the law? But Original corruption, called by the Apostle in this place, Flesh, (and the law in the members in the forementioned place,) is contrary to grace and holiness in the heart;
but a repugnancy unto the law? But Original corruption, called by the Apostle in this place, Flesh, (and the law in the members in the forementioned place,) is contrary to grace and holiness in the heart;
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these two (saith the Apostle,) are contrary to each other. Therefore it is sin, and upon this account we should be humbled for it.these two (Says the Apostle,) Are contrary to each other. Therefore it is since, and upon this account we should be humbled for it.
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2. I shall prove, that it is a hainous sin. This is plain, because it is the cause of all other sin.
2. I shall prove, that it is a heinous since. This is plain, Because it is the cause of all other since.
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The greatest sin that ever we committed is but an effect of Inherent corruption. This was the cause of David's Murder and Adultery, as himself confesseth, Psal. 51.5.
The greatest since that ever we committed is but an Effect of Inherent corruption. This was the cause of David's Murder and Adultery, as himself Confesses, Psalm 51.5.
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And this is the cause of our actual transgressions, the worst of them.
And this is the cause of our actual transgressions, the worst of them.
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They all come from this root, even as all men come from Adam. Now if that rule holdeth true, that there is more in the cause than in the effect;
They all come from this root, even as all men come from Adam. Now if that Rule holds true, that there is more in the cause than in the Effect;
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then we must acknowledge that Original sin is more hainous than Actual, yea the worse actual sin,
then we must acknowledge that Original since is more heinous than Actual, yea the Worse actual since,
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because this is the effect of it.
Because this is the Effect of it.
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If therefore we have reason to humble our selves for any actual sin, much more for Inherent corruption the cause of it.
If Therefore we have reason to humble our selves for any actual since, much more for Inherent corruption the cause of it.
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Yea this, in some sence, is all sin.
Yea this, in Some sense, is all since.
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Potentially and Seminally it contains in it all kind of sin, even those we never committed.Potentially and Seminally it contains in it all kind of since, even those we never committed.
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As God is the cause of all good, not only because he is the cause of all good that is,
As God is the cause of all good, not only Because he is the cause of all good that is,
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but because he is Potentially the cause of millions of worlds, that lie in his power to make:
but Because he is Potentially the cause of millions of world's, that lie in his power to make:
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so Original Sin is an Ʋniversal cause of all sorts of sin, even of those we never yet committed,
so Original since is an Ʋniversal cause of all sorts of since, even of those we never yet committed,
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and perhaps should now startle at the naming of them.
and perhaps should now startle At the naming of them.
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Believe it Christians, you do not know, how much sin is lodged within you, by reason of that corruption that is in your natures:
Believe it Christians, you do not know, how much since is lodged within you, by reason of that corruption that is in your nature's:
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and therefore you should deeply be humbled for it. It is true, we break not all out into all transgressions.
and Therefore you should deeply be humbled for it. It is true, we break not all out into all transgressions.
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Every one does not Actually say with Pharaoh, who is the Lord, that I should obey him? Nor does every one with Judas, betray our Lord and Master;
Every one does not Actually say with Pharaoh, who is the Lord, that I should obey him? Nor does every one with Judas, betray our Lord and Master;
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nor with the bloody Jews, crucifie the Son of God, &c. But all these sins are Seminally in us.
nor with the bloody jews, crucify the Son of God, etc. But all these Sins Are Seminally in us.
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There is aliquid intus, somewhat in every one's nature answering thereto;
There is Aliquid intus, somewhat in every one's nature answering thereto;
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and if left to our selves and the like temptations, probably we should be as vile,
and if left to our selves and the like temptations, probably we should be as vile,
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as any of them 〈 ◊ 〉. O Sirs!
as any of them 〈 ◊ 〉. Oh Sirs!
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we don't know one half of the wick••ness that is within us, and would break from 〈 ◊ 〉 should God but leave us unto our selves.
we don't know one half of the wick••ness that is within us, and would break from 〈 ◊ 〉 should God but leave us unto our selves.
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•erhaps should we now hear of some horrid •ickedness, and be told that we our selves may ••mmit it, we should be ready to say as Hasael Elijah, 2 King. 8.13. Is thy servant a dog, ••at he should do this thing? Hasael could not ••lieve, that so much wickedness was lodg'd in ••m;
•erhaps should we now hear of Some horrid •ickedness, and be told that we our selves may ••mmit it, we should be ready to say as Hazael Elijah, 2 King. 8.13. Is thy servant a dog, ••at he should do this thing? Hazael could not ••lieve, that so much wickedness was lodged in ••m;
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that he should rip up women with child, •c.
that he should rip up women with child, •c.
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What! is thy servant a dog? saith he, that should do this thing? Yes,
What! is thy servant a dog? Says he, that should do this thing? Yes,
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and worse than a •og, when that Original corruption within was ••rred up.
and Worse than a •og, when that Original corruption within was ••rred up.
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Who would have thought to have ••und Peter denying his Lord and Master? To •ave found David committing Adultery? To •ave seen Drunkenness in Lot? and cursing in •ob? Why, all proceeded from this Original •orruption, whereof I am treating.
Who would have Thought to have ••und Peter denying his Lord and Master? To •ave found David committing Adultery? To •ave seen drunkenness in Lot? and cursing in •ob? Why, all proceeded from this Original •orruption, whereof I am treating.
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Thus you see, that Original corruption is not •nly a sin, but an aggravated one: it is in some ••nce all sin;
Thus you see, that Original corruption is not •nly a since, but an aggravated one: it is in Some ••nce all since;
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which therefore calls on us to •eep humiliation.
which Therefore calls on us to •eep humiliation.
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I formerly prest you to humiliation for the •oss of God's Image, that emptiness of grace and •abitual holiness there is in us by nature:
I formerly pressed you to humiliation for the •oss of God's Image, that emptiness of grace and •abitual holiness there is in us by nature:
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but ••rely we have much more reason to be hum•led for those principles of Rebellion, that are •eated in us, whereby we fight against God •imself,
but ••rely we have much more reason to be hum•led for those principles of Rebellion, that Are •eated in us, whereby we fight against God •imself,
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and so are become the very Image of •atan.
and so Are become the very Image of •atan.
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5. Lastly, let us endeavour to get rid of th• death, The Ephesians, you see, were quickn• and raised from this spiritual death.
5. Lastly, let us endeavour to get rid of th• death, The Ephesians, you see, were quickn• and raised from this spiritual death.
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Yo• (saith the Apostle,) hath he quickened, & They were formerly dead in trespasses and sins well as others:Yo• (Says the Apostle,) hath he quickened, & They were formerly dead in Trespasses and Sins well as Others:
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but then they were quickene• when this Epistle was wrote. This therefo•• shews that the thing is possible:
but then they were quickene• when this Epistle was wrote. This therefo•• shows that the thing is possible:
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for that whi• hath been may be again.
for that whi• hath been may be again.
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As they were de••vered from this spiritual death, so also m• we. Let us therefore endeavour to get fr•• from it.
As they were de••vered from this spiritual death, so also m• we. Let us Therefore endeavour to get fr•• from it.
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The way and means is by sanctifyi• grace.
The Way and means is by sanctifyi• grace.
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This is the remedy of Inherent corru•tion, and has a natural tendency to expel a• purge it out of the Soul.
This is the remedy of Inherent corru•tion, and has a natural tendency to expel a• purge it out of the Soul.
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Q. But how shall we get Sanctifying grace? R. Take with you these Directions, wher• with I shall conclude.Q. But how shall we get Sanctifying grace? R. Take with you these Directions, wher• with I shall conclude.
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Dir. 1. Give attendance on gospel Ordinance These are the means of Sanctification.Dir 1. Give attendance on gospel Ordinance These Are the means of Sanctification.
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Th• God can change the heart in a moment, a• give the spirit of grace and holiness witho•• our endeavours:
Th• God can change the heart in a moment, a• give the Spirit of grace and holiness witho•• our endeavours:
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yet ordinarily he does n• do it. It is an old rule in Divinity, habit• infusi infunduntur per modum acquisitorum.
yet ordinarily he does n• do it. It is an old Rule in Divinity, habit• infusi infunduntur per modum acquisitorum.
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i. • Infused habits are usually wrought in us, aft•• the same manner as acquired;
i. • Infused habits Are usually wrought in us, aft•• the same manner as acquired;
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namely, not wit• out our endeavours in the use of due mea• Now the means of obtaining Sanctifying gra• are gospel ordinances, especially the word re• and preached.
namely, not wit• out our endeavours in the use of due mea• Now the means of obtaining Sanctifying gra• Are gospel ordinances, especially the word re• and preached.
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It is the word of God whic• enlightens the mind, and converts the heart, Psa• 19.7, 8. Our Saviour prays that his Discipl• may be Sanctified by the word, Joh. 17.17, 1• There are three things especially in the word, • which have a tendency to Sanctification;
It is the word of God whic• enlightens the mind, and converts the heart, Psa• 19.7, 8. Our Saviour prays that his Discipl• may be Sanctified by the word, John 17.17, 1• There Are three things especially in the word, • which have a tendency to Sanctification;
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•e promises, the threatnings, and the precepts 〈 ◊ 〉 the word. 1. The promises of the word.
•e promises, the threatenings, and the Precepts 〈 ◊ 〉 the word. 1. The promises of the word.
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These have tendency to sanctifie the heart, and to purge •t its corruption. So the Apostle plainly in•mates, 2 Cor. 7.1. where he enforceth Sancti••cation from the promises of the word.
These have tendency to sanctify the heart, and to purge •t its corruption. So the Apostle plainly in•mates, 2 Cor. 7.1. where he enforceth Sancti••cation from the promises of the word.
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Did •ersons but duly consider the promises, those ••eat and good things, which God hath pro•ised to them that fear him, and lead a holy •fe:
Did •ersons but duly Consider the promises, those ••eat and good things, which God hath pro•ised to them that Fear him, and led a holy •fe:
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they would not surely indulge their cor•uptions so much as they do.
they would not surely indulge their cor•uptions so much as they do.
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2. The threatnings, these also have a ten•ency to promote holiness, and purge out Sin. God in his word hath threatned the Un•anctified with Hell and Damnation.
2. The threatenings, these also have a ten•ency to promote holiness, and purge out Sin. God in his word hath threatened the Un•anctified with Hell and Damnation.
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He hath •old us expresly, that without holiness no man •hall see him, Heb. 12.14. And that nothing un•lean shall enter into heaven, Rev. 21.27.
He hath •old us expressly, that without holiness no man •hall see him, Hebrew 12.14. And that nothing un•lean shall enter into heaven, Rev. 21.27.
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Now, who that duly considers this, can wilfully in•ulge himself in Sin? can forbear seeking after grace and holiness?
Now, who that duly considers this, can wilfully in•ulge himself in since? can forbear seeking After grace and holiness?
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3. Lastly, the Precepts of the word; these also are a means of Sanctification. The word of God, its preceptive part, is a perfect and compleat rule of righteousness.
3. Lastly, the Precepts of the word; these also Are a means of Sanctification. The word of God, its preceptive part, is a perfect and complete Rule of righteousness.
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It reacheth the heart, as well as outward action. There is not a sinful irregular inclination, but it comes under its reproof and direction.
It reaches the heart, as well as outward actium. There is not a sinful irregular inclination, but it comes under its reproof and direction.
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Study therefore the word of God, and endeavour to conform to its precepts: and this is a means to purge out your sin.
Study Therefore the word of God, and endeavour to conform to its Precepts: and this is a means to purge out your since.
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When David directs the young man to cleanse his ways, to purge his heart, and regulate his actions, he prescribes to him this method, to conform himself to the word of God, Psal. 119.9. Dir. 2. Pray to God for his spirit.
When David directs the young man to cleanse his ways, to purge his heart, and regulate his actions, he prescribes to him this method, to conform himself to the word of God, Psalm 119.9. Dir 2. Pray to God for his Spirit.
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It is the spirit of God, that is the Author of Sanctification. All our endeavours without his help will avail nothing. Rom. 8.13. If ye through the spirit do mortifie the deeds of the body, y• shall live.
It is the Spirit of God, that is the Author of Sanctification. All our endeavours without his help will avail nothing. Rom. 8.13. If you through the Spirit do mortify the Deeds of the body, y• shall live.
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It is the spirit of God is the great efficient in this work, notwithstanding the name is become ridiculous to some, who never experienced his powerful operations.
It is the Spirit of God is the great efficient in this work, notwithstanding the name is become ridiculous to Some, who never experienced his powerful operations.
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Pray therefore to God for his spirit. If ever you be quickned it must be by his power:
prey Therefore to God for his Spirit. If ever you be quickened it must be by his power:
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for no less than a divine power is required hereto. This will appear, by comparing my Text with the verses preceeding.
for no less than a divine power is required hereto. This will appear, by comparing my Text with the Verses preceding.
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In the former chapter, we find the Apostle praying for the Ephesians, v. 16. particularly, that they might know the exceeding greatness of God's power towards them that believe, v. 19. which he tells us is according to his mighty power, whereby he raised Christ from the dead, v. 20. And then making a long parenthesis, he subjoins in my Text;
In the former chapter, we find the Apostle praying for the Ephesians, v. 16. particularly, that they might know the exceeding greatness of God's power towards them that believe, v. 19. which he tells us is according to his mighty power, whereby he raised christ from the dead, v. 20. And then making a long parenthesis, he subjoins in my Text;
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And you hath he quickened, (namely according to that mighty power,) who were dead in trespasses and sins. And you hath he quickened, (namely according to that mighty power,) who were dead in Trespasses and Sins.
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So that the quickening of a dead sinner, the raising him up to a spiritual life of grace and holiness, requires no less power,
So that the quickening of a dead sinner, the raising him up to a spiritual life of grace and holiness, requires no less power,
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than what was exerted in raising Christ from the grave.
than what was exerted in raising christ from the grave.
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Which duly considered will plainly convince us of the need of this duty, to pray to God for his spirit, 〈 ◊ 〉 ever we would be quickened,
Which duly considered will plainly convince us of the need of this duty, to pray to God for his Spirit, 〈 ◊ 〉 ever we would be quickened,
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and live a life • grace and Sanctification.
and live a life • grace and Sanctification.
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Dir. 3. Lastly, if you would be sanctified and •ised up from this spiritual death, Believe in Christ. •he spirit of grace and Sanctification is given • none,Dir 3. Lastly, if you would be sanctified and •ised up from this spiritual death, Believe in christ. •he Spirit of grace and Sanctification is given • none,
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but those that are in Christ.
but those that Are in christ.
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The •romise of the spirit, and all other pro•ises are yea and Amen in Christ Jesus. Cor. 1.20. They are all ratified and con••rmed in him.
The •romise of the Spirit, and all other pro•ises Are yea and Amen in christ jesus. Cor. 1.20. They Are all ratified and con••rmed in him.
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If therefore you would have •he spirit of grace bestowed on you, to •ortifie your corruptions and enable you to •ve an holy life,
If Therefore you would have •he Spirit of grace bestowed on you, to •ortifie your corruptions and enable you to •ve an holy life,
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then be persuaded to be••eve in Christ; to accept of him, as offer•d in the Gospel.
then be persuaded to be••eve in christ; to accept of him, as offer•d in the Gospel.
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When once by faith you •re united unto Christ, you will partake of •is influence, Christ will live in you, Gal. 2. •0.
When once by faith you •re united unto christ, you will partake of •is influence, christ will live in you, Gal. 2. •0.
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You will then have communion with Christ in his benefits; Christ will be made not only righteousness, but sanctification unto you, 1 Cor. 1.30. Who of God is made unto us, wisdom, and righteousness, and sanctification, and redemption.
You will then have communion with christ in his benefits; christ will be made not only righteousness, but sanctification unto you, 1 Cor. 1.30. Who of God is made unto us, Wisdom, and righteousness, and sanctification, and redemption.
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Christ is made righteousness unto believers, through the Imputation of his righteousness to them:
christ is made righteousness unto believers, through the Imputation of his righteousness to them:
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and he is made unto them Sanctification, by communicating to them the spirit of grace for that end.
and he is made unto them Sanctification, by communicating to them the Spirit of grace for that end.
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Thus then in Christ, the Second Adam, we have a full remedy of all the mischief contracted by the First.
Thus then in christ, the Second Adam, we have a full remedy of all the mischief contracted by the First.
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By the First Adam we come to have Imputed and Inherent Sin, the cause of our Legal and Spiritual death: and by the Second Adam, we come to have Imputed and Inherent righteousness, and so to live a life of Justification and Sanctification, which are the Remedy of both those deaths.
By the First Adam we come to have Imputed and Inherent since, the cause of our Legal and Spiritual death: and by the Second Adam, we come to have Imputed and Inherent righteousness, and so to live a life of Justification and Sanctification, which Are the Remedy of both those death's.
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Sermon Sixth. EPHES. II. 2. Wherein, in time past, ye walked.
Sermon Sixth. EPHESIANS. II 2. Wherein, in time past, you walked.
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IN the three first Verses of this Chapter the Apostle gives us a brief account of the Natural man's condition, both in respect of his sinfulness and misery.
IN the three First Verses of this Chapter the Apostle gives us a brief account of the Natural Man's condition, both in respect of his sinfulness and misery.
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And having repre•ented the sinfulness of his state, upon the account of Original Sin;
And having repre•ented the sinfulness of his state, upon the account of Original since;
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he proceeds in my Text to set it forth also upon the account of Actual transgressions;
he proceeds in my Text to Set it forth also upon the account of Actual transgressions;
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representing to us the sinfulness of the Ephesians, and in them of all other unconverted persons, in respect of their outward conversation, under the notion of a walking in sin. Wherein, in time past, ye walked. Wherein, i. e.
representing to us the sinfulness of the Ephesians, and in them of all other unconverted Persons, in respect of their outward Conversation, under the notion of a walking in since. Wherein, in time past, you walked. Wherein, i. e.
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in those trespasses and sins, he had mentioned in the former verse. Tho' the phrase includes in it Original Sin, as formerly proved;
in those Trespasses and Sins, he had mentioned in the former verse. Though the phrase includes in it Original since, as formerly proved;
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yet it also implies actual Sins. These were the paths, in which the Ephesians in time past walked.
yet it also Implies actual Sins. These were the paths, in which the Ephesians in time past walked.
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(In time past,) i. e. in times of unregeneracy, whilst unconverted.(In time past,) i. e. in times of unregeneracy, while unconverted.
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He doth not say, they then walk'd in trespasses and sins, when he wrote to them. No:
He does not say, they then walked in Trespasses and Sins, when he wrote to them. No:
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this was inconsistent with regeneration, and that spiritual quickening whereof they were partakers, v. 1. Regenerate persons don't walk in sin, 1 Joh. 3.9. Thi• therefore is the character of these Ephesians whilst unconverted.
this was inconsistent with regeneration, and that spiritual quickening whereof they were partakers, v. 1. Regenerate Persons don't walk in since, 1 John 3.9. Thi• Therefore is the character of these Ephesians while unconverted.
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In time past they (walked) in sin. In time passed they (walked) in since.
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Walking properly is the action, or motion of the body, going forward from one place to another.Walking properly is the actium, or motion of the body, going forward from one place to Another.
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But Figuratively and Metaphorically, the actions of the Soul, that have a tendency to Heaven or Hell, are called walking So that the phrase denotes to us any mora• course of life;
But Figuratively and Metaphorically, the actions of the Soul, that have a tendency to Heaven or Hell, Are called walking So that the phrase denotes to us any mora• course of life;
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whether in the ways of holiness or sin.
whither in the ways of holiness or since.
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Thus Zachary and Elizabeth are said to walk in all the commandments of the Lord blameless, Luk. 1.6. i. e. they made it their constant care and practice, to observe and keep the commandments of God.
Thus Zachary and Elizabeth Are said to walk in all the Commandments of the Lord blameless, Luk. 1.6. i. e. they made it their constant care and practice, to observe and keep the Commandments of God.
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And so with reference to sin; a sinful life is called a walking in the ways of sin.
And so with Referente to since; a sinful life is called a walking in the ways of since.
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When a person makes it his daily course ▪ his constant practice to live in sin,
When a person makes it his daily course ▪ his constant practice to live in since,
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then is he said to walk in it, as in my Text. From the words thus explained, I infer this Doctrine.
then is he said to walk in it, as in my Text. From the words thus explained, I infer this Doctrine.
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D. That Sin is the Course, the daily practice, of the Ʋnconverted. Whatever good opinion they have of themselves, or their own practices;
D. That since is the Course, the daily practice, of the Ʋnconverted. Whatever good opinion they have of themselves, or their own practices;
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yet sin is their course, their daily walk, they are never out of the path of sin.
yet since is their course, their daily walk, they Are never out of the path of since.
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I formerly proved that all men by nature (Infants and others) are dead in sin,
I formerly proved that all men by nature (Infants and Others) Are dead in since,
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as being subjects of Original Sin. • now come to prove, that all the Unregenerate are actual sinners;
as being subject's of Original Sin. • now come to prove, that all the Unregenerate Are actual Sinners;
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they do nothing else but sin.
they do nothing Else but since.
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The Apostle in my Text intimates this, where giving a description of the Unconverted Ephesians, and therein of other Unconverted persons, he lays down this,
The Apostle in my Text intimates this, where giving a description of the Unconverted Ephesians, and therein of other Unconverted Persons, he lays down this,
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as their Character and Property, they walk in sin. Wherein in time past y• walked. He speaks this of the Adult Ephesians, during the time of their Unregeneracy.
as their Character and Property, they walk in since. Wherein in time passed y• walked. He speaks this of the Adult Ephesians, during the time of their Unregeneracy.
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And so my Doctrine is to be understood of Adult or Grown persons, whilst unregenerate; and not of Infants, who tho' they have original, yet have no actual sin.
And so my Doctrine is to be understood of Adult or Grown Persons, while unregenerate; and not of Infants, who though they have original, yet have no actual since.
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For the fuller handling of this Doctrine, I shall take this method. 1. Explain what is sin;
For the fuller handling of this Doctrine, I shall take this method. 1. Explain what is since;
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more particularly actual sin, wherein the Ephesians are said to walk. 2. Demonstrate the truth of the Doctrine. And,
more particularly actual since, wherein the Ephesians Are said to walk. 2. Demonstrate the truth of the Doctrine. And,
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3. Make some Improvement of it. 1. I shall shew what is sin. 'Tis not surely, any positive being:
3. Make Some Improvement of it. 1. I shall show what is since. It's not surely, any positive being:
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for then it must be derived from God; because God is the Author of all positive beings;
for then it must be derived from God; Because God is the Author of all positive beings;
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but 'tis blasphemy to say, God is the Author of sin. Sin therefore is no positive being; but only a privation:
but it's blasphemy to say, God is the Author of since. since Therefore is no positive being; but only a privation:
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neither hath it an efficient, but rather (if I may so term it) a deficient cause.
neither hath it an efficient, but rather (if I may so term it) a deficient cause.
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St. John gives us a good account of it, 1 Joh. 3.4. He calls it NONLATINALPHABET.
Saint John gives us a good account of it, 1 John 3.4. He calls it.
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Sin, saith he, is NONLATINALPHABET, a disconformity to the •aw, the want of that rectitude which the law requires, a violation,since, Says he, is, a disconformity to the •aw, the want of that rectitude which the law requires, a violation,
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or transgression of the law of God. The latin word ( transgredior, to transgress) signifies to go beyond the bounds.
or Transgression of the law of God. The latin word (transgredior, to transgress) signifies to go beyond the bounds.
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Now God's law is the bounds of our duty: and sin is 〈 ◊ 〉 going beyond those bounds.
Now God's law is the bounds of our duty: and since is 〈 ◊ 〉 going beyond those bounds.
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The formality •herefore of sin lies here, namely in transgresing the law of God;
The formality •herefore of since lies Here, namely in transgresing the law of God;
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or in a want of due •onformity to it, whether it respects our natures •r our actions. So that sin is twofold; Origi•al and Actual:
or in a want of due •onformity to it, whither it respects our nature's •r our actions. So that since is twofold; Origi•al and Actual:
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the disconformity of our natures, or of our actions to God's law.
the disconformity of our nature's, or of our actions to God's law.
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The law requires our natures to be holy, to be pure and upright, as God made them.
The law requires our nature's to be holy, to be pure and upright, as God made them.
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When therefore our natures want that rectitude they ought to have, and are full of disorder, of unruly motions, depraved inclinations, and perverse dispositions;
When Therefore our nature's want that rectitude they ought to have, and Are full of disorder, of unruly motions, depraved inclinations, and perverse dispositions;
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this we call the sin of our natures, and is the same with Inherent Original sin, of which I have been speaking, on the former verse.
this we call the since of our nature's, and is the same with Inherent Original since, of which I have been speaking, on the former verse.
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That therefore which at present I design to explain is Actual sin. Now, actual 〈 ◊ 〉 may be thus defined, It is the disconformity o• any of our actions, (thoughts, words or deeds) to the divine rule.
That Therefore which At present I Design to explain is Actual since. Now, actual 〈 ◊ 〉 may be thus defined, It is the disconformity o• any of our actions, (thoughts, words or Deeds) to the divine Rule.
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It is the transgression of the law of God in any of our actions, internal or external.
It is the Transgression of the law of God in any of our actions, internal or external.
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It differs from Original, as the effect from the cause; the fruit from the root. Original sin is the parent, actual the off-spring: that is propagated; this committed.
It differs from Original, as the Effect from the cause; the fruit from the root. Original since is the parent, actual the offspring: that is propagated; this committed.
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Of actual sin, there be divers kinds. I shall speak to them under three heads, relating to their Subject, Object and Adjuncts.
Of actual since, there be diverse Kinds. I shall speak to them under three Heads, relating to their Subject, Object and Adjuncts.
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1. Actual sin may be distinguish'd in respect of its Subject into three sorts. The subject of sin is the whole man, Body and Soul;
1. Actual since may be distinguished in respect of its Subject into three sorts. The Subject of since is the Whole man, Body and Soul;
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principally the Soul, the Understanding, Will and Affections; and according hereto sin will admit of divers distinctions.
principally the Soul, the Understanding, Will and Affections; and according hereto since will admit of diverse Distinctions.
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1. In respect of the Ʋnderstanding, sin may be distinguish'd into sins of Knowledge, and sins of Ignorance. A sin of Knowledge is when a man doth evil,
1. In respect of the Ʋnderstanding, since may be distinguished into Sins of Knowledge, and Sins of Ignorance. A since of Knowledge is when a man does evil,
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and knows it to be so. Such was the sin of that wicked person, who knew hi• Lord's will, Luk. 12.47. A sin of Ignorance i• when a man doth evil, not knowing it to be evil.
and knows it to be so. Such was the since of that wicked person, who knew hi• Lord's will, Luk. 12.47. A since of Ignorance i• when a man does evil, not knowing it to be evil.
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This was the sin of Paul before Conversion; when he blasphemed Christ, and persecuted the Church in a blind zeal, 1 Tim. 1.13. I obtained mercy (saith he) because I did it ignorantly.
This was the since of Paul before Conversion; when he blasphemed christ, and persecuted the Church in a blind zeal, 1 Tim. 1.13. I obtained mercy (Says he) Because I did it ignorantly.
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Sins of Ignorance are not so provoking in the sight of God, as sins of knowledge.
Sins of Ignorance Are not so provoking in the sighed of God, as Sins of knowledge.
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Where the ignorance is not affected, they carry some excuse along with them. They excuse à tanto, though not à toto, as Divines speak.
Where the ignorance is not affected, they carry Some excuse along with them. They excuse à tanto, though not à toto, as Divines speak.
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They excuse partly though not wholly. Hence we read, Luk. 12.48. that he that knew not his Master's will, and therefore did it not, shall be beaten with few stripes, in comparison of him, that had knowledge of it.
They excuse partly though not wholly. Hence we read, Luk. 12.48. that he that knew not his Masters will, and Therefore did it not, shall be beaten with few stripes, in comparison of him, that had knowledge of it.
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But yet, he shall be beaten. His ignorance will not fully excuse him; because he ought to have gotten knowledge, having the means afforded to him.
But yet, he shall be beaten. His ignorance will not Fully excuse him; Because he ought to have got knowledge, having the means afforded to him.
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For illustration sake, suppose a man should be condemned to die for theft, treason, or any other crime, the penalty whereof is no less than death:
For illustration sake, suppose a man should be condemned to die for theft, treason, or any other crime, the penalty whereof is no less than death:
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will it excuse him, think you, to plead ignorance of the law he had broken. No, in no wise:
will it excuse him, think you, to plead ignorance of the law he had broken. No, in no wise:
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'twould be answer'd, that as he was a member of the Nation, he ought to know it.
'twould be answered, that as he was a member of the nation, he ought to know it.
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And so here, since God affords us means of knowledge, our ignorance will not excuse our fault.
And so Here, since God affords us means of knowledge, our ignorance will not excuse our fault.
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To plead ignorance, would be to excuse one fault by another, especially when ignorance is wilfull and affected;
To plead ignorance, would be to excuse one fault by Another, especially when ignorance is wilful and affected;
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as theirs must be, who have means to get Knowledge, publick Ordinances, good Books and Society,
as theirs must be, who have means to get Knowledge, public Ordinances, good Books and Society,
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and yet will not improve them.
and yet will not improve them.
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2. In respect of the Will, actual sins may be distinguisht into sins voluntary and involuntary. Voluntary Sins are those committed with the consent of the Will.
2. In respect of the Will, actual Sins may be distinguished into Sins voluntary and involuntary. Voluntary Sins Are those committed with the consent of the Will.
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Some have thought the consent of the Will so absolutely necessary to all sin, as that there can be none without it.
some have Thought the consent of the Will so absolutely necessary to all since, as that there can be none without it.
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But this is confuted, because there are also involuntary Sins, which don't proceed directly from the Will, nor include its consent.
But this is confuted, Because there Are also involuntary Sins, which don't proceed directly from the Will, nor include its consent.
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Of these Paul speaks, Rom. 7.19. where he saith, he did the evil, quod non vult, which he would not, which his Will was against.
Of these Paul speaks, Rom. 7.19. where he Says, he did the evil, quod non vult, which he would not, which his Will was against.
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Here we refer vain thoughts, and the first risings and stirrings of sin in the heart,
Here we refer vain thoughts, and the First risings and stirrings of since in the heart,
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and the mutiny and rebellion of the lower faculties against reason. All these are truly sin, condemned by the law:
and the mutiny and rebellion of the lower faculties against reason. All these Are truly since, condemned by the law:
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yet they are not from the Will, because they go without and before its consent; which therefore may confute the Doctrine of the Papists, that all sin is voluntary;
yet they Are not from the Will, Because they go without and before its consent; which Therefore may confute the Doctrine of the Papists, that all since is voluntary;
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which will not hold true as to original sin; nor yet in all actual, as in the above instances.
which will not hold true as to original since; nor yet in all actual, as in the above instances.
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3. Sin may be distinguish'd in regard of the Affections into sins of Infirmity, and sins of Presumption. Sins of Infirmity are such as proceed from some sudden passion or affection of the Soul;
3. since may be distinguished in regard of the Affections into Sins of Infirmity, and Sins of Presumption. Sins of Infirmity Are such as proceed from Some sudden passion or affection of the Soul;
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such as Hatred, Grief, Anger or the like;
such as Hatred, Grief, Anger or the like;
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which by reason of that inbred corruption in us, do sometimes unavoidably make us fall into sin.
which by reason of that inbred corruption in us, do sometime avoidable make us fallen into since.
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Of such sins Paul complains, Rom. 7. Sins o• Presumption, are such as proceed from Pride Willfulness or Haughtiness of Spirit.
Of such Sins Paul complains, Rom. 7. Sins o• Presumption, Are such as proceed from Pride Willfulness or Haughtiness of Spirit.
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Agains• these David prays, Ps. 19.3. 2. Actual sins may also be distinguish'd, in regard of their Object, into two sorts:
Agains• these David prays, Ps. 19.3. 2. Actual Sins may also be distinguished, in regard of their Object, into two sorts:
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Sins of Omission, and Sins of Commission; Sins against God, and Sins against Men.
Sins of Omission, and Sins of Commission; Sins against God, and Sins against Men.
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1. Sin in respect of its immediate object; viz. the Law, may be distinguisht into sins of Omission and sins of Commission. The law of God hath two sorts of precepts: negative and positive;
1. since in respect of its immediate Object; viz. the Law, may be distinguished into Sins of Omission and Sins of Commission. The law of God hath two sorts of Precepts: negative and positive;
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the one whereby some evil is forbidden, the other whereby some good is commanded.
the one whereby Some evil is forbidden, the other whereby Some good is commanded.
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A sin of Commission is when a man violates a negative precept, and doth that which is forbidden in the law,
A since of Commission is when a man violates a negative precept, and does that which is forbidden in the law,
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as to take the name of God in vain, to steal, and the like.
as to take the name of God in vain, to steal, and the like.
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A sin of Omission is a violation of a positive precept, when a man neglects doing what is commanded; e. g.
A since of Omission is a violation of a positive precept, when a man neglects doing what is commanded; e. g.
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to love God, our Neighbour, keep the Sabbath, &c. both these have the nature of sin.to love God, our Neighbour, keep the Sabbath, etc. both these have the nature of since.
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We sin by omitting good duties, as well as by doing what is evil.
We sin by omitting good duties, as well as by doing what is evil.
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2. Sin in respect of its more mediate or remote object, may also be distinguish'd into sins against God, and sins against Men. 'Tis true, all sin formally is committed against God;
2. since in respect of its more mediate or remote Object, may also be distinguished into Sins against God, and Sins against Men. It's true, all since formally is committed against God;
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hence that of David, Ps. 51.4. Against thee, thee only, have I sinned.
hence that of David, Ps. 51.4. Against thee, thee only, have I sinned.
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But yet materially, and more immediately, some sins are also committed against men, and offer injury to them as well as God.
But yet materially, and more immediately, Some Sins Are also committed against men, and offer injury to them as well as God.
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So that there is reason for this distinction, and 'tis grounded on Scripture, 1 Sam. 2.25. If one man sin against another, the Judge shall judge him:
So that there is reason for this distinction, and it's grounded on Scripture, 1 Sam. 2.25. If one man since against Another, the Judge shall judge him:
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but if a man sin against the Lord, who will plead for him? Sins against God are such as are directly and immediately committed against the Majesty of God.but if a man since against the Lord, who will plead for him? Sins against God Are such as Are directly and immediately committed against the Majesty of God.
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Such are Atheism, Idolatry, Blasphemy, Perjury, and Prophanation of the Sabbath. Sins against men are such as more immediately concern men;
Such Are Atheism, Idolatry, Blasphemy, Perjury, and Profanation of the Sabbath. Sins against men Are such as more immediately concern men;
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Injuries and Damages, whereby our Neighbour in his Dignity, Life, Chastity, Wealth, Good-name, or any other way is offended or hindred.
Injuries and Damages, whereby our Neighbour in his Dignity, Life, Chastity, Wealth, Good-name, or any other Way is offended or hindered.
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In a word, sins against God, are sins relating to the first Table: sins against men respect the second Table.
In a word, Sins against God, Are Sins relating to the First Table: Sins against men respect the second Table.
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3. Lastly, Actual sin may also be distinguish'd in regard of its Adjuncts into divers sorts: Sins committed and Sins contracted; Sins more or less hainous; Sins pardonable and unpardonable.
3. Lastly, Actual since may also be distinguished in regard of its Adjuncts into diverse sorts: Sins committed and Sins contracted; Sins more or less heinous; Sins pardonable and unpardonable.
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1. Into Sins committed and contracted. Sins committed are our own sins. Sins contracted are other mens sins made ours.
1. Into Sins committed and contracted. Sins committed Are our own Sins. Sins contracted Are other men's Sins made ours.
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We read in Scripture not only of our own, but other mens sins. Be not partaker•, said Paul to Timothy, of other mens sins, 1 Tim. 5.22. A person may partake of another man's sin divers ways. Among other these following;
We read in Scripture not only of our own, but other men's Sins. Be not partaker•, said Paul to Timothy, of other men's Sins, 1 Tim. 5.22. A person may partake of Another Man's since diverse ways. Among other these following;
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either by giving a bad example, by cons•nting to th•m, taking pleasure in them, or by neglecting to reprove or hinder them w•at lies in his power.
either by giving a bad Exampl, by cons•nting to th•m, taking pleasure in them, or by neglecting to reprove or hinder them w•at lies in his power.
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'Tis to be feared, we have all of us the guilt of more sins than our own to answer for upon this account.
It's to be feared, we have all of us the guilt of more Sins than our own to answer for upon this account.
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2. Actual sins are more or less heinous. All Transgressions are not equal, as the Stoicks taught;
2. Actual Sins Are more or less heinous. All Transgressions Are not equal, as the Stoics taught;
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but some sins in themselves, and by reason of several Aggrava•ions, are more heinous than others.
but Some Sins in themselves, and by reason of several Aggrava•ions, Are more heinous than Others.
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Sins against knowledge are more h•inous than sins of ignorance; Sins of wilfulness than sins of weakness;
Sins against knowledge Are more h•inous than Sins of ignorance; Sins of wilfulness than Sins of weakness;
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Sins of presumption than sins of infirmity.
Sins of presumption than Sins of infirmity.
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And so I might instance in other kinds, according as the nature of the Aggravation is.
And so I might instance in other Kinds, according as the nature of the Aggravation is.
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For Sins may be aggravated from divers circumstances;
For Sins may be aggravated from diverse Circumstances;
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the person sinning, the persons offended, the matter of the offence, the place where, the time when, the manner how, the end why,
the person sinning, the Persons offended, the matter of the offence, the place where, the time when, the manner how, the end why,
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and other circumstances that have a tendency to aggravate sin. The person offending; sin may take its Aggravation hence.
and other Circumstances that have a tendency to aggravate since. The person offending; since may take its Aggravation hence.
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If he be a person of riper years, greater experience, more eminent for profession, gifts, or place, &c. the same sin in him is greater than in others.
If he be a person of riper Years, greater experience, more eminent for profession, Gifts, or place, etc. the same since in him is greater than in Others.
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And so I might instance in other particulars, and thereby make it evident, that some sins are more heinous than others.
And so I might instance in other particulars, and thereby make it evident, that Some Sins Are more heinous than Others.
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3. Lastly, Actual sins are either pardonable or unpardonable. Pardonable sins, for the most part, are all sorts of sins.
3. Lastly, Actual Sins Are either pardonable or unpardonable. Pardonable Sins, for the most part, Are all sorts of Sins.
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These the Papists divide into mortal and venial; those that deserve Death and Damnation, and those that are of a lighter nature,
These the Papists divide into Mortal and venial; those that deserve Death and Damnation, and those that Are of a lighter nature,
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and don't forfeit God's love and favour.
and don't forfeit God's love and favour.
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We deny this distinction, and say, that all sin in its own nature is mortal; the least is threatned with no less than death, Rom. 6.23.
We deny this distinction, and say, that all since in its own nature is Mortal; the least is threatened with no less than death, Rom. 6.23.
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Though the most sins that men commit, may be pardoned by God;
Though the most Sins that men commit, may be pardoned by God;
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yet there is no sin, no not the least, but in its own nature deserves death.
yet there is no since, no not the least, but in its own nature deserves death.
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Which therefore should make us carefull to abstain from the least sin. But to pass from these to unpardonable sins, which will never be pardoned.
Which Therefore should make us careful to abstain from the least since. But to pass from these to unpardonable Sins, which will never be pardoned.
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Of this kind is final impenitence; a sin common to all the Reprobate, and will never be forgiven.
Of this kind is final impenitence; a since Common to all the Reprobate, and will never be forgiven.
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There is no pardon of any sins after this life; there remains no more sacrifice for sin.
There is no pardon of any Sins After this life; there remains no more sacrifice for since.
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If sinners neglect their day of grace now, and die impenitent, they are lost for ever;
If Sinners neglect their day of grace now, and die impenitent, they Are lost for ever;
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their final impenitence will never be forgiven.
their final impenitence will never be forgiven.
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We refer also to unpardonable sins, and that especially, the sin against the Holy Ghost, called by our Saviour, Blasphemy against the Holy Ghost, Mat. 12.31. By the Apostle John, a sin unto death, 1 Joh. 5.16. (not so much because it deserves death, which is common to all sin;
We refer also to unpardonable Sins, and that especially, the since against the Holy Ghost, called by our Saviour, Blasphemy against the Holy Ghost, Mathew 12.31. By the Apostle John, a since unto death, 1 John 5.16. (not so much Because it deserves death, which is Common to all since;
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but because 'twill certainly bring death to all that commit it.) And 'tis called by St. Paul, a sinning wilfully after we have received the knowledge of the truth, and a doing despite to the Spirit of Grace, Heb. 10.26, 29. So that this sin includes in it many ingredients.
but Because it'll Certainly bring death to all that commit it.) And it's called by Saint Paul, a sinning wilfully After we have received the knowledge of the truth, and a doing despite to the Spirit of Grace, Hebrew 10.26, 29. So that this since includes in it many ingredients.
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'Tis a wilfull presumptuous sinning against knowledge; 'tis attended with malice and spight against God; and also with judicial hardness of heart and final impenitence.
It's a wilful presumptuous sinning against knowledge; it's attended with malice and spite against God; and also with judicial hardness of heart and final impenitence.
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And hence ariseth the unpardonableness of this sin. Not for want of Merit in Christ, not for want of Mercy in God.
And hence arises the unpardonableness of this since. Not for want of Merit in christ, not for want of Mercy in God.
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But by reason of such sinners final impenitence, and the just and righteous judgment of God.
But by reason of such Sinners final impenitence, and the just and righteous judgement of God.
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Our Saviour tells us, it shall never be forgiven, neither in this world, nor in the world to come, Mat. 12.31, 32. i. e.
Our Saviour tells us, it shall never be forgiven, neither in this world, nor in the world to come, Mathew 12.31, 32. i. e.
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as Mark interprets it, it shall never be forgiven. Thus much for that first General, viz. to shew what is sin;
as Mark interprets it, it shall never be forgiven. Thus much for that First General, viz. to show what is since;
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more especially actual sin, its nature and kinds. I come, 2. To demonstrate the point, that actual sin is the constant course of the unconverted.
more especially actual since, its nature and Kinds. I come, 2. To demonstrate the point, that actual since is the constant course of the unconverted.
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Though they may not walk in all the paths, all the kinds of sin: yet in some respect or other, in some kind or other, they are always sinning, whilst they are acting;
Though they may not walk in all the paths, all the Kinds of since: yet in Some respect or other, in Some kind or other, they Are always sinning, while they Are acting;
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they are never out of the path of sin. This I shall demonstrate by Scripture and Reason.
they Are never out of the path of since. This I shall demonstrate by Scripture and Reason.
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1. I shall demonstrate the Doctrine from Scri••ure, that sin is the course of the unconverted.
1. I shall demonstrate the Doctrine from Scri••ure, that since is the course of the unconverted.
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•his is plain and evident from my Text;
•his is plain and evident from my Text;
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which ••ys it down as the property and character of un•onverted persons, to walk in sin, v. 1, 2. And ••u, &c. The Apostle speaks this, not only as ••e particular case of those Ephesians, but as the •niversal condition of unconverted men.
which ••ys it down as the property and character of un•onverted Persons, to walk in since, v. 1, 2. And ••u, etc. The Apostle speaks this, not only as ••e particular case of those Ephesians, but as the •niversal condition of unconverted men.
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They ••l live and walk in sin: this is their course and •aily practice. There is none of them righteous, •one that doth good, no not one;
They ••l live and walk in since: this is their course and •aily practice. There is none of them righteous, •one that does good, no not one;
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as the same Apostle tells us in another place, Rom. 3.10. to 18. He there gives us a large description of natural men before their Conversion;
as the same Apostle tells us in Another place, Rom. 3.10. to 18. He there gives us a large description of natural men before their Conversion;
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and there you see what course they take, 'tis a course in sin.
and there you see what course they take, it's a course in since.
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They are all gone out of the way (saith he) there is none that doth good, no not one. They Are all gone out of the Way (Says he) there is none that does good, no not one.
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I might demonstrate this truth by an Induction of particulars taken from all ages.
I might demonstrate this truth by an Induction of particulars taken from all ages.
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If we take a view of all ages of the world, we shall find that sin hath been the constant practice of unconverted men.
If we take a view of all ages of the world, we shall find that since hath been the constant practice of unconverted men.
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So 'twas in times of the old world, before the flood, Gen. 6.5.
So 'twas in times of the old world, before the flood, Gen. 6.5.
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And God saw the wickedness of man's heart, &c. 'Tis not said of this or that man,
And God saw the wickedness of Man's heart, etc. It's not said of this or that man,
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but of Man in general, namely of all the unconverted. ( God saw — that every imagination, &c.) This denotes actual transgression;
but of Man in general, namely of all the unconverted. (God saw — that every imagination, etc.) This denotes actual Transgression;
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so that not only original, but actual transgression belongs to them, in their state of unregeneracy.
so that not only original, but actual Transgression belongs to them, in their state of unregeneracy.
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And that not only for this or that time, whilst under perhaps some unusual temptation;
And that not only for this or that time, while under perhaps Some unusual temptation;
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but alway. Every imagination of the thoughts of man's heart was only evil continually, and this God saw. God's eye cannot be deceived.
but always. Every imagination of the thoughts of Man's heart was only evil continually, and this God saw. God's eye cannot be deceived.
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Men may think they see, what they see not; and may not see what is before their eyes:
Men may think they see, what they see not; and may not see what is before their eyes:
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but to speak after the manner of men, the eye of God cannot fail him.
but to speak After the manner of men, the eye of God cannot fail him.
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Here then we have the testimony of God himself, touching the old world, that the natural man,
Here then we have the testimony of God himself, touching the old world, that the natural man,
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whilst unconverted is an actual sinner. Sin is his course and daily practice, he is only evil and that continually.
while unconverted is an actual sinner. since is his course and daily practice, he is only evil and that continually.
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And as it was in the old world: so also was it in the new world, after the flood, before Christ's coming.
And as it was in the old world: so also was it in the new world, After the flood, before Christ's coming.
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In David 's time, when God looked down from Heaven, then also he observed, that there was none did good, no not one, Ps. 14.2, 3. The Lord looked down, &c. The Prophet is here speaking of unregenerate persons,
In David is time, when God looked down from Heaven, then also he observed, that there was none did good, no not one, Ps. 14.2, 3. The Lord looked down, etc. The Prophet is Here speaking of unregenerate Persons,
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and there is not a person found among them, that doth good, that abstains from sin, no not one.
and there is not a person found among them, that does good, that abstains from since, no not one.
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Sin hath been the course of the unregenerate from the beginning: and 'twill be their course to the end of the world.
since hath been the course of the unregenerate from the beginning: and it'll be their course to the end of the world.
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It was so in the Apostle 's time, since Christ's coming. In John 's time, the whole world lay in wickedness, 1 Joh. 5.19.
It was so in the Apostle is time, since Christ's coming. In John is time, the Whole world lay in wickedness, 1 John 5.19.
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And experience shews us, that the unconverted are no changlings: they are the same sort of persons that ever they were.
And experience shows us, that the unconverted Are no changelings: they Are the same sort of Persons that ever they were.
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Actual sinners they have been in time past, and so they will be to the end of the world.
Actual Sinners they have been in time past, and so they will be to the end of the world.
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For the reason of it will still abide. But this leads to our next proof. 2. To demonstrate the truth by reason. Unconverted persons do walk in sin;
For the reason of it will still abide. But this leads to our next proof. 2. To demonstrate the truth by reason. Unconverted Persons do walk in since;
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or 'tis their daily constant course, because they are dead in trespasses and sins. Perhaps you will say, that 'tis very strange, that dead men should walk;
or it's their daily constant course, Because they Are dead in Trespasses and Sins. Perhaps you will say, that it's very strange, that dead men should walk;
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much more that their death in sin should be the cause of their walking in it.
much more that their death in since should be the cause of their walking in it.
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I shall briefly explain the thing to you. For you see 'tis the Apostle's own expression.
I shall briefly explain the thing to you. For you see it's the Apostle's own expression.
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Eph. 2.1, 2. Dead men are here said to walk. 'Tis true, walking imports life;Ephesians 2.1, 2. Dead men Are Here said to walk. It's true, walking imports life;
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and therefore though the Ephesians were dead in sin, yet they were alive in sin too.
and Therefore though the Ephesians were dead in since, yet they were alive in since too.
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This may look like a contradiction: but 'tis not; because 'tis not spoken in the same respect.
This may look like a contradiction: but it's not; Because it's not spoken in the same respect.
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They were dead in sin, i. e. they were dead to God and all that is spiritually good.
They were dead in since, i. e. they were dead to God and all that is spiritually good.
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They were cut off from the life of God, and communion with him: and in this respect they were dead in sin.
They were Cut off from the life of God, and communion with him: and in this respect they were dead in since.
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But yet they were alive in sin also; and hence they are said to walk in it.
But yet they were alive in since also; and hence they Are said to walk in it.
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Now to open this, how they may be said to be alive in sin, you must know, that sin in its self,
Now to open this, how they may be said to be alive in since, you must know, that since in its self,
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as before explain'd, is but a mere privation. Actual sin, is the privation of that rectitude, that should be in our actions.
as before explained, is but a mere privation. Actual since, is the privation of that rectitude, that should be in our actions.
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Original, is the privation of that rectitude that should be in our natures; or 'tis a privation of spiritual life.Original, is the privation of that rectitude that should be in our nature's; or it's a privation of spiritual life.
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Now the Apostle is speaking v. 1. of original sin; upon the account of which they are said to be dead. Which original sin,
Now the Apostle is speaking v. 1. of original since; upon the account of which they Are said to be dead. Which original since,
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though in it self, it be but a privation: yet 'tis a privation in a positive being, that hath natural life.
though in it self, it be but a privation: yet it's a privation in a positive being, that hath natural life.
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For the Soul is alive, as 'tis a Soul. We have not by the fall lost our powers and natural activity,
For the Soul is alive, as it's a Soul. We have not by the fallen lost our Powers and natural activity,
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though we be deprived of the Image of God. 'Tis therefore dead, not naturally, but spiritually; only with respect to what is spiritually good.
though we be deprived of the Image of God. It's Therefore dead, not naturally, but spiritually; only with respect to what is spiritually good.
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'Tis not in this, as in the death of the body; that there is no life remaining:
It's not in this, as in the death of the body; that there is no life remaining:
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but here is life remaining in unregenerate Souls, only 'tis not spiritual life. Thus then the mystery of dead mens walking in the Apostle's sence, comes to be explained.
but Here is life remaining in unregenerate Souls, only it's not spiritual life. Thus then the mystery of dead men's walking in the Apostle's sense, comes to be explained.
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Though they are dead in sin, in respect of God, and all that is spiritually good:
Though they Are dead in since, in respect of God, and all that is spiritually good:
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yet they are alive, in respect of the natural activity of the Soul, which being deprived of God's image;
yet they Are alive, in respect of the natural activity of the Soul, which being deprived of God's image;
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hence they come to walk in sin. The Soul being an active principle which must operate some way or other;
hence they come to walk in since. The Soul being an active principle which must operate Some Way or other;
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and being cut off from the life of God, and being destitute of a principle of grace,
and being Cut off from the life of God, and being destitute of a principle of grace,
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so that it can't act aright toward God, and the things of God, till it be renewed by the Spirit of Grace;
so that it can't act aright towards God, and the things of God, till it be renewed by the Spirit of Grace;
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hence it must necessarily act toward sin.
hence it must necessarily act towards since.
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So then, the reason, why sin is the course of unconverted persons, or why they are continually conversant in sin, is because they are deprived of spiritual life, are dead in respect of all that is spiritually good;
So then, the reason, why since is the course of unconverted Persons, or why they Are continually conversant in since, is Because they Are deprived of spiritual life, Are dead in respect of all that is spiritually good;
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and therefore if they act, they must act in sin. This suits with their corrupt nature;
and Therefore if they act, they must act in since. This suits with their corrupt nature;
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and flows from them, as the stream from the fountain; or the effect from the cause.
and flows from them, as the stream from the fountain; or the Effect from the cause.
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Original sin is, and will be the cause of actual; where-ever it remains unsubdued in the Soul. But in all the unregenerate it is unsubdued;
Original since is, and will be the cause of actual; wherever it remains unsubdued in the Soul. But in all the unregenerate it is unsubdued;
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it reigns in them, and hath dominion over them: and therefore it continually inclines and impells to actual sin.
it reigns in them, and hath dominion over them: and Therefore it continually inclines and impels to actual since.
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So that the unregenerate, whilst they are acting, are always sinning.
So that the unregenerate, while they Are acting, Are always sinning.
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A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
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'Tis our Saviour's assertion, Mat. 7.18. As is the tree, so will be the fruit. A graceless sinner cannot put forth gracious acts.
It's our Saviour's assertion, Mathew 7.18. As is the tree, so will be the fruit. A graceless sinner cannot put forth gracious acts.
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One spiritually dead can't rightly perform spiritual duties: if he could he were not spiritually dead.
One spiritually dead can't rightly perform spiritual duties: if he could he were not spiritually dead.
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So much for the proof of the Doctrine from Scripture and Reason. Proceed we, Appl. 3. To make some improvement.
So much for the proof of the Doctrine from Scripture and Reason. Proceed we, Apple 3. To make Some improvement.
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Is sin the course of the unconverted? This may instruct us in these following particulars.Is since the course of the unconverted? This may instruct us in these following particulars.
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1. Hence learn, what to judge of the best actions of unregenerate persons. If sin be their course, and they be never out of the path of sin;
1. Hence Learn, what to judge of the best actions of unregenerate Persons. If since be their course, and they be never out of the path of since;
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why, then they sin in all that they do. Not one or two; but all their actions, the best of them are sinfull.
why, then they sin in all that they do. Not one or two; but all their actions, the best of them Are sinful.
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As 'tis the property of a regenerate man, (NONLATINALPHABET) he doth not commit sin, Joh. 3.9. the meaning is, he doth not make sin his trade, his business:
As it's the property of a regenerate man, () he does not commit since, John 3.9. the meaning is, he does not make since his trade, his business:
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so this is the property of an unregenerate man, that sin is his trade, his course and practice.
so this is the property of an unregenerate man, that since is his trade, his course and practice.
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Yea he cannot perform a spiritual good action; he cannot please God. The Scripture is very express in this, Rom. 8.8. They that are in the flesh, (i. e.
Yea he cannot perform a spiritual good actium; he cannot please God. The Scripture is very express in this, Rom. 8.8. They that Are in the Flesh, (i. e.
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in their unregeneracy) they cannot please God. True Gospel acceptable obedience, is that which is offer'd to God the Father, through Christ's Mediation, by the help of God's Spirit.
in their unregeneracy) they cannot please God. True Gospel acceptable Obedience, is that which is offered to God the Father, through Christ's Mediation, by the help of God's Spirit.
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And therefore the unregenerate cannot perform Evangelical obedience, pleasing to God; because they have no interest in Christ's Mediation;
And Therefore the unregenerate cannot perform Evangelical Obedience, pleasing to God; Because they have no Interest in Christ's Mediation;
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they have no Christ to intercede for them, no holy Spirit to aid and assist them.
they have no christ to intercede for them, no holy Spirit to aid and assist them.
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Hence then it appears, that an unregenerate person, cannot perform Evangelical obedience, pleasing to God; much less can he perform legal obedience, that shall fully please him.
Hence then it appears, that an unregenerate person, cannot perform Evangelical Obedience, pleasing to God; much less can he perform Legal Obedience, that shall Fully please him.
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For God out of Christ will accept of no works but what are perfect, but what will answer the strict rules of his righteous law. But alas!
For God out of christ will accept of no works but what Are perfect, but what will answer the strict rules of his righteous law. But alas!
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the best works, even of the regenerate, when tried by the touch-stone of God's holy law,
the best works, even of the regenerate, when tried by the touchstone of God's holy law,
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and considered abstractly from Christ's Mediation, are in God's sight, but as filthy rags, as the Prophet styles them, Is. 64.6. much more therefore the best works of unregenerate persons.
and considered abstractly from Christ's Mediation, Are in God's sighed, but as filthy rags, as the Prophet styles them, Is. 64.6. much more Therefore the best works of unregenerate Persons.
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'Tis true, an unregenerate man, may do many works, materially good. He may pray and read, and attend God's ordinances;
It's true, an unregenerate man, may do many works, materially good. He may pray and read, and attend God's ordinances;
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he may be just and charitable, and may abound in other good works, which God hath commanded.
he may be just and charitable, and may abound in other good works, which God hath commanded.
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Yet let me add, (which is sad to consider) those very works, though good in themselves, do by accident become their sins.
Yet let me add, (which is sad to Consider) those very works, though good in themselves, do by accident become their Sins.
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Because they come not from a good principle, an upright heart, purified by faith, Act. 15.9.
Because they come not from a good principle, an upright heart, purified by faith, Act. 15.9.
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Because they are not offer'd to God in a right manner, namely on that golden Altar, the Lord Christ, which sanctifies the gift,
Because they Are not offered to God in a right manner, namely on that golden Altar, the Lord christ, which Sanctifies the gift,
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and by whom alone, our obedience is rendred acceptable unto God. And because not done to a right end, the glory of God.
and by whom alone, our Obedience is rendered acceptable unto God. And Because not done to a right end, the glory of God.
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An unregenerate man comes short in his obedience in all these respects: his very mind and conscience is defiled, Tit. 1.15. and self is the center of all his actions.
an unregenerate man comes short in his Obedience in all these respects: his very mind and conscience is defiled, Tit. 1.15. and self is the centre of all his actions.
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So that his best works, though many of them materially good, and commanded by God; yet by accident they become his sin.
So that his best works, though many of them materially good, and commanded by God; yet by accident they become his since.
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He spoils his obedience in the doing of it.
He spoils his Obedience in the doing of it.
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Which ought to be matter of sorrowfull resentment to all that remain in an unconverted state.
Which ought to be matter of sorrowful resentment to all that remain in an unconverted state.
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2. Learn also that unconverted persons lead a base life. They lead a sinfull, and therefore a base, filthy life.
2. Learn also that unconverted Persons led a base life. They led a sinful, and Therefore a base, filthy life.
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For what is sin, but the very filthiness of flesh and spirit, 1 Cor. 7.1. What dirt and filth is to the garment, that is sin to the Souls of men.
For what is since, but the very filthiness of Flesh and Spirit, 1 Cor. 7.1. What dirt and filth is to the garment, that is since to the Souls of men.
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So much sin as we have about us, so much nastiness.
So much since as we have about us, so much nastiness.
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For this is the nature and property of sin, to defile the subject, wherein it is.
For this is the nature and property of since, to defile the Subject, wherein it is.
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There are two things especially in sin;
There Are two things especially in since;
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a Reatus and Macula. There is a Reatus, an obliging guilt, that binds the Soul over to wrath and punishment.
a Rheatus and Macula. There is a Rheatus, an obliging guilt, that binds the Soul over to wrath and punishment.
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And there is a Macula, a corrupting spot, a filth and stain that it leaves in the Soul. Where-ever therefore sin is, it defiles and pollutes.
And there is a Macula, a corrupting spot, a filth and stain that it leaves in the Soul. Wherever Therefore since is, it defiles and pollutes.
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Hence sin and sinners are compared in Scripture to filthy things. Sin is compared to filthy garments, Zech. 3.4. To putrifying sores, Is. 1.6.
Hence since and Sinners Are compared in Scripture to filthy things. since is compared to filthy garments, Zechariah 3.4. To Putrifying sores, Is. 1.6.
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And sinners are compared to filthy creatures; to dogs, swine, serpents, vipers and rotten Sepulchres, 2 Pet. 2.22. Mat. 23.27, 33. All which discover the vile abominable nature of sin.
And Sinners Are compared to filthy creatures; to Dogs, Swine, Serpents, vipers and rotten Sepulchres, 2 Pet. 2.22. Mathew 23.27, 33. All which discover the vile abominable nature of since.
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'Tis called in Scripture the abominable thing: and there is nothing so odious in the sight of God as sin is. The most filthy creatures;
It's called in Scripture the abominable thing: and there is nothing so odious in the sighed of God as since is. The most filthy creatures;
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yea Toads and Vipers are not more abominable in our sight, than sin is to the blessed God.
yea Toads and Vipers Are not more abominable in our sighed, than since is to the blessed God.
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He cannot but hate it, because 'tis a contradiction to his holy nature. And it makes us loathsome in God's sight.
He cannot but hate it, Because it's a contradiction to his holy nature. And it makes us loathsome in God's sighed.
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The Holy Ghost stiles sinners filthy creatures, Ps. 14.3. where speaking of sinners, saith he, they are altogether become filthy.
The Holy Ghost stile Sinners filthy creatures, Ps. 14.3. where speaking of Sinners, Says he, they Are altogether become filthy.
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Those therefore that continually live in sin, they lead a base filthy life. Yet this is the case of all the unconverted:
Those Therefore that continually live in since, they led a base filthy life. Yet this is the case of all the unconverted:
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which consideration, one would think, should be enough to make them leave it.
which consideration, one would think, should be enough to make them leave it.
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3. Lastly, Learn also from our Doctrine that unconverted persons have a dangerous path. They walk in the paths of sin and death. These two go coupled together:
3. Lastly, Learn also from our Doctrine that unconverted Persons have a dangerous path. They walk in the paths of since and death. These two go coupled together:
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for death is the fruit and wages of sin, Rom. 6.23.
for death is the fruit and wages of since, Rom. 6.23.
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As in sin there is a Macula, so also a Reatus; it doth not only defile the Soul,
As in since there is a Macula, so also a Rheatus; it does not only defile the Soul,
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but binds it over to eternal punishment.
but binds it over to Eternal punishment.
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Unconverted persons that walk in sin, are just like persons, that are running blindfold to their own destruction.
Unconverted Persons that walk in since, Are just like Persons, that Are running blindfold to their own destruction.
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Hell and Damnation stand before them, and they take the way that leads to it. Poor miserable creatures!
Hell and Damnation stand before them, and they take the Way that leads to it. Poor miserable creatures!
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who can chuse but pity their case, that thinks on it? would it not, think you, pierce the heart of a considerate man, to see a company of poor wretches, drudging and toiling,
who can choose but pity their case, that thinks on it? would it not, think you, pierce the heart of a considerate man, to see a company of poor wretches, drudging and toiling,
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and all to carry fuel for their own burning? Why this, this is the very employment of the unconverted.
and all to carry fuel for their own burning? Why this, this is the very employment of the unconverted.
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Whilst they go on in their course of sin, they are but adding fuel to the pile of Tophet, and treasuring up wrath against the day of wrath. Oh! think of it sinners; you that are unconverted; 'tis your own case; apply it to your selves;
While they go on in their course of since, they Are but adding fuel to the pile of Tophet, and treasuring up wrath against the day of wrath. Oh! think of it Sinners; you that Are unconverted; it's your own case; apply it to your selves;
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and consider what a dangerous path you are in. You take the very road to Hell;
and Consider what a dangerous path you Are in. You take the very road to Hell;
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the way that leads to eternal death: for sin leads down to the chambers of Death, to the flames of Hell.
the Way that leads to Eternal death: for since leads down to the chambers of Death, to the flames of Hell.
dt n1 cst vvz p-acp j n1: p-acp n1 vvz a-acp p-acp dt n2 pp-f n1, p-acp dt n2 pp-f n1.
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Sermon Seventh. EPHES. II. 2. According to the course of this World. IN this Context, the Apostle is shewing man's Sinfulness by nature;
Sermon Seventh. EPHESIANS. II 2. According to the course of this World. IN this Context, the Apostle is showing Man's Sinfulness by nature;
n1 ord. np1. crd crd vvg p-acp dt n1 pp-f d n1. p-acp d n1, dt n1 vbz vvg ng1 n1 p-acp n1;
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and the various causes of a sinfull life.
and the various Causes of a sinful life.
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Man's Sinfulness by nature he sets forth v. 1. (who were dead in sin.) This is the state of all men by nature, they are dead in sin. Yea, that is not all,
Man's Sinfulness by nature he sets forth v. 1. (who were dead in since.) This is the state of all men by nature, they Are dead in since. Yea, that is not all,
ng1 n1 p-acp n1 pns31 vvz av n1 crd (r-crq vbdr j p-acp n1.) d vbz dt n1 pp-f d n2 p-acp n1, pns32 vbr j p-acp n1. uh, cst vbz xx d,
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but they walk in it, v. 2. wherein in time past ye walked. Sin is the course and daily practice of the unregenerate.
but they walk in it, v. 2. wherein in time passed you walked. since is the course and daily practice of the unregenerate.
cc-acp pns32 vvb p-acp pn31, n1 crd c-crq p-acp n1 p-acp pn22 vvd. n1 vbz dt n1 cc j n1 pp-f dt j.
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Which sinfull course the Apostle amplifies in the following words from the causes of it; namely the World, the Devil, and the Flesh;
Which sinful course the Apostle amplifies in the following words from the Causes of it; namely the World, the devil, and the Flesh;
r-crq j n1 dt n1 vvz p-acp dt vvg n2 p-acp dt n2 pp-f pn31; av dt n1, dt n1, cc dt n1;
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the three grand enemies we engage against in our baptismal Vow.
the three grand enemies we engage against in our baptismal Voelli.
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1. From the World, as the exemplary cause, (according to the course of this World).
1. From the World, as the exemplary cause, (according to the course of this World).
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2. From the Devil, as the external efficient cause (According to the Prince of the power of the Air, &c.) And,
2. From the devil, as the external efficient cause (According to the Prince of the power of the Air, etc.) And,
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3. From the Flesh or corrupt nature, as the internal efficient cause. This he mentions, v. 3. at the beginning.
3. From the Flesh or corrupt nature, as the internal efficient cause. This he mentions, v. 3. At the beginning.
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These three are the guides of the unconverted;
These three Are the guides of the unconverted;
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by which they are influenc'd in their daily walk, their outward conversation, viz. the World, the Devil, and the Flesh. That which at present I am speaking to, is the first of these guides,
by which they Are influenced in their daily walk, their outward Conversation, viz. the World, the devil, and the Flesh. That which At present I am speaking to, is the First of these guides,
p-acp r-crq pns32 vbr vvn p-acp po32 j vvi, po32 j n1, n1 dt n1, dt n1, cc dt n1. cst r-crq p-acp j pns11 vbm vvg pc-acp, vbz dt ord pp-f d n2,
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namely the world. (Wherein in time past ye walked, according to the course of this world.)
namely the world. (Wherein in time passed you walked, according to the course of this world.)
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There are two things, that call for Explication. What is meant by the world, and the course of it.
There Are two things, that call for Explication. What is meant by the world, and the course of it.
pc-acp vbr crd n2, cst vvb p-acp n1. q-crq vbz vvn p-acp dt n1, cc dt n1 pp-f pn31.
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1. What is meant by the World. The word in Scripture hath a double acceptation: sometimes 'tis taken properly; at other times improperly and figuratively.
1. What is meant by the World. The word in Scripture hath a double acceptation: sometime it's taken properly; At other times improperly and figuratively.
crd q-crq vbz vvn p-acp dt n1. dt n1 p-acp n1 vhz dt j-jn n1: av pn31|vbz vvn av-j; p-acp j-jn n2 av-j cc av-j.
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1. Sometimes 'tis taken properly; and so it signifies the whole frame of Heaven and Earth, with all its hosts.
1. Sometime it's taken properly; and so it signifies the Whole frame of Heaven and Earth, with all its hosts.
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In this sense the word is used, Joh. 1.10. The World was made by him, i. e. the elementary world;
In this sense the word is used, John 1.10. The World was made by him, i. e. the elementary world;
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the whole fabrick of Heaven and Earth. So also the word is used Heb. 11.3.
the Whole fabric of Heaven and Earth. So also the word is used Hebrew 11.3.
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2. Sometimes 'tis taken improperly and figuratively. And so by a Metonymy it signifies the inhabitants of the world, Men and Women, even all Mankind.
2. Sometime it's taken improperly and figuratively. And so by a Metonymy it signifies the inhabitants of the world, Men and Women, even all Mankind.
crd av pn31|vbz vvn av-j cc av-j. cc av p-acp dt j pn31 vvz dt n2 pp-f dt n1, n2 cc n2, av d n1.
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So the word is used, Rom. 5.12. by one man sin entred into the World, i. e.
So the word is used, Rom. 5.12. by one man since entered into the World, i. e.
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into the inhabitants of the World; the World of Men. And this also is twofold.
into the inhabitants of the World; the World of Men. And this also is twofold.
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1. The world of true Believers. These in Scripture are called the World, 2 Cor. 5.19. 1 Joh. 2.2.
1. The world of true Believers. These in Scripture Are called the World, 2 Cor. 5.19. 1 John 2.2.
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Now this is not the sence of the word in my Text. True Believers; these walk not according to the course of this World.
Now this is not the sense of the word in my Text. True Believers; these walk not according to the course of this World.
av d vbz xx dt n1 pp-f dt n1 p-acp po11 np1 j n2; d vvb xx vvg p-acp dt n1 pp-f d n1.
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2. The World of the unregenerate, whether Elect or non-Elect. In this sence the word is taken, Joh. 15.19. If ye were of the World, the World would love its own. So 1 Joh. 5.19. The whole World lieth in wickedness, i. e.
2. The World of the unregenerate, whither Elect or non-Elect. In this sense the word is taken, John 15.19. If you were of the World, the World would love its own. So 1 John 5.19. The Whole World lies in wickedness, i. e.
crd dt n1 pp-f dt j, cs n1 cc j. p-acp d n1 dt n1 vbz vvn, np1 crd. cs pn22 vbdr pp-f dt n1, dt n1 vmd vvi po31 d. av crd np1 crd. dt j-jn n1 vvz p-acp n1, sy. sy.
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the World of the Unregenerate, the World of the Wicked.
the World of the Unregenerate, the World of the Wicked.
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Now this is the sence of the Apostle in my Text. So that by World here, is meant all carnal men, live they where they will;
Now this is the sense of the Apostle in my Text. So that by World Here, is meant all carnal men, live they where they will;
av d vbz dt n1 pp-f dt n1 p-acp po11 np1 av cst p-acp n1 av, vbz vvn d j n2, vvb pns32 c-crq pns32 vmb;
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within the Pale or without the Pale of the visible Church;
within the Pale or without the Pale of the visible Church;
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these meeting and agreeing, in the same corrupt principles, Ways, and Practices, are called in my Text by the name of the World.
these meeting and agreeing, in the same corrupt principles, Ways, and Practices, Are called in my Text by the name of the World.
d n1 cc vvg, p-acp dt d j n2, n2, cc n2, vbr vvn p-acp po11 n1 p-acp dt n1 pp-f dt n1.
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2. What is meant by the course of the World. The word in the original is somewhat emphatical.
2. What is meant by the course of the World. The word in the original is somewhat emphatical.
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NONLATINALPHABET. The word NONLATINALPHABET translated World, signifies saeculum, an age or time in which men live, and imports in my Text these two things.
. The word translated World, signifies saeculum, an age or time in which men live, and imports in my Text these two things.
. dt n1 vvn n1, vvz fw-la, dt n1 cc n1 p-acp r-crq n2 vvb, cc vvz p-acp po11 n1 d crd n2.
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1. The present time, wherein the Ephesians lived. And so the meaning of the Text is this;
1. The present time, wherein the Ephesians lived. And so the meaning of the Text is this;
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they walked according to the course of this World, i. e. according to the times wherein they lived.they walked according to the course of this World, i. e. according to the times wherein they lived.
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They were men of the times.
They were men of the times.
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2. That custom, that manner of life, that the World or the generality of carnal men took.
2. That custom, that manner of life, that the World or the generality of carnal men took.
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In this sence the word is used, Rom. 12.2. Be not conformed to this World.
In this sense the word is used, Rom. 12.2. Be not conformed to this World.
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'Tis the same word which in my Text is translated Course, and it signifies there, the customs of the World, the shapes of the World. NONLATINALPHABET, be not conformed, i. e. be not fashioned;
It's the same word which in my Text is translated Course, and it signifies there, the customs of the World, the shapes of the World., be not conformed, i. e. be not fashioned;
pn31|vbz dt d n1 r-crq p-acp po11 n1 vbz vvn n1, cc pn31 vvz a-acp, dt n2 pp-f dt n1, dt n2 pp-f dt n1., vbb xx vvn, sy. sy. vbb xx vvn;
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be not cast into the figure, fashion, or mould of the World. There is a fashion, a mould, that the World is cast into.
be not cast into the figure, fashion, or mould of the World. There is a fashion, a mould, that the World is cast into.
vbb xx vvn p-acp dt n1, n1, cc n1 pp-f dt n1. pc-acp vbz dt n1, dt n1, cst dt n1 vbz vvn p-acp.
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And every age almost casts the World into new moulds. And carnal men conform themselves to it.
And every age almost Cast the World into new moulds. And carnal men conform themselves to it.
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So that the meaning of the Apostle seems to be this, That these Ephesians, whilst unregenerate, walked according to the custom of the World;
So that the meaning of the Apostle seems to be this, That these Ephesians, while unregenerate, walked according to the custom of the World;
av cst dt n1 pp-f dt n1 vvz pc-acp vbi d, cst d np1, cs j, vvd vvg p-acp dt n1 pp-f dt n1;
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they did as the most of the World did.
they did as the most of the World did.
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As for their judgments, they were ruled by the same principles, that the World was ruled by;
As for their Judgments, they were ruled by the same principles, that the World was ruled by;
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they judged as the World did; cryed up what the World magnified; and condemned what the World censured.
they judged as the World did; cried up what the World magnified; and condemned what the World censured.
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And then as for their lives, these also they framed to the same pattern; they conformed to the sinfull customs of the World;
And then as for their lives, these also they framed to the same pattern; they conformed to the sinful customs of the World;
cc av c-acp p-acp po32 n2, d av pns32 vvd p-acp dt d n1; pns32 vvn p-acp dt j n2 pp-f dt n1;
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and lived in the Sins that the World lived in. As the dead Fish swims with the Stream:
and lived in the Sins that the World lived in. As the dead Fish swims with the Stream:
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so these Ephesians before Conversion, being dead in Sin, were carried away with the Stream, the Course, the Tide of the World, both as to their principles, and as to their practice.
so these Ephesians before Conversion, being dead in since, were carried away with the Stream, the Course, the Tide of the World, both as to their principles, and as to their practice.
av d np1 p-acp n1, vbg j p-acp n1, vbdr vvn av p-acp dt n1, dt n1, dt n1 pp-f dt n1, d c-acp p-acp po32 n2, cc c-acp p-acp po32 n1.
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They walked according to the course of this World. From the words I infer this Doctrine:
They walked according to the course of this World. From the words I infer this Doctrine:
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D. The course and custom of the carnal World, doth guide and govern unregenerate men. Thus 'twas with the Ephesians in their Unregeneracy:
D. The course and custom of the carnal World, does guide and govern unregenerate men. Thus 'twas with the Ephesians in their Unregeneracy:
np1 dt n1 cc n1 pp-f dt j n1, vdz vvi cc vvi j n2. av pn31|vbds p-acp dt np1 p-acp po32 n1:
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and so 'tis with the unregenerate still. They walk according to the course of this World; they are guided by it.
and so it's with the unregenerate still. They walk according to the course of this World; they Are guided by it.
cc av pn31|vbz p-acp dt j av. pns32 vvb vvg p-acp dt n1 pp-f d n1; pns32 vbr vvn p-acp pn31.
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'Tis true, the fashion of the world is changed from what it was in the Apostle 's time;
It's true, the fashion of the world is changed from what it was in the Apostle is time;
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yea, there is scarce an age passeth, but the World puts on new dresses;
yea, there is scarce an age passes, but the World puts on new Dresses;
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but let the World alter never so much, yet still it will be the World, and the unregenerate will conform to it.
but let the World altar never so much, yet still it will be the World, and the unregenerate will conform to it.
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The unregenerate Ephesians lived according to the age that then was: and the unregenerate live according to its age now.
The unregenerate Ephesians lived according to the age that then was: and the unregenerate live according to its age now.
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As the World alters, and puts on new dresses; so the unconverted change their customs, and conform to its modes:
As the World alters, and puts on new Dresses; so the unconverted change their customs, and conform to its modes:
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for they are guided by it.
for they Are guided by it.
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This truth might be demonstrated from the whole current of Scripture, which plainly shews, that the unconverted have still conformed to the custom of the world in all ages of it, both as to their Morals, and as to their Religion.
This truth might be demonstrated from the Whole current of Scripture, which plainly shows, that the unconverted have still conformed to the custom of the world in all ages of it, both as to their Morals, and as to their Religion.
d n1 vmd vbi vvn p-acp dt j-jn n1 pp-f n1, r-crq av-j vvz, cst dt vvn vhb av vvn p-acp dt n1 pp-f dt n1 p-acp d n2 pp-f pn31, d c-acp p-acp po32 n2, cc c-acp p-acp po32 n1.
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Hath the World been vicious in their Morals; in their life and practice? so have they.
Hath the World been vicious in their Morals; in their life and practice? so have they.
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Instances of this we have in the Sodomites, who generally complied with the debauch'd practices of that age, Gen. 20.4.
Instances of this we have in the Sodomites, who generally complied with the debauched practices of that age, Gen. 20.4.
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And in the old World, of which God saith, that all flesh had corrupted its way, Gen. 6.12. Again,
And in the old World, of which God Says, that all Flesh had corrupted its Way, Gen. 6.12. Again,
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Has the World been idolatrous and superstitious in their Religion? why the Unregenerate have been so too.
Has the World been idolatrous and superstitious in their Religion? why the Unregenerate have been so too.
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Instances of this we have in those Israelites in Jeroboam 's time, who worship'd the Calves that he had set up, 1 Kin. 12.30.
Instances of this we have in those Israelites in Jeroboam is time, who worshipped the Calves that he had Set up, 1 Kin. 12.30.
n2 pp-f d pns12 vhb p-acp d np1 p-acp np1 vbz n1, r-crq vvd dt n2 cst pns31 vhd vvn a-acp, crd n1. crd.
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And in Daniel 's time, when the people generally fell down to the image, which Nebuchadnezzar the King had set up, Dan. 3.7.
And in daniel is time, when the people generally fell down to the image, which Nebuchadnezzar the King had Set up, Dan. 3.7.
cc p-acp np1 vbz n1, c-crq dt n1 av-j vvd a-acp p-acp dt n1, r-crq np1 dt n1 vhd vvn a-acp, np1 crd.
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But not to insist on other instances, I shall confine my self to that of my Text; the Gentile Ephesians whilst unconverted.
But not to insist on other instances, I shall confine my self to that of my Text; the Gentile Ephesians while unconverted.
cc-acp xx pc-acp vvi p-acp j-jn n2, pns11 vmb vvi po11 n1 p-acp d pp-f po11 n1; dt j np1 cs vvn.
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They walked, saith the Text, according to the course of this World. Look what the World then was, such were they;
They walked, Says the Text, according to the course of this World. Look what the World then was, such were they;
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and that both in respect of their Morals, and Religion.
and that both in respect of their Morals, and Religion.
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1. They were such for their Morals. They walked in the same sins, the same vices; as the world did.
1. They were such for their Morals. They walked in the same Sins, the same vices; as the world did.
crd pns32 vbdr d p-acp po32 n2. pns32 vvd p-acp dt d n2, dt d n2; c-acp dt n1 vdd.
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And therefore the Apostle gives them this advice, Eph. 4.17, 19. That they walk not as other Gentiles walk, who being past feeling, gave themselves over to lasciviousness, to work all uncleanness with greediness.
And Therefore the Apostle gives them this Advice, Ephesians 4.17, 19. That they walk not as other Gentiles walk, who being passed feeling, gave themselves over to lasciviousness, to work all uncleanness with greediness.
cc av dt n1 vvz pno32 d n1, np1 crd, crd cst pns32 vvb xx c-acp j-jn n2-j vvi, r-crq vbg vvn n1, vvd px32 p-acp p-acp n1, pc-acp vvi d n1 p-acp n1.
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The Ephesians did so before their Conversion: but now they must not walk as they did.
The Ephesians did so before their Conversion: but now they must not walk as they did.
dt np1 vdd av p-acp po32 n1: cc-acp av pns32 vmb xx vvi c-acp pns32 vdd.
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2. They were such in respect of their Religion. They walk'd according to the course of the world in this respect also.
2. They were such in respect of their Religion. They walked according to the course of the world in this respect also.
crd pns32 vbdr d p-acp n1 pp-f po32 n1. pns32 vvd vvg p-acp dt n1 pp-f dt n1 p-acp d n1 av.
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That Worship, that Idolatry which then was going, and cryed up by the men of the world;
That Worship, that Idolatry which then was going, and cried up by the men of the world;
cst n1, cst n1 r-crq av vbds vvg, cc vvd a-acp p-acp dt n2 pp-f dt n1;
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1612
this also they were zealous for.
this also they were zealous for.
d av pns32 vbdr j p-acp.
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Now how the World went at Ephesus in point of Religion, you may read at large, Act. 19.34, 35. They were all worshippers of the Goddess Diana; and were zealous for this way of worship. They broke through with rage;
Now how the World went At Ephesus in point of Religion, you may read At large, Act. 19.34, 35. They were all worshippers of the Goddess Diana; and were zealous for this Way of worship. They broke through with rage;
av c-crq dt n1 vvd p-acp np1 p-acp n1 pp-f n1, pn22 vmb vvi p-acp j, n1 crd, crd pns32 vbdr d n2 pp-f dt n1 np1; cc vbdr j p-acp d n1 pp-f n1. pns32 vvd a-acp p-acp n1;
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1614
they rushed, saith the Text, v. 29. uno impetu, with one accord into the Theatre. they rushed, Says the Text, v. 29. Uno impetu, with one accord into the Theatre.
pns32 vvd, vvz dt n1, n1 crd fw-la fw-la, p-acp crd n1 p-acp dt n1.
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1615
Thus the World went at Ephesus: and thus the Ephesians were carried with the Stream before their Conversion.
Thus the World went At Ephesus: and thus the Ephesians were carried with the Stream before their Conversion.
av dt n1 vvd p-acp np1: cc av dt np1 vbdr vvn p-acp dt n1 p-acp po32 n1.
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1616
They walked according to the course of the World, both as to their Morals, and as to their Religion.
They walked according to the course of the World, both as to their Morals, and as to their Religion.
pns32 vvd vvg p-acp dt n1 pp-f dt n1, d c-acp p-acp po32 n2, cc c-acp p-acp po32 n1.
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1617
Thus then you see, 'tis plain from Scripture, that the unregenerate, walk according to the course of this world.
Thus then you see, it's plain from Scripture, that the unregenerate, walk according to the course of this world.
av av pn22 vvb, pn31|vbz j p-acp n1, cst dt j, vvb vvg p-acp dt n1 pp-f d n1.
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1618
And the reason of it in one word is this, viz. Because they are of the World, whereas the regenerate are not.
And the reason of it in one word is this, viz. Because they Are of the World, whereas the regenerate Are not.
cc dt n1 pp-f pn31 p-acp crd n1 vbz d, n1 c-acp pns32 vbr pp-f dt n1, cs dt vvn vbr xx.
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1619
This distinction you have, Joh. 17.14.
This distinction you have, John 17.14.
d n1 pn22 vhb, np1 crd.
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1620
where Christ speaking of his Disciples, saith, I have given them thy word, and the World hath hated them,
where christ speaking of his Disciples, Says, I have given them thy word, and the World hath hated them,
c-crq np1 vvg pp-f po31 n2, vvz, pns11 vhb vvn pno32 av n1, cc dt n1 vhz vvn pno32,
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1621
because they are not of the World. Regenerate persons, they are not of the World;Because they Are not of the World. Regenerate Persons, they Are not of the World;
c-acp pns32 vbr xx pp-f dt n1. vvn n2, pns32 vbr xx pp-f dt n1;
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1622
i. e. of that fry, of that gang, and sort of men, that are all guided by the same principles,i. e. of that fry, of that gang, and sort of men, that Are all guided by the same principles,
sy. sy. pp-f d n1, pp-f d n1, cc n1 pp-f n2, cst vbr av-d vvn p-acp dt d n2,
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1623
and therefore they walk not according to its course.
and Therefore they walk not according to its course.
cc av pns32 vvb xx vvg p-acp po31 n1.
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1624
But as for the unregenerate, these are of the World, and therefore are carried with the Stream of it,
But as for the unregenerate, these Are of the World, and Therefore Are carried with the Stream of it,
cc-acp c-acp p-acp dt j, d vbr pp-f dt n1, cc av vbr vvn p-acp dt n1 pp-f pn31,
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1625
as a drop of water is carried with the Sea. The World, as I may term it, is a great Sea; wherein all the unregenerate find themselves of like nature;
as a drop of water is carried with the Sea. The World, as I may term it, is a great Sea; wherein all the unregenerate find themselves of like nature;
c-acp dt n1 pp-f n1 vbz vvn p-acp dt n1 dt n1, c-acp pns11 vmb vvi pn31, vbz dt j n1; c-crq d dt j vvi px32 a-acp j n1;
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1626
and so agree in the same corrupt Lusts;
and so agree in the same corrupt Lustiest;
cc av vvb p-acp dt d j n2;
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1627
and therefore every carnal unregenerate person may be accounted a drop of this Sea, he mingles with it;
and Therefore every carnal unregenerate person may be accounted a drop of this Sea, he mingles with it;
cc av d j j n1 vmb vbi vvn dt vvb pp-f d n1, pns31 vvz p-acp pn31;
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1628
and which way the Sea goes, he goes with it; he goes according to the course of it.
and which Way the Sea Goes, he Goes with it; he Goes according to the course of it.
cc r-crq n1 dt n1 vvz, pns31 vvz p-acp pn31; pns31 vvz vvg p-acp dt n1 pp-f pn31.
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1629
He finds the world suitable to his principles:
He finds the world suitable to his principles:
pns31 vvz dt n1 j p-acp po31 n2:
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1630
and seeing a vast multitude of examples before him, (and examples you know have great influence,) hence he goes with the drove of Mankind.
and seeing a vast multitude of Examples before him, (and Examples you know have great influence,) hence he Goes with the drove of Mankind.
cc vvg dt j n1 pp-f n2 p-acp pno31, (cc n2 pn22 vvb vhb js n1,) av pns31 vvz p-acp dt n1 pp-f n1.
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1631
Being a sociable creature, and loving his pleasure; he does not love to go alone, or against the Stream:
Being a sociable creature, and loving his pleasure; he does not love to go alone, or against the Stream:
vbg dt j n1, cc vvg po31 n1; pns31 vdz xx vvi pc-acp vvi av-j, cc p-acp dt n1:
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1632
and therefore he follows the course of the World, and yields himself to its guidance and government.
and Therefore he follows the course of the World, and yields himself to its guidance and government.
cc av pns31 vvz dt n1 pp-f dt n1, cc vvz px31 p-acp po31 n1 cc n1.
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1633
This briefly for the Doctrinal part.
This briefly for the Doctrinal part.
np1 av-j p-acp dt j n1.
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1634
APPLICATION. This Doctrine may serve for Instruction and Caution. First, For Instruction in these following particulars.
APPLICATION. This Doctrine may serve for Instruction and Caution. First, For Instruction in these following particulars.
n1. d n1 vmb vvi p-acp n1 cc n1. ord, p-acp n1 p-acp d j-vvg n2-j.
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1635
Doth the course and custom of this world guide and influence unregenerate men; then hence learn.Does the course and custom of this world guide and influence unregenerate men; then hence Learn.
vdz dt n1 cc n1 pp-f d n1 vvi cc n1 j n2; av av vvi.
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1636
1. That the unregenerate are likely to change their Religion with the times.
1. That the unregenerate Are likely to change their Religion with the times.
crd cst dt j vbr j pc-acp vvi po32 n1 p-acp dt n2.
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1637
As the world goes with respect to Religion; so they go with it, because they walk according to its course. Experience plainly confirms this.
As the world Goes with respect to Religion; so they go with it, Because they walk according to its course. Experience plainly confirms this.
p-acp dt n1 vvz p-acp n1 p-acp n1; av pns32 vvb p-acp pn31, c-acp pns32 vvb vvg p-acp po31 n1. n1 av-j vvz d.
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1638
How frequent is it to see persons change their Religion, and like the weather-cock, turn about with the wind.
How frequent is it to see Persons change their Religion, and like the weathercock, turn about with the wind.
q-crq j vbz pn31 pc-acp vvi n2 vvi po32 n1, cc av-j dt n1, vvb a-acp p-acp dt n1.
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1639
When true Religion is in fashion; and when 'twill tend to promote their secular interest; then none so forward for it as they.
When true Religion is in fashion; and when it'll tend to promote their secular Interest; then none so forward for it as they.
c-crq j n1 vbz p-acp n1; cc c-crq pn31|vmb vvi pc-acp vvi po32 j n1; av pix av av-j c-acp pn31 c-acp pns32.
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1640
But let a storm of persecution come, yea perhaps but some little discouragement from men in power,
But let a storm of persecution come, yea perhaps but Some little discouragement from men in power,
cc-acp vvb dt n1 pp-f n1 vvn, uh av p-acp d j n1 p-acp n2 p-acp n1,
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1641
and their strictness is gone, they can then comply with the customs of the World, as well as others.
and their strictness is gone, they can then comply with the customs of the World, as well as Others.
cc po32 n1 vbz vvn, pns32 vmb av vvi p-acp dt n2 pp-f dt n1, c-acp av c-acp n2-jn.
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1642
Of this kind were the stony-ground hearers, they received the word with joy for a time:
Of this kind were the Stony-ground hearers, they received the word with joy for a time:
pp-f d n1 vbdr dt n1 n2, pns32 vvd dt n1 p-acp n1 p-acp dt n1:
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1643
but when the Sun of persecution arose on them, with its burning heat, they were straitway offended, Mat. 13.21.
but when the Sun of persecution arose on them, with its burning heat, they were straightway offended, Mathew 13.21.
cc-acp c-crq dt n1 pp-f n1 vvd p-acp pno32, p-acp po31 j-vvg n1, pns32 vbdr av-an j-vvn, np1 crd.
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1644
So the Samaritans of old will needs be Jews, when Alexander the Great, favours and helps them:
So the Samaritans of old will needs be jews, when Alexander the Great, favours and helps them:
np1 dt njp2 pp-f j n1 av vbi np2, c-crq np1 dt j, n2 cc vvz pno32:
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1645
but when bloody Antiochus rageth against them, (as in the time of the Maccabees ) then they pretend to be none of the kin.
but when bloody Antiochus rages against them, (as in the time of the Maccabees) then they pretend to be none of the kin.
cc-acp c-crq j np1 vvz p-acp pno32, (c-acp p-acp dt n1 pp-f dt np2) cs pns32 vvb pc-acp vbi pix pp-f dt n1.
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1646
And thus 'tis with other unregenerate persons, for the most part: they are not govern'd by a principle of Grace;
And thus it's with other unregenerate Persons, for the most part: they Are not governed by a principle of Grace;
cc av pn31|vbz p-acp j-jn j n2, p-acp dt av-ds n1: pns32 vbr xx vvn p-acp dt n1 pp-f n1;
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1647
but by the course of the world;
but by the course of the world;
cc-acp p-acp dt n1 pp-f dt n1;
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1648
and therefore they change as the world changeth, being influenced and guided by the course of it.
and Therefore they change as the world changes, being influenced and guided by the course of it.
cc av pns32 vvb p-acp dt n1 vvz, vbg vvn cc vvn p-acp dt n1 pp-f pn31.
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1649
2. That the unregenerate have a bad guide.
2. That the unregenerate have a bad guide.
crd cst dt j vhb dt j n1.
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1650
They are guided by the world that is full of sin, that lyeth in wickedness, as the Apostle tells us, 1 Joh. 5.19. and is called in Scripture an evil World, Gal. 1.4. 'Tis an evil World upon many accounts:
They Are guided by the world that is full of since, that lies in wickedness, as the Apostle tells us, 1 John 5.19. and is called in Scripture an evil World, Gal. 1.4. It's an evil World upon many accounts:
pns32 vbr vvn p-acp dt n1 cst vbz j pp-f n1, cst vvz p-acp n1, p-acp dt n1 vvz pno12, crd np1 crd. cc vbz vvn p-acp n1 dt j-jn n1, np1 crd. pn31|vbz dt j-jn n1 p-acp d n2:
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1651
namely, as 'tis a discouraging World;
namely, as it's a discouraging World;
av, c-acp pn31|vbz dt vvg n1;
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1652
the World's gang and faction, I mean carnal men, they do what they can to discourage the godly in the pure ways of God.
the World's gang and faction, I mean carnal men, they do what they can to discourage the godly in the pure ways of God.
dt n1|vbz n1 cc n1, pns11 vvb j n2, pns32 vdb r-crq pns32 vmb pc-acp vvi dt j p-acp dt j n2 pp-f np1.
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1653
Yea, though themselves love a form of Religion, yet they discourage the power of it. Again, 'tis evil, as 'tis a deadning world.
Yea, though themselves love a from of Religion, yet they discourage the power of it. Again, it's evil, as it's a deadening world.
uh, cs px32 vvb dt n1 pp-f n1, av pns32 vvi dt n1 pp-f pn31. av, pn31|vbz av-jn, c-acp pn31|vbz dt vvg n1.
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1654
Carnal men, they deaden the affections to what is spiritually good.
Carnal men, they deaden the affections to what is spiritually good.
j n2, pns32 vvi dt n2 p-acp r-crq vbz av-j j.
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1655
Let a person keep company with the men of the world, and be familiar with them, he will soon grow cold as to matters of Religion, in their strictness and purity,
Let a person keep company with the men of the world, and be familiar with them, he will soon grow cold as to matters of Religion, in their strictness and purity,
vvb dt n1 vvb n1 p-acp dt n2 pp-f dt n1, cc vbi j-jn p-acp pno32, pns31 vmb av vvi j-jn c-acp p-acp n2 pp-f n1, p-acp po32 n1 cc n1,
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1656
and find a deadness left on his Spirit. Again, 'tis evil, as 'tis a corrupting world.
and find a deadness left on his Spirit. Again, it's evil, as it's a corrupting world.
cc vvi dt n1 vvd p-acp po31 n1. av, pn31|vbz av-jn, c-acp pn31|vbz dt vvg n1.
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1657
It tends to corrupt us both in opinion and practice.
It tends to corrupt us both in opinion and practice.
pn31 vvz pc-acp vvi pno12 d p-acp n1 cc n1.
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1658
The opinions that are commonly going in the world are such as these, that a little Religion will serve the turn;
The opinions that Are commonly going in the world Are such as these, that a little Religion will serve the turn;
dt n2 cst vbr av-j vvg p-acp dt n1 vbr d c-acp d, cst dt j n1 vmb vvi dt n1;
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1659
that the Flesh is rather to be gratified than mortified; that Morality contains the whole of Christianity.
that the Flesh is rather to be gratified than mortified; that Morality contains the Whole of Christianity.
cst dt n1 vbz av-c pc-acp vbi vvn cs vvn; cst n1 vvz dt j-jn pp-f np1.
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1660
These are some of its corrupt opinions;
These Are Some of its corrupt opinions;
d vbr d pp-f po31 j n2;
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1661
whereby it tends to corrupt us in our principles. And not only so, but in our practice also. For 'tis a common thing;
whereby it tends to corrupt us in our principles. And not only so, but in our practice also. For it's a Common thing;
c-crq pn31 vvz pc-acp vvi pno12 p-acp po12 n2. cc xx av-j av, cc-acp p-acp po12 n1 av. p-acp pn31|vbz dt j n1;
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1662
to see men that are conversant much in the world, the world of the unregenerate, to grow like them in their sinfull practices.
to see men that Are conversant much in the world, the world of the unregenerate, to grow like them in their sinful practices.
pc-acp vvi n2 cst vbr j av-d p-acp dt n1, dt n1 pp-f dt j, pc-acp vvi av-j pno32 p-acp po32 j n2.
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1663
If Swearing, or Drunkenness, and Debauchery be in fashion; and find countenance with the generality of carnal men;
If Swearing, or drunkenness, and Debauchery be in fashion; and find countenance with the generality of carnal men;
cs vvg, cc n1, cc n1 vbb p-acp n1; cc vvb n1 p-acp dt n1 pp-f j n2;
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1664
why they can swear, and be drunk, and be debauch'd as well as others.
why they can swear, and be drunk, and be debauched as well as Others.
c-crq pns32 vmb vvi, cc vbi vvn, cc vbi vvn a-acp av c-acp n2-jn.
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1665
So that the world, may well be called an evil world upon many accounts, and therefore the unregenerate, who are influenced by it, have a bad guide. Learn,
So that the world, may well be called an evil world upon many accounts, and Therefore the unregenerate, who Are influenced by it, have a bad guide. Learn,
av cst dt n1, vmb av vbi vvn dt j-jn n1 p-acp d n2, cc av dt j, r-crq vbr vvn p-acp pn31, vhb dt j n1. np1,
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1666
3. A distinguishing mark, between the regenerate and the unregenerate. One is of the world, and walks according to the course of it;
3. A distinguishing mark, between the regenerate and the unregenerate. One is of the world, and walks according to the course of it;
crd dt j-vvg n1, p-acp dt j-vvn cc dt j. crd vbz pp-f dt n1, cc n2 vvg p-acp dt n1 pp-f pn31;
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1667
the other is not of this world, as our Saviour speaks, Joh. 17.14. and therefore walks not according to its course.
the other is not of this world, as our Saviour speaks, John 17.14. and Therefore walks not according to its course.
dt n-jn vbz xx pp-f d n1, c-acp po12 n1 vvz, np1 crd. cc av vvz xx vvg p-acp po31 n1.
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1668
Here then is a plain difference between the regenerate and unregenerate. More particularly, these differences may be found between them.
Here then is a plain difference between the regenerate and unregenerate. More particularly, these differences may be found between them.
av av vbz dt j n1 p-acp dt j-vvn cc j. av-dc av-jn, d n2 vmb vbi vvn p-acp pno32.
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1669
1. There is a difference in their inward principles. The Spirit of the World, and the Spirit of God;
1. There is a difference in their inward principles. The Spirit of the World, and the Spirit of God;
crd pc-acp vbz dt n1 p-acp po32 j n2. dt n1 pp-f dt n1, cc dt n1 pp-f np1;
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1670
these are the principles, whereby they are acted. You will find this distinction, 1 Cor. 2.12. for we have not received the Spirit of the world, but the Spirit which is of God.
these Are the principles, whereby they Are acted. You will find this distinction, 1 Cor. 2.12. for we have not received the Spirit of the world, but the Spirit which is of God.
d vbr dt n2, c-crq pns32 vbr vvn. pn22 vmb vvi d n1, crd np1 crd. c-acp pns12 vhb xx vvn dt n1 pp-f dt n1, cc-acp dt n1 r-crq vbz pp-f np1.
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1671
The Apostle is here speaking of regenerate persons (himself and others) and you see the Spirit, whereby they are acted, is not the Spirit of the world, which inclines persons to earthly things and corrupt practices.
The Apostle is Here speaking of regenerate Persons (himself and Others) and you see the Spirit, whereby they Are acted, is not the Spirit of the world, which inclines Persons to earthly things and corrupt practices.
dt n1 vbz av vvg pp-f j-vvn n2 (n1 cc n2-jn) cc pn22 vvb dt n1, c-crq pns32 vbr vvn, vbz xx dt n1 pp-f dt n1, r-crq vvz n2 p-acp j n2 cc j n2.
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1672
But 'tis the Spirit of God, which inclines the Soul Heaven-ward and God-ward. Thus you see, there is a difference in their inward principles:
But it's the Spirit of God, which inclines the Soul Heavenward and Godward. Thus you see, there is a difference in their inward principles:
p-acp pn31|vbz dt n1 pp-f np1, r-crq vvz dt n1 n1 cc n1. av pn22 vvb, pc-acp vbz dt n1 p-acp po32 j n2:
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1673
One is earthly, the other heavenly. The one is acted by the Spirit of God; the other is acted by the Spirit of the World.
One is earthly, the other heavenly. The one is acted by the Spirit of God; the other is acted by the Spirit of the World.
pi vbz j, dt j-jn j. dt crd vbz vvn p-acp dt n1 pp-f np1; dt n-jn vbz vvn p-acp dt n1 pp-f dt n1.
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2. There is a difference in their aims and ends. A regenerate person aims at God's Glory.
2. There is a difference in their aims and ends. A regenerate person aims At God's Glory.
crd pc-acp vbz dt n1 p-acp po32 n2 cc n2. dt j-vvn n1 vvz p-acp npg1 n1.
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The Apostle's advice, 1 Cor. 10.31. is his practice.
The Apostle's Advice, 1 Cor. 10.31. is his practice.
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As Mephibosheth said to David, concerning dividing the estate between him and Ziba; let him take all,
As Mephibosheth said to David, Concerning dividing the estate between him and Ziba; let him take all,
p-acp np1 vvd p-acp np1, vvg vvg dt n1 p-acp pno31 cc np1; vvb pno31 vvi d,
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forasmuch as my Lord is come again in peace, 2 Sam. 19.30.forasmuch as my Lord is come again in peace, 2 Sam. 19.30.
av c-acp po11 n1 vbz vvn av p-acp n1, crd np1 crd.
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So a gracious Soul can be content to part with all, so God may be glorified.
So a gracious Soul can be content to part with all, so God may be glorified.
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The Glory of God is his great aim; but 'tis not so with the unregenerate; their aim is self;
The Glory of God is his great aim; but it's not so with the unregenerate; their aim is self;
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how to compass their worldly conveniencies, how to advance their secular interests, this is that which they aim at, they mind nothing but earthly things, Phil. 2.19.
how to compass their worldly Conveniences, how to advance their secular interests, this is that which they aim At, they mind nothing but earthly things, Philip 2.19.
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Thus they differ in their aims and designs.
Thus they differ in their aims and designs.
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3. Lastly, There is also a difference in their course and conversation. The children of God,
3. Lastly, There is also a difference in their course and Conversation. The children of God,
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or regenerate persons, they walk according to the rule of the word, Gal. 6.16. They walk after the Spirit, and not after the Flesh, Rom. 8.1.
or regenerate Persons, they walk according to the Rule of the word, Gal. 6.16. They walk After the Spirit, and not After the Flesh, Rom. 8.1.
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But the men of the world, and the unregenerate, these walk, saith my Text, according to the course of this world, and after the flesh, as the Apostle speaks, Rom. 8.5. They that are of the flesh do mind the things of the flesh.
But the men of the world, and the unregenerate, these walk, Says my Text, according to the course of this world, and After the Flesh, as the Apostle speaks, Rom. 8.5. They that Are of the Flesh do mind the things of the Flesh.
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2. This Doctrine may serve for Caution. Take heed of being guided by the course of this world.
2. This Doctrine may serve for Caution. Take heed of being guided by the course of this world.
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There is great reason for this advice: for if you follow the world's guidance, 'twill lead you down to everlasting destruction.
There is great reason for this Advice: for if you follow the world's guidance, it'll led you down to everlasting destruction.
pc-acp vbz j n1 p-acp d n1: c-acp cs pn22 vvb dt ng1 n1, pn31|vmb vvi pn22 a-acp p-acp j n1.
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The most go according to the course of this world: and what becomes of the most of men our Saviour has told you, Mat. 7.13.
The most go according to the course of this world: and what becomes of the most of men our Saviour has told you, Mathew 7.13.
dt av-ds n1 vvg p-acp dt n1 pp-f d n1: cc r-crq vvz pp-f dt ds pp-f n2 po12 n1 vhz vvn pn22, np1 crd.
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If you do as the most do, you must be content to have your lot with the most.
If you do as the most do, you must be content to have your lot with the most.
cs pn22 vdb p-acp dt av-ds vdb, pn22 vmb vbi j pc-acp vhi po22 n1 p-acp dt av-ds.
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But the most go down to the chambers of death;
But the most go down to the chambers of death;
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there are but few that enter into Heaven, v. 14. and therefore take heed of the world's guidance.
there Are but few that enter into Heaven, v. 14. and Therefore take heed of the world's guidance.
pc-acp vbr p-acp d cst vvb p-acp n1, n1 crd cc av vvb n1 pp-f dt ng1 n1.
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'Tis the Apostle 's advice, Rom. 12.2. Be not conformed to this world. Do not conform to its customs and fashions, I mean those that are sinfull ones.
It's the Apostle is Advice, Rom. 12.2. Be not conformed to this world. Do not conform to its customs and fashions, I mean those that Are sinful ones.
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I don't say, but there are many customs and practices in the world (namely in the world of unregenerate persons) that are good and commendable.
I don't say, but there Are many customs and practices in the world (namely in the world of unregenerate Persons) that Are good and commendable.
pns11 vdn|pn31 vvb, cc-acp pc-acp vbr d n2 cc n2 p-acp dt n1 (av p-acp dt n1 pp-f j n2) d vbr j cc j.
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Vertue and Decency are things lovely in a mere rational eye.
Virtue and Decency Are things lovely in a mere rational eye.
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All that at present I aim at, is to caution you against the sinfull courses of this world,
All that At present I aim At, is to caution you against the sinful courses of this world,
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whether they respect our Morals or Religion. I conceive the Apostle has reference to both in the words of my Text. All sinfull practices relating to our moral or civil Conversation, whether they be extravagancies in our apparel, deceit in our dealing, or viciousness in our life.
whither they respect our Morals or Religion. I conceive the Apostle has Referente to both in the words of my Text. All sinful practices relating to our moral or civil Conversation, whither they be extravagancies in our apparel, deceit in our dealing, or viciousness in our life.
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Again, all sinfull practices relating to the worship and service of God, whether it be Idolatry, Superstition,
Again, all sinful practices relating to the worship and service of God, whither it be Idolatry, Superstition,
av, d j n2 vvg p-acp dt n1 cc n1 pp-f np1, cs pn31 vbb n1, n1,
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or whatever is contrary to the word of God: all these must be left.
or whatever is contrary to the word of God: all these must be left.
cc r-crq vbz j-jn p-acp dt n1 pp-f np1: d d vmb vbi vvn.
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In these respects we must not follow the course of the world, nor be conformed to it.
In these respects we must not follow the course of the world, nor be conformed to it.
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And therefore, Sirs, take heed of it. And by way of motive, consider with me these following particulars. Consider,
And Therefore, Sirs, take heed of it. And by Way of motive, Consider with me these following particulars. Consider,
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1. You are but strangers in this world: and let this dis-swade you from conforming to its sinfull modes and customs.
1. You Are but Strangers in this world: and let this dissuade you from conforming to its sinful modes and customs.
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Unregenerate men, the World is their home. They desire to know no other place; though at last they will certainly be driven from it to the place of darkness.
Unregenerate men, the World is their home. They desire to know no other place; though At last they will Certainly be driven from it to the place of darkness.
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But those that are regenerate they are not at home, they seek for a City whose builder is God, Heb. 11.9, 10. In this world they are but strangers.
But those that Are regenerate they Are not At home, they seek for a city whose builder is God, Hebrew 11.9, 10. In this world they Are but Strangers.
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David, though a King, and therefore had much of the world at command, yet he owns himself to be but a stranger, Ps. 39.12. The Fathers of old dwelt in Tents.David, though a King, and Therefore had much of the world At command, yet he owns himself to be but a stranger, Ps. 39.12. The Father's of old dwelled in Tents.
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For the most part they lived a wilderness life. This World is not our Country.
For the most part they lived a Wilderness life. This World is not our Country.
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And therefore 'tis very unbecoming Christians, (who all profess with those of old, Heb. 11.13, 14. to be strangers on earth, and to seek a Country;
And Therefore it's very unbecoming Christians, (who all profess with those of old, Hebrew 11.13, 14. to be Strangers on earth, and to seek a Country;
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) to conform to the course of this world. Consider, 2. The commands of God are laid upon you.
) to conform to the course of this world. Consider, 2. The commands of God Are laid upon you.
) pc-acp vvi p-acp dt n1 pp-f d n1. np1, crd dt n2 pp-f np1 vbr vvn p-acp pn22.
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God plainly forbids a Conformity unto the world. What more express, than that of the Apostle, but now mention'd, Rom. 12.2. Be not conformed to this world.
God plainly forbids a Conformity unto the world. What more express, than that of the Apostle, but now mentioned, Rom. 12.2. Be not conformed to this world.
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Regenerate persons, they are or should be the world's Non-Conformists. Non-Conformity to the World is allowed in Scripture, yea commanded;
Regenerate Persons, they Are or should be the world's nonconformists. Non-Conformity to the World is allowed in Scripture, yea commanded;
vvn n2, pns32 vbr cc vmd vbi dt ng1 j. n1 p-acp dt n1 vbz vvn p-acp n1, uh vvd;
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be not conformed to this world. So 2 Cor. 6.17. Come out from among them, and be ye separate, saith the Lord.be not conformed to this world. So 2 Cor. 6.17. Come out from among them, and be you separate, Says the Lord.
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We are positively enjoyned to separate from the world, to withdraw from all intimate Society with the wicked, to abstain from their sinfull customs and practices:
We Are positively enjoined to separate from the world, to withdraw from all intimate Society with the wicked, to abstain from their sinful customs and practices:
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and then for our encouragement, God doth promise to be a Father to us, v. 17, 18. of that Chapter. Consider,
and then for our encouragement, God does promise to be a Father to us, v. 17, 18. of that Chapter. Consider,
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3. Your past Baptism obligeth to it. In Baptism we were solemnly devoted unto God. We were baptized into the name, i. e.
3. Your past Baptism obliges to it. In Baptism we were solemnly devoted unto God. We were baptised into the name, i. e.
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into the belief, authority, and service of each person, Father, Son, and Holy Ghost, Mat. 28.19. We thereby professedly take God the Father, Son and Spirit, to be our God and Sovereign Lord;
into the belief, Authority, and service of each person, Father, Son, and Holy Ghost, Mathew 28.19. We thereby professedly take God the Father, Son and Spirit, to be our God and Sovereign Lord;
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and accordingly profess to renounce all his and our Enemies, particularly, the World, the Flesh, and the Devil. If therefore we conform to the course of this world, as before explained;
and accordingly profess to renounce all his and our Enemies, particularly, the World, the Flesh, and the devil. If Therefore we conform to the course of this world, as before explained;
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we act contrary to our baptismal Vow: and so are perjur'd in the sight of God.
we act contrary to our baptismal Voelli: and so Are perjured in the sighed of God.
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Think of it Christians: and let this motive and consideration sway with you, to make you take heed of conforming to the world,
Think of it Christians: and let this motive and consideration sway with you, to make you take heed of conforming to the world,
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1717
and walking according to the course of it.
and walking according to the course of it.
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Sermon Eighth. EPHES. II. 2. — According to the Prince of the power of the Air, &c. THE Apostle in this Verse is describing Satan as a mighty Prince, having under him two sorts of Subjects;
Sermon Eighth. EPHESIANS. II 2. — According to the Prince of the power of the Air, etc. THE Apostle in this Verse is describing Satan as a mighty Prince, having under him two sorts of Subject's;
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the powers of the air, and the men of this world. The former is intimated in that first sentence, (according to the Prince of the power of the Air) the latter in that second (the Spirit that now worketh in the children of disobedience.) Spirit in the Original is in the Genitive Case,
the Powers of the air, and the men of this world. The former is intimated in that First sentence, (according to the Prince of the power of the Air) the latter in that second (the Spirit that now works in the children of disobedience.) Spirit in the Original is in the Genitive Case,
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and so it shews us that Prince is understood in this latter clause, as 'twas exprest in the former.
and so it shows us that Prince is understood in this latter clause, as 'twas expressed in the former.
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And so the words hold forth unto us, the two parts of the Devil 's Kingdom.
And so the words hold forth unto us, the two parts of the devil is Kingdom.
cc av dt n2 vvb av p-acp pno12, dt crd n2 pp-f dt n1 vbz n1.
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He is the Prince of the power of the Air; and he is the Prince of the Children of Disobedience;
He is the Prince of the power of the Air; and he is the Prince of the Children of Disobedience;
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1723
and according to this Prince the unregenerate walk.
and according to this Prince the unregenerate walk.
cc vvg p-acp d n1 dt j n1.
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1724
In speaking to this Text, I shall, first consider that Description of Satan, which the Apostle here sets before us:
In speaking to this Text, I shall, First Consider that Description of Satan, which the Apostle Here sets before us:
p-acp vvg p-acp d n1, pns11 vmb, ord vvb d n1 pp-f np1, r-crq dt n1 av vvz p-acp pno12:
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and then, secondly, shew how the Ephesians (and in them all other unconverted persons) may be said to walk according to Satan, called here by the name of a Prince.
and then, secondly, show how the Ephesians (and in them all other unconverted Persons) may be said to walk according to Satan, called Here by the name of a Prince.
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1. I shall consider, that description of Satan, which the Apostle here gives. He sets him forth as a mighty Prince, having under him two sorts of Subjects;
1. I shall Consider, that description of Satan, which the Apostle Here gives. He sets him forth as a mighty Prince, having under him two sorts of Subject's;
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the Powers of the Air, and the Children of Men.
the Powers of the Air, and the Children of Men.
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1728
According to the Prince of the power of the Air, the Spirit, &c. I begin with the first.According to the Prince of the power of the Air, the Spirit, etc. I begin with the First.
vvg p-acp dt n1 pp-f dt n1 pp-f dt n1, dt n1, av pns11 vvb p-acp dt ord.
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1. He is the Prince of the power of the Air.
1. He is the Prince of the power of the Air.
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(According to the Prince of the power of the Air.) Two Explications are given of these words.(According to the Prince of the power of the Air.) Two Explications Are given of these words.
(vvg p-acp dt n1 pp-f dt n1 pp-f dt n1.) crd n2 vbr vvn pp-f d n2.
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1. Some understand it of that Princedom and Government which he hath in the Air: particularly over those Elements and Meteors contained therein.
1. some understand it of that Princedom and Government which he hath in the Air: particularly over those Elements and Meteors contained therein.
crd d vvb pn31 pp-f d n1 cc n1 r-crq pns31 vhz p-acp dt n1: av-j p-acp d n2 cc n2 vvn av.
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These may be called the power of the Air, NONLATINALPHABET, its force and strength;
These may be called the power of the Air,, its force and strength;
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or NONLATINALPHABET (as 'tis in my Text) because sometimes great effects are produced by them,
or (as it's in my Text) Because sometime great effects Are produced by them,
cc (c-acp pn31|vbz p-acp po11 n1) c-acp av j n2 vbr vvn p-acp pno32,
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and that by the providence and permission of God.
and that by the providence and permission of God.
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1735
Now of this power Satan is the Prince. He not only commands men, who have reason;
Now of this power Satan is the Prince. He not only commands men, who have reason;
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but also irrational and inanimate creatures.
but also irrational and inanimate creatures.
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The powers of the Air: the treasures thereof, its Fire, Water, Winds, Thunder, and all its Meteors;
The Powers of the Air: the treasures thereof, its Fire, Water, Winds, Thunder, and all its Meteors;
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when God does not hinder him, they are all under his direction and command. Though it be a truth, that Satan of himself cannot make one spark of fire,
when God does not hinder him, they Are all under his direction and command. Though it be a truth, that Satan of himself cannot make one spark of fire,
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or so much as one breath of wind or drop of water:
or so much as one breath of wind or drop of water:
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yet if he be left at his own dispose, and God give leave, he can go to God's storehouse of Wind and Fire;
yet if he be left At his own dispose, and God give leave, he can go to God's storehouse of Wind and Fire;
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he can go to God's Magazine of Thunder, Storms and Tempests;
he can go to God's Magazine of Thunder, Storms and Tempests;
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and can fetch out such stores of all these, and so enrage them, that no man shall be able to withstand their violence:
and can fetch out such stores of all these, and so enrage them, that no man shall be able to withstand their violence:
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in this sense therefore, the Devil may be said to be the Prince of the power of the Air.
in this sense Therefore, the devil may be said to be the Prince of the power of the Air.
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2. Others understand, (by the powers of the Air, in this place) those Devils that are flitting up and down in the Air, and are under the command of one chief Devil, who is their Prince. For we read in Scripture of the Prince of Devils, Mat. 12.24.
2. Others understand, (by the Powers of the Air, in this place) those Devils that Are flitting up and down in the Air, and Are under the command of one chief devil, who is their Prince. For we read in Scripture of the Prince of Devils, Mathew 12.24.
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So then the meaning of the Phrase is this; he is the Prince of the power of the Air; i. e.
So then the meaning of the Phrase is this; he is the Prince of the power of the Air; i. e.
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of those Spirits that are in the Air;
of those Spirits that Are in the Air;
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of all that body and company of Angels that are united into a Kingdom under him;
of all that body and company of Angels that Are united into a Kingdom under him;
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and are the Spirits which do work in the Children of Disobedience. These in my Text are called by the Apostle, the power of the Air;
and Are the Spirits which do work in the Children of Disobedience. These in my Text Are called by the Apostle, the power of the Air;
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and in other places, particularly, Eph. 6.12. simply by the name of powers. We wrestle not with flesh and blood, but against Principalities and Powers.
and in other places, particularly, Ephesians 6.12. simply by the name of Powers. We wrestle not with Flesh and blood, but against Principalities and Powers.
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They are called Powers in the Plural number, to teach us that they be mighty and many.
They Are called Powers in the Plural number, to teach us that they be mighty and many.
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And they are called Power in the Singular number, as in my Text, to shew, that these many, are but as one Corporation or Army, united together in one head or Prince. And farther, they are called power of the Air; to note out the place of this Prince's Dominion.
And they Are called Power in the Singular number, as in my Text, to show, that these many, Are but as one Corporation or Army, united together in one head or Prince. And farther, they Are called power of the Air; to note out the place of this Prince's Dominion.
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The denomination of Kingdoms is taken from their place.
The denomination of Kingdoms is taken from their place.
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As we say the Kingdom of France, or the power of France, England, and the like, i. e. that Kingdom and Power which is in those places.
As we say the Kingdom of France, or the power of France, England, and the like, i. e. that Kingdom and Power which is in those places.
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So here, the Prince of the power of the Air, is the Prince of those Angels, that are united into one Power and Kingdom in the Air.
So Here, the Prince of the power of the Air, is the Prince of those Angels, that Are united into one Power and Kingdom in the Air.
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By (Air) we are to understand the subl•nary world, and especially the airy part of it;
By (Air) we Are to understand the subl•nary world, and especially the airy part of it;
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that space between Heaven and Earth; this is the place of the Devil 's Kingdom. Now this latter Interpretation, I take to be the chief intendment of the Apostle.
that Molle between Heaven and Earth; this is the place of the devil is Kingdom. Now this latter Interpretation, I take to be the chief intendment of the Apostle.
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And by (power of the Air) understand those inferiour Devils, that are in the Air,
And by (power of the Air) understand those inferior Devils, that Are in the Air,
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and have the rule of it, as far as God permits;
and have the Rule of it, as Far as God permits;
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and are all united in one chief Devil, that is their Prince. Yet I don't exclude the former sense; for both may be intended; for they are subordinate.
and Are all united in one chief devil, that is their Prince. Yet I don't exclude the former sense; for both may be intended; for they Are subordinate.
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From the words thus explained, we may observe these Doctrines. 1. That Satan, when permitted by God, can raise Storms and Tempests in the Air.
From the words thus explained, we may observe these Doctrines. 1. That Satan, when permitted by God, can raise Storms and Tempests in the Air.
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2. That there is Order, Agreement, and Government among the Devils. And, 3. That the place of their Kingdom and Government is the Air.
2. That there is Order, Agreement, and Government among the Devils. And, 3. That the place of their Kingdom and Government is the Air.
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The first Doctrine I draw from the first explication of the power of the Air: understanding thereby those Elements and Meteors contained therein;
The First Doctrine I draw from the First explication of the power of the Air: understanding thereby those Elements and Meteors contained therein;
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of which the Devil is said to be the Prince. The second I infer from that other Explication of the power of the Air;
of which the devil is said to be the Prince. The second I infer from that other Explication of the power of the Air;
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understanding thereby, those Devils that are flitting up and down in it.
understanding thereby, those Devils that Are flitting up and down in it.
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And the third from the explication of the word Air, which lies in common to both the other Interpretations. Of each briefly.
And the third from the explication of the word Air, which lies in Common to both the other Interpretations. Of each briefly.
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D. 1. Satan, when permitted by God, can raise Storms and Tempests in the Air. He is the Prince of the power of the Air; of its Hosts and Treasures.
D. 1. Satan, when permitted by God, can raise Storms and Tempests in the Air. He is the Prince of the power of the Air; of its Hosts and Treasures.
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He hath power to use and command them at his pleasure; when God gives him leave.
He hath power to use and command them At his pleasure; when God gives him leave.
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An instance of this we have in Job, Chap. 1.19. And behold there came a great wind, &c. The Author of this wind you shall find was Satan, v. 11, 12. So Satan went forth from the presence of the Lord.
an instance of this we have in Job, Chap. 1.19. And behold there Come a great wind, etc. The Author of this wind you shall find was Satan, v. 11, 12. So Satan went forth from the presence of the Lord.
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And being gone forth, he caused this wind which smote the four corners of the house, the chief strength thereof; and so it fell.
And being gone forth, he caused this wind which smote the four corners of the house, the chief strength thereof; and so it fell.
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A plain argument, that Satan can raise Tempests, when God gives him leave. He hath the Wind and the Stores thereof at his command: being Prince of them.
A plain argument, that Satan can raise Tempests, when God gives him leave. He hath the Wind and the Stores thereof At his command: being Prince of them.
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Which also appears from those common reports we have from abroad. 'Tis reported of some in foreign Countries, that they trade with Witches for Winds.
Which also appears from those Common reports we have from abroad. It's reported of Some in foreign Countries, that they trade with Witches for Winds.
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They buy Winds of the Devil to serve their occasions; and accordingly have them. A most abominable Merchandice.
They buy Winds of the devil to serve their occasions; and accordingly have them. A most abominable Merchandise.
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And yet God permits these things; and suffers the Devil to humour them in the matter;
And yet God permits these things; and suffers the devil to humour them in the matter;
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therein fulfilling what he spake by the Prophet Is. 66.4. Seeing they are willingly deluded by him.
therein fulfilling what he spoke by the Prophet Is. 66.4. Seeing they Are willingly deluded by him.
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'Tis plain then from these instances, that Satan can command the powers of the air; can raise in it Storms and Tempests, Thunder and Lightning, when God gives him leave, as he sees fit.
It's plain then from these instances, that Satan can command the Powers of the air; can raise in it Storms and Tempests, Thunder and Lightning, when God gives him leave, as he sees fit.
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I shall make some little improvement of this Doctrine. Ap. Can Satan raise Storms and Tempests in the Air? Learn,
I shall make Some little improvement of this Doctrine. Apostle Can Satan raise Storms and Tempests in the Air? Learn,
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1. That the Devil has not lost his strength, though he hath his holiness. The Devil at first was made in God's image as well as man.
1. That the devil has not lost his strength, though he hath his holiness. The devil At First was made in God's image as well as man.
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He was holy and pure as the blessed Angels that are in Heaven.
He was holy and pure as the blessed Angels that Are in Heaven.
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But sinning against God, he is now b•come an unclean Spirit, as the Scripture stiles him.
But sinning against God, he is now b•come an unclean Spirit, as the Scripture stile him.
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But though the Devil has lost his Holiness;
But though the devil has lost his Holiness;
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yet he hath not lost his strength. He hath still the natural power of a Spirit;
yet he hath not lost his strength. He hath still the natural power of a Spirit;
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and can exert it, as there is occasion, when God permits.
and can exert it, as there is occasion, when God permits.
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Hence you find that evil Spirits are still called by the name of Powers, Eph. 6.12. They are not only said to be powerfull, but Powers in the abstract;
Hence you find that evil Spirits Are still called by the name of Powers, Ephesians 6.12. They Are not only said to be powerful, but Powers in the abstract;
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to denote to us the greatness of their strength.
to denote to us the greatness of their strength.
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Such is their strength notwithstanding the fall, that if God give them leave, no creatures in the sublunary world can stand before them.
Such is their strength notwithstanding the fallen, that if God give them leave, no creatures in the sublunary world can stand before them.
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And though they cannot of themselves, without God's leave, raise so much wind as will wave a Feather:
And though they cannot of themselves, without God's leave, raise so much wind as will wave a Feather:
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yet with God's permission they can raise such Storms and Tempests in the Air, as to move Mountains,
yet with God's permission they can raise such Storms and Tempests in the Air, as to move Mountains,
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and raze the foundations of the strongest buildings. Learn, 2. That the Devil, considered in himself, can do the world much mischief.
and raze the foundations of the Strongest buildings. Learn, 2. That the devil, considered in himself, can do the world much mischief.
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He is Prince of the power of the Air;
He is Prince of the power of the Air;
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1790
and so is able to raise Storms and Tempests, thereby to do much mischief both by Sea and Land. How oft shall we hear of Ships cast away by terrible Storms after a wonderfull manner;
and so is able to raise Storms and Tempests, thereby to do much mischief both by Sea and Land. How oft shall we hear of Ships cast away by terrible Storms After a wonderful manner;
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1791
and Houses and Trees, with things of like nature, thrown down by the like means? Now 'tis very probable, that the hand of the Devil is in all this.
and Houses and Trees, with things of like nature, thrown down by the like means? Now it's very probable, that the hand of the devil is in all this.
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As he was the cause of that terrible Tempest, that threw down Job 's House, and destroyed his Children:
As he was the cause of that terrible Tempest, that threw down Job is House, and destroyed his Children:
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so also 'tis probable, that the Devil hath a hand in other destructions of like nature.
so also it's probable, that the devil hath a hand in other destructions of like nature.
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This shews, that the Devil considered in himself, hath power to do much mischief to the world.
This shows, that the devil considered in himself, hath power to do much mischief to the world.
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But blessed be God he is restrained: and hence 'tis, that instances of this nature are not more frequent. Therefore,
But blessed be God he is restrained: and hence it's, that instances of this nature Are not more frequent. Therefore,
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1796
3. Lastly, Bless God that Satan is under restraint.
3. Lastly, Bless God that Satan is under restraint.
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Though he is the Prince of the power of the Air, yet he is a limited Prince, and under restraint.
Though he is the Prince of the power of the Air, yet he is a limited Prince, and under restraint.
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He can do nothing without God's leave.
He can do nothing without God's leave.
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1799
Were it not for this, there is none of us should be quiet in our dwellings.
Were it not for this, there is none of us should be quiet in our dwellings.
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He would soon smite the corners of our houses, as he did Job 's; and make them to tumble about our ears.
He would soon smite the corners of our houses, as he did Job is; and make them to tumble about our ears.
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And let this suffice for that first Doctrine. I proceed to the second, D. 2. That there is Order, Ʋnion, and Government among the Devils.
And let this suffice for that First Doctrine. I proceed to the second, D. 2. That there is Order, Ʋnion, and Government among the Devils.
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I gather this Doctrine from that second explication of the power of the Air;
I gather this Doctrine from that second explication of the power of the Air;
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understanding thereby those Devils that are in it, whereof Satan is said to be their Prince. According to the Prince, &c. The term Prince is relative, and refers to Subjects.
understanding thereby those Devils that Are in it, whereof Satan is said to be their Prince. According to the Prince, etc. The term Prince is relative, and refers to Subject's.
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Now where there are Subjects, united together under one Prince; there must needs be Order and Government.
Now where there Are Subject's, united together under one Prince; there must needs be Order and Government.
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But thus 'tis with the fallen Angels;
But thus it's with the fallen Angels;
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they are all united, as one Corporation, as one body politick, in one common head, called in my Text, the Prince of the power of the Air.
they Are all united, as one Corporation, as one body politic, in one Common head, called in my Text, the Prince of the power of the Air.
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I shall not be so curious, as to make enquiry touching the several distinct orders, whereby the Devils are distinguished from each other,
I shall not be so curious, as to make enquiry touching the several distinct order, whereby the Devils Are distinguished from each other,
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and are one subordinate unto another.
and Are one subordinate unto Another.
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As among men, there are Princes, Dukes, Earls, Lords, &c. under a King or Emperour: So some think that the Apostle by those several names and titles he makes use of, Eph. 6.12. intended to set forth the distinct orders, whereby the Devils are subordinate one to another;
As among men, there Are Princes, Dukes, Earls, lords, etc. under a King or Emperor: So Some think that the Apostle by those several names and titles he makes use of, Ephesians 6.12. intended to Set forth the distinct order, whereby the Devils Are subordinate one to Another;
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making the Devil, mentioned, v. 11. to be the Head or Monarch; and those mentioned, v. 12. to be so many inferiour Orders. I shall not at present take up with this notion,
making the devil, mentioned, v. 11. to be the Head or Monarch; and those mentioned, v. 12. to be so many inferior Order. I shall not At present take up with this notion,
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as being grounded on a weak foundation.
as being grounded on a weak Foundation.
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For 'tis plain and evident, that some of those branches, cannot be meant of distinct orders of Devils, but of all promiscuously;
For it's plain and evident, that Some of those branches, cannot be meant of distinct order of Devils, but of all promiscuously;
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particularly that of spiritual wickedness; which is not proper to this or that sort, to be Spirits or wicked, but is common unto all.
particularly that of spiritual wickedness; which is not proper to this or that sort, to be Spirits or wicked, but is Common unto all.
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Leaving therefore these uncertain Conjectures, I shall only take up with what is more certain, viz. in the general, that there is Order and Government among the Devils.
Leaving Therefore these uncertain Conjectures, I shall only take up with what is more certain, viz. in the general, that there is Order and Government among the Devils.
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So much seems to be implied in my Text; so much the Heathen and others have acknowledged;
So much seems to be implied in my Text; so much the Heathen and Others have acknowledged;
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and so much the Scripture in many places does plainly evince.
and so much the Scripture in many places does plainly evince.
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1. So much seems to be implied in my Text, as but now demonstrated from the term Prince; which plainly denotes a subordination among the Devils. By the power of the Air, as before explained, are meant Devils, who are called in Scripture, Principalities and Powers, NONLATINALPHABET, the same word that is used in the Text. And by NONLATINALPHABET, their Prince, the Apostle means (as I humbly conceive) the great Devil, that great Serpent, that tempted Eve. He calls all the rest in the Singular Number, by the name of power; because they all agree together in one, for mischief.
1. So much seems to be implied in my Text, as but now demonstrated from the term Prince; which plainly denotes a subordination among the Devils. By the power of the Air, as before explained, Are meant Devils, who Are called in Scripture, Principalities and Powers,, the same word that is used in the Text. And by, their Prince, the Apostle means (as I humbly conceive) the great devil, that great Serpent, that tempted Eve. He calls all the rest in the Singular Number, by the name of power; Because they all agree together in one, for mischief.
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And are as one Army, one Kingdom, whereof he is the general, the NONLATINALPHABET, the Prince, So that my Text implies Government among them.
And Are as one Army, one Kingdom, whereof he is the general, the, the Prince, So that my Text Implies Government among them.
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2. So much the Heathen and others have acknowledged. Trismegistus speaks of it, as I find quoted by a learned Divine.
2. So much the Heathen and Others have acknowledged. Trismegistus speaks of it, as I find quoted by a learned Divine.
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He speaks of evil and good Spirits.
He speaks of evil and good Spirits.
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1821
And of evil Spirits, he saith, there is one chief Devil. And it was a Tradition among the Jews, that there was a Prince of the Devils. And therefore going about to undervalue Christ's Miracles;
And of evil Spirits, he Says, there is one chief devil. And it was a Tradition among the jews, that there was a Prince of the Devils. And Therefore going about to undervalue Christ's Miracles;
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he casts out Devils (say they) through Beelzebub the Prince of the Devils, Mat. 12.24.he Cast out Devils (say they) through Beelzebub the Prince of the Devils, Mathew 12.24.
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And there are Testimonies, that those who were Magical among the Heathen, when they could not raise a Spirit, they would call upon that chief Devil, whom they durst not name, that he would send one to them.
And there Are Testimonies, that those who were Magical among the Heathen, when they could not raise a Spirit, they would call upon that chief devil, whom they durst not name, that he would send one to them.
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1824
So that this Doctrine hath not been unknown to the Pagan world; neither to the Jews in the old Testament.
So that this Doctrine hath not been unknown to the Pagan world; neither to the jews in the old Testament.
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1825
3. Lastly, the New Testament also doth confirm this point. Not only my Text, but many other places of Scripture.
3. Lastly, the New Testament also does confirm this point. Not only my Text, but many other places of Scripture.
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We read there of the Devil and his Angels, Mat. 25.41. plainly denoting, that there is one Devil superiour to the rest.
We read there of the devil and his Angels, Mathew 25.41. plainly denoting, that there is one devil superior to the rest.
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1827
It also speaks of the Prince of Devils, Mat. 12.24. Which plainly shews, that 'twas a Tradition among the Jews, and not only so, but allowed by Christ, that there was a Beelzebub, a Prince of the Devils.
It also speaks of the Prince of Devils, Mathew 12.24. Which plainly shows, that 'twas a Tradition among the jews, and not only so, but allowed by christ, that there was a Beelzebub, a Prince of the Devils.
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1828
And in the same place, v. 25. it being an objection rais'd against Christ, that he cast out Devils by the Prince of Devils;
And in the same place, v. 25. it being an objection raised against christ, that he cast out Devils by the Prince of Devils;
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1829
our Saviour answereth, that every Kingdom divided against it self cannot stand. If Satan cast out Satan, he is divided against himself;
our Saviour Answers, that every Kingdom divided against it self cannot stand. If Satan cast out Satan, he is divided against himself;
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1830
how then shall his Kingdom stand. how then shall his Kingdom stand.
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1831
Here Christ compares the Devil and his Angels unto a Kingdom. And he compares them to a Kingdom for this, that as in a Kingdom, there is a power superiour and subordinate; so there is among them.
Here christ compares the devil and his Angels unto a Kingdom. And he compares them to a Kingdom for this, that as in a Kingdom, there is a power superior and subordinate; so there is among them.
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1832
And if you mark it, our Saviour denies not, but that the greater Devil could have commanded the lesser out,
And if you mark it, our Saviour Denies not, but that the greater devil could have commanded the lesser out,
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for he is the Prince of Devils. He denies not this: only confutes them another way.
for he is the Prince of Devils. He Denies not this: only confutes them Another Way.
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Saith he, 'tis impossible he should be so foolish so to do: for then he must divide his Kingdom against it self.
Says he, it's impossible he should be so foolish so to do: for then he must divide his Kingdom against it self.
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1835
From all which places it plainly appears, that there is a subordination; some Order and Government among the Devils.
From all which places it plainly appears, that there is a subordination; Some Order and Government among the Devils.
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Which Government seems to be Monarchical; for here is a Prince, one chief Devil, over the rest, stiled in my Text, the power of the Air.
Which Government seems to be Monarchical; for Here is a Prince, one chief devil, over the rest, styled in my Text, the power of the Air.
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Q. Now if you ask, how came one to be Monarch of the rest?Q. Now if you ask, how Come one to be Monarch of the rest?
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R. As I humbly conceive, 'tis partly because he was the first that drew the rest into Faction, when they sinned against God;R. As I humbly conceive, it's partly Because he was the First that drew the rest into Faction, when they sinned against God;
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hence we read of the Devil and his Angels, Mat. 25.41. denoting to us, one chief Devil above all the rest, who are called his Angels, as 'tis probably conceived;
hence we read of the devil and his Angels, Mathew 25.41. denoting to us, one chief devil above all the rest, who Are called his Angels, as it's probably conceived;
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1840
because he, as the head of the Faction, drew multitudes of others into his party, who sinned with him.
Because he, as the head of the Faction, drew Multitudes of Others into his party, who sinned with him.
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And partly by their own voluntary Subjection, being willing to unite in one head, in order to promote one common end,
And partly by their own voluntary Subjection, being willing to unite in one head, in order to promote one Common end,
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namely the opposing of Christ's Kingdom, and upholding their own.
namely the opposing of Christ's Kingdom, and upholding their own.
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1843
APPLICATION. All the improvement I shall make of this point, shall be only this; to promote Ʋnion and Concord among Christians.
APPLICATION. All the improvement I shall make of this point, shall be only this; to promote Ʋnion and Concord among Christians.
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The people of God, of all other, ought to unite; because they are members of one mystical body, whereof Christ is the head.
The people of God, of all other, ought to unite; Because they Are members of one mystical body, whereof christ is the head.
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What, though they differ in some opinions and practices, that do not touch the Essence of Religion;
What, though they differ in Some opinions and practices, that do not touch the Essence of Religion;
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yet they ought to unite together, to promote and carry on the great common end,
yet they ought to unite together, to promote and carry on the great Common end,
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1847
namely, the advancement of Christ's Kingdom. And therefore 'tis matter of Lamentation, that there are such Schisms and Contentions among us.
namely, the advancement of Christ's Kingdom. And Therefore it's matter of Lamentation, that there Are such Schisms and Contentions among us.
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By Schisms, I mean not Separation from the Communion of this or that Church, for persons may be schismatical, that make no Separation,
By Schisms, I mean not Separation from the Communion of this or that Church, for Persons may be Schismatical, that make no Separation,
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1849
as the Apostle sheweth, 1 Cor. 11.18, 20. where he tells us, there were Schisms among them,
as the Apostle shows, 1 Cor. 11.18, 20. where he tells us, there were Schisms among them,
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1850
though they met in one place. though they met in one place.
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1851
By Schisms therefore at this time, I don't mean Separation from the National Church: but those unchristian Contentions,
By Schisms Therefore At this time, I don't mean Separation from the National Church: but those unchristian Contentions,
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and uncharitable Alienations of Affection among Brethren, professing the same faith, and agreeing in fundamentals, only differing in some circumstantials.
and uncharitable Alienations of Affection among Brothers, professing the same faith, and agreeing in fundamentals, only differing in Some circumstantials.
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There is much of this Schism now going in the world. And therefore to remove those Animosities and Contentions that are amongst us;
There is much of this Schism now going in the world. And Therefore to remove those Animosities and Contentions that Are among us;
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1854
that uncharitable Alienation of Affection among Brethren;
that uncharitable Alienation of Affection among Brothers;
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1855
let me take an argument from my present Doctrine, yea, from the Union among the Devils themselves.
let me take an argument from my present Doctrine, yea, from the union among the Devils themselves.
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1856
'Tis enough to shame us, that the Devil in some sense, may be proposed as a pattern to Christians.
It's enough to shame us, that the devil in Some sense, may be proposed as a pattern to Christians.
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1857
I shall endeavour to shew you the force of the argument, and to make it out.
I shall endeavour to show you the force of the argument, and to make it out.
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1858
The Devils, you hear, have Order, Government, and Union among them. To what end? why, 'tis to uphold the business of their Kingdom;
The Devils, you hear, have Order, Government, and union among them. To what end? why, it's to uphold the business of their Kingdom;
dt n2, pn22 vvb, vhb n1, n1, cc n1 p-acp pno32. p-acp r-crq n1? uh-crq, pn31|vbz p-acp vvb dt n1 pp-f po32 n1;
(17) application (DIV3)
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1859
and to oppose the interest of Christ and the Gospel. They are all united in this common end;
and to oppose the Interest of christ and the Gospel. They Are all united in this Common end;
cc pc-acp vvi dt n1 pp-f np1 cc dt n1. pns32 vbr d vvn p-acp d j n1;
(17) application (DIV3)
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Page 145
1860
to which they make lower ends to bow, and lesser contentions to give way. Though they are contentious and quarrelsome enough in their own natures;
to which they make lower ends to bow, and lesser contentions to give Way. Though they Are contentious and quarrelsome enough in their own nature's;
p-acp r-crq pns32 vvb jc n2 pc-acp vvi, cc jc n2 pc-acp vvi n1. cs pns32 vbr j cc j av-d p-acp po32 d n2;
(17) application (DIV3)
360
Page 145
1861
yet they all agree in this, to oppose the interest of Christ's Kingdom.
yet they all agree in this, to oppose the Interest of Christ's Kingdom.
av pns32 d vvi p-acp d, pc-acp vvi dt n1 pp-f npg1 n1.
(17) application (DIV3)
360
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1862
Now shall the Devils, my Brethren, agree together in one common end, to oppose Christ's Kingdom:
Now shall the Devils, my Brothers, agree together in one Common end, to oppose Christ's Kingdom:
av vmb dt n2, po11 n2, vvb av p-acp crd j n1, pc-acp vvi npg1 n1:
(17) application (DIV3)
361
Page 145
1863
and shall not Christians, the members of Christ, agree together for the advancing of it? Is there Union in Hell, under one Prince,
and shall not Christians, the members of christ, agree together for the advancing of it? Is there union in Hell, under one Prince,
cc vmb xx np1, dt n2 pp-f np1, vvb av p-acp dt vvg pp-f pn31? vbz pc-acp n1 p-acp n1, p-acp crd n1,
(17) application (DIV3)
361
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1864
even Satan? And shall there not be union among the Saints, to carry on the business of Christ's Kingdom, in a joint promoting a Reformation of Manners, under one head,
even Satan? And shall there not be Union among the Saints, to carry on the business of Christ's Kingdom, in a joint promoting a Reformation of Manners, under one head,
av np1? cc vmb pc-acp xx vbi n1 p-acp dt n2, pc-acp vvi p-acp dt n1 pp-f npg1 n1, p-acp dt j j-vvg dt n1 pp-f n2, p-acp crd n1,
(17) application (DIV3)
361
Page 145
1865
even Christ? Do the Devils lay by their private contentions, and their lower ends, for the advancement of that, which is publick and general:
even christ? Do the Devils lay by their private contentions, and their lower ends, for the advancement of that, which is public and general:
av np1? vdb dt n2 vvb p-acp po32 j n2, cc po32 jc n2, p-acp dt n1 pp-f d, r-crq vbz j cc j:
(17) application (DIV3)
361
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1866
and should it not be so among Christians? If it is not:
and should it not be so among Christians? If it is not:
cc vmd pn31 xx vbi av p-acp np1? cs pn31 vbz xx:
(17) application (DIV3)
361
Page 145
1867
the Devils themselves will rise up in judgment to our condemnation, if not of our Persons,
the Devils themselves will rise up in judgement to our condemnation, if not of our Persons,
dt n2 px32 vmb vvi a-acp p-acp n1 p-acp po12 n1, cs xx pp-f po12 n2,
(17) application (DIV3)
361
Page 145
1868
yet at least of our Politicks.
yet At least of our Politics.
av p-acp ds pp-f po12 n2-j.
(17) application (DIV3)
361
Page 145
1869
For in this respect they shew themselves wiser (as well as the Children of this World,
For in this respect they show themselves Wiser (as well as the Children of this World,
p-acp p-acp d n1 pns32 vvb px32 jc (c-acp av c-acp dt n2 pp-f d n1,
(17) application (DIV3)
361
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1870
as the expression is Luk. 16.8.) than the children of light.
as the expression is Luk. 16.8.) than the children of Light.
c-acp dt n1 vbz np1 crd.) cs dt n2 pp-f n1.
(17) application (DIV3)
361
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1871
Certainly, if duly considered, 'tis enough to shame us out of that contentious and impolitick Spirit, that there is among us:
Certainly, if duly considered, it's enough to shame us out of that contentious and impolitic Spirit, that there is among us:
av-j, cs av-jn vvn, pn31|vbz av-d pc-acp vvi pno12 av pp-f d j cc j n1, cst pc-acp vbz p-acp pno12:
(17) application (DIV3)
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1872
among persons professing the same Religion, but yet differing in some circumstantials.
among Persons professing the same Religion, but yet differing in Some circumstantials.
p-acp n2 vvg dt d n1, cc-acp av vvg p-acp d n2-jn.
(17) application (DIV3)
361
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1873
A Spirit that tends to the scandal of the Gospel, to the weakning of Christ's Kingdom,
A Spirit that tends to the scandal of the Gospel, to the weakening of Christ's Kingdom,
dt n1 cst vvz p-acp dt n1 pp-f dt n1, p-acp dt vvg pp-f npg1 n1,
(17) application (DIV3)
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1874
and to the crumbling our selves almost to nothing. But to pass this: I proceed in the next place to the third Doctrine; namely this,
and to the crumbling our selves almost to nothing. But to pass this: I proceed in the next place to the third Doctrine; namely this,
cc p-acp dt j-vvg po12 n2 av p-acp pix. p-acp pc-acp vvi d: pns11 vvb p-acp dt ord n1 p-acp dt ord n1; av d,
(17) application (DIV3)
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1875
D. 3. That the place of the Devil's Kingdom and Government is the Air.
D. 3. That the place of the Devil's Kingdom and Government is the Air.
np1 crd cst dt n1 pp-f dt ng1 n1 cc n1 vbz dt n1.
(17) application (DIV3)
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1876
I gather this, from the explication of the word Air; taking it in general for the sublunary world, more especially, the airy part of it.
I gather this, from the explication of the word Air; taking it in general for the sublunary world, more especially, the airy part of it.
pns11 vvb d, p-acp dt n1 pp-f dt n1 n1; vvg pn31 p-acp j c-acp dt j n1, av-dc av-j, dt j n1 pp-f pn31.
(17) application (DIV3)
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1877
The denomination of Kingdoms is taken from the place.
The denomination of Kingdoms is taken from the place.
dt n1 pp-f n2 vbz vvn p-acp dt n1.
(17) application (DIV3)
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1878
The Kingdom of England, the Kingdom of France; it denotes that Government that is in those places.
The Kingdom of England, the Kingdom of France; it denotes that Government that is in those places.
dt n1 pp-f np1, dt n1 pp-f np1; pn31 vvz d n1 cst vbz p-acp d n2.
(17) application (DIV3)
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1879
So here, the Prince of the power of the Air, is the Prince of those Angels that are united into one Power and Kingdom in the Air:
So Here, the Prince of the power of the Air, is the Prince of those Angels that Are united into one Power and Kingdom in the Air:
av av, dt n1 pp-f dt n1 pp-f dt n1, vbz dt n1 pp-f d n2 cst vbr vvn p-acp crd n1 cc n1 p-acp dt n1:
(17) application (DIV3)
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1880
this being the chief place of their Kingdom. Obj. But here's an objection. Do we not read that the Devils or fallen Angels are cast down to Hell;
this being the chief place of their Kingdom. Object But here's an objection. Do we not read that the Devils or fallen Angels Are cast down to Hell;
d vbg dt j-jn n1 pp-f po32 n1. np1 p-acp av|vbz dt n1. vdb pns12 xx vvi cst dt n2 cc j-vvn n2 vbr vvn a-acp p-acp n1;
(17) application (DIV3)
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1881
and are kept there in chains of darkness.
and Are kept there in chains of darkness.
cc vbr vvn a-acp p-acp n2 pp-f n1.
(17) application (DIV3)
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1882
God spared not the Angels (saith the Apostle, 2 Pet. 2.4.) that sinned, but cast them down to Hell, God spared not the Angels (Says the Apostle, 2 Pet. 2.4.) that sinned, but cast them down to Hell,
np1 vvd xx dt ng1 (vvz dt n1, crd np1 crd.) cst vvd, cc-acp vvd pno32 a-acp p-acp n1,
(17) application (DIV3)
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1883
and delivered them into chains of darkness, to be reserved unto judgment. and Delivered them into chains of darkness, to be reserved unto judgement.
cc vvd pno32 p-acp n2 pp-f n1, pc-acp vbi vvn p-acp n1.
(17) application (DIV3)
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1884
So Jude Ep. v. 6. The Angels which kept not their first state, but left their own habitation, he hath reserved in everlasting chains under darkness to the judgment of the great day.
So U^de Epistle v. 6. The Angels which kept not their First state, but left their own habitation, he hath reserved in everlasting chains under darkness to the judgement of the great day.
av np1 np1 n1 crd dt n2 r-crq vvd xx po32 ord n1, cc-acp vvd po32 d n1, pns31 vhz vvn p-acp j n2 p-acp n1 p-acp dt n1 pp-f dt j n1.
(17) application (DIV3)
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1885
How then do they hold a Kingdom in the Air?
How then do they hold a Kingdom in the Air?
c-crq av vdb pns32 vvb dt n1 p-acp dt n1?
(17) application (DIV3)
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1886
R. I confess, 'tis matter of very great dispute, whether the ordinary place of the Devils be Hell, called also in Scripture the bottomless pit: or else the Air. The Scripture seems to speak both ways.R. I confess, it's matter of very great dispute, whither the ordinary place of the Devils be Hell, called also in Scripture the bottomless pit: or Else the Air. The Scripture seems to speak both ways.
np1 pns11 vvb, pn31|vbz n1 pp-f av j n1, cs dt j n1 pp-f dt n2 vbb n1, vvd av p-acp n1 dt j n1: cc av dt n1. dt n1 vvz pc-acp vvi d n2.
(17) application (DIV3)
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1887
Those fore-quoted places seem to intimate, that the ordinary place of their abode is Hell: and yet there are others that seem to intimate, that 'tis in the Air, as my Text and other places.
Those forequoted places seem to intimate, that the ordinary place of their Abided is Hell: and yet there Are Others that seem to intimate, that it's in the Air, as my Text and other places.
d j n2 vvb pc-acp vvi, cst dt j n1 pp-f po32 n1 vbz n1: cc av a-acp vbr n2-jn cst vvb pc-acp vvi, cst pn31|vbz p-acp dt n1, p-acp po11 n1 cc j-jn n2.
(17) application (DIV3)
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1888
That which at present I have taken to defend, is this latter opinion; that the place of the Devil 's Kingdom is the Air.
That which At present I have taken to defend, is this latter opinion; that the place of the devil is Kingdom is the Air.
d r-crq p-acp j pns11 vhb vvn pc-acp vvi, vbz d d n1; cst dt n1 pp-f dt n1 vbz n1 vbz dt n1.
(17) application (DIV3)
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1889
I don't deny, but that they are all judged to Hell; and in this respect are cast down into it.
I don't deny, but that they Are all judged to Hell; and in this respect Are cast down into it.
pns11 vdbx vvb, cc-acp cst pns32 vbr d vvn p-acp n1; cc p-acp d n1 vbr vvn a-acp p-acp pn31.
(17) application (DIV3)
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1890
And so the Learned Mr. Mede (in his Diatribe ) understands that of the Apostle Peter; (he hath cast them down to Hell) that Phrase (saith he) doth not necessarily signifie a present throwing them down to Hell:
And so the Learned Mr. Mede (in his Diatribe) understands that of the Apostle Peter; (he hath cast them down to Hell) that Phrase (Says he) does not necessarily signify a present throwing them down to Hell:
cc av dt j n1 np1 (p-acp po31 vvb) vvz d pp-f dt n1 np1; (pns31 vhz vvn pno32 a-acp p-acp n1) d n1 (vvz pns31) vdz xx av-j vvi dt j vvg pno32 a-acp p-acp n1:
(17) application (DIV3)
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1891
but a judging of them to Hell.
but a judging of them to Hell.
cc-acp dt n-vvg pp-f pno32 p-acp n1.
(17) application (DIV3)
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Page 147
1892
As we say of a Judge, when he condemns a man to be hang'd, that he has hang'd the man;
As we say of a Judge, when he condemns a man to be hanged, that he has hanged the man;
c-acp pns12 vvb pp-f dt n1, c-crq pns31 vvz dt n1 pc-acp vbi vvn, cst pns31 vhz vvn dt n1;
(17) application (DIV3)
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1893
or that the man is a dead man: though the man be not hang'd or put to death a long time after.
or that the man is a dead man: though the man be not hanged or put to death a long time After.
cc cst dt n1 vbz dt j n1: cs dt n1 vbb xx vvn cc vvn p-acp n1 dt j n1 a-acp.
(17) application (DIV3)
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Page 147
1894
So God judg'd them to Hell, and imprest upon their Consciences an everlasting Sentence of Condemnation;
So God judged them to Hell, and impressed upon their Consciences an everlasting Sentence of Condemnation;
av np1 vvn pno32 p-acp n1, cc vvn p-acp po32 n2 dt j n1 pp-f n1;
(17) application (DIV3)
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1895
which chain of Guilt and Condemnation, they always carry about with them, wheresoever they be. In this sense therefore they may be cast into Hell;
which chain of Gilded and Condemnation, they always carry about with them, wheresoever they be. In this sense Therefore they may be cast into Hell;
r-crq n1 pp-f j-vvn cc n1, pns32 av vvb a-acp p-acp pno32, c-crq pns32 vbb. p-acp d n1 av pns32 vmb vbi vvn p-acp n1;
(17) application (DIV3)
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1896
notwithstanding their Kingdom and ordinary residence be in the Air, as my Text intimates.
notwithstanding their Kingdom and ordinary residence be in the Air, as my Text intimates.
p-acp po32 n1 cc j n1 vbb p-acp dt n1, p-acp po11 n1 vvz.
(17) application (DIV3)
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1897
But farther, that they are not yet cast into Hell, and as yet confined to that place of torment, whereinto they shall be cast at last for ever to indure the wrath of God;
But farther, that they Are not yet cast into Hell, and as yet confined to that place of torment, whereinto they shall be cast At last for ever to endure the wrath of God;
p-acp jc, cst pns32 vbr xx av vvn p-acp n1, cc c-acp av vvn p-acp d n1 pp-f n1, c-crq pns32 vmb vbi vvn p-acp ord c-acp av pc-acp vvi dt n1 pp-f np1;
(17) application (DIV3)
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1898
seems plain from other Scriptures, besides that of my Text. We read in Job of the Devil's compassing the earth to and fro, chap. 1.7. The Earth is Satan 's walk and compass;
seems plain from other Scriptures, beside that of my Text. We read in Job of the Devil's compassing the earth to and from, chap. 1.7. The Earth is Satan is walk and compass;
vvz j p-acp j-jn n2, p-acp d pp-f po11 np1 pns12 vvb p-acp np1 pp-f dt n1|vbz vvg dt n1 p-acp cc av, n1 crd. dt n1 vbz np1 vbz n1 cc vvi;
(17) application (DIV3)
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1899
wherein he seeks to do mischief.
wherein he seeks to do mischief.
c-crq pns31 vvz pc-acp vdi n1.
(17) application (DIV3)
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1900
A plain argument, that he is not as yet fully confin'd to the Prison of Hell, and his place of torment.
A plain argument, that he is not as yet Fully confined to the Prison of Hell, and his place of torment.
dt j n1, cst pns31 vbz xx c-acp av av-j vvn p-acp dt n1 pp-f n1, cc po31 n1 pp-f n1.
(17) application (DIV3)
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1901
Which also seems plain from that of the Evangelist, Mat. 8.29. (art thou come to torment us before our time?) Being under some fears, that Christ was about to send them to Hell, to the bottomless Pit, they expostulate with him; ( Art thou come, &c.) as having their eye on the day of judgment.
Which also seems plain from that of the Evangelist, Mathew 8.29. (art thou come to torment us before our time?) Being under Some fears, that christ was about to send them to Hell, to the bottomless Pit, they expostulate with him; (Art thou come, etc.) as having their eye on the day of judgement.
r-crq av vvz j p-acp d pp-f dt np1, np1 crd. (n1 pns21 vvb pc-acp vvi pno12 p-acp po12 n1?) vbg p-acp d n2, cst np1 vbds a-acp pc-acp vvi pno32 p-acp n1, p-acp dt j n1, pns32 vvi p-acp pno31; (vb2r pns21 vvn, av) c-acp vhg po32 n1 p-acp dt n1 pp-f n1.
(17) application (DIV3)
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1902
They knew not indeed when the day of judgment should be: but they knew it was not yet.
They knew not indeed when the day of judgement should be: but they knew it was not yet.
pns32 vvd xx av c-crq dt n1 pp-f n1 vmd vbi: cc-acp pns32 vvd pn31 vbds xx av.
(17) application (DIV3)
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1903
And therefore they adjure Christ, as St. Mark records it, Mar. 5.7. I adjure thee by God, &c. ( i. e. by the righteousness and faithfulness of God;
And Therefore they adjure christ, as Saint Mark records it, Mar. 5.7. I adjure thee by God, etc. (i. e. by the righteousness and faithfulness of God;
cc av pns32 vvb np1, c-acp n1 vvb vvz pn31, np1 crd. pns11 vvb pno21 p-acp np1, av (pns11. sy. p-acp dt n1 cc n1 pp-f np1;
(17) application (DIV3)
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Page 148
1904
who in his sentencing us to Condemnation, has given us time till the day of judgment) that thou torment us not.
who in his sentencing us to Condemnation, has given us time till the day of judgement) that thou torment us not.
r-crq p-acp po31 vvg pno12 p-acp n1, vhz vvn pno12 n1 p-acp dt n1 pp-f n1) d pns21 vvb pno12 xx.
(17) application (DIV3)
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1905
They knew Christ to be the Son of God, and they knew not but as such he might shew his prerogative;
They knew christ to be the Son of God, and they knew not but as such he might show his prerogative;
pns32 vvd np1 pc-acp vbi dt n1 pp-f np1, cc pns32 vvd xx p-acp c-acp d pns31 vmd vvi po31 n1;
(17) application (DIV3)
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1906
and send them to Hell, and their place of torment before the day of judgment came.
and send them to Hell, and their place of torment before the day of judgement Come.
cc vvb pno32 p-acp n1, cc po32 n1 pp-f n1 p-acp dt n1 pp-f n1 vvd.
(17) application (DIV3)
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Page 148
1907
Which therefore makes them to expostulate the case, as in the former Scripture.
Which Therefore makes them to expostulate the case, as in the former Scripture.
r-crq av vvz pno32 pc-acp vvi dt n1, c-acp p-acp dt j n1.
(17) application (DIV3)
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1908
Yea and to beg him that he would not do it, as you find it recorded, Luk. 8.30, 31. And they besought him, that he would not command them to go out into the deep (NONLATINALPHABET) into the Abyssus and bottomless pit,
Yea and to beg him that he would not do it, as you find it recorded, Luk. 8.30, 31. And they besought him, that he would not command them to go out into the deep () into the Abyssus and bottomless pit,
uh cc pc-acp vvi pno31 cst pns31 vmd xx vdi pn31, c-acp pn22 vvb pn31 vvn, np1 crd, crd cc pns32 vvd pno31, cst pns31 vmd xx vvi pno32 pc-acp vvi av p-acp dt j-jn () p-acp dt np1 cc j n1,
(17) application (DIV3)
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1909
as that word is translated, Rev. 20.3. i. e. into Hell, the final place of their residence and torment;
as that word is translated, Rev. 20.3. i. e. into Hell, the final place of their residence and torment;
c-acp cst n1 vbz vvn, n1 crd. sy. sy. p-acp n1, dt j n1 pp-f po32 n1 cc n1;
(17) application (DIV3)
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1910
which as yet they had not entred into: and therefore they beseech Christ, that he would not command them there.
which as yet they had not entered into: and Therefore they beseech christ, that he would not command them there.
r-crq c-acp av pns32 vhd xx vvn p-acp: cc av pns32 vvb np1, cst pns31 vmd xx vvi pno32 a-acp.
(17) application (DIV3)
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1911
From all these places it seems plain, that the Devil is not as yet confined to his place of torment, to the Prison of Hell:
From all these places it seems plain, that the devil is not as yet confined to his place of torment, to the Prison of Hell:
p-acp d d n2 pn31 vvz j, cst dt n1 vbz xx c-acp av vvn p-acp po31 n1 pp-f n1, p-acp dt n1 pp-f n1:
(17) application (DIV3)
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1912
but hath liberty to rove and range in the Air; and to work in the children of disobedience. This is his Ministry; this is his work.
but hath liberty to rove and range in the Air; and to work in the children of disobedience. This is his Ministry; this is his work.
cc-acp vhz n1 pc-acp vvi cc vvi p-acp dt n1; cc p-acp vvb p-acp dt n2 pp-f n1. d vbz po31 n1; d vbz po31 n1.
(17) application (DIV3)
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1913
Now this being the Devil 's work:
Now this being the devil is work:
av d vbg dt n1 vbz n1:
(17) application (DIV3)
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Page 148
1914
he must of necessity be in the Air: for if he were in Hell, he could not work in men at such a distance.
he must of necessity be in the Air: for if he were in Hell, he could not work in men At such a distance.
pns31 vmb pp-f n1 vbb p-acp dt n1: c-acp cs pns31 vbdr p-acp n1, pns31 vmd xx vvi p-acp n2 p-acp d dt n1.
(17) application (DIV3)
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Page 149
1915
That maxim in Philosophy holds true here, Nil agit in distans. We conclude then, that the Devil and his Angels, are not as yet fully confined to the Prison of Hell:
That maxim in Philosophy holds true Here, Nil agit in distans. We conclude then, that the devil and his Angels, Are not as yet Fully confined to the Prison of Hell:
cst n1 p-acp n1 vvz j av, fw-la fw-fr fw-la n2. pns12 vvb av, cst dt n1 cc po31 n2, vbr xx p-acp av av-j vvn p-acp dt n1 pp-f n1:
(17) application (DIV3)
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1916
but have a Kingdom and Government in the Air.
but have a Kingdom and Government in the Air.
cc-acp vhb dt n1 cc n1 p-acp dt n1.
(17) application (DIV3)
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Page 149
1917
And here for the fuller explication of this point, I shall speak a little to two questions.
And Here for the fuller explication of this point, I shall speak a little to two questions.
cc av p-acp dt jc n1 pp-f d n1, pns11 vmb vvi dt j p-acp crd n2.
(17) application (DIV3)
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1918
1. Whether the Air, be the only place of the Devil's residence? And,
1. Whither the Air, be the only place of the Devil's residence? And,
crd cs dt n1, vbb dt j n1 pp-f dt ng1 n1? np1,
(17) application (DIV3)
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1919
2. Whether the separate Souls of wicked men, are also in the Air, seeing they are supposed, to be in company with the Devils.
2. Whither the separate Souls of wicked men, Are also in the Air, seeing they Are supposed, to be in company with the Devils.
crd cs dt j n2 pp-f j n2, vbr av p-acp dt n1, vvg pns32 vbr vvn, pc-acp vbi p-acp n1 p-acp dt n2.
(17) application (DIV3)
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1920
Q. 1. Whether the Air be the only place of the Devil's residence? R. I conceive not;
Q. 1. Whither the Air be the only place of the Devil's residence? R. I conceive not;
np1 crd cs dt n1 vbb dt j n1 pp-f dt ng1 n1? np1 pns11 vvb xx;
(17) application (DIV3)
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1921
but that sometimes they are in Hell, or in the bottomless Pit; and sometimes in the Air;
but that sometime they Are in Hell, or in the bottomless Pit; and sometime in the Air;
cc-acp cst av pns32 vbr p-acp n1, cc p-acp dt j n1; cc av p-acp dt n1;
(17) application (DIV3)
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as God is pleased either to restrain and shut them up, or else to give them liberty, and let them loose.
as God is pleased either to restrain and shut them up, or Else to give them liberty, and let them lose.
c-acp np1 vbz vvn av-d pc-acp vvi cc vvi pno32 a-acp, cc av pc-acp vvi pno32 n1, cc vvb pno32 vvi.
(17) application (DIV3)
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1923
And therefore both places of Scripture may stand, and have their proper meaning:
And Therefore both places of Scripture may stand, and have their proper meaning:
cc av d n2 pp-f n1 vmb vvi, cc vhb po32 j n1:
(17) application (DIV3)
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1924
those that speak of the fallen Angels being cast down into Hell, 2 Pet. 2. Jude, v. 6. And those that speak of the Devil's being the Prince of the Air,
those that speak of the fallen Angels being cast down into Hell, 2 Pet. 2. U^de, v. 6. And those that speak of the Devil's being the Prince of the Air,
d cst vvb pp-f dt j-vvn n2 vbg vvn a-acp p-acp n1, crd np1 crd np1, n1 crd cc d cst vvb pp-f dt ng1 n1 dt n1 pp-f dt n1,
(17) application (DIV3)
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1925
and walking up and down in it. and walking up and down in it.
cc vvg a-acp cc a-acp p-acp pn31.
(17) application (DIV3)
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1926
Though God cast the fallen Angels down to Hell for their first Apostacy, to be reserved in chains to the great judgment:
Though God cast the fallen Angels down to Hell for their First Apostasy, to be reserved in chains to the great judgement:
cs np1 vvd dt j-vvn n2 a-acp p-acp n1 p-acp po32 ord n1, pc-acp vbi vvn p-acp n2 p-acp dt j n1:
(17) application (DIV3)
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1927
yet they seem to have a liberty granted, to rove up and down in this sublunary world,
yet they seem to have a liberty granted, to rove up and down in this sublunary world,
av pns32 vvb pc-acp vhi dt n1 vvd, pc-acp vvi a-acp cc a-acp p-acp d j n1,
(17) application (DIV3)
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1928
and not always to be confined to the deep. This is plain from the Evangelist Luke, ch. 8.30. where the Devils beg Christ not to send them into the deep, i. e.
and not always to be confined to the deep. This is plain from the Evangelist Lycia, changed. 8.30. where the Devils beg christ not to send them into the deep, i. e.
cc xx av pc-acp vbi vvn p-acp dt j-jn. d vbz j p-acp dt np1 av, n1. crd. c-crq dt n2 vvb np1 xx pc-acp vvi pno32 p-acp dt j-jn, sy. sy.
(17) application (DIV3)
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1929
into Hell, or the bottomless Pit; into which sometimes they are sent.
into Hell, or the bottomless Pit; into which sometime they Are sent.
p-acp n1, cc dt j n1; p-acp r-crq av pns32 vbr vvn.
(17) application (DIV3)
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1930
An instance whereof we have, Rev. 20.1, 2, 3. 'Tis said there, that Satan was sealed up in the bottomless pit for a thousand years:
an instance whereof we have, Rev. 20.1, 2, 3. It's said there, that Satan was sealed up in the bottomless pit for a thousand Years:
dt n1 c-crq pns12 vhb, n1 crd, crd, crd pn31|vbz vvn a-acp, cst np1 vbds vvn a-acp p-acp dt j n1 p-acp dt crd n2:
(17) application (DIV3)
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1931
because God, during the time of that 1000 years, would not have the Saints tormented: and afterwards he is let loose again;
Because God, during the time of that 1000 Years, would not have the Saints tormented: and afterwards he is let lose again;
p-acp np1, p-acp dt n1 pp-f d crd n2, vmd xx vhi dt n2 vvn: cc av pns31 vbz vvn j av;
(17) application (DIV3)
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1932
till at last he is cast into that Lake, where he is chained down for ever.
till At last he is cast into that Lake, where he is chained down for ever.
c-acp p-acp ord pns31 vbz vvn p-acp d n1, c-crq pns31 vbz vvn a-acp p-acp av.
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1933
Q. 2. Whether the separate Souls of wicked men are also in the Air, seeing they are supposed to be in company with Devils? R. I conceive not;
Q. 2. Whither the separate Souls of wicked men Are also in the Air, seeing they Are supposed to be in company with Devils? R. I conceive not;
np1 crd cs dt j n2 pp-f j n2 vbr av p-acp dt n1, vvg pns32 vbr vvn pc-acp vbi p-acp n1 p-acp n2? np1 pns11 vvb xx;
(17) application (DIV3)
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1934
but that they are for•hwith sent to Hell;
but that they Are for•hwith sent to Hell;
cc-acp cst pns32 vbr av vvn p-acp n1;
(17) application (DIV3)
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1935
being conveyed thither by infernal Spirits, so soon as they take their leave of the body.
being conveyed thither by infernal Spirits, so soon as they take their leave of the body.
vbg vvn av p-acp j n2, av av c-acp pns32 vvb po32 n1 pp-f dt n1.
(17) application (DIV3)
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1936
Though the Devils have liberty to range in the Air: yet some, no doubt, are always in Hell;
Though the Devils have liberty to range in the Air: yet Some, no doubt, Are always in Hell;
cs dt n2 vhb n1 pc-acp vvi p-acp dt n1: av d, dx n1, vbr av p-acp n1;
(17) application (DIV3)
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1937
as the constant companions of the separate Souls of ungodly men.
as the constant Sodales of the separate Souls of ungodly men.
c-acp dt j n2 pp-f dt j n2 pp-f j n2.
(17) application (DIV3)
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1938
Which separate Souls have not that liberty to wander in the Air, as the Devils have:
Which separate Souls have not that liberty to wander in the Air, as the Devils have:
r-crq j n2 vhb xx d n1 pc-acp vvi p-acp dt n1, c-acp dt n2 vhb:
(17) application (DIV3)
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1939
because there is no ministry committed unto them.
Because there is no Ministry committed unto them.
c-acp pc-acp vbz dx n1 vvn p-acp pno32.
(17) application (DIV3)
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1940
The Devils in some sense, by God's permission, have some ministry committed unto them, namely to tempt and deceive men;
The Devils in Some sense, by God's permission, have Some Ministry committed unto them, namely to tempt and deceive men;
dt n2 p-acp d n1, p-acp npg1 n1, vhb d n1 vvn p-acp pno32, av pc-acp vvi cc vvi n2;
(17) application (DIV3)
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1941
to work in the Children of disobedience, as 'tis in the Text. Hence the Devils, are still going on in a course of Sin;to work in the Children of disobedience, as it's in the Text. Hence the Devils, Are still going on in a course of since;
pc-acp vvi p-acp dt n2 pp-f n1, c-acp pn31|vbz p-acp dt np1 av dt n2, vbr av vvg a-acp p-acp dt n1 pp-f n1;
(17) application (DIV3)
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1942
and shall answer for those sins they are now committing, in tempting and impelling men to sin.
and shall answer for those Sins they Are now committing, in tempting and impelling men to since.
cc vmb vvi p-acp d n2 pns32 vbr av vvg, p-acp vvg cc j-vvg n2 p-acp n1.
(17) application (DIV3)
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1943
But now 'tis not so with the separate Souls of wicked men. As they have no ministry, no work assigned them, to be done in the Air;
But now it's not so with the separate Souls of wicked men. As they have no Ministry, no work assigned them, to be done in the Air;
p-acp av pn31|vbz xx av p-acp dt j n2 pp-f j n2. p-acp pns32 vhb dx n1, dx n1 vvn pno32, pc-acp vbi vdn p-acp dt n1;
(17) application (DIV3)
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1944
and therefore have not liberty to go thither from Hell:
and Therefore have not liberty to go thither from Hell:
cc av vhb xx n1 pc-acp vvi av p-acp n1:
(17) application (DIV3)
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1945
so neither are they guilty of such sins, for which they shall be brought to account at judgment.
so neither Are they guilty of such Sins, for which they shall be brought to account At judgement.
av d vbr pns32 j pp-f d n2, p-acp r-crq pns32 vmb vbi vvn pc-acp vvi p-acp n1.
(17) application (DIV3)
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1946
Although they commit sin in Hell, (as their hating God, and the like;) yet I don't see they will be called to account for any sins committed there before the day of judgment.
Although they commit since in Hell, (as their hating God, and the like;) yet I don't see they will be called to account for any Sins committed there before the day of judgement.
cs pns32 vvb n1 p-acp n1, (c-acp po32 vvg n1, cc dt j;) av pns11 vdbx vvb pns32 vmb vbi vvn pc-acp vvi p-acp d n2 vvn a-acp p-acp dt n1 pp-f n1.
(17) application (DIV3)
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1947
And the Apostle seems plain for it, 2 Cor. 6.10. Whence we may learn, that wicked men at the day of judgment, will only be judged, according to what they have done in the body.
And the Apostle seems plain for it, 2 Cor. 6.10. Whence we may Learn, that wicked men At the day of judgement, will only be judged, according to what they have done in the body.
cc dt n1 vvz j p-acp pn31, crd np1 crd. c-crq pns12 vmb vvi, cst j n2 p-acp dt n1 pp-f n1, vmb av-j vbi vvn, vvg p-acp r-crq pns32 vhb vdn p-acp dt n1.
(17) application (DIV3)
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1948
And therefore, though they sin in Hell, yet not de merito: they shall not answer, for that done in Hell.
And Therefore, though they sin in Hell, yet not de merito: they shall not answer, for that done in Hell.
cc av, cs pns32 vvb p-acp n1, av xx fw-la fw-la: pns32 vmb xx vvi, p-acp d vdn p-acp n1.
(17) application (DIV3)
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1949
So that you see, the case of Devils and separate Souls is far different.
So that you see, the case of Devils and separate Souls is Far different.
av cst pn22 vvb, dt n1 pp-f n2 cc vvi n2 vbz av-j j.
(17) application (DIV3)
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1950
There is some reason, why the Devils sometimes should be let loose, and should be in the Air,
There is Some reason, why the Devils sometime should be let lose, and should be in the Air,
pc-acp vbz d n1, q-crq dt n2 av vmd vbi vvn j, cc vmd vbi p-acp dt n1,
(17) application (DIV3)
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1951
for otherwise they can't fulfill their ministry; they can't work upon men at a distance.
for otherwise they can't fulfil their Ministry; they can't work upon men At a distance.
c-acp av pns32 vmb|pn31 vvi po32 n1; pns32 vmb|pn31 vvi p-acp n2 p-acp dt n1.
(17) application (DIV3)
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1952
But there is no such reason (unless in cases extraordinary) that the separate Souls of wicked men should be let loose from the Prison of Hell;
But there is no such reason (unless in cases extraordinary) that the separate Souls of wicked men should be let lose from the Prison of Hell;
p-acp pc-acp vbz dx d n1 (cs p-acp n2 j) cst dt j n2 pp-f j n2 vmd vbi vvn j p-acp dt n1 pp-f n1;
(17) application (DIV3)
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1953
because they have no ministry to attend;
Because they have no Ministry to attend;
c-acp pns32 vhb dx n1 pc-acp vvi;
(17) application (DIV3)
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1954
there is no work appointed or permitted them to do, in or upon others, after this life.
there is no work appointed or permitted them to do, in or upon Others, After this life.
pc-acp vbz dx n1 vvn cc vvd pno32 pc-acp vdi, p-acp cc p-acp n2-jn, c-acp d n1.
(17) application (DIV3)
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1955
And therefore, I conclude, that though the Devils are generally in the Air; yet not so the Souls of wicked men;
And Therefore, I conclude, that though the Devils Are generally in the Air; yet not so the Souls of wicked men;
cc av, pns11 vvb, cst cs dt n2 vbr av-j p-acp dt n1; av xx av dt n2 pp-f j n2;
(17) application (DIV3)
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1956
these are confined only to Hell, as their constant Prison. And hence you shall find, that the Scripture never speaks otherwise of them.
these Are confined only to Hell, as their constant Prison. And hence you shall find, that the Scripture never speaks otherwise of them.
d vbr vvn av-j p-acp n1, c-acp po32 j n1. cc av pn22 vmb vvi, cst dt n1 av-x vvz av pp-f pno32.
(17) application (DIV3)
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1957
It speaks indeed with respect to Devils, as though these were in both places; sometimes in Hell, and sometimes in the Air, as 2 Pet. 2.4. and in my Text. But as for the Souls of wicked men, it mentions no other than the place of Hell for their ordinary abode.
It speaks indeed with respect to Devils, as though these were in both places; sometime in Hell, and sometime in the Air, as 2 Pet. 2.4. and in my Text. But as for the Souls of wicked men, it mentions no other than the place of Hell for their ordinary Abided.
pn31 vvz av p-acp n1 p-acp n2, c-acp cs d vbdr p-acp d n2; av p-acp n1, cc av p-acp dt n1, c-acp crd np1 crd. cc p-acp po11 np1 cc-acp c-acp p-acp dt n2 pp-f j n2, pn31 n2 dx j-jn cs dt n1 pp-f n1 p-acp po32 j n1.
(17) application (DIV3)
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1958
Hence we read in the Parable of Dives, that no sooner he died, but presently his Soul was carried to Hell, Luk. 16.23.
Hence we read in the Parable of Dives, that no sooner he died, but presently his Soul was carried to Hell, Luk. 16.23.
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(17) application (DIV3)
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1959
As the Souls of good men are not imployed in any ministry (unless it be in extraordinary cases) with reference to persons in this life;
As the Souls of good men Are not employed in any Ministry (unless it be in extraordinary cases) with Referente to Persons in this life;
p-acp dt n2 pp-f j n2 vbr xx vvn p-acp d n1 (cs pn31 vbb p-acp j n2) p-acp n1 p-acp n2 p-acp d n1;
(17) application (DIV3)
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1960
and therefore always abide in Heaven, when once they are received up into it: so the Souls of the wicked, have also no ministry assigned them after this life;
and Therefore always abide in Heaven, when once they Are received up into it: so the Souls of the wicked, have also no Ministry assigned them After this life;
cc av av vvi p-acp n1, c-crq a-acp pns32 vbr vvn a-acp p-acp pn31: av dt n2 pp-f dt j, vhb av dx n1 vvn pno32 p-acp d n1;
(17) application (DIV3)
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1961
but when once they are cast into Hell, there they abide, being reserv'd as in a Prison, as the Apostle speaks, 1 Pet. 3.19.
but when once they Are cast into Hell, there they abide, being reserved as in a Prison, as the Apostle speaks, 1 Pet. 3.19.
cc-acp c-crq c-acp pns32 vbr vvn p-acp n1, a-acp pns32 vvb, vbg vvn a-acp p-acp dt n1, p-acp dt n1 vvz, crd np1 crd.
(17) application (DIV3)
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1962
And let this suffice for the Doctrinal part. Appl. All the use I shall make of this point shall be in one word.
And let this suffice for the Doctrinal part. Apple All the use I shall make of this point shall be in one word.
cc vvb d vvi p-acp dt j n1. np1 d dt n1 pns11 vmb vvi pp-f d n1 vmb vbi p-acp crd n1.
(17) application (DIV3)
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1963
Learn hence, that the Devils are our near Neighbours.
Learn hence, that the Devils Are our near Neighbours.
np1 av, cst dt n2 vbr po12 j n2.
(17) application (DIV3)
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1964
Is the place and seat of the Devil's Kingdom in the Air, then this shews us, that the Devils are not far from us; they are our near Neighbours. They are in the Air;
Is the place and seat of the Devil's Kingdom in the Air, then this shows us, that the Devils Are not Far from us; they Are our near Neighbours. They Are in the Air;
vbz dt n1 cc n1 pp-f dt ng1 n1 p-acp dt n1, cs d vvz pno12, cst dt n2 vbr xx av-j p-acp pno12; pns32 vbr po12 j n2. pns32 vbr p-acp dt n1;
(17) application (DIV3)
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Page 152
1965
and they move therein to and fro, compassing the earth, and seeking to do mischief, as you read, Job 1.7. Which therefore should make, even good men to be vigilant and watchfull.
and they move therein to and from, compassing the earth, and seeking to do mischief, as you read, Job 1.7. Which Therefore should make, even good men to be vigilant and watchful.
cc pns32 vvb av p-acp cc av, vvg dt n1, cc vvg pc-acp vdi n1, c-acp pn22 vvb, n1 crd. r-crq av vmd vvi, av j n2 pc-acp vbi j cc j.
(17) application (DIV3)
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1966
This improvement the Apostle makes of it, 1 Pet. 5.8. Be sober, be vigilant, because your adversary the Devil, &c. Assure your selves, my beloved Brethren, where-ever you are the Devil is near you.
This improvement the Apostle makes of it, 1 Pet. 5.8. Be Sobrium, be vigilant, Because your adversary the devil, etc. Assure your selves, my Beloved Brothers, wherever you Are the devil is near you.
d n1 dt n1 vvz pp-f pn31, crd np1 crd. vbb j, vbb j, c-acp po22 n1 dt n1, av vvb po22 n2, po11 j-vvn n2, j pn22 vbr dt n1 vbz av-j pn22.
(17) application (DIV3)
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1967
There is no place secure from his presence. The Air, the Earth, this sublunary world is full of Devils.
There is no place secure from his presence. The Air, the Earth, this sublunary world is full of Devils.
pc-acp vbz dx n1 vvi p-acp po31 n1. dt n1, dt n1, d j n1 vbz j pp-f n2.
(17) application (DIV3)
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Page 152
1968
When you are in your Shops and about your business, the Devil is there, to fill your hearts with Lying and Deceit,
When you Are in your Shops and about your business, the devil is there, to fill your hearts with Lying and Deceit,
c-crq pn22 vbr p-acp po22 n2 cc p-acp po22 n1, dt n1 vbz a-acp, pc-acp vvi po22 n2 p-acp vvg cc n1,
(17) application (DIV3)
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1969
as he did the heart of Ananias. When you are in your Closets and have shut to the door;
as he did the heart of Ananias. When you Are in your Closets and have shut to the door;
c-acp pns31 vdd dt n1 pp-f np1. c-crq pn22 vbr p-acp po22 n2 cc vhb vvn p-acp dt n1;
(17) application (DIV3)
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1970
you do not shut the Devil out: he is there to distract and disturb you.
you do not shut the devil out: he is there to distract and disturb you.
pn22 vdb xx vvi dt n1 av: pns31 vbz a-acp pc-acp vvi cc vvi pn22.
(17) application (DIV3)
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Page 152
1971
And when you are in the house of God, ministring before the Lord, there Satan stands ready at your right hand to resist you, Zach. 3.1. So Job 1.6.
And when you Are in the house of God, ministering before the Lord, there Satan Stands ready At your right hand to resist you, Zach 3.1. So Job 1.6.
cc c-crq pn22 vbr p-acp dt n1 pp-f np1, j-vvg p-acp dt n1, a-acp np1 vvz j p-acp po22 j-jn n1 pc-acp vvi pn22, np1 crd. np1 np1 crd.
(17) application (DIV3)
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1972
And therefore we had need be watchfull and cautious: because the Devil is always near us.
And Therefore we had need be watchful and cautious: Because the devil is always near us.
cc av pns12 vhd n1 vbi j cc j: c-acp dt n1 vbz av av-j pno12.
(17) application (DIV3)
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Page 153
1973
And this, one would think, should strike terrour on wicked men;
And this, one would think, should strike terror on wicked men;
cc d, pi vmd vvi, vmd vvi n1 p-acp j n2;
(17) application (DIV3)
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1974
especially those, who make no scruple to curse and swear, and to imprecate the judgments of God on themselves,
especially those, who make no scruple to curse and swear, and to imprecate the Judgments of God on themselves,
av-j d, r-crq vvb dx n1 pc-acp vvi cc vvi, cc pc-acp vvi dt n2 pp-f np1 p-acp px32,
(17) application (DIV3)
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1975
yea sometimes to call on the Devil to take them. Poor foolish Souls!
yea sometime to call on the devil to take them. Poor foolish Souls!
uh av p-acp vvi p-acp dt n1 pc-acp vvi pno32. j j n2!
(17) application (DIV3)
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Page 153
1976
Did they know how near the Devil is to them, and how ready he is to execute their wishes, did God give him leave, they would soon be ashamed and afraid of such expressions.
Did they know how near the devil is to them, and how ready he is to execute their wishes, did God give him leave, they would soon be ashamed and afraid of such expressions.
vdd pns32 vvi c-crq av-j dt n1 vbz p-acp pno32, cc c-crq j pns31 vbz pc-acp vvi po32 n2, vdd np1 vvi pno31 vvi, pns32 vmd av vbi j cc j pp-f d n2.
(17) application (DIV3)
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1977
Sermon Ninth. EPHES. II. 2. — According to the Prince, &c. the Spirit that now worketh in the Children of Disobedience.
Sermon Ninth. EPHESIANS. II 2. — According to the Prince, etc. the Spirit that now works in the Children of Disobedience.
n1 ord. np1. crd crd — p-acp p-acp dt n1, av dt n1 cst av vvz p-acp dt n2 pp-f n1.
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1978
IN handling these words, I proposed to do these two things. 1. To consider that description of Satan, which the Apostle here gives. And,
IN handling these words, I proposed to do these two things. 1. To Consider that description of Satan, which the Apostle Here gives. And,
p-acp vvg d n2, pns11 vvd pc-acp vdi d crd n2. crd p-acp vvi d n1 pp-f np1, r-crq dt n1 av vvz. np1,
(18) sermon (DIV2)
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1979
2. To shew how the Ephesians, and in them all other the unconverted, are said to walk according to Satan.
2. To show how the Ephesians, and in them all other the unconverted, Are said to walk according to Satan.
crd p-acp n1 c-crq dt np1, cc p-acp pno32 d n-jn dt vvn, vbr vvn pc-acp vvi vvg p-acp np1.
(18) sermon (DIV2)
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1980
1. To consider that description of Satan which the Apostle here gives.
1. To Consider that description of Satan which the Apostle Here gives.
crd p-acp vvi cst n1 pp-f np1 r-crq dt n1 av vvz.
(18) sermon (DIV2)
382
Page 154
1981
He sets him forth, 1. As Prince of the power of the Air. 2. As Prince of the Spirit that worketh in the Children of disobedience.
He sets him forth, 1. As Prince of the power of the Air. 2. As Prince of the Spirit that works in the Children of disobedience.
pns31 vvz pno31 av, crd p-acp n1 pp-f dt n1 pp-f dt n1. crd p-acp n1 pp-f dt n1 cst vvz p-acp dt n2 pp-f n1.
(18) sermon (DIV2)
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Page 154
1982
1. As Prince of the power of the Air.
1. As Prince of the power of the Air.
crd p-acp n1 pp-f dt n1 pp-f dt n1.
(18) sermon (DIV2)
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Page 154
1983
(According to the Prince of the power of the Air.) This has been considered.
(According to the Prince of the power of the Air.) This has been considered.
(vvg p-acp dt n1 pp-f dt n1 pp-f dt n1.) np1 vhz vbn vvn.
(18) sermon (DIV2)
383
Page 154
1984
I therefore come now to the other branch of Satan's description, who is set forth, 2. As Prince of the Spirit, that worketh in the Children of disobedience.
I Therefore come now to the other branch of Satan's description, who is Set forth, 2. As Prince of the Spirit, that works in the Children of disobedience.
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For so the words in the Original run; NONLATINALPHABET, &c. i. e.
For so the words in the Original run;, etc. i. e.
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according to the Prince of the power of the Air, the Prince of the Spirit, that now worketh, &c. Here (Spirit) being put in the Genitive Case, shews us, that Prince must be understood in this latter clause.
according to the Prince of the power of the Air, the Prince of the Spirit, that now works, etc. Here (Spirit) being put in the Genitive Case, shows us, that Prince must be understood in this latter clause.
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By way of explication, I shall, 1. Enquire, what is meant by Spirit in this place, that is said to work.
By Way of explication, I shall, 1. Inquire, what is meant by Spirit in this place, that is said to work.
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2. Shew, what is intended by the term (worketh.) And, 3. Who be the Persons, that are meant here by the Children of disobedience.
2. Show, what is intended by the term (works.) And, 3. Who be the Persons, that Are meant Here by the Children of disobedience.
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1. I shall enquire, what is meant by the Spirit in this place, that is said to work.
1. I shall inquire, what is meant by the Spirit in this place, that is said to work.
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The difficulty of opening this Phrase, lies in this; because in the Greek 'tis the Genitive Case.
The difficulty of opening this Phrase, lies in this; Because in the Greek it's the Genitive Case.
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According to our Translation, the sense and meaning seems plain and obvious.
According to our translation, the sense and meaning seems plain and obvious.
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For here Spirit is put without the sign of the Genitive Case, as though 'twere the Accusative;
For Here Spirit is put without the Signen of the Genitive Case, as though 'twere the Accusative;
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and so put in Apposition to NONLATINALPHABET, as answering it. And so the sense stands thus;
and so put in Apposition to, as answering it. And so the sense Stands thus;
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wherein, in time past ye walked, according to the Prince of the power of the Air: wherein, in time passed you walked, according to the Prince of the power of the Air:
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and if you would know what that Prince is; he is, saith the Apostle, the Spirit that now worketh in the Children of disobedience.
and if you would know what that Prince is; he is, Says the Apostle, the Spirit that now works in the Children of disobedience.
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Now 'tis true, that this liberty of changing the case may be sometimes taken;
Now it's true, that this liberty of changing the case may be sometime taken;
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and the sense here will be much the same, if it be used in this place.
and the sense Here will be much the same, if it be used in this place.
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But 'tis not usual, unless there be a necessity for it: which at present I see not.
But it's not usual, unless there be a necessity for it: which At present I see not.
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And therefore I shall endeavour to explain the words, as they are in the Original, reading them thus;
And Therefore I shall endeavour to explain the words, as they Are in the Original, reading them thus;
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According to the Prince of the power of the Air, of the Spirit that now worketh. According to the Prince of the power of the Air, of the Spirit that now works.
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And so by Spirit, I understand those Devils that are in the Air, working in the Children of disobedience;
And so by Spirit, I understand those Devils that Are in the Air, working in the Children of disobedience;
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and not merely that great Devil, who is their Prince, because he doth not work by himself in all the Children of disobedience.
and not merely that great devil, who is their Prince, Because he does not work by himself in all the Children of disobedience.
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And thus, this Phrase is exegetical of the former, shewing what is meant by the power of the Air, viz. those Devils and Spirits that are in the Air,
And thus, this Phrase is exegetical of the former, showing what is meant by the power of the Air, viz. those Devils and Spirits that Are in the Air,
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and that work in the Children of disobedience.
and that work in the Children of disobedience.
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They are called Spirit in the Singular number, as they were called the power of the Air, in the Singular number;
They Are called Spirit in the Singular number, as they were called the power of the Air, in the Singular number;
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because they are united into one body, and do joyn with one force under the chief Devil, being sent forth by him, to work in the hearts of the Children of disobedience. I proceed to shew,
Because they Are united into one body, and do join with one force under the chief devil, being sent forth by him, to work in the hearts of the Children of disobedience. I proceed to show,
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2. What is intended by the term (worketh.) He is the Prince of the Spirit, NONLATINALPHABET.
2. What is intended by the term (works.) He is the Prince of the Spirit,.
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The Verb NONLATINALPHABET properly signifies, intus ago sive operor, to work inwardly. And 'tis used in Scripture for effectual working. So Gal. 2.8. NONLATINALPHABET, &c. Our Translation hath it, He that wrought effectually in Peter.
The Verb properly signifies, intus ago sive operor, to work inwardly. And it's used in Scripture for effectual working. So Gal. 2.8., etc. Our translation hath it, He that wrought effectually in Peter.
dt n1 av-j vvz, fw-la av fw-la n1, pc-acp vvi av-j. cc pn31|vbz vvn p-acp n1 p-acp j n-vvg. av np1 crd., av po12 n1 vhz pn31, pns31 cst vvd av-j p-acp np1.
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And so here, the Devil worketh; and he works effectually in the Children of disobedience. He works in them so, as ordinarily to prevail with them. But,
And so Here, the devil works; and he works effectually in the Children of disobedience. He works in them so, as ordinarily to prevail with them. But,
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3. Lastly, What is meant by the Children of disobedience? It is an Hebraism for wicked men.
3. Lastly, What is meant by the Children of disobedience? It is an Hebraism for wicked men.
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It imports one, that has addicted himself to disobedience.
It imports one, that has addicted himself to disobedience.
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As Wisdom is said to be justified of her Children, Mat. 23. There are Children of Wisdom;
As Wisdom is said to be justified of her Children, Mathew 23. There Are Children of Wisdom;
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importing those that have given up themselves to be guided by it; that give up themselves to its study and practice.
importing those that have given up themselves to be guided by it; that give up themselves to its study and practice.
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So here, those that addict themselves to sin, which is the daily course of the unconverted, as you formerly heard;
So Here, those that addict themselves to since, which is the daily course of the unconverted, as you formerly herd;
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they are all the Children of disobedience. From the words thus explain'd, I infer this Doctrine.
they Are all the Children of disobedience. From the words thus explained, I infer this Doctrine.
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D. That the Devil and his Spirits do ordinarily work in the hearts of the wicked,
D. That the devil and his Spirits do ordinarily work in the hearts of the wicked,
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and prevail with them in order unto sin. They did so of old in the Apostle's time;and prevail with them in order unto since. They did so of old in the Apostle's time;
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the Spirit, saith he, that now worketh. He speaks it with reference to the age that then was.
the Spirit, Says he, that now works. He speaks it with Referente to the age that then was.
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They then wrought in them effectually unto sin: and they will do so to the end of the world.
They then wrought in them effectually unto since: and they will do so to the end of the world.
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For the Devil is not grown weary of working; of tempting, deceiving, and destroying Souls.
For the devil is not grown weary of working; of tempting, deceiving, and destroying Souls.
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Neither will he whilst his Kingdom lasts, which runs parallel with the age of this world, this sublunary world, which is its seat.
Neither will he while his Kingdom lasts, which runs parallel with the age of this world, this sublunary world, which is its seat.
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This Doctrine is so plain and evident in the Text, that I shall not spend farther time in the proof of it:
This Doctrine is so plain and evident in the Text, that I shall not spend farther time in the proof of it:
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but shall only enquire, how the Devil doth work in the hearts of Sinners; and then conclude with some application.
but shall only inquire, how the devil does work in the hearts of Sinners; and then conclude with Some application.
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Q. In the first place, I shall enquire, how the Devil doth work in the hearts of Sinners? Q. In the First place, I shall inquire, how the devil does work in the hearts of Sinners?
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R. I answer in the general, he works in them after the manner of a Spirit, i. e. in such a way and manner,R. I answer in the general, he works in them After the manner of a Spirit, i. e. in such a Way and manner,
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as one body or man can't work upon another.
as one body or man can't work upon Another.
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Give me leave to explain the matter to you, in the words of that Reverend and Learned Divine, Dr. Goodwin, on Eph. p. 52. God, saith he, did make Man under Angels,
Give me leave to explain the matter to you, in the words of that Reverend and Learned Divine, Dr. Goodwyn, on Ephesians p. 52. God, Says he, did make Man under Angels,
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as he hath made other Creatures under Man. Now this is taken for a certain rule among all God's works, that in the subordination of several creatures, the higher one creature riseth above another, it is able to do all that is below it; all that is excellent;
as he hath made other Creatures under Man. Now this is taken for a certain Rule among all God's works, that in the subordination of several creatures, the higher one creature Riseth above Another, it is able to do all that is below it; all that is excellent;
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yea and hath a power to do more; e. g. all the Senses that a Beast hath, Man hath; and he hath Reason besides:
yea and hath a power to do more; e. g. all the Senses that a Beast hath, Man hath; and he hath Reason beside:
uh cc vhz dt n1 pc-acp vdi av-dc; sy. sy. d dt n2 cst dt n1 vhz, n1 vhz; cc pns31 vhz n1 p-acp:
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so that he hath, and can do more than they. Now tho' the Angels have not more Powers or Faculties than our Souls;
so that he hath, and can do more than they. Now though the Angels have not more Powers or Faculties than our Souls;
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yet because they have another manner of subsistence, being pure Spirits, and in this respect above man;
yet Because they have Another manner of subsistence, being pure Spirits, and in this respect above man;
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not being tied to such lumpish bodies, as our Souls are.
not being tied to such lumpish bodies, as our Souls Are.
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Hence as to their manner of working, they can do all that we can and more.
Hence as to their manner of working, they can do all that we can and more.
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All the ways that a man hath to work upon another, the Angels have the same, yea and more;
All the ways that a man hath to work upon Another, the Angels have the same, yea and more;
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e. g. The ways that a man hath to work upon another are these especially; he can do it by Speech, by presenting Objects externally, and the like.e. g. The ways that a man hath to work upon Another Are these especially; he can do it by Speech, by presenting Objects externally, and the like.
fw-la. sy. dt n2 cst dt n1 vhz p-acp n1 p-acp j-jn vbr d av-j; pns31 vmb vdi pn31 p-acp n1, p-acp vvg n2 av-j, cc dt j.
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Now the Devil, being a Spirit, can do all this and more.
Now the devil, being a Spirit, can do all this and more.
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He can appear as man doth, and convey himself unto a man by Speech, and by presenting of external Objects. And not only so;
He can appear as man does, and convey himself unto a man by Speech, and by presenting of external Objects. And not only so;
pns31 vmb vvi p-acp n1 vdz, cc vvi px31 p-acp dt n1 p-acp n1, cc p-acp vvg pp-f j n2. cc xx av-j av;
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for this is but working upon a man;
for this is but working upon a man;
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this is not working in him, as our Text expresseth it (NONLATINALPHABET:) therefore the Devil can't only do this, but he can do more.
this is not working in him, as our Text Expresses it (:) Therefore the devil can't only do this, but he can do more.
d vbz xx vvg p-acp pno31, c-acp po12 n1 vvz pn31 (:) av dt n1 vmb|pn31 av-j vdi d, cc-acp pns31 vmb vdi av-dc.
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He can creep into the fancy, he can creep into the humours, and into the passions of man's body, which depend ▪ upon the humours, and can act them.
He can creep into the fancy, he can creep into the humours, and into the passion of Man's body, which depend ▪ upon the humours, and can act them.
pns31 vmb vvi p-acp dt n1, pns31 vmb vvi p-acp dt n2, cc p-acp dt n2 pp-f ng1 n1, r-crq vvi ▪ p-acp dt n2, cc vmb vvi pno32.
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So that he can work in us, even as a Spirit worketh in men.
So that he can work in us, even as a Spirit works in men.
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But more particularly, as to the manner of the Devil's working, he can work in us,
But more particularly, as to the manner of the Devil's working, he can work in us,
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as I humbly conceive, these several ways. 1. By entring into a person. You know 'tis common to hear of persons possest by the Devil.
as I humbly conceive, these several ways. 1. By entering into a person. You know it's Common to hear of Persons possessed by the devil.
c-acp pns11 av-j vvb, d j n2. crd p-acp vvg p-acp dt n1. pn22 vvb pn31|vbz j pc-acp vvi pp-f n2 vvn p-acp dt n1.
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Instances of this kind were very frequent in our Saviour's time.
Instances of this kind were very frequent in our Saviour's time.
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Now though the Devil is not in all unregenerate persons, in the sense as in those that are possest;
Now though the devil is not in all unregenerate Persons, in the sense as in those that Are possessed;
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acting and ruling them even against and besides their wills:
acting and ruling them even against and beside their wills:
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yet in some sense he may be said to be in them. And the Scripture so represents it to us.
yet in Some sense he may be said to be in them. And the Scripture so represents it to us.
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This calls them his house, Luk. 11.24. Ungodly Sinners, they are Satan's house, into which he enters and takes possession;
This calls them his house, Luk. 11.24. Ungodly Sinners, they Are Satan's house, into which he enters and Takes possession;
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even as a man dwelleth in and possesseth his own house: for so is the comparison.
even as a man dwells in and Possesses his own house: for so is the comparison.
av c-acp dt n1 vvz p-acp cc vvz po31 d n1: c-acp av vbz dt n1.
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So that you see, 'tis not impossible, for Satan to enter into a person. He entred into Judas, 'tis said, Luk. 22.3. He fill'd Ananias's heart, Act. 5.3.
So that you see, it's not impossible, for Satan to enter into a person. He entered into Judas, it's said, Luk. 22.3. He filled Ananias's heart, Act. 5.3.
av cst pn22 vvb, pn31|vbz xx j, c-acp np1 pc-acp vvi p-acp dt n1. pns31 vvn p-acp np1, pn31|vbz vvd, np1 crd. pns31 vvn npg1 n1, n1 crd.
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Yea, he ordinarily dwells in all the unregenerate, and in some sense takes possession of them.
Yea, he ordinarily dwells in all the unregenerate, and in Some sense Takes possession of them.
uh, pns31 av-j vvz p-acp d dt j, cc p-acp d n1 vvz n1 pp-f pno32.
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'Tis true, one Devil can't enter into another; or possess another: because they are creatures of a like rank.
It's true, one devil can't enter into Another; or possess Another: Because they Are creatures of a like rank.
pn31|vbz j, crd n1 vmb|pn31 vvb p-acp j-jn; cc vvb j-jn: c-acp pns32 vbr n2 pp-f dt j n1.
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And therefore as one man communicateth his mind to another, and can't creep into a man, to suggest it undiscernibly;
And Therefore as one man Communicateth his mind to Another, and can't creep into a man, to suggest it undiscernibly;
cc av c-acp crd n1 vvz po31 n1 p-acp j-jn, cc vmb|pn31 vvi p-acp dt n1, pc-acp vvi pn31 av-j;
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because man and man are creatures of a like rank. So here, Angels and pure Spirits are of like rank;
Because man and man Are creatures of a like rank. So Here, Angels and pure Spirits Are of like rank;
c-acp n1 cc n1 vbr n2 pp-f dt j n1. av av, n2 cc j n2 vbr pp-f j n1;
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and therefore can't work in or possess one another. But now the Devil is not of the same rank with us.
and Therefore can't work in or possess one Another. But now the devil is not of the same rank with us.
cc av vmb|pn31 vvi p-acp cc vvi pi j-jn. p-acp av dt n1 vbz xx pp-f dt d n1 p-acp pno12.
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Being an Angel, and an Angel being a creature superiour unto man, hence he hath a way of communicating himself to man, which one man has not to another;
Being an Angel, and an Angel being a creature superior unto man, hence he hath a Way of communicating himself to man, which one man has not to Another;
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namely by entring into him. This then is one way, whereby the Devil works in Sinners.
namely by entering into him. This then is one Way, whereby the devil works in Sinners.
av p-acp vvg p-acp pno31. d av vbz crd n1, c-crq dt n1 vvz p-acp n2.
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2. By suggesting thoughts to them. The understanding is joyned to the fancy. Now the Devil can work upon this:
2. By suggesting thoughts to them. The understanding is joined to the fancy. Now the devil can work upon this:
crd p-acp vvg n2 p-acp pno32. dt n1 vbz vvn p-acp dt n1. av dt n1 vmb vvi p-acp d:
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and so work upon the understanding. He can put into a man what thoughts he pleaseth; suggest any thing;
and so work upon the understanding. He can put into a man what thoughts he Pleases; suggest any thing;
cc av vvb p-acp dt n1. pns31 vmb vvi p-acp dt n1 q-crq n2 pns31 vvz; vvb d n1;
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and that so secretly and indiscernibly, that we can scarce know them from our own Thoughts. In Joh. 13.2. 'tis said, the Devil put it into the heart of Judas to betray Christ.
and that so secretly and indiscernibly, that we can scarce know them from our own Thoughts. In John 13.2. it's said, the devil put it into the heart of Judas to betray christ.
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Judas had thoughts of betraying Christ suggested to him: but he did not discern them from his own thoughts.Judas had thoughts of betraying christ suggested to him: but he did not discern them from his own thoughts.
np1 vhd n2 pp-f vvg np1 vvd p-acp pno31: cc-acp pns31 vdd xx vvi pno32 p-acp po31 d n2.
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He little thought the Devil was so nigh him, and working in him:
He little Thought the devil was so High him, and working in him:
pns31 av-j vvd dt n1 vbds av av-j pno31, cc vvg p-acp pno31:
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and yet 'twas the Devil that put it into his heart, as saith the Text. And so he can put thoughts into the hearts of other Sinners.
and yet 'twas the devil that put it into his heart, as Says the Text. And so he can put thoughts into the hearts of other Sinners.
cc av pn31|vbds dt n1 cst vvd pn31 p-acp po31 n1, c-acp vvz dt np1 cc av pns31 vmb vvi n2 p-acp dt n2 pp-f j-jn n2.
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This seems to be set forth in the Parable of the Sower, Luk. 8.5, 11, 12. where the Devils are compared to Fowls, that take away, that snatch away the Seed that is sown.
This seems to be Set forth in the Parable of the Sour, Luk. 8.5, 11, 12. where the Devils Are compared to Fowls, that take away, that snatch away the Seed that is sown.
np1 vvz pc-acp vbi vvn av p-acp dt n1 pp-f dt j, np1 crd, crd, crd c-crq dt n2 vbr vvn p-acp n2, cst vvb av, cst vvb av dt n1 cst vbz vvn.
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How often does the Devil divide the thoughts of a man at a Sermon;
How often does the devil divide the thoughts of a man At a Sermon;
uh-crq av vdz dt n1 vvb dt n2 pp-f dt n1 p-acp dt n1;
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and make him think of something else? He can take away thoughts, and he can put in thoughts.
and make him think of something Else? He can take away thoughts, and he can put in thoughts.
cc vvb pno31 vvi pp-f pi av? pns31 vmb vvi av n2, cc pns31 vmb vvi p-acp n2.
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This seems to be set forth in the Parable of the Tares, Mat. 13.24, 25. where the Devil is compared to the envious one, that soweth Tares in the night, i. e.
This seems to be Set forth in the Parable of the Tares, Mathew 13.24, 25. where the devil is compared to the envious one, that Soweth Tares in the night, i. e.
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indiscernibly, as Seed you know is sown indiscernibly, especially in the night. So the Devil can suggest, and that indiscernibly, what thoughts he pleases.
indiscernibly, as Seed you know is sown indiscernibly, especially in the night. So the devil can suggest, and that indiscernibly, what thoughts he Pleases.
av-j, c-acp n1 pn22 vvb vbz vvn av-j, av-j p-acp dt n1. np1 dt n1 vmb vvi, cc cst av-j, r-crq n2 pns31 vvz.
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3. Lastly, He works in persons by exciting and stirring them up to action. 'Tis the will of man is the great principle of action.
3. Lastly, He works in Persons by exciting and stirring them up to actium. It's the will of man is the great principle of actium.
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Now the will is joyned to the affections and passions; as the understanding is joyned to the fancy.
Now the will is joined to the affections and passion; as the understanding is joined to the fancy.
av dt n1 vbz vvn p-acp dt n2 cc n2; c-acp dt n1 vbz vvn p-acp dt n1.
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But the Devil can work upon the passions and affections, and so by them work upon the will;
But the devil can work upon the passion and affections, and so by them work upon the will;
p-acp dt n1 vmb vvi p-acp dt n2 cc n2, cc av p-acp pno32 vvi p-acp dt n1;
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tho' not to force it, yet to lead and provoke it. Thus Satan provok'd David to number the people, 1 Chr. 21.1.
though not to force it, yet to led and provoke it. Thus Satan provoked David to number the people, 1 Christ 21.1.
cs xx pc-acp vvi pn31, av pc-acp vvi cc vvi pn31. av np1 vvd np1 pc-acp vvi dt n1, vvn np1 crd.
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How did Satan provoke him to it? why first by working on his humours and passions, stirring them up,
How did Satan provoke him to it? why First by working on his humours and passion, stirring them up,
q-crq vdd np1 vvi pno31 p-acp pn31? q-crq ord p-acp vvg p-acp po31 n2 cc n2, vvg pno32 a-acp,
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and by these working upon his will. By suggesting in the general the great multitude of his Subjects to him;
and by these working upon his will. By suggesting in the general the great multitude of his Subject's to him;
cc p-acp d vvg p-acp po31 n1. p-acp vvg p-acp dt j dt j n1 pp-f po31 n2-jn p-acp pno31;
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and then by stirring him up to pride, and to glory in his Grandure. Thus he provok'd him to number the people.
and then by stirring him up to pride, and to glory in his Grandeur. Thus he provoked him to number the people.
cc av p-acp vvg pno31 a-acp p-acp n1, cc pc-acp vvi p-acp po31 vvi. av pns31 vvd pno31 pc-acp vvi dt n1.
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And thus you see, how Satan can work in the hearts of Sinners. He is able to work all these ways; and perhaps many more.
And thus you see, how Satan can work in the hearts of Sinners. He is able to work all these ways; and perhaps many more.
cc av pn22 vvb, c-crq np1 vmb vvi p-acp dt n2 pp-f n2. pns31 vbz j pc-acp vvi d d n2; cc av d dc.
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He can work in them, by entring into them, by suggesting to their minds what he pleaseth,
He can work in them, by entering into them, by suggesting to their minds what he Pleases,
pns31 vmb vvi p-acp pno32, p-acp vvg p-acp pno32, p-acp vvg p-acp po32 n2 r-crq pns31 vvz,
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and by stirring up their wills to action. I come now to the
and by stirring up their wills to actium. I come now to the
cc p-acp vvg a-acp po32 n2 p-acp n1. pns11 vvb av p-acp dt
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APPLICATION. This Doctrine may serve for Instruction and Counsel. 1. For Instruction in these following particulars.
APPLICATION. This Doctrine may serve for Instruction and Counsel. 1. For Instruction in these following particulars.
n1. d n1 vmb vvi p-acp n1 cc n1. crd p-acp n1 p-acp d j-vvg n2-j.
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Doth the Devil ordinarily work in the wicked, and prevail with them? Then hence learn,Does the devil ordinarily work in the wicked, and prevail with them? Then hence Learn,
vdz dt n1 av-j vvi p-acp dt j, cc vvi p-acp pno32? av av vvi,
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1. That the wicked have a bad Companion. They have the Devil for their companion: and of all sorts of company, none worse than the Devil.
1. That the wicked have a bad Companion. They have the devil for their Companion: and of all sorts of company, none Worse than the devil.
crd cst dt j vhb dt j n1. pns32 vhb dt n1 p-acp po32 n1: cc pp-f d n2 pp-f n1, pix jc cs dt n1.
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Because he is always doing mischief, and endeavouring so to do. Like a roaring Lion he goes about, seeking to devour, 1 Pet. 5.8.
Because he is always doing mischief, and endeavouring so to do. Like a roaring lion he Goes about, seeking to devour, 1 Pet. 5.8.
p-acp pns31 vbz av vdg n1, cc vvg av pc-acp vdi. av-j dt j-vvg n1 pns31 vvz a-acp, vvg pc-acp vvi, vvn np1 crd.
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But why shall I prove what you all know, viz. that the Devil is a had Companion.
But why shall I prove what you all know, viz. that the devil is a had Companion.
p-acp q-crq vmb pns11 vvi r-crq pn22 d vvb, n1 cst dt n1 vbz dt vhd n1.
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We have all gotten such a notion of the Devil; that did he appear visibly among us;
We have all got such a notion of the devil; that did he appear visibly among us;
pns12 vhb d vvn d dt n1 pp-f dt n1; d vdd pns31 vvi av-j p-acp pno12;
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perhaps 'twould affright the most of Mankind. That therefore which lies before me to prove is only this;
perhaps 'twould affright the most of Mankind. That Therefore which lies before me to prove is only this;
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that the wicked have the Devil for their Companion. I prove it from my Doctrine. If the Devil ordinarily works in the wicked;
that the wicked have the devil for their Companion. I prove it from my Doctrine. If the devil ordinarily works in the wicked;
cst dt j vhb dt n1 p-acp po32 n1. pns11 vvb pn31 p-acp po11 n1. cs dt n1 av-jn vvz p-acp dt j;
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then it must follow, that the wicked have him for their Companion; or that he is very near to them.
then it must follow, that the wicked have him for their Companion; or that he is very near to them.
cs pn31 vmb vvi, cst dt j vhb pno31 p-acp po32 n1; cc cst pns31 vbz av av-j p-acp pno32.
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The reason is, because no creature can work at a distance, Operari sequitur esse. 'Tis the property of God to be able to work in all places at the same time,
The reason is, Because no creature can work At a distance, Operari sequitur esse. It's the property of God to be able to work in all places At the same time,
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though never so distant from each other. Satan, or any creature can't do the like. None of these can work at a distance.
though never so distant from each other. Satan, or any creature can't do the like. None of these can work At a distance.
cs av-x av j p-acp d n-jn. np1, cc d n1 vmb|pn31 vdb dt av-j. pix pp-f d vmb vvi p-acp dt n1.
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They must first be in this or that place, before they are able to work in it.
They must First be in this or that place, before they Are able to work in it.
pns32 vmb ord vbb p-acp d cc d n1, c-acp pns32 vbr j pc-acp vvi p-acp pn31.
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Hence therefore it follows, that if Satan works in the unregenerate, that he is nigh to them;
Hence Therefore it follows, that if Satan works in the unregenerate, that he is High to them;
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yea he is in them. How harsh soever the expression sounds, yet it appears from our Doctrine.
yea he is in them. How harsh soever the expression sounds, yet it appears from our Doctrine.
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That the Devil is in wicked men. Consider this, ye that are unregenerate. Remember that you carry the Devil about with you.That the devil is in wicked men. Consider this, you that Are unregenerate. remember that you carry the devil about with you.
cst dt n1 vbz p-acp j n2. vvb d, pn22 cst vbr j. np1 cst pn22 vvb dt n1 a-acp p-acp pn22.
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You are his house, his working shop; he works in you, saith the Text: and therefore endeavour to cast him out.
You Are his house, his working shop; he works in you, Says the Text: and Therefore endeavour to cast him out.
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Pray to God to dispossess him. As God hath cast him out of Heaven; do you imitate our heavenly Father, and endeavour to cast him out of your hearts.
prey to God to dispossess him. As God hath cast him out of Heaven; do you imitate our heavenly Father, and endeavour to cast him out of your hearts.
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Do not give way to wrathfull inclinations, to lustfull motions, or other wicked Suggestions of Satan. Learn,
Do not give Way to wrathful inclinations, to lustful motions, or other wicked Suggestions of Satan. Learn,
vdb xx vvi n1 p-acp j n2, p-acp j n2, cc j-jn j n2 pp-f np1. np1,
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2. That the Devil ordinarily hath a great hand in the sins of men. Because he ordinarily works in them, and impells them to sin.
2. That the devil ordinarily hath a great hand in the Sins of men. Because he ordinarily works in them, and impels them to since.
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As the world is a cause, an exemplary cause, according to which, unregenerate men for the most part shape their course;
As the world is a cause, an exemplary cause, according to which, unregenerate men for the most part shape their course;
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so the Devil is a cause, an impelling cause of mens sin. He is a cause, both as a Prince, and as a Spirit.
so the devil is a cause, an impelling cause of men's since. He is a cause, both as a Prince, and as a Spirit.
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At present, I shall consider Satan as a Spirit; and in this respect he is a cause of mens sins.
At present, I shall Consider Satan as a Spirit; and in this respect he is a cause of men's Sins.
p-acp j, pns11 vmb vvi np1 p-acp dt n1; cc p-acp d n1 pns31 vbz dt n1 pp-f ng2 n2.
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And so the Scripture represents it. Hence you read of Judas 's Treason against Christ; that the Devil put it into Judas's heart, Joh. 13.2. Tho' the sin was committed by Judas; yet the Devil had an hand in it;
And so the Scripture represents it. Hence you read of Judas is Treason against christ; that the devil put it into Judas's heart, John 13.2. Though the since was committed by Judas; yet the devil had an hand in it;
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he put it into the heart of Judas. He also put it into the heart of Ananias to lye to the Apostles, Act. 5.3. Why hath Satan filled thy heart, to lye to the Holy Ghost. So 1 Chr. 21.1. 'Tis said, Satan provok'd David to number the people.
he put it into the heart of Judas. He also put it into the heart of Ananias to lie to the Apostles, Act. 5.3. Why hath Satan filled thy heart, to lie to the Holy Ghost. So 1 Christ 21.1. It's said, Satan provoked David to number the people.
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From all which places it plainly appears, that Satan sometimes is a great cause of mens sins.
From all which places it plainly appears, that Satan sometime is a great cause of men's Sins.
p-acp d r-crq n2 pn31 av-j vvz, cst np1 av vbz dt j n1 pp-f ng2 n2.
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And from my Text and Doctrine it also appears, that ordinarily he is so; he ordinarily works in the hearts of the wicked, and prompts them to sin.
And from my Text and Doctrine it also appears, that ordinarily he is so; he ordinarily works in the hearts of the wicked, and prompts them to since.
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And this by the way, may shew us, that the Devil hath more sins than his own to answer for.
And this by the Way, may show us, that the devil hath more Sins than his own to answer for.
cc d p-acp dt n1, vmb vvi pno12, cst dt n1 vhz dc n2 cs po31 d pc-acp vvi p-acp.
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He hath not only his first Apostacy;
He hath not only his First Apostasy;
pns31 vhz xx av-j po31 ord n1;
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and all those sins he has since committed, in opposing God, and Christ's Kingdom in the world:
and all those Sins he has since committed, in opposing God, and Christ's Kingdom in the world:
cc d d n2 pns31 vhz a-acp vvn, p-acp vvg np1, cc npg1 n1 p-acp dt n1:
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but he hath also the sins of those men to answer for, who sinned against God through his occasion.
but he hath also the Sins of those men to answer for, who sinned against God through his occasion.
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We read in Scripture, with reference to men, that one man may partake of another's sins. Hence that caution of Paul to Timothy, 1 Tim. 5.22. A man may partake of another's sin divers ways:
We read in Scripture, with Referente to men, that one man may partake of another's Sins. Hence that caution of Paul to Timothy, 1 Tim. 5.22. A man may partake of another's since diverse ways:
pns12 vvb p-acp n1, p-acp n1 p-acp n2, cst pi n1 vmb vvi pp-f j-jn n2. av cst n1 pp-f np1 p-acp np1, vvn np1 crd. dt n1 vmb vvi pp-f j-jn n1 j n2:
(19) application (DIV3)
405
Page 164
2110
among others, by Consent, Assistance, or Provocation. Thus Saul sinned, in keeping the garments of them that stoned Stephen; by consenting to his death, and helping it forward. And thus they sin; who provoke others to sin.
among Others, by Consent, Assistance, or Provocation. Thus Saul sinned, in keeping the garments of them that stoned Stephen; by consenting to his death, and helping it forward. And thus they sin; who provoke Others to since.
p-acp n2-jn, p-acp vvb, n1, cc n1. av np1 vvn, p-acp vvg dt n2 pp-f pno32 d vvn np1; p-acp vvg p-acp po31 n1, cc vvg pn31 av-j. cc av pns32 vvb; r-crq vvb n2-jn p-acp n1.
(19) application (DIV3)
405
Page 164
2111
Now the rule holds good, whether it be applied to Men or Devils. If Devils consent to mens sin;
Now the Rule holds good, whither it be applied to Men or Devils. If Devils consent to men's since;
av dt n1 vvz j, cs pn31 vbb vvn p-acp n2 cc n2. cs n2 vvb p-acp ng2 n1;
(19) application (DIV3)
405
Page 164
2112
do lend their help and provoke them to it, hereby they partake with men in their sins.
do lend their help and provoke them to it, hereby they partake with men in their Sins.
vdb vvi po32 n1 cc vvi pno32 p-acp pn31, av pns32 vvb p-acp n2 p-acp po32 n2.
(19) application (DIV3)
405
Page 164
2113
They have an hand in them. And consequently are liable to be punish'd for them: but this leads to another inference. Learn,
They have an hand in them. And consequently Are liable to be punished for them: but this leads to Another Inference. Learn,
pns32 vhb dt n1 p-acp pno32. cc av-j vbr j pc-acp vbi vvn p-acp pno32: cc-acp d vvz p-acp j-jn n1. np1,
(19) application (DIV3)
405
Page 164
2114
3. That the Devil hath not yet his full punishment. This is plain; because he now works in the Children of disobedience;
3. That the devil hath not yet his full punishment. This is plain; Because he now works in the Children of disobedience;
crd cst dt n1 vhz xx av po31 j n1. d vbz j; c-acp pns31 av vvz p-acp dt n2 pp-f n1;
(19) application (DIV3)
406
Page 164
2115
he is busily imployed in tempting, destroying and undoing men: a plain argument that he is not yet in full torment.
he is busily employed in tempting, destroying and undoing men: a plain argument that he is not yet in full torment.
pns31 vbz av-j vvn p-acp j-vvg, vvg cc vvg n2: dt j n1 cst pns31 vbz xx av p-acp j n1.
(19) application (DIV3)
406
Page 164
2116
For if he were, he could not be so busie in tempting us.
For if he were, he could not be so busy in tempting us.
p-acp cs pns31 vbdr, pns31 vmd xx vbi av j p-acp vvg pno12.
(19) application (DIV3)
406
Page 164
2117
Because the fulness of God's wrath, which Men and Devils shall have in Hell, will probably take up all the intention.
Because the fullness of God's wrath, which Men and Devils shall have in Hell, will probably take up all the intention.
p-acp dt n1 pp-f npg1 n1, r-crq n2 cc n2 vmb vhi p-acp n1, vmb av-j vvi a-acp d dt n1.
(19) application (DIV3)
406
Page 164
2118
Those that shall be the Subjects of it, will have enough to do, to grapple with their torments;
Those that shall be the Subject's of it, will have enough to do, to grapple with their torments;
d cst vmb vbi dt n2-jn pp-f pn31, vmb vhi d pc-acp vdi, pc-acp vvi p-acp po32 n2;
(19) application (DIV3)
406
Page 164
2119
they will have no leisure, to be busily imployed about others.
they will have no leisure, to be busily employed about Others.
pns32 vmb vhi dx n1, pc-acp vbi av-j vvn p-acp n2-jn.
(19) application (DIV3)
406
Page 164
2120
It is the opinion of some, that the Wrath of God, should it come to its fulness, (as 'twill in Hell) would distract the creature.
It is the opinion of Some, that the Wrath of God, should it come to its fullness, (as it'll in Hell) would distract the creature.
pn31 vbz dt n1 pp-f d, cst dt n1 pp-f np1, vmd pn31 vvi p-acp po31 n1, (c-acp pn31|vmb p-acp n1) vmd vvi dt n1.
(19) application (DIV3)
406
Page 164
2121
You know what a miserable object of pity, it made poor Spira; when only some drops were poured out upon him.
You know what a miserable Object of pity, it made poor Spira; when only Some drops were poured out upon him.
pn22 vvb r-crq dt j n1 pp-f n1, pn31 vvd j np1; c-crq av-j d n2 vbdr vvn av p-acp pno31.
(19) application (DIV3)
406
Page 164
2122
And therefore from this we may probably conclude, that the Devil has not his full punishment.
And Therefore from this we may probably conclude, that the devil has not his full punishment.
cc av p-acp d pns12 vmb av-j vvi, cst dt n1 vhz xx po31 j n1.
(19) application (DIV3)
406
Page 164
2123
For the Devil hath all his wits about him, as I may so speak; all his wiles and crafty methods, whereby he lies in wait to deceive.
For the devil hath all his wits about him, as I may so speak; all his wiles and crafty methods, whereby he lies in wait to deceive.
p-acp dt n1 vhz d po31 n2 p-acp pno31, c-acp pns11 vmb av vvi; d po31 n2 cc j n2, c-crq pns31 vvz p-acp vvi pc-acp vvi.
(19) application (DIV3)
406
Page 165
2124
And therefore surely, he has not yet his full punishment; which would be enough to fill up his thoughts.
And Therefore surely, he has not yet his full punishment; which would be enough to fill up his thoughts.
cc av av-j, pns31 vhz xx av po31 j n1; r-crq vmd vbi av-d pc-acp vvi a-acp po31 n2.
(19) application (DIV3)
406
Page 165
2125
Moreover, that the Devils are not yet in their full torments, seems plain from this; because they are not yet in Hell, the place of torment.
Moreover, that the Devils Are not yet in their full torments, seems plain from this; Because they Are not yet in Hell, the place of torment.
av, cst dt n2 vbr xx av p-acp po32 j n2, vvz j p-acp d; c-acp pns32 vbr xx av p-acp n1, dt n1 pp-f n1.
(19) application (DIV3)
407
Page 165
2126
This is evident, because they now work in the Children of disobedience: which they could not do, if they were in Hell;
This is evident, Because they now work in the Children of disobedience: which they could not do, if they were in Hell;
d vbz j, c-acp pns32 av vvi p-acp dt n2 pp-f n1: r-crq pns32 vmd xx vdi, cs pns32 vbdr p-acp n1;
(19) application (DIV3)
407
Page 165
2127
because no creature can work at a distance.
Because no creature can work At a distance.
c-acp dx n1 vmb vvi p-acp dt n1.
(19) application (DIV3)
407
Page 165
2128
Furthermore, The Devils have not yet fill'd up their measure of Sin. They have a dispensation and ministry granted them;
Furthermore, The Devils have not yet filled up their measure of Sin. They have a Dispensation and Ministry granted them;
av, dt n2 vhb xx av vvn a-acp po32 n1 pp-f np1 pns32 vhb dt n1 cc n1 vvd pno32;
(19) application (DIV3)
408
Page 165
2129
they have a Kingdom in the Air permitted to them, during the time of this world.
they have a Kingdom in the Air permitted to them, during the time of this world.
pns32 vhb dt n1 p-acp dt n1 vvn p-acp pno32, p-acp dt n1 pp-f d n1.
(19) application (DIV3)
408
Page 165
2130
In all which time, they are still adding sin to sin;
In all which time, they Are still adding since to since;
p-acp d r-crq n1, pns32 vbr av vvg n1 p-acp n1;
(19) application (DIV3)
408
Page 165
2131
till at last their iniquity shall come to the full, as 'tis spoken of the Amorites: and then God will reckon with them for all.
till At last their iniquity shall come to the full, as it's spoken of the amorites: and then God will reckon with them for all.
c-acp p-acp ord po32 n1 vmb vvi p-acp dt j, c-acp pn31|vbz vvn pp-f dt np1: cc av np1 vmb vvi p-acp pno32 p-acp d.
(19) application (DIV3)
408
Page 165
2132
As we read in the Gospel, with reference to men, that those who sin most, and whose sins are attended with greatest aggravations;
As we read in the Gospel, with Referente to men, that those who since most, and whose Sins Are attended with greatest aggravations;
c-acp pns12 vvb p-acp dt n1, p-acp n1 p-acp n2, cst d r-crq n1 ds, cc rg-crq n2 vbr vvn p-acp js n2;
(19) application (DIV3)
408
Page 165
2133
these shall be beaten with many stripes, Luk. 12.47. So is it with respect to Devils:
these shall be beaten with many stripes, Luk. 12.47. So is it with respect to Devils:
d vmb vbi vvn p-acp d n2, np1 crd. np1 vbz pn31 p-acp n1 p-acp n2:
(19) application (DIV3)
408
Page 165
2134
for the reason is the same.
for the reason is the same.
c-acp dt n1 vbz dt d.
(19) application (DIV3)
408
Page 165
2135
And therefore their sin, which now is not full, when 'tis grown to its height, will call for a greater punishment to be inflicted, than they have now.
And Therefore their since, which now is not full, when it's grown to its height, will call for a greater punishment to be inflicted, than they have now.
cc av po32 n1, r-crq av vbz xx j, c-crq pn31|vbz vvn p-acp po31 n1, vmb vvi p-acp dt jc n1 pc-acp vbi vvn, cs pns32 vhb av.
(19) application (DIV3)
408
Page 165
2136
At present they suffer one part of Hell; that which we call Poena damni, the punishment of loss.
At present they suffer one part of Hell; that which we call Poena damn, the punishment of loss.
p-acp j pns32 vvb crd n1 pp-f n1; cst r-crq pns12 vvb fw-la fw-la, dt n1 pp-f n1.
(19) application (DIV3)
409
Page 165
2137
They are all thrown down from the Palace of Heaven, from the gracious and beatifick presence of God.
They Are all thrown down from the Palace of Heaven, from the gracious and beatific presence of God.
pns32 vbr d vvn a-acp p-acp dt n1 pp-f n1, p-acp dt j cc vvi n1 pp-f np1.
(19) application (DIV3)
409
Page 165
2138
They are already deprived of true joy and happiness; which is a great loss: so that they have the first part of their punishment, the loss of Heaven.
They Are already deprived of true joy and happiness; which is a great loss: so that they have the First part of their punishment, the loss of Heaven.
pns32 vbr av vvn pp-f j n1 cc n1; r-crq vbz dt j n1: av cst pns32 vhb dt ord n1 pp-f po32 n1, dt n1 pp-f n1.
(19) application (DIV3)
409
Page 166
2139
But hereafter they will have their full punishment;
But hereafter they will have their full punishment;
p-acp av pns32 vmb vhi po32 j n1;
(19) application (DIV3)
409
Page 166
2140
the other part also commonly called, Poena sensus. They will be confined to the bottomless pit;
the other part also commonly called, Poena sensus. They will be confined to the bottomless pit;
dt j-jn n1 av av-j vvn, fw-la fw-la. pns32 vmb vbi vvn p-acp dt j n1;
(19) application (DIV3)
409
Page 166
2141
together with all wicked, unregenerate men;
together with all wicked, unregenerate men;
av p-acp d j, j n2;
(19) application (DIV3)
409
Page 166
2142
and there have God's wrath poured out upon them without mixture; the very foresight whereof makes them now tremble, Jam. 1.19. Thou believest that there is a God:
and there have God's wrath poured out upon them without mixture; the very foresight whereof makes them now tremble, Jam. 1.19. Thou Believest that there is a God:
cc pc-acp vhi npg1 n1 vvd av p-acp pno32 p-acp n1; dt j n1 c-crq vvz pno32 av vvb, np1 crd. pns21 vv2 cst pc-acp vbz dt n1:
(19) application (DIV3)
409
Page 166
2143
the Devils also believe and tremble. the Devils also believe and tremble.
dt n2 av vvi cc vvi.
(19) application (DIV3)
409
Page 166
2144
Believe what? And tremble at what? Why, the judgment to come, and the wrath of God then to be inflicted.
Believe what? And tremble At what? Why, the judgement to come, and the wrath of God then to be inflicted.
vvb r-crq? cc vvb p-acp q-crq? uh-crq, dt n1 pc-acp vvi, cc dt n1 pp-f np1 av pc-acp vbi vvn.
(19) application (DIV3)
409
Page 166
2145
This they believe, and at this they tremble. A plain demonstration, that they are not yet in full torment.
This they believe, and At this they tremble. A plain demonstration, that they Are not yet in full torment.
d pns32 vvb, cc p-acp d pns32 vvb. dt j n1, cst pns32 vbr xx av p-acp j n1.
(19) application (DIV3)
409
Page 166
2146
Which also is plain from those places of Scripture, Mat. 8.29. Luk. 8.31. Where they expostulate with our Saviour Christ (some of them) after this manner.
Which also is plain from those places of Scripture, Mathew 8.29. Luk. 8.31. Where they expostulate with our Saviour christ (Some of them) After this manner.
r-crq av vbz j p-acp d n2 pp-f n1, np1 crd. np1 crd. c-crq pns32 vvi p-acp po12 n1 np1 (n1 pp-f pno32) p-acp d n1.
(19) application (DIV3)
409
Page 166
2147
Art thou come to torment us before the time? Having their eye upon the day of judgment.Art thou come to torment us before the time? Having their eye upon the day of judgement.
vb2r pns21 vvb pc-acp vvi pno12 p-acp dt n1? vhg po32 n1 p-acp dt n1 pp-f n1.
(19) application (DIV3)
409
Page 166
2148
And therefore they beseech him, that he would not send them into the deep; i. e.
And Therefore they beseech him, that he would not send them into the deep; i. e.
cc av pns32 vvb pno31, cst pns31 vmd xx vvi pno32 p-acp dt j-jn; sy. sy.
(19) application (DIV3)
409
Page 166
2149
into Hell, or the bottomless Pit, their place of torment; as that word is elsewhere translated. Learn,
into Hell, or the bottomless Pit, their place of torment; as that word is elsewhere translated. Learn,
p-acp n1, cc dt j n1, po32 n1 pp-f n1; c-acp cst n1 vbz av vvn. np1,
(19) application (DIV3)
409
Page 166
2150
4. Lastly, That the Devil and wicked Men are agreed. This is plain; because he doth effectually work in them.
4. Lastly, That the devil and wicked Men Are agreed. This is plain; Because he does effectually work in them.
crd ord, cst dt n1 cc j n2 vbr vvn. d vbz j; c-acp pns31 vdz av-j vvi p-acp pno32.
(19) application (DIV3)
410
Page 166
2151
The Devil ordinarily works effectually in all the ungodly: a plain argument that they are agreed.
The devil ordinarily works effectually in all the ungodly: a plain argument that they Are agreed.
dt n1 av-jn vvz av-j p-acp d dt j: dt j n1 cst pns32 vbr vvn.
(19) application (DIV3)
410
Page 166
2152
For did they not consent to the Devil's motions, did they not give way to the Devil's suggestions;
For did they not consent to the Devil's motions, did they not give Way to the Devil's suggestions;
p-acp vdd pns32 xx vvi p-acp dt ng1 n2, vdd pns32 xx vvi n1 p-acp dt ng1 n2;
(19) application (DIV3)
410
Page 166
2153
he could not work effectually in them, or prevail over them. 'Tis our own will, that gives the Devil power over us.
he could not work effectually in them, or prevail over them. It's our own will, that gives the devil power over us.
pns31 vmd xx vvi av-j p-acp pno32, cc vvi p-acp pno32. pn31|vbz po12 d n1, cst vvz dt n1 n1 p-acp pno12.
(19) application (DIV3)
410
Page 166
2154
'Tis true, our corruptions invite the Devil to come and tempt us, and is matter for him to work upon:
It's true, our corruptions invite the devil to come and tempt us, and is matter for him to work upon:
pn31|vbz j, po12 n2 vvi dt n1 pc-acp vvi cc vvb pno12, cc vbz n1 p-acp pno31 pc-acp vvi p-acp:
(19) application (DIV3)
410
Page 167
2155
but were it not for our own will, the Devil could never prevail over us. He may cause the waters to swell:
but were it not for our own will, the devil could never prevail over us. He may cause the waters to swell:
cc-acp vbdr pn31 xx p-acp po12 d n1, dt n1 vmd av-x vvi p-acp pno12. pns31 vmb vvi dt n2 pc-acp vvi:
(19) application (DIV3)
410
Page 167
2156
but he cannot turn them back. He may suggest matter to us, and provoke and stir us up to action;
but he cannot turn them back. He may suggest matter to us, and provoke and stir us up to actium;
cc-acp pns31 vmbx vvi pno32 av. pns31 vmb vvi n1 p-acp pno12, cc vvi cc vvb pno12 a-acp p-acp n1;
(19) application (DIV3)
410
Page 167
2157
but he cannot force us to sin. And this is the reason, notwithstanding the Devil works thus in men, and works effectually,
but he cannot force us to since. And this is the reason, notwithstanding the devil works thus in men, and works effectually,
cc-acp pns31 vmbx vvi pno12 p-acp n1. cc d vbz dt n1, c-acp dt n1 vvz av p-acp n2, cc vvz av-j,
(19) application (DIV3)
410
Page 167
2158
why all their sins are still their own. They are Children of disobedience, as my Text stiles them. The reason is;
why all their Sins Are still their own. They Are Children of disobedience, as my Text stile them. The reason is;
c-crq d po32 n2 vbr av po32 d. pns32 vbr n2 pp-f n1, p-acp po11 n1 vvz pno32. dt n1 vbz;
(19) application (DIV3)
410
Page 167
2159
because the Devil by his working in them doth gain their consent; he hath their will.
Because the devil by his working in them does gain their consent; he hath their will.
c-acp dt n1 p-acp po31 n-vvg p-acp pno32 vdz vvi po32 n1; pns31 vhz po32 n1.
(19) application (DIV3)
410
Page 167
2160
The Devil and they are both agreed.
The devil and they Are both agreed.
dt n1 cc pns32 vbr av-d vvn.
(19) application (DIV3)
410
Page 167
2161
'Tis true, we read of some, that are taken captive by the Devil at his will, 2 Tim. 2. ult.
It's true, we read of Some, that Are taken captive by the devil At his will, 2 Tim. 2. ult.
pn31|vbz j, pns12 vvb pp-f d, cst vbr vvn j-jn p-acp dt n1 p-acp po31 n1, crd np1 crd n1.
(19) application (DIV3)
410
Page 167
2162
But this doth not oppose the present inference: only argues the Devil's policy, his skill in working;
But this does not oppose the present Inference: only argues the Devil's policy, his skill in working;
p-acp d vdz xx vvi dt j n1: av-j vvz dt n1|vbz n1, po31 n1 p-acp vvg;
(19) application (DIV3)
410
Page 167
2163
who though he can't constrain any, yet he ordinarily works in them, so as to effect what he hath to do.
who though he can't constrain any, yet he ordinarily works in them, so as to Effect what he hath to do.
r-crq cs pns31 vmb|pn31 vvb d, av pns31 av-j vvz p-acp pno32, av c-acp pc-acp vvi r-crq pns31 vhz pc-acp vdi.
(19) application (DIV3)
410
Page 167
2164
The Devil is a very politick Spirit: and hath great skill in working upon sinners. His skill lies chiefly in two things:
The devil is a very politic Spirit: and hath great skill in working upon Sinners. His skill lies chiefly in two things:
dt n1 vbz dt av j n1: cc vhz j n1 p-acp vvg p-acp n2. po31 n1 vvz av-jn p-acp crd n2:
(19) application (DIV3)
410
Page 167
2165
in finding out a person's temper; and then suiting his temptations to it.
in finding out a person's temper; and then suiting his temptations to it.
p-acp vvg av dt ng1 n1; cc av vvg po31 n2 p-acp pn31.
(19) application (DIV3)
410
Page 167
2166
The Devil no doubt is a great Naturalist. He knows the temper and constitution of persons.
The devil no doubt is a great Naturalist. He knows the temper and constitution of Persons.
dt n1 dx n1 vbz dt j n1. pns31 vvz dt n1 cc n1 pp-f n2.
(19) application (DIV3)
410
Page 167
2167
And long experience hath greatly added to his natural skill; having had the experience of mens tempers for nigh the space of six thousand years. Now this being known;
And long experience hath greatly added to his natural skill; having had the experience of men's tempers for High the Molle of six thousand Years. Now this being known;
cc j n1 vhz av-j vvn p-acp po31 j n1; vhg vhn dt n1 pp-f ng2 n2 c-acp av-j dt n1 pp-f crd crd n2. av d vbg vvn;
(19) application (DIV3)
410
Page 167
2168
'tis a great advantage, in order to his effectual working in them.
it's a great advantage, in order to his effectual working in them.
pn31|vbz dt j n1, p-acp n1 p-acp po31 j n-vvg p-acp pno32.
(19) application (DIV3)
410
Page 167
2169
For having found out the natural temper and state of a man's heart, he suits his temptation according thereto.
For having found out the natural temper and state of a Man's heart, he suits his temptation according thereto.
p-acp vhg vvn av dt j n1 cc n1 pp-f dt ng1 n1, pns31 vvz po31 n1 vvg av.
(19) application (DIV3)
410
Page 168
2170
He works not alike in all sinners.
He works not alike in all Sinners.
pns31 vvz xx av-j p-acp d n2.
(19) application (DIV3)
410
Page 168
2171
But in some to this, in others to that sin, according as he finds the natural temper.
But in Some to this, in Others to that since, according as he finds the natural temper.
p-acp p-acp d p-acp d, p-acp n2-jn p-acp d n1, vvg c-acp pns31 vvz dt j n1.
(19) application (DIV3)
410
Page 168
2172
And hence it comes to pass, that Satan ordinarily leads sinners captive at his will and pleasure:
And hence it comes to pass, that Satan ordinarily leads Sinners captive At his will and pleasure:
cc av pn31 vvz pc-acp vvi, cst np1 av-j vvz n2 j-jn p-acp po31 n1 cc n1:
(19) application (DIV3)
410
Page 168
2173
because he usually leads them in the chain of their own Lusts; and so they are willingly led by him.
Because he usually leads them in the chain of their own Lustiest; and so they Are willingly led by him.
c-acp pns31 av-j vvz pno32 p-acp dt n1 pp-f po32 d n2; cc av pns32 vbr av-j vvn p-acp pno31.
(19) application (DIV3)
410
Page 168
2174
Which seems implyed in the word used in that fore-quoted place, 2 Tim. 2. (NONLATINALPHABET) who are taken captive alive, as the word imports.
Which seems employed in the word used in that forequoted place, 2 Tim. 2. () who Are taken captive alive, as the word imports.
r-crq vvz vvn p-acp dt n1 vvn p-acp d j n1, crd np1 crd () r-crq vbr vvn j-jn j, p-acp dt n1 vvz.
(19) application (DIV3)
410
Page 168
2175
They are alive when they are taken, and they are taken willingly by him. They are not moved as dead stocks:
They Are alive when they Are taken, and they Are taken willingly by him. They Are not moved as dead stocks:
pns32 vbr j c-crq pns32 vbr vvn, cc pns32 vbr vvn av-j p-acp pno31. pns32 vbr xx vvn p-acp j n2:
(19) application (DIV3)
410
Page 168
2176
but as having a living active principle in them, namely their own will. So that I conclude 'tis our own will, that gives the Devil power over us.
but as having a living active principle in them, namely their own will. So that I conclude it's our own will, that gives the devil power over us.
cc-acp p-acp vhg dt j-vvg j n1 p-acp pno32, av po32 d n1. av cst pns11 vvb pn31|vbz po12 d n1, cst vvz dt n1 n1 p-acp pno12.
(19) application (DIV3)
410
Page 168
2177
And when the Devil prevails over us, as he ordinarily doth over the unregenerate, 'tis a sign that such persons consent to his motions,
And when the devil prevails over us, as he ordinarily does over the unregenerate, it's a Signen that such Persons consent to his motions,
cc c-crq dt n1 vvz p-acp pno12, c-acp pns31 av-j vdz p-acp dt j, pn31|vbz dt n1 cst d n2 vvb p-acp po31 n2,
(19) application (DIV3)
410
Page 168
2178
and that they and the Devil are agreed.
and that they and the devil Are agreed.
cc cst pns32 cc dt n1 vbr vvn.
(19) application (DIV3)
410
Page 168
2179
2. Doth Satan ordinarily work in the wicked, (I mean all that are unregenerate) and prevail with them? Then this may serve by way of advice to such persons in divers particulars.
2. Does Satan ordinarily work in the wicked, (I mean all that Are unregenerate) and prevail with them? Then this may serve by Way of Advice to such Persons in diverse particulars.
crd vdz np1 av-j vvi p-acp dt j, (pns11 vvb d cst vbr j) cc vvi p-acp pno32? av d vmb vvi p-acp n1 pp-f n1 p-acp d n2 p-acp j n2-j.
(19) application (DIV3)
411
Page 168
2180
It may be of use to all in general: because Satan in some sense doth work in all, the most godly;
It may be of use to all in general: Because Satan in Some sense does work in all, the most godly;
pn31 vmb vbi pp-f n1 p-acp d p-acp n1: c-acp np1 p-acp d n1 vdz vvi p-acp d, dt av-ds j;
(19) application (DIV3)
411
Page 168
2181
though he doth not ordinarily prevail in all.
though he does not ordinarily prevail in all.
cs pns31 vdz xx av-j vvi p-acp d.
(19) application (DIV3)
411
Page 168
2182
But at present I shall chiefly apply my self to the unregenerate, of whom the Apostle is speaking in my Text;
But At present I shall chiefly apply my self to the unregenerate, of whom the Apostle is speaking in my Text;
p-acp p-acp j pns11 vmb av-jn vvi po11 n1 p-acp dt j, pp-f ro-crq dt n1 vbz vvg p-acp po11 n1;
(19) application (DIV3)
411
Page 168
2183
but shall not wholly exclude others.
but shall not wholly exclude Others.
cc-acp vmb xx av-jn vvi n2-jn.
(19) application (DIV3)
411
Page 168
2184
Now that which I have to say on this head, I shall summ up in these following particulars.
Now that which I have to say on this head, I shall sum up in these following particulars.
av cst r-crq pns11 vhb pc-acp vvi p-acp d n1, pns11 vmb vvb a-acp p-acp d j-vvg n2-j.
(19) application (DIV3)
411
Page 168
2185
1. Be perswaded of the truth of this Doctrine. 2. Endeavour to acquaint your selves with the various ways of Satan's working. And,
1. Be persuaded of the truth of this Doctrine. 2. Endeavour to acquaint your selves with the various ways of Satan's working. And,
crd vbb vvn pp-f dt n1 pp-f d n1. crd n1 pc-acp vvi po22 n2 p-acp dt j n2 pp-f npg1 vvg. np1,
(19) application (DIV3)
412
Page 168
2186
3. Resolve by the help of God, stedfastly to resist him. Of each briefly. 1. Be perswaded of the truth of this Doctrine;
3. Resolve by the help of God, steadfastly to resist him. Of each briefly. 1. Be persuaded of the truth of this Doctrine;
crd vvb p-acp dt n1 pp-f np1, av-j pc-acp vvi pno31. pp-f d av-j. crd vbb vvn pp-f dt n1 pp-f d n1;
(19) application (DIV3)
414
Page 169
2187
that Satan works in unregenerate persons. that Satan works in unregenerate Persons.
cst np1 vvz p-acp j n2.
(19) application (DIV3)
415
Page 169
2188
I perswade my self, though the thing is plainly asserted in my Text, that there are but few of the unregenerate, that either understand or believe this Doctrine.
I persuade my self, though the thing is plainly asserted in my Text, that there Are but few of the unregenerate, that either understand or believe this Doctrine.
pns11 vvb po11 n1, cs dt n1 vbz av-j vvn p-acp po11 n1, cst a-acp vbr p-acp d pp-f dt j, cst d vvb cc vvi d n1.
(19) application (DIV3)
415
Page 169
2189
To tell them that they carry the Devil about with them, that they are acted by him,
To tell them that they carry the devil about with them, that they Are acted by him,
p-acp vvi pno32 cst pns32 vvb dt n1 a-acp p-acp pno32, cst pns32 vbr vvn p-acp pno31,
(19) application (DIV3)
415
Page 169
2190
and that he works in them, they cannot believe it. They dread to be where the Devil is:
and that he works in them, they cannot believe it. They dread to be where the devil is:
cc cst pns31 vvz p-acp pno32, pns32 vmbx vvi pn31. pns32 vvb pc-acp vbi c-crq dt n1 vbz:
(19) application (DIV3)
415
Page 169
2191
perhaps 'twould affright them out of their wits, should he appear to them.
perhaps 'twould affright them out of their wits, should he appear to them.
av pn31|vmd vvi pno32 av pp-f po32 n2, vmd pns31 vvi p-acp pno32.
(19) application (DIV3)
415
Page 169
2192
Yet, Sirs, I tell you, how little soever you think of it, that the Devil is nearer than you are aware.
Yet, Sirs, I tell you, how little soever you think of it, that the devil is nearer than you Are aware.
av, n2, pns11 vvb pn22, c-crq j av pn22 vvb pp-f pn31, cst dt n1 vbz jc cs pn22 vbr j.
(19) application (DIV3)
415
Page 169
2193
He is not only in the Region of the Air, walking to and fro compassing the earth;
He is not only in the Region of the Air, walking to and from compassing the earth;
pns31 vbz xx av-j p-acp dt n1 pp-f dt n1, vvg p-acp cc av vvg dt n1;
(19) application (DIV3)
415
Page 169
2194
but he is also sometimes within your selves, working in the Children of disobedience; so saith the Text. If therefore the Scriptures be infallibly true;
but he is also sometime within your selves, working in the Children of disobedience; so Says the Text. If Therefore the Scriptures be infallibly true;
cc-acp pns31 vbz av av p-acp po22 n2, vvg p-acp dt n2 pp-f n1; av vvz dt np1 cs av dt n2 vbb av-j j;
(19) application (DIV3)
415
Page 169
2195
as there is no dispute, being inspired by God, 2 Pet. 1. ult. then there is no reason to call in question this Doctrine,
as there is no dispute, being inspired by God, 2 Pet. 1. ult. then there is no reason to call in question this Doctrine,
c-acp pc-acp vbz dx n1, vbg vvn p-acp np1, crd np1 crd n1. av pc-acp vbz dx n1 pc-acp vvi p-acp n1 d n1,
(19) application (DIV3)
415
Page 169
2196
because 'tis so plainly contained therein; to go no farther than the words of my Text.
Because it's so plainly contained therein; to go no farther than the words of my Text.
c-acp pn31|vbz av av-j vvn av; pc-acp vvi av-dx av-jc cs dt n2 pp-f po11 np1
(19) application (DIV3)
415
Page 169
2197
What, though you cannot see the Devil, when working in you? Doth it therefore follow there is no such thing? You may as well say, that the Soul of man expires with the body,
What, though you cannot see the devil, when working in you? Does it Therefore follow there is no such thing? You may as well say, that the Soul of man expires with the body,
q-crq, cs pn22 vmbx vvi dt n1, c-crq vvg p-acp pn22? vdz pn31 av vvi pc-acp vbz dx d n1? pn22 vmb a-acp av vvi, cst dt n1 pp-f n1 vvz p-acp dt n1,
(19) application (DIV3)
416
Page 169
2198
and there is no such thing; because you see not the Soul in departing, when the body dies. This is no proof.
and there is no such thing; Because you see not the Soul in departing, when the body die. This is no proof.
cc pc-acp vbz dx d n1; c-acp pn22 vvb xx dt n1 p-acp vvg, c-crq dt n1 vvz. d vbz dx n1.
(19) application (DIV3)
416
Page 169
2199
The reason is, because 'tis the property of all Spirits to be invisible. God is a Spirit, Joh. 4.24.
The reason is, Because it's the property of all Spirits to be invisible. God is a Spirit, John 4.24.
dt n1 vbz, c-acp pn31|vbz dt n1 pp-f d n2 pc-acp vbi j. np1 vbz dt n1, np1 crd.
(19) application (DIV3)
416
Page 170
2200
And therefore is invisible, 1 Tim. 1.17. And this is a property, which belongs in common to all Spirits.
And Therefore is invisible, 1 Tim. 1.17. And this is a property, which belongs in Common to all Spirits.
cc av vbz j, vvn np1 crd. cc d vbz dt n1, r-crq vvz p-acp j p-acp d n2.
(19) application (DIV3)
416
Page 170
2201
Angels, Devils, and the Souls of men, they are all invisible.
Angels, Devils, and the Souls of men, they Are all invisible.
ng1, n2, cc dt n2 pp-f n2, pns32 vbr d j.
(19) application (DIV3)
416
Page 170
2202
And therefore though a multitude of Devils should be in us, yet we could not see them:
And Therefore though a multitude of Devils should be in us, yet we could not see them:
cc av cs dt n1 pp-f n2 vmd vbi p-acp pno12, av pns12 vmd xx vvi pno32:
(19) application (DIV3)
416
Page 170
2203
neither would they make us more bulky than we are; because Spirits don't fill up place.
neither would they make us more bulky than we Are; Because Spirits don't fill up place.
dx vmd pns32 vvi pno12 dc j cs pns12 vbr; c-acp n2 vdbx vvb p-acp n1.
(19) application (DIV3)
416
Page 170
2204
They may be said to be in place definitivè, as the Schools speak, i. e. they may be said to be here and not there.
They may be said to be in place definitivè, as the Schools speak, i. e. they may be said to be Here and not there.
pns32 vmb vbi vvn pc-acp vbi p-acp n1 fw-la, p-acp dt n2 vvb, sy. sy. pns32 vmb vbi vvn pc-acp vbi av cc xx a-acp.
(19) application (DIV3)
416
Page 170
2205
For no creature, whether Body or Spirit, can be in two places at the same time.
For no creature, whither Body or Spirit, can be in two places At the same time.
p-acp dx n1, cs n1 cc n1, vmb vbi p-acp crd n2 p-acp dt d n1.
(19) application (DIV3)
416
Page 170
2206
But they are not in place circumscriptivè, they are not circumscribed in this or that place;
But they Are not in place circumscriptivè, they Are not circumscribed in this or that place;
p-acp pns32 vbr xx p-acp n1 fw-la, pns32 vbr xx vvn p-acp d cc d n1;
(19) application (DIV3)
416
Page 170
2207
they don't fill up place as bodies do.
they don't fill up place as bodies do.
pns32 vdbx vvb p-acp n1 c-acp n2 vdb.
(19) application (DIV3)
416
Page 170
2208
This is plain from the man that was possest with a Legion of Devils: as they were not seen by any that beheld him;
This is plain from the man that was possessed with a Legion of Devils: as they were not seen by any that beheld him;
d vbz j p-acp dt n1 cst vbds vvn p-acp dt n1 pp-f n2: c-acp pns32 vbdr xx vvn p-acp d cst vvd pno31;
(19) application (DIV3)
416
Page 170
2209
so neither did they make him more bulky in his body. And yet those Devils were really in him, as appear'd by the Event, Luk. 8.33.
so neither did they make him more bulky in his body. And yet those Devils were really in him, as appeared by the Event, Luk. 8.33.
av d vdd pns32 vvi pno31 av-dc j p-acp po31 n1. cc av d n2 vbdr av-j p-acp pno31, c-acp vvn p-acp dt n1, np1 crd.
(19) application (DIV3)
416
Page 170
2210
And so here, though we cannot see the D•vil with our bodily Eyes, compassing the earth, and entring into us;
And so Here, though we cannot see the D•vil with our bodily Eyes, compassing the earth, and entering into us;
cc av av, cs pns12 vmbx vvi dt n1 p-acp po12 j n2, vvg dt n1, cc vvg p-acp pno12;
(19) application (DIV3)
416
Page 170
2211
yet we may know it by Scripture-revelation, and also from the effect.
yet we may know it by Scripture-revelation, and also from the Effect.
av pns12 vmb vvi pn31 p-acp n1, cc av p-acp dt n1.
(19) application (DIV3)
416
Page 170
2212
For I dare appeal to your own experience, if you will but diligently reflect on it, that you have many motions and suggestions from Satan;
For I Dare appeal to your own experience, if you will but diligently reflect on it, that you have many motions and suggestions from Satan;
p-acp pns11 vvb n1 p-acp po22 d n1, cs pn22 vmb cc-acp av-j vvb p-acp pn31, cst pn22 vhb d n2 cc n2 p-acp np1;
(19) application (DIV3)
416
Page 170
2213
thoughts, as it were, put into your hearts, and that on a sudden, without the help of external Objects;
thoughts, as it were, put into your hearts, and that on a sudden, without the help of external Objects;
n2, c-acp pn31 vbdr, vvn p-acp po22 n2, cc cst p-acp dt j, p-acp dt n1 pp-f j n2;
(19) application (DIV3)
416
Page 170
2214
as though some person had whispered to you: sometimes to divert you in the service of God;
as though Some person had whispered to you: sometime to divert you in the service of God;
c-acp cs d n1 vhd vvn p-acp pn22: av pc-acp vvi pn22 p-acp dt n1 pp-f np1;
(19) application (DIV3)
416
Page 170
2215
sometimes to stir you up to Wickedness, to Lust, or Revenge, or some sin or other;
sometime to stir you up to Wickedness, to Lust, or Revenge, or Some since or other;
av pc-acp vvi pn22 a-acp p-acp n1, p-acp n1, cc n1, cc d n1 cc n-jn;
(19) application (DIV3)
416
Page 170
2216
and these thoughts, though repell'd, yet returning again and again upon you. Now these I take, for the most part, to be suggestions of Satan.
and these thoughts, though repelled, yet returning again and again upon you. Now these I take, for the most part, to be suggestions of Satan.
cc d n2, cs vvn, av vvg av cc av p-acp pn22. av d pns11 vvb, p-acp dt av-ds n1, pc-acp vbi n2 pp-f np1.
(19) application (DIV3)
416
Page 171
2217
If therefore you will but seriously consult your own experience, and give due heed to the word of God, you must needs be perswaded of this truth;
If Therefore you will but seriously consult your own experience, and give due heed to the word of God, you must needs be persuaded of this truth;
cs av pn22 vmb cc-acp av-j vvb po22 d n1, cc vvb j-jn n1 p-acp dt n1 pp-f np1, pn22 vmb av vbi vvn pp-f d n1;
(19) application (DIV3)
416
Page 171
2218
that the Devil oft-times is working in you.
that the devil ofttimes is working in you.
cst dt n1 av vbz vvg p-acp pn22.
(19) application (DIV3)
416
Page 171
2219
2. Being perswaded of the truth of this Doctrine, that the Devil can and doth work in you, endeavour to be acquainted with the various ways of the Devil's working.
2. Being persuaded of the truth of this Doctrine, that the devil can and does work in you, endeavour to be acquainted with the various ways of the Devil's working.
crd vbg vvn pp-f dt n1 pp-f d n1, cst dt n1 vmb cc vdz vvi p-acp pn22, vvb pc-acp vbi vvn p-acp dt j n2 pp-f dt n1|vbz vvg.
(19) application (DIV3)
417
Page 171
2220
The Devil is a cunning crafty Spirit; and has various ways of working on persons, in order to prevail.
The devil is a cunning crafty Spirit; and has various ways of working on Persons, in order to prevail.
dt n1 vbz dt j-jn j n1; cc vhz j n2 pp-f vvg p-acp n2, p-acp n1 pc-acp vvi.
(19) application (DIV3)
417
Page 171
2221
Hence we read of the Devil's Snares, 2 Tim. 2.26. Of the Devil's Wiles, Eph. 6.11.
Hence we read of the Devil's Snares, 2 Tim. 2.26. Of the Devil's Wiles, Ephesians 6.11.
av pns12 vvb pp-f dt ng1 n2, crd np1 crd. pp-f dt ng1 n2, np1 crd.
(19) application (DIV3)
417
Page 171
2222
And of his Devices, 2 Cor. 2.11. All which Scriptures plainly shew, that the Devil hath various ways of working:
And of his Devices, 2 Cor. 2.11. All which Scriptures plainly show, that the devil hath various ways of working:
cc pp-f po31 n2, crd np1 crd. av-d r-crq n2 av-j vvi, cst dt n1 vhz j n2 pp-f vvg:
(19) application (DIV3)
417
Page 171
2223
and 'tis not easie to find him out. Sometimes he works on persons from without, and sometimes from within.
and it's not easy to find him out. Sometime he works on Persons from without, and sometime from within.
cc pn31|vbz xx j pc-acp vvi pno31 av. av pns31 vvz p-acp n2 p-acp a-acp, cc av p-acp a-acp.
(19) application (DIV3)
417
Page 171
2224
1. Sometimes he works on persons from without: by presenting of Objects, and making use of the ministry of men.
1. Sometime he works on Persons from without: by presenting of Objects, and making use of the Ministry of men.
crd av pns31 vvz p-acp n2 p-acp p-acp: p-acp vvg pp-f n2, cc vvg n1 pp-f dt n1 pp-f n2.
(19) application (DIV3)
418
Page 171
2225
By presenting of Objects; as he dealt with Christ representing to him the glory of the world, in a Map or Landskip, Mat. 4. So he often stirs up persons to sin from those Objects that are before them.By presenting of Objects; as he dealt with christ representing to him the glory of the world, in a Map or Landskip, Mathew 4. So he often stirs up Persons to sin from those Objects that Are before them.
p-acp vvg pp-f n2; c-acp pns31 vvd p-acp np1 vvg p-acp pno31 dt n1 pp-f dt n1, p-acp dt n1 cc n1, np1 crd av pns31 av vvz a-acp n2 pc-acp vvi p-acp d n2 cst vbr p-acp pno32.
(19) application (DIV3)
419
Page 171
2226
When Objects are presented, he causeth the fancy to dwell upon them, till the heart be ensnared.
When Objects Are presented, he Causes the fancy to dwell upon them, till the heart be Ensnared.
c-crq n2 vbr vvn, pns31 vvz dt n1 pc-acp vvi p-acp pno32, c-acp dt n1 vbb vvn.
(19) application (DIV3)
419
Page 171
2227
How often does he stir up Lust by the eye. Hence you read of eyes full of Adultery, 2 Pet. 2.14. and the like may be said of other sins.
How often does he stir up Lust by the eye. Hence you read of eyes full of Adultery, 2 Pet. 2.14. and the like may be said of other Sins.
uh-crq av vdz pns31 vvi a-acp n1 p-acp dt n1. av pn22 vvb pp-f n2 j pp-f n1, crd np1 crd. cc dt av-j vmb vbi vvn pp-f j-jn n2.
(19) application (DIV3)
419
Page 171
2228
And as he works on persons from without by presenting of Objects; so also by the ministry of men.
And as he works on Persons from without by presenting of Objects; so also by the Ministry of men.
cc c-acp pns31 vvz p-acp n2 p-acp a-acp p-acp vvg pp-f n2; av av p-acp dt n1 pp-f n2.
(19) application (DIV3)
420
Page 172
2229
Sometimes the Devil makes use of our Friends and near Acquaintance.
Sometime the devil makes use of our Friends and near Acquaintance.
av dt n1 vvz n1 pp-f po12 n2 cc j n1.
(19) application (DIV3)
420
Page 172
2230
So he made use of Peter to Christ, Mat. 16.22, 23. When Christ told his Disciples of his sufferings, whereby he was about to redeem his Church from the hands of Justice,
So he made use of Peter to christ, Mathew 16.22, 23. When christ told his Disciples of his sufferings, whereby he was about to Redeem his Church from the hands of justice,
av pns31 vvd n1 pp-f np1 p-acp np1, np1 crd, crd c-crq np1 vvd po31 n2 pp-f po31 n2, c-crq pns31 vbds a-acp pc-acp vvi po31 n1 p-acp dt n2 pp-f n1,
(19) application (DIV3)
420
Page 172
2231
and the power of Satan; the Devil, to obstruct it, stirs up Peter, to oppose Christ in it, to disswade him from it:
and the power of Satan; the devil, to obstruct it, stirs up Peter, to oppose christ in it, to dissuade him from it:
cc dt n1 pp-f np1; dt n1, pc-acp vvi pn31, vvz a-acp np1, pc-acp vvi np1 p-acp pn31, pc-acp vvi pno31 p-acp pn31:
(19) application (DIV3)
420
Page 172
2232
therefore Christ in his reproof to Peter calls him Satan, as knowing the Devil had an hand in it,
Therefore christ in his reproof to Peter calls him Satan, as knowing the devil had an hand in it,
av np1 p-acp po31 n1 p-acp np1 vvz pno31 np1, p-acp vvg dt n1 vhd dt n1 p-acp pn31,
(19) application (DIV3)
420
Page 172
2233
and made use of his ministry. Thus sometimes the Devil makes use of the nearest Friends that we have:
and made use of his Ministry. Thus sometime the devil makes use of the nearest Friends that we have:
cc vvd n1 pp-f po31 n1. av av dt n1 vvz n1 pp-f dt js n2 cst pns12 vhb:
(19) application (DIV3)
420
Page 172
2234
and sometimes also he makes use of others, such as persons of place and power, of parts and piety, to cause us to sin.
and sometime also he makes use of Others, such as Persons of place and power, of parts and piety, to cause us to since.
cc av av pns31 vvz n1 pp-f n2-jn, d c-acp n2 pp-f n1 cc n1, pp-f n2 cc n1, pc-acp vvi pno12 p-acp n1.
(19) application (DIV3)
421
Page 172
2235
Such as persons of place and power; who by their frowns may affright us from our duty.
Such as Persons of place and power; who by their frowns may affright us from our duty.
d c-acp n2 pp-f n1 cc n1; r-crq p-acp po32 n2 vmb vvi pno12 p-acp po12 n1.
(19) application (DIV3)
421
Page 172
2236
How oft has the Devil rais'd persecutions against the people of God? 'Tis true, they are men that are imployed in it:
How oft has the devil raised persecutions against the people of God? It's true, they Are men that Are employed in it:
uh-crq av vhz dt n1 vvn n2 p-acp dt n1 pp-f np1? pn31|vbz j, pns32 vbr n2 cst vbr vvn p-acp pn31:
(19) application (DIV3)
421
Page 172
2237
but they are the Devil's Servants; he sets them a-work; hence you find it ascrib'd to the Devil, Rev. 12.12.
but they Are the Devil's Servants; he sets them awork; hence you find it ascribed to the devil, Rev. 12.12.
cc-acp pns32 vbr dt ng1 n2; pns31 vvz pno32 av; av pn22 vvb pn31 vvn p-acp dt n1, n1 crd.
(19) application (DIV3)
421
Page 172
2238
And as he makes use of persons of power, so also of men of parts and learning, to cover over their Impostures and Heresies, with choice notions of excellent Truth.
And as he makes use of Persons of power, so also of men of parts and learning, to cover over their Impostors and Heresies, with choice notions of excellent Truth.
cc c-acp pns31 vvz n1 pp-f n2 pp-f n1, av av pp-f n2 pp-f n2 cc n1, pc-acp vvi p-acp po32 n2 cc n2, p-acp j n2 pp-f j n1.
(19) application (DIV3)
422
Page 172
2239
Deceitfull workers, transforming themselves into the Apostles of Christ, as the Apostle speaks, 2 Cor. 11.13. mingling truth, and a shew of holiness together with their errors;Deceitful workers, transforming themselves into the Apostles of christ, as the Apostle speaks, 2 Cor. 11.13. mingling truth, and a show of holiness together with their errors;
j n2, vvg px32 p-acp dt n2 pp-f np1, p-acp dt n1 vvz, crd np1 crd. vvg n1, cc dt n1 pp-f n1 av p-acp po32 n2;
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that so he might the better impose on the injudicious.
that so he might the better impose on the injudicious.
cst av pns31 vmd dt av-jc vvi p-acp dt j.
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Arrius himself, and Socinus himself, and other dangerous instruments of Satan, have precious truths, and many excellent things, dropt up and down with their corrupt principles.Arius himself, and Socinus himself, and other dangerous Instruments of Satan, have precious truths, and many excellent things, dropped up and down with their corrupt principles.
npg1 px31, cc np1 px31, cc j-jn j n2 pp-f np1, vhi j n2, cc d j n2, vvd a-acp cc a-acp p-acp po32 j n2.
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And as he makes use of persons of parts and subtle policy;
And as he makes use of Persons of parts and subtle policy;
cc c-acp pns31 vvz n1 pp-f n2 pp-f n2 cc j n1;
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so also of men of Piety to betray us sometimes into Sin. The falls and blemishes of God's people, which cost them bitter Tears of Repentance, which the world knows nothing of;
so also of men of Piety to betray us sometime into Sin. The falls and blemishes of God's people, which cost them bitter Tears of Repentance, which the world knows nothing of;
av av pp-f n2 pp-f n1 pc-acp vvi pno12 av p-acp np1 dt n2 cc n2 pp-f npg1 n1, r-crq vvd pno32 j n2 pp-f n1, r-crq dt n1 vvz pix pp-f;
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these Satan proposeth to our imitation. When we scruple the committing such a sin, or neglecting such a duty:
these Satan Proposeth to our imitation. When we scruple the committing such a since, or neglecting such a duty:
d np1 vvz p-acp po12 n1. c-crq pns12 n1 dt vvg d dt n1, cc vvg d dt n1:
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Satan presently is ready with a suggestion; what ado you make about every trifle; See, saith Satan, yonder Saint, more eminent than you, makes nothing of it.Satan presently is ready with a suggestion; what ado you make about every trifle; See, Says Satan, yonder Saint, more eminent than you, makes nothing of it.
np1 av-j vbz j p-acp dt n1; r-crq n1 pn22 vvb p-acp d n1; vvb, vvz np1, d n1, av-dc j cs pn22, vvz pix pp-f pn31.
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Thus Satan makes use of pious men, those that have a name for holiness in the Church, to intice others sometimes to sin.
Thus Satan makes use of pious men, those that have a name for holiness in the Church, to entice Others sometime to sin.
av np1 vvz n1 pp-f j n2, d cst vhb dt n1 p-acp n1 p-acp dt n1, pc-acp vvi n2-jn av pc-acp vvi.
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Which therefore by the way, should make the Saints of God watchfull, especially such who are fam'd for Religion,
Which Therefore by the Way, should make the Saints of God watchful, especially such who Are famed for Religion,
r-crq av p-acp dt n1, vmd vvi dt n2 pp-f np1 j, av-j d r-crq vbr vvn p-acp n1,
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how they speak, and how they act; because others are apt to take pattern by them.
how they speak, and how they act; Because Others Are apt to take pattern by them.
c-crq pns32 vvb, cc c-crq pns32 vvi; c-acp n2-jn vbr j pc-acp vvi n1 p-acp pno32.
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Hitherto of those ways and methods, that Satan takes, to work on persons from without: which we should endeavour to be acquainted with.
Hitherto of those ways and methods, that Satan Takes, to work on Persons from without: which we should endeavour to be acquainted with.
av pp-f d n2 cc n2, cst np1 vvz, pc-acp vvi p-acp n2 p-acp a-acp: r-crq pns12 vmd vvi pc-acp vbi vvn p-acp.
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2. There are other ways of Satan's working, namely, in a person. And this he doth, by stirring up the humours of the body,
2. There Are other ways of Satan's working, namely, in a person. And this he does, by stirring up the humours of the body,
crd pc-acp vbr j-jn n2 pp-f npg1 n-vvg, av, p-acp dt n1. cc d pns31 vdz, p-acp vvg a-acp dt n2 pp-f dt n1,
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and thereby the Passions and Affections, and then the Will, by suggesting and presenting of suitable Objects.
and thereby the Passion and Affections, and then the Will, by suggesting and presenting of suitable Objects.
cc av dt n2 cc n2, cc av dt n1, p-acp vvg cc vvg pp-f j n2.
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The Devil, as was said, is a great Naturalist; he knows mens tempers, and he knows how to suit the bait.
The devil, as was said, is a great Naturalist; he knows men's tempers, and he knows how to suit the bait.
dt n1, c-acp vbds vvn, vbz dt j n1; pns31 vvz ng2 n2, cc pns31 vvz c-crq pc-acp vvi dt n1.
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Though Satan doth not immediately and directly know the heart; this being the property of God, to be a heart-searcher:
Though Satan does not immediately and directly know the heart; this being the property of God, to be a Heart-searcher:
cs np1 vdz xx av-j cc av-j vvb dt n1; d vbg dt n1 pp-f np1, pc-acp vbi dt n1:
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yet Satan knows much of it. And this he doth partly by suspicion and conceit, and partly by external signs.
yet Satan knows much of it. And this he does partly by suspicion and conceit, and partly by external Signs.
av np1 vvz d pp-f pn31. cc d pns31 vdz av p-acp n1 cc n1, cc av p-acp j n2.
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Partly by Suspicion, as imagining by what corrupt principles and aims the most men live. And partly by external Signs, observing our Prayers, Discourses, Passions:
Partly by Suspicion, as imagining by what corrupt principles and aims the most men live. And partly by external Signs, observing our Prayers, Discourses, Passion:
av p-acp n1, p-acp vvg p-acp r-crq j n2 cc vvz dt av-ds n2 vvb. cc av p-acp j n2, vvg po12 n2, n2, n2:
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hereby he can shrewdly guess what is in us.
hereby he can shrewdly guess what is in us.
av pns31 vmb av-j vvi r-crq vbz p-acp pno12.
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The Devil can interpret the silent language of a blush, a smile, a frown, the glance of an eye, and the like:
The devil can interpret the silent language of a blush, a smile, a frown, the glance of an eye, and the like:
dt n1 vmb vvi dt j n1 pp-f dt n1, dt n1, dt n1, dt n1 pp-f dt n1, cc dt j:
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and thereby can come to know very much, what is in us, in our hearts and thoughts.
and thereby can come to know very much, what is in us, in our hearts and thoughts.
cc av vmb vvi pc-acp vvi av av-d, r-crq vbz p-acp pno12, p-acp po12 n2 cc n2.
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And as for our bodily constitution; this is naked and open to him. He knows it better than we our selves.
And as for our bodily constitution; this is naked and open to him. He knows it better than we our selves.
cc c-acp p-acp po12 j n1; d vbz j cc j p-acp pno31. pns31 vvz pn31 av-jc cs pns12 po12 n2.
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He knows our humours, our passions and affections; and can stir them up, by presenting to them sutable Objects;
He knows our humours, our passion and affections; and can stir them up, by presenting to them suitable Objects;
pns31 vvz po12 n2, po12 n2 cc n2; cc vmb vvi pno32 a-acp, p-acp vvg p-acp pno32 j n2;
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and so can do much to provoke us unto sin. Now this we should endeavour to be acquainted with.
and so can do much to provoke us unto since. Now this we should endeavour to be acquainted with.
cc av vmb vdi av-d pc-acp vvi pno12 p-acp n1. av d pns12 vmd vvi pc-acp vbi vvn p-acp.
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We should not be ignorant of Satan's Devices, as the Apostle speaks, 2 Cor. 2.11. For if we are, hereby we give the Devil very great advantage.
We should not be ignorant of Satan's Devices, as the Apostle speaks, 2 Cor. 2.11. For if we Are, hereby we give the devil very great advantage.
pns12 vmd xx vbb j pp-f npg1 n2, p-acp dt n1 vvz, crd np1 crd. p-acp cs pns12 vbr, av pns12 vvb dt n1 av j n1.
(19) application (DIV3)
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3. Lastly, Being sensible of the ways of Satan's working, resolve to resist him (through the Grace of God) and to watch against him. Resist the Devil.
3. Lastly, Being sensible of the ways of Satan's working, resolve to resist him (through the Grace of God) and to watch against him. Resist the devil.
crd ord, vbg j pp-f dt n2 pp-f npg1 n-vvg, vvb pc-acp vvi pno31 (p-acp dt n1 pp-f np1) cc p-acp vvb p-acp pno31. vvb dt n1.
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This advice the Apostle gives, Jam. 4.7. And watch against him: This advice our Saviour gives, Mat. 26.41. where he adviseth his Disciples, to watch and pray, lest they fall into Temptation.
This Advice the Apostle gives, Jam. 4.7. And watch against him: This Advice our Saviour gives, Mathew 26.41. where he adviseth his Disciples, to watch and pray, lest they fallen into Temptation.
d n1 dt n1 vvz, np1 crd. cc vvb p-acp pno31: d n1 po12 n1 vvz, np1 crd. c-crq pns31 vvz po31 n2, pc-acp vvi cc vvb, cs pns32 vvb p-acp n1.
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We have to do with a subtle, politick and powerfull Adversary: and there is need of great watchfulness, unless we are willing to be overcome.
We have to do with a subtle, politic and powerful Adversary: and there is need of great watchfulness, unless we Are willing to be overcome.
pns12 vhb pc-acp vdi p-acp dt j, j cc j n1: cc pc-acp vbz n1 pp-f j n1, cs pns12 vbr j pc-acp vbi vvn.
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We have within us, corrupt, deceitfull, treacherous hearts, ready to betray us at every turn; corruption enough for Satan's Temptations to work upon:
We have within us, corrupt, deceitful, treacherous hearts, ready to betray us At every turn; corruption enough for Satan's Temptations to work upon:
pns12 vhb p-acp pno12, j, j, j n2, j pc-acp vvi pns12 p-acp d n1; n1 av-d p-acp npg1 n2 pc-acp vvi p-acp:
(19) application (DIV3)
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and those that carry Gun-powder natures about them, had need be watchfull against the darts of Satan;
and those that carry Gunpowder nature's about them, had need be watchful against the darts of Satan;
cc d cst vvb n1 ng1 p-acp pno32, vhd n1 vbi j p-acp dt n2 pp-f np1;
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which are called in Scripture fiery darts, Eph. 6.16. Let us therefore be watchfull.
which Are called in Scripture fiery darts, Ephesians 6.16. Let us Therefore be watchful.
r-crq vbr vvn p-acp n1 j n2, np1 crd. vvb pno12 av vbi j.
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And in order hereto, let us study our selves, and endeavour to be acquainted with our own hearts.
And in order hereto, let us study our selves, and endeavour to be acquainted with our own hearts.
cc p-acp n1 av, vvb pno12 vvi po12 n2, cc vvb pc-acp vbi vvn p-acp po12 d n2.
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Hereby we shall the better know the design of Satan upon us. For Satan usually works on persons according to their tempers.
Hereby we shall the better know the Design of Satan upon us. For Satan usually works on Persons according to their tempers.
av pns12 vmb dt av-jc vvi dt n1 pp-f np1 p-acp pno12. p-acp np1 av-j vvz p-acp n2 vvg p-acp po32 n2.
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He commonly takes his methods of tempting, from the posture and inclination of mens hearts. As a General walketh about the City, and views it well;
He commonly Takes his methods of tempting, from the posture and inclination of men's hearts. As a General walks about the city, and views it well;
pns31 av-j vvz po31 n2 pp-f vvg, p-acp dt n1 cc n1 pp-f ng2 n2. p-acp dt j vvz p-acp dt n1, cc vvz pn31 av;
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and then raiseth his Batteries, where he observes the greatest advantage: So doth the Devil compass us, and considers us in every part, before he tempts.
and then Raiseth his Batteries, where he observes the greatest advantage: So does the devil compass us, and considers us in every part, before he tempts.
cc av vvz po31 n2, c-crq pns31 vvz dt js n1: av vdz dt n1 vvb pno12, cc vvz pno12 p-acp d n1, c-acp pns31 vvz.
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If therefore we would know his design upon us, we should study our natural inclinations and tempers,
If Therefore we would know his Design upon us, we should study our natural inclinations and tempers,
cs av pns12 vmd vvi po31 n1 p-acp pno12, pns12 vmd vvi po12 j n2 cc n2,
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and where we are weakest, and to what sin we are most addicted:
and where we Are Weakest, and to what since we Are most addicted:
cc c-crq pns12 vbr js, cc p-acp r-crq n1 pns12 vbr av-ds vvn:
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and thus we shall the better be able to guess, in what part Satan will beset us;
and thus we shall the better be able to guess, in what part Satan will beset us;
cc av pns12 vmb dt av-jc vbi j pc-acp vvi, p-acp r-crq n1 np1 vmb vvi pno12;
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that so we may make our resistance against him. Which is the third branch of our Exhortation;
that so we may make our resistance against him. Which is the third branch of our Exhortation;
cst av pns12 vmb vvi po12 n1 p-acp pno31. r-crq vbz dt ord n1 pp-f po12 n1;
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resist the Devil, and watch against him. By way of motive, consider, 1. The Devil is your worst Enemy.
resist the devil, and watch against him. By Way of motive, Consider, 1. The devil is your worst Enemy.
vvb dt n1, cc vvi p-acp pno31. p-acp n1 pp-f n1, vvb, crd dt n1 vbz po22 js n1.
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If an Enemy, who seeks to plunder our houses, and destroy our bodies, ought to be resisted:
If an Enemy, who seeks to plunder our houses, and destroy our bodies, ought to be resisted:
cs dt n1, r-crq vvz pc-acp vvi po12 n2, cc vvi po12 n2, pi pc-acp vbi vvn:
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then much more Satan, who seeks to do us a greater mischief; who strikes at no less than the lives of our Souls.
then much more Satan, who seeks to do us a greater mischief; who strikes At no less than the lives of our Souls.
av av-d av-dc np1, r-crq vvz pc-acp vdi pno12 dt jc n1; r-crq vvz p-acp dx dc cs dt n2 pp-f po12 n2.
(19) application (DIV3)
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He goes about, seeking to devour, 2 Pet. 5.8. 2. If you resist him he will flee from you.
He Goes about, seeking to devour, 2 Pet. 5.8. 2. If you resist him he will flee from you.
pns31 vvz a-acp, vvg pc-acp vvi, crd np1 crd. crd cs pn22 vvb pno31 pns31 vmb vvi p-acp pn22.
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There is a gracious promise, Jam. 4.7. where we have a duty positively enjoyn'd;
There is a gracious promise, Jam. 4.7. where we have a duty positively enjoined;
pc-acp vbz dt j n1, np1 crd. c-crq pns12 vhb dt n1 av-j vvn;
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and a gracious promise, as an encouragement to that duty, that the Devil will flee upon our resistance.
and a gracious promise, as an encouragement to that duty, that the devil will flee upon our resistance.
cc dt j n1, c-acp dt n1 p-acp d n1, cst dt n1 vmb vvi p-acp po12 n1.
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Though he may make many assaults:
Though he may make many assaults:
cs pns31 vmb vvi d n2:
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yet if we resist him stedfastly in the faith, we shall at last put him to flight.
yet if we resist him steadfastly in the faith, we shall At last put him to flight.
av cs pns12 vvb pno31 av-j p-acp dt n1, pns12 vmb p-acp ord vvd pno31 pc-acp vvi.
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And for your encouragement, he shall never prevail; unless he first gain your consent. Consider, 3. If you do not resist him, he will lead you captive;
And for your encouragement, he shall never prevail; unless he First gain your consent. Consider, 3. If you do not resist him, he will led you captive;
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you will be his Servants, you will be his Slaves.
you will be his Servants, you will be his Slaves.
pn22 vmb vbi po31 n2, pn22 vmb vbi po31 n2.
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And miserable Slaves are all those, who are Slaves to the Devil; who serve a Master, whose work is Drudgery, and whose wages death.
And miserable Slaves Are all those, who Are Slaves to the devil; who serve a Master, whose work is Drudgery, and whose wages death.
cc j n2 vbr d d, r-crq vbr n2 p-acp dt n1; r-crq vvb dt n1, rg-crq n1 vbz n1, cc rg-crq n2 n1.
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But of this more, (God willing) when we come to consider Satan as a Prince, and not merely as a Spirit.
But of this more, (God willing) when we come to Consider Satan as a Prince, and not merely as a Spirit.
p-acp pp-f d dc, (np1 vvg) c-crq pns12 vvb pc-acp vvi np1 p-acp dt n1, cc xx av-j c-acp dt n1.
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Sermon Tenth. EPHES. II. 2. — According to the Prince of the power, &c. IN the whole Verse we have two parts.
Sermon Tenth. EPHESIANS. II 2. — According to the Prince of the power, etc. IN the Whole Verse we have two parts.
n1 ord. np1. crd crd — p-acp p-acp dt n1 pp-f dt n1, av p-acp dt j-jn n1 pns12 vhb crd n2.
(20) sermon (DIV2)
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1. A description of the unconverted Ephesians, and in them of all other unconverted persons in point of their outward conversation.
1. A description of the unconverted Ephesians, and in them of all other unconverted Persons in point of their outward Conversation.
crd dt n1 pp-f dt vvn np1, cc p-acp pno32 pp-f d n-jn vvn n2 p-acp n1 pp-f po32 j n1.
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'Tis set forth by a walking in sin. (Wherein in time past ye walked.)
It's Set forth by a walking in since. (Wherein in time passed you walked.)
pn31|vbz vvn av p-acp dt vvg p-acp n1. (c-crq p-acp n1 p-acp pn22 vvd.)
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2. The guides, whereby they were govern'd in this their course;
2. The guides, whereby they were governed in this their course;
crd dt n2, c-crq pns32 vbdr vvn p-acp d po32 n1;
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and they were three, namely, the World, the Devil, and the Flesh. According to the course of this world;
and they were three, namely, the World, the devil, and the Flesh. According to the course of this world;
cc pns32 vbdr crd, av, dt n1, dt n1, cc dt n1. vvg p-acp dt n1 pp-f d n1;
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according to the Prince of the power of the Air; fulfilling the lusts and desires of the Flesh. according to the Prince of the power of the Air; fulfilling the Lustiest and Desires of the Flesh.
vvg p-acp dt n1 pp-f dt n1 pp-f dt n1; vvg dt n2 cc n2 pp-f dt n1.
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The first of these guides hath been spoken to:
The First of these guides hath been spoken to:
dt ord pp-f d n2 vhz vbn vvn p-acp:
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that which at present I am upon, is the second Guide, viz. the Devil. Described in my Text as a mighty Prince, having under him two sorts of Subjects;
that which At present I am upon, is the second Guide, viz. the devil. Described in my Text as a mighty Prince, having under him two sorts of Subject's;
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the power of the Air, and the men of this World. According to the Prince of the power of the Air, the Spirit, &c. In handling these words, I proposed to do these two things.the power of the Air, and the men of this World. According to the Prince of the power of the Air, the Spirit, etc. In handling these words, I proposed to do these two things.
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1. To consider that description of Satan that the Apostle here gives. And,
1. To Consider that description of Satan that the Apostle Here gives. And,
crd p-acp vvi d n1 pp-f np1 cst dt n1 av vvz. np1,
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2. To shew how the Ephesians, and in them all other unconverted persons may be said to walk according to Satan.
2. To show how the Ephesians, and in them all other unconverted Persons may be said to walk according to Satan.
crd p-acp n1 c-crq dt np1, cc p-acp pno32 d n-jn vvn n2 vmb vbi vvn p-acp vvb vvg p-acp np1.
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First, To consider that description of Satan the Apostle here gives. This is finish'd. I therefore proceed,First, To Consider that description of Satan the Apostle Here gives. This is finished. I Therefore proceed,
ord, pc-acp vvi cst n1 pp-f np1 dt n1 av vvz. d vbz vvn. pns11 av vvb,
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Secondly, To shew, how the Ephesians, and in them all other unconverted persons may be said to walk according to Satan. (Wherein in time past ye walked — according to the Prince of the power of the Air, &c.)Secondly, To show, how the Ephesians, and in them all other unconverted Persons may be said to walk according to Satan. (Wherein in time passed you walked — according to the Prince of the power of the Air, etc.)
ord, pc-acp vvi, c-crq dt njp2, cc p-acp pno32 d n-jn vvn n2 vmb vbi vvn pc-acp vvi vvg p-acp np1. (c-crq p-acp n1 p-acp pn22 vvd — p-acp p-acp dt n1 pp-f dt n1 pp-f dt n1, av)
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Q. But how did they walk according to this Prince? R. The words may admit of a double Explication.Q. But how did they walk according to this Prince? R. The words may admit of a double Explication.
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A person may be said to walk after a Prince, or according to him, two ways. 1. When he walks after his example, and, 2. When he walks after his Commandment, Will and Dictate.
A person may be said to walk After a Prince, or according to him, two ways. 1. When he walks After his Exampl, and, 2. When he walks After his Commandment, Will and Dictate.
dt n1 vmb vbi vvn pc-acp vvi p-acp dt n1, cc vvg p-acp pno31, crd n2. crd c-crq pns31 vvz p-acp po31 n1, cc, crd c-crq pns31 vvz p-acp po31 n1, n1 cc vvi.
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1. Men may be said to walk after a Prince; (as Satan is stiled here in the Text) when they follow his example, when they do as the Prince doth.
1. Men may be said to walk After a Prince; (as Satan is styled Here in the Text) when they follow his Exampl, when they do as the Prince does.
crd np1 vmb vbi vvn pc-acp vvi p-acp dt n1; (c-acp np1 vbz vvn av p-acp dt n1) c-crq pns32 vvb po31 n1, c-crq pns32 vdb p-acp dt n1 vdz.
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And 'tis very common in this respect, to see persons walk after their Prince. Hence that of the Poet, Regis ad exemplum totus componitur orbis:
And it's very Common in this respect, to see Persons walk After their Prince. Hence that of the Poet, Regis ad exemplum totus componitur Orbis:
cc pn31|vbz av j p-acp d n1, pc-acp vvi n2 vvi p-acp po32 n1. av d pp-f dt n1, fw-la fw-la n1 fw-la fw-la fw-la:
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i. e. The whole world is govern'd by the example of their Prince. And in this sense, unregenerate men walk after Satan, i.e. after his example;i. e. The Whole world is governed by the Exampl of their Prince. And in this sense, unregenerate men walk After Satan, i.e. After his Exampl;
uh. sy. dt j-jn n1 vbz vvn p-acp dt n1 pp-f po32 n1. cc p-acp d n1, j n2 vvb p-acp np1, n1 p-acp po31 n1;
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they tread in his steps in sinning against God. 'Tis true, the example of the Devil is not visible;
they tread in his steps in sinning against God. It's true, the Exampl of the devil is not visible;
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neither does the Devil commit the same sins in every respect, as the unregenerate do.
neither does the devil commit the same Sins in every respect, as the unregenerate doe.
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But yet wicked men do the same works that the Devil would, were he incarnate as they are. And therefore;
But yet wicked men do the same works that the devil would, were he incarnate as they Are. And Therefore;
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if they walk so, as he would walk, supposing him as they are: why, in this respect, they may be said to walk after his example;
if they walk so, as he would walk, supposing him as they Are: why, in this respect, they may be said to walk After his Exampl;
cs pns32 vvb av, c-acp pns31 vmd vvi, vvg pno31 c-acp pns32 vbr: uh-crq, p-acp d n1, pns32 vmb vbi vvn pc-acp vvi p-acp po31 n1;
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and to have the Devil for their Father, their exemplary Father, as Christ speaks of the Jews, Joh. 8.44. (ye are of your Father the Devil.) How was the Devil their Father? Not naturally:
and to have the devil for their Father, their exemplary Father, as christ speaks of the jews, John 8.44. (you Are of your Father the devil.) How was the devil their Father? Not naturally:
cc pc-acp vhi dt n1 p-acp po32 n1, po32 j n1, p-acp np1 vvz pp-f dt np2, np1 crd. (pn22 vbr pp-f po22 n1 dt n1.) q-crq vbds dt n1 po32 n1? xx av-j:
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for they had their bodies from their Parents;
for they had their bodies from their Parents;
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and their Souls from God, who is the Father of Spirits. He was their Father, only in a figurative and metaphorical sense;
and their Souls from God, who is the Father of Spirits. He was their Father, only in a figurative and metaphorical sense;
cc po32 n2 p-acp np1, r-crq vbz dt n1 pp-f n2. pns31 vbds po32 n1, av-j p-acp dt j cc j n1;
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all one, as Abraham is called the Father of all those that do his works, v. 39. If ye are Abraham's Children, said Christ, ye would do the works of Abraham.
all one, as Abraham is called the Father of all those that do his works, v. 39. If you Are Abraham's Children, said christ, you would do the works of Abraham.
d pi, c-acp np1 vbz vvn dt n1 pp-f d d cst vdb po31 n2, n1 crd cs pn22 vbr npg1 n2, vvd np1, pn22 vmd vdi dt n2 pp-f np1.
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To be a child of Abraham is to do his works.
To be a child of Abraham is to do his works.
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And so those Jews, and all other unregenerate men have the Devil for their Father, i. e. an exemplary Father;
And so those jews, and all other unregenerate men have the devil for their Father, i. e. an exemplary Father;
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because they do his works, and tread in his steps;
Because they do his works, and tread in his steps;
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though as but now minded, they do not eye Satan, as a visible pattern, in all they do.
though as but now minded, they do not eye Satan, as a visible pattern, in all they do.
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This then is one way of walking after a Prince, namely, by walking after his example.
This then is one Way of walking After a Prince, namely, by walking After his Exampl.
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2. Men may be said to walk after a Prince, when they walk after his will and commandment;
2. Men may be said to walk After a Prince, when they walk After his will and Commandment;
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when they do as he would have them.
when they do as he would have them.
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And so in this sense to walk after a Prince, is to be influenced and govern'd by his will and authority.
And so in this sense to walk After a Prince, is to be influenced and governed by his will and Authority.
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Now this differs very much from the former. For one may be said to walk after another, his pattern and example; when both are equal.
Now this differs very much from the former. For one may be said to walk After Another, his pattern and Exampl; when both Are equal.
av d vvz av av-d p-acp dt j. p-acp pi vmb vbi vvn pc-acp vvi p-acp j-jn, po31 n1 cc n1; c-crq d vbr j-jn.
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One Prince may walk after another's example; though he is not subject or obedient to him.
One Prince may walk After another's Exampl; though he is not Subject or obedient to him.
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But to walk after another's Commandment, Will and Dictate;
But to walk After another's Commandment, Will and Dictate;
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this is to own him, as our Lord and Master, our Prince and Ruler. And this I take to be the Apostle's meaning in the words of my Text;
this is to own him, as our Lord and Master, our Prince and Ruler. And this I take to be the Apostle's meaning in the words of my Text;
d vbz pc-acp vvi pno31, c-acp po12 n1 cc n1, po12 n1 cc n1. cc d pns11 vvb pc-acp vbi dt ng1 n1 p-acp dt n2 pp-f po11 n1;
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when he tells us the Ephesians, (and in them all other unregenerate persons) do walk after Satan, or according to the Prince of the power of the Air.
when he tells us the Ephesians, (and in them all other unregenerate Persons) do walk After Satan, or according to the Prince of the power of the Air.
c-crq pns31 vvz pno12 dt np1, (cc p-acp pno32 d j-jn j n2) vdb vvi p-acp np1, cc vvg p-acp dt n1 pp-f dt n1 pp-f dt n1.
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The meaning is, they take him for their Prince and Ruler; they obey his Will, and fulfill his Pleasure.
The meaning is, they take him for their Prince and Ruler; they obey his Will, and fulfil his Pleasure.
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They not only do what he doth, or would do, were he in their circumstances;
They not only do what he does, or would do, were he in their Circumstances;
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and so walk after him, as their Pattern: but they do also what he commands and wills them to do;
and so walk After him, as their Pattern: but they do also what he commands and wills them to do;
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and so walk after him, as their Prince. From this Explication, I infer this Doctrine. D. That Satan governs unregenerate men.
and so walk After him, as their Prince. From this Explication, I infer this Doctrine. D. That Satan governs unregenerate men.
cc av vvb p-acp pno31, c-acp po32 n1. p-acp d n1, pns11 vvb d n1. np1 cst np1 vvz j n2.
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He is not only Prince of Devils, called in my Text, the power of the Air;
He is not only Prince of Devils, called in my Text, the power of the Air;
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but also of men, he rules in the Children of disobedience. He rules and governs the unregenerate world;
but also of men, he rules in the Children of disobedience. He rules and governs the unregenerate world;
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they walk after him, as their Prince.
they walk After him, as their Prince.
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In handling this point, I shall, 1. Shew what sort of Government Satan hath over wicked men,
In handling this point, I shall, 1. Show what sort of Government Satan hath over wicked men,
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or unregenerate men. 2. Prove the truth of the Doctrine, that Satan governs them. 3. Enquire how he came by this Government.
or unregenerate men. 2. Prove the truth of the Doctrine, that Satan governs them. 3. Inquire how he Come by this Government.
cc j n2. crd vvb dt n1 pp-f dt n1, cst np1 vvz pno32. crd vvb c-crq pns31 vvd p-acp d n1.
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And, 4. Make some improvement of the whole. 1. I shall shew, what sort of Government Satan hath over wicked men.
And, 4. Make Some improvement of the Whole. 1. I shall show, what sort of Government Satan hath over wicked men.
np1, crd n1 d n1 pp-f dt j-jn. crd pns11 vmb vvi, r-crq n1 pp-f n1 np1 vhz p-acp j n2.
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Satan has a twofold Government in the World; Tyrannical and Princely. 1. Tyrannical. This he exerciseth over the godly;
Satan has a twofold Government in the World; Tyrannical and Princely. 1. Tyrannical. This he Exerciseth over the godly;
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those that are regenerated and ingrafted into Christ. I call this a tyrannical Government;
those that Are regenerated and ingrafted into christ. I call this a tyrannical Government;
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because Satan hath no right to rule over them, and yet he often takes them captive at his Will;
Because Satan hath no right to Rule over them, and yet he often Takes them captive At his Will;
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though 'tis true ordinarily he doth not so, neither are they his willing Subjects. I confess, by nature, we are all of us the Subjects of Satan.
though it's true ordinarily he does not so, neither Are they his willing Subject's. I confess, by nature, we Are all of us the Subject's of Satan.
cs pn31|vbz j av-j pns31 vdz xx av, av-dx vbr pns32 po31 j n2-jn. pns11 vvb, p-acp n1, pns12 vbr d pp-f pno12 dt n2-jn pp-f np1.
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We are all born, by a Statute-law, his Slaves. When man turn'd Rebel against God, and would not have God to rule over him;
We Are all born, by a Statutelaw, his Slaves. When man turned Rebel against God, and would not have God to Rule over him;
pns12 vbr d vvn, p-acp dt n1, po31 n2. c-crq n1 vvd n1 p-acp np1, cc vmd xx vhi n1 pc-acp vvi p-acp pno31;
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God gave him up to the Devil's power, to the vile and cruel Vassallage of Satan.
God gave him up to the Devil's power, to the vile and cruel Vassalage of Satan.
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But as our Apostacy from God at first gave the Devil power over us: so our Conversion to God frees us from his power.
But as our Apostasy from God At First gave the devil power over us: so our Conversion to God frees us from his power.
p-acp p-acp po12 n1 p-acp np1 p-acp ord vvd dt n1 n1 p-acp pno12: av po12 n1 p-acp np1 vvz pno12 p-acp po31 n1.
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Hence we read, that men in Conversion, are turned from the power of Satan unto God, Act. 26.18. Christ hath obtained this privilege for all true Converts:
Hence we read, that men in Conversion, Are turned from the power of Satan unto God, Act. 26.18. christ hath obtained this privilege for all true Converts:
av pns12 vvb, cst n2 p-acp n1, vbr vvn p-acp dt n1 pp-f np1 p-acp np1, n1 crd. np1 vhz vvn d n1 p-acp d j vvz:
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partly by paying a price for them to divine Justice, and so redeeming them by his Blood and Merit from this Curse and Punishment, to which they were justly subjected for their sin;
partly by paying a price for them to divine justice, and so redeeming them by his Blood and Merit from this Curse and Punishment, to which they were justly subjected for their since;
av p-acp vvg dt n1 p-acp pno32 p-acp j-jn n1, cc av vvg pno32 p-acp po31 n1 cc n1 p-acp d n1 cc n1, p-acp r-crq pns32 vbdr av-j vvn p-acp po32 n1;
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and partly by rescuing them from the power of Satan by his Word and Spirit in the work of Conversion;
and partly by rescuing them from the power of Satan by his Word and Spirit in the work of Conversion;
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and so translating them into the Kingdom of God. 'Tis true, Satan doth not presently quit his interest.
and so translating them into the Kingdom of God. It's true, Satan does not presently quit his Interest.
cc av n-vvg pno32 p-acp dt n1 pp-f np1. pn31|vbz j, np1 vdz xx av-j vvi po31 n1.
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Whilst corruption remains (which will abide as long as we live) Satan will always be busie with them, to molest and disturb them;
While corruption remains (which will abide as long as we live) Satan will always be busy with them, to molest and disturb them;
cs n1 vvz (r-crq vmb vvi c-acp av-j c-acp pns12 vvb) np1 vmb av vbi j p-acp pno32, pc-acp vvi cc vvi pno32;
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and such is the cunning craftiness of Satan, that som•times he prevails over them.
and such is the cunning craftiness of Satan, that som•times he prevails over them.
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But through Grace, they are delivered from the Dominion of Satan, as well as Sin. Who,
But through Grace, they Are Delivered from the Dominion of Satan, as well as Sin. Who,
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though he sometimes rules in them as a Tyrant, having them under, as unwilling Slaves;
though he sometime rules in them as a Tyrant, having them under, as unwilling Slaves;
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yet not as a King, (at least ordinarily) having them under, as his willing Subjects.
yet not as a King, (At least ordinarily) having them under, as his willing Subject's.
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But hitherto of that first sort of Government which Satan exerciseth over men, even those that are regenerate,
But hitherto of that First sort of Government which Satan Exerciseth over men, even those that Are regenerate,
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namely Tyrannical. This is not that which is intended in my Doctrine.
namely Tyrannical. This is not that which is intended in my Doctrine.
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For the Devil rules in wicked men after another manner than he doth in the Godly.
For the devil rules in wicked men After Another manner than he does in the Godly.
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2. Princ•ly; and this is that, whereby he rules and governs the wicked. He rules them as their King, having them under, as his willing Subjects.
2. Princ•ly; and this is that, whereby he rules and governs the wicked. He rules them as their King, having them under, as his willing Subject's.
crd av-j; cc d vbz d, c-crq pns31 vvz cc vvz dt j. pns31 vvz pno32 p-acp po32 n1, vhg pno32 p-acp, c-acp po31 j-vvg n2-jn.
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They obey his Dictates, and do his Lusts. He works ordinarily and effectually in such persons;
They obey his Dictates, and do his Lusts. He works ordinarily and effectually in such Persons;
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and that by way of imperious Suggestion. Upon the godly he works by way of Imposture and Deceit;
and that by Way of imperious Suggestion. Upon the godly he works by Way of Imposture and Deceit;
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he inveigles them into sin, and takes them captive before they are aware. But upon the wicked he works by way of imperious Suggestion;
he inveigles them into since, and Takes them captive before they Are aware. But upon the wicked he works by Way of imperious Suggestion;
pns31 vvz pno32 p-acp n1, cc vvz pno32 j-jn p-acp pns32 vbr j. p-acp p-acp dt j pns31 vvz p-acp n1 pp-f j n1;
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yet without any forcement of their Will. The Will is never forc'd by him, neither indeed can be.
yet without any forcement of their Will. The Will is never forced by him, neither indeed can be.
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And yet he works effectually in them, and takes them captive, and that ordinarily at his will.
And yet he works effectually in them, and Takes them captive, and that ordinarily At his will.
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Q. But how doth Satan thus rule in persons whom he cannot force? R. To this I answer,Q. But how does Satan thus Rule in Persons whom he cannot force? R. To this I answer,
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1. By Concession; that the Devil can't force any to sin, whether they be regenerate or unregenerate.
1. By Concession; that the devil can't force any to since, whither they be regenerate or unregenerate.
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He can intice and perswade, as he did Ahab, 1 Kin. 22.21. He can put into the heart and suggest thoughts, as he did in Judas, Joh. 13.2. He can provoke, and stir up, as he did David, 1 Chron. 21.1. All this he can do.
He can entice and persuade, as he did Ahab, 1 Kin. 22.21. He can put into the heart and suggest thoughts, as he did in Judas, John 13.2. He can provoke, and stir up, as he did David, 1 Chronicles 21.1. All this he can do.
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But he cannot force men to sin, or to carry on his own designs.
But he cannot force men to since, or to carry on his own designs.
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In this respect he is (as one speaks) an Achitophel, not an Alexander; a Machiavel, not a Caesar. He can vex us, (as the Midianites did Israel ) with his wiles: but he cannot constrain us.
In this respect he is (as one speaks) an Ahithophel, not an Alexander; a Machiavel, not a Caesar. He can vex us, (as the midianites did Israel) with his wiles: but he cannot constrain us.
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He never useth any compulsion beyond moral suasion, well set on. All this is granted; yet,
He never uses any compulsion beyond moral suasion, well Set on. All this is granted; yet,
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2. I assert, that such is the influence that Satan hath on wicked men, that he rules and governs them at his will and pleasure.
2. I assert, that such is the influence that Satan hath on wicked men, that he rules and governs them At his will and pleasure.
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He takes them captive at his will, as the expression is 2 Tim. 2.26. Though he takes none captive against their own will;He Takes them captive At his will, as the expression is 2 Tim. 2.26. Though he Takes none captive against their own will;
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yet to shew the power that Satan hath over wicked men, he is said to lead them captive at his will.
yet to show the power that Satan hath over wicked men, he is said to led them captive At his will.
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They are his obedient Subjects and Vassals. He rules and governs them at his pleasure.
They Are his obedient Subject's and Vassals. He rules and governs them At his pleasure.
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The reason is, because of that wonderfull dexterity and cunning, which Satan hath in tempting men.
The reason is, Because of that wonderful dexterity and cunning, which Satan hath in tempting men.
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Especially those, whose sinfull corruptions are not mortified by regenerating Grace. For where corruption is not mortified, there temptation is likely to prevail;
Especially those, whose sinful corruptions Are not mortified by regenerating Grace. For where corruption is not mortified, there temptation is likely to prevail;
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especially when managed by a subtle Devil, who is wonderfull cunning, and knows how to suit the bait. I come,
especially when managed by a subtle devil, who is wonderful cunning, and knows how to suit the bait. I come,
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2. To prove the truth of this Doctrine, that Satan governs unregenerate men, or wicked men.
2. To prove the truth of this Doctrine, that Satan governs unregenerate men, or wicked men.
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This is plain from those names that are given in Scripture to such persons; and from those titles that are given unto Satan.
This is plain from those names that Are given in Scripture to such Persons; and from those titles that Are given unto Satan.
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1. From those Names, that are given in Scripture to such persons.
1. From those Names, that Are given in Scripture to such Persons.
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They are called in Scripture the Devil's Children, and his Mansion-house; both which declare them to be under the Devil's Power and Government.
They Are called in Scripture the Devil's Children, and his Mansion-house; both which declare them to be under the Devil's Power and Government.
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1. They are called the Devil's Children. They are called so implicitly, Joh. 8.44. Ye are, saith Christ, of your Father the Devil.
1. They Are called the Devil's Children. They Are called so implicitly, John 8.44. You Are, Says christ, of your Father the devil.
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Christ speaks it of those Jews, that did the Devil's work.
christ speaks it of those jews, that did the Devil's work.
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They that commit sin, and do the Devil's work, the Devil is their Father; therefore they are his Children. And so they are called in express terms, 1 Joh. 3.10. 'Tis manifest, that the Apostle in this place, by the Children of God, doth mean the regenerate;
They that commit since, and do the Devil's work, the devil is their Father; Therefore they Are his Children. And so they Are called in express terms, 1 John 3.10. It's manifest, that the Apostle in this place, by the Children of God, does mean the regenerate;
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those that are born of God, as he speaks, v. 9. therefore he means by the Children of the Devil, which he opposeth to them, those persons that are unregenerate.
those that Are born of God, as he speaks, v. 9. Therefore he means by the Children of the devil, which he Opposeth to them, those Persons that Are unregenerate.
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So that you see unregenerate persons are the Devil's Children. A plain argument that the Devil rules them.
So that you see unregenerate Persons Are the Devil's Children. A plain argument that the devil rules them.
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For who rules the Child but the Father? 2. They are called the Devil's House. This name our Saviour gives wicked men;
For who rules the Child but the Father? 2. They Are called the Devil's House. This name our Saviour gives wicked men;
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for of such he is speaking, Mat. 12.43, 44. When the unclean Spirit is gone, &c. He saith, I will return into my house from whence I came out, &c. q. d.
for of such he is speaking, Mathew 12.43, 44. When the unclean Spirit is gone, etc. He Says, I will return into my house from whence I Come out, etc. q. worser.
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I have walked among the Saints of God to and fro, knocking at this door and that,
I have walked among the Saints of God to and from, knocking At this door and that,
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and none will bid me welcome; I can find no rest. Well, I know where I may be bold;
and none will bid me welcome; I can find no rest. Well, I know where I may be bold;
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I will even go to my own house, ( i. e. those wicked persons out of whom he went, v. 43.) and there I shall rule without controul.
I will even go to my own house, (i. e. those wicked Persons out of whom he went, v. 43.) and there I shall Rule without control.
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And when he comes, he finds it empty, swept, and garnished, i. e. all ready for his entertainment.
And when he comes, he finds it empty, swept, and garnished, i. e. all ready for his entertainment.
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Satan usually finds free entertainment in the hearts of Sinners; who are stiled in this place his Mansion-house.
Satan usually finds free entertainment in the hearts of Sinners; who Are styled in this place his Mansion-house.
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A plain argument that Satan rules them. For where hath a man command; if not in his own house?
A plain argument that Satan rules them. For where hath a man command; if not in his own house?
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2. That Satan governs unregenerate men, is plain also from those Titles that are given to him.
2. That Satan governs unregenerate men, is plain also from those Titles that Are given to him.
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He is called in Scripture, the God, the Prince of the unregenerate world, 2 Cor. 4.4. Joh. 14.30. which therefore shews that he rules over it.
He is called in Scripture, the God, the Prince of the unregenerate world, 2 Cor. 4.4. John 14.30. which Therefore shows that he rules over it.
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I shall only at present insist on the latter title, viz. that of a Prince; which title our Saviour gives to Satan in that fore-quoted place, Joh. 14.30. The Prince of this world cometh, saith he, and finds nothing in me. (Nothing in me,) i. e.
I shall only At present insist on the latter title, viz. that of a Prince; which title our Saviour gives to Satan in that forequoted place, John 14.30. The Prince of this world comes, Says he, and finds nothing in me. (Nothing in me,) i. e.
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no corruption, as matter for him to work upon; by vertue of which he should have authority over me, and be my Prince;
no corruption, as matter for him to work upon; by virtue of which he should have Authority over me, and be my Prince;
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as he is the Prince of the wicked world: For so our Saviour, you see, stiles him.
as he is the Prince of the wicked world: For so our Saviour, you see, stile him.
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Neither is it an empty title, as will evidently appear in these following particulars; wherein I shall shew what resemblance there is, between Satan and other Princes.
Neither is it an empty title, as will evidently appear in these following particulars; wherein I shall show what resemblance there is, between Satan and other Princes.
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1. Princes have their Thrones, where they sit in State, and Satan hath his. Rev. 2.13. I know thy works, and where thou dwellest, even where Satan's seat, (NONLATINALPHABET,) where Satan's Throne is.
1. Princes have their Thrones, where they fit in State, and Satan hath his. Rev. 2.13. I know thy works, and where thou dwellest, even where Satan's seat, (,) where Satan's Throne is.
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Satan hath his Throne, and such an one, as few earthly Princes may compare with him.
Satan hath his Throne, and such an one, as few earthly Princes may compare with him.
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For few Kings are enthron'd in the hearts of all their Subjects. They rule their bodies, and command their Purses:
For few Kings Are Enthroned in the hearts of all their Subject's. They Rule their bodies, and command their Purses:
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but how oft in a day are they pull'd out of their Thrones by the wishes of their discontented Subjects.
but how oft in a day Are they pulled out of their Thrones by the wishes of their discontented Subject's.
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Now Satan hath the heart of all his Subjects, who are his obedient, willing Servants; and therefore in this Satan exceeds many other Princes.
Now Satan hath the heart of all his Subject's, who Are his obedient, willing Servants; and Therefore in this Satan exceeds many other Princes.
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2. Princes have their homage, and peculiar honour done them. And Satan also hath his homage;
2. Princes have their homage, and peculiar honour done them. And Satan also hath his homage;
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he is served on the knee of his Subjects.
he is served on the knee of his Subject's.
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Yea, the Devil has been worshipped as a God: and so hath had more Honour and Dignity than other Princes.
Yea, the devil has been worshipped as a God: and so hath had more Honour and Dignity than other Princes.
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Hence he is called not only the Prince, but the God of this world, 2 Cor. 4.4. There were some great Conquerors, that affected of old to be worshipped as Gods;
Hence he is called not only the Prince, but the God of this world, 2 Cor. 4.4. There were Some great Conquerors, that affected of old to be worshipped as God's;
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not being content with the highest power among men; (so Alexander and Mahomet, as some report,) but few obtain'd it.
not being content with the highest power among men; (so Alexander and Mahomet, as Some report,) but few obtained it.
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Now the Devil has had it: He was worshipped as a God in the Heathen World, whose Oracles they consulted.
Now the devil has had it: He was worshipped as a God in the Heathen World, whose Oracles they consulted.
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And when Heathenism was destroyed, and all the Oracles became dumb at Christ's coming;
And when Heathenism was destroyed, and all the Oracles became dumb At Christ's coming;
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to the end he might still be worshipped in the world, in the Christian world also, the Devil gave his power to the Beast:
to the end he might still be worshipped in the world, in the Christian world also, the devil gave his power to the Beast:
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So you read, Rev. 13.4, 12. And they worshipped the Dragon, which gave his power to the Beast, and they worshipped the Beast; i. e.
So you read, Rev. 13.4, 12. And they worshipped the Dragon, which gave his power to the Beast, and they worshipped the Beast; i. e.
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the Roman Emperors, and afterward the Popes, (as some understand it,) to whom blasphemous titles have been given, saying, Who is like unto the Beast.
the Roman Emperor's, and afterwards the Popes, (as Some understand it,) to whom blasphemous titles have been given, saying, Who is like unto the Beast.
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So that you see, the Devil in this also, exceeds the common Princes of the world;
So that you see, the devil in this also, exceeds the Common Princes of the world;
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and expects more Homage and Honour from his Subjects than they do.
and expects more Homage and Honour from his Subject's than they do.
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3. Princes, such as are absolute, have a legislative power, nay their Will is their law;
3. Princes, such as Are absolute, have a legislative power, nay their Will is their law;
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as at this day in Turky, where their Laws are written in no other Table, than the proud Sultan 's Breast.
as At this day in Turky, where their Laws Are written in no other Table, than the proud Sultan is Breast.
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And thus Satan gives Laws to poor Sinners. His motions and dictates have the force of a Law in those that are unregenerate.
And thus Satan gives Laws to poor Sinners. His motions and dictates have the force of a Law in those that Are unregenerate.
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And 'tis admirable to observe, what Satan can do with such persons. If he but speak, they go; if he suggest, they submit; if he move, they obey.
And it's admirable to observe, what Satan can do with such Persons. If he but speak, they go; if he suggest, they submit; if he move, they obey.
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They are his willing Subjects and Vassals. They do his Lusts, and fulfill his mind; though they shall have nothing but Damnation for their pains.
They Are his willing Subject's and Vassals. They do his Lustiest, and fulfil his mind; though they shall have nothing but Damnation for their pains.
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4. Lastly, Princes have their Ministers of State, persons whom they imploy for the inlargement and safety of their Territories. And so hath Satan.
4. Lastly, Princes have their Ministers of State, Persons whom they employ for the enlargement and safety of their Territories. And so hath Satan.
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He hath his Ministers, as the Apostle calls them, 2 Cor. 11.14, 15. who make it their business to enlarge his Territories,
He hath his Ministers, as the Apostle calls them, 2 Cor. 11.14, 15. who make it their business to enlarge his Territories,
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and to propagate his cursed designs in the world. Accordingly you read of the Doctrine of Devils, 1 Tim. 4.1.
and to propagate his cursed designs in the world. Accordingly you read of the Doctrine of Devils, 1 Tim. 4.1.
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Thus the Devil hath his Ministers, who sow corrupt Doctrine, Heresie and Error, thereby to strengthen and inlarge his Kingdom.
Thus the devil hath his Ministers, who sow corrupt Doctrine, Heresy and Error, thereby to strengthen and enlarge his Kingdom.
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And thus you see, that Satan fitly answers this title, of Prince of the world. Which title shews him to be a Governour to those he is a Prince,
And thus you see, that Satan fitly answers this title, of Prince of the world. Which title shows him to be a Governor to those he is a Prince,
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namely to all the unregenerate world. I proceed in the next place, 3. To enquire, how Satan came by this princely Government? To this I answer,
namely to all the unregenerate world. I proceed in the next place, 3. To inquire, how Satan Come by this princely Government? To this I answer,
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1. By Conquest. The Devil conquer'd us at the fall of Adam; and ever since hath ruled over us;
1. By Conquest. The devil conquered us At the fallen of Adam; and ever since hath ruled over us;
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and that by virtue of the Law of Conquest.
and that by virtue of the Law of Conquest.
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For this seems to be the Law of Conquest, that a man shall be subject to him that overcomes him;
For this seems to be the Law of Conquest, that a man shall be Subject to him that overcomes him;
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as the Apostle speaks, 2 Pet. 2.19. Of whom a man is overcome, of the same is he brought into bondage.
as the Apostle speaks, 2 Pet. 2.19. Of whom a man is overcome, of the same is he brought into bondage.
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Now man was overcome by Satan. He conquer'd us in Adam our publick head. The Serpent beguil'd our first Parents;
Now man was overcome by Satan. He conquered us in Adam our public head. The Serpent beguiled our First Parents;
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and so they, (and we all in them) were brought thereby into Bondage to him.
and so they, (and we all in them) were brought thereby into Bondage to him.
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So that Satan came to this Government by vertue of Conquest. 'Tis true, Conquest is a crack'd title;
So that Satan Come to this Government by virtue of Conquest. It's true, Conquest is a cracked title;
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e. g. a Thief is not the honester, because able to force the Traveller to deliver his Purse.e. g. a Thief is not the Honester, Because able to force the Traveller to deliver his Purse.
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And a Thief on the Throne is no better than a Thief on the Road, or a Pirate in a Pinnace,
And a Thief on the Throne is no better than a Thief on the Road, or a Pirate in a Pinnace,
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as one boldly told Alexander. The Devil therefore on this account hath no better claim to his rule over us,
as one boldly told Alexander. The devil Therefore on this account hath no better claim to his Rule over us,
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than a Thief has to his stollen goods, taken per force. He got this Government by power and policy at the beginning;
than a Thief has to his stolen goods, taken per force. He god this Government by power and policy At the beginning;
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and he still maintains it by the same methods, till Christ comes and rescues the Sinner from his power.
and he still maintains it by the same methods, till christ comes and rescues the Sinner from his power.
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Christ, when he conquers a Soul in Conversion; and so rescues him from the power of Satan, his Conquest is good: christ, when he conquers a Soul in Conversion; and so rescues him from the power of Satan, his Conquest is good:
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because the ground of the War is righteous;
Because the ground of the War is righteous;
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namely to recover what was his own, which Satan cannot say of the meanest creature, that it is his own.
namely to recover what was his own, which Satan cannot say of the Meanest creature, that it is his own.
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2. By Election. Satan came by his Government over men not only by Conquest, but also by Election;
2. By Election. Satan Come by his Government over men not only by Conquest, but also by Election;
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which is another way, and that more legal, whereby persons come to be invested with Government.
which is Another Way, and that more Legal, whereby Persons come to be invested with Government.
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'Tis true the Devil came in by a wile: but now he is Prince elect, by the unanimous voice of corrupt nature.
It's true the devil Come in by a wile: but now he is Prince elect, by the unanimous voice of corrupt nature.
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He governs the world of unregenerate men; and they would have it so to be.
He governs the world of unregenerate men; and they would have it so to be.
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Ye are, said Christ, of your Father the Devil, and his Lusts ye will do, (NONLATINALPHABET,) you consent to them;You Are, said christ, of your Father the devil, and his Lustiest you will do, (,) you consent to them;
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you are as willing to do them, as he to have you, Joh. 8.44.
you Are as willing to do them, as he to have you, John 8.44.
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So that the Devil is enthron'd in the heart, and has got the consent of the unregenerate World.
So that the devil is Enthroned in the heart, and has god the consent of the unregenerate World.
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They obey his Dictates, and do his Lusts;
They obey his Dictates, and do his Lustiest;
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not only as a Conqueror, but as a chosen Prince; they are willing so to do.
not only as a Conqueror, but as a chosen Prince; they Are willing so to do.
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This then is another title that Satan hath to this Government. And this also hath a flaw in it.
This then is Another title that Satan hath to this Government. And this also hath a flaw in it.
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For man by Law of creation is God's Subject, and cannot give away his right.
For man by Law of creation is God's Subject, and cannot give away his right.
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'Tis true, by Sin, man himself loseth his right in God as Protector: but God loseth not his right over man,
It's true, by since, man himself loses his right in God as Protector: but God loses not his right over man,
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as his Lord and Sovereign. And therefore 'tis not in mans power, I mean de jure, to chuse to himself a new Sovereign, in opposition to the blessed God;
as his Lord and Sovereign. And Therefore it's not in men power, I mean de jure, to choose to himself a new Sovereign, in opposition to the blessed God;
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as do all the unregenerate World, for the Devil is their God, as the Apostle calls him, 2 Cor. 4.4.
as do all the unregenerate World, for the devil is their God, as the Apostle calls him, 2 Cor. 4.4.
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3. Lastly, By God's Commission. Satan governs the unregenerate World, and is Prince thereof, by God's Commission,
3. Lastly, By God's Commission. Satan governs the unregenerate World, and is Prince thereof, by God's Commission,
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and that by way of Curse upon man, for revolting from the Government of his rightfull Lord and Maker. Man turning Rebel against God;
and that by Way of Curse upon man, for revolting from the Government of his rightful Lord and Maker. Man turning Rebel against God;
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God justly gave so ungratefull a creature, who despised his mild and easie Government, over unto the cruel Tyranny of Satan, a punishment suited unto his iniquity in a just way,
God justly gave so ungrateful a creature, who despised his mild and easy Government, over unto the cruel Tyranny of Satan, a punishment suited unto his iniquity in a just Way,
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as the Law is, Deut. 28.47, 48. Because thou servedst not the Lord thy God, with joyfulness and with gladness of heart,
as the Law is, Deuteronomy 28.47, 48. Because thou servedst not the Lord thy God, with joyfulness and with gladness of heart,
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for the abundance of all things, therefore shalt thou serve thine Enemies, &c. Thus it fell out with those Israelites, to whom it was spoken, when they proved disobedient.for the abundance of all things, Therefore shalt thou serve thine Enemies, etc. Thus it fell out with those Israelites, to whom it was spoken, when they proved disobedient.
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And this is the case of fallen man with respect to Satan, the grand Enemy of Mankind.
And this is the case of fallen man with respect to Satan, the grand Enemy of Mankind.
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When man rebelled against his Maker, God gave him up to this Tyrant. So that Satan is a King given in God's wrath.
When man rebelled against his Maker, God gave him up to this Tyrant. So that Satan is a King given in God's wrath.
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And Cham 's Curse is become man's punishment; a Servant of Servants. The Devil is God's Slave, and Man the Devil's.
And Cham is Curse is become Man's punishment; a Servant of Servants. The devil is God's Slave, and Man the Devil's.
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Hence we read, that the Kingdoms of the world are delivered to him, (his Will and Power) in a great measure,
Hence we read, that the Kingdoms of the world Are Delivered to him, (his Will and Power) in a great measure,
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as he told Christ, Luk. 4.5, 6. Though the Devil lyed, in saying, he could give the Kingdoms of the world to whom he pleased:
as he told christ, Luk. 4.5, 6. Though the devil lied, in saying, he could give the Kingdoms of the world to whom he pleased:
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yet he spake true in some sense, when he said, the World and the Kingdoms thereof were delivered to him.
yet he spoke true in Some sense, when he said, the World and the Kingdoms thereof were Delivered to him.
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For God hath given the Devil power over the world, the sinfull world, as a righteous act of Vengeance on man, for revolting from him.
For God hath given the devil power over the world, the sinful world, as a righteous act of Vengeance on man, for revolting from him.
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It being but just, that man, who would not have God to rule over him, should be delivered to the Devil's Government:
It being but just, that man, who would not have God to Rule over him, should be Delivered to the Devil's Government:
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though, I confess, 'tis a very sore punishment, and loudly bespeaks man's misery;
though, I confess, it's a very soar punishment, and loudly bespeaks Man's misery;
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for when David would curse to purpose the Enemies of God, he only prays, that Satan may be set over them, Psal. 109.6.
for when David would curse to purpose the Enemies of God, he only prays, that Satan may be Set over them, Psalm 109.6.
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But so much for the Doctrinal part.
But so much for the Doctrinal part.
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Sermon Eleventh. EPHES. II. 2. — According to the Prince of the power of the Air, &c.
Sermon Eleventh. EPHESIANS. II 2. — According to the Prince of the power of the Air, etc.
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D. THE Doctrine is this, Satan governs unregenerate men. The Doctrinal part being finish't, I come now to theD. THE Doctrine is this, Satan governs unregenerate men. The Doctrinal part being finished, I come now to the
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APPLICATION.
APPLICATION.
n1.
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Is it so, That Satan governs the unregenerate world, and is their Prince? Then this may serve for Examination and Exhortation.
Is it so, That Satan governs the unregenerate world, and is their Prince? Then this may serve for Examination and Exhortation.
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First, For Examination. If the case be thus, then it behoves us to make some enquiry, Whether or no he is our Prince? This question cannot be thought impertinent;First, For Examination. If the case be thus, then it behoves us to make Some enquiry, Whither or no he is our Prince? This question cannot be Thought impertinent;
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because by nature, we are all of us the Devil's Subjects, born under his Dominion; this being the just punishment of our Rebellion again God.
Because by nature, we Are all of us the Devil's Subject's, born under his Dominion; this being the just punishment of our Rebellion again God.
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Yea, let me add, we do at this moment actually stand members, either of Christ's or the Devil's Kingdom.
Yea, let me add, we do At this moment actually stand members, either of Christ's or the Devil's Kingdom.
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These two Kingdoms divide the world.
These two Kingdoms divide the world.
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And every man that is now in being, whether high or low, rich or poor, falls under one of these Kingdoms.
And every man that is now in being, whither high or low, rich or poor, falls under one of these Kingdoms.
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As there is no third place from Heaven and Hell, to which men go after this life:
As there is not third place from Heaven and Hell, to which men go After this life:
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so neither is there a third Kingdom, distinct from the Kingdom of Christ and Satan. And this our Saviour plainly intimates, Luk. 11.23. where he tells us, that he that is not with him is against him.
so neither is there a third Kingdom, distinct from the Kingdom of christ and Satan. And this our Saviour plainly intimates, Luk. 11.23. where he tells us, that he that is not with him is against him.
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The Devil and Christ are two contrary Princes, that have a continual War between them; for their Kingdoms and Interests are quite contrary.
The devil and christ Are two contrary Princes, that have a continual War between them; for their Kingdoms and Interests Are quite contrary.
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The Devil has been always, and is still unwearied in opposing the interest of Christ's Kingdom.
The devil has been always, and is still unwearied in opposing the Interest of Christ's Kingdom.
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And as it is many times in War, you must take part with one side or other, there must be no Neuters: so it is here.
And as it is many times in War, you must take part with one side or other, there must be no Neuters: so it is Here.
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Christ and the Devil are so engaged, and such an irreconcilableness there is between them, that men must fall,
christ and the devil Are so engaged, and such an irreconcilableness there is between them, that men must fallen,
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and they do fall one way or other.
and they do fallen one Way or other.
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2488
And therefore every man that is now in being, belongs either to the Kingdom of Christ, or the Kingdom of Satan.
And Therefore every man that is now in being, belongs either to the Kingdom of christ, or the Kingdom of Satan.
cc av d n1 cst vbz av p-acp vbg, vvz av-d p-acp dt n1 pp-f np1, cc dt n1 pp-f np1.
(22) application (DIV3)
470
Page 192
2489
And this being so, it greatly behoves us to make some enquiry, to which of these Kingdoms we do belong;
And this being so, it greatly behoves us to make Some enquiry, to which of these Kingdoms we do belong;
cc d vbg av, pn31 av-j vvz pno12 pc-acp vvi d n1, p-acp r-crq pp-f d n2 pns12 vdb vvi;
(22) application (DIV3)
470
Page 192
2490
especially considering, that we are by nature the Devil's Subjects, and born under his Kingdom. Q. How shall we know, whether or no we are Satan's Subjects?
especially considering, that we Are by nature the Devil's Subject's, and born under his Kingdom. Q. How shall we know, whither or not we Are Satan's Subject's?
av-j vvg, cst pns12 vbr p-acp n1 dt ng1 n2-jn, cc vvn p-acp po31 n1. np1 c-crq vmb pns12 vvi, cs cc xx pns12 vbr npg1 n2-jn?
(22) application (DIV3)
470
Page 192
2491
R. In order to make some discovery of it, be pleased to consider these following Queries.R. In order to make Some discovery of it, be pleased to Consider these following Queries.
np1 p-acp n1 pc-acp vvi d n1 pp-f pn31, vbb vvn pc-acp vvi d j-vvg n2.
(22) application (DIV3)
472
Page 192
2492
1. Whose Laws do you ordinarily obey. His Servants you are to whom you obey: So saith the Apostle, Rom. 6.16. He is very express in this matter, and takes it as a thing generally known, that a man is Subject and Servant to him, to whom he yields himself a Servant to obey.
1. Whose Laws do you ordinarily obey. His Servants you Are to whom you obey: So Says the Apostle, Rom. 6.16. He is very express in this matter, and Takes it as a thing generally known, that a man is Subject and Servant to him, to whom he yields himself a Servant to obey.
crd rg-crq n2 vdb pn22 av-jn vvi. po31 n2 pn22 vbr p-acp ro-crq pn22 vvb: av vvz dt n1, np1 crd. pns31 vbz av j p-acp d n1, cc vvz pn31 p-acp dt n1 av-j vvn, cst dt n1 vbz j-jn cc n1 p-acp pno31, p-acp ro-crq pns31 vvz px31 dt n1 pc-acp vvi.
(22) application (DIV3)
473
Page 192
2493
The case is so clear, that I perswade my self, there is none doubts, but this is a good and plain evidence, whereby to discover the Devil's Subjects.
The case is so clear, that I persuade my self, there is none doubts, but this is a good and plain evidence, whereby to discover the Devil's Subject's.
dt n1 vbz av j, cst pns11 vvb po11 n1, pc-acp vbz pix vvz, cc-acp d vbz dt j cc j n1, c-crq pc-acp vvi dt ng1 n2-jn.
(22) application (DIV3)
473
Page 193
2494
Let us therefore put the matter to a tryal.
Let us Therefore put the matter to a trial.
vvb pno12 av vvi dt n1 p-acp dt n1.
(22) application (DIV3)
473
Page 193
2495
Whose Laws do you obey? Christ's or the Devil's? If you would know the Laws of Christ,
Whose Laws do you obey? Christ's or the Devil's? If you would know the Laws of christ,
rg-crq n2 vdb pn22 vvi? npg1 cc dt ng1? cs pn22 vmd vvi dt n2 pp-f np1,
(22) application (DIV3)
473
Page 193
2496
and the Laws of the Devil; I answer in general, That the Laws of Christ are Laws of Holiness.
and the Laws of the devil; I answer in general, That the Laws of christ Are Laws of Holiness.
cc dt n2 pp-f dt n1; pns11 vvb p-acp n1, cst dt n2 pp-f np1 vbr n2 pp-f n1.
(22) application (DIV3)
473
Page 193
2497
Christ's Law is holy, so saith the Apostle, Rom. 7.12.
Christ's Law is holy, so Says the Apostle, Rom. 7.12.
npg1 n1 vbz j, av vvz dt n1, np1 crd.
(22) application (DIV3)
473
Page 193
2498
And the Laws of the Devil are the Laws of Sin, as the Apostle stiles them, Rom. 8.2.
And the Laws of the devil Are the Laws of since, as the Apostle stile them, Rom. 8.2.
cc dt n2 pp-f dt n1 vbr dt n2 pp-f n1, p-acp dt n1 vvz pno32, np1 crd.
(22) application (DIV3)
473
Page 193
2499
Now these Laws are as contrary to each other, as light is to darkness, good to evil,
Now these Laws Are as contrary to each other, as Light is to darkness, good to evil,
av d n2 vbr a-acp j-jn p-acp d n-jn, c-acp n1 vbz p-acp n1, j p-acp n-jn,
(22) application (DIV3)
473
Page 193
2500
or Christ to Belial, whose Laws they are. And therefore they may easily be distinguish d from each other;
or christ to Belial, whose Laws they Are. And Therefore they may Easily be distinguish d from each other;
cc np1 p-acp np1, rg-crq n2 pns32 vbr. cc av pns32 vmb av-j vbi vvi zz p-acp d n-jn;
(22) application (DIV3)
473
Page 193
2501
unless we resolve to put a Cheat on our own Souls.
unless we resolve to put a Cheat on our own Souls.
cs pns12 vvb pc-acp vvi dt n1 p-acp po12 d n2.
(22) application (DIV3)
473
Page 193
2502
Now which of these Laws do you ordinarily obey? Do you submit to the Laws of Holiness? Or are you obedient to the Law of Sin? Tis a plain case.
Now which of these Laws do you ordinarily obey? Do you submit to the Laws of Holiness? Or Are you obedient to the Law of since? This a plain case.
av r-crq pp-f d n2 vdb pn22 av-jn vvi? vdb pn22 vvi p-acp dt n2 pp-f n1? cc vbr pn22 j p-acp dt n1 pp-f n1? pn31|vbz dt j n1.
(22) application (DIV3)
473
Page 193
2503
And certainly, Sirs, if Sin hath not so far bereaved us of our wits, as not to know Sin from Holiness, we may soon be resolved.
And Certainly, Sirs, if since hath not so Far bereft us of our wits, as not to know since from Holiness, we may soon be resolved.
cc av-j, n2, cs n1 vhz xx av av-j vvn pno12 pp-f po12 n2, c-acp xx pc-acp vvi n1 p-acp n1, pns12 vmb av vbi vvn.
(22) application (DIV3)
473
Page 193
2504
Let us therefore consider, whether we obey the Law of Sin? When Satan tempts us to break this and the other command;
Let us Therefore Consider, whither we obey the Law of since? When Satan tempts us to break this and the other command;
vvb pno12 av vvi, cs pns12 vvb dt n1 pp-f n1? c-crq np1 vvz pno12 pc-acp vvi d cc dt j-jn n1;
(22) application (DIV3)
473
Page 193
2505
to prophane the Sabbath, to lye, or swear, or drink to excess, and such like:
to profane the Sabbath, to lie, or swear, or drink to excess, and such like:
pc-acp vvi dt n1, pc-acp vvi, cc vvi, cc vvi p-acp n1, cc d av-j:
(22) application (DIV3)
473
Page 193
2506
What is our behaviour? Do we ordinarily yield to such like Suggestions? If so:
What is our behaviour? Do we ordinarily yield to such like Suggestions? If so:
q-crq vbz po12 n1? vdb pns12 av-j vvb p-acp d j n2? cs av:
(22) application (DIV3)
473
Page 193
2507
tis a plain argument that we are the Devil's Subjects, for we obey his Laws.
this a plain argument that we Are the Devil's Subject's, for we obey his Laws.
pn31|vbz dt j n1 cst pns12 vbr dt ng1 n2-jn, c-acp pns12 vvb po31 n2.
(22) application (DIV3)
473
Page 193
2508
Who ever question'd, whether those were Jeroboam 's Subjects, that willingly walked after his Commandment, as the expression is, Hos. 5.11.
Who ever questioned, whither those were Jeroboam is Subjects, that willingly walked After his Commandment, as the expression is, Hos. 5.11.
r-crq av vvn, cs d vbdr np1 vbz np1, cst av-j vvd p-acp po31 n1, p-acp dt n1 vbz, np1 crd.
(22) application (DIV3)
473
Page 193
2509
who obeyed his Laws, when he set up a Kingdom in opposition to Rehoboam? And what greater reason is there of doubting in the present case? Consider in the next place, and seriously answer this question.
who obeyed his Laws, when he Set up a Kingdom in opposition to Rehoboam? And what greater reason is there of doubting in the present case? Consider in the next place, and seriously answer this question.
r-crq vvd po31 n2, c-crq pns31 vvd a-acp dt n1 p-acp n1 p-acp np1? cc q-crq jc n1 vbz a-acp pp-f vvg p-acp dt j n1? np1 p-acp dt ord n1, cc av-j vvi d n1.
(22) application (DIV3)
473
Page 194
2510
2. Is there any known sin you indulge and allow? Is there any Sin,
2. Is there any known since you indulge and allow? Is there any since,
crd vbz a-acp d j-vvn n1 pn22 vvb cc vvi? vbz a-acp d n1,
(22) application (DIV3)
474
Page 194
2511
though never so small, that reigns in your Souls? If so, 'tis an argument also that you are the Subjects of Satan's Kingdom.
though never so small, that reigns in your Souls? If so, it's an argument also that you Are the Subject's of Satan's Kingdom.
cs av-x av j, cst vvz p-acp po22 n2? cs av, pn31|vbz dt n1 av cst pn22 vbr dt n2-jn pp-f npg1 n1.
(22) application (DIV3)
474
Page 194
2512
Perhaps some persons may pride themselves with a form of Godliness, and certainly conclude that they are Christs Subjects,
Perhaps Some Persons may pride themselves with a from of Godliness, and Certainly conclude that they Are Christ Subject's,
av d n2 vmb n1 px32 p-acp dt n1 pp-f n1, cc av-j vvi cst pns32 vbr npg1 n2-jn,
(22) application (DIV3)
474
Page 194
2513
because they are not so vile and wicked as others are;
Because they Are not so vile and wicked as Others Are;
c-acp pns32 vbr xx av j cc j c-acp n2-jn vbr;
(22) application (DIV3)
474
Page 194
2514
and do not obey the Devil's Laws, or the Laws of Sin in that extent as they see others. Well, grant it be so.
and do not obey the Devil's Laws, or the Laws of since in that extent as they see Others. Well, grant it be so.
cc vdb xx vvi dt ng1 n2, cc dt n2 pp-f n1 p-acp d n1 c-acp pns32 vvb n2-jn. uh-av, vvb pn31 vbi av.
(22) application (DIV3)
474
Page 194
2515
Yet let me ask, is there any Sin, though never so little, that you secretly indulge;
Yet let me ask, is there any since, though never so little, that you secretly indulge;
av vvb pno11 vvi, vbz pc-acp d n1, cs av-x av j, cst pn22 av-jn vvi;
(22) application (DIV3)
474
Page 194
2516
any Sin, though never so secret, that you live in, and rowl as a sweet Morsel under your Tongue,
any since, though never so secret, that you live in, and roll as a sweet Morsel under your Tongue,
d n1, cs av-x av j-jn, cst pn22 vvb p-acp, cc vvi p-acp dt j n1 p-acp po22 n1,
(22) application (DIV3)
474
Page 194
2517
and know not how to let it go, but it reigns in you? If so, 'tis a sign the Devil is your Lord and Ruler,
and know not how to let it go, but it reigns in you? If so, it's a Signen the devil is your Lord and Ruler,
cc vvb xx c-crq pc-acp vvi pn31 vvi, cc-acp pn31 vvz p-acp pn22? cs av, pn31|vbz dt n1 dt n1 vbz po22 n1 cc n1,
(22) application (DIV3)
474
Page 194
2518
and that you are his Subjects.
and that you Are his Subject's.
cc cst pn22 vbr po31 n2-jn.
(22) application (DIV3)
474
Page 194
2519
For Satan's Kingdom is as large and extensive, as the Dominion of Sin. And therefore you find in Scripture-language, that to be a Servant of Sin, and a Servant of Satan are all one, Rom. 6.20, 22. And that, to be turned from the power of Sin, and the power of Satan, signifie one and the same thing, Act. 26.18. The reason is, because where Sin reigns Satan reigns. And therefore now;
For Satan's Kingdom is as large and extensive, as the Dominion of Sin. And Therefore you find in Scripture-language, that to be a Servant of since, and a Servant of Satan Are all one, Rom. 6.20, 22. And that, to be turned from the power of since, and the power of Satan, signify one and the same thing, Act. 26.18. The reason is, Because where since reigns Satan reigns. And Therefore now;
p-acp npg1 n1 vbz a-acp j cc j, c-acp dt n1 pp-f np1 cc av pn22 vvb p-acp n1, cst pc-acp vbi dt n1 pp-f n1, cc dt n1 pp-f np1 vbr d pi, np1 crd, crd cc d, pc-acp vbi vvn p-acp dt n1 pp-f n1, cc dt n1 pp-f np1, vvb crd cc dt d n1, n1 crd. dt n1 vbz, c-acp q-crq n1 vvz np1 vvz. cc av av;
(22) application (DIV3)
474
Page 194
2520
though the Devil does not carry on a man to all sins, yet if any Sin hath dominion in a man, that he walks in it, and makes it his course:
though the devil does not carry on a man to all Sins, yet if any since hath dominion in a man, that he walks in it, and makes it his course:
cs dt n1 vdz xx vvi p-acp dt n1 p-acp d n2, av cs d n1 vhz n1 p-acp dt n1, cst pns31 vvz p-acp pn31, cc vvz pn31 po31 n1:
(22) application (DIV3)
474
Page 194
2521
such an one is the Devil ▪ s Subject, he comes within the verge of his Kingdom.
such an one is the devil ▪ s Subject, he comes within the verge of his Kingdom.
d dt pi vbz dt n1 ▪ uh j-jn, pns31 vvz p-acp dt n1 pp-f po31 n1.
(22) application (DIV3)
474
Page 194
2522
Such an one is taken captive in the Devil ▪ s Snare, namely that Lust that reigns in him, let the Sin be never so small.
Such an one is taken captive in the devil ▪ s Snare, namely that Lust that reigns in him, let the since be never so small.
d dt pi vbz vvn j-jn p-acp dt n1 ▪ zz n1, av d n1 cst vvz p-acp pno31, vvb dt n1 vbb av av j.
(22) application (DIV3)
474
Page 195
2523
Let us then a little try our selves by this mark also.
Let us then a little try our selves by this mark also.
vvb pno12 av dt j vvi po12 n2 p-acp d n1 av.
(22) application (DIV3)
474
Page 195
2524
Is there any Sin, any beloved constitution-sin, which above others may eminently be stiled our own iniquity, as David calls it, Psal. 18.23.
Is there any since, any Beloved constitution-sin, which above Others may eminently be styled our own iniquity, as David calls it, Psalm 18.23.
vbz pc-acp d n1, d j-vvn n1, r-crq p-acp n2-jn vmb av-j vbi vvn po12 d n1, p-acp np1 vvz pn31, np1 crd.
(22) application (DIV3)
474
Page 195
2525
? Is there any Sin, tho' never so little, though never so secret, that reigns in you, that you allow and indulge,
? Is there any since, though never so little, though never so secret, that reigns in you, that you allow and indulge,
? vbz pc-acp d n1, cs av-x av j, cs av-x av j-jn, cst vvz p-acp pn22, cst pn22 vvb cc vvi,
(22) application (DIV3)
474
Page 195
2526
and are not willing to part with? If so; then you may conclude you are the Devil's Subjects, for his Kingdom is as extensive, as the dominion of Sin.
and Are not willing to part with? If so; then you may conclude you Are the Devil's Subject's, for his Kingdom is as extensive, as the dominion of Sin.
cc vbr xx j pc-acp vvi p-acp? cs av; cs pn22 vmb vvi pn22 vbr dt ng1 n2-jn, p-acp po31 n1 vbz a-acp j, c-acp dt n1 pp-f np1
(22) application (DIV3)
474
Page 195
2527
3. Whose losses and victories do you lay to heart, Christ's or Satan's? This also will discover whose Subjects we are.
3. Whose losses and victories do you lay to heart, Christ's or Satan's? This also will discover whose Subject's we Are.
crd rg-crq n2 cc n2 vdb pn22 vvi p-acp n1, npg1 cc npg1? np1 av vmb vvi r-crq n2-jn pns12 vbr.
(22) application (DIV3)
475
Page 195
2528
Christ and the Devil have two opposite Kingdoms, and there is a perpetual War between them.
christ and the devil have two opposite Kingdoms, and there is a perpetual War between them.
np1 cc dt n1 vhi crd j-jn n2, cc pc-acp vbz dt j n1 p-acp pno32.
(22) application (DIV3)
475
Page 195
2529
Michael and his Angels fight against the Dragon, and the Dragon fights with his Angels, Rev. 12.7.Michael and his Angels fight against the Dragon, and the Dragon fights with his Angels, Rev. 12.7.
np1 cc po31 n2 vvi p-acp dt n1, cc dt n1 vvz p-acp po31 n2, n1 crd.
(22) application (DIV3)
475
Page 195
2530
Thus it hath been, and so it will be to the end of the world. The ground of the quarrel on Christ's side is but just and reasonable;
Thus it hath been, and so it will be to the end of the world. The ground of the quarrel on Christ's side is but just and reasonable;
av pn31 vhz vbn, cc av pn31 vmb vbi p-acp dt n1 pp-f dt n1. dt n1 pp-f dt n1 p-acp npg1 n1 vbz p-acp j cc j;
(22) application (DIV3)
475
Page 195
2531
namely, to recover what was his own, those Subjects that the Devil by his policy and power had stollen from him.
namely, to recover what was his own, those Subject's that the devil by his policy and power had stolen from him.
av, pc-acp vvi r-crq vbds po31 d, d n2-jn cst dt n1 p-acp po31 n1 cc n1 vhd vvn p-acp pno31.
(22) application (DIV3)
475
Page 195
2532
And these, in short, were all Mankind, not a Soul excepted.
And these, in short, were all Mankind, not a Soul excepted.
cc d, p-acp j, vbdr d n1, xx dt n1 vvn.
(22) application (DIV3)
475
Page 195
2533
The Devil conquered all of us, and took us captive at the fall of Adam, our publick head and representative.
The devil conquered all of us, and took us captive At the fallen of Adam, our public head and representative.
dt n1 vvd d pp-f pno12, cc vvd pno12 j-jn p-acp dt n1 pp-f np1, po12 j n1 cc n1.
(22) application (DIV3)
475
Page 195
2534
And Christ hath none, but those only whom he wins to himself by the power of his word,
And christ hath none, but those only whom he wins to himself by the power of his word,
cc np1 vhz pix, cc-acp d av-j r-crq pns31 vvz p-acp px31 p-acp dt n1 pp-f po31 n1,
(22) application (DIV3)
475
Page 195
2535
and the effectual operation of his holy Spirit going with it, turning them thereby from Satan unto God.
and the effectual operation of his holy Spirit going with it, turning them thereby from Satan unto God.
cc dt j n1 pp-f po31 j n1 vvg p-acp pn31, vvg pno32 av p-acp np1 p-acp np1.
(22) application (DIV3)
475
Page 195
2536
So that Christ and the Devil are at continual variance; and are both engaged in a constant War;
So that christ and the devil Are At continual variance; and Are both engaged in a constant War;
av cst np1 cc dt n1 vbr p-acp j n1; cc vbr av-d vvn p-acp dt j n1;
(22) application (DIV3)
475
Page 195
2537
and it ofttimes happens, that one or other hath victory or loss.
and it ofttimes happens, that one or other hath victory or loss.
cc pn31 av vvz, cst crd cc n-jn vhz n1 cc n1.
(22) application (DIV3)
475
Page 196
2538
Now when we hear of persons conquered by our Lord Jesus Christ, and rescued by his power from Satan's Kingdom;
Now when we hear of Persons conquered by our Lord jesus christ, and rescued by his power from Satan's Kingdom;
av c-crq pns12 vvb pp-f n2 vvn p-acp po12 n1 np1 np1, cc vvd p-acp po31 n1 p-acp npg1 n1;
(22) application (DIV3)
475
Page 196
2539
my meaning is, when we hear of persons converted to God by the ministry of the word;
my meaning is, when we hear of Persons converted to God by the Ministry of the word;
po11 n1 vbz, c-crq pns12 vvb pp-f n2 vvn p-acp np1 p-acp dt n1 pp-f dt n1;
(22) application (DIV3)
475
Page 196
2540
is this matter of joy to us? when we see the Gospel to thrive and flourish, Religion to grow in fashion,
is this matter of joy to us? when we see the Gospel to thrive and flourish, Religion to grow in fashion,
vbz d n1 pp-f n1 p-acp pno12? c-crq pns12 vvb dt n1 pc-acp vvi cc vvi, n1 pc-acp vvi p-acp n1,
(22) application (DIV3)
475
Page 196
2541
and Converts flocking in as Doves to their Windows;
and Converts flocking in as Dove to their Windows;
cc vvz vvg p-acp p-acp n2 p-acp po32 n2;
(22) application (DIV3)
475
Page 196
2542
do our Spirits rejoyce in such an hour? Why, if we are delivered from the power of Satan,
do our Spirits rejoice in such an hour? Why, if we Are Delivered from the power of Satan,
vdb po12 n2 vvb p-acp d dt n1? uh-crq, cs pns12 vbr vvn p-acp dt n1 pp-f np1,
(22) application (DIV3)
475
Page 196
2543
and are Christ's Subjects, thus it will be.
and Are Christ's Subject's, thus it will be.
cc vbr npg1 n2-jn, av pn31 vmb vbi.
(22) application (DIV3)
475
Page 196
2544
We shall rejoyce in Christ's Victories, and to see the number of his Subjects to increase.
We shall rejoice in Christ's Victories, and to see the number of his Subject's to increase.
pns12 vmb vvi p-acp npg1 n2, cc pc-acp vvi dt n1 pp-f po31 n2-jn pc-acp vvi.
(22) application (DIV3)
475
Page 196
2545
But if on the other hand, we are grieved to see the success of the Gospel;
But if on the other hand, we Are grieved to see the success of the Gospel;
p-acp cs p-acp dt j-jn n1, pns12 vbr vvn pc-acp vvi dt n1 pp-f dt n1;
(22) application (DIV3)
475
Page 196
2546
and instead of rejoycing at a door of liberty opened to the painfull Preachers of it, we are fill d with malice,
and instead of rejoicing At a door of liberty opened to the painful Preachers of it, we Are fill worser with malice,
cc av pp-f vvg p-acp dt n1 pp-f n1 vvn p-acp dt j n2 pp-f pn31, pns12 vbr vvi sy p-acp n1,
(22) application (DIV3)
475
Page 196
2547
and strive what we can to resist and oppose them, to discourage and hinder them in their work:
and strive what we can to resist and oppose them, to discourage and hinder them in their work:
cc vvb r-crq pns12 vmb p-acp vvi cc vvi pno32, pc-acp vvi cc vvi pno32 p-acp po32 n1:
(22) application (DIV3)
475
Page 196
2548
'tis greatly to be feared, that we are yet under the power of Satan; for we side with Satan, and seem to be grieved at his losses.
it's greatly to be feared, that we Are yet under the power of Satan; for we side with Satan, and seem to be grieved At his losses.
pn31|vbz av-j pc-acp vbi vvn, cst pns12 vbr av p-acp dt n1 pp-f np1; c-acp pns12 n1 p-acp np1, cc vvb pc-acp vbi vvn p-acp po31 n2.
(22) application (DIV3)
475
Page 196
2549
But, to put the matter beyond all doubt, let me also ask you this question. 4. Lastly, Are you regenerated? Are you converted, yea or no? If not,
But, to put the matter beyond all doubt, let me also ask you this question. 4. Lastly, are you regenerated? are you converted, yea or no? If not,
p-acp, pc-acp vvi dt n1 p-acp d n1, vvb pno11 av vvi pn22 d n1. crd ord, vbr pn22 vvn? vbr pn22 vvn, uh cc uh-dx? cs xx,
(22) application (DIV3)
475
Page 196
2550
then you may conclude, that Satan is your Prince: for Satan rules in all the Children of disobedience, in all the unregenerate.
then you may conclude, that Satan is your Prince: for Satan rules in all the Children of disobedience, in all the unregenerate.
cs pn22 vmb vvi, cst np1 vbz po22 n1: c-acp np1 vvz p-acp d dt n2 pp-f n1, p-acp d dt j.
(22) application (DIV3)
476
Page 196
2551
There is not a Soul among them all, that is excepted.
There is not a Soul among them all, that is excepted.
pc-acp vbz xx dt n1 p-acp pno32 d, cst vbz vvn.
(22) application (DIV3)
476
Page 196
2552
Now consider a little, are you converted; and so turned from the power of Satan unto God? Say not that you make a profession of Religion,
Now Consider a little, Are you converted; and so turned from the power of Satan unto God? Say not that you make a profession of Religion,
av vvb dt j, vbr pn22 vvn; cc av vvn p-acp dt n1 pp-f np1 p-acp np1? n1 xx cst pn22 vvb dt n1 pp-f n1,
(22) application (DIV3)
476
Page 196
2553
and are the members of the visible Church; for that is not sufficient. A person may be a member of the visible Church, and may be baptized;
and Are the members of the visible Church; for that is not sufficient. A person may be a member of the visible Church, and may be baptised;
cc vbr dt n2 pp-f dt j n1; p-acp d vbz xx j. dt n1 vmb vbi dt n1 pp-f dt j n1, cc vmb vbi vvn;
(22) application (DIV3)
476
Page 196
2554
who yet is under the power of Satan. For Satan hath Subjects even in the Territories of Christ himself;
who yet is under the power of Satan. For Satan hath Subjects even in the Territories of christ himself;
r-crq av vbz p-acp dt n1 pp-f np1. p-acp np1 vhz np1 av p-acp dt n2 pp-f np1 px31;
(22) application (DIV3)
476
Page 197
2555
I mean in his visible Church and Kingdom, where his name is profess'd.
I mean in his visible Church and Kingdom, where his name is professed.
pns11 vvb p-acp po31 j n1 cc n1, c-crq po31 n1 vbz vvn.
(22) application (DIV3)
476
Page 197
2556
Ye are, said Christ, of your Father the Devil, and his Lusts ye will do, Joh. 8.44. He speaks it of the Jews, who at that time were his visible Church;You Are, said christ, of your Father the devil, and his Lustiest you will do, John 8.44. He speaks it of the jews, who At that time were his visible Church;
pn22 vbr, vvd np1, pp-f po22 n1 dt n1, cc po31 n2 pn22 vmb vdi, np1 crd. pns31 vvz pn31 pp-f dt np2, r-crq p-acp d n1 vbdr po31 j n1;
(22) application (DIV3)
476
Page 197
2557
and yet he calls them the Devil 's Children and Subjects.
and yet he calls them the devil is Children and Subject's.
cc av pns31 vvz pno32 dt n1 vbz n2 cc n2-jn.
(22) application (DIV3)
476
Page 197
2558
The question therefore is not, Are you Baptized? Are you Church-Members? But, Are you Converted? Are you Regenerated? Are old things done away with you;
The question Therefore is not, are you Baptised? are you Church-Members? But, are you Converted? are you Regenerated? are old things done away with you;
dt n1 av vbz xx, vbr pn22 j-vvn? vbr pn22 n2? p-acp, vbr pn22 vvn? vbr pn22 vvn? vbr j n2 vdn av p-acp pn22;
(22) application (DIV3)
476
Page 197
2559
(old inclinations, old affections, old sinfull courses,) and are all things become new? as the Apostle describes the new creature, 2 Cor. 5.17.
(old inclinations, old affections, old sinful courses,) and Are all things become new? as the Apostle describes the new creature, 2 Cor. 5.17.
(j n2, j n2, j j n2,) cc vbr d n2 vvb j? p-acp dt n1 vvz dt j n1, crd np1 crd.
(22) application (DIV3)
476
Page 197
2560
Do you love God, and the people of God, and the ways of God? Is the bent of your Souls for God and Holiness? Have you been subdued by the power of the world,
Do you love God, and the people of God, and the ways of God? Is the bent of your Souls for God and Holiness? Have you been subdued by the power of the world,
vdb pn22 n1 np1, cc dt n1 pp-f np1, cc dt n2 pp-f np1? vbz dt n1 pp-f po22 n2 p-acp np1 cc n1? vhb pn22 vbn vvn p-acp dt n1 pp-f dt n1,
(22) application (DIV3)
476
Page 197
2561
and made willing in the day of Christ's power, to be, and do, as he would have you? Can you say with Paul, Lord what wilt thou have me to do? Do what thou pleasest, and it shall please me;
and made willing in the day of Christ's power, to be, and do, as he would have you? Can you say with Paul, Lord what wilt thou have me to do? Do what thou pleasest, and it shall please me;
cc vvd j p-acp dt n1 pp-f npg1 n1, pc-acp vbi, cc vdb, c-acp pns31 vmd vhi pn22? vmb pn22 vvi p-acp np1, n1 q-crq vm2 pns21 vhi pno11 pc-acp vdi? vdb r-crq pns21 vv2, cc pn31 vmb vvi pno11;
(22) application (DIV3)
476
Page 197
2562
command what thou wilt, and I will obey, thy Grace enabling.
command what thou wilt, and I will obey, thy Grace enabling.
vvb r-crq pns21 vm2, cc pns11 vmb vvi, po21 n1 vvg.
(22) application (DIV3)
476
Page 197
2563
If it be thus with you? Then you have something to say for your freedom from the Devil's yoke,
If it be thus with you? Then you have something to say for your freedom from the Devil's yoke,
cs pn31 vbb av p-acp pn22? cs pn22 vhb pi pc-acp vvi p-acp po22 n1 p-acp dt ng1 n1,
(22) application (DIV3)
476
Page 197
2564
and your being rescued from his Kingdom.
and your being rescued from his Kingdom.
cc po22 n1 vvn p-acp po31 n1.
(22) application (DIV3)
476
Page 197
2565
But if in all this I am a Barbarian, and you know nothing of what I speak,
But if in all this I am a Barbarian, and you know nothing of what I speak,
p-acp cs p-acp d d pns11 vbm dt j-jn, cc pn22 vvb pix pp-f r-crq pns11 vvb,
(22) application (DIV3)
476
Page 197
2566
then let me tell you, that you have reason to fear, that you are not yet delivered from Satan, but are his Subjects.
then let me tell you, that you have reason to Fear, that you Are not yet Delivered from Satan, but Are his Subject's.
av vvb pno11 vvi pn22, cst pn22 vhb n1 pc-acp vvi, cst pn22 vbr xx av vvn p-acp np1, cc-acp vbr po31 n2-jn.
(22) application (DIV3)
476
Page 197
2567
For 'tis not likely, that Christ should rescue you from the power of Satan, and that you your selves should be ignorant of it:
For it's not likely, that christ should rescue you from the power of Satan, and that you your selves should be ignorant of it:
p-acp pn31|vbz xx j, cst np1 vmd vvi pn22 p-acp dt n1 pp-f np1, cc cst pn22 po22 n2 vmd vbi j pp-f pn31:
(22) application (DIV3)
476
Page 198
2568
that one King should be dethron'd, and another crown'd in your Souls, and you observe no scuffle at all about it.
that one King should be dethroned, and Another crowned in your Souls, and you observe no scuffle At all about it.
cst crd n1 vmd vbi vvn, cc j-jn vvn p-acp po22 n2, cc pn22 vvb dx n1 p-acp d p-acp pn31.
(22) application (DIV3)
476
Page 198
2569
Can there be a change of Government in a Nation by a Conqueror that invades it,
Can there be a change of Government in a nation by a Conqueror that invades it,
vmb a-acp vbi dt n1 pp-f n1 p-acp dt n1 p-acp dt n1 cst vvz pn31,
(22) application (DIV3)
476
Page 198
2570
and the Subjects thereof hear nothing of it? And how can such a mighty change as Conversion,
and the Subject's thereof hear nothing of it? And how can such a mighty change as Conversion,
cc dt n2-jn av vvi pix pp-f pn31? cc q-crq vmb d dt j n1 p-acp n1,
(22) application (DIV3)
476
Page 198
2571
as the turning the Soul from the power of Satan to the power of Godliness, be wrought in us, without any sensible observation of it? Now if you observe such a change in you;
as the turning the Soul from the power of Satan to the power of Godliness, be wrought in us, without any sensible observation of it? Now if you observe such a change in you;
c-acp dt vvg dt n1 p-acp dt n1 pp-f np1 p-acp dt n1 pp-f n1, vbb vvn p-acp pno12, p-acp d j n1 pp-f pn31? av cs pn22 vvb d dt n1 p-acp pn22;
(22) application (DIV3)
476
Page 198
2572
when was it wrought? And by what means was it brought about? This question is very reasonable.
when was it wrought? And by what means was it brought about? This question is very reasonable.
c-crq vbds pn31 vvn? cc p-acp r-crq n2 vbds pn31 vvn a-acp? d n1 vbz av j.
(22) application (DIV3)
476
Page 198
2573
For time was, when Satan had quiet possession of your hearts. You were by birth, as the rest of your Neighbours, Satan's Vassals.
For time was, when Satan had quiet possession of your hearts. You were by birth, as the rest of your Neighbours, Satan's Vassals.
p-acp n1 vbds, c-crq np1 vhd j-jn n1 pp-f po22 n2. pn22 vbdr p-acp n1, c-acp dt n1 pp-f po22 n2, npg1 n2.
(22) application (DIV3)
476
Page 198
2574
Consider therefore, when was it, that this change was wrought; that Satan quitted his Government, and Christ began to rule in your hearts.
Consider Therefore, when was it, that this change was wrought; that Satan quit his Government, and christ began to Rule in your hearts.
np1 av, c-crq vbds pn31, cst d n1 vbds vvn; cst np1 vvn po31 n1, cc np1 vvd pc-acp vvi p-acp po22 n2.
(22) application (DIV3)
476
Page 198
2575
I confess, the method of God's dealing with persons in the work of Conversion is very various.
I confess, the method of God's dealing with Persons in the work of Conversion is very various.
pns11 vvb, dt n1 pp-f npg1 n-vvg p-acp n2 p-acp dt n1 pp-f n1 vbz av j.
(22) application (DIV3)
476
Page 198
2576
Sometimes he comes in a terrible manner, shaking, as it were, all the powers of the Soul, especially if a person has gone on long in a course of Sin. Whereas with others he deals more gently, opening the doors of their Hearts and Wills, by gracious Promises and Gospel-Invitations;
Sometime he comes in a terrible manner, shaking, as it were, all the Powers of the Soul, especially if a person has gone on long in a course of Sin. Whereas with Others he deals more gently, opening the doors of their Hearts and Wills, by gracious Promises and Gospel invitations;
av pns31 vvz p-acp dt j n1, vvg, c-acp pn31 vbdr, d dt n2 pp-f dt n1, av-j cs dt n1 vhz vvn p-acp j p-acp dt n1 pp-f np1 cs p-acp n2-jn pns31 vvz av-dc av-j, vvg dt n2 pp-f po32 n2 cc n2, p-acp j vvz cc n2;
(22) application (DIV3)
476
Page 198
2577
so that such persons know little or nothing of the terrors of the Law, and the Spirit of Bondage, as 'tis with others.
so that such Persons know little or nothing of the terrors of the Law, and the Spirit of Bondage, as it's with Others.
av cst d n2 vvb j cc pix pp-f dt n2 pp-f dt n1, cc dt n1 pp-f n1, c-acp pn31|vbz p-acp n2-jn.
(22) application (DIV3)
476
Page 198
2578
And therefore I doubt not, but some persons that are truly converted, especially those who have had a good and pious Education, may not be able to tell the time of their Conversion.
And Therefore I doubt not, but Some Persons that Are truly converted, especially those who have had a good and pious Education, may not be able to tell the time of their Conversion.
cc av pns11 vvb xx, cc-acp d n2 cst vbr av-j vvn, av-j d r-crq vhb vhn dt j cc j n1, vmb xx vbi j pc-acp vvi dt n1 pp-f po32 n1.
(22) application (DIV3)
476
Page 198
2579
God, it may be, regenerated their Souls even at their Baptism, or perhaps before, or else in their Childhood, by their Parents dropping of pious Instructions and Counsels into them;
God, it may be, regenerated their Souls even At their Baptism, or perhaps before, or Else in their Childhood, by their Parents dropping of pious Instructions and Counsels into them;
np1, pn31 vmb vbi, vvn po32 n2 av p-acp po32 n1, cc av a-acp, cc av p-acp po32 n1, p-acp po32 n2 vvg pp-f j n2 cc n2 p-acp pno32;
(22) application (DIV3)
476
Page 199
2580
so that their Hearts and Souls are changed, are set against Sin, and inclined to Holiness;
so that their Hearts and Souls Are changed, Are Set against since, and inclined to Holiness;
av cst po32 n2 cc n2 vbr vvn, vbr vvn p-acp n1, cc vvn p-acp n1;
(22) application (DIV3)
476
Page 199
2581
are turned from Sin and Satan unto God, though they cannot remember the time or means. And therefore the Spirit in the work of Conversion is sometimes compared to the Wind, Joh. 3.8.
Are turned from since and Satan unto God, though they cannot Remember the time or means. And Therefore the Spirit in the work of Conversion is sometime compared to the Wind, John 3.8.
vbr vvn p-acp n1 cc np1 p-acp np1, cs pns32 vmbx vvi dt n1 cc n2. cc av dt n1 p-acp dt n1 pp-f n1 vbz av vvn p-acp dt n1, np1 crd.
(22) application (DIV3)
476
Page 199
2582
Because his first attempts on the Soul may be so secret, that persons know not whence they come,
Because his First attempts on the Soul may be so secret, that Persons know not whence they come,
p-acp po31 ord n2 p-acp dt n1 vmb vbi av j-jn, cst n2 vvb xx c-crq pns32 vvb,
(22) application (DIV3)
476
Page 199
2583
nor whither they go, as you know not how to give account of the Wind. But yet let me add, that before the Spirit in the work of Conversion hath done with such a person, his Sound shall be heard through the whole Soul;
nor whither they go, as you know not how to give account of the Wind. But yet let me add, that before the Spirit in the work of Conversion hath done with such a person, his Found shall be herd through the Whole Soul;
ccx c-crq pns32 vvb, c-acp pn22 vvb xx c-crq pc-acp vvi n1 pp-f dt n1 p-acp av vvb pno11 vvi, cst p-acp dt n1 p-acp dt n1 pp-f n1 vhz vdn p-acp d dt n1, po31 n1 vmb vbi vvn p-acp dt j-jn n1;
(22) application (DIV3)
476
Page 199
2584
so that it cannot but see a great change wrought in it; and be able to say with the blind man, Joh. 9.25. One thing I know, whereas I was blind, now I see.
so that it cannot but see a great change wrought in it; and be able to say with the blind man, John 9.25. One thing I know, whereas I was blind, now I see.
av cst pn31 vmbx cc-acp vvi dt j n1 vvn p-acp pn31; cc vbb j pc-acp vvi p-acp dt j n1, np1 crd. crd n1 pns11 vvb, cs pns11 vbds j, av pns11 vvb.
(22) application (DIV3)
476
Page 199
2585
Can you therefore, my Brethren, say that the change is wrought in you, that a renewing change is past upon you,
Can you Therefore, my Brothers, say that the change is wrought in you, that a renewing change is passed upon you,
vmb pn22 av, po11 n2, vvb d dt n1 vbz vvn p-acp pn22, cst dt vvg n1 vbz vvn p-acp pn22,
(22) application (DIV3)
476
Page 199
2586
though perhaps you know not the time when, or the manner how? If so, 'tis a good sign, that Christ hath been there;
though perhaps you know not the time when, or the manner how? If so, it's a good Signen, that christ hath been there;
cs av pn22 vvb xx dt n1 c-crq, cc dt n1 q-crq? cs av, pn31|vbz dt j n1, cst np1 vhz vbn a-acp;
(22) application (DIV3)
476
Page 199
2587
that he hath dispossest the strong man;
that he hath dispossessed the strong man;
cst pns31 vhz vvn dt j n1;
(22) application (DIV3)
476
Page 199
2588
and hath by his powerfull victorious Spirit translated you from the power and dominion of Satan, into his own glorious Kingdom.
and hath by his powerful victorious Spirit translated you from the power and dominion of Satan, into his own glorious Kingdom.
cc vhz p-acp po31 j j n1 vvn pn22 p-acp dt n1 cc n1 pp-f np1, p-acp po31 d j n1.
(22) application (DIV3)
476
Page 199
2589
Secondly, By way of Exhortation. If any persons by comparing themselves with the above marks, shall find, that the Devil is their Prince and Ruler; and they are his Subjects; my advice is, Be perswaded to renounce the Devil and his Government, Secondly, By Way of Exhortation. If any Persons by comparing themselves with the above marks, shall find, that the devil is their Prince and Ruler; and they Are his Subject's; my Advice is, Be persuaded to renounce the devil and his Government,
ord, p-acp n1 pp-f n1. cs d n2 p-acp vvg px32 p-acp dt a-acp n2, vmb vvi, cst dt n1 vbz po32 n1 cc n1; cc pns32 vbr po31 n2-jn; po11 n1 vbz, vbb vvn pc-acp vvi dt n1 cc po31 n1,
(22) application (DIV3)
477
Page 200
2590
and to give up your selves to the Government of Christ. By way of Motive, consider,and to give up your selves to the Government of christ. By Way of Motive, Consider,
cc pc-acp vvi a-acp po22 n2 p-acp dt n1 pp-f np1. p-acp n1 pp-f n1, vvb,
(22) application (DIV3)
477
Page 200
2591
1. That the Devil whom you serve is an unnatural Prince, a Stranger, an Enemy. 2. That Christ is fit to rule you, and has a right to it.
1. That the devil whom you serve is an unnatural Prince, a Stranger, an Enemy. 2. That christ is fit to Rule you, and has a right to it.
crd cst dt n1 ro-crq pn22 vvb vbz dt j n1, dt n1, dt n1. crd cst np1 vbz j pc-acp vvi pn22, cc vhz dt j-jn p-acp pn31.
(22) application (DIV3)
479
Page 200
2592
3. That your baptismal Covenant obligeth you to renounce the Devil's Government, and to give up your selves to Christ and his Government. And,
3. That your baptismal Covenant obliges you to renounce the Devil's Government, and to give up your selves to christ and his Government. And,
crd d po22 j n1 vvz pn22 pc-acp vvi dt ng1 n1, cc pc-acp vvi a-acp po22 n2 p-acp np1 cc po31 n1. np1,
(22) application (DIV3)
481
Page 200
2593
4. Unless you so do, you must perish for ever. Consider, Mot. 1. The Devil whom you serve is an unnatural Prince.
4. Unless you so do, you must perish for ever. Consider, Mot. 1. The devil whom you serve is an unnatural Prince.
crd cs pn22 av vdi, pn22 vmb vvi p-acp av. np1, np1 crd dt n1 ro-crq pn22 vvb vbz dt j n1.
(22) application (DIV3)
482
Page 200
2594
He is not one of your own nature, but a Stranger to you; and therefore he will not regard your welfare.
He is not one of your own nature, but a Stranger to you; and Therefore he will not regard your welfare.
pns31 vbz xx pi pp-f po22 d n1, cc-acp dt n1 p-acp pn22; cc av pns31 vmb xx vvi po22 n1.
(22) application (DIV3)
483
Page 200
2595
'Twas a Law in Israel, that they should not have a King that was a Stranger, Deut. 17.15. lest he should serve himself of them.
'Twas a Law in Israel, that they should not have a King that was a Stranger, Deuteronomy 17.15. lest he should serve himself of them.
pn31|vbds dt n1 p-acp np1, cst pns32 vmd xx vhi dt n1 cst vbds dt n1, np1 crd. cs pns31 vmd vvi px31 pp-f pno32.
(22) application (DIV3)
483
Page 200
2596
Yet this is the misery of wicked men, they serve a Stranger, namely Satan, who is not Flesh and Blood as we are, Eph. 6.12.
Yet this is the misery of wicked men, they serve a Stranger, namely Satan, who is not Flesh and Blood as we Are, Ephesians 6.12.
av d vbz dt n1 pp-f j n2, pns32 vvb dt n1, av np1, r-crq vbz xx n1 cc n1 c-acp pns12 vbr, np1 crd.
(22) application (DIV3)
483
Page 200
2597
And therefore for us to serve him, it is unnatural. The inferiour Devils, those powers of the Air, that are under Satan 's Government;
And Therefore for us to serve him, it is unnatural. The inferior Devils, those Powers of the Air, that Are under Satan is Government;
cc av p-acp pno12 pc-acp vvi pno31, pn31 vbz j. dt j-jn n2, d n2 pp-f dt n1, cst vbr p-acp np1 vbz n1;
(22) application (DIV3)
483
Page 200
2598
these have a natural King in him: and therefore he so tempers the matter with them, that he doth not oppose them,
these have a natural King in him: and Therefore he so tempers the matter with them, that he does not oppose them,
d vhb dt j n1 p-acp pno31: cc av pns31 av n2 dt n1 p-acp pno32, cst pns31 vdz xx vvi pno32,
(22) application (DIV3)
483
Page 200
2599
for if he did, they would divide from him. But as for poor Sinners, the Children of disobedience, that are under his power;
for if he did, they would divide from him. But as for poor Sinners, the Children of disobedience, that Are under his power;
c-acp cs pns31 vdd, pns32 vmd vvi p-acp pno31. cc-acp c-acp p-acp j n2, dt n2 pp-f n1, cst vbr p-acp po31 n1;
(22) application (DIV3)
483
Page 200
2600
these are like the Israelites under Pharaoh, or like the Christians under the Turk. They serve a Stranger, one that doth not mind their welfare.
these Are like the Israelites under Pharaoh, or like the Christians under the Turk. They serve a Stranger, one that does not mind their welfare.
d vbr av-j dt np1 p-acp np1, cc av-j dt np1 p-acp dt np1. pns32 vvb dt n1, pi cst vdz xx vvi po32 n1.
(22) application (DIV3)
483
Page 200
2601
Yea one, that is an Enemy, who perfectly hates them, and seeks to destroy them. He is called expresly, Apollyon, the Destroyer, Rev. 9.11.
Yea one, that is an Enemy, who perfectly hates them, and seeks to destroy them. He is called expressly, Apollyon, the Destroyer, Rev. 9.11.
uh pi, cst vbz dt n1, r-crq av-j vvz pno32, cc vvz pc-acp vvi pno32. pns31 vbz vvn av-j, np1, dt n1, n1 crd.
(22) application (DIV3)
483
Page 201
2602
And 'tis his business, to go about, seeking to devour, 1 Pet. 5.8.
And it's his business, to go about, seeking to devour, 1 Pet. 5.8.
cc pn31|vbz po31 n1, pc-acp vvi a-acp, vvg pc-acp vvi, vvn np1 crd.
(22) application (DIV3)
483
Page 201
2603
Now this being so, 'tis sufficient Motive, to make us to renounce his Service, and to give up our selves to the Government of Christ, especially considering,
Now this being so, it's sufficient Motive, to make us to renounce his Service, and to give up our selves to the Government of christ, especially considering,
av d vbg av, pn31|vbz j n1, pc-acp vvi pno12 pc-acp vvi po31 n1, cc pc-acp vvi a-acp po12 n2 p-acp dt n1 pp-f np1, av-j vvg,
(22) application (DIV3)
483
Page 201
2604
2. That Christ is fit, and has a right to rule us. He is fit to rule us:
2. That christ is fit, and has a right to Rule us. He is fit to Rule us:
crd cst np1 vbz j, cc vhz dt j-jn pc-acp vvi pno12. pns31 vbz j pc-acp vvi pno12:
(22) application (DIV3)
484
Page 201
2605
for he is not a person of different nature as the Devil is;
for he is not a person of different nature as the devil is;
c-acp pns31 vbz xx dt n1 pp-f j n1 p-acp dt n1 vbz;
(22) application (DIV3)
484
Page 201
2606
but he is a King of our own nature, of Flesh and Blood as we are, Heb. 2.11, 14. and therefore will pity us,
but he is a King of our own nature, of Flesh and Blood as we Are, Hebrew 2.11, 14. and Therefore will pity us,
cc-acp pns31 vbz dt n1 pp-f po12 d n1, pp-f n1 cc n1 c-acp pns12 vbr, np1 crd, crd cc av vmb vvi pno12,
(22) application (DIV3)
484
Page 201
2607
and seek our welfare, Heb. 3.15. Yea, he has a right to rule us; for we are bought with a price, 1 Cor. 6.20.
and seek our welfare, Hebrew 3.15. Yea, he has a right to Rule us; for we Are bought with a price, 1 Cor. 6.20.
cc vvb po12 n1, np1 crd. uh, pns31 vhz dt j-jn pc-acp vvi pno12; p-acp pns12 vbr vvn p-acp dt n1, vvn np1 crd.
(22) application (DIV3)
484
Page 201
2608
Yea, with the price of his own Blood, 1 Pet. 1.18, 19. Therefore this does oblige us, to give up our selves to his Government.
Yea, with the price of his own Blood, 1 Pet. 1.18, 19. Therefore this does oblige us, to give up our selves to his Government.
uh, p-acp dt n1 pp-f po31 d n1, vvn np1 crd, crd av d vdz vvi pno12, pc-acp vvi a-acp po12 n2 p-acp po31 n1.
(22) application (DIV3)
484
Page 201
2609
If we do not, we are unjust to him, we don't give him what is his due.
If we do not, we Are unjust to him, we don't give him what is his endue.
cs pns12 vdb xx, pns12 vbr j p-acp pno31, pns12 vdbx vvb pno31 r-crq vbz po31 n-jn.
(22) application (DIV3)
484
Page 201
2610
For he ought to rule us, and that by vertue of the Law of Redemption. Consider,
For he ought to Rule us, and that by virtue of the Law of Redemption. Consider,
p-acp pns31 vmd pc-acp vvi pno12, cc cst p-acp n1 pp-f dt n1 pp-f n1. np1,
(22) application (DIV3)
484
Page 201
2611
3. Your Baptismal Covenant doth oblige you to renounce the Devil's Government, and to give up your selves to the Government of Christ.
3. Your Baptismal Covenant does oblige you to renounce the Devil's Government, and to give up your selves to the Government of christ.
crd po22 j n1 vdz vvi pn22 pc-acp vvi dt ng1 n1, cc pc-acp vvi a-acp po22 n2 p-acp dt n1 pp-f np1.
(22) application (DIV3)
485
Page 201
2612
By Baptism we are listed under Christ's Banner.
By Baptism we Are listed under Christ's Banner.
p-acp n1 pns12 vbr vvd p-acp npg1 n1.
(22) application (DIV3)
485
Page 201
2613
'Tis as it were, our military Sacrament, our military Oath, whereby we vow to renounce the World, the Flesh,
It's as it were, our military Sacrament, our military Oath, whereby we Voelli to renounce the World, the Flesh,
pn31|vbz c-acp pn31 vbdr, po12 j n1, po12 j n1, c-crq pns12 vvb pc-acp vvi dt n1, dt n1,
(22) application (DIV3)
485
Page 201
2614
and the Devil, and to be true to the Captain of our Salvation, the Lord Jesus Christ.
and the devil, and to be true to the Captain of our Salvation, the Lord jesus christ.
cc dt n1, cc pc-acp vbi j p-acp dt n1 pp-f po12 n1, dt n1 np1 np1.
(22) application (DIV3)
485
Page 201
2615
If therefore after all, we walk according to Satan 's Dictates, and follow him as our Prince, we practically renounce our Baptismal Covenant; and so are not only cruel to our selves, but false to our God. Consider,
If Therefore After all, we walk according to Satan is Dictates, and follow him as our Prince, we practically renounce our Baptismal Covenant; and so Are not only cruel to our selves, but false to our God. Consider,
cs av p-acp d, pns12 vvb vvg p-acp np1 vbz vvz, cc vvi pno31 p-acp po12 n1, pns12 av-j vvb po12 j n1; cc av vbr xx av-j j p-acp po12 n2, cc-acp j p-acp po12 n1. np1,
(22) application (DIV3)
485
Page 201
2616
4. Ʋnless you renounce the Devil's Government, and give up your selves to Christ and his rule, you must perish for ever.
4. Ʋnless you renounce the Devil's Government, and give up your selves to christ and his Rule, you must perish for ever.
crd j pn22 vvb dt ng1 n1, cc vvb a-acp po22 n2 p-acp np1 cc po31 n1, pn22 vmb vvi p-acp av.
(22) application (DIV3)
486
Page 202
2617
You may read the doom of such persons, Luk. 19.27. Those mine Enemies, that would not that I should reign over them, bring them hither, and slay before me.
You may read the doom of such Persons, Luk. 19.27. Those mine Enemies, that would not that I should Reign over them, bring them hither, and slay before me.
pn22 vmb vvi dt n1 pp-f d n2, np1 crd. d po11 n2, cst vmd xx cst pns11 vmd vvi p-acp pno32, vvb pno32 av, cc vvi p-acp pno11.
(22) application (DIV3)
486
Page 202
2618
This will be the doom, this the punishment of all that reject Christ's Government: Everlasting destruction from his presence, 2 Thes. 1.8, 9. And therefore, O Sinners!
This will be the doom, this the punishment of all that reject Christ's Government: Everlasting destruction from his presence, 2 Thebes 1.8, 9. And Therefore, Oh Sinners!
d vmb vbi dt n1, d dt n1 pp-f d cst vvb npg1 n1: j n1 p-acp po31 n1, crd np1 crd, crd cc av, uh n2!
(22) application (DIV3)
486
Page 202
2619
I beseech you, take heed of rejecting the advice I am now giving you.
I beseech you, take heed of rejecting the Advice I am now giving you.
pns11 vvb pn22, vvb n1 pp-f vvg dt n1 pns11 vbm av vvg pn22.
(22) application (DIV3)
486
Page 202
2620
If you do, you must thank your selves at the day of Judgment, when Christ, whom now you refuse for your King, shall become your judge and condemn you for it.
If you do, you must thank your selves At the day of Judgement, when christ, whom now you refuse for your King, shall become your judge and condemn you for it.
cs pn22 vdb, pn22 vmb vvi po22 n2 p-acp dt n1 pp-f n1, c-crq np1, ro-crq av pn22 vvb p-acp po22 n1, vmb vvi po22 n1 cc vvi pn22 p-acp pn31.
(22) application (DIV3)
486
Page 202
2621
O! what will you do, in the day that he shall deal with you, and that as Enemies? Will you implore the Mercy of your Judge, the Mercy of Christ which you now reject? Why, then 'twill be too late.
OH! what will you do, in the day that he shall deal with you, and that as Enemies? Will you implore the Mercy of your Judge, the Mercy of christ which you now reject? Why, then it'll be too late.
uh q-crq vmb pn22 vdb, p-acp dt n1 cst pns31 vmb vvi p-acp pn22, cc cst p-acp n2? n1 pn22 vvi dt n1 pp-f po22 n1, dt n1 pp-f np1 r-crq pn22 av vvi? uh-crq, av pn31|vmb vbi av j.
(22) application (DIV3)
486
Page 202
2622
When Sentence is past, your Faces will be covered. Condemned Prisoners are not allowed to speak.
When Sentence is past, your Faces will be covered. Condemned Prisoners Are not allowed to speak.
c-crq n1 vbz j, po22 n2 vmb vbi vvn. j-vvn n2 vbr xx vvn pc-acp vvi.
(22) application (DIV3)
486
Page 202
2623
Tears then will be wholly unprofitable; when no place is left for Repentance in Christ's heart or yours.
Tears then will be wholly unprofitable; when no place is left for Repentance in Christ's heart or yours.
n2 av vmb vbi av-jn j; c-crq dx n1 vbz vvn p-acp n1 p-acp npg1 n1 cc png22.
(22) application (DIV3)
486
Page 202
2624
Think not therefore of obtaining Mercy at Christ's hand then, whose Mercy you despise in the day of Grace.
Think not Therefore of obtaining Mercy At Christ's hand then, whose Mercy you despise in the day of Grace.
vvb xx av pp-f vvg n1 p-acp npg1 n1 av, rg-crq n1 pn22 vvb p-acp dt n1 pp-f n1.
(22) application (DIV3)
486
Page 202
2625
And therefore think, Sinner, what thou wilt do.
And Therefore think, Sinner, what thou wilt do.
cc av vvb, n1, r-crq pns21 vm2 vdi.
(22) application (DIV3)
486
Page 202
2626
Wilt thou apply thy self to the Devil, thy old Master, in whose service thou hast undone thy Soul;
Wilt thou apply thy self to the devil, thy old Master, in whose service thou hast undone thy Soul;
vm2 pns21 vvi po21 n1 p-acp dt n1, po21 j n1, p-acp rg-crq n1 pns21 vh2 vvn po21 n1;
(22) application (DIV3)
486
Page 202
2627
and cry to him, as she to Ahab, 2 Kin. 6.26. Help O King. Alas, thine Eye shall see him in the same Condemnation with thy self.
and cry to him, as she to Ahab, 2 Kin. 6.26. Help Oh King. Alas, thine Eye shall see him in the same Condemnation with thy self.
cc vvb p-acp pno31, c-acp pns31 p-acp np1, crd n1. crd. vvb uh n1. uh, po21 n1 vmb vvi pno31 p-acp dt d n1 p-acp po21 n1.
(22) application (DIV3)
486
Page 202
2628
He will not therefore be able to help thee. Yea, there will nothing more gratifie him, than to see thee destroyed with himself.
He will not Therefore be able to help thee. Yea, there will nothing more gratify him, than to see thee destroyed with himself.
pns31 vmb xx av vbi j pc-acp vvi pno21. uh, pc-acp vmb pix av-dc vvi pno31, cs pc-acp vvi pno21 vvn p-acp px31.
(22) application (DIV3)
486
Page 202
2629
Let me therefore, O Sinner, reason the case a little with thee. Is it not better to pour out Tears and Cries now for Mercy and Grace,
Let me Therefore, Oh Sinner, reason the case a little with thee. Is it not better to pour out Tears and Cries now for Mercy and Grace,
vvb pno11 av, uh n1, vvb dt n1 dt j p-acp pno21. vbz pn31 xx jc pc-acp vvi av n2 cc vvz av p-acp n1 cc n1,
(22) application (DIV3)
486
Page 203
2630
whilst 'tis to be had, than to reserve all for another World, when to no purpose? Certainly, as the case thus stands;
while it's to be had, than to reserve all for Another World, when to no purpose? Certainly, as the case thus Stands;
cs pn31|vbz pc-acp vbi vhn, cs pc-acp vvi d p-acp j-jn n1, c-crq p-acp dx n1? av-j, c-acp dt n1 av vvz;
(22) application (DIV3)
486
Page 203
2631
that you must turn or burn;
that you must turn or burn;
cst pn22 vmb vvi cc vvi;
(22) application (DIV3)
486
Page 203
2632
that you must either submit to Christ's Government, or else be punish'd from his presence with everlasting destruction;
that you must either submit to Christ's Government, or Else be punished from his presence with everlasting destruction;
cst pn22 vmb av-d vvi p-acp npg1 n1, cc av vbb vvn p-acp po31 n1 p-acp j n1;
(22) application (DIV3)
486
Page 203
2633
'tis matter of wonder, that you need be prest to this Duty.
it's matter of wonder, that you need be pressed to this Duty.
pn31|vbz n1 pp-f n1, cst pn22 vvb vbb vvn p-acp d n1.
(22) application (DIV3)
486
Page 203
2634
'Tis no wonder indeed, that some of the Saints, have not, when tortured, accepted of Deliverance, as you read, Heb. 11.35. because they hoped for a better Resurrection:
It's no wonder indeed, that Some of the Saints, have not, when tortured, accepted of Deliverance, as you read, Hebrew 11.35. Because they hoped for a better Resurrection:
pn31|vbz dx n1 av, cst d pp-f dt n2, vhb xx, c-crq vvn, vvn pp-f n1, c-acp pn22 vvb, np1 crd. c-acp pns32 vvd p-acp dt jc n1:
(22) application (DIV3)
486
Page 203
2635
but for graceless Sinners not to accept a Saviour that is tendred them, a Prince that will deliver them from the power of Satan, and the torments of Hell;
but for graceless Sinners not to accept a Saviour that is tendered them, a Prince that will deliver them from the power of Satan, and the torments of Hell;
cc-acp p-acp j n2 xx pc-acp vvi dt n1 cst vbz vvn pno32, dt n1 cst vmb vvi pno32 p-acp dt n1 pp-f np1, cc dt n2 pp-f n1;
(22) application (DIV3)
486
Page 203
2636
this may set Heaven and Earth a wondring. And yet, thus 'tis with the most of Sinners;
this may Set Heaven and Earth a wondering. And yet, thus it's with the most of Sinners;
d vmb vvi n1 cc n1 dt vvg. cc av, av pn31|vbz p-acp dt ds pp-f n2;
(22) application (DIV3)
486
Page 203
2637
they no more regard the offers of Christ, that are made in the Gospel, and Ministry of the Word,
they no more regard the offers of christ, that Are made in the Gospel, and Ministry of the Word,
pns32 dx av-dc vvi dt n2 pp-f np1, cst vbr vvn p-acp dt n1, cc n1 pp-f dt n1,
(22) application (DIV3)
486
Page 203
2638
than the meerest trifles, that can be propounded. However, I have better thoughts of some.
than the merest trifles, that can be propounded. However, I have better thoughts of Some.
cs dt js n2, cst vmb vbi vvn. c-acp, pns11 vhb jc n2 pp-f d.
(22) application (DIV3)
486
Page 203
2639
And therefore concluding, that some will comply with the advice I am giving, only would know what course they shall take;
And Therefore concluding, that Some will comply with the Advice I am giving, only would know what course they shall take;
cc av vvg, cst d vmb vvi p-acp dt n1 pns11 vbm vvg, av-j vmd vvi r-crq n1 pns32 vmb vvi;
(22) application (DIV3)
486
Page 203
2640
for the sake of such, I shall lay down a few directions, and so conclude. Direct. 1. Break off from the service of sin.
for the sake of such, I shall lay down a few directions, and so conclude. Direct. 1. Break off from the service of since.
p-acp dt n1 pp-f d, pns11 vmb vvi a-acp dt d n2, cc av vvi. vvb. crd vvb a-acp p-acp dt n1 pp-f n1.
(22) application (DIV3)
486
Page 203
2641
This is the way to renounce Satan and his Government. The service of Sin and the Service of Satan are all one:
This is the Way to renounce Satan and his Government. The service of since and the Service of Satan Are all one:
d vbz dt n1 pc-acp vvi np1 cc po31 n1. dt n1 pp-f n1 cc dt n1 pp-f np1 vbr d pi:
(22) application (DIV3)
487
Page 203
2642
and therefore in Scripture both signifie the same thing.
and Therefore in Scripture both signify the same thing.
cc av p-acp n1 av-d vvi dt d n1.
(22) application (DIV3)
487
Page 203
2643
To be a Servant of Satan, is to be a Servant of Sin; and vice versâ. If therefore you would renounce the Devil's Government, you must break off from the Service of Sin. To this end, consider, what course of Sin you live in, bring your hearts and actions to the rule:
To be a Servant of Satan, is to be a Servant of since; and vice versâ. If Therefore you would renounce the Devil's Government, you must break off from the Service of Sin. To this end, Consider, what course of since you live in, bring your hearts and actions to the Rule:
pc-acp vbi dt n1 pp-f np1, vbz pc-acp vbi dt n1 pp-f n1; cc fw-la fw-la. cs av pn22 vmd vvi dt ng1 n1, pn22 vmb vvi a-acp p-acp dt n1 pp-f np1 p-acp d n1, vvb, q-crq n1 pp-f n1 pn22 vvb p-acp, vvb po22 n2 cc n2 p-acp dt n1:
(22) application (DIV3)
487
Page 204
2644
and then resolve by the help of God's Grace, to regulate and amend what is amiss.
and then resolve by the help of God's Grace, to regulate and amend what is amiss.
cc av vvb p-acp dt n1 pp-f npg1 n1, pc-acp vvi cc vvi r-crq vbz av.
(22) application (DIV3)
487
Page 204
2645
If you do so, Satan will lose his power over you. For that which gives him power over us is the dominion of Sin;
If you do so, Satan will loose his power over you. For that which gives him power over us is the dominion of since;
cs pn22 vdb av, np1 vmb vvi po31 n1 p-acp pn22. p-acp d r-crq vvz pno31 n1 p-acp pno12 vbz dt n1 pp-f n1;
(22) application (DIV3)
487
Page 204
2646
if this were broken, Satan's power would also be broken; for Satan reigns where Sin reigns, and no where else.
if this were broken, Satan's power would also be broken; for Satan reigns where since reigns, and no where Else.
cs d vbdr vvn, npg1 n1 vmd av vbi vvn; p-acp np1 vvz c-crq n1 vvz, cc dx c-crq av.
(22) application (DIV3)
487
Page 204
2647
2. Part with your carnal Companions.
2. Part with your carnal Sodales.
crd n1 p-acp po22 j n2.
(22) application (DIV3)
488
Page 204
2648
I scarce know a more effectual means, whereby the Devil keeps Sinners quiet under his Government,
I scarce know a more effectual means, whereby the devil keeps Sinners quiet under his Government,
pns11 av-j vvb dt av-dc j n2, c-crq dt n1 vvz n2 j-jn p-acp po31 n1,
(22) application (DIV3)
488
Page 204
2649
than the influence and perswasion of carnal company. These presently will stifle all your Convictions, if you do not carefully beware of them.
than the influence and persuasion of carnal company. These presently will stifle all your Convictions, if you do not carefully beware of them.
cs dt n1 cc n1 pp-f j n1. np1 av-j vmb vvi d po22 n2, cs pn22 vdb xx av-j vvi pp-f pno32.
(22) application (DIV3)
488
Page 204
2650
These will laugh you out of your Piety, and do what they can to hinder your Conversion.
These will laugh you out of your Piety, and do what they can to hinder your Conversion.
np1 vmb vvi pn22 av pp-f po22 n1, cc vdb r-crq pns32 vmb pc-acp vvi po22 n1.
(22) application (DIV3)
488
Page 204
2651
Leave therefore their Conversation, and do not regard their Flouts and Jears. Heaven is little worth, if you have not an Heart to despise a little shame,
Leave Therefore their Conversation, and do not regard their Flouts and Jears. Heaven is little worth, if you have not an Heart to despise a little shame,
n1 av po32 n1, cc vdb xx vvi po32 n2 cc n2. n1 vbz j n1, cs pn22 vhb xx dt n1 pc-acp vvi dt j n1,
(22) application (DIV3)
488
Page 204
2652
and bear some Scoffs from prophane Ismael 's, for your hope of it. Let them spit in your face, Christ will wipe it off.
and bear Some Scoffs from profane Ishmael is, for your hope of it. Let them spit in your face, christ will wipe it off.
cc vvi d n2 p-acp j np1 vbz, p-acp po22 n1 pp-f pn31. vvb pno32 vvi p-acp po22 n1, np1 vmb vvi pn31 a-acp.
(22) application (DIV3)
488
Page 204
2653
And if they follow not your example before they die, the shame will be their own;
And if they follow not your Exampl before they die, the shame will be their own;
cc cs pns32 vvb xx po22 n1 c-acp pns32 vvb, dt n1 vmb vbi po32 d;
(22) application (DIV3)
488
Page 204
2654
God himself will despise them before Angels and Men, and then turn them down to Hell.
God himself will despise them before Angels and Men, and then turn them down to Hell.
np1 px31 vmb vvi pno32 p-acp n2 cc n2, cc av vvb pno32 a-acp p-acp n1.
(22) application (DIV3)
488
Page 204
2655
If then you would not be sent to Hell with them, resolve to part company now.
If then you would not be sent to Hell with them, resolve to part company now.
cs av pn22 vmd xx vbi vvn p-acp n1 p-acp pno32, vvb pc-acp vvi n1 av.
(22) application (DIV3)
488
Page 204
2656
If Sinners entice you, consent not, Prov. 1.10. 3. Be humbled for your past Rebellion. If Sinners entice you, consent not, Curae 1.10. 3. Be humbled for your past Rebellion.
cs n2 vvb pn22, vvb xx, np1 crd. crd vbb vvn p-acp po22 j n1.
(22) application (DIV3)
488
Page 204
2657
This is a duty which Christ requires of all that would submit to his Government, Ezek. 31.36.
This is a duty which christ requires of all that would submit to his Government, Ezekiel 31.36.
d vbz dt n1 r-crq np1 vvz pp-f d cst vmd vvi p-acp po31 n1, np1 crd.
(22) application (DIV3)
489
Page 205
2658
Whilst you have been the Devil 's Servants, you have done his work, you have been employed in the service of Sin. Now there is not a Sin, the least Sin, but 'tis Rebellion against Christ.
While you have been the devil is Servants, you have done his work, you have been employed in the service of Sin. Now there is not a since, the least since, but it's Rebellion against christ.
cs pn22 vhb vbn dt n1 vbz n2, pn22 vhb vdn po31 n1, pn22 vhb vbn vvn p-acp dt n1 pp-f np1 av a-acp vbz xx dt n1, dt ds n1, cc-acp pn31|vbz n1 p-acp np1.
(22) application (DIV3)
489
Page 205
2659
Consider therefore, in order to promote the more through Humiliation, the innumerable Transgressions of your past lives.
Consider Therefore, in order to promote the more through Humiliation, the innumerable Transgressions of your past lives.
np1 av, p-acp n1 pc-acp vvi dt av-dc p-acp n1, dt j n2 pp-f po22 j n2.
(22) application (DIV3)
489
Page 205
2660
Read over the Catalogue, the black Catalogue of all your Sins; your Sins of Omission, and your Sins of Commission;
Read over the Catalogue, the black Catalogue of all your Sins; your Sins of Omission, and your Sins of Commission;
np1 p-acp dt n1, dt j-jn n1 pp-f d po22 n2; po22 n2 pp-f n1, cc po22 n2 pp-f n1;
(22) application (DIV3)
489
Page 205
2661
your Sins of Thought, of Word and Deed: and then you will find sufficient matter for Humiliation.
your Sins of Thought, of Word and Deed: and then you will find sufficient matter for Humiliation.
po22 n2 pp-f n1, pp-f n1 cc n1: cc cs pn22 vmb vvi j n1 p-acp n1.
(22) application (DIV3)
489
Page 205
2662
This done, go and be humbled for all your Rebellions. Go with the Prodigal, and be ashamed, and blush to look up to Heaven.
This done, go and be humbled for all your Rebellions. Go with the Prodigal, and be ashamed, and blush to look up to Heaven.
d vdn, vvb cc vbi vvn p-acp d po22 n2. vvb p-acp dt j-jn, cc vbi j, cc vvb pc-acp vvi a-acp p-acp n1.
(22) application (DIV3)
489
Page 205
2663
Say with him, Father, I have sinned, (Lord, I have sinned) against Heaven and in thy sight,
Say with him, Father, I have sinned, (Lord, I have sinned) against Heaven and in thy sighed,
np1 p-acp pno31, n1, pns11 vhb vvn, (n1, pns11 vhb vvn) p-acp n1 cc p-acp po21 n1,
(22) application (DIV3)
489
Page 205
2664
and am not worthy to be made thy Subject. and am not worthy to be made thy Subject.
cc vbm xx j pc-acp vbi vvn po21 j-jn.
(22) application (DIV3)
489
Page 205
2665
And doing this, who knows, but you may be accepted? It was some encouragement to Benhadad and his Servants, to remember the Kings of Israel were mercifull Kings;
And doing this, who knows, but you may be accepted? It was Some encouragement to Benhadad and his Servants, to Remember the Kings of Israel were merciful Kings;
cc vdg d, r-crq vvz, cc-acp pn22 vmb vbi vvn? pn31 vbds d n1 p-acp np1 cc po31 n2, pc-acp vvi dt n2 pp-f np1 vbdr j n2;
(22) application (DIV3)
489
Page 205
2666
and therefore they went and submitted themselves, in hopes of finding favour, 1 Kin. 20.31, 32. Now Christ is more mercifull than the Kings of Israel. If therefore you go with ropes of submission about your Necks,
and Therefore they went and submitted themselves, in hope's of finding favour, 1 Kin. 20.31, 32. Now christ is more merciful than the Kings of Israel. If Therefore you go with ropes of submission about your Necks,
cc av pns32 vvd cc vvd px32, p-acp n2 pp-f vvg n1, crd n1. crd, crd av np1 vbz av-dc j cs dt n2 pp-f np1. cs av pn22 vvb p-acp n2 pp-f n1 p-acp po22 n2,
(22) application (DIV3)
489
Page 205
2667
and prostrate your selves before him, in great abasement and humility of Soul;
and prostrate your selves before him, in great abasement and humility of Soul;
cc vvb po22 n2 p-acp pno31, p-acp j n1 cc n1 pp-f n1;
(22) application (DIV3)
489
Page 205
2668
there is good hope, that Christ will take you into his protection, and deal with you as his Subjects and Servants. But,
there is good hope, that christ will take you into his protection, and deal with you as his Subject's and Servants. But,
pc-acp vbz j n1, cst np1 vmb vvi pn22 p-acp po31 n1, cc vvi p-acp pn22 p-acp po31 n2-jn cc n2. p-acp,
(22) application (DIV3)
489
Page 205
2669
4. Lastly, Being duly humbled for your past Rebellion, resolve to take Christ for your Sovereign Lord, and to make choice of his Laws.
4. Lastly, Being duly humbled for your past Rebellion, resolve to take christ for your Sovereign Lord, and to make choice of his Laws.
crd ord, vbg av-jn vvn p-acp po22 j n1, vvb pc-acp vvi np1 p-acp po22 j-jn n1, cc pc-acp vvi n1 pp-f po31 n2.
(22) application (DIV3)
490
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Say with the Church, other Lords have had dominion over us, but now we will make mention of thy name only.
Say with the Church, other lords have had dominion over us, but now we will make mention of thy name only.
n1 p-acp dt n1, j-jn n2 vhb vhn n1 p-acp pno12, cc-acp av pns12 vmb vvi n1 pp-f po21 n1 av-j.
(22) application (DIV3)
490
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Christ will admit of no Rivals. And therefore own Christ as your only Sovereign. Give him the Supremacy above all, by making choice of his Laws.
christ will admit of no Rivals. And Therefore own christ as your only Sovereign. Give him the Supremacy above all, by making choice of his Laws.
np1 vmb vvi pp-f dx n2. cc av d np1 p-acp po22 j n-jn. vvb pno31 dt n1 p-acp d, p-acp vvg n1 pp-f po31 n2.
(22) application (DIV3)
490
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2672
The Laws of Christ are all holy, just and good. Christ commands nothing but what is vertuous and praise-worthy, Phil. 4.8. You may see there, the nature and quality of Christ's Laws.
The Laws of christ Are all holy, just and good. christ commands nothing but what is virtuous and praiseworthy, Philip 4.8. You may see there, the nature and quality of Christ's Laws.
dt n2 pp-f np1 vbr d j, j cc j. np1 vvz pix cc-acp r-crq vbz j cc j, np1 crd. pn22 vmb vvi a-acp, dt n1 cc n1 pp-f npg1 n2.
(22) application (DIV3)
490
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They are very becoming the rational nature, and conduce not only to God's Glory, but our own good.
They Are very becoming the rational nature, and conduce not only to God's Glory, but our own good.
pns32 vbr av vvg dt j n1, cc vvi xx av-j p-acp npg1 n1, cc-acp po12 d j.
(22) application (DIV3)
490
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2674
The Apostle summs up the Laws of Christ under three heads, Tit. 2.11, 12. For the Grace of God, that bringeth Salvation, (i. e.
The Apostle sums up the Laws of christ under three Heads, Tit. 2.11, 12. For the Grace of God, that brings Salvation, (i. e.
dt n1 n2 p-acp dt n2 pp-f np1 p-acp crd n2, np1 crd, crd p-acp dt n1 pp-f np1, cst vvz n1, (uh. sy.
(22) application (DIV3)
490
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the Gospel) hath appeared unto all men, teaching that denying all ungodliness and worldly lusts, we should live soberly, righteously, and godly in the world.
the Gospel) hath appeared unto all men, teaching that denying all ungodliness and worldly Lustiest, we should live soberly, righteously, and godly in the world.
dt n1) vhz vvn p-acp d n2, vvg d vvg d n1 cc j n2, pns12 vmd vvi av-j, av-j, cc j p-acp dt n1.
(22) application (DIV3)
490
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2676
As all Beings to whom we owe duty, may be distributed into three kinds;
As all Beings to whom we owe duty, may be distributed into three Kinds;
p-acp d n2 p-acp ro-crq pns12 vvb n1, vmb vbi vvn p-acp crd n2;
(22) application (DIV3)
490
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God, Neighbours, and our Selves: So the Apostle makes three parts or branches of our duty.God, Neighbours, and our Selves: So the Apostle makes three parts or branches of our duty.
np1, n2, cc po12 n2: av dt n1 vvz crd n2 cc n2 pp-f po12 n1.
(22) application (DIV3)
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The first, respects the duties of our personal capacity; the second, the duties of our relation unto others; and the third, the duties that more immediately concern God.
The First, respects the duties of our personal capacity; the second, the duties of our Relation unto Others; and the third, the duties that more immediately concern God.
dt ord, vvz dt n2 pp-f po12 j n1; dt ord, dt n2 pp-f po12 n1 p-acp n2-jn; cc dt ord, dt n2 cst dc av-j vvb np1.
(22) application (DIV3)
490
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1. We must be sober, with respect to our selves. We must be temperate and moderate in our affections and enjoyments.
1. We must be Sobrium, with respect to our selves. We must be temperate and moderate in our affections and enjoyments.
crd pns12 vmb vbi j, p-acp n1 p-acp po12 n2. pns12 vmb vbi j cc j p-acp po12 n2 cc n2.
(22) application (DIV3)
491
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We must use sobriety in Eating and Drinking, and wearing Apparel, and in all lawfull Sports and Recreations.
We must use sobriety in Eating and Drinking, and wearing Apparel, and in all lawful Sports and Recreations.
pns12 vmb vvi n1 p-acp vvg cc vvg, cc vvg n1, cc p-acp d j n2 cc n2.
(22) application (DIV3)
491
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2681
We should not suffer Recreation and Pleasure to wast our Estate, or ingross our time, or to unfit us for our duty.
We should not suffer Recreation and Pleasure to wast our Estate, or ingross our time, or to unfit us for our duty.
pns12 vmd xx vvi n1 cc n1 pc-acp vvi po12 n1, cc vvb po12 n1, cc p-acp j pno12 p-acp po12 n1.
(22) application (DIV3)
491
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2682
We should be sober and moderate in all things. 2. We must be righteous, with respect to our Neighbour.
We should be Sobrium and moderate in all things. 2. We must be righteous, with respect to our Neighbour.
pns12 vmd vbi j cc j p-acp d n2. crd pns12 vmb vbi j, p-acp n1 p-acp po12 n1.
(22) application (DIV3)
491
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2683
We must be just and honest in our dealings. We must not wrong or injure our Neighbour;
We must be just and honest in our dealings. We must not wrong or injure our Neighbour;
pns12 vmb vbi j cc j p-acp po12 n2-vvg. pns12 vmb xx vvi cc vvi po12 n1;
(22) application (DIV3)
492
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but do to others, as we would be dealt with.
but do to Others, as we would be dealt with.
cc-acp vdb p-acp n2-jn, c-acp pns12 vmd vbi vvn p-acp.
(22) application (DIV3)
492
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2685
We must be carefull to give to every one their own, and to make restitution where it is due.
We must be careful to give to every one their own, and to make restitution where it is due.
pns12 vmb vbi j pc-acp vvi p-acp d crd po32 d, cc pc-acp vvi n1 c-crq pn31 vbz j-jn.
(22) application (DIV3)
492
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2686
We must endeavour to be usefull unto others, and to be just in being charitable.
We must endeavour to be useful unto Others, and to be just in being charitable.
pns12 vmb vvi pc-acp vbi j p-acp n2-jn, cc pc-acp vbi j p-acp vbg j.
(22) application (DIV3)
492
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2687
These are some of those general rules which shew us the nature of this Grace of righteousness with respect to others.
These Are Some of those general rules which show us the nature of this Grace of righteousness with respect to Others.
d vbr d pp-f d j n2 r-crq vvb pno12 dt n1 pp-f d n1 pp-f n1 p-acp n1 p-acp n2-jn.
(22) application (DIV3)
492
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2688
3. Lastly, We must be pious toward God.
3. Lastly, We must be pious towards God.
crd ord, pns12 vmb vbi j p-acp np1.
(22) application (DIV3)
493
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2689
We must be carefull to attend the ordinances of his Worship, such as hearing the word preached, reading the Scriptures, daily Prayer, Sanctification of the Sabbath, and Administration of the Sacraments.
We must be careful to attend the ordinances of his Worship, such as hearing the word preached, reading the Scriptures, daily Prayer, Sanctification of the Sabbath, and Administration of the Sacraments.
pns12 vmb vbi j pc-acp vvi dt n2 pp-f po31 n1, d c-acp vvg dt n1 vvd, vvg dt n2, j n1, n1 pp-f dt n1, cc n1 pp-f dt n2.
(22) application (DIV3)
493
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2690
In a word, we must have devout Affections toward God, and must comply with all the duties of his Worship.
In a word, we must have devout Affections towards God, and must comply with all the duties of his Worship.
p-acp dt n1, pns12 vmb vhi j n2 p-acp np1, cc vmb vvi p-acp d dt n2 pp-f po31 n1.
(22) application (DIV3)
493
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2691
These, in short, are the Laws of Christ.
These, in short, Are the Laws of christ.
d, p-acp j, vbr dt n2 pp-f np1.
(22) application (DIV3)
494
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2692
And these we must resolve to comply with, if so be we would submit to Christ's Government.
And these we must resolve to comply with, if so be we would submit to Christ's Government.
cc d pns12 vmb vvi pc-acp vvi p-acp, cs av vbb pns12 vmd vvi p-acp npg1 n1.
(22) application (DIV3)
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2693
Now what remains, but that we practice what we have heard.
Now what remains, but that we practice what we have herd.
av q-crq vvz, cc-acp cst pns12 vvi r-crq pns12 vhb vvn.
(22) application (DIV3)
494
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2694
And if we do so, we need not doubt, but Christ will own us as his Subjects, will defend and protect us as our Sovereign Prince against all the powers of infernal darkness;
And if we do so, we need not doubt, but christ will own us as his Subject's, will defend and Pact us as our Sovereign Prince against all the Powers of infernal darkness;
cc cs pns12 vdb av, pns12 vvb xx n1, cc-acp np1 vmb vvi pno12 p-acp po31 n2-jn, vmb vvi cc vvb pno12 p-acp po12 j-jn n1 p-acp d dt n2 pp-f j n1;
(22) application (DIV3)
494
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2695
and at last will bring us to the Kingdom of Heaven, where he, as the NONLATINALPHABET, the forerunner of his people, is already gone, Heb. 6. ult.
and At last will bring us to the Kingdom of Heaven, where he, as the, the forerunner of his people, is already gone, Hebrew 6. ult.
cc p-acp ord vmb vvi pno12 p-acp dt n1 pp-f n1, c-crq pns31, c-acp dt, dt n1 pp-f po31 n1, vbz av vvn, np1 crd n1.
(22) application (DIV3)
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2696
Sermon Twelfth. EPHES. II. 3. Former Part.
Sermon Twelfth. EPHESIANS. II 3. Former Part.
n1 ord. np1. crd crd j n1
(23) sermon (DIV2)
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2697
Among whom also, we all had our Conversation in times past, in the Lusts of our Flesh, fulfilling the desires of the Flesh, and of the Mind.
Among whom also, we all had our Conversation in times past, in the Lustiest of our Flesh, fulfilling the Desires of the Flesh, and of the Mind.
p-acp ro-crq av, pns12 d vhd po12 n1 p-acp n2 j, p-acp dt n2 pp-f po12 n1, vvg dt n2 pp-f dt n1, cc pp-f dt n1.
(23) sermon (DIV2)
495
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2698
THE grand Enemies of man's Salvation, against which we are sworn in our Baptismal Covenant to maintain War, are these three;
THE grand Enemies of Man's Salvation, against which we Are sworn in our Baptismal Covenant to maintain War, Are these three;
dt j n2 pp-f ng1 n1, p-acp r-crq pns12 vbr vvn p-acp po12 j n1 pc-acp vvi n1, vbr d crd;
(23) sermon (DIV2)
496
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2699
namely, the World, the Devil, and the Flesh. By the World, understand carnal, sensual, ungodly men, with all their Influences, Allurements, and Discouragements.
namely, the World, the devil, and the Flesh. By the World, understand carnal, sensual, ungodly men, with all their Influences, Allurements, and Discouragements.
av, dt n1, dt n1, cc dt n1. p-acp dt n1, vvb j, j, j n2, p-acp d po32 n2, n2, cc n2.
(23) sermon (DIV2)
496
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2700
By the Devil, understand, that Prince of the power of the Air, as the Apostle calls him, who works in the Children of disobedience.
By the devil, understand, that Prince of the power of the Air, as the Apostle calls him, who works in the Children of disobedience.
p-acp dt n1, vvb, cst n1 pp-f dt n1 pp-f dt n1, c-acp dt n1 vvz pno31, r-crq vvz p-acp dt n2 pp-f n1.
(23) sermon (DIV2)
496
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2701
And by the Flesh is meant, that inherent corruption, which is in all, whereby we are averse to what is good,
And by the Flesh is meant, that inherent corruption, which is in all, whereby we Are averse to what is good,
cc p-acp dt n1 vbz vvn, cst j n1, r-crq vbz p-acp d, c-crq pns12 vbr j p-acp r-crq vbz j,
(23) sermon (DIV2)
496
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2702
and are prone and inclinable to all that is evil.
and Are prove and inclinable to all that is evil.
cc vbr j cc j p-acp d cst vbz j-jn.
(23) sermon (DIV2)
496
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2703
These are the three grand Enemies of our Souls, and the chief causes of all that sinfulness that is in mens lives.
These Are the three grand Enemies of our Souls, and the chief Causes of all that sinfulness that is in men's lives.
d vbr dt crd j n2 pp-f po12 n2, cc dt j-jn n2 pp-f d cst n1 cst vbz p-acp ng2 n2.
(23) sermon (DIV2)
496
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2704
I have spoken already to the two first of these causes, the World and the Devil:
I have spoken already to the two First of these Causes, the World and the devil:
pns11 vhb vvn av p-acp dt crd ord pp-f d n2, dt n1 cc dt n1:
(23) sermon (DIV2)
497
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2705
and therefore come now to speak to the third, namely, the Flesh, the principal of them all;
and Therefore come now to speak to the third, namely, the Flesh, the principal of them all;
cc av vvb av pc-acp vvi p-acp dt ord, av, dt n1, dt n-jn pp-f pno32 d;
(23) sermon (DIV2)
497
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2706
of which we have mention in this Verse. Among whom also we all had, &c. ( Among whom, NONLATINALPHABET) i. e. Among which Gentile Ephesians, which Children of disobedience, as he calls them in the close of the preceding Verse. (We all) i. e.
of which we have mention in this Verse. Among whom also we all had, etc. (Among whom,) i. e. Among which Gentile Ephesians, which Children of disobedience, as he calls them in the close of the preceding Verse. (We all) i. e.
pp-f r-crq pns12 vhb n1 p-acp d n1. p-acp ro-crq av pns12 d vhd, av (p-acp ro-crq,) pns11. sy. p-acp r-crq j njp2, r-crq n2 pp-f n1, c-acp pns31 vvz pno32 p-acp dt j pp-f dt j-vvg n1. (pns12 av-d) pns11. sy.
(23) sermon (DIV2)
497
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2707
we Jews, and more especially, all we that are Believers converted of the Jews. (In times past) i. e.
we jews, and more especially, all we that Are Believers converted of the jews. (In times past) i. e.
pns12 np2, cc av-dc av-j, d pns12 cst vbr n2 vvn pp-f dt np2. (p-acp n2 j) pns11. sy.
(23) sermon (DIV2)
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2708
in times of our Unregeneracy, before we were converted. (We had our Conversation among them) i. e.
in times of our Unregeneracy, before we were converted. (We had our Conversation among them) i. e.
p-acp n2 pp-f po12 n1, c-acp pns12 vbdr vvn. (pns12 vhd po12 n1 p-acp pno32) sy. sy.
(23) sermon (DIV2)
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2709
our Conversation was like theirs, we walked as they did. (In the Lusts of the Flesh) i. e.
our Conversation was like theirs, we walked as they did. (In the Lustiest of the Flesh) i. e.
po12 n1 vbds av-j png32, pns12 vvd c-acp pns32 vdd. (p-acp dt n2 pp-f dt n1) pns11. sy.
(23) sermon (DIV2)
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2710
in sinfull courses, being influenced by the Flesh and the Lusts thereof.
in sinful courses, being influenced by the Flesh and the Lustiest thereof.
p-acp j n2, vbg vvn p-acp dt n1 cc dt n2 av.
(23) sermon (DIV2)
498
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2711
(Fulfilling the desires of the Flesh, and of the Mind.) This last expression is exegetical of the former;(Fulfilling the Desires of the Flesh, and of the Mind.) This last expression is exegetical of the former;
(vvg dt n2 pp-f dt n1, cc pp-f dt n1.) d ord n1 vbz j pp-f dt j;
(23) sermon (DIV2)
498
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2712
shewing more particularly what 'tis, to have our Conversation in the Lusts of the Flesh, it is, saith the Apostle, to fulfill them.
showing more particularly what it's, to have our Conversation in the Lustiest of the Flesh, it is, Says the Apostle, to fulfil them.
vvg av-dc av-jn q-crq pn31|vbz, pc-acp vhi po12 n1 p-acp dt n2 pp-f dt n1, pn31 vbz, vvz dt n1, pc-acp vvi pno32.
(23) sermon (DIV2)
498
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2713
At present, I shall speak to the first Clause, viz. having our Conversation in the Lusts of the Flesh.
At present, I shall speak to the First Clause, viz. having our Conversation in the Lustiest of the Flesh.
p-acp j, pns11 vmb vvi p-acp dt ord n1, n1 vhg po12 n1 p-acp dt n2 pp-f dt n1.
(23) sermon (DIV2)
498
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2714
Now in this clause (not to mention the many truths that might be observ'd from it) we have all the internal causes, of a sinfull Conversation.
Now in this clause (not to mention the many truths that might be observed from it) we have all the internal Causes, of a sinful Conversation.
av p-acp d n1 (xx pc-acp vvi dt d n2 cst vmd vbi vvn p-acp pn31) pns12 vhb d dt j n2, pp-f dt j n1.
(23) sermon (DIV2)
499
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2715
1. Here is the Flesh, or corrupt nature, which sticks in us, and is as the root and fountain of all.
1. Here is the Flesh, or corrupt nature, which sticks in us, and is as the root and fountain of all.
crd av vbz dt n1, cc j n1, r-crq vvz p-acp pno12, cc vbz p-acp dt n1 cc n1 pp-f d.
(23) sermon (DIV2)
500
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2716
2. Here are Lusts which are the first-born of that Flesh or Corruption; the first Sproutings, the first Ebullitions of that Root and Fountain. And,
2. Here Are Lustiest which Are the firstborn of that Flesh or Corruption; the First Sproutings, the First Ebullitions of that Root and Fountain. And,
crd av vbr ng1 r-crq vbr dt j pp-f d n1 cc n1; dt ord n2-vvg, dt ord n2 pp-f d n1 cc n1. np1,
(23) sermon (DIV2)
501
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2717
3. Here's the outward Conversation, the actions of the life, which as so many Streams, flow from these Lusts. Among whom we all had, &c. The Apostle speaks it not of one or two,
3. Here's the outward Conversation, the actions of the life, which as so many Streams, flow from these Lusts. Among whom we all had, etc. The Apostle speaks it not of one or two,
crd av|vbz dt j n1, dt n2 pp-f dt n1, r-crq c-acp av d n2, vvb p-acp d np1 p-acp ro-crq pns12 d vhd, av dt n1 vvz pn31 xx pp-f crd cc crd,
(23) sermon (DIV2)
502
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2718
but of all the unregenerate that are in the World, not a man excepted.
but of all the unregenerate that Are in the World, not a man excepted.
cc-acp pp-f d dt j cst vbr p-acp dt n1, xx dt n1 vvn.
(23) sermon (DIV2)
502
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2719
He puts in the Jews, as well as the Gentiles. During the time of their Unregeneracy, they all had their Conversation in the Lusts of the Flesh.
He puts in the jews, as well as the Gentiles. During the time of their Unregeneracy, they all had their Conversation in the Lustiest of the Flesh.
pns31 vvz p-acp dt np2, c-acp av c-acp dt n2-j. p-acp dt n1 pp-f po32 n1, pns32 d vhd po32 n1 p-acp dt n2 pp-f dt n1.
(23) sermon (DIV2)
502
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2720
From whence I draw this note. Doct. Flesh or corrupt nature, belongs universally to all men. I gather it thus;
From whence I draw this note. Doct. Flesh or corrupt nature, belongs universally to all men. I gather it thus;
p-acp c-crq pns11 vvb d n1. np1 n1 cc j n1, vvz av-j p-acp d n2. pns11 vvb pn31 av;
(23) sermon (DIV2)
502
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2721
because Jews and Gentiles, which two divided the World, had all of them their Conversation in the Lusts of the Flesh, during the time of their Unregeneracy. (Among whom) i. e.
Because jews and Gentiles, which two divided the World, had all of them their Conversation in the Lustiest of the Flesh, during the time of their Unregeneracy. (Among whom) i. e.
c-acp np2 cc n2-j, r-crq crd j-vvn dt n1, vhd d pp-f pno32 po32 n1 p-acp dt n2 pp-f dt n1, p-acp dt n1 pp-f po32 n1. (p-acp ro-crq) pns11. sy.
(23) sermon (DIV2)
503
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2722
among which Gentiles, of whom he had been speaking. (We all) i. e.
among which Gentiles, of whom he had been speaking. (We all) i. e.
p-acp r-crq np1, pp-f ro-crq pns31 vhd vbn vvg. (pns12 av-d) pns11. sy.
(23) sermon (DIV2)
503
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2723
we Jews, for the Apostle was a Jew. (Had our Conversation in time past, in the Lusts of our Flesh) i. e.
we jews, for the Apostle was a Jew. (Had our Conversation in time past, in the Lustiest of our Flesh) i. e.
pns12 np2, p-acp dt n1 vbds dt np1. (vhd po12 n1 p-acp n1 j, p-acp dt n2 pp-f po12 n1) pns11. sy.
(23) sermon (DIV2)
503
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2724
before our Conversation we were influenced and governed by corrupt nature, by inherent Corruption.
before our Conversation we were influenced and governed by corrupt nature, by inherent Corruption.
p-acp po12 n1 pns12 vbdr vvn cc vvn p-acp j n1, p-acp j n1.
(23) sermon (DIV2)
503
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2725
I shall not insist on this Doctrine, because for Substance it has been already handled on the first Verse,
I shall not insist on this Doctrine, Because for Substance it has been already handled on the First Verse,
pns11 vmb xx vvi p-acp d n1, c-acp p-acp n1 pn31 vhz vbn av vvn p-acp dt ord n1,
(23) sermon (DIV2)
504
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2726
and something of like nature may be afterwards mention'd. The Doctrines which at present I shall consider from this Text, are these two.
and something of like nature may be afterwards mentioned. The Doctrines which At present I shall Consider from this Text, Are these two.
cc pi pp-f j n1 vmb vbi av vvn. dt n2 r-crq p-acp j pns11 vmb vvi p-acp d n1, vbr d crd.
(23) sermon (DIV2)
504
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2727
1. That Flesh or inherent Corruption is the cause and Parent of irregular Lusts. And,
1. That Flesh or inherent Corruption is the cause and Parent of irregular Lusts. And,
crd cst n1 cc j n1 vbz dt n1 cc n1 pp-f j np1 cc,
(23) sermon (DIV2)
505
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2728
2. That the Flesh, together with its Lusts, is the cause and reason of a sinfull Conversation in all the unregenerate.
2. That the Flesh, together with its Lustiest, is the cause and reason of a sinful Conversation in all the unregenerate.
crd cst dt n1, av p-acp po31 n2, vbz dt n1 cc n1 pp-f dt j n1 p-acp d dt j.
(23) sermon (DIV2)
506
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2729
I begin with the first Doctrine.
I begin with the First Doctrine.
pns11 vvb p-acp dt ord n1.
(23) sermon (DIV2)
506
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2730
Doct. 1. Flesh or inherent Corruption is the cause and Parent of irregular Lusts. Having our Conversation in the Lusts of the Flesh.
Doct. 1. Flesh or inherent Corruption is the cause and Parent of irregular Lusts. Having our Conversation in the Lustiest of the Flesh.
np1 crd n1 cc j n1 vbz dt n1 cc n1 pp-f j np1 vhg po12 n1 p-acp dt n2 pp-f dt n1.
(23) sermon (DIV2)
507
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They are called Lusts of the Flesh, because the Flesh is the Parent, Root and Fountain of them.
They Are called Lustiest of the Flesh, Because the Flesh is the Parent, Root and Fountain of them.
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They flow from the Flesh, as naturally as Streams do from a Fountain, or Branches from a Root,
They flow from the Flesh, as naturally as Streams do from a Fountain, or Branches from a Root,
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and therefore are called Lusts of the Flesh; the Flesh being the cause of them. In handling this point, I shall,
and Therefore Are called Lustiest of the Flesh; the Flesh being the cause of them. In handling this point, I shall,
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1. Explain what is meant by the term Flesh, called in the Text, our Flesh. 2. Shew what is meant by Lusts, more particularly, the Lusts of the Flesh.
1. Explain what is meant by the term Flesh, called in the Text, our Flesh. 2. Show what is meant by Lustiest, more particularly, the Lustiest of the Flesh.
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3. Speak somewhat to the irregularity, or sinfulness of them. And, 4. Conclude with a brief improvement.
3. Speak somewhat to the irregularity, or sinfulness of them. And, 4. Conclude with a brief improvement.
crd vvb av p-acp dt n1, cc n1 pp-f pno32. cc, crd vvb p-acp dt j n1.
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1. I shall explain what is meant by Flesh in the Text, called more particularly our Flesh. And here for the fuller handling of this,
1. I shall explain what is meant by Flesh in the Text, called more particularly our Flesh. And Here for the fuller handling of this,
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1. I shall explain the thing it self, what is meant by Flesh. 2. The Name, why 'tis so called. And,
1. I shall explain the thing it self, what is meant by Flesh. 2. The Name, why it's so called. And,
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3. More particularly, why 'tis called our Flesh. Of each briefly.
3. More particularly, why it's called our Flesh. Of each briefly.
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1. I shall explain the thing it self, what is meant by Flesh. Flesh in Scripture is sometimes taken Physically, and sometimes Morally.
1. I shall explain the thing it self, what is meant by Flesh. Flesh in Scripture is sometime taken Physically, and sometime Morally.
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1. Sometimes 'tis taken Physically, for our natural Substance; for our whole humane nature. In this sense the word is used, Joh. 1.14. The Word (i. e.
1. Sometime it's taken Physically, for our natural Substance; for our Whole humane nature. In this sense the word is used, John 1.14. The Word (i. e.
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Christ) was made Flesh, i. e.
christ) was made Flesh, i. e.
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was made Man. He took man's nature, Body and Soul, into a personal Subsistence with himself. So Rom. 3.20. By the deeds of the Law no Flesh shall be justified. No Flesh, i. e. no man.
was made Man. He took Man's nature, Body and Soul, into a personal Subsistence with himself. So Rom. 3.20. By the Deeds of the Law no Flesh shall be justified. No Flesh, i. e. no man.
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It takes in both Body and Soul as to their natural Substance. 2. Sometimes 'tis taken Morally, for our corrupt nature.
It Takes in both Body and Soul as to their natural Substance. 2. Sometime it's taken Morally, for our corrupt nature.
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For those vicious habits and depraved qualities that are in our nature, since the fall of Adam. In this sense the word is used Rom. 8.8. They that are in the Flesh, cannot please God. (In the Flesh) i. e.
For those vicious habits and depraved qualities that Are in our nature, since the fallen of Adam. In this sense the word is used Rom. 8.8. They that Are in the Flesh, cannot please God. (In the Flesh) i. e.
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in their corrupt nature, in an unregenerate state, they cannot please God. So Gal. 5.17. For the Flesh lusteth against the Spirit.
in their corrupt nature, in an unregenerate state, they cannot please God. So Gal. 5.17. For the Flesh Lusteth against the Spirit.
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By the Spirit is meant the regenerate part, that bundle of Graces (as I may term it) that is in the Soul, produced by the operation of the Holy Ghost.
By the Spirit is meant the regenerate part, that bundle of Graces (as I may term it) that is in the Soul, produced by the operation of the Holy Ghost.
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And therefore by Flesh, which is opposed to it, is meant also that mass of Corruption, that bundle of Sin, which is in mans heart,
And Therefore by Flesh, which is opposed to it, is meant also that mass of Corruption, that bundle of since, which is in men heart,
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and is conveyed to us by fleshly Generation. So Joh. 3.6. That which is born of the Flesh is Flesh, and that which is born of the Spirit is Spirit.
and is conveyed to us by fleshly Generation. So John 3.6. That which is born of the Flesh is Flesh, and that which is born of the Spirit is Spirit.
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The new creature which is begotten by the Holy Ghost, is here called Spirit, and is somewhat distinct from man's natural Substance.
The new creature which is begotten by the Holy Ghost, is Here called Spirit, and is somewhat distinct from Man's natural Substance.
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And so that moral Corruption, that is in man's nature conveyed to us by Generation from our first Parents, is also called Flesh, and is likewise distinct from our humane nature,
And so that moral Corruption, that is in Man's nature conveyed to us by Generation from our First Parents, is also called Flesh, and is likewise distinct from our humane nature,
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tho' ('tis true) it cleaves to us from our very Birth. Now this premised.
though (it's true) it cleaves to us from our very Birth. Now this premised.
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1. Negatively, Flesh in my Text is not to be taken in a Physical sense,
1. Negatively, Flesh in my Text is not to be taken in a Physical sense,
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as it denotes our natural Substance. For Flesh in this sense imports nothing of Sin. The human nature,
as it denotes our natural Substance. For Flesh in this sense imports nothing of Sin. The human nature,
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as to its Substance is not sinfull.
as to its Substance is not sinful.
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For Christ had this, and yet without Sin. But the Flesh, which the Apostle speaks of in my Text, is somewhat sinfull;
For christ had this, and yet without Sin. But the Flesh, which the Apostle speaks of in my Text, is somewhat sinful;
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•or 'tis the Parent of sinfull Lusts, and sinfull Practices. Therefore,
•or it's the Parent of sinful Lustiest, and sinful Practices. Therefore,
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2. Positively, the word Flesh in my Text is •o be taken Morally, as it denotes those vicious habits,
2. Positively, the word Flesh in my Text is •o be taken Morally, as it denotes those vicious habits,
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and depraved qualities that are in our nature, since the fall of Adam, commonly called Original Corruption,
and depraved qualities that Are in our nature, since the fallen of Adam, commonly called Original Corruption,
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or inherent Original Sin. The Scripture sets forth Original Sin by variety of expressions.
or inherent Original Sin. The Scripture sets forth Original since by variety of expressions.
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Sometimes, 'tis called, The Sin that dwelleth in us, the law in our members, THE OLD MAN, the Sin that does so easily beset us;
Sometime, it's called, The since that dwells in us, the law in our members, THE OLD MAN, the since that does so Easily beset us;
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and in one word, 'tis called in my Text, and in other places, by the name of the Flesh. Which Flesh,
and in one word, it's called in my Text, and in other places, by the name of the Flesh. Which Flesh,
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or inherent Corruption, may be thus described.
or inherent Corruption, may be thus described.
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It is a mass or bundle of sinfull Dispositions in man's nature, whereby our whole man,
It is a mass or bundle of sinful Dispositions in Man's nature, whereby our Whole man,
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and all the powers thereof are empty of good, and prone and inclinable to all evil. and all the Powers thereof Are empty of good, and prove and inclinable to all evil.
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I call it a mass or bundle of sinfull dispositions in man's nature, in order to distinguish it from our natural Substance.
I call it a mass or bundle of sinful dispositions in Man's nature, in order to distinguish it from our natural Substance.
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Because 'twas the error of Flaccius Illyricus to make our very Substance to be sin. But this is not so;
Because 'twas the error of Flaccius Illyricus to make our very Substance to be since. But this is not so;
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Christ took our nature, as to its Substance; yet Christ had no Sin.
christ took our nature, as to its Substance; yet christ had not Sin.
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I add, (Whereby our whole man, and all the powers thereof are empty of good,) because this Flesh or corrupt nature, has nothing spiritually good in it, Rom. 7.18. I know, that in me, i. e.
I add, (Whereby our Whole man, and all the Powers thereof Are empty of good,) Because this Flesh or corrupt nature, has nothing spiritually good in it, Rom. 7.18. I know, that in me, i. e.
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in my Flesh, dwelleth nothing that is good. in my Flesh, dwells nothing that is good.
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Tho' there was some good to be found in the Apostle, because he was regenerate, (and therefore he makes that distinction in me, i. e.
Though there was Some good to be found in the Apostle, Because he was regenerate, (and Therefore he makes that distinction in me, i. e.
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in my Flesh ) yet in unregenerate men, who are nothing but Flesh, there is no good at all to be found, they are wholly destitute of what is spiritually good.in my Flesh) yet in unregenerate men, who Are nothing but Flesh, there is no good At all to be found, they Are wholly destitute of what is spiritually good.
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I farther add (and are prone and inclinable to all that is evil) because this Flesh, this inherent Corruption contains also in it, the Seeds and Principles of all kind of Sin. Tis not only a want and emptiness of good dispositions;
I farther add (and Are prove and inclinable to all that is evil) Because this Flesh, this inherent Corruption contains also in it, the Seeds and Principles of all kind of Sin. This not only a want and emptiness of good dispositions;
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but 'tis, as I may term it, a Byass in our natures, whereby we are averse to what is good,
but it's, as I may term it, a Byass in our nature's, whereby we Are averse to what is good,
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and inclined unto Sin. Hence we read of a law in our members, warring against the Law of our mind, Rom. 7.23. which expression denotes the positive part of inherent Corruption, as the former the privative. I come,
and inclined unto Sin. Hence we read of a law in our members, warring against the Law of our mind, Rom. 7.23. which expression denotes the positive part of inherent Corruption, as the former the privative. I come,
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2. To shew the reason of the name, why corrupt nature or inherent Corruption, is called Flesh. These reasons may be given for it.
2. To show the reason of the name, why corrupt nature or inherent Corruption, is called Flesh. These Reasons may be given for it.
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1. Because it comes to us by fleshly Generation. Grace and Corruption are opposed in Scripture to each other under the notion of Flesh and Spirit. Gal. 5.17. The Flesh lusteth against the Spirit, and the Spirit against the Flesh.
1. Because it comes to us by fleshly Generation. Grace and Corruption Are opposed in Scripture to each other under the notion of Flesh and Spirit. Gal. 5.17. The Flesh Lusteth against the Spirit, and the Spirit against the Flesh.
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Now if you ask, why Grace, or Holiness, or the new nature is called Spirit. The answer is plain from that of our Saviour, Joh. 3.6. That which is born of the Spirit is Spirit.
Now if you ask, why Grace, or Holiness, or the new nature is called Spirit. The answer is plain from that of our Saviour, John 3.6. That which is born of the Spirit is Spirit.
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Because the new nature is the product of the Holy Spirit, therefore it has the name of its Author,
Because the new nature is the product of the Holy Spirit, Therefore it has the name of its Author,
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and is called Spirit. And for the same reason, the corrupt nature in us, or our sinfull dispositions are called Flesh, because they are produced by a fleshly way of Generation;
and is called Spirit. And for the same reason, the corrupt nature in us, or our sinful dispositions Are called Flesh, Because they Are produced by a fleshly Way of Generation;
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as our Saviour adds in that forequoted place, that which is born of the Flesh is Flesh.
as our Saviour adds in that forequoted place, that which is born of the Flesh is Flesh.
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We receive our corrupt nature by way of propagation and fleshly generation;
We receive our corrupt nature by Way of propagation and fleshly generation;
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and hence 'tis called Flesh, in opposition to the new nature, which is called Spirit, and is the product of God's Spirit.
and hence it's called Flesh, in opposition to the new nature, which is called Spirit, and is the product of God's Spirit.
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2. 'Tis called Flesh, because the Body or our Flesh is the more visible seat and subject of it. 'Tis true, the Soul is the principal seat of sinfull Lusts:
2. It's called Flesh, Because the Body or our Flesh is the more visible seat and Subject of it. It's true, the Soul is the principal seat of sinful Lustiest:
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but yet these Lusts are not so visible, as sensual Lusts, as bodily Lusts. And hence the denomination is taken from this,
but yet these Lustiest Are not so visible, as sensual Lustiest, as bodily Lusts. And hence the denomination is taken from this,
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and so our corrupt nature is called Flesh. The Scripture doth give us denominations, not always from the more principal part;
and so our corrupt nature is called Flesh. The Scripture does give us denominations, not always from the more principal part;
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but speaking to the popular capacity, it gives the denomination from what is most visible;
but speaking to the popular capacity, it gives the denomination from what is most visible;
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e. g. The nature of man consists of Body and Soul, whereof the Soul is the principal part.e. g. The nature of man consists of Body and Soul, whereof the Soul is the principal part.
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Yet usually in Scripture the denomination is taken from the body, because that is most visible.
Yet usually in Scripture the denomination is taken from the body, Because that is most visible.
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Hence Man (including the whole humane nature, Body and Soul) is oftentimes called Flesh. The Word, 'tis said, was made Flesh, Joh. 1.14.
Hence Man (including the Whole humane nature, Body and Soul) is oftentimes called Flesh. The Word, it's said, was made Flesh, John 1.14.
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And by the deeds of the Law no Flesh shall be justified. Here you see, that the body carries away the denomination.
And by the Deeds of the Law no Flesh shall be justified. Here you see, that the body carries away the denomination.
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It is not that man hath not a Soul; and that that is not the more principal part:
It is not that man hath not a Soul; and that that is not the more principal part:
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but because the Flesh is the more visible part, which we behold, and wherein the Soul dwells;
but Because the Flesh is the more visible part, which we behold, and wherein the Soul dwells;
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hence 'tis that the Scripture calls Man, Flesh. Answerable hereto, though original Sin is as much in the Soul, in the Will and Understanding;
hence it's that the Scripture calls Man, Flesh. Answerable hereto, though original since is as much in the Soul, in the Will and Understanding;
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yea much more than in sensual Lusts:
yea much more than in sensual Lustiest:
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yet because sensual Lusts, which have their seat in the Body, in the Flesh, do more visibly discover it;
yet Because sensual Lustiest, which have their seat in the Body, in the Flesh, do more visibly discover it;
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hence the denomination is taken from the more sensible and visible Subject; and the whole of it is called Flesh.
hence the denomination is taken from the more sensible and visible Subject; and the Whole of it is called Flesh.
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3. Lastly, Another reason why corrupt Nature or inherent Corruption is called Flesh, is, because it has fleshly things for its Object, and makes a man carnal in all his actings.
3. Lastly, another reason why corrupt Nature or inherent Corruption is called Flesh, is, Because it has fleshly things for its Object, and makes a man carnal in all his actings.
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Tis a rule in Philosophy, Quod facultates distinguuntur per actus & objecta. Natural Faculties are distinguish'd by their Acts and Objects.
This a Rule in Philosophy, Quod facultates distinguuntur per actus & Objecta. Natural Faculties Are distinguished by their Acts and Objects.
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In like manner is Flesh and Spirit, Grace and Corruption.
In like manner is Flesh and Spirit, Grace and Corruption.
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Grace hath for its Object spiritual things, and inclines a man to be spiritual in his actings:
Grace hath for its Object spiritual things, and inclines a man to be spiritual in his actings:
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hence this is called by the name of Spirit. But corrupt nature hath for its Object fleshly things,
hence this is called by the name of Spirit. But corrupt nature hath for its Object fleshly things,
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and makes a man carnal in all his actings; and hence this is denominated Flesh. It has for its Object fleshly things. Rom. 8.5. They that are after the Flesh do mind the things of the Flesh.
and makes a man carnal in all his actings; and hence this is denominated Flesh. It has for its Object fleshly things. Rom. 8.5. They that Are After the Flesh do mind the things of the Flesh.
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Corrupt Nature, it confines men to fleshly Objects.
Corrupt Nature, it confines men to fleshly Objects.
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Unregenerate persons, who are influenced by it, mind little else besides the things of the Flesh.
Unregenerate Persons, who Are influenced by it, mind little Else beside the things of the Flesh.
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And therefore the language of such is with those worldlings, Psal. 4. Who will shew us any good, any worldly good, somewhat to gratifie a carnal Inclination. This is their cry;
And Therefore the language of such is with those worldlings, Psalm 4. Who will show us any good, any worldly good, somewhat to gratify a carnal Inclination. This is their cry;
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being byassed and inclined by inherent Corruption.
being biased and inclined by inherent Corruption.
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And as it inclines to fleshly Objects, so it makes a man carnal in all his actings;
And as it inclines to fleshly Objects, so it makes a man carnal in all his actings;
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even in his very religious performances, and when imployed about spiritual Objects.
even in his very religious performances, and when employed about spiritual Objects.
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Let a carnal man, that is under the power of inherent Corruption, be set about religious performances,
Let a carnal man, that is under the power of inherent Corruption, be Set about religious performances,
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and how prone is he to be carnal in them? Either by depending on them, trusting in them;
and how prove is he to be carnal in them? Either by depending on them, trusting in them;
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and so having confidence in the flesh, as the Phrase is, Phil. 3.3.
and so having confidence in the Flesh, as the Phrase is, Philip 3.3.
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Or else by performing them from wrong Principles, not so much for God's Glory, and out of love to him;
Or Else by performing them from wrong Principles, not so much for God's Glory, and out of love to him;
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as from selfish motives to advance self. Self is the center of the Unregenerate man's actings.
as from selfish motives to advance self. Self is the centre of the Unregenerate Man's actings.
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And this self is the great fundamental principle of the Flesh. The Flesh is still for advancing self in all it does.
And this self is the great fundamental principle of the Flesh. The Flesh is still for advancing self in all it does.
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And hence it makes unregenerate persons to be fleshly and carnal in all their actings. Now this being so;
And hence it makes unregenerate Persons to be fleshly and carnal in all their actings. Now this being so;
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that corrupt nature has fleshly things for its Object, and makes us carnal in all our actings; hence 'tis called by the name of Flesh. I proceed in the next place,
that corrupt nature has fleshly things for its Object, and makes us carnal in all our actings; hence it's called by the name of Flesh. I proceed in the next place,
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3. To shew, why 'tis call'd in the Text by the name of our Flesh. It may be so called for these reasons.
3. To show, why it's called in the Text by the name of our Flesh. It may be so called for these Reasons.
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1. Because this Flesh or Corruption is of our selves. 'Tis not of God, he made us upright in his own image.
1. Because this Flesh or Corruption is of our selves. It's not of God, he made us upright in his own image.
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We had nothing of Flesh or moral Corruption to be found in us, as we came out of God's hand. No;
We had nothing of Flesh or moral Corruption to be found in us, as we Come out of God's hand. No;
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God, we read, made man upright, but they have sought out many inventions, Eccl. 7.29.God, we read, made man upright, but they have sought out many Inventions, Ecclesiastes 7.29.
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Let no man, saith the Apostle James, say, when he is tempted, he is tempted of God, Let no man, Says the Apostle James, say, when he is tempted, he is tempted of God,
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but every man is tempted, when he is drawn aside of his own Lusts, Jam. 1.13, 14. (His own Lusts.) Our Lusts and Corruptions, they are our own, of our own procuring.but every man is tempted, when he is drawn aside of his own Lustiest, Jam. 1.13, 14. (His own Lusts.) Our Lustiest and Corruptions, they Are our own, of our own procuring.
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We our selves are the Authors of our Flesh, as that word is taken in a moral sense, in opposition to Spirit;
We our selves Are the Authors of our Flesh, as that word is taken in a moral sense, in opposition to Spirit;
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and hence 'tis called our Flesh.
and hence it's called our Flesh.
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2. 'Tis so called in opposition to the Grace of God in us, supposing we are regenerate.
2. It's so called in opposition to the Grace of God in us, supposing we Are regenerate.
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In all the regenerate there is Flesh and Spirit, lusting and warring one against another,
In all the regenerate there is Flesh and Spirit, lusting and warring one against Another,
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as the Apostle sheweth in his own person, Rom. 7. Gal. 5. Now the Spirit or Grace in us, is not of our selves.
as the Apostle shows in his own person, Rom. 7. Gal. 5. Now the Spirit or Grace in us, is not of our selves.
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For we are not sufficient, as of our selves, to think a good thought, 2 Cor. 3.5.
For we Are not sufficient, as of our selves, to think a good Thought, 2 Cor. 3.5.
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And therefore if any Grace be spoken of, as in us, it runs in this stile;
And Therefore if any Grace be spoken of, as in us, it runs in this style;
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thus and thus have I done, yet not I, but the Grace of God that is in me, 1 Cor. 15.10.
thus and thus have I done, yet not I, but the Grace of God that is in me, 1 Cor. 15.10.
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But when we sin, it is of our selves.
But when we sin, it is of our selves.
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We are drawn aside of our own Lusts, Jam. 1. And therefore in opposition to the Grace of God in us, which is free and gratuitous,We Are drawn aside of our own Lustiest, Jam. 1. And Therefore in opposition to the Grace of God in us, which is free and gratuitous,
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and not properly our own, corrupt nature is called our Flesh. 3. Lastly, Tis so called, because we are the miserable Subjects of it.
and not properly our own, corrupt nature is called our Flesh. 3. Lastly, This so called, Because we Are the miserable Subject's of it.
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'Tis not only of our own procuring, and derived from us, but tis inherent in us, 'tis seated in our natures.
It's not only of our own procuring, and derived from us, but this inherent in us, it's seated in our nature's.
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There is nothing so closely sticks to us as this doth. It is, as it were, our very nature.
There is nothing so closely sticks to us as this does. It is, as it were, our very nature.
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And therefore the Apostle calls it himself, Rom. 7. In me, saith he, i. e.
And Therefore the Apostle calls it himself, Rom. 7. In me, Says he, i. e.
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in my Flesh. He doth not call it merely Flesh, but he calls it himself. 'Tis natural to us in our fallen state;in my Flesh. He does not call it merely Flesh, but he calls it himself. It's natural to us in our fallen state;
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it cleaves to our natures, and is inherent in us; we are the miserable Subjects of it, and therefore it may be properly called ours.
it cleaves to our nature's, and is inherent in us; we Are the miserable Subject's of it, and Therefore it may be properly called ours.
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Before I come to the next general, it may not be amiss to make some little improvement of this.
Before I come to the next general, it may not be amiss to make Some little improvement of this.
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APPLICATION.
APPLICATION.
n1.
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Is it so, That corrupt nature is our Flesh, because we are the miserable Subjects of it;
Is it so, That corrupt nature is our Flesh, Because we Are the miserable Subject's of it;
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then this calls on us to strive what we can to purge it out. Q. But what shall we do to purge it out?
then this calls on us to strive what we can to purge it out. Q. But what shall we do to purge it out?
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R. 1. Go to the fountain of Christ's blood. There is no remedy like this.
R. 1. Go to the fountain of Christ's blood. There is no remedy like this.
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For though we wash our selves with Nitre, and use much Soap, as the Prophet speaks, Jer. 2.22. yet our iniquity will still remain:
For though we wash our selves with Nitre, and use much Soap, as the Prophet speaks, Jer. 2.22. yet our iniquity will still remain:
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Yea, though we go to the legal Sacrifices, with which they did use to purge away Sin in a typical manner;
Yea, though we go to the Legal Sacrifices, with which they did use to purge away since in a typical manner;
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yet these considered merely in themselves, without relation to Christ, their Antitype, cannot do it. Heb. 10.4. For 'tis not possible that the blood of Bulls and Goats should take away sin.
yet these considered merely in themselves, without Relation to christ, their Antitype, cannot do it. Hebrew 10.4. For it's not possible that the blood of Bulls and Goats should take away since.
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Yea, if all the world had been offer'd for a Sacrifice, it could do nothing.
Yea, if all the world had been offered for a Sacrifice, it could do nothing.
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But yet there is a fountain opened in Christ's blood, for Sin and for Ʋncleanness; and this is able to purge it away. Zech. 13.1. In that day there shall be a fountain opened for the house of David, and the Inhabitants of Jerusalem for Sin and for Ʋncleanness.
But yet there is a fountain opened in Christ's blood, for since and for Ʋncleanness; and this is able to purge it away. Zechariah 13.1. In that day there shall be a fountain opened for the house of David, and the Inhabitants of Jerusalem for since and for Ʋncleanness.
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Let us therefore go to this fountain, to bath our selves in it; and this is the way to purge out our Corruption.
Let us Therefore go to this fountain, to both our selves in it; and this is the Way to purge out our Corruption.
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'Tis the blood of Christ that cleanseth from Sin, 1 Joh. 1.7. 2. Pray to God for his Spirit.
It's the blood of christ that Cleanseth from since, 1 John 1.7. 2. Pray to God for his Spirit.
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The Holy Ghost is compared to fire, which purgeth the heart, (as fire does metal) from that dross we brought into the world with us.
The Holy Ghost is compared to fire, which Purgeth the heart, (as fire does metal) from that dross we brought into the world with us.
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Let us therefore, with David, go to God, for the assistance of his Spirit, Psal. 51.7, 10. Purge me with hyssop, and I shall be clean:
Let us Therefore, with David, go to God, for the assistance of his Spirit, Psalm 51.7, 10. Purge me with hyssop, and I shall be clean:
vvb pno12 av, p-acp np1, vvb p-acp np1, p-acp dt n1 pp-f po31 n1, np1 crd, crd vvb pno11 p-acp n1, cc pns11 vmb vbi j:
(24) application (DIV3)
536
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2853
create in me a clean heart, O God. 'Tis by the Spirit we are enabled to purifie our selves, 1 Pet. 1.22. Tis by the Spirit we mortifie the deeds of the body, Rom. 8.13. Let us therefore pray to God for his Spirit.create in me a clean heart, Oh God. It's by the Spirit we Are enabled to purify our selves, 1 Pet. 1.22. This by the Spirit we mortify the Deeds of the body, Rom. 8.13. Let us Therefore pray to God for his Spirit.
vvb p-acp pno11 dt j n1, uh np1. pn31|vbz p-acp dt n1 pns12 vbr vvn pc-acp vvi po12 n2, vvn np1 crd. pn31|vbz p-acp dt n1 pns12 vvi dt n2 pp-f dt n1, np1 crd. vvb pno12 av vvi p-acp np1 p-acp po31 n1.
(24) application (DIV3)
536
Page 219
2854
And for our encouragement there is a gracious promise, Luk. 11.13.
And for our encouragement there is a gracious promise, Luk. 11.13.
cc p-acp po12 n1 a-acp vbz dt j n1, np1 crd.
(24) application (DIV3)
536
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2855
If ye then being evil, know how to give good things unto your Children, how much more shall your heavenly Father give the holy Spirit to them that ask him? If you then being evil, know how to give good things unto your Children, how much more shall your heavenly Father give the holy Spirit to them that ask him?
cs pn22 av vbg j-jn, vvb c-crq pc-acp vvi j n2 p-acp po22 n2, c-crq d dc vmb po22 j n1 vvi dt j n1 p-acp pno32 cst vvb pno31?
(24) application (DIV3)
536
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2856
3. Lastly, Give attendance, and yield obedience to the word of God. Tis the word of God is the great instrument of purification. 1 Pet. 1.22. Seeing ye have purified your Souls in obeying the truth through the Spirit.
3. Lastly, Give attendance, and yield Obedience to the word of God. This the word of God is the great Instrument of purification. 1 Pet. 1.22. Seeing you have purified your Souls in obeying the truth through the Spirit.
crd ord, vvb n1, cc vvi n1 p-acp dt n1 pp-f np1. pn31|vbz dt n1 pp-f np1 vbz dt j n1 pp-f n1. crd np1 crd. vvg pn22 vhb vvn po22 n2 p-acp vvg dt n1 p-acp dt n1.
(24) application (DIV3)
537
Page 220
2857
Though the Spirit of God is the principal efficient; yet the word of God is the means and instrument.
Though the Spirit of God is the principal efficient; yet the word of God is the means and Instrument.
cs dt n1 pp-f np1 vbz dt j-jn j; av dt n1 pp-f np1 vbz dt n2 cc n1.
(24) application (DIV3)
537
Page 220
2858
And therefore, saith our Saviour, ye are clean through the word that I have spoken unto you.
And Therefore, Says our Saviour, you Are clean through the word that I have spoken unto you.
cc av, vvz po12 n1, pn22 vbr j p-acp dt n1 cst pns11 vhb vvn p-acp pn22.
(24) application (DIV3)
537
Page 220
2859
But if we would be cleansed and purified by the word, we must obey it.
But if we would be cleansed and purified by the word, we must obey it.
cc-acp cs pns12 vmd vbi vvn cc vvn p-acp dt n1, pns12 vmb vvi pn31.
(24) application (DIV3)
537
Page 220
2860
And therefore, •tis said in that forequoted place, they purified their hearts in obeying the truth.
And Therefore, •tis said in that forequoted place, they purified their hearts in obeying the truth.
cc av, av vvd p-acp d j-vvn n1, pns32 vvd po32 n2 p-acp vvg dt n1.
(24) application (DIV3)
537
Page 220
2861
•Tis not enough to hear a Sermon, but we must take in what it commands.
•Tis not enough to hear a Sermon, but we must take in what it commands.
vvz xx av-d pc-acp vvi dt n1, cc-acp pns12 vmb vvi p-acp r-crq pn31 vvz.
(24) application (DIV3)
537
Page 220
2862
We must eat it down, (as I may so speak) and well digest it;
We must eat it down, (as I may so speak) and well digest it;
pns12 vmb vvi pn31 a-acp, (c-acp pns11 vmb av vvi) cc av vvi pn31;
(24) application (DIV3)
537
Page 220
2863
and this is the way to purge out our Corruptions. Psal. 119.9. Wherewithall shall a young man, (shall any man) cleanse his way, (and so his heart?) The answer is, By taking heed thereto according to thy word.
and this is the Way to purge out our Corruptions. Psalm 119.9. Wherewithal shall a young man, (shall any man) cleanse his Way, (and so his heart?) The answer is, By taking heed thereto according to thy word.
cc d vbz dt n1 pc-acp vvi av po12 n2. np1 crd. c-crq vmb dt j n1, (vmb d n1) vvb po31 n1, (cc av po31 n1?) dt n1 vbz, p-acp vvg n1 av vvg p-acp po21 n1.
(24) application (DIV3)
537
Page 220
2864
If persons would endeavour to square their lives, to regulate their Thoughts, their Words and Actions, by God's word, this would be a means to purge out their Corruptions.
If Persons would endeavour to square their lives, to regulate their Thoughts, their Words and Actions, by God's word, this would be a means to purge out their Corruptions.
cs n2 vmd vvi pc-acp vvi po32 n2, pc-acp vvi po32 n2, po32 n2 cc n2, p-acp npg1 n1, d vmd vbi dt n2 pc-acp vvi av po32 n2.
(24) application (DIV3)
537
Page 220
2865
But this briefly by way of improvement of that first general; I come now to the second.
But this briefly by Way of improvement of that First general; I come now to the second.
p-acp d av-j p-acp n1 pp-f n1 pp-f cst ord n1; pns11 vvb av p-acp dt ord.
(24) application (DIV3)
538
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2866
2. To shew what is meant by Lust, more particularly the Lusts of the Flesh. The word (NONLATINALPHABET) which the Apostle useth in this place, signifies Concupiscentia, desiderium, Lust or Desire.
2. To show what is meant by Lust, more particularly the Lustiest of the Flesh. The word () which the Apostle uses in this place, signifies Concupiscence, desiderium, Lust or Desire.
crd p-acp vvi r-crq vbz vvn p-acp n1, av-dc av-j dt n2 pp-f dt n1. dt n1 () r-crq dt n1 vvz p-acp d n1, vvz np1, fw-la, n1 cc n1.
(24) application (DIV3)
539
Page 221
2867
And it denotes to us the out-goings of the Soul, or any power of it, toward any Object that is suitable to it.
And it denotes to us the outgoings of the Soul, or any power of it, towards any Object that is suitable to it.
cc pn31 vvz p-acp pno12 dt j pp-f dt n1, cc d n1 pp-f pn31, p-acp d n1 cst vbz j p-acp pn31.
(24) application (DIV3)
539
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2868
This is lusting in its general nature. Which is in it self a natural thing, an indifferent thing, neither good nor bad,
This is lusting in its general nature. Which is in it self a natural thing, an indifferent thing, neither good nor bad,
d vbz j-vvg p-acp po31 j n1. r-crq vbz p-acp pn31 n1 dt j n1, dt j n1, dx j ccx j,
(24) application (DIV3)
539
Page 221
2869
but only as diversified by its Objects, and qualified by its circumstances. And therefore in Scripture we read of a three-fold lusting.
but only as diversified by its Objects, and qualified by its Circumstances. And Therefore in Scripture we read of a threefold lusting.
cc-acp av-j c-acp vvd p-acp po31 n2, cc vvn p-acp po31 n2. cc av p-acp n1 pns12 vvb pp-f dt j j-vvg.
(24) application (DIV3)
539
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2870
1. Natural and indifferent. Thus Lazarus lusted for the rich man's Crumbs, Luk. 15.16. The word in the Original is (NONLATINALPHABET) from whence comes the word NONLATINALPHABET, Lust. This Lust was natural;
1. Natural and indifferent. Thus Lazarus lusted for the rich Man's Crumbs, Luk. 15.16. The word in the Original is () from whence comes the word, Lust. This Lust was natural;
crd j cc j. av np1 vvn p-acp dt j ng1 n2, np1 crd. dt n1 p-acp dt j-jn vbz () p-acp q-crq vvz dt n1, n1. d n1 vbds j;
(24) application (DIV3)
540
Page 221
2871
and neither good nor bad considered in it self, but only as considered in all its circumstances.
and neither good nor bad considered in it self, but only as considered in all its Circumstances.
cc dx j ccx j vvn p-acp pn31 n1, cc-acp av-j c-acp vvn p-acp d po31 n2.
(24) application (DIV3)
540
Page 221
2872
2. Good and pious. There is a good Concupiscence, an holy lusting, a lusting after the things of God.
2. Good and pious. There is a good Concupiscence, an holy lusting, a lusting After the things of God.
crd j cc j. pc-acp vbz dt j n1, dt j j-vvg, dt j-vvg p-acp dt n2 pp-f np1.
(24) application (DIV3)
541
Page 221
2873
So Christ lusted to eat the Passover, Luk. 22.15. And the Prophets of old, to see Christ's day, Mat. 13.17. This is a good sort of lusting, when we lust after the things of God.
So christ lusted to eat the Passover, Luk. 22.15. And the prophets of old, to see Christ's day, Mathew 13.17. This is a good sort of lusting, when we lust After the things of God.
np1 np1 vvd pc-acp vvi dt np1, np1 crd. cc dt n2 pp-f j, pc-acp vvi npg1 n1, np1 crd. d vbz dt j n1 pp-f j-vvg, c-crq pns12 vvb p-acp dt n2 pp-f np1.
(24) application (DIV3)
541
Page 221
2874
These Lusts should be cherish'd by us. 3. The Scripture also mentions an evil Concupiscence, a sinfull lusting.
These Lustiest should be cherished by us. 3. The Scripture also mentions an evil Concupiscence, a sinful lusting.
np1 vvz vmd vbi vvn p-acp pno12. crd dt n1 av n2 dt j-jn n1, dt j j-vvg.
(24) application (DIV3)
541
Page 221
2875
And that is, when the powers of our Souls are carried forth in their inclinations, either to what is sinfull in its self,
And that is, when the Powers of our Souls Are carried forth in their inclinations, either to what is sinful in its self,
cc cst vbz, c-crq dt n2 pp-f po12 n2 vbr vvn av p-acp po32 n2, av-d p-acp r-crq vbz j p-acp po31 n1,
(24) application (DIV3)
542
Page 221
2876
or at least inordinately to lawfull things. This sort of lusting is evil and sinfull. And in this sense the word is used, 1 Joh. 2.16. as also in my Text.
or At least inordinately to lawful things. This sort of lusting is evil and sinful. And in this sense the word is used, 1 John 2.16. as also in my Text.
cc p-acp ds av-j p-acp j n2. d n1 pp-f j-vvg vbz j-jn cc j. cc p-acp d n1 dt n1 vbz vvn, crd np1 crd. c-acp av p-acp po11 np1
(24) application (DIV3)
542
Page 221
2877
This briefly of Lust in the general.
This briefly of Lust in the general.
d av-j pp-f n1 p-acp dt n1.
(24) application (DIV3)
543
Page 222
2878
Now more particularly, the Lusts of the Flesh are these sinfull Lusts, these irregular Lusts. Which are; (as I may so term them) the first actual buddings of corrupt nature, of Original Sin; and differ from it as an effect from its cause,
Now more particularly, the Lustiest of the Flesh Are these sinful Lustiest, these irregular Lusts. Which Are; (as I may so term them) the First actual buddings of corrupt nature, of Original since; and differ from it as an Effect from its cause,
av av-dc av-j, dt n2 pp-f dt n1 vbr d j n2, d j np1 r-crq vbr; (c-acp pns11 vmb av vvi pno32) dt ord j n2 pp-f j n1, pp-f j-jn n1; cc vvi p-acp pn31 p-acp dt n1 p-acp po31 n1,
(24) application (DIV3)
543
Page 222
2879
or as an act from its power. 'Tis true, sometimes the word Lust in Scripture is put for the root it self,
or as an act from its power. It's true, sometime the word Lust in Scripture is put for the root it self,
cc p-acp dt n1 p-acp po31 n1. pn31|vbz j, av dt n1 n1 p-acp n1 vbz vvn p-acp dt n1 pn31 n1,
(24) application (DIV3)
543
Page 222
2880
for Original Sin it self, as in Jam. 1.15. But at other times 'tis used for the first actual buddings of corrupt nature;
for Original since it self, as in Jam. 1.15. But At other times it's used for the First actual buddings of corrupt nature;
c-acp j-jn n1 pn31 n1, c-acp p-acp np1 crd. p-acp p-acp j-jn n2 pn31|vbz vvn p-acp dt ord j n2 pp-f j n1;
(24) application (DIV3)
543
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2881
the motus primò primi, the first motions and stirrings of Original Sin, as in Rom. 7.8. and in my Text, where 'tis joyned with Flesh, and is distinguish'd from it as an effect from a cause.
the motus primò Primi, the First motions and stirrings of Original since, as in Rom. 7.8. and in my Text, where it's joined with Flesh, and is distinguished from it as an Effect from a cause.
dt fw-la fw-la fw-la, dt ord n2 cc n2 pp-f j-jn n1, c-acp p-acp np1 crd. cc p-acp po11 n1, c-crq pn31|vbz vvn p-acp n1, cc vbz vvn p-acp pn31 p-acp dt n1 p-acp dt n1.
(24) application (DIV3)
543
Page 222
2882
Now these actual lustings, these first buddings of Original Sin, are called in Scripture by divers names.
Now these actual lustings, these First buddings of Original since, Are called in Scripture by diverse names.
av d j n2-vvg, d ord n2 pp-f j-jn n1, vbr vvn p-acp n1 p-acp j n2.
(24) application (DIV3)
544
Page 222
2883
1. Sometimes they are called NONLATINALPHABET, Desires or Lusts, as in my Text. Which word denotes the inclination of the Soul toward an Object that is suitable to it. This belongs to man naturally.
1. Sometime they Are called, Desires or Lustiest, as in my Text. Which word denotes the inclination of the Soul towards an Object that is suitable to it. This belongs to man naturally.
crd av pns32 vbr vvn, vvz cc n2, a-acp p-acp po11 np1 r-crq n1 vvz dt n1 pp-f dt n1 p-acp dt n1 cst vbz j p-acp pn31. np1 vvz p-acp n1 av-j.
(24) application (DIV3)
545
Page 222
2884
When the Heart finds an Object suitable to it, it puts forth a Desire, and a Lust toward it.
When the Heart finds an Object suitable to it, it puts forth a Desire, and a Lust towards it.
c-crq dt n1 vvz dt n1 j p-acp pn31, pn31 vvz av dt n1, cc dt n1 p-acp pn31.
(24) application (DIV3)
545
Page 222
2885
That which in other creatures we call an Instinct, in man we call a Lust or Desire; and in carnal men, who mind only the things of the Flesh, 'tis a Lust of the Flesh.
That which in other creatures we call an Instinct, in man we call a Lust or Desire; and in carnal men, who mind only the things of the Flesh, it's a Lust of the Flesh.
d r-crq p-acp j-jn n2 pns12 vvb dt n1, p-acp n1 pns12 vvb dt n1 cc vvb; cc p-acp j n2, r-crq n1 av-j dt n2 pp-f dt n1, pn31|vbz dt n1 pp-f dt n1.
(24) application (DIV3)
545
Page 222
2886
2. They are called NONLATINALPHABET, Passions. In which sense that word is used, Rom. 7.5. Gal. 5.24.
2. They Are called, Passion. In which sense that word is used, Rom. 7.5. Gal. 5.24.
crd pns32 vbr vvn, n2. p-acp r-crq n1 d n1 vbz vvn, np1 crd. np1 crd.
(24) application (DIV3)
546
Page 222
2887
And this word more fully expresseth the nature of these Lusts, as denoting to us the inordinacy of the Desires of corrupt nature.
And this word more Fully Expresses the nature of these Lustiest, as denoting to us the inordinacy of the Desires of corrupt nature.
cc d n1 av-dc av-j vvz dt n1 pp-f d n2, c-acp vvg p-acp pno12 dt n1 pp-f dt n2 pp-f j n1.
(24) application (DIV3)
546
Page 223
2888
For God being gone, his Image being gone, all these Lusts become Passions, become inordinate, and turn into violence.
For God being gone, his Image being gone, all these Lustiest become Passion, become inordinate, and turn into violence.
p-acp np1 vbg vvn, po31 n1 vbg vvn, d d n2 vvb n2, vvb j, cc vvi p-acp n1.
(24) application (DIV3)
546
Page 223
2889
3. They are also called by the name of Wills; NONLATINALPHABET, the Wills of the Flesh, as in the next clause of our Text, fulfilling the Desires of the Flesh.
3. They Are also called by the name of Wills;, the Wills of the Flesh, as in the next clause of our Text, fulfilling the Desires of the Flesh.
crd pns32 vbr av vvn p-acp dt n1 pp-f n2;, dt n2 pp-f dt n1, a-acp p-acp dt ord n1 pp-f po12 n1, vvg dt n2 pp-f dt n1.
(24) application (DIV3)
547
Page 223
2890
In the Original 'tis NONLATINALPHABET, the Wills of the Flesh; denoting to us, that these Lusts have usually the consent of the Will.
In the Original it's, the Wills of the Flesh; denoting to us, that these Lustiest have usually the consent of the Will.
p-acp dt j-jn pn31|vbz, dt n2 pp-f dt n1; vvg p-acp pno12, cst d n2 vhb av-j dt n1 pp-f dt n1.
(24) application (DIV3)
547
Page 223
2891
As for the kinds of these Lusts, they may be divided into two sorts;
As for the Kinds of these Lustiest, they may be divided into two sorts;
c-acp p-acp dt n2 pp-f d n2, pns32 vmb vbi vvn p-acp crd n2;
(24) application (DIV3)
548
Page 223
2892
those of the lower, and those of the upper Soul, (as I may so term it,) sensual Lusts and intellectual ones, Lusts of the Flesh, and Lusts of the Mind, as the Apostle distinguisheth in the Text. The Apostle having mentioned the Lusts of the Flesh in a more general way, in the first part of the Verse, does in this next clause, (fulfilling the Desires of the Flesh,
those of the lower, and those of the upper Soul, (as I may so term it,) sensual Lustiest and intellectual ones, Lustiest of the Flesh, and Lustiest of the Mind, as the Apostle Distinguisheth in the Text. The Apostle having mentioned the Lustiest of the Flesh in a more general Way, in the First part of the Verse, does in this next clause, (fulfilling the Desires of the Flesh,
d pp-f dt jc, cc d pp-f dt jc n1, (c-acp pns11 vmb av vvi pn31,) j n2 cc j pi2, n2 pp-f dt n1, cc n2 pp-f dt n1, p-acp dt n1 vvz p-acp dt np1 dt np1 vhg vvn dt n2 pp-f dt n1 p-acp dt av-dc j n1, p-acp dt ord n1 pp-f dt n1, vdz p-acp d ord n1, (vvg dt n2 pp-f dt n1,
(24) application (DIV3)
548
Page 223
2893
and of the Mind) divide them into two sorts.and of the Mind) divide them into two sorts.
cc pp-f dt n1) vvb pno32 p-acp crd n2.
(24) application (DIV3)
548
Page 223
2894
By the Lusts of the Flesh, as put in opposition to the Lusts of the mind, are meant bodily Lusts or sensitive Lusts. And by the Lusts of the Mind, are meant rational and intellectual ones.
By the Lustiest of the Flesh, as put in opposition to the Lustiest of the mind, Are meant bodily Lustiest or sensitive Lusts. And by the Lustiest of the Mind, Are meant rational and intellectual ones.
p-acp dt n2 pp-f dt n1, a-acp vvn p-acp n1 p-acp dt n2 pp-f dt n1, vbr vvn j n2 cc j np1 cc p-acp dt n2 pp-f dt n1, vbr vvn j cc j pi2.
(24) application (DIV3)
548
Page 223
2895
Thus we have a general division of these Lusts: and all fall under these two heads.
Thus we have a general division of these Lustiest: and all fallen under these two Heads.
av pns12 vhb dt j n1 pp-f d n2: cc d n1 p-acp d crd n2.
(24) application (DIV3)
548
Page 223
2896
The ground of this distinction is the nature of man, which consists of two essential parts, Body and Soul; a sensitive part, which is common to beasts;
The ground of this distinction is the nature of man, which consists of two essential parts, Body and Soul; a sensitive part, which is Common to beasts;
dt n1 pp-f d n1 vbz dt n1 pp-f n1, r-crq vvz pp-f crd j n2, n1 cc n1; dt j n1, r-crq vbz j p-acp n2;
(24) application (DIV3)
548
Page 223
2897
and a rational one, which is common to Spirits; and both have Lusts suitable unto them.
and a rational one, which is Common to Spirits; and both have Lustiest suitable unto them.
cc dt j crd, r-crq vbz j p-acp n2; cc d vhb n2 j p-acp pno32.
(24) application (DIV3)
548
Page 223
2898
1. There are sensitive Lusts, which belong to the body or sensitive part. In man there is not only a rational Soul, but also a sensitive.
1. There Are sensitive Lustiest, which belong to the body or sensitive part. In man there is not only a rational Soul, but also a sensitive.
crd pc-acp vbr j n2, r-crq vvb p-acp dt n1 cc j n1. p-acp n1 pc-acp vbz xx av-j dt j n1, cc-acp av dt j.
(24) application (DIV3)
549
Page 223
2899
Hence man's Soul is usually divided into sensitive and rational. Philosophers commonly make this distinction, and 'tis founded in nature;
Hence Man's Soul is usually divided into sensitive and rational. Philosophers commonly make this distinction, and it's founded in nature;
av ng1 n1 vbz av-j vvn p-acp j cc j. n2 av-j vvi d n1, cc pn31|vbz vvn p-acp n1;
(24) application (DIV3)
549
Page 224
2900
for death really makes it, when it makes a separation between these two. Now this sensitive Soul, which man hath, is common unto beasts.
for death really makes it, when it makes a separation between these two. Now this sensitive Soul, which man hath, is Common unto beasts.
p-acp n1 av-j vvz pn31, c-crq pn31 vvz dt n1 p-acp d crd. av d j n1, r-crq n1 vhz, vbz j p-acp n2.
(24) application (DIV3)
549
Page 224
2901
They have sensitive Souls as well as we. Which sensitive Soul runs in the blood.
They have sensitive Souls as well as we. Which sensitive Soul runs in the blood.
pns32 vhb j n2 c-acp av c-acp pns12. r-crq j n1 vvz p-acp dt n1.
(24) application (DIV3)
549
Page 224
2902
I will not pretend to describe it to you, which generally puzzles all sorts of Philosophers.
I will not pretend to describe it to you, which generally puzzles all sorts of Philosophers.
pns11 vmb xx vvi pc-acp vvi pn31 p-acp pn22, r-crq av-j vvz d n2 pp-f n2.
(24) application (DIV3)
549
Page 224
2903
It contains in it thes• two things; inward Senses, and outward Senses. Inward Senses, such as Memory and Fancy.
It contains in it thes• two things; inward Senses, and outward Senses. Inward Senses, such as Memory and Fancy.
pn31 vvz p-acp pn31 n1 crd n2; j n2, cc j n2. j n2, d p-acp n1 cc n1.
(24) application (DIV3)
549
Page 224
2904
For beasts have Fancy as well as men.
For beasts have Fancy as well as men.
p-acp n2 vhb n1 c-acp av c-acp n2.
(24) application (DIV3)
549
Page 224
2905
This is plain from their Dreams, which Dreams may be gathered from their starting in their sleep. And they have Memory also;
This is plain from their Dreams, which Dreams may be gathered from their starting in their sleep. And they have Memory also;
d vbz j p-acp po32 n2, r-crq n2 vmb vbi vvn p-acp po32 n-vvg p-acp po32 n1. cc pns32 vhb n1 av;
(24) application (DIV3)
549
Page 224
2906
which is so obvious to every ones experience, particularly in Horses remembring Roads, and Mastive-dogs minding injuries, &c. that 'tis needless to tell you.
which is so obvious to every ones experience, particularly in Horses remembering Roads, and Mastive-dogs minding injuries, etc. that it's needless to tell you.
r-crq vbz av j p-acp d pig n1, av-j p-acp n2 vvg n2, cc n2 vvg n2, av cst pn31|vbz j pc-acp vvi pn22.
(24) application (DIV3)
549
Page 224
2907
And as beasts have inward Senses, (which belong to the sensitive Soul, of which we are speaking;) so they have outward Senses, such as Hearing, Seeing, Tasting, and the like.
And as beasts have inward Senses, (which belong to the sensitive Soul, of which we Are speaking;) so they have outward Senses, such as Hearing, Seeing, Tasting, and the like.
cc c-acp n2 vhb j n2, (r-crq vvb p-acp dt j n1, pp-f r-crq pns12 vbr vvg;) av pns32 vhb j n2, d c-acp vvg, vvg, vvg, cc dt j.
(24) application (DIV3)
549
Page 224
2908
All which have Objects suited to them. Now these things are common to men with beasts.
All which have Objects suited to them. Now these things Are Common to men with beasts.
av-d r-crq vhb n2 vvn p-acp pno32. av d n2 vbr j p-acp n2 p-acp n2.
(24) application (DIV3)
549
Page 224
2909
We have sensitive Souls that belong to our bodies; and we also have our outward and inward Senses as well as the beasts.
We have sensitive Souls that belong to our bodies; and we also have our outward and inward Senses as well as the beasts.
pns12 vhb j n2 cst vvb p-acp po12 n2; cc pns12 av vhb po12 j cc j n2 c-acp av c-acp dt n2.
(24) application (DIV3)
549
Page 224
2910
Now to this sensitive Soul belong sensitive Lusts. And here we refer those lower and more brutish appetites, which are the rise of Drunkenness, Gluttony, Wantonness, and the like.
Now to this sensitive Soul belong sensitive Lusts. And Here we refer those lower and more brutish appetites, which Are the rise of drunkenness, Gluttony, Wantonness, and the like.
av p-acp d j n1 vvb j np1 cc av pns12 vvb d jc cc av-dc j n2, r-crq vbr dt n1 pp-f n1, n1, n1, cc dt j.
(24) application (DIV3)
549
Page 224
2911
Here also we refer the Lusts of Fancy, and the Lusts of the eye, as the Apostle calls them, 1 Joh. 2.16. The Objects of these Lusts, are fine Buildings, Apparel, pleasant Gardens, Stories, Jests, and a thousand such things, all which are the Objects of the Fancy.
Here also we refer the Lustiest of Fancy, and the Lustiest of the eye, as the Apostle calls them, 1 John 2.16. The Objects of these Lustiest, Are fine Buildings, Apparel, pleasant Gardens, Stories, Jests, and a thousand such things, all which Are the Objects of the Fancy.
av av pns12 vvb dt n2 pp-f n1, cc dt n2 pp-f dt n1, p-acp dt n1 vvz pno32, crd np1 crd. dt n2 pp-f d n2, vbr n1 n2, n1, j n2, n2, n2, cc dt crd d n2, d r-crq vbr dt n2 pp-f dt n1.
(24) application (DIV3)
549
Page 224
2912
Now, though many of these things, whether they relate to Buildings, Apparel, pleasant Gardens, &c. whereby our Fancy is pleased and delighted, be lawfull in themselves;
Now, though many of these things, whither they relate to Buildings, Apparel, pleasant Gardens, etc. whereby our Fancy is pleased and delighted, be lawful in themselves;
av, cs d pp-f d n2, cs pns32 vvb p-acp n2, n1, j n2, av c-crq po12 n1 vbz vvn cc vvn, vbb j p-acp px32;
(24) application (DIV3)
549
Page 225
2913
for Fancy is a natural power in man, and God made no power in vain, so it be rightly used:
for Fancy is a natural power in man, and God made no power in vain, so it be rightly used:
c-acp n1 vbz dt j n1 p-acp n1, cc np1 vvd dx n1 p-acp j, av pn31 vbb av-jn vvn:
(24) application (DIV3)
549
Page 225
2914
yet take God out of these things; as for instance, when a man's Fancy is carried out to these things without God,
yet take God out of these things; as for instance, when a Man's Fancy is carried out to these things without God,
av vvb np1 av pp-f d n2; c-acp p-acp n1, c-crq dt ng1 n1 vbz vvn av p-acp d n2 p-acp np1,
(24) application (DIV3)
549
Page 225
2915
and not in subordination unto him and his word, then these Lustings of the Fancy are sinfull,
and not in subordination unto him and his word, then these Lustings of the Fancy Are sinful,
cc xx p-acp n1 p-acp pno31 cc po31 n1, cs d n2-vvg pp-f dt n1 vbr j,
(24) application (DIV3)
549
Page 225
2916
and are Lusts of the Flesh. 2. There are intellectual Lusts, which belong to the Soul or rational part.
and Are Lustiest of the Flesh. 2. There Are intellectual Lustiest, which belong to the Soul or rational part.
cc vbr n2 pp-f dt n1. crd pc-acp vbr j n2, r-crq vvb p-acp dt n1 cc j n1.
(24) application (DIV3)
549
Page 225
2917
In man there is not only a bodily part, a sensitive part which is common to beasts;
In man there is not only a bodily part, a sensitive part which is Common to beasts;
p-acp n1 pc-acp vbz xx av-j dt j n1, dt j n1 r-crq vbz j p-acp n2;
(24) application (DIV3)
550
Page 225
2918
but there is also an intellectual part, which is put to dwell in man's body, and which beasts have not.
but there is also an intellectual part, which is put to dwell in Man's body, and which beasts have not.
cc-acp pc-acp vbz av dt j n1, r-crq vbz vvn pc-acp vvi p-acp ng1 n1, cc r-crq n2 vhb xx.
(24) application (DIV3)
550
Page 225
2919
Now this rational Soul is of another nature, is another kind of substance, than the sensitive is.
Now this rational Soul is of Another nature, is Another kind of substance, than the sensitive is.
av d j n1 vbz pp-f j-jn n1, vbz j-jn n1 pp-f n1, cs dt j vbz.
(24) application (DIV3)
550
Page 225
2920
This does not wholly depend on the body for the exerting of its powers, but can live without it.
This does not wholly depend on the body for the exerting of its Powers, but can live without it.
d vdz xx av-jn vvi p-acp dt n1 p-acp dt n-vvg pp-f po31 n2, cc-acp vmb vvi p-acp pn31.
(24) application (DIV3)
550
Page 225
2921
Neither doth it die when the body dies, as doth the sensitive Soul, but is immediately carried by good Angels or Devils to Heaven or Hell.
Neither does it die when the body die, as does the sensitive Soul, but is immediately carried by good Angels or Devils to Heaven or Hell.
av-d vdz pn31 vvi c-crq dt n1 vvz, c-acp vdz dt j n1, cc-acp vbz av-j vvn p-acp j n2 cc n2 p-acp n1 cc n1.
(24) application (DIV3)
550
Page 225
2922
As our Saviour shews us in that famous Parable of Dives and Lazarus. Now this Soul the beasts have not.
As our Saviour shows us in that famous Parable of Dives and Lazarus. Now this Soul the beasts have not.
p-acp po12 n1 vvz pno12 p-acp d j n1 pp-f vvz cc np1. av d n1 dt n2 vhb xx.
(24) application (DIV3)
550
Page 225
2923
For this is more noble than the sensitive Soul, and is of like nature to that of the Angels. For the Angels are Spirits, and so are the separate Souls of men, they are called so in Scripture, Heb. 11.23.
For this is more noble than the sensitive Soul, and is of like nature to that of the Angels. For the Angels Are Spirits, and so Are the separate Souls of men, they Are called so in Scripture, Hebrew 11.23.
p-acp d vbz av-dc j cs dt j n1, cc vbz pp-f j n1 p-acp d pp-f dt n2. p-acp dt n2 vbr n2, cc av vbr dt j n2 pp-f n2, pns32 vbr vvn av p-acp n1, np1 crd.
(24) application (DIV3)
550
Page 225
2924
So then, as man partakes with beasts, in respect of his sensitive part;
So then, as man partakes with beasts, in respect of his sensitive part;
av av, c-acp n1 vvz p-acp n2, p-acp n1 pp-f po31 j n1;
(24) application (DIV3)
550
Page 226
2925
so he partakes with Angels, in respect of his spiritual part, or rational Soul. Now to this rational Soul there do also belong Lusts;
so he partakes with Angels, in respect of his spiritual part, or rational Soul. Now to this rational Soul there do also belong Lustiest;
av pns31 vvz p-acp n2, p-acp n1 pp-f po31 j n1, cc j n1 av p-acp d j n1 pc-acp vdi av vvi n2;
(24) application (DIV3)
550
Page 226
2926
intellectual Lusts, or the Lusts of the Mind. Such as fleshly and perverse Reasonings, Thoughts, and Desires;
intellectual Lustiest, or the Lustiest of the Mind. Such as fleshly and perverse Reasonings, Thoughts, and Desires;
j n2, cc dt n2 pp-f dt n1. d p-acp j cc j n2-vvg, n2, cc vvz;
(24) application (DIV3)
550
Page 226
2927
Ambition, Pride, Envy, and the like.
Ambition, Pride, Envy, and the like.
n1, n1, n1, cc dt j.
(24) application (DIV3)
550
Page 226
2928
These Lusts are common to men with Devils; and therefore they are called the Devil's Lusts, Joh. 8.44.
These Lustiest Are Common to men with Devils; and Therefore they Are called the Devil's Lustiest, John 8.44.
np1 vvz vbr j p-acp n2 p-acp n2; cc av pns32 vbr vvn dt ng1 n2, np1 crd.
(24) application (DIV3)
550
Page 226
2929
where Christ speaking of the Jews Malice, saith he, Ye are of your Father the Devil,
where christ speaking of the jews Malice, Says he, You Are of your Father the devil,
c-crq np1 vvg pp-f dt np2 n1, vvz pns31, pn22 vbr pp-f po22 n1 dt n1,
(24) application (DIV3)
550
Page 226
2930
and (his Lusts) will ye do. and (his Lustiest) will you do.
cc (po31 n2) vmb pn22 vdb.
(24) application (DIV3)
550
Page 226
2931
They are called the Devil's Lusts, not efficiently only, because he stirs them up in man,
They Are called the Devil's Lustiest, not efficiently only, Because he stirs them up in man,
pns32 vbr vvn dt ng1 n2, xx av-j av-j, c-acp pns31 vvz pno32 a-acp p-acp n1,
(24) application (DIV3)
550
Page 226
2932
but by way of imitation, because they are the same Lusts with his.
but by Way of imitation, Because they Are the same Lustiest with his.
cc-acp p-acp n1 pp-f n1, c-acp pns32 vbr dt d n2 p-acp png31.
(24) application (DIV3)
550
Page 226
2933
Ye seek to kill me, saith Christ, and therefore you do the Lusts of the Devil; You seek to kill me, Says christ, and Therefore you do the Lustiest of the devil;
pn22 vvb pc-acp vvi pno11, vvz np1, cc av pn22 vdb dt n2 pp-f dt n1;
(24) application (DIV3)
550
Page 226
2934
you have Lusts like him, who was a Murderer, and that from the beginning.
you have Lustiest like him, who was a Murderer, and that from the beginning.
pn22 vhb n2 av-j pno31, r-crq vbds dt n1, cc cst p-acp dt n1.
(24) application (DIV3)
550
Page 226
2935
Now the Devil's Lusts are not of the same nature with sensitive Lusts, which are carried forth toward outward things, such as Meats, Drink, Beauty, and the like.
Now the Devil's Lustiest Are not of the same nature with sensitive Lustiest, which Are carried forth towards outward things, such as Meats, Drink, Beauty, and the like.
av dt n1|vbz ng1 vbr xx pp-f dt d n1 p-acp j n2, r-crq vbr vvn av p-acp j n2, d c-acp n2, vvb, n1, cc dt j.
(24) application (DIV3)
550
Page 226
2936
For the Devil being of a spiritual nature, he therefore mindeth not the Lusts of the body;
For the devil being of a spiritual nature, he Therefore minds not the Lustiest of the body;
p-acp dt n1 vbg pp-f dt j n1, pns31 av vvz xx dt n2 pp-f dt n1;
(24) application (DIV3)
550
Page 226
2937
he minds not Beauty, or Meat, or Drink, or any such thing;
he minds not Beauty, or Meat, or Drink, or any such thing;
pns31 vvz xx n1, cc n1, cc vvb, cc d d n1;
(24) application (DIV3)
550
Page 226
2938
but he is taken with spiritual Objects, and all his Lusts are spiritual Lusts, such as Pride, Revenge, Envy, Hatred, Malice, Self-Love, &c. These are Lusts which belong to the Devil, considered as a Spirit;
but he is taken with spiritual Objects, and all his Lustiest Are spiritual Lustiest, such as Pride, Revenge, Envy, Hatred, Malice, Self-Love, etc. These Are Lustiest which belong to the devil, considered as a Spirit;
cc-acp pns31 vbz vvn p-acp j n2, cc d po31 n2 vbr j n2, d p-acp n1, n1, n1, n1, n1, n1, av d vbr n2 r-crq vvb p-acp dt n1, vvn p-acp dt n1;
(24) application (DIV3)
550
Page 226
2939
and do also belong to the rational Soul, which is a Spirit, and so fall under the Lusts of the Mind.
and do also belong to the rational Soul, which is a Spirit, and so fallen under the Lustiest of the Mind.
cc vdb av vvi p-acp dt j n1, r-crq vbz dt n1, cc av vvb p-acp dt n2 pp-f dt n1.
(24) application (DIV3)
550
Page 226
2940
And let this suffice for a brief account of the Lusts of the Flesh, their general Nature, Names, and Division. I come,
And let this suffice for a brief account of the Lustiest of the Flesh, their general Nature, Names, and Division. I come,
cc vvb d vvi p-acp dt j n1 pp-f dt n2 pp-f dt n1, po32 j n1, n2, cc n1. pns11 vvb,
(24) application (DIV3)
550
Page 226
2941
3. To speak to the irregularity or sinfulness of these Lusts. This may be known in some measure by reflecting a little on man's primitive state,
3. To speak to the irregularity or sinfulness of these Lusts. This may be known in Some measure by reflecting a little on Man's primitive state,
crd p-acp vvi p-acp dt n1 cc n1 pp-f d np1 d vmb vbi vvn p-acp d n1 p-acp vvg dt j p-acp ng1 j n1,
(24) application (DIV3)
551
Page 227
2942
and considering the holiness of his lustings then: for opposites and contraries mutually illustrate each other.
and considering the holiness of his lustings then: for opposites and contraries mutually illustrate each other.
cc vvg dt n1 pp-f po31 n2-vvg av: c-acp n2-jn cc n2-jn av-j vvb d n-jn.
(24) application (DIV3)
551
Page 227
2943
Lust in the general, belongs to man in his natural constitution, and therefore was in him in his state of Innocency.
Lust in the general, belongs to man in his natural constitution, and Therefore was in him in his state of Innocency.
n1 p-acp dt n1, vvz p-acp n1 p-acp po31 j n1, cc av vbds p-acp pno31 p-acp po31 n1 pp-f n1.
(24) application (DIV3)
551
Page 227
2944
For the word Lust, is not always taken in a bad sense, for unclean desires, as custom now for the most part has limited its use.
For the word Lust, is not always taken in a bad sense, for unclean Desires, as custom now for the most part has limited its use.
p-acp dt n1 n1, vbz xx av vvn p-acp dt j n1, c-acp j n2, p-acp n1 av p-acp dt ds vvb vhz vvn po31 n1.
(24) application (DIV3)
551
Page 227
2945
But Lust in its large and more general acceptation, denotes only this, namely, the out-goings of the Soul,
But Lust in its large and more general acceptation, denotes only this, namely, the outgoings of the Soul,
p-acp n1 p-acp po31 j cc av-dc j n1, vvz av-j d, av, dt j pp-f dt n1,
(24) application (DIV3)
551
Page 227
2946
or any power thereof, in desires and longings after any Object agreeable thereto, and wherein it may find pleasure.
or any power thereof, in Desires and longings After any Object agreeable thereto, and wherein it may find pleasure.
cc d n1 av, p-acp n2 cc n2-vvg p-acp d n1 j av, cc c-crq pn31 vmb vvi n1.
(24) application (DIV3)
551
Page 227
2947
Now in this sense, Lust belonged to man in his innocent state.
Now in this sense, Lust belonged to man in his innocent state.
av p-acp d n1, n1 vvd p-acp n1 p-acp po31 j-jn n1.
(24) application (DIV3)
551
Page 227
2948
His Soul was created with lustings and desires, like an empty Stomach, reaching out after somewhat to fill it.
His Soul was created with lustings and Desires, like an empty Stomach, reaching out After somewhat to fill it.
po31 n1 vbds vvn p-acp n2-vvg cc n2, av-j dt j n1, vvg av p-acp av pc-acp vvi pn31.
(24) application (DIV3)
551
Page 227
2949
And that which God appointed to fill it, was no less than himself and a world of creatures.
And that which God appointed to fill it, was no less than himself and a world of creatures.
cc cst r-crq np1 vvd pc-acp vvi pn31, vbds dx dc cs n1 cc dt n1 pp-f n2.
(24) application (DIV3)
551
Page 227
2950
1. Himself, who was to be desired, as man's chief good and last end. And 2. Creature-Objects, which were to be desired in subordination unto God.
1. Himself, who was to be desired, as Man's chief good and last end. And 2. Creature-Objects, which were to be desired in subordination unto God.
crd px31, r-crq vbds pc-acp vbi vvn, c-acp ng1 j-jn j cc ord n1. cc crd n2, r-crq vbdr pc-acp vbi vvn p-acp n1 p-acp np1.
(24) application (DIV3)
552
Page 227
2951
So that the holiness of the lustings and desires of our Souls, seems to lie in these two things,
So that the holiness of the lustings and Desires of our Souls, seems to lie in these two things,
av cst dt n1 pp-f dt n2-vvg cc n2 pp-f po12 n2, vvz pc-acp vvi p-acp d crd n2,
(24) application (DIV3)
553
Page 227
2952
1. In the out-goings of our Souls toward God, as our chief good. And, 2. Toward Creatures in subordination unto God.
1. In the outgoings of our Souls towards God, as our chief good. And, 2. Towards Creatures in subordination unto God.
crd p-acp dt j pp-f po12 n2 p-acp np1, c-acp po12 j-jn j. cc, crd p-acp n2 p-acp n1 p-acp np1.
(24) application (DIV3)
554
Page 227
2953
And thus 'twas with man in his innocent state.
And thus 'twas with man in his innocent state.
cc av pn31|vbds p-acp n1 p-acp po31 j-jn n1.
(24) application (DIV3)
555
Page 227
2954
The image of God wherewith he was endued, inclined his Soul to go forth toward God,
The image of God wherewith he was endued, inclined his Soul to go forth towards God,
dt n1 pp-f np1 c-crq pns31 vbds vvn, vvn po31 n1 pc-acp vvi av p-acp np1,
(24) application (DIV3)
555
Page 227
2955
as his chief good, and to nothing above him:
as his chief good, and to nothing above him:
c-acp po31 j-jn j, cc p-acp pix p-acp pno31:
(24) application (DIV3)
555
Page 227
2956
and to go forth in its desires unto other things, that had sweetness in them, only as means to tast the goodness of God in them, to know,
and to go forth in its Desires unto other things, that had sweetness in them, only as means to taste the Goodness of God in them, to know,
cc p-acp vvb av p-acp po31 n2 p-acp j-jn n2, cst vhd n1 p-acp pno32, av-j c-acp n2 pc-acp vvi dt n1 pp-f np1 p-acp pno32, pc-acp vvi,
(24) application (DIV3)
555
Page 228
2957
and love, and enjoy God in and by them; so that God was still the last end.
and love, and enjoy God in and by them; so that God was still the last end.
cc n1, cc vvi np1 p-acp cc p-acp pno32; av cst np1 vbds av dt ord n1.
(24) application (DIV3)
555
Page 228
2958
He only was desired for his own sake, and other things in subordination unto him.
He only was desired for his own sake, and other things in subordination unto him.
pns31 av-j vbds vvn p-acp po31 d n1, cc j-jn n2 p-acp n1 p-acp pno31.
(24) application (DIV3)
555
Page 228
2959
But is it thus with us in our fallen state? No, our lustings are sinfull and irregular.
But is it thus with us in our fallen state? No, our lustings Are sinful and irregular.
p-acp vbz pn31 av p-acp pno12 p-acp po12 j-vvn n1? uh-dx, po12 n2-vvg vbr j cc j.
(24) application (DIV3)
556
Page 228
2960
We are carried out for the most part to Creature-Objects as our chief good;
We Are carried out for the most part to Creature-Objects as our chief good;
pns12 vbr vvn av p-acp dt av-ds n1 p-acp n2 p-acp po12 j-jn j;
(24) application (DIV3)
556
Page 228
2961
we are turned aside to what is hurtfull and evil, and are influenced merely by a principle of self.
we Are turned aside to what is hurtful and evil, and Are influenced merely by a principle of self.
pns12 vbr vvn av p-acp r-crq vbz j cc j-jn, cc vbr vvn av-j p-acp dt n1 pp-f n1.
(24) application (DIV3)
556
Page 228
2962
Thus is it with us in our fallen state, whilst unconverted. Our Lusts are irregular;
Thus is it with us in our fallen state, while unconverted. Our Lustiest Are irregular;
av vbz pn31 p-acp pno12 p-acp po12 j-vvn n1, cs vvn. po12 n2 vbr j;
(24) application (DIV3)
556
Page 228
2963
they are Lusts of the Flesh. I shall endeavour to illustrate the irregularity of them, by a comparison taken from a sick man,
they Are Lustiest of the Flesh. I shall endeavour to illustrate the irregularity of them, by a comparison taken from a sick man,
pns32 vbr n2 pp-f dt n1. pns11 vmb vvi pc-acp vvi dt n1 pp-f pno32, p-acp dt n1 vvn p-acp dt j n1,
(24) application (DIV3)
556
Page 228
2964
or a man in a Fever. For these Lusts of the Flesh, are, as it were, the Fever of the Soul;
or a man in a Fever. For these Lustiest of the Flesh, Are, as it were, the Fever of the Soul;
cc dt n1 p-acp dt n1. p-acp d n2 pp-f dt n1, vbr, c-acp pn31 vbdr, dt n1 pp-f dt n1;
(24) application (DIV3)
556
Page 228
2965
unnatural heats, transgressing the bounds of Religion and Reason.
unnatural heats, transgressing the bounds of Religion and Reason.
j n2, vvg dt n2 pp-f n1 cc n1.
(24) application (DIV3)
556
Page 228
2966
Now take a man that is sick in a Fever, and how is it with him? why,
Now take a man that is sick in a Fever, and how is it with him? why,
av vvb dt n1 cst vbz j p-acp dt n1, cc q-crq vbz pn31 p-acp pno31? uh-crq,
(24) application (DIV3)
556
Page 228
2967
1. By reason of this distemper in him, he is taken off from delighting in that food, that is good and wholsome.
1. By reason of this distemper in him, he is taken off from delighting in that food, that is good and wholesome.
crd p-acp n1 pp-f d n1 p-acp pno31, pns31 vbz vvn a-acp p-acp vvg p-acp d n1, cst vbz j cc j.
(24) application (DIV3)
557
Page 228
2968
Bring him meat, and his Stomach loaths it, and riseth against it.
Bring him meat, and his Stomach Loathes it, and Riseth against it.
vvb pno31 n1, cc po31 n1 vvz pn31, cc vvz p-acp pn31.
(24) application (DIV3)
557
Page 228
2969
So take man's Soul in his natural state, as distemper'd by Lusts, and it loaths those things that are wholsome and good, I mean the spiritual part of Religion,
So take Man's Soul in his natural state, as distempered by Lustiest, and it Loathes those things that Are wholesome and good, I mean the spiritual part of Religion,
av vvb ng1 n1 p-acp po31 j n1, c-acp vvn p-acp n2, cc pn31 vvz d n2 cst vbr j cc j, pns11 vvb dt j n1 pp-f n1,
(24) application (DIV3)
557
Page 228
2970
and those means and ordinances that tend to bring him to the enjoyment of God; though once they were the natural food of the Soul.
and those means and ordinances that tend to bring him to the enjoyment of God; though once they were the natural food of the Soul.
cc d n2 cc n2 cst vvb pc-acp vvi pno31 p-acp dt n1 pp-f np1; cs a-acp pns32 vbdr dt j n1 pp-f dt n1
(24) application (DIV3)
557
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2. As a man in a Fever is taken off from delighting in wholsom food, so his vitiated Stomach greedily longeth for those things that are hurtfull.
2. As a man in a Fever is taken off from delighting in wholesome food, so his vitiated Stomach greedily Longeth for those things that Are hurtful.
crd p-acp dt n1 p-acp dt n1 vbz vvn a-acp p-acp vvg p-acp j n1, av po31 j-vvn n1 av-j vvz p-acp d n2 cst vbr j.
(24) application (DIV3)
558
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In like manner, the Soul, that is distemper'd with Lusts, is not only taken off from delighting in God and his ways,
In like manner, the Soul, that is distempered with Lustiest, is not only taken off from delighting in God and his ways,
p-acp j n1, dt n1, cst vbz vvn p-acp n2, vbz xx av-j vvn a-acp p-acp vvg p-acp np1 cc po31 n2,
(24) application (DIV3)
558
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but it lusteth after what is contrary to the Will of God, and what is hurtfull to it self.
but it Lusteth After what is contrary to the Will of God, and what is hurtful to it self.
cc-acp pn31 vvz p-acp r-crq vbz j-jn p-acp dt n1 pp-f np1, cc r-crq vbz j p-acp pn31 n1.
(24) application (DIV3)
558
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It delights in Sin. The carnal heart drinketh in sin, as a Fish water. And 'tis full of enmity against God, Rom. 8.7. 3. Take a man in a Fever, and his desire of drink, or of what will hurt him, is merely to satisfie his humour, his inordinacy in him, and for no other end.
It delights in Sin. The carnal heart Drinketh in since, as a Fish water. And it's full of enmity against God, Rom. 8.7. 3. Take a man in a Fever, and his desire of drink, or of what will hurt him, is merely to satisfy his humour, his inordinacy in him, and for no other end.
pn31 vvz p-acp np1 dt j n1 vvz p-acp n1, c-acp dt n1 n1. cc pn31|vbz j pp-f n1 p-acp np1, np1 crd. crd vvb dt n1 p-acp dt n1, cc po31 n1 pp-f n1, cc pp-f r-crq vmb vvi pno31, vbz av-j pc-acp vvi po31 n1, po31 n1 p-acp pno31, cc p-acp dx j-jn n1.
(24) application (DIV3)
558
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'Tis not to nourish him, for he knows 'twill do him hurt.
It's not to nourish him, for he knows it'll do him hurt.
pn31|vbz xx pc-acp vvi pno31, c-acp pns31 vvz pn31|vmb vdb pno31 n1.
(24) application (DIV3)
559
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2976
So men by reason of these Lusts of the Flesh, are carried out to sinfull Objects, merely to gratifie their corrupt humours.
So men by reason of these Lustiest of the Flesh, Are carried out to sinful Objects, merely to gratify their corrupt humours.
av n2 p-acp n1 pp-f d n2 pp-f dt n1, vbr vvn av p-acp j n2, av-j pc-acp vvi po32 j n2.
(24) application (DIV3)
559
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2977
Not for God's Glory, though they know this should be the end of all, 1 Cor. 10.31. but to please themselves, to gratifie that inordinacy that is in them.
Not for God's Glory, though they know this should be the end of all, 1 Cor. 10.31. but to please themselves, to gratify that inordinacy that is in them.
xx p-acp npg1 n1, cs pns32 vvb d vmd vbi dt n1 pp-f d, crd np1 crd. cc-acp pc-acp vvi px32, pc-acp vvi d n1 cst vbz p-acp pno32.
(24) application (DIV3)
559
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APPLICATION.
APPLICATION.
n1.
(25) application (DIV3)
559
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2979
Is it so, That the Flesh or corrupt Nature is the cause and Parent of irregular lustings; then,
Is it so, That the Flesh or corrupt Nature is the cause and Parent of irregular lustings; then,
vbz pn31 av, cst dt n1 cc j n1 vbz dt n1 cc n1 pp-f j n2-vvg; av,
(25) application (DIV3)
560
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1. Cease to wonder, when you find irregular motions in you, which you cannot help.
1. Cease to wonder, when you find irregular motions in you, which you cannot help.
crd vvb pc-acp vvi, c-crq pn22 vvb j n2 p-acp pn22, r-crq pn22 vmbx vvi.
(25) application (DIV3)
561
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2981
'Tis a common thing to have vain Thoughts and foolish Imaginations, and irregular Lustings stirring in us,
It's a Common thing to have vain Thoughts and foolish Imaginations, and irregular Lustings stirring in us,
pn31|vbz dt j n1 pc-acp vhi j n2 cc j n2, cc j n2-vvg vvg p-acp pno12,
(25) application (DIV3)
561
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2982
even in the time of divine Service, to the great distraction and trouble of our Souls;
even in the time of divine Service, to the great distraction and trouble of our Souls;
av p-acp dt n1 pp-f j-jn n1, p-acp dt j n1 cc n1 pp-f po12 n2;
(25) application (DIV3)
561
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2983
and sometimes we cannot help it. Though with Abraham, we drive these birds from the Sacrifice;
and sometime we cannot help it. Though with Abraham, we drive these Birds from the Sacrifice;
cc av pns12 vmbx vvi pn31. cs p-acp np1, pns12 vvb d n2 p-acp dt n1;
(25) application (DIV3)
561
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2984
yet they return again and again, and will not be put by.
yet they return again and again, and will not be put by.
av pns32 vvb av cc av, cc vmb xx vbi vvn p-acp.
(25) application (DIV3)
561
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2985
Now what's the reason of all this? why, that corrupt nature which is in us;
Now what's the reason of all this? why, that corrupt nature which is in us;
av q-crq|vbz dt n1 pp-f d d? uh-crq, d j n1 r-crq vbz p-acp pno12;
(25) application (DIV3)
561
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2986
that Flesh and Corruption we carry about with us.
that Flesh and Corruption we carry about with us.
d n1 cc n1 pns12 vvb a-acp p-acp pno12.
(25) application (DIV3)
561
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2987
And therefore no wonder, that sinfull motions, sinfull inclinations do arise in us, for we carry the Parent of them in our bosom. And this being so,
And Therefore no wonder, that sinful motions, sinful inclinations do arise in us, for we carry the Parent of them in our bosom. And this being so,
cc av dx n1, cst j n2, j n2 vdb vvi p-acp pno12, c-acp pns12 vvb dt n1 pp-f pno32 p-acp po12 n1. cc d vbg av,
(25) application (DIV3)
561
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2. It calls on us to lament and bewail our present condition. Our Souls, that were once the Subjects of gracious dispositions, full of good motions toward God and the things of God, are now become the nest, the seat and center of irregular Lustings;
2. It calls on us to lament and bewail our present condition. Our Souls, that were once the Subject's of gracious dispositions, full of good motions towards God and the things of God, Are now become the nest, the seat and centre of irregular Lustings;
crd pn31 vvz p-acp pno12 pc-acp vvi cc vvb po12 j n1. po12 n2, cst vbdr a-acp dt n2-jn pp-f j n2, j pp-f j n2 p-acp np1 cc dt n2 pp-f np1, vbr av vvn dt n1, dt n1 cc n1 pp-f j n2-vvg;
(25) application (DIV3)
562
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which as naturally flow from corrupt nature, as streams do from their proper fountain.
which as naturally flow from corrupt nature, as streams do from their proper fountain.
r-crq c-acp av-j vvi p-acp j n1, c-acp n2 vdb p-acp po32 j n1.
(25) application (DIV3)
562
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2990
This is matter of pious lamentation, especially considering, these irregular motions and lustings in us are not only our Misery, but also our Sin. They are our Misery, as being the disease, the Fever of our Soul. And they are our Sin, as being contrary to the Law of God.
This is matter of pious lamentation, especially considering, these irregular motions and lustings in us Are not only our Misery, but also our Sin. They Are our Misery, as being the disease, the Fever of our Soul. And they Are our since, as being contrary to the Law of God.
d vbz n1 pp-f j n1, av-j vvg, d j n2 cc n2-vvg p-acp pno12 vbr xx av-j po12 n1, p-acp av po12 np1 pns32 vbr po12 n1, p-acp vbg dt n1, dt n1 pp-f po12 n1 cc pns32 vbr po12 n1, p-acp vbg j-jn p-acp dt n1 pp-f np1.
(25) application (DIV3)
562
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2991
Some indeed have thought, that an act of the Will is always necessary to the being of Sin. But this is not universally true.
some indeed have Thought, that an act of the Will is always necessary to the being of Sin. But this is not universally true.
d av vhb vvn, cst dt n1 pp-f dt n1 vbz av j p-acp dt vbg pp-f np1 p-acp d vbz xx av-j j.
(25) application (DIV3)
562
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2992
Not to speak of Original Sin, that inherent Pravity that is in our nature, which is our Sin, notwithstanding it precedes the act of the will;
Not to speak of Original since, that inherent Pravity that is in our nature, which is our since, notwithstanding it precedes the act of the will;
xx pc-acp vvi pp-f j-jn n1, cst j n1 cst vbz p-acp po12 n1, r-crq vbz po12 n1, c-acp pn31 vvz dt n1 pp-f dt n1;
(25) application (DIV3)
562
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2993
there are actual Sins, that are not voluntary.
there Are actual Sins, that Are not voluntary.
pc-acp vbr j n2, cst vbr xx j-jn.
(25) application (DIV3)
562
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2994
For vain thoughts are Sin, even such, as are the Object of a good man's hatred,
For vain thoughts Are since, even such, as Are the Object of a good Man's hatred,
p-acp j n2 vbr n1, av d, c-acp vbr dt n1 pp-f dt j ng1 n1,
(25) application (DIV3)
562
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and therefore are not the acts of his will.
and Therefore Are not the acts of his will.
cc av vbr xx dt n2 pp-f po31 n1.
(25) application (DIV3)
562
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2996
And so the first risings and stirrings of Lusts, motus primò primi, the first buddings of inherent Corruption, the first actual motions of indwelling Sin, which antecede the consent of our will, they are not only our Misery but our Sin:
And so the First risings and stirrings of Lustiest, motus primò Primi, the First buddings of inherent Corruption, the First actual motions of indwelling since, which antecede the consent of our will, they Are not only our Misery but our since:
cc av dt ord n2-vvg cc n2 pp-f n2, fw-la fw-la fw-la, dt ord n2 pp-f j n1, dt ord j n2 pp-f j-vvg n1, r-crq vvb dt n1 pp-f po12 n1, pns32 vbr xx av-j po12 n1 p-acp po12 n1:
(25) application (DIV3)
562
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which therefore calls on us to lament and bewail our present condition; seeing they naturally spring from us, and are such motions, that we cannot help.
which Therefore calls on us to lament and bewail our present condition; seeing they naturally spring from us, and Are such motions, that we cannot help.
r-crq av vvz p-acp pno12 pc-acp vvi cc vvb po12 j n1; vvg pns32 av-j vvi p-acp pno12, cc vbr d n2, cst pns12 vmbx vvi.
(25) application (DIV3)
562
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3. Lastly, Seeing the Flesh or corrupt Nature doth naturally produce sinfull Lustings in us, we should therefore strive to mortifie and subdue them.
3. Lastly, Seeing the Flesh or corrupt Nature does naturally produce sinful Lustings in us, we should Therefore strive to mortify and subdue them.
crd ord, vvg dt n1 cc j n1 vdz av-j vvi j n2-vvg p-acp pno12, pns12 vmd av vvi pc-acp vvi cc vvi pno32.
(25) application (DIV3)
563
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They that are Christ's have crucified the Flesh, with its Affections and Lusts, Gal. 5.24. Q. But how shall we mortifie the Lusts of the Flesh? They that Are Christ's have Crucified the Flesh, with its Affections and Lustiest, Gal. 5.24. Q. But how shall we mortify the Lustiest of the Flesh?
pns32 cst vbr npg1 vhb vvd dt n1, p-acp po31 n2 cc n2, np1 crd. np1 p-acp c-crq vmb pns12 vvi dt n2 pp-f dt n1?
(25) application (DIV3)
563
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R. 1. By mortifying the Flesh it self. Whilst the Flesh is unmortified, corrupt Lusts will naturally arise;
R. 1. By mortifying the Flesh it self. While the Flesh is unmortified, corrupt Lustiest will naturally arise;
np1 crd p-acp vvg dt n1 pn31 n1. cs dt n1 vbz vvn, j n2 vmb av-j vvi;
(25) application (DIV3)
565
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3001
though we lop some Branches, yet more will spring up.
though we lop Some Branches, yet more will spring up.
cs pns12 vvb d n2, av dc vmb vvi a-acp.
(25) application (DIV3)
565
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3002
If therefore we would mortifie the Lusts of the Flesh, we must go to the root, this must be deadned.
If Therefore we would mortify the Lustiest of the Flesh, we must go to the root, this must be deadened.
cs av pns12 vmd vvi dt n2 pp-f dt n1, pns12 vmb vvi p-acp dt n1, d vmb vbi vvn.
(25) application (DIV3)
565
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3003
This is the course that Believers take, Gal. 5.24.
This is the course that Believers take, Gal. 5.24.
d vbz dt n1 cst n2 vvb, np1 crd.
(25) application (DIV3)
565
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3004
They crucifie the Flesh with the Affections and Lusts. First the Flesh, and then its Lusts. They crucify the Flesh with the Affections and Lusts. First the Flesh, and then its Lusts.
pns32 vvi dt n1 p-acp dt n2 cc np1 ord dt n1, cc av po31 np1
(25) application (DIV3)
565
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3005
2. By timely suppressing of its Lusts. If we would mortifie the Lusts of the Flesh, we should watch the first risings of Sin in us, sinfull Thoughts, unclean Thoughts, irregular Lustings;
2. By timely suppressing of its Lusts. If we would mortify the Lustiest of the Flesh, we should watch the First risings of since in us, sinful Thoughts, unclean Thoughts, irregular Lustings;
crd p-acp j vvg pp-f po31 np1 cs pns12 vmd vvi dt n2 pp-f dt n1, pns12 vmd vvi dt ord n2-vvg pp-f n1 p-acp pno12, j n2, j n2, j n2-vvg;
(25) application (DIV3)
566
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3006
and should crush the Cockatrice in the Egg. We should take notice of the first motions of Sin,
and should crush the Cockatrice in the Egg. We should take notice of the First motions of since,
cc vmd vvi dt n1 p-acp dt np1 pns12 vmd vvi n1 pp-f dt ord n2 pp-f n1,
(25) application (DIV3)
566
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3007
and so smother it in the Conception.
and so smother it in the Conception.
cc av vvb pn31 p-acp dt n1.
(25) application (DIV3)
566
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3008
Sermon Thirteenth. EPHES. II. 3. Former Part.
Sermon Thirteenth. EPHESIANS. II 3. Former Part.
n1 ord. np1. crd crd j n1
(26) sermon (DIV2)
566
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3009
Among whom also we all had our Conversation in times past, in the Lusts of our Flesh, &c. FRom these words I have observed these two Doctrines.
Among whom also we all had our Conversation in times past, in the Lustiest of our Flesh, etc. FRom these words I have observed these two Doctrines.
p-acp ro-crq av pns12 d vhd po12 n1 p-acp n2 j, p-acp dt n2 pp-f po12 n1, av p-acp d n2 pns11 vhb vvn d crd n2.
(26) sermon (DIV2)
567
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1. That Flesh or inherent Corruption, is the Cause and Parent of irregular Lustings, And,
1. That Flesh or inherent Corruption, is the Cause and Parent of irregular Lustings, And,
crd cst n1 cc j n1, vbz dt n1 cc n1 pp-f j n2-vvg, cc,
(26) sermon (DIV2)
569
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3011
2. That the Flesh, together with its Lusts, is the cause and reason of a sinfull Conversation in all the unregenerate.
2. That the Flesh, together with its Lustiest, is the cause and reason of a sinful Conversation in all the unregenerate.
crd cst dt n1, av p-acp po31 n2, vbz dt n1 cc n1 pp-f dt j n1 p-acp d dt j.
(26) sermon (DIV2)
570
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Having finish'd the first Doctrine, I proceed to the second, namely this,
Having finished the First Doctrine, I proceed to the second, namely this,
vhg vvn dt ord n1, pns11 vvb p-acp dt ord, av d,
(26) sermon (DIV2)
570
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3013
Doct. 2. That the Flesh, together with its Lusts, is the cause and reason of a sinfull Conversation in all the unregenerate.
Doct. 2. That the Flesh, together with its Lustiest, is the cause and reason of a sinful Conversation in all the unregenerate.
np1 crd cst dt n1, av p-acp po31 n2, vbz dt n1 cc n1 pp-f dt j n1 p-acp d dt j.
(26) sermon (DIV2)
571
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The Apostle is here speaking of the internal causes of the Corruption of mens lives;
The Apostle is Here speaking of the internal Causes of the Corruption of men's lives;
dt n1 vbz av vvg pp-f dt j n2 pp-f dt n1 pp-f ng2 n2;
(26) sermon (DIV2)
571
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and he refers it to these heads, Lust and Flesh. We had our Conversation in the Lusts of the Flesh. Flesh, that begets Lusts;
and he refers it to these Heads, Lust and Flesh. We had our Conversation in the Lustiest of the Flesh. Flesh, that begets Lustiest;
cc pns31 vvz pn31 p-acp d n2, n1 cc n1. pns12 vhd po12 n1 p-acp dt n2 pp-f dt n1. n1, cst vvz n2;
(26) sermon (DIV2)
571
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and Lust brings forth a corrupt and sinfull Conversation, which like a stream, flows from it.
and Lust brings forth a corrupt and sinful Conversation, which like a stream, flows from it.
cc n1 vvz av dt j cc j n1, r-crq av-j dt n1, vvz p-acp pn31.
(26) sermon (DIV2)
571
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3017
The Apostle speaks it, as the common case of all the unregenerate. Believers in time past;
The Apostle speaks it, as the Common case of all the unregenerate. Believers in time past;
dt n1 vvz pn31, c-acp dt j n1 pp-f d dt j. n2 p-acp n1 j;
(26) sermon (DIV2)
571
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these had their conversation, as well as the Apostle, in the Lusts of the Flesh; and all the unregenerate have it thus still.
these had their Conversation, as well as the Apostle, in the Lustiest of the Flesh; and all the unregenerate have it thus still.
d vhd po32 n1, c-acp av c-acp dt n1, p-acp dt n2 pp-f dt n1; cc d dt j vhb pn31 av av.
(26) sermon (DIV2)
571
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In handling this point, I shall, 1. Shew what it imports to have our Conversation in the Lusts of the Flesh. And,
In handling this point, I shall, 1. Show what it imports to have our Conversation in the Lustiest of the Flesh. And,
p-acp vvg d n1, pns11 vmb, crd n1 r-crq pn31 vvz pc-acp vhi po12 n1 p-acp dt n2 pp-f dt n1. np1,
(26) sermon (DIV2)
572
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2. Prove, that this is the case of all the unregenerate.
2. Prove, that this is the case of all the unregenerate.
crd vvb, cst d vbz dt n1 pp-f d dt j.
(26) sermon (DIV2)
574
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3021
1. I shall shew what it imports, to have our Conversation in the Lusts of the Flesh.
1. I shall show what it imports, to have our Conversation in the Lustiest of the Flesh.
crd pns11 vmb vvi r-crq pn31 vvz, pc-acp vhi po12 n1 p-acp dt n2 pp-f dt n1.
(26) sermon (DIV2)
575
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3022
In general, it seems to have the same import, with those other expressions we meet with in Scripture,
In general, it seems to have the same import, with those other expressions we meet with in Scripture,
p-acp n1, pn31 vvz pc-acp vhi dt d n1, p-acp d j-jn n2 pns12 vvb p-acp p-acp n1,
(26) sermon (DIV2)
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namely a serving divers Lusts, Tit. 3.3. A walking after our ungodly Lusts, Jude, v. 18. and fulfilling the desires of the Flesh, as in the next clause of the Verse of my Text. But more particularly the Phrase carries in it these following things.
namely a serving diverse Lustiest, Tit. 3.3. A walking After our ungodly Lustiest, U^de, v. 18. and fulfilling the Desires of the Flesh, as in the next clause of the Verse of my Text. But more particularly the Phrase carries in it these following things.
av dt vvg j n2, np1 crd. dt vvg p-acp po12 j n2, np1, n1 crd cc vvg dt n2 pp-f dt n1, a-acp p-acp dt ord n1 pp-f dt n1 pp-f po11 np1 cc-acp av-dc av-j dt n1 vvz p-acp pn31 d vvg n2.
(26) sermon (DIV2)
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1. That the Flesh and its Lusts are the governing principle of the Conversation; the main spring that sets the other Wheels agoing.
1. That the Flesh and its Lustiest Are the governing principle of the Conversation; the main spring that sets the other Wheels agoing.
crd cst dt n1 cc po31 n2 vbr dt n-vvg n1 pp-f dt n1; dt j n1 cst vvz dt j-jn n2 vvg.
(26) sermon (DIV2)
576
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3025
To have our Conversation in the Lusts of the Flesh, it is to be influenced and governed by these Lusts. As when we say, a man is in Wine, in Love, in Passion, or the like;
To have our Conversation in the Lustiest of the Flesh, it is to be influenced and governed by these Lusts. As when we say, a man is in Wine, in Love, in Passion, or the like;
p-acp vhb po12 n1 p-acp dt n2 pp-f dt n1, pn31 vbz pc-acp vbi vvn cc vvn p-acp d np1 p-acp c-crq pns12 vvb, dt n1 vbz p-acp n1, p-acp vvb, p-acp n1, cc dt j;
(26) sermon (DIV2)
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the meaning is, he is overcome by it, he is influenced by it, 'tis a principle in him, that sways and rules him as to outward acts.
the meaning is, he is overcome by it, he is influenced by it, it's a principle in him, that sways and rules him as to outward acts.
dt n1 vbz, pns31 vbz vvn p-acp pn31, pns31 vbz vvn p-acp pn31, pn31|vbz dt n1 p-acp pno31, cst vvz cc vvz pno31 a-acp p-acp j n2.
(26) sermon (DIV2)
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So here, to have our Conversation in Lusts, or to live in Lusts, is to be overcome by them, to be influenced by them in our Lives and Practices.
So Here, to have our Conversation in Lustiest, or to live in Lustiest, is to be overcome by them, to be influenced by them in our Lives and Practices.
av av, pc-acp vhi po12 n1 p-acp n2, cc pc-acp vvi p-acp n2, vbz pc-acp vbi vvn p-acp pno32, pc-acp vbi vvn p-acp pno32 p-acp po12 n2 cc n2.
(26) sermon (DIV2)
576
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3028
And thus 'tis with the unregenerate;
And thus it's with the unregenerate;
cc av pn31|vbz p-acp dt j;
(26) sermon (DIV2)
576
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3029
they are always influenced by some Lust or other, led away with divers Lusts, as the expression is, 2 Tim. 3.16. 'Tis Lust is the governing principle of their Lives.
they Are always influenced by Some Lust or other, led away with diverse Lustiest, as the expression is, 2 Tim. 3.16. It's Lust is the governing principle of their Lives.
pns32 vbr av vvn p-acp d n1 cc n-jn, vvn av p-acp j n2, p-acp dt n1 vbz, crd np1 crd. pn31|vbz n1 vbz dt n-vvg n1 pp-f po32 n2.
(26) sermon (DIV2)
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And therefore we find, that all the Corruption that is in the world is attributed to the boylings up of these Lusts, 2 Pet. 1.4. where speaking of Believers, he saith, They had escaped the Corruption that is in the world (through Lusts.) 'Tis Lust is the cause, the internal cause of all the outward Corruption that is in the world.
And Therefore we find, that all the Corruption that is in the world is attributed to the boilings up of these Lustiest, 2 Pet. 1.4. where speaking of Believers, he Says, They had escaped the Corruption that is in the world (through Lusts.) It's Lust is the cause, the internal cause of all the outward Corruption that is in the world.
cc av pns12 vvb, cst d dt n1 cst vbz p-acp dt n1 vbz vvn p-acp dt n2-vvg p-acp pp-f d n2, crd np1 crd. c-crq vvg pp-f n2, pns31 vvz, pns32 vhd vvn dt n1 cst vbz p-acp dt n1 (p-acp np1) pn31|vbz n1 vbz dt n1, dt j n1 pp-f d dt j n1 cst vbz p-acp dt n1.
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And to live in Lust, is to be govern'd and influenced by it in our Lives.
And to live in Lust, is to be governed and influenced by it in our Lives.
cc pc-acp vvi p-acp n1, vbz pc-acp vbi vvn cc vvn p-acp pn31 p-acp po12 n2.
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2. It imports a willing subjection to the Lusts of the Flesh.
2. It imports a willing subjection to the Lustiest of the Flesh.
crd pn31 vvz dt j n1 p-acp dt n2 pp-f dt n1.
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'Tis not said, we had our servitude in the Lusts of the Flesh, we were forc'd to yield subjection to them, but we had our Conversation.
It's not said, we had our servitude in the Lustiest of the Flesh, we were forced to yield subjection to them, but we had our Conversation.
pn31|vbz xx vvn, pns12 vhd po12 n1 p-acp dt n2 pp-f dt n1, pns12 vbdr vvn pc-acp vvi n1 p-acp pno32, cc-acp pns12 vhd po12 n1.
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Now Conversation useth to be free, and not without a person's consent.
Now Conversation uses to be free, and not without a person's consent.
av n1 vvz pc-acp vbi j, cc xx p-acp dt ng1 n1.
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And thus 'tis with the unregenerate, they have free Conversation in the Lusts of the Flesh.
And thus it's with the unregenerate, they have free Conversation in the Lustiest of the Flesh.
cc av pn31|vbz p-acp dt j, pns32 vhb j n1 p-acp dt n2 pp-f dt n1.
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They don't oppose them, but yield a willing Subjection to them. They are governed by Lust, and they are content to be so govern'd.
They don't oppose them, but yield a willing Subjection to them. They Are governed by Lust, and they Are content to be so governed.
pns32 vdbx vvi pno32, cc-acp vvb dt j n1 p-acp pno32. pns32 vbr vvn p-acp n1, cc pns32 vbr j pc-acp vbi av vvn.
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They are pleased with it, as Friends use to be pleased in each others Conversation. 'Tis not thus with those that are godly.
They Are pleased with it, as Friends use to be pleased in each Others Conversation. It's not thus with those that Are godly.
pns32 vbr vvn p-acp pn31, c-acp n2 vvb pc-acp vbi vvn p-acp d n2-jn n1. pn31|vbz xx av p-acp d cst vbr j.
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A Child of God, though sometimes Lust prevails over him, yet he is not willingly overcome by it.
A Child of God, though sometime Lust prevails over him, yet he is not willingly overcome by it.
dt n1 pp-f np1, cs av n1 vvz p-acp pno31, av pns31 vbz xx av-j vvn p-acp pn31.
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He may be foiled, but yet he doth not give over the Victory. The Spirit lusteth against the Flesh, Gal. 5.17. A godly man is still resisting and calling in the help of God's Spirit;
He may be foiled, but yet he does not give over the Victory. The Spirit Lusteth against the Flesh, Gal. 5.17. A godly man is still resisting and calling in the help of God's Spirit;
pns31 vmb vbi vvn, cc-acp av pns31 vdz xx vvi p-acp dt n1. dt n1 vvz p-acp dt n1, np1 crd. dt j n1 vbz av vvg cc vvg p-acp dt n1 pp-f npg1 n1;
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and though Lusts prevail sometimes, through the power of Temptation, yet he is not willingly subject to them;
and though Lustiest prevail sometime, through the power of Temptation, yet he is not willingly Subject to them;
cc cs n2 vvb av, p-acp dt n1 pp-f n1, av pns31 vbz xx av-j j-jn p-acp pno32;
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there is not a plenary consent of his Will. Whereas the unregenerate consent to be governed and influenced by their Lusts;
there is not a plenary consent of his Will. Whereas the unregenerate consent to be governed and influenced by their Lustiest;
pc-acp vbz xx dt j-jn n1 pp-f po31 n1. cs dt j n1 pc-acp vbi vvn cc vvn p-acp po32 n2;
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they yield a willing Subjection to them.
they yield a willing Subjection to them.
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And this is another thing implied in that Phrase, having our Conversation in the Lusts of the Flesh.
And this is Another thing implied in that Phrase, having our Conversation in the Lustiest of the Flesh.
cc d vbz j-jn n1 vvn p-acp d n1, vhg po12 n1 p-acp dt n2 pp-f dt n1.
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3. It imports a constant fulfilling of these Lusts. 'Tis not said, we now and then walk'd in time past in the Lusts of the Flesh,
3. It imports a constant fulfilling of these Lusts. It's not said, we now and then walked in time passed in the Lustiest of the Flesh,
crd pn31 vvz dt j j-vvg pp-f d np1 pn31|vbz xx vvn, pns12 av cc av vvd p-acp n1 vvn p-acp dt n2 pp-f dt n1,
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but we had our Conversation; 'twas our general course, our constant practice. The Phrase seems to import, a constant walking in some Lust or other.
but we had our Conversation; 'twas our general course, our constant practice. The Phrase seems to import, a constant walking in Some Lust or other.
cc-acp pns12 vhd po12 n1; pn31|vbds po12 n1 n1, po12 j n1. dt n1 vvz pc-acp vvi, dt j n-vvg p-acp d n1 cc n-jn.
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And thus 'tis with the unregenerate. They are never out of the circle of Sin; it is their course, their daily practice;
And thus it's with the unregenerate. They Are never out of the circle of since; it is their course, their daily practice;
cc av pn31|vbz p-acp dt j. pns32 vbr av-x av pp-f dt n1 pp-f n1; pn31 vbz po32 n1, po32 j n1;
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they are continually influenced by some Lust or other. I come,
they Are continually influenced by Some Lust or other. I come,
pns32 vbr av-j vvn p-acp d n1 cc n-jn. pns11 vvb,
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2. To prove this to be the case of all the unregenerate, that they have their Conversation in the Lusts of the Flesh.
2. To prove this to be the case of all the unregenerate, that they have their Conversation in the Lustiest of the Flesh.
crd p-acp vvi d pc-acp vbi dt n1 pp-f d dt j, cst pns32 vhb po32 n1 p-acp dt n2 pp-f dt n1.
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This will appear from Scripture and Experience. 1. From Scripture. The first place I shall turn you to, is Rom. 8.5. They that are in the Flesh, do mind the things of the Flesh. (That are in the Flesh,) it is a description of an unregenerate person, that is under the power of corrupt nature.
This will appear from Scripture and Experience. 1. From Scripture. The First place I shall turn you to, is Rom. 8.5. They that Are in the Flesh, do mind the things of the Flesh. (That Are in the Flesh,) it is a description of an unregenerate person, that is under the power of corrupt nature.
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As to be in the Faith, 2 Cor. 13.5. and to be in Christ, Rom. 8.1. noteth a state of Grace and Christianity:
As to be in the Faith, 2 Cor. 13.5. and to be in christ, Rom. 8.1. notes a state of Grace and Christianity:
p-acp p-acp vbb p-acp dt n1, crd np1 crd. cc p-acp vbb p-acp np1, np1 crd. vvz dt n1 pp-f n1 cc np1:
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so to be in the Flesh, is to be under the dominion and power of the Flesh, to be in a state of corrupt Nature, or to be unregenerate.
so to be in the Flesh, is to be under the dominion and power of the Flesh, to be in a state of corrupt Nature, or to be unregenerate.
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And during this carnal and corrupt state, before men are converted, they cannot please God, v. 8. Being limited by the Flesh unto carnal Objects, they only mind the things of the Flesh;
And during this carnal and corrupt state, before men Are converted, they cannot please God, v. 8. Being limited by the Flesh unto carnal Objects, they only mind the things of the Flesh;
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which is the same as in my Text, to have their Conversation in the Lusts of the Flesh.
which is the same as in my Text, to have their Conversation in the Lustiest of the Flesh.
r-crq vbz dt d c-acp p-acp po11 n1, pc-acp vhi po32 n1 p-acp dt n2 pp-f dt n1.
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Agreeable to this is that of our Saviour, Mat. 7.18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
Agreeable to this is that of our Saviour, Mathew 7.18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
j p-acp d vbz d pp-f po12 n1, np1 crd. dt j n1 vmbx vvi av j-jn n1, dx vmb dt j n1 vvi av j n1.
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Such as is the Tree, so will be the Fruit. Such as is the man, so are his actions.
Such as is the Tree, so will be the Fruit. Such as is the man, so Are his actions.
d c-acp vbz dt n1, av vmb vbi dt np1 d c-acp vbz dt n1, av vbr po31 n2.
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A carnal man can do no other than a carnal act;
A carnal man can do no other than a carnal act;
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he cannot perform a spiritual good work, any more than a corrupt tree can bring forth good fruit.
he cannot perform a spiritual good work, any more than a corrupt tree can bring forth good fruit.
pns31 vmbx vvi dt j j n1, d dc cs dt j n1 vmb vvi av j n1.
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And therefore the Apostle describing the outward Conversation of such persons, tells us, they walk in trespasses and sins,
And Therefore the Apostle describing the outward Conversation of such Persons, tells us, they walk in Trespasses and Sins,
cc av dt n1 vvg dt j n1 pp-f d n2, vvz pno12, pns32 vvb p-acp n2 cc n2,
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and that according to the course of the world, Eph. 2.2. 'Tis not the practice of one or two, but 'tis the course of the world, the unregenerate world, not a man exempted.and that according to the course of the world, Ephesians 2.2. It's not the practice of one or two, but it's the course of the world, the unregenerate world, not a man exempted.
cc d vvg p-acp dt n1 pp-f dt n1, np1 crd. pn31|vbz xx dt n1 pp-f crd cc crd, cc-acp pn31|vbz dt n1 pp-f dt n1, dt j n1, xx dt n1 vvn.
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Whatever good opinion they have of themselves, yet Sin is their daily course and practice; they have their Conversation in the Lusts of the Flesh.
Whatever good opinion they have of themselves, yet since is their daily course and practice; they have their Conversation in the Lustiest of the Flesh.
r-crq j n1 pns32 vhb pp-f px32, av n1 vbz po32 j n1 cc n1; pns32 vhb po32 n1 p-acp dt n2 pp-f dt n1.
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The Scripture, you see, is plain in this case. 2. It may be proved from general Experience, and that in all Ages.
The Scripture, you see, is plain in this case. 2. It may be proved from general Experience, and that in all Ages.
dt n1, pn22 vvb, vbz j p-acp d n1. crd pn31 vmb vbi vvn p-acp j vvb, cc cst p-acp d n2.
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The World may be divided into three Periods;
The World may be divided into three Periods;
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the old World before the Flood, the new World before Christ's exhibition, and those Ages since Christ's coming;
the old World before the Flood, the new World before Christ's exhibition, and those Ages since Christ's coming;
dt j n1 p-acp dt n1, dt j n1 p-acp npg1 n1, cc d n2 c-acp npg1 vvg;
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and the experience of all confirms this truth.
and the experience of all confirms this truth.
cc dt n1 pp-f d vvz d n1.
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As for the times of the old World, we are told expresly, Gen. 6.5, 12. That all Flesh had corrupted its way,
As for the times of the old World, we Are told expressly, Gen. 6.5, 12. That all Flesh had corrupted its Way,
p-acp p-acp dt n2 pp-f dt j n1, pns12 vbr vvn av-j, np1 crd, crd cst d n1 vhd vvn po31 n1,
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yea every imagination of the thoughts of mens hearts was only evil and that continually. yea every imagination of the thoughts of men's hearts was only evil and that continually.
uh d n1 pp-f dt n2 pp-f ng2 n2 vbds av-j j-jn cc cst av-j.
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Not only for this or that time, whilst under perhaps some unusual Temptation, but 'twas continually so.
Not only for this or that time, while under perhaps Some unusual Temptation, but 'twas continually so.
xx av-j p-acp d cc d n1, cs p-acp av d j n1, cc-acp pn31|vbds av-j av.
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This was the observation, which God himself made of the world, and the truth of this testimony we need not doubt.
This was the observation, which God himself made of the world, and the truth of this testimony we need not doubt.
d vbds dt n1, r-crq np1 px31 vvd pp-f dt n1, cc dt n1 pp-f d n1 pns12 vvb xx vvi.
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As for the experience of the new World before Christ's Incarnation, here also we are told, that there was not a person among all the unregenerate that did good, and had not his Conversation in the Lusts of the Flesh.
As for the experience of the new World before Christ's Incarnation, Here also we Are told, that there was not a person among all the unregenerate that did good, and had not his Conversation in the Lustiest of the Flesh.
p-acp p-acp dt n1 pp-f dt j n1 p-acp npg1 n1, av av pns12 vbr vvn, cst a-acp vbds xx dt n1 p-acp d dt j cst vdd j, cc vhd xx po31 n1 p-acp dt n2 pp-f dt n1.
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And this also was the observation of God, Psal. 14.2, 3. The Lord looked down from Heaven, &c. Man's eye may deceive him;
And this also was the observation of God, Psalm 14.2, 3. The Lord looked down from Heaven, etc. Man's eye may deceive him;
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but God's eye (to speak after the manner of men) cannot be deceived.
but God's eye (to speak After the manner of men) cannot be deceived.
cc-acp npg1 n1 (pc-acp vvi p-acp dt n1 pp-f n2) vmbx vbi vvn.
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Yet when God looked down on the Children of men, there was none that did good, no not one.
Yet when God looked down on the Children of men, there was none that did good, no not one.
av c-crq np1 vvd a-acp p-acp dt n2 pp-f n2, a-acp vbds pi cst vdd j, uh-dx xx crd.
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And the same account the Apostle gives of the new World, since Christ's Exhibition, Rom. 3.10, 11, 12. Where you find the very same account of the unregenerate in the Apostle 's days,
And the same account the Apostle gives of the new World, since Christ's Exhibition, Rom. 3.10, 11, 12. Where you find the very same account of the unregenerate in the Apostle is days,
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as was given of them in David 's time.
as was given of them in David is time.
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And that the unregenerate are no changlings in our days, 'tis but too evident from daily Experience.
And that the unregenerate Are not changelings in our days, it's but too evident from daily Experience.
cc cst dt j vbr xx n2 p-acp po12 n2, pn31|vbz p-acp av j p-acp j n1.
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So that you see, both Scripture and Experience give evidence to this truth.
So that you see, both Scripture and Experience give evidence to this truth.
av cst pn22 vvb, d n1 cc n1 vvb n1 p-acp d n1.
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And if you would know the reason of it, why the unregenerate have their Conversation in the Lusts of the Flesh? These reasons may be given for it.
And if you would know the reason of it, why the unregenerate have their Conversation in the Lustiest of the Flesh? These Reasons may be given for it.
cc cs pn22 vmd vvi dt n1 pp-f pn31, c-crq dt j vhb po32 n1 p-acp dt n2 pp-f dt n1? d n2 vmb vbi vvn p-acp pn31.
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1. Because the Flesh or corrrupt Nature is a predominant principle in them. This is plain from those descriptions of the unregenerate that we find in Scripture. I shall mention two.
1. Because the Flesh or corrrupt Nature is a predominant principle in them. This is plain from those descriptions of the unregenerate that we find in Scripture. I shall mention two.
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Sometimes they are described as persons in the Flesh, and sometimes they are defined to be Flesh it self.
Sometime they Are described as Persons in the Flesh, and sometime they Are defined to be Flesh it self.
av pns32 vbr vvn p-acp n2 p-acp dt n1, cc av pns32 vbr vvn pc-acp vbi n1 pn31 n1.
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Sometimes they are described as persons in the Flesh. This description you have, Rom. 8.8. They that are in the Flesh, &c. i. e.
Sometime they Are described as Persons in the Flesh. This description you have, Rom. 8.8. They that Are in the Flesh, etc. i. e.
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that are influenced by it, as a governing principle.
that Are influenced by it, as a governing principle.
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It is a description of the unregenerate, taken from that principle, whereby they are influenced in all their actions.
It is a description of the unregenerate, taken from that principle, whereby they Are influenced in all their actions.
pn31 vbz dt n1 pp-f dt j, vvn p-acp d n1, c-crq pns32 vbr vvn p-acp d po32 n2.
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As a person in Wine, in Passion, and the like, is governed and influenced by these things:
As a person in Wine, in Passion, and the like, is governed and influenced by these things:
p-acp dt n1 p-acp n1, p-acp n1, cc dt j, vbz vvn cc vvn p-acp d n2:
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so to be in the Flesh, is to be influenced by it, as a governing principle.
so to be in the Flesh, is to be influenced by it, as a governing principle.
av pc-acp vbi p-acp dt n1, vbz pc-acp vbi vvn p-acp pn31, c-acp dt n-vvg n1.
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And therefore 'tis plain from this description, that the Flesh or corrupt Nature is a predominant principle in the unregenerate.
And Therefore it's plain from this description, that the Flesh or corrupt Nature is a predominant principle in the unregenerate.
cc av pn31|vbz j p-acp d n1, cst dt n1 cc j n1 vbz dt j n1 p-acp dt j.
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Again, they are defined to be Flesh it self. This definition of an unregenerate person our Saviour gives, Joh. 3.6. That which is born of the Flesh is Flesh.
Again, they Are defined to be Flesh it self. This definition of an unregenerate person our Saviour gives, John 3.6. That which is born of the Flesh is Flesh.
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'Tis spoken of all unregenerate persons that are born into the world. And you see our Saviour defines them to be Flesh.
It's spoken of all unregenerate Persons that Are born into the world. And you see our Saviour defines them to be Flesh.
pn31|vbz vvn pp-f d j n2 cst vbr vvn p-acp dt n1. cc pn22 vvb po12 n1 vvz pno32 pc-acp vbi n1.
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Now definitions being taken at least from predominant qualities, where the Essence is not mentioned:
Now definitions being taken At least from predominant qualities, where the Essence is not mentioned:
av n2 vbg vvn p-acp ds p-acp j n2, c-crq dt n1 vbz xx vvn:
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hence it is plain also from this definition, that the Flesh is a predominant quality in man. And this being so;
hence it is plain also from this definition, that the Flesh is a predominant quality in man. And this being so;
av pn31 vbz j av p-acp d n1, cst dt n1 vbz dt j n1 p-acp n1. cc d vbg av;
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this is one reason, why the unregenerate have their Conversations in the Lusts of the Flesh,
this is one reason, why the unregenerate have their Conversations in the Lustiest of the Flesh,
d vbz crd n1, q-crq dt j vhb po32 n2 p-acp dt n2 pp-f dt n1,
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namely, because the Flesh governs them. It is a Law in their members, which they cannot but obey, Rom. 7.23.
namely, Because the Flesh governs them. It is a Law in their members, which they cannot but obey, Rom. 7.23.
av, c-acp dt n1 vvz pno32. pn31 vbz dt n1 p-acp po32 n2, r-crq pns32 vmbx p-acp vvi, np1 crd.
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And therefore 'tis said NONLATINALPHABET and NONLATINALPHABET, to lord it over them, and to reign as a King, Rom. 6.12, 14. 2. Because the Lusts of the Flesh are pleasing to them.
And Therefore it's said and, to lord it over them, and to Reign as a King, Rom. 6.12, 14. 2. Because the Lustiest of the Flesh Are pleasing to them.
cc av pn31|vbz vvn cc, p-acp n1 pn31 p-acp pno32, cc p-acp vvb p-acp dt n1, np1 crd, crd crd p-acp dt n2 pp-f dt n1 vbr vvg p-acp pno32.
(26) sermon (DIV2)
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They are not only as a Law in their members, compelling to obedience; but they are suitable and agreeable to corrupt nature, they are its own Off-spring.
They Are not only as a Law in their members, compelling to Obedience; but they Are suitable and agreeable to corrupt nature, they Are its own Offspring.
pns32 vbr xx av-j c-acp dt n1 p-acp po32 n2, vvg p-acp n1; cc-acp pns32 vbr j cc j pc-acp vvi n1, pns32 vbr po31 d n1.
(26) sermon (DIV2)
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Hence the unregenerate are never more pleased than in fulfilling these Lusts. And this being so, no wonder they have their Conversation in them. And,
Hence the unregenerate Are never more pleased than in fulfilling these Lusts. And this being so, no wonder they have their Conversation in them. And,
av dt j vbr av av-dc vvn cs p-acp vvg d np1 cc d vbg av, dx n1 pns32 vhb po32 n1 p-acp pno32. np1,
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3. Because they cannot walk in the Spirit.
3. Because they cannot walk in the Spirit.
crd p-acp pns32 vmbx vvi p-acp dt n1.
(26) sermon (DIV2)
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Unregenerate persons, they are not able to lead a spiritual life, and therefore of necessity must lead a carnal one,
Unregenerate Persons, they Are not able to led a spiritual life, and Therefore of necessity must led a carnal one,
j n2, pns32 vbr xx j pc-acp vvi dt j n1, cc av pp-f n1 vmb vvi dt j pi,
(26) sermon (DIV2)
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and have their Conversation in the Lusts of the Flesh.
and have their Conversation in the Lustiest of the Flesh.
cc vhb po32 n1 p-acp dt n2 pp-f dt n1.
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There are but two principles going in the world, the Flesh and Spirit, according to which men are influenced and governed.
There Are but two principles going in the world, the Flesh and Spirit, according to which men Are influenced and governed.
pc-acp vbr p-acp crd n2 vvg p-acp dt n1, dt n1 cc n1, vvg p-acp r-crq n2 vbr vvn cc vvn.
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We read of both in one Verse, Rom. 8.5. They that are after the Flesh, do mind the things of the Flesh;
We read of both in one Verse, Rom. 8.5. They that Are After the Flesh, do mind the things of the Flesh;
pns12 vvb pp-f d p-acp crd n1, np1 crd. pns32 d vbr p-acp dt n1, vdb vvi dt n2 pp-f dt n1;
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and they that are after the Spirit, the things of the Spirit. and they that Are After the Spirit, the things of the Spirit.
cc pns32 cst vbr p-acp dt n1, dt n2 pp-f dt n1.
(26) sermon (DIV2)
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If therefore we live not after the Spirit, we must of necessity live after the Flesh;
If Therefore we live not After the Spirit, we must of necessity live After the Flesh;
cs av pns12 vvb xx p-acp dt n1, pns12 vmb pp-f n1 vvb p-acp dt n1;
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for there is no Medium, there is no third principle to influence and govern us in our ways and courses.
for there is no Medium, there is not third principle to influence and govern us in our ways and courses.
c-acp pc-acp vbz dx fw-la, pc-acp vbz xx ord n1 p-acp n1 cc vvb pno12 p-acp po12 n2 cc n2.
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Now the unregenerate cannot walk in the Spirit, they cannot lead a spiritual life, beeause they are destitute of a spiritual principle;
Now the unregenerate cannot walk in the Spirit, they cannot led a spiritual life, Because they Are destitute of a spiritual principle;
av dt j vmbx vvi p-acp dt n1, pns32 vmbx vvi dt j n1, n1 pns32 vbr j pp-f dt j n1;
(26) sermon (DIV2)
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they are not made partakers of the Spirit of Christ;
they Are not made partakers of the Spirit of christ;
pns32 vbr xx vvn n2 pp-f dt n1 pp-f np1;
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and therefore of necessity they must walk in the Flesh, and fulfill its Lust, this being the principle, that they have to guide them.
and Therefore of necessity they must walk in the Flesh, and fulfil its Lust, this being the principle, that they have to guide them.
cc av pp-f n1 pns32 vmb vvi p-acp dt n1, cc vvi po31 n1, d vbg dt n1, cst pns32 vhb pc-acp vvi pno32.
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APPLICATION. This Doctrine may serve for Instruction and Counsel. First, For Instruction in these following particulars.
APPLICATION. This Doctrine may serve for Instruction and Counsel. First, For Instruction in these following particulars.
n1. d n1 vmb vvi p-acp n1 cc n1. ord, p-acp n1 p-acp d j-vvg n2-j.
(27) application (DIV3)
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1. Is it so, That the Flesh and its Lusts is the cause and reason of a sinfull life;
1. Is it so, That the Flesh and its Lustiest is the cause and reason of a sinful life;
crd vbz pn31 av, cst dt n1 cc po31 n2 vbz dt n1 cc n1 pp-f dt j n1;
(27) application (DIV3)
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then hence we may take a brief Directory for our Humiliation. We have all of us sufficient cause to be humbled for our Sins.
then hence we may take a brief Directory for our Humiliation. We have all of us sufficient cause to be humbled for our Sins.
av av pns12 vmb vvi dt j n1 p-acp po12 n1. pns12 vhb d pp-f pno12 j n1 pc-acp vbi vvn p-acp po12 n2.
(27) application (DIV3)
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Regenerate persons, and unregenerate had need be put on this duty.
Regenerate Persons, and unregenerate had need be put on this duty.
vvn n2, cc j vhd n1 vbi vvn p-acp d n1.
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For who is there, that has not his Conversation, at least, at some times, in the Lusts of the Flesh? 'Tis true, the regenerate don't commit Sin, as the Apostle speaks, 1 Joh. 3.9. i. e. they don't make it their trade and practice, (as the Original word there imports) as the unregenerate do.
For who is there, that has not his Conversation, At least, At Some times, in the Lustiest of the Flesh? It's true, the regenerate don't commit since, as the Apostle speaks, 1 John 3.9. i. e. they don't make it their trade and practice, (as the Original word there imports) as the unregenerate doe.
p-acp r-crq vbz a-acp, cst vhz xx po31 n1, p-acp ds, p-acp d n2, p-acp dt n2 pp-f dt n1? pn31|vbz j, dt j-vvn vdbx vvb n1, p-acp dt n1 vvz, crd np1 crd. sy. sy. pns32 vdbx vvi pn31 po32 n1 cc n1, (c-acp dt j-jn n1 a-acp vvz) p-acp dt j n1.
(27) application (DIV3)
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But yet in many things we offend all, Jam. 3.2. where the Apostle speaks of regenerate persons as well as others, for he puts in himself among the rest.
But yet in many things we offend all, Jam. 3.2. where the Apostle speaks of regenerate Persons as well as Others, for he puts in himself among the rest.
p-acp av p-acp d n2 pns12 vvb d, np1 crd. c-crq dt n1 vvz pp-f j-vvn n2 c-acp av c-acp n2-jn, c-acp pns31 vvz p-acp px31 p-acp dt n1.
(27) application (DIV3)
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So that we have all sufficient cause for Humiliation; and we may take from our Doctrine a brief Directory for it.
So that we have all sufficient cause for Humiliation; and we may take from our Doctrine a brief Directory for it.
av cst pns12 vhb d j n1 p-acp n1; cc pns12 vmb vvi p-acp po12 n1 dt j n1 p-acp pn31.
(27) application (DIV3)
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For here you may see Sin in the Pedigree of its causes; and so may run it up in your Prayers and Confessions, to its spring-head.
For Here you may see since in the Pedigree of its Causes; and so may run it up in your Prayers and Confessions, to its springhead.
p-acp av pn22 vmb vvi n1 p-acp dt n1 pp-f po31 n2; cc av vmb vvi pn31 a-acp p-acp po22 n2 cc n2, p-acp po31 n1.
(27) application (DIV3)
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Thus did David, Psal. 51. In which Psalm he makes Confession of his actual Sins of Adultery and Murder,
Thus did David, Psalm 51. In which Psalm he makes Confessi of his actual Sins of Adultery and Murder,
av vdd np1, np1 crd p-acp r-crq n1 pns31 vvz n1 pp-f po31 j n2 pp-f n1 cc n1,
(27) application (DIV3)
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as may be gathered from some passages of it.
as may be gathered from Some passages of it.
c-acp vmb vbi vvn p-acp d n2 pp-f pn31.
(27) application (DIV3)
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And having mentioned in the general, his actual Transgressions, he runs them up to the fountain-head, his Original Sin, v. 5. So we should do in our Humiliations, at least sometimes.
And having mentioned in the general, his actual Transgressions, he runs them up to the fountainhead, his Original since, v. 5. So we should do in our Humiliations, At least sometime.
cc vhg vvn p-acp dt n1, po31 j n2, pns31 vvz pno32 a-acp p-acp dt n1, po31 j-jn n1, n1 crd av pns12 vmd vdi p-acp po12 n2, p-acp ds av.
(27) application (DIV3)
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And for our direction, we may reflect on the Doctrine, that is set before us, which gives us a Platform for our Humiliation, in that it shews us the several causes and descents of Sin.
And for our direction, we may reflect on the Doctrine, that is Set before us, which gives us a Platform for our Humiliation, in that it shows us the several Causes and descents of Sin.
cc p-acp po12 n1, pns12 vmb vvi p-acp dt n1, cst vbz vvn p-acp pno12, r-crq vvz pno12 dt n1 p-acp po12 n1, p-acp cst pn31 vvz pno12 dt j n2 cc n2 pp-f np1
(27) application (DIV3)
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1. Here is Flesh or corrupt Nature, having the seed of all Sin in it;
1. Here is Flesh or corrupt Nature, having the seed of all since in it;
crd av vbz n1 cc j n1, vhg dt n1 pp-f d n1 p-acp pn31;
(27) application (DIV3)
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and which being not an idle, but an active principle, brings forth a whole swarm of Lusts in the Heart.
and which being not an idle, but an active principle, brings forth a Whole swarm of Lustiest in the Heart.
cc r-crq vbg xx dt j, cc-acp dt j n1, vvz av dt j-jn n1 pp-f n2 p-acp dt n1.
(27) application (DIV3)
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2. Here are Lusts which are the first-born of corrupt Nature, and these bring forth,
2. Here Are Lustiest which Are the firstborn of corrupt Nature, and these bring forth,
crd av vbr ng1 r-crq vbr dt j pp-f j n1, cc d vvb av,
(27) application (DIV3)
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3. A sinfull Conversation. Now all this we should have an eye to in our Humiliations before God for our Sins.
3. A sinful Conversation. Now all this we should have an eye to in our Humiliations before God for our Sins.
crd dt j n1. av d d pns12 vmd vhi dt n1 p-acp p-acp po12 n2 p-acp np1 p-acp po12 n2.
(27) application (DIV3)
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When we have humbled our selves for our Flesh and Corruption, the root of all;
When we have humbled our selves for our Flesh and Corruption, the root of all;
c-crq pns12 vhb vvn po12 n2 p-acp po12 n1 cc n1, dt n1 pp-f d;
(27) application (DIV3)
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then let us also reflect on our Lusts, which spring from it, and which put us on to sinfull actions;
then let us also reflect on our Lustiest, which spring from it, and which put us on to sinful actions;
av vvb pno12 av vvi p-acp po12 n2, r-crq n1 p-acp pn31, cc r-crq vvd pno12 p-acp p-acp j n2;
(27) application (DIV3)
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for all the Corruption, that is in the World is through Lust, 2 Pet. 3.4.
for all the Corruption, that is in the World is through Lust, 2 Pet. 3.4.
p-acp d dt n1, cst vbz p-acp dt n1 vbz p-acp n1, crd np1 crd.
(27) application (DIV3)
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And then having humbled our selves for our Lusts, let us go to our Actions or sinfull Life.
And then having humbled our selves for our Lustiest, let us go to our Actions or sinful Life.
cc av vhg vvn po12 n2 p-acp po12 n2, vvb pno12 vvi p-acp po12 n2 cc j n1.
(27) application (DIV3)
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Or if you will begin at your actions, and so go to your Lusts, and next to your Flesh. And here you have the whole Pedigree of Sin;
Or if you will begin At your actions, and so go to your Lustiest, and next to your Flesh. And Here you have the Whole Pedigree of since;
cc cs pn22 vmb vvi p-acp po22 n2, cc av vvb p-acp po22 n2, cc ord p-acp po22 n1. cc av pn22 vhb dt j-jn n1 pp-f n1;
(27) application (DIV3)
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which may serve to direct us in our Humiliation.
which may serve to Direct us in our Humiliation.
r-crq vmb vvi pc-acp vvi pno12 p-acp po12 n1.
(27) application (DIV3)
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2. Is this the case of the unregenerate, to have their Conversation in the Lusts of the Flesh? then hence see a difference between the regenerate and the unregenerate.
2. Is this the case of the unregenerate, to have their Conversation in the Lustiest of the Flesh? then hence see a difference between the regenerate and the unregenerate.
crd vbz d dt n1 pp-f dt j, pc-acp vhi po32 n1 p-acp dt n2 pp-f dt n1? av av vvi dt n1 p-acp dt j-vvn cc dt j.
(27) application (DIV3)
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The unregenerate live after the Flesh; they are influenced by it as a governing principle;
The unregenerate live After the Flesh; they Are influenced by it as a governing principle;
dt j vvi p-acp dt n1; pns32 vbr vvn p-acp pn31 p-acp dt n-vvg n1;
(27) application (DIV3)
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they yield a willing subjection to it, and live in a constant fulfilling of its Lusts. 'Tis the work, the trade, the business of their lives to mind the things of the Flesh, as the expression is, Rom. 8.5. to sow to the Flesh, as tis otherwise expressed, Gal. 5.8.
they yield a willing subjection to it, and live in a constant fulfilling of its Lusts. It's the work, the trade, the business of their lives to mind the things of the Flesh, as the expression is, Rom. 8.5. to sow to the Flesh, as this otherwise expressed, Gal. 5.8.
pns32 vvb dt j n1 p-acp pn31, cc vvi p-acp dt j j-vvg pp-f po31 np1 pn31|vbz dt n1, dt n1, dt n1 pp-f po32 n2 p-acp vvb dt n2 pp-f dt n1, p-acp dt n1 vbz, np1 crd. pc-acp vvi p-acp dt n1, c-acp pn31|vbz av vvn, np1 crd.
(27) application (DIV3)
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And to make Provision for the Flesh, as the words are Rom. 13.14. But regenerate persons have another sort of life.
And to make Provision for the Flesh, as the words Are Rom. 13.14. But regenerate Persons have Another sort of life.
cc p-acp vvb n1 p-acp dt n1, p-acp dt n2 vbr np1 crd. p-acp j-vvn n2 vhb j-jn n1 pp-f n1.
(27) application (DIV3)
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These are acted by another principle, namely the Spirit or new Nature, and so steer another course.
These Are acted by Another principle, namely the Spirit or new Nature, and so steer Another course.
d vbr vvn p-acp j-jn n1, av dt n1 cc j n1, cc av vvb j-jn n1.
(27) application (DIV3)
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Whereas the Flesh is the predominant principle in the unregenerate:
Whereas the Flesh is the predominant principle in the unregenerate:
cs dt n1 vbz dt j n1 p-acp dt j:
(27) application (DIV3)
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Grace sways in the Godly Man's Heart, and bears rule in his Soul. 'Tis true, the Flesh is not wholly abolished, in those that are regenerate, there is Flesh still, a body of Sin we carry about with us whilst we live here.
Grace sways in the Godly Man's Heart, and bears Rule in his Soul. It's true, the Flesh is not wholly abolished, in those that Are regenerate, there is Flesh still, a body of since we carry about with us while we live Here.
n1 vvz p-acp dt j ng1 n1, cc vvz n1 p-acp po31 n1 pn31|vbz j, dt n1 vbz xx av-jn vvn, p-acp d cst vbr vvn, pc-acp vbz n1 av, dt n1 pp-f n1 pns12 vvb a-acp p-acp pno12 cs pns12 vvb av.
(27) application (DIV3)
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And this Flesh lusteth against the Spirit, according as you read, Gal. 5.17. This Law in the members still warreth against the Law in the mind, Rom. 7.23.
And this Flesh Lusteth against the Spirit, according as you read, Gal. 5.17. This Law in the members still Warreth against the Law in the mind, Rom. 7.23.
cc d n1 vvz p-acp dt n1, vvg p-acp pn22 vvb, np1 crd. d n1 p-acp dt n2 av vvz p-acp dt n1 p-acp dt n1, np1 crd.
(27) application (DIV3)
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And sometimes in particular conflicts gets the upper hand.
And sometime in particular conflicts gets the upper hand.
cc av p-acp j n2 vvz dt jc n1.
(27) application (DIV3)
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But though the Flesh is not wholly subdued in those that are Godly, and in some actions it may have a prevalency above the other principle:
But though the Flesh is not wholly subdued in those that Are Godly, and in Some actions it may have a prevalency above the other principle:
p-acp cs dt n1 vbz xx av-jn vvn p-acp d cst vbr j, cc p-acp d n2 pn31 vmb vhi dt n1 p-acp dt j-jn n1:
(27) application (DIV3)
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yet a sensible difference may be seen between the people of God and the unregenerate. For in those that are godly, the better principle is habitual and constant.
yet a sensible difference may be seen between the people of God and the unregenerate. For in those that Are godly, the better principle is habitual and constant.
av dt j n1 vmb vbi vvn p-acp dt n1 pp-f np1 cc dt j. p-acp p-acp d cst vbr j, dt jc n1 vbz j cc j.
(27) application (DIV3)
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'Tis this is the governing principle of their actions, for the most part, and in their general course.
It's this is the governing principle of their actions, for the most part, and in their general course.
pn31|vbz d vbz dt n-vvg n1 pp-f po32 n2, p-acp dt av-ds n1, cc p-acp po32 j n1.
(27) application (DIV3)
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As for the Flesh, though sometimes they are foyled by it, yet they yield not a willing subjection to it;
As for the Flesh, though sometime they Are foiled by it, yet they yield not a willing subjection to it;
p-acp p-acp dt n1, c-acp av pns32 vbr vvn p-acp pn31, av pns32 vvb xx dt j n1 p-acp pn31;
(27) application (DIV3)
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neither live they in a constant fulfilling of its Lusts, nor make it their business to sow to the Flesh, as the unregenerate do.
neither live they in a constant fulfilling of its Lustiest, nor make it their business to sow to the Flesh, as the unregenerate doe.
dx vvb pns32 p-acp dt j j-vvg pp-f po31 n2, ccx vvi pn31 po32 n1 pc-acp vvi p-acp dt n1, c-acp dt j n1.
(27) application (DIV3)
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So that there is vast difference between them. One has his Conversation in the Lusts of the Flesh, the other has not.
So that there is vast difference between them. One has his Conversation in the Lustiest of the Flesh, the other has not.
av cst pc-acp vbz j n1 p-acp pno32. pi vhz po31 n1 p-acp dt n2 pp-f dt n1, dt n-jn vhz xx.
(27) application (DIV3)
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And this is plainly intimated in my Text, where the Apostle speaking of himself and others, that were regenerate and quickned by Christ;
And this is plainly intimated in my Text, where the Apostle speaking of himself and Others, that were regenerate and quickened by christ;
cc d vbz av-j vvn p-acp po11 n1, c-crq dt n1 vvg pp-f px31 cc n2-jn, cst vbdr vvn cc vvn p-acp np1;
(27) application (DIV3)
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We had all (saith he) our Conversation in times past, in the Lusts of the Flesh. (In times past) Plainly implying, that now since they were quickned, they had another course of life.We had all (Says he) our Conversation in times past, in the Lustiest of the Flesh. (In times past) Plainly implying, that now since they were quickened, they had Another course of life.
pns12 vhd d (vvz pns31) po12 n1 p-acp n2 j, p-acp dt n2 pp-f dt n1. (p-acp n2 j) av-j vvg, cst av c-acp pns32 vbdr vvn, pns32 vhd j-jn n1 pp-f n1.
(27) application (DIV3)
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For as carnal men do mind the things of the Flesh; so spiritual men mind the things of the Spirit, Rom. 8.5. 3. Lastly, Hence also we may learn, what to judge of the best actions of unregenerate men.
For as carnal men do mind the things of the Flesh; so spiritual men mind the things of the Spirit, Rom. 8.5. 3. Lastly, Hence also we may Learn, what to judge of the best actions of unregenerate men.
p-acp p-acp j n2 vdb vvi dt n2 pp-f dt n1; av j n2 vvb dt n2 pp-f dt n1, np1 crd. crd ord, av av pns12 vmb vvi, r-crq p-acp n1 pp-f dt av-js n2 pp-f j n2.
(27) application (DIV3)
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Having their Conversation in the Lusts of the Flesh, and being always swayed by this principle;
Having their Conversation in the Lustiest of the Flesh, and being always swayed by this principle;
vhg po32 n1 p-acp dt n2 pp-f dt n1, cc vbg av vvn p-acp d n1;
(27) application (DIV3)
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hence all their actions, the best of them, do savour of the Flesh, and so are not pleasing in the sight of God.
hence all their actions, the best of them, do savour of the Flesh, and so Are not pleasing in the sighed of God.
av d po32 n2, dt js pp-f pno32, vdb vvi pp-f dt n1, cc av vbr xx vvg p-acp dt n1 pp-f np1.
(27) application (DIV3)
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This, my beloved, is heavy news for the unconverted. There are many of them, that take much pains in the service of God.
This, my Beloved, is heavy news for the unconverted. There Are many of them, that take much pains in the service of God.
np1, po11 j-vvn, vbz j n1 p-acp dt vvn. pc-acp vbr d pp-f pno32, cst vvb d n2 p-acp dt n1 pp-f np1.
(27) application (DIV3)
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Natural Conscience will not let them be quiet, unless they make some shew of Religion.
Natural Conscience will not let them be quiet, unless they make Some show of Religion.
j n1 vmb xx vvi pno32 vbi j-jn, cs pns32 vvb d n1 pp-f n1.
(27) application (DIV3)
593
Page 243
3150
And therefore you shall see such persons as diligent in the outward work, in the ceremonious part, as the best Saints.
And Therefore you shall see such Persons as diligent in the outward work, in the ceremonious part, as the best Saints.
cc av pn22 vmb vvi d n2 c-acp j p-acp dt j n1, p-acp dt j n1, c-acp dt js n2.
(27) application (DIV3)
593
Page 243
3151
But yet notwithstanding all this shew of Godliness and Piety;
But yet notwithstanding all this show of Godliness and Piety;
p-acp av p-acp d d n1 pp-f n1 cc n1;
(27) application (DIV3)
593
Page 243
3152
none of their actions are truly pleasing in the sight of God, because they savour of a fleshly principle, which hath the predominancy.
none of their actions Are truly pleasing in the sighed of God, Because they savour of a fleshly principle, which hath the predominancy.
pix pp-f po32 n2 vbr av-j vvg p-acp dt n1 pp-f np1, c-acp pns32 vvb pp-f dt j n1, r-crq vhz dt n1.
(27) application (DIV3)
593
Page 243
3153
They come from persons that are in the Flesh. And they that are in the Flesh, cannot please God, as the Apostle tells us, Rom. 8.8. They may do, 'tis true, many actions materially good;
They come from Persons that Are in the Flesh. And they that Are in the Flesh, cannot please God, as the Apostle tells us, Rom. 8.8. They may do, it's true, many actions materially good;
pns32 vvb p-acp n2 cst vbr p-acp dt n1. cc pns32 cst vbr p-acp dt n1, vmbx vvi np1, p-acp dt n1 vvz pno12, np1 crd. pns32 vmb vdi, pn31|vbz j, d n2 av-jn j;
(27) application (DIV3)
593
Page 243
3154
that are good and commendable for the matter of them:
that Are good and commendable for the matter of them:
d vbr j cc j p-acp dt n1 pp-f pno32:
(27) application (DIV3)
593
Page 243
3155
but yet, none of their actions are fully pleasing in the sight of God, neither will avail them to eternal Life.
but yet, none of their actions Are Fully pleasing in the sighed of God, neither will avail them to Eternal Life.
cc-acp av, pix pp-f po32 n2 vbr av-j vvg p-acp dt n1 pp-f np1, dx vmb vvi pno32 p-acp j n1.
(27) application (DIV3)
593
Page 243
3156
For though for the matter their actions may be good, yet there are manifold defects in them. As,
For though for the matter their actions may be good, yet there Are manifold defects in them. As,
p-acp cs p-acp dt n1 po32 n2 vmb vbi j, av a-acp vbr j n2 p-acp pno32. p-acp,
(27) application (DIV3)
593
Page 243
3157
1. They come from a corrupt root. There is a defect in the root of these actions.
1. They come from a corrupt root. There is a defect in the root of these actions.
crd pns32 vvb p-acp dt j n1. pc-acp vbz dt n1 p-acp dt n1 pp-f d n2.
(27) application (DIV3)
594
Page 243
3158
They don't come from Faith working by Love, which is the true principle of all acceptable obedience,
They don't come from Faith working by Love, which is the true principle of all acceptable Obedience,
pns32 vdbx vvb p-acp n1 vvg p-acp n1, r-crq vbz dt j n1 pp-f d j n1,
(27) application (DIV3)
594
Page 243
3159
for neither Circumcision, nor Ʋncircumcision avails any thing, but Faith working by Love, Gal. 5.6. Without Faith and Love we want the Life and Soul of Obedience.
for neither Circumcision, nor Ʋncircumcision avails any thing, but Faith working by Love, Gal. 5.6. Without Faith and Love we want the Life and Soul of obedience.
c-acp dx n1, ccx n1 vvz d n1, cc-acp n1 vvg p-acp n1, np1 crd. p-acp n1 cc n1 pns12 vvb dt n1 cc n1 pp-f n1.
(27) application (DIV3)
594
Page 243
3160
Now both of these being the fruits of the new Creature, hence the unregenerate, for want of this principle, cannot perform acceptable obedience;
Now both of these being the fruits of the new Creature, hence the unregenerate, for want of this principle, cannot perform acceptable Obedience;
av d pp-f d vbg dt n2 pp-f dt j n1, av dt j, p-acp n1 pp-f d n1, vmbx vvi j n1;
(27) application (DIV3)
594
Page 243
3161
though their actions may be good for the matter of them. 2. There is a defect also in their state.
though their actions may be good for the matter of them. 2. There is a defect also in their state.
cs po32 n2 vmb vbi j p-acp dt n1 pp-f pno32. crd pc-acp vbz dt n1 av p-acp po32 n1.
(27) application (DIV3)
594
Page 243
3162
Unregenerate persons, they are not renewed, nor reconciled unto God;
Unregenerate Persons, they Are not renewed, nor reconciled unto God;
j n2, pns32 vbr xx vvn, ccx vvn p-acp np1;
(27) application (DIV3)
595
Page 243
3163
they are in a state of Sin and Enmity, and therefore their actions don't please God.
they Are in a state of since and Enmity, and Therefore their actions don't please God.
pns32 vbr p-acp dt n1 pp-f n1 cc n1, cc av po32 n2 vdbx vvb n1.
(27) application (DIV3)
595
Page 243
3164
He may justly say of them, as in Mal. 1.10. I have no pleasure in you, neither will I accept an offering at your hands.
He may justly say of them, as in Malachi 1.10. I have no pleasure in you, neither will I accept an offering At your hands.
pns31 vmb av-j vvi pp-f pno32, c-acp p-acp np1 crd. pns11 vhb dx n1 p-acp pn22, dx vmb pns11 vvi dt n1 p-acp po22 n2.
(27) application (DIV3)
595
Page 244
3165
There is no obedience truly pleasing in the sight of God, but what is the fruit of the new Creature,
There is no Obedience truly pleasing in the sighed of God, but what is the fruit of the new Creature,
pc-acp vbz dx n1 av-j vvg p-acp dt n1 pp-f np1, cc-acp q-crq vbz dt n1 pp-f dt j n1,
(27) application (DIV3)
595
Page 244
3166
and is perfum'd by Christ's Mediation. But the unregenerate want this; they have no principle of Grace within, neither have they an interest in Christ's Mediation:
and is perfumed by Christ's Mediation. But the unregenerate want this; they have no principle of Grace within, neither have they an Interest in Christ's Mediation:
cc vbz vvn p-acp npg1 n1. p-acp dt j n1 d; pns32 vhb dx n1 pp-f n1 p-acp, dx vhb pns32 dt n1 p-acp npg1 n1:
(27) application (DIV3)
595
Page 244
3167
and therefore their actions are not pleasing unto God. 3. Lastly, There is a defect in the end and motive.
and Therefore their actions Are not pleasing unto God. 3. Lastly, There is a defect in the end and motive.
cc av po32 n2 vbr xx vvg p-acp np1. crd ord, pc-acp vbz dt n1 p-acp dt n1 cc n1.
(27) application (DIV3)
595
Page 244
3168
Carnal men, they don't aim at God's Glory in their most commendable actions. They seldom or never rise higher than self. Their ends and aims are not spiritual.
Carnal men, they don't aim At God's Glory in their most commendable actions. They seldom or never rise higher than self. Their ends and aims Are not spiritual.
j n2, pns32 vdbx vvb p-acp npg1 n1 p-acp po32 av-ds j n2. pns32 av cc av-x vvi av-jc cs n1. po32 n2 cc n2 vbr xx j.
(27) application (DIV3)
596
Page 244
3169
Either they have a natural aim; as when they are frighted into a little religiousness by affliction and extremity;
Either they have a natural aim; as when they Are frighted into a little religiousness by affliction and extremity;
av-d pns32 vhb dt j n1; c-acp c-crq pns32 vbr vvn p-acp dt j n1 p-acp n1 cc n1;
(27) application (DIV3)
596
Page 244
3170
as those you read of Hos. 7.14. who howled upon their beds for Corn and Wine.
as those you read of Hos. 7.14. who howled upon their Beds for Corn and Wine.
c-acp d pn22 vvb pp-f np1 crd. r-crq vvd p-acp po32 n2 p-acp n1 cc n1.
(27) application (DIV3)
596
Page 244
3171
Or they have a carnal aim, out of Bravery and Vainglory; as the Pharisees, Mat. 8.2. to have glory of men.
Or they have a carnal aim, out of Bravery and Vainglory; as the Pharisees, Mathew 8.2. to have glory of men.
cc pns32 vhb dt j n1, av pp-f n1 cc n1; c-acp dt np2, np1 crd. pc-acp vhi n1 pp-f n2.
(27) application (DIV3)
596
Page 244
3172
Or at least a legal aim, seeming very devout, to quiet Conscience, or to satisfie God by their duties for their Sins.
Or At least a Legal aim, seeming very devout, to quiet Conscience, or to satisfy God by their duties for their Sins.
cc p-acp ds dt j n1, vvg av j, p-acp j-jn n1, cc pc-acp vvi np1 p-acp po32 n2 p-acp po32 n2.
(27) application (DIV3)
596
Page 244
3173
As those we read of Mic. 6.7, 8. who were willing to offer many Sacrifices yea to give their first born for the Sin of their Souls.
As those we read of Mic. 6.7, 8. who were willing to offer many Sacrifices yea to give their First born for the since of their Souls.
p-acp d pns12 vvb pp-f np1 crd, crd r-crq vbdr j pc-acp vvi d n2 uh p-acp vvb po32 ord vvn p-acp dt n1 pp-f po32 n2.
(27) application (DIV3)
596
Page 244
3174
So that carnal persons are usually influenced by a selfish motive; and their Sacrifices and Prayers are an abomination unto God, as Solomon speaks, Prov. 21.17.
So that carnal Persons Are usually influenced by a selfish motive; and their Sacrifices and Prayers Are an abomination unto God, as Solomon speaks, Curae 21.17.
av cst j n2 vbr av-j vvn p-acp dt n1 n1; cc po32 n2 cc n2 vbr dt n1 p-acp np1, p-acp np1 vvz, np1 crd.
(27) application (DIV3)
596
Page 244
3175
Q. If this be the case, perhaps some may say, 'tis as good for wicked men to neglect God's Service, as to attend it;Q. If this be the case, perhaps Some may say, it's as good for wicked men to neglect God's Service, as to attend it;
np1 cs d vbb dt n1, av d vmb vvi, pn31|vbz p-acp j c-acp j n2 pc-acp vvi npg1 n1, c-acp pc-acp vvi pn31;
(27) application (DIV3)
597
Page 244
3176
to be profane as well as righteous; if so be their Sacrifices are an abomination. R. To this I answer, Not so;
to be profane as well as righteous; if so be their Sacrifices Are an abomination. R. To this I answer, Not so;
pc-acp vbi j c-acp av c-acp j; cs av vbi po32 n2 vbr dt n1. np1 p-acp d pns11 vvb, xx av;
(27) application (DIV3)
597
Page 244
3177
for the thing admits of various degrees. God does not abominate the religious Performances of wicked men, as much as their Sins:
for the thing admits of various Degrees. God does not abominate the religious Performances of wicked men, as much as their Sins:
p-acp dt n1 vvz pp-f j n2. np1 vdz xx vvi dt j n2 pp-f j n2, c-acp d c-acp po32 n2:
(27) application (DIV3)
598
Page 245
3178
yea, he is well pleased with the matter of them; and sometimes rewards such moral Obedience with temporal Blessings;
yea, he is well pleased with the matter of them; and sometime rewards such moral obedience with temporal Blessings;
uh, pns31 vbz av vvn p-acp dt n1 pp-f pno32; cc av vvz d j n1 p-acp j n2;
(27) application (DIV3)
598
Page 245
3179
because 'tis that which himself has commanded, and whereby he keeps up the Government of the World.
Because it's that which himself has commanded, and whereby he keeps up the Government of the World.
c-acp pn31|vbz d r-crq px31 vhz vvn, cc c-crq pns31 vvz a-acp dt n1 pp-f dt n1.
(27) application (DIV3)
598
Page 245
3180
Ahab 's going softly and mourning, was recompenced with a suspension of temporal Judgments, 1 Kin. 21.29. Because he humbled himself before me, I will not bring the evil in his days. Ahab is going softly and mourning, was recompensed with a suspension of temporal Judgments, 1 Kin. 21.29. Because he humbled himself before me, I will not bring the evil in his days.
np1 vbz vvg av-j cc j-vvg, vbds vvn p-acp dt n1 pp-f j n2, crd n1. crd. c-acp pns31 vvd px31 p-acp pno11, pns11 vmb xx vvi dt j-jn p-acp po31 n2.
(27) application (DIV3)
598
Page 245
3181
The outward compliance of wicked men with religious duties, is good and usefull upon many accounts.
The outward compliance of wicked men with religious duties, is good and useful upon many accounts.
dt j n1 pp-f j n2 p-acp j n2, vbz j cc j p-acp d n2.
(27) application (DIV3)
598
Page 245
3182
It tends to promote an honest life, to keep up Order and Government in the world;
It tends to promote an honest life, to keep up Order and Government in the world;
pn31 vvz pc-acp vvi dt j n1, pc-acp vvi a-acp n1 cc n1 p-acp dt n1;
(27) application (DIV3)
598
Page 245
3183
to attain temporal Blessings at the hand of God here, to lessen the degrees of future punishment,
to attain temporal Blessings At the hand of God Here, to lessen the Degrees of future punishment,
pc-acp vvi j n2 p-acp dt n1 pp-f np1 av, pc-acp vvi dt n2 pp-f j-jn n1,
(27) application (DIV3)
598
Page 245
3184
and to put a person in the way of Grace, for Grace is given in the use of means:
and to put a person in the Way of Grace, for Grace is given in the use of means:
cc pc-acp vvi dt n1 p-acp dt n1 pp-f n1, p-acp n1 vbz vvn p-acp dt n1 pp-f n2:
(27) application (DIV3)
598
Page 245
3185
but yet we must say, notwithstanding all these benefits and uses, that 'twill not avail them to eternal Life.
but yet we must say, notwithstanding all these benefits and uses, that it'll not avail them to Eternal Life.
cc-acp av pns12 vmb vvi, c-acp d d n2 cc n2, cst pn31|vmb xx vvi pno32 p-acp j n1.
(27) application (DIV3)
598
Page 245
3186
For they that are in the Flesh cannot please God, and that for the reasons but now mentioned.
For they that Are in the Flesh cannot please God, and that for the Reasons but now mentioned.
p-acp pns32 cst vbr p-acp dt n1 vmbx vvi np1, cc cst p-acp dt n2 p-acp av vvn.
(27) application (DIV3)
598
Page 245
3187
Secondly, This Doctrine may serve for Exhortation. If this be the case of the unregenerate,Secondly, This Doctrine may serve for Exhortation. If this be the case of the unregenerate,
ord, d n1 vmb vvi p-acp n1. cs d vbb dt n1 pp-f dt j,
(27) application (DIV3)
599
Page 245
3188
then be exhorted, you that are yet in your Ʋnregeneracy to get out of this miserable condition, and to leave this sinfull way of living, of having your Conversation in the Lusts of the Flesh. By way of Motive, consider,
then be exhorted, you that Are yet in your Ʋnregeneracy to get out of this miserable condition, and to leave this sinful Way of living, of having your Conversation in the Lustiest of the Flesh. By Way of Motive, Consider,
av vbb vvn, pn22 cst vbr av p-acp po22 n1 pc-acp vvi av pp-f d j n1, cc pc-acp vvi d j n1 pp-f vvg, pp-f vhg po22 n1 p-acp dt n2 pp-f dt n1. p-acp n1 pp-f n1, vvb,
(27) application (DIV3)
599
Page 245
3189
1. That your past Baptism obligeth to it. By Baptism we were solemnly devoted to God and his Service;
1. That your passed Baptism obliges to it. By Baptism we were solemnly devoted to God and his Service;
crd d po22 p-acp n1 vvz p-acp pn31. p-acp n1 pns12 vbdr av-j vvn p-acp np1 cc po31 n1;
(27) application (DIV3)
600
Page 245
3190
and did publickly profess, to renounce not only the World and the Devil, but also the Flesh. If therefore we still live after the Flesh,
and did publicly profess, to renounce not only the World and the devil, but also the Flesh. If Therefore we still live After the Flesh,
cc vdd av-j vvi, pc-acp vvi xx av-j dt n1 cc dt n1, p-acp av dt n1. cs av pns12 av vvb p-acp dt n1,
(27) application (DIV3)
600
Page 246
3191
and have our Conversation in the Lusts of it;
and have our Conversation in the Lustiest of it;
cc vhb po12 n1 p-acp dt n2 pp-f pn31;
(27) application (DIV3)
600
Page 246
3192
what is it, but virtually to renounce our Baptism, and to break our Oath of Allegiance unto God? And therefore let this prevail with us.
what is it, but virtually to renounce our Baptism, and to break our Oath of Allegiance unto God? And Therefore let this prevail with us.
q-crq vbz pn31, cc-acp av-j pc-acp vvi po12 n1, cc pc-acp vvi po12 n1 pp-f n1 p-acp np1? cc av vvb d vvi p-acp pno12.
(27) application (DIV3)
600
Page 246
3193
But if a sense of duty will not prevail. Consider, 2. The great danger of living after the Flesh.
But if a sense of duty will not prevail. Consider, 2. The great danger of living After the Flesh.
p-acp cs dt n1 pp-f n1 vmb xx vvi. np1, crd dt j n1 pp-f vvg p-acp dt n1.
(27) application (DIV3)
600
Page 246
3194
Read with trembling those awfull words, Rom. 8.13. If ye live after the Flesh, ye shall die.
Read with trembling those awful words, Rom. 8.13. If you live After the Flesh, you shall die.
np1 p-acp vvg d j n2, np1 crd. cs pn22 vvb p-acp dt n1, pn22 vmb vvi.
(27) application (DIV3)
601
Page 246
3195
Not only a temporal, but an eternal Death: for thus much the threatning imports.
Not only a temporal, but an Eternal Death: for thus much the threatening imports.
xx av-j dt j, cc-acp dt j n1: c-acp av av-d dt j-vvg vvz.
(27) application (DIV3)
601
Page 246
3196
Now, can you be content to die eternally? To be Fire-brands in Hell through the days of Eternity,
Now, can you be content to die eternally? To be Firebrands in Hell through the days of Eternity,
av, vmb pn22 vbi j pc-acp vvi av-j? pc-acp vbi n2 p-acp n1 p-acp dt n2 pp-f n1,
(27) application (DIV3)
601
Page 246
3197
and all this merely for the gratification of a base Lust, because you would live in the Lusts of the Flesh? Oh! think of it;
and all this merely for the gratification of a base Lust, Because you would live in the Lustiest of the Flesh? Oh! think of it;
cc d d av-j p-acp dt n1 pp-f dt j n1, c-acp pn22 vmd vvi p-acp dt n2 pp-f dt n1? uh vvb pp-f pn31;
(27) application (DIV3)
601
Page 246
3198
and hasten forth of this miserable condition, ere it be too late.
and hasten forth of this miserable condition, ere it be too late.
cc vvb av pp-f d j n1, c-acp pn31 vbb av j.
(27) application (DIV3)
601
Page 246
3199
Q. But what shall we do in order to avoid this carnal way of living? Q. But what shall we do in order to avoid this carnal Way of living?
np1 p-acp r-crq vmb pns12 vdi p-acp n1 pc-acp vvi d j n1 pp-f vvg?
(27) application (DIV3)
602
Page 246
3200
R. I shall answer briefly in two words. Direct. 1. Pray to God for a new Nature, a gracious principle.R. I shall answer briefly in two words. Direct. 1. Pray to God for a new Nature, a gracious principle.
np1 pns11 vmb vvi av-j p-acp crd n2. vvb. crd vvb p-acp np1 p-acp dt j n1, dt j n1.
(27) application (DIV3)
603
Page 246
3201
Whilst you are in the Flesh, you cannot but mind the things of the Flesh. The carnal heart will not savour of the things of God.
While you Are in the Flesh, you cannot but mind the things of the Flesh. The carnal heart will not savour of the things of God.
cs pn22 vbr p-acp dt n1, pn22 vmbx cc-acp vvi dt n2 pp-f dt n1. dt j n1 vmb xx vvi pp-f dt n2 pp-f np1.
(27) application (DIV3)
604
Page 246
3202
Endeavour therefore to get your hearts changed, your natures renewed, the new Creature set up in you;
Endeavour Therefore to get your hearts changed, your nature's renewed, the new Creature Set up in you;
n1 av pc-acp vvi po22 n2 vvn, po22 n2 vvn, dt j n1 vvn a-acp p-acp pn22;
(27) application (DIV3)
604
Page 246
3203
by earnest Prayer, and a diligent waiting on God in his ordinances:
by earnest Prayer, and a diligent waiting on God in his ordinances:
p-acp j n1, cc dt j vvg p-acp np1 p-acp po31 n2:
(27) application (DIV3)
604
Page 246
3204
and when once you have obtained a principle of Grace, this will oppose the principle of Corruption.
and when once you have obtained a principle of Grace, this will oppose the principle of Corruption.
cc c-crq a-acp pn22 vhb vvn dt n1 pp-f n1, d vmb vvi dt n1 pp-f n1.
(27) application (DIV3)
604
Page 246
3205
The Spirit lusteth against the Flesh. Gal. 5.17. This will war against the Lusts of the Flesh, and will certainly overcome them;The Spirit Lusteth against the Flesh. Gal. 5.17. This will war against the Lustiest of the Flesh, and will Certainly overcome them;
dt n1 vvz p-acp dt n1. np1 crd. d vmb vvi p-acp dt n2 pp-f dt n1, cc vmb av-j vvi pno32;
(27) application (DIV3)
604
Page 246
3206
for Sin shall not have dominion over you, when once you are got into a state of Grace, Rom. 6.14. Direct. 2. Having gotten a new Nature, a spi•itual Nature;
for since shall not have dominion over you, when once you Are god into a state of Grace, Rom. 6.14. Direct. 2. Having got a new Nature, a spi•itual Nature;
c-acp n1 vmb xx vhi n1 p-acp pn22, c-crq a-acp pn22 vbr vvn p-acp dt n1 pp-f n1, np1 crd. j. crd vhg vvn dt j n1, dt j n1;
(27) application (DIV3)
604
Page 247
3207
then walk in the Spirit. 'Tis the Apostle's direction, Gal. 5.16. Walk in the Spirit, and ye shall not fulfill the Lusts of the Flesh.
then walk in the Spirit. It's the Apostle's direction, Gal. 5.16. Walk in the Spirit, and you shall not fulfil the Lustiest of the Flesh.
av vvb p-acp dt n1. pn31|vbz dt ng1 n1, np1 crd. vvb p-acp dt n1, cc pn22 vmb xx vvi dt n2 pp-f dt n1.
(27) application (DIV3)
605
Page 247
3208
If ye would not fulfill the Lusts of the Flesh, then walk in the Spirit. Cherish the motions of the new Creature; put them into practice;
If you would not fulfil the Lustiest of the Flesh, then walk in the Spirit. Cherish the motions of the new Creature; put them into practice;
cs pn22 vmd xx vvi dt n2 pp-f dt n1, av vvb p-acp dt n1. vvb dt n2 pp-f dt j n1; vvb pno32 p-acp n1;
(27) application (DIV3)
605
Page 247
3209
mind the things that are of the Spirit, as the expression is, Rom. 8.5.mind the things that Are of the Spirit, as the expression is, Rom. 8.5.
vvb dt n2 cst vbr pp-f dt n1, p-acp dt n1 vbz, np1 crd.
(27) application (DIV3)
605
Page 247
3210
Those things that are agreeable to the new and spiritual Nature, such as Righteousness, Temperance, Meekness, Faith, Goodness, Gentleness, and such like,
Those things that Are agreeable to the new and spiritual Nature, such as Righteousness, Temperance, Meekness, Faith, goodness, Gentleness, and such like,
d n2 cst vbr j p-acp dt j cc j n1, d c-acp n1, n1, n1, n1, n1, n1, cc d av-j,
(27) application (DIV3)
605
Page 247
3211
as the Apostle reckons them up, Gal. 5.22, 23. Follow diligently after these things, and so walk in the Spirit;
as the Apostle reckons them up, Gal. 5.22, 23. Follow diligently After these things, and so walk in the Spirit;
c-acp dt n1 vvz pno32 a-acp, np1 crd, crd vvb av-j p-acp d n2, cc av vvb p-acp dt n1;
(27) application (DIV3)
605
Page 247
3212
and this is the way to avoid fulfilling the Lusts of the Flesh.
and this is the Way to avoid fulfilling the Lustiest of the Flesh.
cc d vbz dt n1 pc-acp vvi vvg dt n2 pp-f dt n1.
(27) application (DIV3)
605
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Sermon Fourteenth. EPHES. II. 3. Middle Clause. (NONLATINALPHABET.) — Fulfilling the desires of the Flesh, and of the Mind.
Sermon Fourteenth. EPHESIANS. II 3. Middle Clause. (.) — Fulfilling the Desires of the Flesh, and of the Mind.
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IN this Text and Context, the Apostle is shewing the various causes of a sinfull life;
IN this Text and Context, the Apostle is showing the various Causes of a sinful life;
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namely, the World, the Devil, and the Flesh.
namely, the World, the devil, and the Flesh.
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This last he mentions in the Verse of my Text, Among whom also we all had our Conversation in the Lusts of the Flesh, fulfilling the desires of the Flesh, and of the Mind.
This last he mentions in the Verse of my Text, Among whom also we all had our Conversation in the Lustiest of the Flesh, fulfilling the Desires of the Flesh, and of the Mind.
d ord pns31 n2 p-acp dt n1 pp-f po11 n1, p-acp ro-crq av pns12 d vhd po12 n1 p-acp dt n2 pp-f dt n1, vvg dt n2 pp-f dt n1, cc pp-f dt n1.
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This latter Clause, (fulfilling the desires of the Flesh, and of the Mind,) seems to be only a particular explication of what was delivered before in the general.
This latter Clause, (fulfilling the Desires of the Flesh, and of the Mind,) seems to be only a particular explication of what was Delivered before in the general.
d d n1, (vvg dt n2 pp-f dt n1, cc pp-f dt n1,) vvz pc-acp vbi av-j dt j n1 pp-f r-crq vbds vvn a-acp p-acp dt n1.
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Having told us, that in times past, they had their Conversation in the Lusts of the Flesh;
Having told us, that in times past, they had their Conversation in the Lustiest of the Flesh;
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if any should ask, what he means by that general Expression? Why, he tells us in my Text, that he means by it thus much, that in times past, they falsilled the desires of the Flesh, and of the mind.
if any should ask, what he means by that general Expression? Why, he tells us in my Text, that he means by it thus much, that in times past, they falsilled the Desires of the Flesh, and of the mind.
cs d vmd vvi, r-crq pns31 vvz p-acp d j n1? uh-crq, pns31 vvz pno12 p-acp po11 n1, cst pns31 vvz p-acp pn31 av av-d, cst p-acp n2 j, pns32 vvd dt n2 pp-f dt n1, cc pp-f dt n1.
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I shall briefly explain the words to you, and raise from them a few observations as I go along.
I shall briefly explain the words to you, and raise from them a few observations as I go along.
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The first term, that occurs to be explain'd, is the word (fulfilling.) In the Original 'tis (NONLATINALPHABET.) 'Tis the same word that the Apostle useth, 1 Joh. 3.8. He that committeth Sin it of the Devil. O NONLATINALPHABET, i. e.
The First term, that occurs to be explained, is the word (fulfilling.) In the Original it's (.) It's the same word that the Apostle uses, 1 John 3.8. He that Committeth since it of the devil. Oh, i. e.
dt ord n1, cst vvz pc-acp vbi vvn, vbz dt n1 (j-vvg.) p-acp dt j-jn pn31|vbz (.) pn31|vbz dt d n1 cst dt n1 vvz, crd np1 crd. pns31 cst vvz n1 pn31 pp-f dt n1. uh, uh. sy.
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he that makes Sin his trade and practice. For regenerate persons do sometimes commit Sin: and yet they are not the Children of the Devil. The meaning therefore is;
he that makes since his trade and practice. For regenerate Persons do sometime commit since: and yet they Are not the Children of the devil. The meaning Therefore is;
pns31 cst vvz n1 po31 n1 cc n1. p-acp j-vvn n2 vdb av vvi n1: cc av pns32 vbr xx dt n2 pp-f dt n1. dt n1 av vbz;
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not he that committeth an act of Sin; but he that committeth Sin so, as to make it his trade and constant practice.
not he that Committeth an act of since; but he that Committeth since so, as to make it his trade and constant practice.
xx pns31 cst vvz dt n1 pp-f n1; cc-acp pns31 cst vvz n1 av, c-acp pc-acp vvi pn31 po31 n1 cc j n1.
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And so here in the Text, NONLATINALPHABET, to fulfill, or do the Lusts of the Flesh, is to make it our trade and practice so to do.
And so Here in the Text,, to fulfil, or do the Lustiest of the Flesh, is to make it our trade and practice so to do.
cc av av p-acp dt n1,, pc-acp vvi, cc vdb dt n2 pp-f dt n1, vbz pc-acp vvi pn31 po12 n1 cc n1 av pc-acp vdi.
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Now from this term, and this explication, we may infer this Doctrine.
Now from this term, and this explication, we may infer this Doctrine.
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Doct. That 'tis the trade and practice of unregenerate persons to put in execution the Lusts of the Flesh.
Doct. That it's the trade and practice of unregenerate Persons to put in execution the Lustiest of the Flesh.
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But I have spoken somewhat of this nature already on the second Verse, and therefore shall say no more now.
But I have spoken somewhat of this nature already on the second Verse, and Therefore shall say no more now.
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A second term that comes to be explained in this clause, is the word (Desires.) In the Original, 'tis (NONLATINALPHABET) the Wills, as you find it in the Margin.
A second term that comes to be explained in this clause, is the word (Desires.) In the Original, it's () the Wills, as you find it in the Margin.
dt ord n1 cst vvz pc-acp vbi vvn p-acp d n1, vbz dt n1 (n2.) p-acp dt j-jn, pn31|vbz () dt n2, c-acp pn22 vvb pn31 p-acp dt n1.
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Now if you ask, why the Lusts of the Flesh are called Wills? The reason is,
Now if you ask, why the Lustiest of the Flesh Are called Wills? The reason is,
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because they have always the consent of the Will, when they are fulfilled. And hence we may infer this note.
Because they have always the consent of the Will, when they Are fulfilled. And hence we may infer this note.
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Doct. That the trade and practice of unregenerate men, in putting in execution the Lusts of the Flesh, is free and voluntary.
Doct. That the trade and practice of unregenerate men, in putting in execution the Lustiest of the Flesh, is free and voluntary.
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They fulfill the desires of the Flesh, and of the Mind. They so fulfill them, as to make it their trade and common practice.
They fulfil the Desires of the Flesh, and of the Mind. They so fulfil them, as to make it their trade and Common practice.
pns32 vvb dt n2 pp-f dt n1, cc pp-f dt n1. pns32 av vvi pno32, c-acp pc-acp vvi pn31 po32 n1 cc j n1.
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And this their practice is free and voluntary;
And this their practice is free and voluntary;
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their Wills give consent to it, and therefore these Lusts, which they put in execution, are called in my Text by the name of Wills. But not intending to insist on this Doctrine, I come, in the next place to the following words, viz. (of the Flesh, and of the Mind.)
their Wills give consent to it, and Therefore these Lustiest, which they put in execution, Are called in my Text by the name of Wills. But not intending to insist on this Doctrine, I come, in the next place to the following words, viz. (of the Flesh, and of the Mind.)
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In this clause the Apostle particularizeth the Lusts of the Flesh, which he had mentioned in the general, dividing them into two sorts;
In this clause the Apostle particularizeth the Lustiest of the Flesh, which he had mentioned in the general, dividing them into two sorts;
p-acp d n1 dt n1 vvz dt n2 pp-f dt n1, r-crq pns31 vhd vvn p-acp dt n1, vvg pno32 p-acp crd n2;
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into sensual Lusts and intellectual ones;
into sensual Lustiest and intellectual ones;
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Lusts of the Body, and Lusts of the Soul. (Fulfilling the desires of the Flesh,
Lustiest of the Body, and Lustiest of the Soul. (Fulfilling the Desires of the Flesh,
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and of the Mind.) By the Desires or Lusts of the Flesh, as put in opposition to the Lusts of the Mind, are meant bodily Lusts, or sensitive ones.and of the Mind.) By the Desires or Lustiest of the Flesh, as put in opposition to the Lustiest of the Mind, Are meant bodily Lustiest, or sensitive ones.
cc pp-f dt n1.) p-acp dt n2 cc n2 pp-f dt n1, a-acp vvn p-acp n1 p-acp dt n2 pp-f dt n1, vbr vvn j n2, cc j pi2.
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And by the Lusts of the Mind, are meant rational and intellectual Lusts, the Lusts of the Soul. So that Body and Soul, the sensitive part,
And by the Lustiest of the Mind, Are meant rational and intellectual Lustiest, the Lustiest of the Soul. So that Body and Soul, the sensitive part,
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and the intellectual have corrupt Lustings. And therefore from the words we may note this Doctrine.
and the intellectual have corrupt Lustings. And Therefore from the words we may note this Doctrine.
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Doct. Tbat the whole man is corrupted by Sin, or hath corrupt Lustings and irregular Desires.
Doct. That the Whole man is corrupted by since, or hath corrupt Lustings and irregular Desires.
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The Body hath, and so hath the Soul. Fulfilling the Desires of the Flesh, and of the Mind.
The Body hath, and so hath the Soul. Fulfilling the Desires of the Flesh, and of the Mind.
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From the first part of the Verse, I formerly observ'd this note, that Flesh or Corruption belongs universally to all men. That all men are corrupted.
From the First part of the Verse, I formerly observed this note, that Flesh or Corruption belongs universally to all men. That all men Are corrupted.
p-acp dt ord n1 pp-f dt n1, pns11 av-j vvd d n1, cst n1 cc n1 vvz av-j p-acp d n2. cst d n2 vbr vvn.
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But at present I observe, that this Flesh or Corruption is in all the parts of man's Nature.
But At present I observe, that this Flesh or Corruption is in all the parts of Man's Nature.
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And this is of different consideration from the other;
And this is of different consideration from the other;
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as 'tis one thing to have all men diseased, and another thing to have all parts diseased.
as it's one thing to have all men diseased, and Another thing to have all parts diseased.
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All men may be diseased, though they be not diseased in all their parts. But 'tis not so with inherent Corruption.
All men may be diseased, though they be not diseased in all their parts. But it's not so with inherent Corruption.
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Not only totus homo the whole man is corrupted;
Not only totus homo the Whole man is corrupted;
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but totum hominis, all that is in man, all the powers and faculties of man they are corrupted.
but totum hominis, all that is in man, all the Powers and faculties of man they Are corrupted.
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It is not therefore in the spiritual Malady, as in bodily Diseases.
It is not Therefore in the spiritual Malady, as in bodily Diseases.
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For many times in corporal Sickness, the head aches, when the heart is whole, and the foot is wounded, when the hand is well.
For many times in corporal Sickness, the head aches, when the heart is Whole, and the foot is wounded, when the hand is well.
p-acp d n2 p-acp j n1, dt n1 vvz, c-crq dt n1 vbz j-jn, cc dt n1 vbz vvn, c-crq dt n1 vbz av.
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But this Soul-distemper sticks and cleaves to every part, ne { que } manus, ne { que } pes, &c. (as one speaks) neither hand nor foot,
But this Soul-distemper sticks and cleaves to every part, ne { que } manus, ne { que } pes, etc. (as one speaks) neither hand nor foot,
p-acp d n1 vvz cc vvz p-acp d n1, ccx { fw-fr } fw-la, fw-fr { fw-fr } fw-la, av (c-acp pi vvz) dx n1 ccx n1,
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neither head nor heart, is as it should be, or does as it should do.
neither head nor heart, is as it should be, or does as it should do.
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Now in handling of the Doctrine, I shall first demonstrate the truth of it, and then conclude with some improvement.
Now in handling of the Doctrine, I shall First demonstrate the truth of it, and then conclude with Some improvement.
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First, I shall demonstrate the truth of it. And that, 1. From plain Scripture. 2. By an Induction of Particulars. And, 3. By Scripture-arguments.First, I shall demonstrate the truth of it. And that, 1. From plain Scripture. 2. By an Induction of Particulars. And, 3. By Scripture-arguments.
ord, pns11 vmb vvi dt n1 pp-f pn31. cc d, crd p-acp j n1. crd p-acp dt n1 pp-f n2-j. np1, crd p-acp n2.
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1. I shall demonstrate the truth of it from plain Scripture. My Text it self is a clear evidence.
1. I shall demonstrate the truth of it from plain Scripture. My Text it self is a clear evidence.
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For there is no part scarce, but there is something in the Text, that holds forth the Corruption of it, either directly or implicitly.
For there is no part scarce, but there is something in the Text, that holds forth the Corruption of it, either directly or implicitly.
p-acp pc-acp vbz dx n1 av-j, cc-acp pc-acp vbz pi p-acp dt n1, cst vvz av dt n1 pp-f pn31, av-d av-j cc av-j.
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Here are the Lusts of the Flesh, namely of the body or sensitive part. And here are the Lusts of the Mind, or of the Understanding and reasoning part;
Here Are the Lustiest of the Flesh, namely of the body or sensitive part. And Here Are the Lustiest of the Mind, or of the Understanding and reasoning part;
av vbr dt n2 pp-f dt n1, av pp-f dt n1 cc j n1. cc av vbr dt n2 pp-f dt n1, cc pp-f dt n1 cc vvg n1;
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in the word (NONLATINALPHABET) which word properly refers to the Understanding.
in the word () which word properly refers to the Understanding.
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And here is also the Corruption of the Will, in the word (NONLATINALPHABET.) For he calleth Lusts, when they come into action, by the name of Wills; the Wills of the Flesh and of the Mind.
And Here is also the Corruption of the Will, in the word (.) For he calls Lustiest, when they come into actium, by the name of Wills; the Wills of the Flesh and of the Mind.
cc av vbz av dt n1 pp-f dt vmb, p-acp dt n1 (.) p-acp pns31 vvz n2, c-crq pns32 vvb p-acp n1, p-acp dt n1 pp-f n2; dt n2 pp-f dt n1 cc pp-f dt n1.
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So that here you have the sensitive powers, and the rational powers; in a word, all the powers that are in man, either mentioned expresly or implicitly:
So that Here you have the sensitive Powers, and the rational Powers; in a word, all the Powers that Are in man, either mentioned expressly or implicitly:
av cst av pn22 vhb dt j n2, cc dt j n2; p-acp dt n1, d dt n2 cst vbr p-acp n1, av-d vvn av-j cc av-j:
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and the Apostle, you see, ascribes Lusts unto all of them, which therefore shews man's universal Corruption.
and the Apostle, you see, ascribes Lustiest unto all of them, which Therefore shows Man's universal Corruption.
cc dt n1, pn22 vvb, vvz n2 p-acp d pp-f pno32, r-crq av vvz ng1 j n1.
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So Rom. 3.10, &c. the Apostle there goes over all the powers of man, and shews that Corruption sticks to them all.
So Rom. 3.10, etc. the Apostle there Goes over all the Powers of man, and shows that Corruption sticks to them all.
np1 np1 crd, av dt n1 a-acp vvz p-acp d dt n2 pp-f n1, cc vvz d n1 vvz p-acp pno32 d.
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In the Mind, there is none that understandeth, v. 11. In the Will, there is none that seeketh after God, as you read in the same Verse.
In the Mind, there is none that understands, v. 11. In the Will, there is none that seeks After God, as you read in the same Verse.
p-acp dt n1, a-acp vbz pix cst vvz, n1 crd p-acp dt n1, a-acp vbz pix cst vvz p-acp np1, c-acp pn22 vvb p-acp dt d n1.
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In all other parts, the throat is an open Sepulchre, with their tongues they have used deceit, the poison of Aspes is under their lips, there mouth is full of cursing, their feet swift to shed blood, v. 13, 14, 15. All parts both of Body and Soul are full of Corruption.
In all other parts, the throat is an open Sepulchre, with their tongues they have used deceit, the poison of Asps is under their lips, there Mouth is full of cursing, their feet swift to shed blood, v. 13, 14, 15. All parts both of Body and Soul Are full of Corruption.
p-acp d j-jn n2, dt n1 vbz dt j n1, p-acp po32 n2 pns32 vhb vvn n1, dt n1 pp-f n2 vbz p-acp po32 n2, a-acp n1 vbz j pp-f vvg, po32 n2 j pc-acp vvi n1, n1 crd, crd, crd av-d n2 d pp-f n1 cc n1 vbr j pp-f n1.
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From the Soal of the foot to the crown of the head, there is no whole part, Is. 1.6.From the Soal of the foot to the crown of the head, there is no Whole part, Is. 1.6.
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So that the Scripture is clear in this truth; that the whole man, and all that is in man is corrupted. Which,
So that the Scripture is clear in this truth; that the Whole man, and all that is in man is corrupted. Which,
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2. I shall demonstrate by an Induction of Particulars, taken from the several parts of man.
2. I shall demonstrate by an Induction of Particulars, taken from the several parts of man.
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Man may be divided into Body and Soul, into Flesh and Mind, as 'tis in the Text. Under Flesh are included bodily Senses and Members, and sensitive Appetites.
Man may be divided into Body and Soul, into Flesh and Mind, as it's in the Text. Under Flesh Are included bodily Senses and Members, and sensitive Appetites.
n1 vmb vbi vvn p-acp n1 cc n1, p-acp n1 cc n1, c-acp pn31|vbz p-acp dt np1 p-acp n1 vbr vvd j n2 cc n2, cc j n2.
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Under the Mind are included (by a Synecdoche ) all the powers and faculties of the Soul, Understanding, Conscience, Will and Affections.
Under the Mind Are included (by a Synecdoche) all the Powers and faculties of the Soul, Understanding, Conscience, Will and Affections.
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And all these are corrupted and vitiated.
And all these Are corrupted and vitiated.
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1. If we begin with the body or outward man, this we shall find to be nothing else but a body of Sin,
1. If we begin with the body or outward man, this we shall find to be nothing Else but a body of since,
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and all our members to be instruments of Ʋnrighteousness, as the Apostle calls them, Rom. 6.13.
and all our members to be Instruments of Ʋnrighteousness, as the Apostle calls them, Rom. 6.13.
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Hence we read of eyes full of Adultery, 2 Pet. 2.14. Of mouths full of bitterness and cursing, and feet swift to shed blood, Rom. 3.14, 15. Of ears uncircumcised, deaf unto every holy Suggestion, Act. 7.51. Of tongues unruly and full of deadly poison, containing a world of iniquity, Jam. 3.8.
Hence we read of eyes full of Adultery, 2 Pet. 2.14. Of mouths full of bitterness and cursing, and feet swift to shed blood, Rom. 3.14, 15. Of ears uncircumcised, deaf unto every holy Suggestion, Act. 7.51. Of tongues unruly and full of deadly poison, containing a world of iniquity, Jam. 3.8.
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And so for the other Senses and Members, the Scripture shews, that they are all since the fall, instruments of iniquity;
And so for the other Senses and Members, the Scripture shows, that they Are all since the fallen, Instruments of iniquity;
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prone and ready to put in execution the corrupt affections and desires of the Soul. So that Corruption has seiz'd our outward man,
prove and ready to put in execution the corrupt affections and Desires of the Soul. So that Corruption has seized our outward man,
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and reigns in our body, whilst unregenerate, as the Apostle speaks, Rom. 6.12. Again,
and reigns in our body, while unregenerate, as the Apostle speaks, Rom. 6.12. Again,
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2. If we look to our inward man, or the powers of our Souls, Understanding, Conscience, Will and Affections, these also we shall find to be corrupted.
2. If we look to our inward man, or the Powers of our Souls, Understanding, Conscience, Will and Affections, these also we shall find to be corrupted.
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1. The Ʋnderstanding, this is corrupted. 'Tis darkned, and alienated from the life of God, Eph. 4.18. 'Tis wise to do evil, but 'tis enmity against God, Rom. 8.7. 'Tis not sufficient to think a good thought, 2 Cor. 3.5. In natural things, 'tis dim-sighted, but as to spiritual truths, 'tis quite out, 1 Cor. 2.14. The natural man receiveth not the things of the Spirit.
1. The Ʋnderstanding, this is corrupted. It's darkened, and alienated from the life of God, Ephesians 4.18. It's wise to do evil, but it's enmity against God, Rom. 8.7. It's not sufficient to think a good Thought, 2 Cor. 3.5. In natural things, it's dimsighted, but as to spiritual truths, it's quite out, 1 Cor. 2.14. The natural man receives not the things of the Spirit.
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What those things of the Spirit are, the Text tells us, no other than the plainest truths of the Gospel.
What those things of the Spirit Are, the Text tells us, no other than the Plainest truths of the Gospel.
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Nay, he counts these foolishness, even those things, which are the wisdom of God.
Nay, he counts these foolishness, even those things, which Are the Wisdom of God.
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And no wonder, for he cannot know them, (as it follows) for they are spiritually discerned.
And no wonder, for he cannot know them, (as it follows) for they Are spiritually discerned.
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2. The Conscience, this also is defiled. So saith the Scripture, Tit. 1.15. Ʋnto them that are defiled and unbelieving, nothing is pure, but their very Mind and Conscience is defiled.
2. The Conscience, this also is defiled. So Says the Scripture, Tit. 1.15. Ʋnto them that Are defiled and unbelieving, nothing is pure, but their very Mind and Conscience is defiled.
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The Conscience, since the fall, does not rightly perform its office, of bearing witness, accusing or excusing, as there is occasion.
The Conscience, since the fallen, does not rightly perform its office, of bearing witness, accusing or excusing, as there is occasion.
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But for the most part is deaf to the Suggestions of God's Spirit, and secure against the Threats and Judgments of the Law;
But for the most part is deaf to the Suggestions of God's Spirit, and secure against the Treats and Judgments of the Law;
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being full of stupidity, insensibleness, and past feeling, as the expression is, Eph. 4.19. 3. The Will hath its share also in Corruption.
being full of stupidity, insensibleness, and past feeling, as the expression is, Ephesians 4.19. 3. The Will hath its share also in Corruption.
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This has lost its native freedom, and is now become a Servant of Sin. 'Tis full of aversness,
This has lost its native freedom, and is now become a Servant of Sin. It's full of averseness,
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and enmity, and obstinacy against what is good, Rom. 8.7. The carnal Mind, (and Heart) is not subject to the law of God, neither indeed can be.
and enmity, and obstinacy against what is good, Rom. 8.7. The carnal Mind, (and Heart) is not Subject to the law of God, neither indeed can be.
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Though the proper object of the Will is good, and God is the highest and supream Good;
Though the proper Object of the Will is good, and God is the highest and supreme Good;
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yet it turns away from God, and seeks its chief good somewhere else. Hence that complaint of God by the Prophet, Jer. 2.13. My people have committed two evils;
yet it turns away from God, and seeks its chief good somewhere Else. Hence that complaint of God by the Prophet, Jer. 2.13. My people have committed two evils;
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they have forsaken me, the fountain of living water, and have hewn to themselves Cisterns, that can hold no water. But to pass on.they have forsaken me, the fountain of living water, and have hewn to themselves Cisterns, that can hold no water. But to pass on.
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4. They Affections, these also are corrupted;
4. They Affections, these also Are corrupted;
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being earthly, sensual, rebellious against reason, preferring empty and transitory contentments, before the great matters of Heaven and Eternity.
being earthly, sensual, rebellious against reason, preferring empty and transitory contentment's, before the great matters of Heaven and Eternity.
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In a word, the imaginations and affections of man's heart are only evil, Gen. 6.5. And hence 'tis, that there is so little Love unto, or Desire after heavenly things.
In a word, the Imaginations and affections of Man's heart Are only evil, Gen. 6.5. And hence it's, that there is so little Love unto, or Desire After heavenly things.
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Thus have I proved by an induction of Particulars, that the whole man, and the whole of man, is corrupted by Sin. Which also may be proved,
Thus have I proved by an induction of Particulars, that the Whole man, and the Whole of man, is corrupted by Sin. Which also may be proved,
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3. By Scripture-arguments. I shall mention three.
3. By Scripture-arguments. I shall mention three.
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1. That the whole man is corrupted by Sin, may be proved by this argument, because the whole man has need to be sanctified. I thus argue;
1. That the Whole man is corrupted by since, may be proved by this argument, Because the Whole man has need to be sanctified. I thus argue;
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if Sanctification reacheth to every part, then every part of man is corrupted. For Sanctification is nothing but the curing the Corruption of our nature.
if Sanctification reaches to every part, then every part of man is corrupted. For Sanctification is nothing but the curing the Corruption of our nature.
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Now if any part were whole, it would not need the Physician or a Cure.
Now if any part were Whole, it would not need the physician or a Cure.
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If therefore we have need of Sanctification in every part, this shews that we are corrupted in every part.
If Therefore we have need of Sanctification in every part, this shows that we Are corrupted in every part.
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But that we have need of Sanctification in every part, is plain from that Prayer of St. Paul for the Thessalonians, 1 Thes. 5.23. where he prays they may be sanctified throughout in Body, Soul, and Spirit, which take in the whole of man.
But that we have need of Sanctification in every part, is plain from that Prayer of Saint Paul for the Thessalonians, 1 Thebes 5.23. where he prays they may be sanctified throughout in Body, Soul, and Spirit, which take in the Whole of man.
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By the Spirit, understand we, the superiour faculties, those that belong to the rational Soul, Understanding, Will, Conscience.
By the Spirit, understand we, the superior faculties, those that belong to the rational Soul, Understanding, Will, Conscience.
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By the Soul is meant the inferiour powers, the internal Senses and Affections;
By the Soul is meant the inferior Powers, the internal Senses and Affections;
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which are common to brutes, and which we commonly call the sensitive Soul. And by the Body he means the outward Members.
which Are Common to brutus's, and which we commonly call the sensitive Soul. And by the Body he means the outward Members.
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For all which he prays, that they may be sanctified; a plain argument that they are all corrupted, for otherwise they need not Sanctification.
For all which he prays, that they may be sanctified; a plain argument that they Are all corrupted, for otherwise they need not Sanctification.
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2. Another argument to prove the universal pravity of man's nature may be taken from the testimony of the Pharisees themselves, concerning the man that was born blind, Joh. 9.34. Thou wast wholly, say they, (NONLATINALPHABET, thy whole man was) born in Sin; intimating, that he was corrupted all over.
2. another argument to prove the universal pravity of Man's nature may be taken from the testimony of the Pharisees themselves, Concerning the man that was born blind, John 9.34. Thou wast wholly, say they, (, thy Whole man was) born in since; intimating, that he was corrupted all over.
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I confess, they seem only to apply it to such, whose birth God had branded with some defect,
I confess, they seem only to apply it to such, whose birth God had branded with Some defect,
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as he had this mans with blindness.
as he had this men with blindness.
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But yet we may justly take it from these Extenuators of Corruption, as a remainder of that truth, which from their Fore-fathers had been derived to them.
But yet we may justly take it from these Extenuators of Corruption, as a remainder of that truth, which from their Forefathers had been derived to them.
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And so it proves not merely that men are born in Sin, but that the whole man (NONLATINALPHABET) is so.
And so it Proves not merely that men Are born in since, but that the Whole man () is so.
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There is not a part or power free.
There is not a part or power free.
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3. Lastly, Another argument may be drawn from that name that is given to Corruption in Scripture.
3. Lastly, another argument may be drawn from that name that is given to Corruption in Scripture.
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'Tis called by the name of the old man; Eph. 4.22.
It's called by the name of the old man; Ephesians 4.22.
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Put off the old man which is corrupt, &c. Now why is Corruption called here by the name of man? Why,Put off the old man which is corrupt, etc. Now why is Corruption called Here by the name of man? Why,
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for this reason, because it overspreads the whole man, and has Members as large as man's Soul and Body.
for this reason, Because it overspreads the Whole man, and has Members as large as Man's Soul and Body.
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It is not called the old Ʋnderstanding, or the old Will, or the old Affections, but the old Man, because all the powers and parts, that go to make a man, are tainted with it.
It is not called the old Ʋnderstanding, or the old Will, or the old Affections, but the old Man, Because all the Powers and parts, that go to make a man, Are tainted with it.
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And therefore all things do become new, when a man is regenerated, 2 Cor. 5.17. And let this suffice for Demonstration;
And Therefore all things do become new, when a man is regenerated, 2 Cor. 5.17. And let this suffice for Demonstration;
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a brief Application shall conclude all.
a brief Application shall conclude all.
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APPLICATION. Is it so, That the whole man is corrupted by Sin? Then, 1. Hence see the state of your Souls as they are by nature.
APPLICATION. Is it so, That the Whole man is corrupted by since? Then, 1. Hence see the state of your Souls as they Are by nature.
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What the Pharisees said of the man born blind, thou wast altogether born in Sin, may be applied to all of us.
What the Pharisees said of the man born blind, thou wast altogether born in since, may be applied to all of us.
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You were all, my beloved, as well as my self, born wholly in Sin. Considered merely in your natural state, there is no part sound in you.
You were all, my Beloved, as well as my self, born wholly in Sin. Considered merely in your natural state, there is no part found in you.
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Body and Soul are both corrupted. The Flesh and the Mind have both corrupt lustings; and there is not a faculty that retains its integrity.
Body and Soul Are both corrupted. The Flesh and the Mind have both corrupt lustings; and there is not a faculty that retains its integrity.
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We ought to be instructed in this truth, that so we may rightly know our selves.
We ought to be instructed in this truth, that so we may rightly know our selves.
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Which we shall never do, till we throughly understand our sinfulness by nature. 2. Bewail the Corruption of your nature.
Which we shall never do, till we thoroughly understand our sinfulness by nature. 2. Bewail the Corruption of your nature.
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What miserable creatures has Sin made us? It has not only robb'd us of God's image,
What miserable creatures has since made us? It has not only robbed us of God's image,
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and all that is spiritually good;
and all that is spiritually good;
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but it has fill'd us with depraved and perverse dispositions, with irregular desires and corrupt lustings in the whole man.
but it has filled us with depraved and perverse dispositions, with irregular Desires and corrupt lustings in the Whole man.
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Our whole nature is depraved by Sin. The Contagion thereof has not only fallen on the lower animal faculties, on the Flesh, and the sensitive part;
Our Whole nature is depraved by Sin. The Contagion thereof has not only fallen on the lower animal faculties, on the Flesh, and the sensitive part;
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but it has ascended to the higher also, namely, to the Mind and rational Soul. And this being so,
but it has ascended to the higher also, namely, to the Mind and rational Soul. And this being so,
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surely 'tis matter of great lamentation.
surely it's matter of great lamentation.
av-j pn31|vbz n1 pp-f j n1.
(29) application (DIV3)
631
Page 257
3331
You account that a very malignant disease which reacheth but one Member, if so be, it spoil it and make it useless;
You account that a very malignant disease which reaches but one Member, if so be, it spoil it and make it useless;
pn22 vvb cst dt j j n1 r-crq vvz p-acp crd n1, cs av vbi, pn31 n1 pn31 cc vvi pn31 j;
(29) application (DIV3)
631
Page 257
3332
if it lame but a joint, or take away an eye.
if it lame but a joint, or take away an eye.
cs pn31 vvb p-acp dt n1, cc vvb av dt n1.
(29) application (DIV3)
631
Page 257
3333
How much greater and more dangerous then, is this spiritual disease, which extends it self to all that is in man,
How much greater and more dangerous then, is this spiritual disease, which extends it self to all that is in man,
c-crq d jc cc av-dc j av, vbz d j n1, r-crq vvz pn31 n1 p-acp d cst vbz p-acp n1,
(29) application (DIV3)
631
Page 257
3334
and corrupts and vitiates his whole nature, and makes him abominable in God's sight? You account that a poisonous creature,
and corrupts and vitiates his Whole nature, and makes him abominable in God's sighed? You account that a poisonous creature,
cc vvz cc vvz po31 j-jn n1, cc vvz pno31 j p-acp npg1 n1? pn22 vvb cst dt j n1,
(29) application (DIV3)
631
Page 257
3335
and so loath it, which has poison but in one part;
and so loath it, which has poison but in one part;
cc av vvb pn31, r-crq vhz n1 cc-acp p-acp crd n1;
(29) application (DIV3)
631
Page 257
3336
as Serpents in their Stings, and Vipers in their Teeth, which when taken out, the rest is not poisonous.
as Serpents in their Stings, and Vipers in their Teeth, which when taken out, the rest is not poisonous.
c-acp n2 p-acp po32 n2, cc n2 p-acp po32 n2, r-crq c-crq vvn av, dt n1 vbz xx j.
(29) application (DIV3)
631
Page 258
3337
How justly then might God loath us, who are poisonous all over. For the Poison of Sin hath soak'd all, and pierc'd through every part of us.
How justly then might God loath us, who Are poisonous all over. For the Poison of since hath soaked all, and pierced through every part of us.
c-crq av-j av vmd np1 vvi pno12, r-crq vbr j av-d a-acp. p-acp dt n1 pp-f n1 vhz vvn d, cc vvn p-acp d n1 pp-f pno12.
(29) application (DIV3)
631
Page 258
3338
It is in our Souls, and 'tis in our Bodies. There is no part or power free.
It is in our Souls, and it's in our Bodies. There is no part or power free.
pn31 vbz p-acp po12 n2, cc pn31|vbz p-acp po12 n2. pc-acp vbz dx n1 cc n1 j.
(29) application (DIV3)
631
Page 258
3339
And therefore Sin in Scripture is usually compared to such bodily diseases, which overspread all the parts;
And Therefore since in Scripture is usually compared to such bodily diseases, which overspread all the parts;
cc av n1 p-acp n1 vbz av-j vvn p-acp d j n2, r-crq vvd d dt n2;
(29) application (DIV3)
631
Page 258
3340
particularly to a Leprosie (whereby it was typified in the ceremonial Law) which goes over the whole Body.
particularly to a Leprosy (whereby it was typified in the ceremonial Law) which Goes over the Whole Body.
av-j p-acp dt n1 (c-crq pn31 vbds vvn p-acp dt j n1) r-crq vvz p-acp dt j-jn n1.
(29) application (DIV3)
631
Page 258
3341
This therefore calls on us, to bewail our nature;
This Therefore calls on us, to bewail our nature;
np1 av vvz p-acp pno12, pc-acp vvi po12 n1;
(29) application (DIV3)
631
Page 258
3342
seeing every part is infected and diseased, and justly makes us loathsome in the sight of God.
seeing every part is infected and diseased, and justly makes us loathsome in the sighed of God.
vvg d n1 vbz vvn cc vvn, cc av-j vvz pno12 j p-acp dt n1 pp-f np1.
(29) application (DIV3)
631
Page 258
3343
3. See the need of Regeneration, and what a great and difficult work it is. The Corruption of man's nature shews the need of Regeneration;
3. See the need of Regeneration, and what a great and difficult work it is. The Corruption of Man's nature shows the need of Regeneration;
crd vvb dt n1 pp-f n1, cc q-crq dt j cc j n1 pn31 vbz. dt n1 pp-f ng1 n1 vvz dt n1 pp-f n1;
(29) application (DIV3)
632
Page 258
3344
and man's universal Corruption the great difficulty of it. If only one part was corrupted in us, then Regeneration might not be so difficult.
and Man's universal Corruption the great difficulty of it. If only one part was corrupted in us, then Regeneration might not be so difficult.
cc ng1 j n1 dt j n1 pp-f pn31. cs av-j crd n1 vbds vvn p-acp pno12, cs n1 vmd xx vbi av j.
(29) application (DIV3)
632
Page 258
3345
But when the whole is corrupted, and every part needs mending, this shews Regeneration to be a great work.
But when the Whole is corrupted, and every part needs mending, this shows Regeneration to be a great work.
p-acp c-crq dt j-jn vbz vvn, cc d n1 av vvg, d vvz n1 pc-acp vbi dt j n1.
(29) application (DIV3)
632
Page 258
3346
To heal but the Lungs or Liver, if corrupted, is accounted a great cure, though performed but on one part:
To heal but the Lungs or Liver, if corrupted, is accounted a great cure, though performed but on one part:
p-acp vvi p-acp dt n2 cc n1, cs vvn, vbz vvn dt j n1, cs vvn cc-acp p-acp crd n1:
(29) application (DIV3)
632
Page 258
3347
but Regeneration is the curing and renewing of the whole man.
but Regeneration is the curing and renewing of the Whole man.
cc-acp n1 vbz dt n-vvg cc vvg pp-f dt j-jn n1.
(29) application (DIV3)
632
Page 258
3348
In those that are regenerate, old things are done away, and all things become new, 2 Cor. 5.17. Which therefore shews it to be a great work, and may serve as some discovery to try our selves by.
In those that Are regenerate, old things Are done away, and all things become new, 2 Cor. 5.17. Which Therefore shows it to be a great work, and may serve as Some discovery to try our selves by.
p-acp d cst vbr vvn, j n2 vbr vdn av, cc d n2 vvb j, crd np1 crd. r-crq av vvz pn31 pc-acp vbi dt j n1, cc vmb vvi p-acp d n1 pc-acp vvi po12 n2 p-acp.
(29) application (DIV3)
632
Page 258
3349
But this leads to a fourth use. 4. Enquire, Whether this universal Corruption of nature is yet healed by regenerating Grace.
But this leads to a fourth use. 4. Inquire, Whither this universal Corruption of nature is yet healed by regenerating Grace.
p-acp d vvz p-acp dt ord n1. crd vvb, cs d j n1 pp-f n1 vbz av vvn p-acp vvg n1.
(29) application (DIV3)
632
Page 258
3350
That our natures, since the fall, have been uni••rsally depraved, has been undeniably proved. •ow the question is, Whether or no, they are healed and renewed by regenerating Grace.
That our nature's, since the fallen, have been uni••rsally depraved, has been undeniably proved. •ow the question is, Whither or no, they Are healed and renewed by regenerating Grace.
d po12 n2, c-acp dt n1, vhb vbn av-j vvn, vhz vbn av-j vvn. n1 dt n1 vbz, cs cc uh-dx, pns32 vbr vvn cc vvn p-acp vvg n1.
(29) application (DIV3)
633
Page 259
3351
If you ask, how shall we know it? For the discovery of it, I shall only at present, refer you to one Scripture, that but now mentioned, 2 Cor. 5.17. If any man be in Christ, he is a new creature:
If you ask, how shall we know it? For the discovery of it, I shall only At present, refer you to one Scripture, that but now mentioned, 2 Cor. 5.17. If any man be in christ, he is a new creature:
cs pn22 vvb, q-crq vmb pns12 vvi pn31? p-acp dt n1 pp-f pn31, pns11 vmb av-j p-acp j, vvb pn22 p-acp crd n1, cst p-acp av vvn, crd np1 crd. cs d n1 vbi p-acp np1, pns31 vbz dt j n1:
(29) application (DIV3)
633
Page 259
3352
old things are past away, behold all things are become new. The Apostle here gives a brief description of the new Creature;old things Are passed away, behold all things Are become new. The Apostle Here gives a brief description of the new Creature;
j n2 vbr vvn av, vvb d n2 vbr vvn j. dt n1 av vvz dt j n1 pp-f dt j n1;
(29) application (DIV3)
633
Page 259
3353
and shews that it consists in two things; in the passing away of old things, and in the coming of new.
and shows that it consists in two things; in the passing away of old things, and in the coming of new.
cc vvz cst pn31 vvz p-acp crd n2; p-acp dt vvg av pp-f j n2, cc p-acp dt n-vvg pp-f j.
(29) application (DIV3)
633
Page 259
3354
Now, is this change wrought in you? Are old things past away? Are all things become new?
Now, is this change wrought in you? are old things passed away? are all things become new?
av, vbz d n1 vvn p-acp pn22? vbr j n2 vvn av? vbr d n2 vvb j?
(29) application (DIV3)
633
Page 259
3355
1. Are old things past away? Old Pride, old Ignorance, old Malice, old Wickedness? Have you put off the old man, as the expression is Eph. 4.22. I don't say, that the old man is wholly put off by the Saints in this life.
1. are old things passed away? Old Pride, old Ignorance, old Malice, old Wickedness? Have you put off the old man, as the expression is Ephesians 4.22. I don't say, that the old man is wholly put off by the Saints in this life.
crd vbr j n2 vvn av? j n1, j n1, j n1, j n1? vhb pn22 vvi a-acp dt j n1, p-acp dt n1 vbz np1 crd. pns11 vdn|pn31 vvb, cst dt j n1 vbz av-jn vvn a-acp p-acp dt n2 p-acp d n1.
(29) application (DIV3)
634
Page 259
3356
But have you put him off, so as to denominate you regenerate persons? Have you put him off as to his rule and dominion? More particularly,
But have you put him off, so as to denominate you regenerate Persons? Have you put him off as to his Rule and dominion? More particularly,
cc-acp vhb pn22 vvn pno31 a-acp, av c-acp pc-acp vvi pn22 vvn n2? vhb pn22 vvn pno31 a-acp a-acp p-acp po31 n1 cc n1? av-dc av-jn,
(29) application (DIV3)
634
Page 259
3357
1. Do you grieve for the remainders of your Corruption? Were you ever sensible of that body of Sin, you carry about with you? Regenerate persons do mourn under it.
1. Do you grieve for the remainders of your Corruption? Were you ever sensible of that body of since, you carry about with you? Regenerate Persons do mourn under it.
crd vdb pn22 vvi p-acp dt n2 pp-f po22 n1? vbdr pn22 av j pp-f d n1 pp-f n1, pn22 vvb a-acp p-acp pn22? vvn n2 vdb vvi p-acp pn31.
(29) application (DIV3)
635
Page 259
3358
Observe how bitterly Paul complains, Rom. 7.24.
Observe how bitterly Paul complains, Rom. 7.24.
vvb c-crq av-j np1 vvz, np1 crd.
(29) application (DIV3)
635
Page 259
3359
2. Do you make opposition against it? Do you strive against old things? Regenerate persons, they not only complain of Sin,
2. Do you make opposition against it? Do you strive against old things? Regenerate Persons, they not only complain of since,
crd vdb pn22 vvi n1 p-acp pn31? vdb pn22 vvi p-acp j n2? vvn n2, pns32 xx av-j vvi pp-f n1,
(29) application (DIV3)
636
Page 259
3360
but fight against it, Gal. 5.17. The Flesh lusteth against the Spirit and the Spirit against the Flesh.
but fight against it, Gal. 5.17. The Flesh Lusteth against the Spirit and the Spirit against the Flesh.
cc-acp vvb p-acp pn31, np1 crd. dt n1 vvz p-acp dt n1 cc dt n1 p-acp dt n1.
(29) application (DIV3)
636
Page 260
3361
3. Are you mortifying the old man daily? Th• new creature is continually making oppositio• unto Sin, and seeking to crucifie it.
3. are you mortifying the old man daily? Th• new creature is continually making oppositio• unto since, and seeking to crucify it.
crd vbr pn22 vvg dt j n1 av-j? n1 j n1 vbz av-j vvg n1 p-acp n1, cc vvg pc-acp vvi pn31.
(29) application (DIV3)
637
Page 260
3362
Some lim•• of the old Adam does ever and anon drop o• Though Sin doth not die perfectly, yet it die daily.
some lim•• of the old Adam does ever and anon drop o• Though since does not die perfectly, yet it die daily.
d n1 pp-f dt j np1 vdz av cc av vvb n1 cs n1 vdz xx vvi av-j, av pn31 vvi av-j.
(29) application (DIV3)
637
Page 260
3363
A gracious Soul thinks he can never sufficiently kill it. Let us try our selves by this first mark, wh•ther we are new creatures.
A gracious Soul thinks he can never sufficiently kill it. Let us try our selves by this First mark, wh•ther we Are new creatures.
dt j n1 vvz pns31 vmb av-x av-j vvi pn31. vvb pno12 vvi po12 n2 p-acp d ord n1, av pns12 vbr j n2.
(29) application (DIV3)
637
Page 260
3364
Are old things pa• away? Do we grieve for Sin, the remainders o• it? Do we oppose it, are old things pa• away? Do we grieve for since, the remainders o• it? Do we oppose it,
vbr j n2 n1 av? vdb pns12 vvi p-acp n1, dt n2 n1 pn31? vdb pns12 vvi pn31,
(29) application (DIV3)
638
Page 260
3365
and daily mortifie it? I• so, this is the passing away of old things, th• not in a legal, yet in an Evangelical sense;
and daily mortify it? I• so, this is the passing away of old things, th• not in a Legal, yet in an Evangelical sense;
cc av-j vvi pn31? n1 av, d vbz dt vvg av pp-f j n2, n1 xx p-acp dt j, av p-acp dt np1 n1;
(29) application (DIV3)
638
Page 260
3366
an• though it be not to satisfaction, yet it is to acceptation.
an• though it be not to satisfaction, yet it is to acceptation.
n1 cs pn31 vbb xx p-acp n1, av pn31 vbz p-acp n1.
(29) application (DIV3)
638
Page 260
3367
2. Are all things become new? In the new Creature there is not only the passing away o• old things, but all things become new.
2. are all things become new? In the new Creature there is not only the passing away o• old things, but all things become new.
crd vbr d n2 vvb j? p-acp dt j n1 a-acp vbz xx av-j dt vvg av n1 j n2, cc-acp d n2 vvb j.
(29) application (DIV3)
639
Page 260
3368
There are new Principles, new Aims, new Affections and Dispositions;
There Are new Principles, new Aims, new Affections and Dispositions;
pc-acp vbr j n2, j vvz, j n2 cc n2;
(29) application (DIV3)
639
Page 260
3369
yea all things become new. And therefore Grace is called the new man; not the new Eye,
yea all things become new. And Therefore Grace is called the new man; not the new Eye,
uh d n2 vvb j. cc av n1 vbz vvn dt j n1; xx dt j n1,
(29) application (DIV3)
639
Page 260
3370
or the new Tongue, the new Mind, or new Will, but the new Man, Eph. 4.24. (as Corruption in v. 22. is called the old Man ) to shew that it overspreads our whole Fabrick. More particularly,
or the new Tongue, the new Mind, or new Will, but the new Man, Ephesians 4.24. (as Corruption in v. 22. is called the old Man) to show that it overspreads our Whole Fabric. More particularly,
cc dt j n1, dt j n1, cc j n1, cc-acp dt j n1, np1 crd. (c-acp n1 p-acp n1 crd vbz vvn dt j n1) pc-acp vvi cst pn31 vvz po12 j-jn n1. av-dc av-jn,
(29) application (DIV3)
639
Page 260
3371
1. In the new creature there is a new mind. Regenerate persons are renewed in their minds, Eph. 4.23. They see things with another aspect than they did before.
1. In the new creature there is a new mind. Regenerate Persons Are renewed in their minds, Ephesians 4.23. They see things with Another aspect than they did before.
crd p-acp dt j n1 a-acp vbz dt j n1. vvn n2 vbr vvn p-acp po32 n2, np1 crd. pns32 vvb n2 p-acp j-jn n1 cs pns32 vdd a-acp.
(29) application (DIV3)
640
Page 260
3372
Formerly they saw no great evil in Sin: now they discern it to be the worst of evils.
Formerly they saw no great evil in since: now they discern it to be the worst of evils.
av-j pns32 vvd dx j n-jn p-acp n1: av pns32 vvb pn31 pc-acp vbi dt js pp-f n2-jn.
(29) application (DIV3)
640
Page 260
3373
Heretofore they saw no great loveliness in Christ: now Christ is all with them, altogether lovely, the chief among ten thousand.
Heretofore they saw no great loveliness in christ: now christ is all with them, altogether lovely, the chief among ten thousand.
av pns32 vvd dx j n1 p-acp np1: av np1 vbz d p-acp pno32, av j, dt j-jn p-acp crd crd.
(29) application (DIV3)
640
Page 261
3374
〈 ◊ 〉 time past, they had a good opinion of them••lves and their own righteousness;
〈 ◊ 〉 time past, they had a good opinion of them••lves and their own righteousness;
〈 sy 〉 n1 j, pns32 vhd dt j n1 pp-f n2 cc po32 d n1;
(29) application (DIV3)
640
Page 261
3375
but now ••ey see their own Vileness and Corruption, yea, such shortness in their best performances, that they cry out of them, as filthy rags, Is. 64.6.
but now ••ey see their own Vileness and Corruption, yea, such shortness in their best performances, that they cry out of them, as filthy rags, Is. 64.6.
cc-acp av n1 vvb po32 d n1 cc n1, uh, d n1 p-acp po32 js n2, cst pns32 vvb av pp-f pno32, c-acp j n2, np1 crd.
(29) application (DIV3)
640
Page 261
3376
So that Grace makes a great change in the Mind; it gives a person a new mind.
So that Grace makes a great change in the Mind; it gives a person a new mind.
av d n1 vvz dt j n1 p-acp dt n1; pn31 vvz dt n1 dt j n1.
(29) application (DIV3)
640
Page 261
3377
2. In the new creature there is a new heart. Ezek. 36.26. A new heart, saith God, will I give •hee. 'Tis spoken of the work of Regeneration.
2. In the new creature there is a new heart. Ezekiel 36.26. A new heart, Says God, will I give •hee. It's spoken of the work of Regeneration.
crd p-acp dt j n1 a-acp vbz dt j n1. np1 crd. dt j n1, vvz np1, vmb pns11 vvb uh. pn31|vbz vvn pp-f dt n1 pp-f n1.
(29) application (DIV3)
641
Page 261
3378
Regenerate persons have new hearts. Hearts adorned with gracious habits, and holy dispositions.
Regenerate Persons have new hearts. Hearts adorned with gracious habits, and holy dispositions.
vvn n2 vhb j n2. n2 vvn p-acp j n2, cc j n2.
(29) application (DIV3)
641
Page 261
3379
They have hearts after God's own heart, as 'twas said of David. That consent with God's,
They have hearts After God's own heart, as 'twas said of David. That consent with God's,
pns32 vhb n2 p-acp npg1 d n1, c-acp pn31|vbds vvn pp-f np1. cst vvb p-acp npg1,
(29) application (DIV3)
641
Page 261
3380
and answer his heart, as the Echo the voice. Psal. 27.8. When thou saidst, Seek ye my face, my heart said unto thee, thy face will I seek.
and answer his heart, as the Echo the voice. Psalm 27.8. When thou Said, Seek you my face, my heart said unto thee, thy face will I seek.
cc vvi po31 n1, c-acp dt n1 dt n1. np1 crd. c-crq pns21 vvd2, vvb pn22 po11 n1, po11 n1 vvd p-acp pno21, po21 n1 vmb pns11 vvi.
(29) application (DIV3)
641
Page 261
3381
Those that are renewed, they have hearts prepared to do God's will. They say with Paul, Lord, what wilt thou have me to do.
Those that Are renewed, they have hearts prepared to do God's will. They say with Paul, Lord, what wilt thou have me to do.
d cst vbr vvn, pns32 vhb n2 vvn pc-acp vdb npg1 n1. pns32 vvb p-acp np1, n1, q-crq vm2 pns21 vhi pno11 pc-acp vdi.
(29) application (DIV3)
641
Page 261
3382
Time was, when their hearts were set on Sin, and the bent of their affections was toward the world:
Time was, when their hearts were Set on since, and the bent of their affections was towards the world:
n1 vbds, c-crq po32 n2 vbdr vvn p-acp n1, cc dt n1 pp-f po32 n2 vbds p-acp dt n1:
(29) application (DIV3)
641
Page 261
3383
but now, Grace, like a Byass, doth strongly incline them to what is spiritually good, and carry out their hearts and affections toward God.
but now, Grace, like a Byass, does strongly incline them to what is spiritually good, and carry out their hearts and affections towards God.
cc-acp av, n1, av-j dt np1, vdz av-j vvi pno32 p-acp r-crq vbz av-j j, cc vvi av po32 n2 cc n2 p-acp np1.
(29) application (DIV3)
641
Page 261
3384
3. The new creature has a new life. No soonner you read of God's bestowing a new heart,
3. The new creature has a new life. No sooner you read of God's bestowing a new heart,
crd dt j n1 vhz dt j n1. av-dx av-c pn22 vvb pp-f npg1 vvg dt j n1,
(29) application (DIV3)
642
Page 261
3385
but it presently follows, and they shall walk in my statutes, Ezek. 36.27. Grace will alter a man s walk.
but it presently follows, and they shall walk in my statutes, Ezekiel 36.27. Grace will altar a man s walk.
cc-acp pn31 av-j vvz, cc pns32 vmb vvi p-acp po11 n2, np1 crd. n1 vmb vvi dt n1 zz vvi.
(29) application (DIV3)
642
Page 261
3386
Before, perhaps, he walk'd proudly, but now humbly.
Before, perhaps, he walked proudly, but now humbly.
p-acp, av, pns31 vvd av-j, cc-acp av av-j.
(29) application (DIV3)
642
Page 262
3387
Before loosely, but now holily Now he makes the word his rule, and Christ'• life his pattern.
Before loosely, but now holily Now he makes the word his Rule, and Christ'• life his pattern.
p-acp av-j, cc-acp av av-j av pns31 vvz dt n1 po31 n1, cc np1 n1 po31 n1.
(29) application (DIV3)
642
Page 262
3388
Now his conversation is in Heaven, Phil. 3.10. and his members are instrument ▪ of righteousness unto God, Rom. 6.13.
Now his Conversation is in Heaven, Philip 3.10. and his members Are Instrument ▪ of righteousness unto God, Rom. 6.13.
av po31 n1 vbz p-acp n1, np1 crd. cc po31 n2 vbr n1 ▪ pp-f n1 p-acp np1, np1 crd.
(29) application (DIV3)
642
Page 262
3389
Now if we find it thus with us, that all things are become new;
Now if we find it thus with us, that all things Are become new;
av cs pns12 vvb pn31 av p-acp pno12, cst d n2 vbr vvn j;
(29) application (DIV3)
643
Page 262
3390
that we have new minds, new hearts, and new lives; then we may conclude that we are new creatures,
that we have new minds, new hearts, and new lives; then we may conclude that we Are new creatures,
cst pns12 vhb j n2, j n2, cc j vvz; cs pns12 vmb vvi cst pns12 vbr j n2,
(29) application (DIV3)
643
Page 262
3391
and have the Corruption of our nature heal d, in some measure by regenerating Grace.
and have the Corruption of our nature heal worser, in Some measure by regenerating Grace.
cc vhb dt n1 pp-f po12 n1 vvi n2, p-acp d n1 p-acp vvg n1.
(29) application (DIV3)
643
Page 262
3392
5. Lastly, If on search we find that we are renewed, and that our Corruptions in some measure are purged out,
5. Lastly, If on search we find that we Are renewed, and that our Corruptions in Some measure Are purged out,
crd ord, cs p-acp n1 pns12 vvb cst pns12 vbr vvn, cc d po12 n2 p-acp d n1 vbr vvn av,
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then let us bless God, and be thankfull for it.
then let us bless God, and be thankful for it.
cs vvb pno12 vvi np1, cc vbi j p-acp pn31.
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But if on the other side, there be any that find that they are not renewed,
But if on the other side, there be any that find that they Are not renewed,
cc-acp cs p-acp dt j-jn n1, pc-acp vbi d cst vvb cst pns32 vbr xx vvn,
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but that their old Corruptions still remain with them, let such be exhorted to endeavour what they can to purge them out.
but that their old Corruptions still remain with them, let such be exhorted to endeavour what they can to purge them out.
cc-acp cst po32 j n2 av vvi p-acp pno32, vvb d vbi vvn pc-acp vvi r-crq pns32 vmb pc-acp vvi pno32 av.
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And to stir you up to this duty, consider what 'tis you are exhorted to.
And to stir you up to this duty, Consider what it's you Are exhorted to.
cc pc-acp vvi pn22 a-acp p-acp d n1, vvb r-crq pn31|vbz pn22 vbr vvn p-acp.
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Why, 'tis to be cleansed from your spiritual filthiness, and to purge out the Corruption of your nature.
Why, it's to be cleansed from your spiritual filthiness, and to purge out the Corruption of your nature.
uh-crq, pn31|vbz pc-acp vbi vvn p-acp po22 j n1, cc pc-acp vvi av dt n1 pp-f po22 n1.
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And this, one would think, should be of it self sufficient motive.
And this, one would think, should be of it self sufficient motive.
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What is there of filthiness that belongs to you, but you purge and cleanse daily? Your hands,
What is there of filthiness that belongs to you, but you purge and cleanse daily? Your hands,
q-crq vbz a-acp pp-f n1 cst vvz p-acp pn22, cc-acp pn22 vvb cc vvi av-j? po22 n2,
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and your cloaths, yea your houses and streets, because they contract daily dirt, you take care to have them all cleansed.
and your clothes, yea your houses and streets, Because they contract daily dirt, you take care to have them all cleansed.
cc po22 n2, uh po22 n2 cc n2, c-acp pns32 vvb j n1, pn22 vvb n1 pc-acp vhi pno32 d vvn.
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Let me therefore reason with you, from your own practice in lesser matters; Will you be more carefull of your outward man;
Let me Therefore reason with you, from your own practice in lesser matters; Will you be more careful of your outward man;
vvb pno11 av n1 p-acp pn22, p-acp po22 d n1 p-acp jc n2; vmb pn22 vbi av-dc j pp-f po22 j n1;
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of your bodies and cloaths, yea of your houses and very streets, than you will of your Souls? O foolish people, and unwise!
of your bodies and clothes, yea of your houses and very streets, than you will of your Souls? Oh foolish people, and unwise!
pp-f po22 n2 cc n2, uh pp-f po22 n2 cc j n2, cs pn22 vmb pp-f po22 n2? uh j n1, cc j!
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How justly may I use the words of our Saviour, Luk. 11.39, 40. Ye fools, do ye make clean that which is without,
How justly may I use the words of our Saviour, Luk. 11.39, 40. You Fools, do you make clean that which is without,
q-crq av-j vmb pns11 vvi dt n2 pp-f po12 n1, np1 crd, crd pn22 n2, vdb pn22 vvi av-j cst r-crq vbz p-acp,
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and your inward part is full of wickedness. Suffer therefore this word of advice: Endeavour to purge out your inward Cor••ptions;and your inward part is full of wickedness. Suffer Therefore this word of Advice: Endeavour to purge out your inward Cor••ptions;
cc po22 j n1 vbz j pp-f n1. vvb av d n1 pp-f n1: vvb pc-acp vvi av po22 j n2;
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and remember (to excite you) that unless you be purged, renewed, and sanctified, you cannot please God here, Rom. 8.8.
and Remember (to excite you) that unless you be purged, renewed, and sanctified, you cannot please God Here, Rom. 8.8.
cc vvb (p-acp vvi pn22) cst cs pn22 vbb vvn, j-vvn, cc j-vvn, pn22 vmbx vvi np1 av, np1 crd.
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Neither shall you enjoy him in the world to come, Heb. 12.14.
Neither shall you enjoy him in the world to come, Hebrew 12.14.
av-d vmb pn22 vvi pno31 p-acp dt n1 pc-acp vvi, np1 crd.
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Sermon Fifteenth. EPHES. II. 3. Latter Part. And were by nature the Children of wrath, even as others.
Sermon Fifteenth. EPHESIANS. II 3. Latter Part. And were by nature the Children of wrath, even as Others.
n1 ord. np1. crd crd d n1 cc vbdr p-acp n1 dt n2 pp-f n1, av c-acp n2-jn.
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IN the foregoing Discourses we have largely considered the first branch of the Apostle's description of man's natural state,
IN the foregoing Discourses we have largely considered the First branch of the Apostle's description of Man's natural state,
p-acp dt vvg n2 pns12 vhb av-j vvn dt ord n1 pp-f dt ng1 n1 pp-f ng1 j n1,
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as 'tis a state of Sin; and the several guides which influence and govern him in his Conversation, whilst unregenerate.
as it's a state of since; and the several guides which influence and govern him in his Conversation, while unregenerate.
c-acp pn31|vbz dt n1 pp-f n1; cc dt j vvz r-crq n1 cc vvi pno31 p-acp po31 n1, cs j.
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Come we now to consider the other branch of the description of man's state by Nature,
Come we now to Consider the other branch of the description of Man's state by Nature,
np1 pns12 av pc-acp vvi dt j-jn n1 pp-f dt n1 pp-f ng1 n1 p-acp n1,
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as 'tis a state of Misery; and this we have in the words of my Text, and were by nature the Children of wrath, even as others.
as it's a state of Misery; and this we have in the words of my Text, and were by nature the Children of wrath, even as Others.
c-acp pn31|vbz dt n1 pp-f n1; cc d pns12 vhb p-acp dt n2 pp-f po11 n1, cc vbdr p-acp n1 dt n2 pp-f n1, av c-acp n2-jn.
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In which words the Apostle acquaints us, that not only those persons, who have their Conversation in the Lusts of the Flesh,
In which words the Apostle acquaints us, that not only those Persons, who have their Conversation in the Lustiest of the Flesh,
p-acp r-crq n2 dt n1 vvz pno12, cst xx av-j d n2, r-crq vhb po32 n1 p-acp dt n2 pp-f dt n1,
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and do actually fulfill them, are the Children of Wrath: but he plainly asserts, that this is the case of all men,
and do actually fulfil them, Are the Children of Wrath: but he plainly asserts, that this is the case of all men,
cc vdb av-j vvi pno32, vbr dt n2 pp-f n1: cc-acp pns31 av-j n2, cst d vbz dt n1 pp-f d n2,
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and that by Nature. So that every Infant coming into the World is a Child of wrath,
and that by Nature. So that every Infant coming into the World is a Child of wrath,
cc cst p-acp n1. av cst d n1 vvg p-acp dt n1 vbz dt n1 pp-f n1,
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as well as he that is guilty of actual Sin.
as well as he that is guilty of actual Sin.
c-acp av c-acp pns31 cst vbz j pp-f j np1
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My Text then speaks forth the Misery of man by Nature; and brings to the world very dolefull Tidings.
My Text then speaks forth the Misery of man by Nature; and brings to the world very doleful Tidings.
po11 n1 av vvz av dt n1 pp-f n1 p-acp n1; cc vvz p-acp dt n1 av j n2.
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It plainly shews us, that all men by Nature are Children of wrath;
It plainly shows us, that all men by Nature Are Children of wrath;
pn31 av-j vvz pno12, cst d n2 p-acp n1 vbr n2 pp-f n1;
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and more particularly it holds forth these two things. 1. That the state of man by nature is a state of wrath.
and more particularly it holds forth these two things. 1. That the state of man by nature is a state of wrath.
cc av-dc av-j pn31 vvz av d crd n2. crd cst dt n1 pp-f n1 p-acp n1 vbz dt n1 pp-f n1.
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And, 2. That this state is common unto all.
And, 2. That this state is Common unto all.
np1, crd cst d n1 vbz j p-acp d.
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1. That the state of man by nature is a state of wrath. (And were by nature Children of wrath.) The Apostle speaks it in opposition to imitation and custom, which yet is altera natura, a second Nature;
1. That the state of man by nature is a state of wrath. (And were by nature Children of wrath.) The Apostle speaks it in opposition to imitation and custom, which yet is altera Nature, a second Nature;
crd cst dt n1 pp-f n1 p-acp n1 vbz dt n1 pp-f n1. (cc vbdr p-acp n1 n2 pp-f n1.) dt n1 vvz pn31 p-acp n1 p-acp n1 cc n1, r-crq av vbz fw-la fw-la, dt ord n1;
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and understands by it our Birth-state, as the word Nature in Scripture is oft-times taken. Thus Rom. 2.27. the Gentiles are there called the Ʋncircumcision by nature, i. e.
and understands by it our Birthstate, as the word Nature in Scripture is ofttimes taken. Thus Rom. 2.27. the Gentiles Are there called the Ʋncircumcision by nature, i. e.
cc vvz p-acp pn31 po12 n1, c-acp dt n1 n1 p-acp n1 vbz av vvn. av np1 crd. dt n2-j vbr a-acp vvn dt n1 p-acp n1, sy. sy.
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by Birth, in respect of the privilege that the Jews had by Birth, which the Gentiles had not. So Gal. 2.15. in opposition thereto, saith the Apostle, We who are Jews by nature, i. e. who are so by Birth.
by Birth, in respect of the privilege that the jews had by Birth, which the Gentiles had not. So Gal. 2.15. in opposition thereto, Says the Apostle, We who Are jews by nature, i. e. who Are so by Birth.
p-acp n1, p-acp n1 pp-f dt n1 cst dt np2 vhd p-acp n1, r-crq dt n2-j vhd xx. np1 np1 crd. p-acp n1 av, vvz dt n1, pns12 r-crq vbr np2 p-acp n1, sy. sy. q-crq vbr av p-acp n1.
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And that this is the meaning of the Apostle in this place, that we are by nature (i. e.
And that this is the meaning of the Apostle in this place, that we Are by nature (i. e.
cc cst d vbz dt n1 pp-f dt n1 p-acp d n1, cst pns12 vbr p-acp n1 (uh. sy.
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by Birth and natural Generation) Children of wrath, and not so merely by imitation and custom, may be proved by these reasons, which we find suggested in the Text it self.
by Birth and natural Generation) Children of wrath, and not so merely by imitation and custom, may be proved by these Reasons, which we find suggested in the Text it self.
p-acp n1 cc j n1) n2 pp-f n1, cc xx av av-j p-acp n1 cc n1, vmb vbi vvn p-acp d n2, r-crq pns12 vvb vvn p-acp dt n1 pn31 n1.
(30) sermon (DIV2)
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1. Because the word (NONLATINALPHABET) in the Text, relates unto Nativity. Remarkable therefore is that change of the Phrase, which the Apostle makes use of in the Text and Context.
1. Because the word () in the Text, relates unto Nativity. Remarkable Therefore is that change of the Phrase, which the Apostle makes use of in the Text and Context.
crd p-acp dt n1 () p-acp dt n1, vvz p-acp n1. j av vbz d n1 pp-f dt n1, r-crq dt n1 vvz n1 pp-f p-acp dt n1 cc n1.
(30) sermon (DIV2)
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In the second Verse, where speaking of actual Sinners, and calling them Children of disobedience, he expresseth it by (NONLATINALPHABET.) But in my Text, speaking of Sinners by nature,
In the second Verse, where speaking of actual Sinners, and calling them Children of disobedience, he Expresses it by (.) But in my Text, speaking of Sinners by nature,
p-acp dt ord n1, c-crq vvg pp-f j n2, cc vvg pno32 n2 pp-f n1, pns31 vvz pn31 p-acp (.) p-acp p-acp po11 n1, vvg pp-f n2 p-acp n1,
(30) sermon (DIV2)
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and calling them Children of wrath, he changeth the word, and useth (NONLATINALPHABET,) which though it signifies a Child at large,
and calling them Children of wrath, he changes the word, and uses (,) which though it signifies a Child At large,
cc vvg pno32 n2 pp-f n1, pns31 vvz dt n1, cc vvz (,) r-crq cs pn31 vvz dt n1 p-acp j,
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yet primarily and properly it signifies a little Child, a Child new born. And this seems to be the reason of the change of the word.
yet primarily and properly it signifies a little Child, a Child new born. And this seems to be the reason of the change of the word.
av av-j cc av-j pn31 vvz dt j n1, dt n1 j vvn. cc d vvz pc-acp vbi dt n1 pp-f dt n1 pp-f dt n1.
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2. Because it is spoken plainly in opposition to the pride of the Jews, touching those privileges they had by Birth.
2. Because it is spoken plainly in opposition to the pride of the jews, touching those privileges they had by Birth.
crd p-acp pn31 vbz vvn av-j p-acp n1 p-acp dt n1 pp-f dt np2, vvg d n2 pns32 vhd p-acp n1.
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The Jews, you know, stood much upon it, that they were the Children of Abraham. Now the Apostle (as is evident) speaks point blank in opposition unto that.
The jews, you know, stood much upon it, that they were the Children of Abraham. Now the Apostle (as is evident) speaks point blank in opposition unto that.
dt np2, pn22 vvb, vvd av-d p-acp pn31, cst pns32 vbdr dt n2 pp-f np1. av dt n1 (c-acp vbz j) vvz n1 j p-acp n1 p-acp d.
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We, saith he, (namely we Jews ) though we pride our selves that we have Abraham to our Father,We, Says he, (namely we jews) though we pride our selves that we have Abraham to our Father,
pns12, vvz pns31, (av po12 np2) cs pns12 n1 po12 n2 cst pns12 vhb np1 pc-acp po12 n1,
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and are the Children of the Covenant, yet we are Children of wrath, yea we are by nature Children of wrath, i. e.
and Are the Children of the Covenant, yet we Are Children of wrath, yea we Are by nature Children of wrath, i. e.
cc vbr dt n2 pp-f dt n1, av pns12 vbr n2 pp-f n1, uh pns12 vbr p-acp n1 n2 pp-f n1, sy. sy.
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we are so by Birth, as well as the Gentiles, whom by way of reproach, they called Sinners of the Gentiles, Gal. 2.15.
we Are so by Birth, as well as the Gentiles, whom by Way of reproach, they called Sinners of the Gentiles, Gal. 2.15.
pns12 vbr av p-acp n1, c-acp av c-acp dt n2-j, r-crq p-acp n1 pp-f n1, pns32 vvd n2 pp-f dt n2-j, np1 crd.
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Yet in this respect there is no difference, we are all by nature (namely, by Birth and natural Generation) Children of wrath, even as others.
Yet in this respect there is no difference, we Are all by nature (namely, by Birth and natural Generation) Children of wrath, even as Others.
av p-acp d n1 pc-acp vbz dx n1, pns12 vbr d p-acp n1 (av, p-acp n1 cc j n1) n2 pp-f n1, av c-acp n2-jn.
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But this brings to the second thing observed.
But this brings to the second thing observed.
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2. Here's the commonness of this state. As he shews that the state of man by nature is a state of wrath;
2. Here's the commonness of this state. As he shows that the state of man by nature is a state of wrath;
crd av|vbz dt n1 pp-f d n1. c-acp pns31 vvz cst dt n1 pp-f n1 p-acp n1 vbz dt n1 pp-f n1;
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so also that this state is common unto all.
so also that this state is Common unto all.
av av cst d n1 vbz j p-acp d.
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This is implied in those words (even as others.) The Apostle speaks it of Jews and Gentiles, and turns it from one unto the other.
This is implied in those words (even as Others.) The Apostle speaks it of jews and Gentiles, and turns it from one unto the other.
d vbz vvn p-acp d n2 (av c-acp n2-jn.) dt n1 vvz pn31 pp-f np2 cc n2-j, cc vvz pn31 p-acp pi p-acp dt n-jn.
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For in this respect there is no difference. 'Tis a common case; and none are excepted.
For in this respect there is no difference. It's a Common case; and none Are excepted.
p-acp p-acp d n1 pc-acp vbz dx n1. pn31|vbz dt j n1; cc pix vbr vvn.
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No, not the Jews, God's peculiar Favourites, who prided themselves in their Birth-privileges;
No, not the jews, God's peculiar Favourites, who prided themselves in their Birth-privileges;
uh-dx, xx dt np2, npg1 j n2, r-crq vvd px32 p-acp po32 n2;
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yet these by nature were Children of wrath, even as others, i. e. as other Gentiles, and all the rest of Mankind, of what Nation soever.
yet these by nature were Children of wrath, even as Others, i. e. as other Gentiles, and all the rest of Mankind, of what nation soever.
av d p-acp n1 vbdr n2 pp-f n1, av c-acp n2-jn, sy. sy. p-acp j-jn n2-j, cc d dt n1 pp-f n1, pp-f r-crq n1 av.
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From the words thus explained, I infer two Doctrines. 1. All Men and Women are Sinners by nature. •nd,
From the words thus explained, I infer two Doctrines. 1. All Men and Women Are Sinners by nature. •nd,
p-acp dt n2 av vvn, pns11 vvb crd n2. crd d n2 cc n2 vbr n2 p-acp n1. n1,
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2. All Men by nature from their very Birth, are •hildren of wrath.
2. All Men by nature from their very Birth, Are •hildren of wrath.
crd d n2 p-acp n1 p-acp po32 j n1, vbr n2 pp-f n1.
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The former is implied, and the latter is plain•y asserted in our Text. I begin with the first Doctrine.
The former is implied, and the latter is plain•y asserted in our Text. I begin with the First Doctrine.
dt j vbz vvn, cc dt d vbz av-j vvn p-acp po12 np1 pns11 vvb p-acp dt ord n1.
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D. All Men and Women are Sinners by nature. This is a Doctrine which many persons cannot relish;
D. All Men and Women Are Sinners by nature. This is a Doctrine which many Persons cannot relish;
np1 d n2 cc n2 vbr n2 p-acp n1. d vbz dt n1 r-crq d n2 vmbx vvi;
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particularly, the Pelagians, Arminians, and Socinians; denying the Doctrine of Original Sin, they will only own, that men are Sin•ers by imitation and practice,
particularly, the Pelagians, Arminians, and socinians; denying the Doctrine of Original since, they will only own, that men Are Sin•ers by imitation and practice,
av-j, dt n2, njp2, cc njp2; vvg dt n1 pp-f j-jn n1, pns32 vmb av-j vvi, cst n2 vbr n2 p-acp n1 cc n1,
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but not by na•ure. But how plainly are these men confuted •n my Text, where the Apostle tells us, that all •y nature are Children of wrath;
but not by na•ure. But how plainly Are these men confuted •n my Text, where the Apostle tells us, that all •y nature Are Children of wrath;
cc-acp xx p-acp j. cc-acp q-crq av-j vbr d n2 vvn av po11 n1, c-crq dt n1 vvz pno12, cst d j n1 vbr n2 pp-f n1;
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which plainly •mplies, that all Men and Women are Sinners by •ature, for otherwise they could not be Children of wrath;
which plainly •mplies, that all Men and Women Are Sinners by •ature, for otherwise they could not be Children of wrath;
r-crq av-j vvz, cst d n2 cc n2 vbr n2 p-acp n1, p-acp av pns32 vmd xx vbi n2 pp-f n1;
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wrath always pre-supposing Sin, •f so be it be just, as God's wrath must be presu•ed to be.
wrath always presupposing since, •f so be it be just, as God's wrath must be presu•ed to be.
n1 av j n1, av av vbb pn31 vbb j, c-acp npg1 n1 vmb vbi vvn pc-acp vbi.
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This Doctrine, for substance, has already been •andled.
This Doctrine, for substance, has already been •andled.
d n1, p-acp n1, vhz av vbn vvn.
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3451
However, I shall speak a little to it in •his place, though it should be but by way of remembrance, it being so plainly implied in my Text. In speaking to it, I shall take this method.
However, I shall speak a little to it in •his place, though it should be but by Way of remembrance, it being so plainly implied in my Text. In speaking to it, I shall take this method.
c-acp, pns11 vmb vvi dt j p-acp pn31 p-acp ng1 n1, cs pn31 vmd vbi cc-acp p-acp n1 pp-f n1, pn31 vbg av av-j vvn p-acp po11 np1 p-acp vvg p-acp pn31, pns11 vmb vvi d n1.
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1. Explain in what sense we are Sinners by nature. And, 2. Shew, how we came to be so.
1. Explain in what sense we Are Sinners by nature. And, 2. Show, how we Come to be so.
crd vvi p-acp r-crq n1 pns12 vbr n2 p-acp n1. np1, crd n1, c-crq pns12 vvd pc-acp vbi av.
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1. I shall explain, in what sense we are Sinners by nature. The word Nature is somewhat ambiguous, and calls for a little Explication.
1. I shall explain, in what sense we Are Sinners by nature. The word Nature is somewhat ambiguous, and calls for a little Explication.
crd pns11 vmb vvi, p-acp r-crq n1 pns12 vbr n2 p-acp n1. dt n1 n1 vbz av j, cc vvz p-acp dt j n1.
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1. Sometimes 'tis taken, for that which constitutes our very being.
1. Sometime it's taken, for that which constitutes our very being.
crd av pn31|vbz vvn, p-acp d r-crq n2 po12 j vbg.
(30) sermon (DIV2)
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Thus 'tis the nature of man to be a reasonable creature, to have a Body and Soul. Take away this,
Thus it's the nature of man to be a reasonable creature, to have a Body and Soul. Take away this,
av pn31|vbz dt n1 pp-f n1 pc-acp vbi dt j n1, pc-acp vhi dt n1 cc n1 vvb av d,
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and you destroy the man, you destroy our nature. Now in this sense Sin is not natural.
and you destroy the man, you destroy our nature. Now in this sense since is not natural.
cc pn22 vvb dt n1, pn22 vvb po12 n1. av p-acp d n1 n1 vbz xx j.
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We may be men, though we are not Sinners. Sin does not go to the constitution of our Essence.
We may be men, though we Are not Sinners. since does not go to the constitution of our Essence.
pns12 vmb vbi n2, cs pns12 vbr xx n2. n1 vdz xx vvi p-acp dt n1 pp-f po12 n1.
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This was the old Manichaean Heresie, which made the very Substance of man to be Sin. In this sense, we are not Sinners by nature,
This was the old Manichaean Heresy, which made the very Substance of man to be Sin. In this sense, we Are not Sinners by nature,
d vbds dt j jp n1, r-crq vvd dt j n1 pp-f n1 pc-acp vbi np1 p-acp d n1, pns12 vbr xx n2 p-acp n1,
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for Sin does not constitute our being.
for since does not constitute our being.
p-acp n1 vdz xx vvi po12 vbg.
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2. Sometimes the word (Nature) is also taken for that which does necessarily flow from our being.
2. Sometime the word (Nature) is also taken for that which does necessarily flow from our being.
crd av dt n1 (n1) vbz av vvn p-acp d r-crq vdz av-j vvi p-acp po12 n1.
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Thus 'tis natural for man to hunger and thirst, to reason and discourse, and to own a Deity.
Thus it's natural for man to hunger and thirst, to reason and discourse, and to own a Deity.
av pn31|vbz j p-acp n1 p-acp n1 cc n1, p-acp n1 cc n1, cc p-acp d dt n1.
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It is his Nature. Non constitutivè, 'tis not that, which puts him first into being, and denominates him a man;
It is his Nature. Non constitutivè, it's not that, which puts him First into being, and denominates him a man;
pn31 vbz po31 n1. fw-fr fw-fr, pn31|vbz xx d, r-crq vvz pno31 ord p-acp n1, cc vvz pno31 dt n1;
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but yet 'tis his Nature consecutivè, it flows from his Nature, from his very Constitution, and is an internal consequence of it.
but yet it's his Nature consecutivè, it flows from his Nature, from his very Constitution, and is an internal consequence of it.
cc-acp av pn31|vbz po31 n1 fw-la, pn31 vvz p-acp po31 n1, p-acp po31 j n1, cc vbz dt j n1 pp-f pn31.
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Now neither in this sense are we Sinners by nature; taking Nature in its pure essentials,
Now neither in this sense Are we Sinners by nature; taking Nature in its pure essentials,
av av-d p-acp d n1 vbr pns12 n2 p-acp n1; vvg n1 p-acp po31 j n2-jn,
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and as it came out of the hand of God.
and as it Come out of the hand of God.
cc c-acp pn31 vvd av pp-f dt n1 pp-f np1.
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This is plain not only from Adam in his innocent state, but also from the instance of Christ. Christ had mans Nature and natural Properties;
This is plain not only from Adam in his innocent state, but also from the instance of christ. christ had men Nature and natural Properties;
d vbz vvi xx av-j p-acp np1 p-acp po31 j-jn n1, cc-acp av p-acp dt n1 pp-f np1. np1 vhd n2 n1 cc j n2;
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and yet he was not a Sinner by Nature; Sin did not naturally and necessarily flow from his very Being and Constitution.
and yet he was not a Sinner by Nature; since did not naturally and necessarily flow from his very Being and Constitution.
cc av pns31 vbds xx dt n1 p-acp n1; n1 vdd xx av-j cc av-j vvi p-acp po31 j vbg cc n1.
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And therefore as Sin is not necessary to us, constitutivè, 'tis not that which constitutes our Being;
And Therefore as since is not necessary to us, constitutivè, it's not that which constitutes our Being;
cc av p-acp n1 vbz xx j p-acp pno12, fw-la, pn31|vbz xx d r-crq n2 po12 vbg;
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so neither is it natural, consecutivè, it does not necessarily flow from our Being; if we take Nature, puris naturalibus, in its pure essentials;
so neither is it natural, consecutivè, it does not necessarily flow from our Being; if we take Nature, puris Naturalibus, in its pure essentials;
av av-dx vbz pn31 j, fw-la, pn31 vdz xx av-j vvi p-acp po12 vbg; cs pns12 vvb n1, fw-la fw-la, p-acp po31 j n2-jn;
(30) sermon (DIV2)
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though, I confess, if considered in our fallen state, our very nature doth incline us unto to Sin,
though, I confess, if considered in our fallen state, our very nature does incline us unto to since,
c-acp, pns11 vvb, cs vvn p-acp po12 j-vvn n1, po12 j n1 vdz vvi pno12 p-acp p-acp n1,
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and Sin doth naturally flow from it.
and since does naturally flow from it.
cc n1 vdz av-j vvi p-acp pn31.
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But this is not so much on the account of our nature, as of that inherent Corruption, which since the fall is mingled with our nature,
But this is not so much on the account of our nature, as of that inherent Corruption, which since the fallen is mingled with our nature,
p-acp d vbz xx av av-d p-acp dt n1 pp-f po12 n1, c-acp pp-f cst j n1, r-crq c-acp dt n1 vbz vvn p-acp po12 n1,
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and like a weight or byass, inclines us unto Sin.
and like a weight or bias, inclines us unto Sin.
cc av-j dt n1 cc n1, vvz pno12 p-acp np1
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3. Lastly, Sometimes the word Nature is also taken for our Birth-state, and denotes that which is derived to us by natural Generation, and that cleaves to us from our very Birth.
3. Lastly, Sometime the word Nature is also taken for our Birthstate, and denotes that which is derived to us by natural Generation, and that cleaves to us from our very Birth.
crd ord, av dt n1 n1 vbz av vvn p-acp po12 n1, cc vvz d r-crq vbz vvn p-acp pno12 p-acp j n1, cc d vvz p-acp pno12 p-acp po12 j n1.
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In this sense the word Nature is used in those places, Gal. 2.15. and Rom. 2.27. where the Apostle speaking of Jews and Gentiles, he calls one Jews by nature, and the other, the Ʋncircumcision by nature. In both which places, by nature is meant their Birth-state. For he is speaking of the Privilege that the Jews had by Birth, which the Gentiles had not.
In this sense the word Nature is used in those places, Gal. 2.15. and Rom. 2.27. where the Apostle speaking of jews and Gentiles, he calls one jews by nature, and the other, the Ʋncircumcision by nature. In both which places, by nature is meant their Birthstate. For he is speaking of the Privilege that the jews had by Birth, which the Gentiles had not.
p-acp d n1 dt n1 n1 vbz vvn p-acp d n2, np1 crd. cc np1 crd. c-crq dt n1 vvg pp-f np2 cc n2-j, pns31 vvz crd np2 p-acp n1, cc dt n-jn, dt n1 p-acp n1. p-acp d r-crq n2, p-acp n1 vbz vvn po32 n1. c-acp pns31 vbz vvg pp-f dt n1 cst dt np2 vhd p-acp n1, r-crq dt n2-j vhd xx.
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And in this sense must we take the word, as used in my Text. We are Sinners by nature, i. e. by Birth. We are born Sinners.
And in this sense must we take the word, as used in my Text. We Are Sinners by nature, i. e. by Birth. We Are born Sinners.
cc p-acp d n1 vmb pns12 vvi dt n1, c-acp vvn p-acp po11 np1 pns12 vbr n2 p-acp n1, sy. sy. p-acp n1. pns12 vbr vvn n2.
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Sin cleaves to us from the very Womb.
since cleaves to us from the very Womb.
n1 vvz p-acp pno12 p-acp dt j np1
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And let this suffice for that first thing, In what sense we are Sinners by nature.
And let this suffice for that First thing, In what sense we Are Sinners by nature.
cc vvb d vvi p-acp d ord n1, p-acp r-crq n1 pns12 vbr n2 p-acp n1.
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We are Sinners by nature, subjectivè, so as to be sinfull as soon as born;
We Are Sinners by nature, subjectivè, so as to be sinful as soon as born;
pns12 vbr n2 p-acp n1, fw-la, av c-acp pc-acp vbi j c-acp av c-acp vvn;
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upon the account of which we are inclined to sin from our Youth upward, though Sin does not ingredi essentiam, go to make up our Being and Essence, considered merely as Men and Creatures. I come,
upon the account of which we Are inclined to sin from our Youth upward, though since does not Ingredi essentiam, go to make up our Being and Essence, considered merely as Men and Creatures. I come,
p-acp dt n1 pp-f r-crq pns12 vbr vvn pc-acp vvi p-acp po12 n1 av-j, cs n1 vdz xx fw-la fw-la, vvb pc-acp vvi a-acp po12 vbg cc n1, vvn av-j p-acp n2 cc n2. pns11 vvb,
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2. To shew, how we came to be Sinners by nature, to be thus sinfull as soon as born.
2. To show, how we Come to be Sinners by nature, to be thus sinful as soon as born.
crd p-acp n1, c-crq pns12 vvd pc-acp vbi n2 p-acp n1, pc-acp vbi av j c-acp av c-acp vvn.
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Tho' much already has been spoken on this head, yet I shall add a few things now. And,
Though much already has been spoken on this head, yet I shall add a few things now. And,
cs d av vhz vbn vvn p-acp d n1, av pns11 vmb vvi dt d n2 av. np1,
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1. Negatively, we are not Sinners by nature, upon the account of our primitive creation.
1. Negatively, we Are not Sinners by nature, upon the account of our primitive creation.
crd av-jn, pns12 vbr xx n2 p-acp n1, p-acp dt n1 pp-f po12 j n1.
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The nature of man, as at first created, had not this inbred Corruption in it, which it now hath.
The nature of man, as At First created, had not this inbred Corruption in it, which it now hath.
dt n1 pp-f n1, c-acp p-acp ord vvn, vhd xx d j n1 p-acp pn31, r-crq pn31 av vhz.
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To assert this, would make God the Author of Sin. But the Blessed God is not, cannot be the Author of Sin. All that God made was very good: so you read, Gen. 1.31.
To assert this, would make God the Author of Sin. But the Blessed God is not, cannot be the Author of Sin. All that God made was very good: so you read, Gen. 1.31.
p-acp vvb d, vmd vvi np1 dt n1 pp-f np1 p-acp dt j-vvn np1 vbz xx, vmbx vbi dt n1 pp-f np1 d cst np1 vvd vbds j j: av pn22 vvb, np1 crd.
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As we came out of the hands of God, we were pure and clean, and not corrupted. Eccl. 7. ult.
As we Come out of the hands of God, we were pure and clean, and not corrupted. Ecclesiastes 7. ult.
c-acp pns12 vvd av pp-f dt n2 pp-f np1, pns12 vbdr j cc j, cc xx vvn. np1 crd n1.
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God made man upright. When God made us at the beginning, he made us holy in his own image, as you read, Gen. 1.27. So God created man in his own image. God made man upright. When God made us At the beginning, he made us holy in his own image, as you read, Gen. 1.27. So God created man in his own image.
np1 vvd n1 av-j. c-crq np1 vvd pno12 p-acp dt n1, pns31 vvd pno12 j p-acp po31 d n1, c-acp pn22 vvb, np1 crd. av np1 vvn n1 p-acp po31 d n1.
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Which image consisted in righteousness and true holiness, as the Apostle explains it, Eph. 4.24. Thus 'twas with man at his first Creation;
Which image consisted in righteousness and true holiness, as the Apostle explains it, Ephesians 4.24. Thus 'twas with man At his First Creation;
r-crq n1 vvd p-acp n1 cc j n1, p-acp dt n1 vvz pn31, np1 crd. av pn31|vbds p-acp n1 p-acp po31 ord n1;
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which therefore could not be the cause of that Sinfulness, which now cleaves to us from the very Birth.
which Therefore could not be the cause of that Sinfulness, which now cleaves to us from the very Birth.
r-crq av vmd xx vbi dt n1 pp-f d n1, r-crq av vvz p-acp pno12 p-acp dt j n1.
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And therefore for any to reflect on the Doctrine of man's Sinfulness by nature, as tho' it made God the Author of Sin, is idle and vain.
And Therefore for any to reflect on the Doctrine of Man's Sinfulness by nature, as though it made God the Author of since, is idle and vain.
cc av p-acp d pc-acp vvi p-acp dt n1 pp-f ng1 n1 p-acp n1, c-acp cs pn31 vvd np1 dt n1 pp-f n1, vbz j cc j.
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God is not the Author of Sin. Neither did God, at first, make us sinfull, though we are so now.
God is not the Author of Sin. Neither did God, At First, make us sinful, though we Are so now.
np1 vbz xx dt n1 pp-f np1 av-d vdd np1, p-acp ord, vvb pno12 j, cs pns12 vbr av av.
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Our Sinfullness by nature is not by Creation. 2. Neither is it merely on the account of natural Generation.
Our Sinfulness by nature is not by Creation. 2. Neither is it merely on the account of natural Generation.
po12 n1 p-acp n1 vbz xx p-acp n1. crd d vbz pn31 av-j p-acp dt n1 pp-f j n1.
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This, I confess, is the way and means whereby this Corruption is conveyed to us. 'Tis a causa sine qua non, a necessary condition and pre-requisite;
This, I confess, is the Way and means whereby this Corruption is conveyed to us. It's a causa sine qua non, a necessary condition and prerequisite;
d, pns11 vvb, vbz dt n1 cc n2 c-crq d n1 vbz vvn p-acp pno12. pn31|vbz dt fw-la fw-la fw-la fw-la, dt j n1 cc j;
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and so it would have been with respect to Righteousness, had Adam stood. But 'tis neither a cause of one or the other.
and so it would have been with respect to Righteousness, had Adam stood. But it's neither a cause of one or the other.
cc av pn31 vmd vhi vbn p-acp n1 p-acp n1, vhd np1 vvd. p-acp pn31|vbz dx dt vvb pp-f crd cc dt n-jn.
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'Tis only, as I may term it, considered in its self, the Pipe and Chanel wherein it runs.
It's only, as I may term it, considered in its self, the Pipe and Channel wherein it runs.
pn31|vbz j, c-acp pns11 vmb vvi pn31, vvn p-acp po31 n1, dt n1 cc n1 c-crq pn31 vvz.
(30) sermon (DIV2)
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I say, considered in its self. For otherwise if you take it conjunctly with that law that is annex'd unto it, viz. that like should beget its like;
I say, considered in its self. For otherwise if you take it conjunctly with that law that is annexed unto it, viz. that like should beget its like;
pns11 vvb, vvn p-acp po31 n1. c-acp av cs pn22 vvb pn31 av-j p-acp d n1 cst vbz vvn p-acp pn31, n1 cst av-j vmd vvi po31 j;
(30) sermon (DIV2)
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more particularly, that Adam standing should bring forth an holy Off-spring, but Adam falling, should, on the other hand, beget a corrupt issue;
more particularly, that Adam standing should bring forth an holy Offspring, but Adam falling, should, on the other hand, beget a corrupt issue;
av-dc av-j, cst np1 vvg vmd vvi av dt j n1, cc-acp np1 vvg, vmd, p-acp dt j-jn n1, vvb dt j n1;
(30) sermon (DIV2)
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so in some sense, it may be said to be a cause of our inherent Corruption,
so in Some sense, it may be said to be a cause of our inherent Corruption,
av p-acp d n1, pn31 vmb vbi vvn pc-acp vbi dt n1 pp-f po12 j n1,
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though considered in its self, 'tis only a means of conveying it to us.
though considered in its self, it's only a means of conveying it to us.
cs vvn p-acp po31 n1, pn31|vbz av-j dt n2 pp-f vvg pn31 p-acp pno12.
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3. As natural Generation simply consider'd, is not the cause of our inherent Corruption, so neither the sinfulness of immediate Parents from whom we come.
3. As natural Generation simply considered, is not the cause of our inherent Corruption, so neither the sinfulness of immediate Parents from whom we come.
crd p-acp j n1 av-j vvn, vbz xx dt n1 pp-f po12 j n1, av av-d dt n1 pp-f j n2 p-acp ro-crq pns12 vvb.
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My meaning is, The ground why a man is born sinfull, is not simply, because his next Parents, Father and Mother, are such.
My meaning is, The ground why a man is born sinful, is not simply, Because his next Parents, Father and Mother, Are such.
po11 n1 vbz, dt n1 c-crq dt n1 vbz vvn j, vbz xx av-j, c-acp po31 ord n2, n1 cc n1, vbr d.
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'Tis true, they are causes sine quibus non, i. e.
It's true, they Are Causes sine quibus non, i. e.
pn31|vbz j, pns32 vbr n2 fw-la fw-la fw-la, sy. sy.
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if it could be supposed, that the Parents were not sinfull, I then grant their Children would not be sinfull.
if it could be supposed, that the Parents were not sinful, I then grant their Children would not be sinful.
cs pn31 vmd vbi vvn, cst dt n2 vbdr xx j, pns11 av vvb po32 n2 vmd xx vbi j.
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But yet the sinfulness of immediate Parents is not the cause and ground of our sinfulness;
But yet the sinfulness of immediate Parents is not the cause and ground of our sinfulness;
p-acp av dt n1 pp-f j n2 vbz xx dt n1 cc n1 pp-f po12 n1;
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which seems evident from this reason, because, if it were, then men would beget Children sinfull according to that degree of Sinfulness that themselves have.
which seems evident from this reason, Because, if it were, then men would beget Children sinful according to that degree of Sinfulness that themselves have.
r-crq vvz j p-acp d n1, c-acp, cs pn31 vbdr, av n2 vmd vvi n2 j vvg p-acp d n1 pp-f n1 cst px32 vhb.
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And consequently Parents more wicked, would beget Children more wicked;
And consequently Parents more wicked, would beget Children more wicked;
cc av-j n2 av-dc j, vmd vvi n2 av-dc j;
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and wicked Parents in their elder years, when they are more wicked (for wicked men go worse and worse) would have Children more wicked than in their younger years, which is contrary to experience.
and wicked Parents in their elder Years, when they Are more wicked (for wicked men go Worse and Worse) would have Children more wicked than in their younger Years, which is contrary to experience.
cc j n2 p-acp po32 n-jn n2, c-crq pns32 vbr av-dc j (c-acp j n2 vvb av-jc cc jc) vmd vhi n2 av-dc j cs p-acp po32 jc n2, r-crq vbz j-jn p-acp n1.
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And therefore I conclude, that our Sinfulness by nature doth not depend on the Sinfulness of our immediate Parents simply considered.
And Therefore I conclude, that our Sinfulness by nature does not depend on the Sinfulness of our immediate Parents simply considered.
cc av pns11 vvb, cst po12 n1 p-acp n1 vdz xx vvi p-acp dt n1 pp-f po12 j n2 av-j vvn.
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'Tis true, they are instruments of conveying it to us; and as they beget men, so they beget sinfull men.
It's true, they Are Instruments of conveying it to us; and as they beget men, so they beget sinful men.
pn31|vbz j, pns32 vbr n2 pp-f vvg pn31 p-acp pno12; cc c-acp pns32 vvb n2, av pns32 vvb j n2.
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Hence that of David, Psal. 51.5. In sin did my mother conceive me.
Hence that of David, Psalm 51.5. In since did my mother conceive me.
av cst pp-f np1, np1 crd. p-acp n1 vdd po11 n1 vvb pno11.
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But though they are instruments and means of conveyance, yet they are not causes of our sinfulness,
But though they Are Instruments and means of conveyance, yet they Are not Causes of our sinfulness,
cc-acp cs pns32 vbr n2 cc n2 pp-f n1, av pns32 vbr xx n2 pp-f po12 n1,
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as is plain from that of the Prophet Ezekiel, chap. 18.20. The Son shall not bear the iniquity of the Father. 'Tis spoken of immediate Parents;
as is plain from that of the Prophet Ezekielem, chap. 18.20. The Son shall not bear the iniquity of the Father. It's spoken of immediate Parents;
c-acp vbz j p-acp d pp-f dt n1 np1, n1 crd. dt n1 vmb xx vvi dt n1 pp-f dt n1. pn31|vbz vvn pp-f j n2;
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and 'tis expresly said, The Child shall not bear the iniquity of the Father.
and it's expressly said, The Child shall not bear the iniquity of the Father.
cc pn31|vbz av-j vvn, dt n1 vmb xx vvi dt n1 pp-f dt n1.
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From whence we may learn, that 'tis not the sinfulness of immediate Parents, that makes their Children sinfull from their Birth.
From whence we may Learn, that it's not the sinfulness of immediate Parents, that makes their Children sinful from their Birth.
p-acp c-crq pns12 vmb vvi, cst pn31|vbz xx dt n1 pp-f j n2, cst vvz po32 n2 j p-acp po32 n1.
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I grant that sinfull and corrupt Parents cannot produce a pure Off-spring; for no clean thing can come from an unclean, Job 14.4. The stream cannot rise higher than the fountain.
I grant that sinful and corrupt Parents cannot produce a pure Offspring; for no clean thing can come from an unclean, Job 14.4. The stream cannot rise higher than the fountain.
pns11 vvb cst j cc j n2 vmbx vvi dt j n1; p-acp dx j n1 vmb vvi p-acp dt j, np1 crd. dt n1 vmbx vvi jc cs dt n1.
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But withall I assert, that the want of righteousness in the Child, would not be his Sin;
But withal I assert, that the want of righteousness in the Child, would not be his since;
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it would be his Misery, but 'twould not be his Sin, if there were not something more to make it his Sin, besides his being born of sinfull Parents. Therefore,
it would be his Misery, but 'twould not be his since, if there were not something more to make it his since, beside his being born of sinful Parents. Therefore,
pn31 vmd vbi po31 n1, cc-acp pn31|vmd xx vbi po31 n1, cs pc-acp vbdr xx pi n1 pc-acp vvi pn31 po31 n1, p-acp po31 vbg vvn pp-f j n2. av,
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4. Lastly, That which is the cause of our Sinfulness by nature, is the disobedience of our first Father Adam.
4. Lastly, That which is the cause of our Sinfulness by nature, is the disobedience of our First Father Adam.
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And here 'tis the Scripture doth refer it. It is not Generation, it is not immediate Parents simply considered;
And Here it's the Scripture does refer it. It is not Generation, it is not immediate Parents simply considered;
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these are the Chanels through which it is convey'd: but it is plainly and clearly the first sin of Adam, which corrupted his nature, and which corrupts ours.
these Are the Channels through which it is conveyed: but it is plainly and clearly the First since of Adam, which corrupted his nature, and which corrupts ours.
d vbr dt n2 p-acp r-crq pn31 vbz vvn: cc-acp pn31 vbz av-j cc av-j dt ord n1 pp-f np1, r-crq vvd po31 n1, cc r-crq vvz png12.
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The Scripture is plain in this point. What more plain than that of the Apostle, Rom. 5.19. By one man's disobedience many were made sinners.
The Scripture is plain in this point. What more plain than that of the Apostle, Rom. 5.19. By one Man's disobedience many were made Sinners.
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If you ask what it is that makes many Sinners? The Apostle himself resolves you.
If you ask what it is that makes many Sinners? The Apostle himself resolves you.
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It is one man's disobedience, namely, the disobedience of our first Father Adam. Therefore you read, v. 12. That by one man sin entred into the world, and death by sin;
It is one Man's disobedience, namely, the disobedience of our First Father Adam. Therefore you read, v. 12. That by one man since entered into the world, and death by since;
pn31 vbz crd ng1 n1, av, dt n1 pp-f po12 ord n1 np1. av pn22 vvb, n1 crd cst p-acp crd n1 n1 vvn p-acp dt n1, cc n1 p-acp n1;
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so death passed upon all men, in whom all have sinned. Mark the expression.so death passed upon all men, in whom all have sinned. Mark the expression.
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'Tis not only in whom all are made sinfull, NONLATINALPHABET, as in v. 19. but it is, in whom all have sinned (NONLATINALPHABET) which plainly denotes actual Sin. So that he speaks, not only of the inherent Corruption of our natures which we have from Adam, but also of an act of Sin, that we are guilty of as soon as born.
It's not only in whom all Are made sinful,, as in v. 19. but it is, in whom all have sinned () which plainly denotes actual Sin. So that he speaks, not only of the inherent Corruption of our nature's which we have from Adam, but also of an act of since, that we Are guilty of as soon as born.
pn31|vbz xx av-j p-acp ro-crq d vbr vvn j,, c-acp p-acp n1 crd p-acp pn31 vbz, p-acp ro-crq d vhb vvn () r-crq av-j vvz j np1 av cst pns31 vvz, xx av-j pp-f dt j n1 pp-f po12 n2 r-crq pns12 vhb p-acp np1, p-acp av pp-f dt n1 pp-f n1, cst pns12 vbr j pp-f p-acp av c-acp vvn.
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Which act of sin in order of nature, precedes the inherent Corruption of our natures, as the cause of it.
Which act of since in order of nature, precedes the inherent Corruption of our nature's, as the cause of it.
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For had we not been guilty of some act of sin, which did at first corrupt our nature, the Corruption of our nature,
For had we not been guilty of Some act of since, which did At First corrupt our nature, the Corruption of our nature,
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as but now minded, though it would be our Misery, yet it would not be our Sin.
as but now minded, though it would be our Misery, yet it would not be our Sin.
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Q. Now if you ask me, what act of sin it is, that we are guilty of as soon as born, whereby our natures come to be corrupted?Q. Now if you ask me, what act of since it is, that we Are guilty of as soon as born, whereby our nature's come to be corrupted?
np1 av cs pn22 vvb pno11, q-crq n1 pp-f n1 pn31 vbz, cst pns12 vbr j pp-f p-acp av c-acp vvn, c-crq po12 n2 vvb pc-acp vbi vvn?
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R. I answer in the general, 'tis the first act of Adam's sin, his eating the forbidden fruit.R. I answer in the general, it's the First act of Adam's since, his eating the forbidden fruit.
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Q. If you farther ask, Why should the guilt of that first sin be conveyed to us,Q. If you farther ask, Why should the guilt of that First since be conveyed to us,
np1 cs pn22 av-jc vvi, q-crq vmd dt n1 pp-f cst ord n1 vbi vvn p-acp pno12,
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and infect our natures more than other sins of Adam, or of our immediate Parents?
and infect our nature's more than other Sins of Adam, or of our immediate Parents?
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R. To this I answer, because Adam was a publick head at his first transgression which he ceased to be after the fall,R. To this I answer, Because Adam was a public head At his First Transgression which he ceased to be After the fallen,
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and which does not belong to any other Parent.
and which does not belong to any other Parent.
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We read in Scripture but of two publick heads, Adam and Christ. One, the fountain of Sin and Death; the other, the fountain of Righteousness and Life. As for immediate Parents, they are not publick heads to their Off-Spring.
We read in Scripture but of two public Heads, Adam and christ. One, the fountain of since and Death; the other, the fountain of Righteousness and Life. As for immediate Parents, they Are not public Heads to their Off-Spring.
pns12 vvb p-acp n1 cc-acp pp-f crd j n2, np1 cc np1. crd, dt n1 pp-f n1 cc n1; dt n-jn, dt n1 pp-f n1 cc n1. c-acp p-acp j n2, pns32 vbr xx j n2 p-acp po32 n1.
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Hence we read now, that the Son shall not bear the iniquity of the Father, Ezek. 18.20.
Hence we read now, that the Son shall not bear the iniquity of the Father, Ezekiel 18.20.
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Q. If you farther enquire, How, came Adam to be our Publick head, seeing we our selves did not make him so?Q. If you farther inquire, How, Come Adam to be our Public head, seeing we our selves did not make him so?
np1 cs pn22 av-jc vvi, c-crq, vvd np1 pc-acp vbi po12 j n1, vvg pns12 po12 n2 vdd xx vvi pno31 av?
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R. I answer, 'twas God that made him our publick head, even that God, that also made Christ a publick head to save us;R. I answer, 'twas God that made him our public head, even that God, that also made christ a public head to save us;
np1 pns11 vvb, pn31|vbds np1 cst vvd pno31 po12 j n1, av cst np1, cst av vvd np1 dt j n1 pc-acp vvi pno12;
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I mean all those that are his Seed, or that believe in him. There are two ways whereby a person may be made a publick head.
I mean all those that Are his Seed, or that believe in him. There Are two ways whereby a person may be made a public head.
pns11 vvb d d cst vbr po31 n1, cc d vvb p-acp pno31. pc-acp vbr crd n2 c-crq dt n1 vmb vbi vvn dt j n1.
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1. By the choice of the parties themselves. And so your Burgesses in Parliament are publick Heads and Representatives.
1. By the choice of the parties themselves. And so your Burgesses in Parliament Are public Heads and Representatives.
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Now Adam was not a common person in this sense. We never chose him in our own persons. But,
Now Adam was not a Common person in this sense. We never chosen him in our own Persons. But,
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2. There is another way of becoming a Publick head, and that is by the choice of another.
2. There is Another Way of becoming a Public head, and that is by the choice of Another.
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So Christ is a common and publick person. Not chosen by man, but God chose him for us.
So christ is a Common and public person. Not chosen by man, but God chosen him for us.
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And so Adam also was a publick head by God's appointment, to all that naturally descend from him by ordinary generation.
And so Adam also was a public head by God's appointment, to all that naturally descend from him by ordinary generation.
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I add (ordinary generation) that so Christ might be excepted, for Adam was not his publick head;
I add (ordinary generation) that so christ might be excepted, for Adam was not his public head;
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and therefore Christ was not born in Sin.
and Therefore christ was not born in Sin.
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Thus you see, how we came to be sinners by nature. It is the act of Adam 's first sin,
Thus you see, how we Come to be Sinners by nature. It is the act of Adam is First since,
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whilst he stood as a common person, being imputed to us, and charged on us, that makes us sinfull, that corrupted his nature, and that corrupts ours.
while he stood as a Common person, being imputed to us, and charged on us, that makes us sinful, that corrupted his nature, and that corrupts ours.
cs pns31 vvd p-acp dt j n1, vbg vvn p-acp pno12, cc vvd p-acp pno12, cst vvz pno12 j, cst vvd po31 n1, cc d vvz png12.
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By one man sin entred into the world, and by the first offence of that one man, we his natural posterity and off-spring are made Sinners,By one man since entered into the world, and by the First offence of that one man, we his natural posterity and offspring Are made Sinners,
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as the Apostle shews, Rom. 5. And let this suffice for the Doctrinal part.
as the Apostle shows, Rom. 5. And let this suffice for the Doctrinal part.
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APPLICATION.
APPLICATION.
n1.
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Is it so, That all men and women are sinners by nature? Then in the first place,
Is it so, That all men and women Are Sinners by nature? Then in the First place,
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1. Believe this Doctrine. There is much of the Gospel depends on receiving or rejecting this Doctrine,
1. Believe this Doctrine. There is much of the Gospel depends on receiving or rejecting this Doctrine,
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as a judicious Divine has well observ'd, [ Burg. of Orig. Sin. ] If a man be erroneous or heretical in this, he cannot be Orthodox in many substantial parts of Religion.
as a judicious Divine has well observed, [ Burg. of Origin Sin. ] If a man be erroneous or heretical in this, he cannot be Orthodox in many substantial parts of Religion.
c-acp dt j j-jn vhz av vvn, [ np1 pp-f np1 np1 ] cs dt n1 vbi j cc j p-acp d, pns31 vmbx vbi n1 p-acp d j n2 pp-f n1.
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What Austin said concerning the Trinity, is true also in some measure concerning this; we may err easily here, and dangerously too.
What Austin said Concerning the Trinity, is true also in Some measure Concerning this; we may err Easily Here, and dangerously too.
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Easily; for such is the self-fulness, and self-flattery that is in every one, that he is difficultly perswaded to believe that he is thus sinfull and miserable by nature.Easily; for such is the self-fulness, and Self-flattery that is in every one, that he is difficultly persuaded to believe that he is thus sinful and miserable by nature.
av-j; p-acp d vbz dt n1, cc n1 cst vbz p-acp d crd, cst pns31 vbz av-j vvn pc-acp vvi cst pns31 vbz av j cc j p-acp n1.
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And an error here is dangerous too;
And an error Here is dangerous too;
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because if this Pillar falls to the ground, almost the whole Edifice of Evangelical Doctrine will tumble down with it.
Because if this Pillar falls to the ground, almost the Whole Edifice of Evangelical Doctrine will tumble down with it.
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Give me leave to instance in a few particulars.
Give me leave to instance in a few particulars.
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E. G. If a man err about our native sinfulness, denying it either in part or in whole, he must necessarily with the Arminians hold Free-Will. Do but take away Original Sin, and then you establish Free-Will. Then man hath the same power to do good;E. G. If a man err about our native sinfulness, denying it either in part or in Whole, he must necessarily with the Arminians hold Freewill. Do but take away Original since, and then you establish Freewill. Then man hath the same power to do good;
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to obey, repent, and believe, as he had in Creation. There may be indeed some Wounds and Debilitations upon him;
to obey, Repent, and believe, as he had in Creation. There may be indeed Some Wounds and Debilitations upon him;
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but not a spiritual death, of which you read in the first Verse of the Chapter of my Text.
but not a spiritual death, of which you read in the First Verse of the Chapter of my Text.
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Again, if Free-Will be establish'd, then the Grace of God in Conversion is evacuated, there is no absolute necessity of it.
Again, if Freewill be established, then the Grace of God in Conversion is evacuated, there is no absolute necessity of it.
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It is only, ad facilius operandum, as the Pelagians of old spake, to make us work more easily and readily;
It is only, ad Facilius operandum, as the Pelagians of old spoke, to make us work more Easily and readily;
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not that we absolutely stand in need of it.
not that we absolutely stand in need of it.
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So the work of Conversion will not be ascribed wholly to the power of God's Grace;
So the work of Conversion will not be ascribed wholly to the power of God's Grace;
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at the best, we shall make Grace but an adjuvant cause, or a partial one with our Free-Will; and so praise will be given partly to our selves,
At the best, we shall make Grace but an adjuvant cause, or a partial one with our Freewill; and so praise will be given partly to our selves,
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and partly unto God, contrary unto the Apostle, 1 Cor. 4.7.
and partly unto God, contrary unto the Apostle, 1 Cor. 4.7.
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Once more, if we do not believe aright about Original Sin, or our Sinfulness by nature,
Once more, if we do not believe aright about Original since, or our Sinfulness by nature,
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then we must also mis-believe about Justification; and that cannot be made such a glorious act of God's Grace, as indeed it is.
then we must also misbelieve about Justification; and that cannot be made such a glorious act of God's Grace, as indeed it is.
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For if Adam 's Sin be not imputed to us, then neither will the Imputation of Christ's Righteousness be received.
For if Adam is since be not imputed to us, then neither will the Imputation of Christ's Righteousness be received.
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For these do usually stand and fall together: and 'tis common with the Arminians to deny the latter, as well as the former.
For these do usually stand and fallen together: and it's Common with the Arminians to deny the latter, as well as the former.
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And so we set up our Dagon against God's Ark; our righteousness in the room of Christ's.
And so we Set up our Dagon against God's Ark; our righteousness in the room of Christ's.
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'Tis therefore of great consequence to be well established in this truth. And many advantages will come by it. For,
It's Therefore of great consequence to be well established in this truth. And many advantages will come by it. For,
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1. A firm belief of this Doctrine will not only set us right in other great Doctrines of the Christian Religion,
1. A firm belief of this Doctrine will not only Set us right in other great Doctrines of the Christian Religion,
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as but now hinted, but 'twill also be a means to silence the impatient and blasphemous complaints of men against nature.
as but now hinted, but it'll also be a means to silence the impatient and blasphemous complaints of men against nature.
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3577
Tully of old complain'd of nature, as an hard Step-Mother to Mankind, for sending us into the world in so miserable a condition, corpore nudo, fragili, infirmo, and so he goes on;Tully of old complained of nature, as an hard Step-Mother to Mankind, for sending us into the world in so miserable a condition, corpore nudo, fragili, infirmo, and so he Goes on;
np1 pp-f j vvd pp-f n1, c-acp dt j n1 p-acp n1, p-acp vvg pno12 p-acp dt n1 p-acp av j dt n1, fw-la fw-la, fw-la, fw-la, cc av pns31 vvz a-acp;
(31) application (DIV3)
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with a body naked, frail and weak. Non tam editi quàm ejecti, said the Heathen, we are not so much brought forth, as cast forth.
with a body naked, frail and weak. Non tam editi quàm ejecti, said the Heathen, we Are not so much brought forth, as cast forth.
p-acp dt n1 j, j cc j. fw-fr fw-la fw-la fw-la n1, vvd dt j-jn, pns12 vbr xx av av-d vvn av, c-acp vvd av.
(31) application (DIV3)
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Now these Complaints do border on Blasphemy. For what is spoken against nature redounds upon God, the Author of nature.
Now these Complaints do border on Blasphemy. For what is spoken against nature redounds upon God, the Author of nature.
av d n2 vdb vvi p-acp n1. p-acp r-crq vbz vvn p-acp n1 vvz p-acp np1, dt n1 pp-f n1.
(31) application (DIV3)
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And yet how shall we be able to silence these Complaints, but only by owning the present Doctrine? Why Man, of all Creatures, should be by nature most miserable? There is no true answer could ever be given to satisfie,
And yet how shall we be able to silence these Complaints, but only by owning the present Doctrine? Why Man, of all Creatures, should be by nature most miserable? There is no true answer could ever be given to satisfy,
cc av q-crq vmb pns12 vbi j pc-acp vvi d n2, cc-acp av-j p-acp vvg dt j n1? q-crq n1, pp-f d n2, vmd vbi p-acp n1 av-ds j? pc-acp vbz dx j n1 vmd av vbi vvn pc-acp vvi,
(31) application (DIV3)
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but this, Because all Men and Women are sinners by nature, they come sinfull into the world.
but this, Because all Men and Women Are Sinners by nature, they come sinful into the world.
cc-acp d, c-acp d n2 cc n2 vbr n2 p-acp n1, pns32 vvb j p-acp dt n1.
(31) application (DIV3)
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The young ones of Birds and Beasts are not so miserable as our Infants, as to their outward condition because not corrupted by sin.
The young ones of Birds and Beasts Are not so miserable as our Infants, as to their outward condition Because not corrupted by since.
dt j pi2 pp-f n2 cc n2 vbr xx av j c-acp po12 n2, c-acp p-acp po32 j n1 c-acp xx vvn p-acp n1.
(31) application (DIV3)
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3583
'Tis our sinfulness by nature is the cause and reason of that grave jugum super filios Adam, as Austin calls it, of that heavy yoke of afflictions and misery that befall men.
It's our sinfulness by nature is the cause and reason of that grave jugum super Sons Adam, as Austin calls it, of that heavy yoke of afflictions and misery that befall men.
pn31|vbz po12 n1 p-acp n1 vbz dt n1 cc n1 pp-f d j fw-la fw-la n2 np1, p-acp np1 vvz pn31, pp-f cst j n1 pp-f n2 cc n1 cst vvb n2.
(31) application (DIV3)
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2. Another advantage of believing this Doctrine is this, hereby we shall come to know our selves.
2. another advantage of believing this Doctrine is this, hereby we shall come to know our selves.
crd j-jn n1 pp-f vvg d n1 vbz d, av pns12 vmb vvi pc-acp vvi po12 n2.
(31) application (DIV3)
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3585
NONLATINALPHABET, know thy self; è coelo descendit, said the Heathen, it came from Heaven, 'tis such an excellent rule.
, know thy self; è coelo descendit, said the Heathen, it Come from Heaven, it's such an excellent Rule.
, vvb po21 n1; fw-la fw-la fw-la, vvd dt j-jn, pn31 vvd p-acp n1, pn31|vbz d dt j n1.
(31) application (DIV3)
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And the Scripture insists much on this duty; we are bid to search and examine our selves.
And the Scripture insists much on this duty; we Are bid to search and examine our selves.
cc dt n1 vvz av-d p-acp d n1; pns12 vbr vvn p-acp vvb cc vvi po12 n2.
(31) application (DIV3)
686
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3587
Now by firmly believing this Doctrine of man's sinfulness by nature, we shall come to know our selves, to know how vile and abominable we are, which we shall never do, till we own this Doctrine.
Now by firmly believing this Doctrine of Man's sinfulness by nature, we shall come to know our selves, to know how vile and abominable we Are, which we shall never do, till we own this Doctrine.
av p-acp av-j vvg d n1 pp-f ng1 n1 p-acp n1, pns12 vmb vvi pc-acp vvi po12 n2, pc-acp vvi c-crq j cc j pns12 vbr, r-crq pns12 vmb av-x vdi, c-acp pns12 d d n1.
(31) application (DIV3)
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3. 'Twill direct us in our humiliations, and tend to make us truly humbled before God.
3. It'll Direct us in our humiliations, and tend to make us truly humbled before God.
crd pn31|vmb vvi pno12 p-acp po12 n2, cc vvb pc-acp vvi pno12 av-j vvn p-acp np1.
(31) application (DIV3)
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'Tis not sufficient for a man to be humbled for his actual sins, unless also he goes to the cause and root of them.
It's not sufficient for a man to be humbled for his actual Sins, unless also he Goes to the cause and root of them.
pn31|vbz xx j p-acp dt n1 pc-acp vbi vvn p-acp po31 j n2, cs av pns31 vvz p-acp dt n1 cc n1 pp-f pno32.
(31) application (DIV3)
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And therefore you find, that when David would humble himself for his sin, he thinks it not enough to confess and bewail his Adultery and Murder;
And Therefore you find, that when David would humble himself for his since, he thinks it not enough to confess and bewail his Adultery and Murder;
cc av pn22 vvb, cst c-crq np1 vmd vvi px31 p-acp po31 n1, pns31 vvz pn31 xx av-d pc-acp vvi cc vvi po31 n1 cc n1;
(31) application (DIV3)
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but also to confess, he was conceived in sin, Psal. 51. His actual sins carried him to his original. And so Paul, when he complain'd of that impotency in him to do good, he presently goes to the cause of it, the law of sin in him, the body of sin he carried about with him, Rom. 7. And so we in our Humiliations must likewise confess our native sinfulness.
but also to confess, he was conceived in since, Psalm 51. His actual Sins carried him to his original. And so Paul, when he complained of that impotency in him to do good, he presently Goes to the cause of it, the law of since in him, the body of since he carried about with him, Rom. 7. And so we in our Humiliations must likewise confess our native sinfulness.
cc-acp av pc-acp vvi, pns31 vbds vvn p-acp n1, np1 crd po31 j n2 vvd pno31 p-acp po31 j-jn. cc av np1, c-crq pns31 vvd pp-f d n1 p-acp pno31 pc-acp vdi j, pns31 av-j vvz p-acp dt n1 pp-f pn31, dt n1 pp-f n1 p-acp pno31, dt n1 pp-f n1 pns31 vvd a-acp p-acp pno31, np1 crd cc av pns12 p-acp po12 n2 vmb av vvi po12 j-jn n1.
(31) application (DIV3)
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And where there is not the true knowledge of this, our humiliation will never be deep enough.
And where there is not the true knowledge of this, our humiliation will never be deep enough.
cc c-crq pc-acp vbz xx dt j n1 pp-f d, po12 n1 vmb av-x vbi j-jn av-d.
(31) application (DIV3)
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3593
4. Lastly, Another advantage is this; 'twill make us to understand the true nature of Regeneration.
4. Lastly, another advantage is this; it'll make us to understand the true nature of Regeneration.
crd ord, j-jn n1 vbz d; pn31|vmb vvi pno12 pc-acp vvi dt j n1 pp-f n1.
(31) application (DIV3)
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3594
For our sinfulness by nature lays a foundation for that Doctrine. Except we be regenerated, we cannot be saved, so saith our Saviour, Joh. 3.3. A mistake therefore in this point is very dangerous.
For our sinfulness by nature lays a Foundation for that Doctrine. Except we be regenerated, we cannot be saved, so Says our Saviour, John 3.3. A mistake Therefore in this point is very dangerous.
p-acp po12 n1 p-acp n1 vvz dt n1 p-acp d n1. c-acp pns12 vbb vvn, pns12 vmbx vbi vvn, av vvz po12 n1, np1 crd. dt n1 av p-acp d n1 vbz av j.
(31) application (DIV3)
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3595
And yet without the knowledge of our sinfulness by nature, we must needs be ignorant of the true nature of Regeneration,
And yet without the knowledge of our sinfulness by nature, we must needs be ignorant of the true nature of Regeneration,
cc av p-acp dt n1 pp-f po12 n1 p-acp n1, pns12 vmb av vbi j pp-f dt j n1 pp-f n1,
(31) application (DIV3)
688
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3596
as is plain from the case of Nicodemus, who was a Master, a Teacher in Israel; and yet grosly ignorant of the great Doctrine of Regeneration,
as is plain from the case of Nicodemus, who was a Master, a Teacher in Israel; and yet grossly ignorant of the great Doctrine of Regeneration,
c-acp vbz j p-acp dt n1 pp-f np1, r-crq vbds dt n1, dt n1 p-acp np1; cc av av-j j pp-f dt j n1 pp-f n1,
(31) application (DIV3)
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3597
because he knew not, that whatsoever is born of the flesh is flesh; or that all Mankind are by nature corrupt, Joh. 3.6.
Because he knew not, that whatsoever is born of the Flesh is Flesh; or that all Mankind Are by nature corrupt, John 3.6.
c-acp pns31 vvd xx, cst r-crq vbz vvn pp-f dt n1 vbz n1; cc cst d n1 vbr p-acp n1 vvi, np1 crd.
(31) application (DIV3)
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3598
And what's the reason that our modern Socinians, and many others do place Regeneration in Morality, Civility, and a Reformation of life;
And what's the reason that our modern socinians, and many Others do place Regeneration in Morality, Civility, and a Reformation of life;
cc q-crq|vbz dt n1 cst po12 j njp2, cc d n2-jn vdb vvi n1 p-acp n1, n1, cc dt n1 pp-f n1;
(31) application (DIV3)
688
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3599
but only because they deny the Doctrine of Original Sin, or else mistake it.
but only Because they deny the Doctrine of Original since, or Else mistake it.
cc-acp av-j c-acp pns32 vvb dt n1 pp-f j-jn n1, cc av vvb pn31.
(31) application (DIV3)
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3600
If this Doctrine was firmly believed, and rightly understood, this would shew us, that we need a spiritual Renovation of our natures,
If this Doctrine was firmly believed, and rightly understood, this would show us, that we need a spiritual Renovation of our nature's,
cs d n1 vbds av-j vvn, cc av-jn vvd, d vmd vvi pno12, cst pns12 vvb dt j n1 pp-f po12 n2,
(31) application (DIV3)
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3601
as well as an outward change of life, and would undeceive us, as to those mistakes that are going in the world about Regeneration.
as well as an outward change of life, and would undeceive us, as to those mistakes that Are going in the world about Regeneration.
c-acp av c-acp dt j n1 pp-f n1, cc vmd vvi pno12, c-acp p-acp d n2 cst vbr vvg p-acp dt n1 p-acp n1.
(31) application (DIV3)
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3602
Vid. Dr. Owen of the Spirit, p. 181, &c. Vid. Dr. Owen of the Spirit, p. 181, etc.
np1 n1 np1 pp-f dt n1, n1 crd, av
(31) application (DIV3)
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3603
2. Our Doctrine is a Confutation of the Pelagian Heresie, which tells us, we are sinners, not by birth and nature,
2. Our Doctrine is a Confutation of the Pelagian Heresy, which tells us, we Are Sinners, not by birth and nature,
crd po12 n1 vbz dt n1 pp-f dt jp n1, r-crq vvz pno12, pns12 vbr n2, xx p-acp n1 cc n1,
(31) application (DIV3)
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3604
but only by practice and custom; but only by practice and custom;
cc-acp av-j p-acp n1 cc n1;
(31) application (DIV3)
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3605
and that we sinned in Adam, not as an Head and Representative, but only as an exemplary Father, imitating his Sin and actual Transgression.
and that we sinned in Adam, not as an Head and Representative, but only as an exemplary Father, imitating his since and actual Transgression.
cc cst pns12 vvd p-acp np1, xx p-acp dt n1 cc n1, cc-acp av-j c-acp dt j n1, vvg po31 n1 cc j n1.
(31) application (DIV3)
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3606
But this is contrary not only to that of the Apostle Paul, Rom. 5.12. but also to my Text, which tells us expresly, we are by nature Children of wrath, therefore of necessity must be sinners by nature, as was before shewn. But of this formerly.
But this is contrary not only to that of the Apostle Paul, Rom. 5.12. but also to my Text, which tells us expressly, we Are by nature Children of wrath, Therefore of necessity must be Sinners by nature, as was before shown. But of this formerly.
p-acp d vbz j-jn xx av-j p-acp d pp-f dt n1 np1, np1 crd. cc-acp av p-acp po11 n1, r-crq vvz pno12 av-j, pns12 vbr p-acp n1 n2 pp-f n1, av pp-f n1 vmb vbi n2 p-acp n1, a-acp vbds p-acp vvn. p-acp pp-f d av-j.
(31) application (DIV3)
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3607
3. Hence see a reason, why some Infants die. 'Tis a common thing for Infants to die as well as others.
3. Hence see a reason, why Some Infants die. It's a Common thing for Infants to die as well as Others.
crd av vvb dt n1, q-crq d n2 vvi. pn31|vbz dt j n1 p-acp n2 pc-acp vvi c-acp av c-acp n2-jn.
(31) application (DIV3)
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3608
Death reigns as a Monarch over all sorts of men. So saith the Apostle, Rom. 5.12.
Death reigns as a Monarch over all sorts of men. So Says the Apostle, Rom. 5.12.
n1 vvz p-acp dt n1 p-acp d n2 pp-f n2. np1 vvz dt n1, np1 crd.
(31) application (DIV3)
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3609
By one man sin entred into the world, and death by sin, and so death passed upon all, and reigns over all,By one man since entered into the world, and death by since, and so death passed upon all, and reigns over all,
p-acp crd n1 n1 vvn p-acp dt n1, cc n1 p-acp n1, cc av n1 vvd p-acp d, cc vvz p-acp d,
(31) application (DIV3)
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3610
yea over Infants, v. 14. over those that never sinned after the similitude of Adam's transgression;
yea over Infants, v. 14. over those that never sinned After the similitude of Adam's Transgression;
uh p-acp n2, n1 crd p-acp d cst av-x vvd p-acp dt n1 pp-f npg1 n1;
(31) application (DIV3)
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3611
'tis a Periphrasis of Infants, who never actually sinned, as Adam did. Yet Death reigns over these.
it's a Periphrasis of Infants, who never actually sinned, as Adam did. Yet Death reigns over these.
pn31|vbz dt n1 pp-f n2, r-crq av av-j vvn, c-acp np1 vdd. av n1 vvz p-acp d.
(31) application (DIV3)
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3612
So that multitudes there are, that just come into the world, and salute their Friends (if I may so speak) and then go weeping out again.
So that Multitudes there Are, that just come into the world, and salute their Friends (if I may so speak) and then go weeping out again.
av d n2 pc-acp vbr, cst av vvn p-acp dt n1, cc vvi po32 n2 (cs pns11 vmb av vvi) cc av vvb vvg av av.
(31) application (DIV3)
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3613
Now if you should ask Death, as they asked Christ, Mat. 21.23. By what authority he doth these things? By what title he reigns over all,
Now if you should ask Death, as they asked christ, Mathew 21.23. By what Authority he does these things? By what title he reigns over all,
av cs pn22 vmd vvi n1, c-acp pns32 vvd np1, np1 crd. p-acp r-crq n1 pns31 vdz d n2? p-acp r-crq n1 pns31 vvz p-acp d,
(31) application (DIV3)
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3614
even little Infants? Why, my Text and Doctrine shews his Commission, and gives this as the ground of it,
even little Infants? Why, my Text and Doctrine shows his Commission, and gives this as the ground of it,
av j n2? uh-crq, po11 n1 cc n1 vvz po31 n1, cc vvz d p-acp dt n1 pp-f pn31,
(31) application (DIV3)
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3615
because all men, even Infants and all are sinners by nature. And where there is sin, there Death has power to reign.
Because all men, even Infants and all Are Sinners by nature. And where there is since, there Death has power to Reign.
c-acp d n2, av n2 cc d vbr n2 p-acp n1. cc c-crq pc-acp vbz n1, a-acp n1 vhz n1 pc-acp vvi.
(31) application (DIV3)
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3616
For the Wages and Merit of sin is death, Rom. 6. ult. No wonder then to see Infants die, seeing Infants by nature are sinners as well as others.
For the Wages and Merit of since is death, Rom. 6. ult. No wonder then to see Infants die, seeing Infants by nature Are Sinners as well as Others.
p-acp dt n2 cc n1 pp-f n1 vbz n1, np1 crd n1. dx n1 av pc-acp vvi n2 vvi, vvg n2 p-acp n1 vbr n2 p-acp av c-acp n2-jn.
(31) application (DIV3)
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3617
4. Lastly, Hence also see a reason, why God, if he please, may send us all to Hell,
4. Lastly, Hence also see a reason, why God, if he please, may send us all to Hell,
crd ord, av av vvi dt n1, c-crq np1, cs pns31 vvb, vmb vvi pno12 d p-acp n1,
(31) application (DIV3)
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3618
and that justly too, as soon as we are born. The reason is, because we are all of us sinners by nature.and that justly too, as soon as we Are born. The reason is, Because we Are all of us Sinners by nature.
cc cst av-j av, c-acp av c-acp pns12 vbr vvn. dt n1 vbz, c-acp pns12 vbr d pp-f pno12 n2 p-acp n1.
(31) application (DIV3)
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3619
And therefore we are justly exposed unto wrath, as my Text tells us, not only to God's wrath in this life,
And Therefore we Are justly exposed unto wrath, as my Text tells us, not only to God's wrath in this life,
cc av pns12 vbr av-j vvn p-acp n1, c-acp po11 n1 vvz pno12, xx av-j p-acp npg1 n1 p-acp d n1,
(31) application (DIV3)
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3620
but in the life to come; for all sin carries in its nature, the merit and desert of eternal Damnation.
but in the life to come; for all since carries in its nature, the merit and desert of Eternal Damnation.
cc-acp p-acp dt n1 pc-acp vvi; p-acp d n1 vvz p-acp po31 n1, dt n1 cc n1 pp-f j n1.
(31) application (DIV3)
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3621
But of this more in the next Doctrine.
But of this more in the next Doctrine.
p-acp pp-f d dc p-acp dt ord n1.
(31) application (DIV3)
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3622
Sermon Sixteenth. EPHES. II. 3. Latter Part. And were by nature the Children of wrath, even as others.
Sermon Sixteenth. EPHESIANS. II 3. Latter Part. And were by nature the Children of wrath, even as Others.
n1 ord. np1. crd crd d n1 cc vbdr p-acp n1 dt n2 pp-f n1, av c-acp n2-jn.
(32) sermon (DIV2)
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3623
THese words are a short, but dolefull description of man's state by nature. We are all by nature Children of wrath.
THese words Are a short, but doleful description of Man's state by nature. We Are all by nature Children of wrath.
d n2 vbr dt j, cc-acp j n1 pp-f ng1 n1 p-acp n1. pns12 vbr d p-acp n1 n2 pp-f n1.
(32) sermon (DIV2)
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3624
The Apostle asserts it, not only of actual and abominable Sinners;
The Apostle asserts it, not only of actual and abominable Sinners;
dt n1 n2 pn31, xx av-j pp-f j cc j n2;
(32) sermon (DIV2)
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3625
of those who fulfill the Lusts of the Flesh, and make it their business so to do:
of those who fulfil the Lustiest of the Flesh, and make it their business so to do:
pp-f d r-crq vvb dt n2 pp-f dt n1, cc vvi pn31 po32 n1 av pc-acp vdi:
(32) sermon (DIV2)
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3626
but he plainly tells us this is the case of all men, and that by nature;
but he plainly tells us this is the case of all men, and that by nature;
cc-acp pns31 av-j vvz pno12 d vbz dt n1 pp-f d n2, cc cst p-acp n1;
(32) sermon (DIV2)
693
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3627
not an Infant that is born, according to the law of Generation, but he is a Child of wrath as soon as born.
not an Infant that is born, according to the law of Generation, but he is a Child of wrath as soon as born.
xx dt n1 cst vbz vvn, vvg p-acp dt n1 pp-f n1, cc-acp pns31 vbz dt n1 pp-f n1 c-acp av c-acp vvn.
(32) sermon (DIV2)
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3628
From the words I have observed two Doctrines; one implied, the other express'd. 1. All men and women are sinners by nature. And,
From the words I have observed two Doctrines; one implied, the other expressed. 1. All men and women Are Sinners by nature. And,
p-acp dt n2 pns11 vhb vvn crd n2; crd vvn, dt n-jn vvn. crd d n2 cc n2 vbr n2 p-acp n1. cc,
(32) sermon (DIV2)
694
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3629
2. All men by nature from their very birth, are Children of wrath. The first Doctrine being finish'd, I proceed to the second, viz.
2. All men by nature from their very birth, Are Children of wrath. The First Doctrine being finished, I proceed to the second, viz.
crd d n2 p-acp n1 p-acp po32 j n1, vbr n2 pp-f n1. dt ord n1 vbg vvn, pns11 vvb p-acp dt ord, n1
(32) sermon (DIV2)
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3630
D. All men by nature from their very birth, are Children of wrath.
D. All men by nature from their very birth, Are Children of wrath.
np1 d n2 p-acp n1 p-acp po32 j n1, vbr n2 pp-f n1.
(32) sermon (DIV2)
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3631
Flatteries of nature may lessen the wound, and say with the Pelagian, that we are only Children of Sin and Wrath by imitation and custom.
Flatteries of nature may lessen the wound, and say with the Pelagian, that we Are only Children of since and Wrath by imitation and custom.
n2 pp-f n1 vmb vvi dt n1, cc vvb p-acp dt jp, cst pns12 vbr j n2 pp-f n1 cc n1 p-acp n1 cc n1.
(32) sermon (DIV2)
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3632
But Heirs of Grace should and will rather magnifie their Physician;
But Heirs of Grace should and will rather magnify their physician;
p-acp n2 pp-f n1 vmd cc vmb av-c vvi po32 n1;
(32) sermon (DIV2)
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3633
and acknowledge with the Apostle, that we are all by nature, from our very Birth, Children of wrath. For the Apostle speaks it in opposition to imitation and cu••om, as before noted;
and acknowledge with the Apostle, that we Are all by nature, from our very Birth, Children of wrath. For the Apostle speaks it in opposition to imitation and cu••om, as before noted;
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(32) sermon (DIV2)
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3634
and by nature understands our birth-state, and asserts it as the common lot of all. So that we must not confine this truth to a party only;
and by nature understands our birthstate, and asserts it as the Common lot of all. So that we must not confine this truth to a party only;
cc p-acp n1 vvz po12 n1, cc n2 pn31 p-acp dt j n1 pp-f d. av cst pns12 vmb xx vvi d n1 p-acp dt n1 av-j;
(32) sermon (DIV2)
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as though it concern'd only idolatrous Pagans, deluded Turks, or superstitious Papists; when 'tis a truth that knocks at every ones door,
as though it concerned only idolatrous Pagans, deluded Turks, or superstitious Papists; when it's a truth that knocks At every ones door,
c-acp cs pn31 vvd av-j j n2-jn, vvn np1, cc j njp2; c-crq pn31|vbz dt n1 cst vvz p-acp d pig n1,
(32) sermon (DIV2)
698
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whether Jew or Gentile, Turk or Christian. Neither People nor Ministers, no, not the Apostles can exempt themselves;
whither Jew or Gentile, Turk or Christian. Neither People nor Ministers, no, not the Apostles can exempt themselves;
cs np1 cc j, np1 cc njp. av-dx n1 ccx n2, uh-dx, xx dt n2 vmb vvi px32;
(32) sermon (DIV2)
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but great and small, rich and poor, yea those whom the Lord has not appointed unto wrath, (as the expression is, 1 Thess. 5.9.) yet these by nature are Children of wrath, even as others.
but great and small, rich and poor, yea those whom the Lord has not appointed unto wrath, (as the expression is, 1 Thess 5.9.) yet these by nature Are Children of wrath, even as Others.
cc-acp j cc j, j cc j, uh d ro-crq dt n1 vhz xx vvn p-acp n1, (c-acp dt n1 vbz, crd np1 crd.) av d p-acp n1 vbr n2 pp-f n1, av c-acp n2-jn.
(32) sermon (DIV2)
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In handling this point, I shall first speak to it more generally; and then more distinctly in some particular Propositions. First, More generally.
In handling this point, I shall First speak to it more generally; and then more distinctly in Some particular Propositions. First, More generally.
p-acp vvg d n1, pns11 vmb ord vvi p-acp pn31 av-dc av-j; cc av av-dc av-j p-acp d j n2. ord, av-dc av-j.
(32) sermon (DIV2)
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And here, 1. I shall state it. 2. Shew the meaning of that Phrase, Children of wrath. And, 3. Apply it.
And Here, 1. I shall state it. 2. Show the meaning of that Phrase, Children of wrath. And, 3. Apply it.
cc av, crd pns11 vmb n1 pn31. crd n1 dt n1 pp-f d n1, n2 pp-f n1. cc, crd np1 pn31.
(32) sermon (DIV2)
700
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1. I shall state it, that so you may not misunderstand me. And,
1. I shall state it, that so you may not misunderstand me. And,
crd pns11 vmb n1 pn31, cst av pn22 vmb xx vvi pno11. np1,
(32) sermon (DIV2)
701
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1. When I say, That all men by nature are Children of wrath, I don't assert, that all are reprobated. There is a great difference between these two.
1. When I say, That all men by nature Are Children of wrath, I don't assert, that all Are reprobated. There is a great difference between these two.
crd c-crq pns11 vvb, cst d n2 p-acp n1 vbr n2 pp-f n1, pns11 vdbx vvb, cst d vbr vvn. pc-acp vbz dt j n1 p-acp d crd.
(32) sermon (DIV2)
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'Tis one thing to be a Child of wrath and to deserve Damnation;
It's one thing to be a Child of wrath and to deserve Damnation;
pn31|vbz crd n1 pc-acp vbi dt n1 pp-f n1 cc pc-acp vvi n1;
(32) sermon (DIV2)
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and another thing to be reprobated of God for ever, and never more to be admitted into favour.
and Another thing to be reprobated of God for ever, and never more to be admitted into favour.
cc j-jn n1 pc-acp vbi vvn pp-f np1 p-acp av, cc av-x av-dc pc-acp vbi vvn p-acp n1.
(32) sermon (DIV2)
702
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All men by nature are Children of wrath, so saith the Scripture, my Text in particular.
All men by nature Are Children of wrath, so Says the Scripture, my Text in particular.
av-d n2 p-acp n1 vbr n2 pp-f n1, av vvz dt n1, po11 n1 p-acp j.
(32) sermon (DIV2)
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But all men are not reprobated; there would then be none saved.
But all men Are not reprobated; there would then be none saved.
p-acp d n2 vbr xx vvn; pc-acp vmd av vbi pix vvn.
(32) sermon (DIV2)
702
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But multitudes there be, that obtain Salvation by Jesus Christ, notwithstanding by nature they are Children of wrath.
But Multitudes there be, that obtain Salvation by jesus christ, notwithstanding by nature they Are Children of wrath.
p-acp n2 pc-acp vbi, cst vvb n1 p-acp np1 np1, a-acp p-acp n1 pns32 vbr n2 pp-f n1.
(32) sermon (DIV2)
702
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So then, to be reprobated, and to be by nature a Child of wrath are two things.
So then, to be reprobated, and to be by nature a Child of wrath Are two things.
av av, pc-acp vbi vvn, cc pc-acp vbi p-acp n1 dt n1 pp-f n1 vbr crd n2.
(32) sermon (DIV2)
702
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The latter may be, where the former is not.
The latter may be, where the former is not.
dt d vmb vbi, c-crq dt j vbz xx.
(32) sermon (DIV2)
702
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And therefore, when I say, that all men by nature are Children of wrath, I don't assert, that all are reprobated.
And Therefore, when I say, that all men by nature Are Children of wrath, I don't assert, that all Are reprobated.
cc av, c-crq pns11 vvb, cst d n2 p-acp n1 vbr n2 pp-f n1, pns11 vdbx vvb, cst d vbr vvn.
(32) sermon (DIV2)
702
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2. Neither do I deny the birth-privilege of Christians, in being born within the Church and Covenant.
2. Neither do I deny the Birth privilege of Christians, in being born within the Church and Covenant.
crd av-dx vdb pns11 vvi dt n1 pp-f np1, p-acp vbg vvn p-acp dt n1 cc n1.
(32) sermon (DIV2)
703
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Some there are, who bring this Scripture to exclude Infants from a visible standing in the Church and Covenant. But both are consistent.
some there Are, who bring this Scripture to exclude Infants from a visible standing in the Church and Covenant. But both Are consistent.
d a-acp vbr, r-crq vvb d n1 pc-acp vvi n2 p-acp dt j vvg p-acp dt n1 cc n1. p-acp d vbr j.
(32) sermon (DIV2)
703
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What? though by nature we are Children of wrath;
What? though by nature we Are Children of wrath;
q-crq? cs p-acp n1 pns12 vbr n2 pp-f n1;
(32) sermon (DIV2)
703
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yet it does not follow, but that by Grace and the favour of God we may be taken into a better condition.
yet it does not follow, but that by Grace and the favour of God we may be taken into a better condition.
av pn31 vdz xx vvi, cc-acp cst p-acp n1 cc dt n1 pp-f np1 pns12 vmb vbi vvn p-acp dt jc n1.
(32) sermon (DIV2)
703
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3654
A state of wrath, 'tis true, goeth first in order of nature; but a state of Grace may immediately succeed.
A state of wrath, it's true, Goes First in order of nature; but a state of Grace may immediately succeed.
dt n1 pp-f n1, pn31|vbz j, vvz ord p-acp n1 pp-f n1; cc-acp dt n1 pp-f n1 vmb av-j vvi.
(32) sermon (DIV2)
703
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The Jews by nature were Children of wrath, as well as we;
The jews by nature were Children of wrath, as well as we;
dt np2 p-acp n1 vbdr n2 pp-f n1, c-acp av c-acp pns12;
(32) sermon (DIV2)
703
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3656
and yet their Children were Church-members, and in Covenant for all that, and therefore they were commanded to be circumcised, Gen. 17.7; 10. And accordingly, we read of Jews by nature, Gal. 2.15. We who are Jews by nature.
and yet their Children were Church-members, and in Covenant for all that, and Therefore they were commanded to be circumcised, Gen. 17.7; 10. And accordingly, we read of jews by nature, Gal. 2.15. We who Are jews by nature.
cc av po32 n2 vbdr n2, cc p-acp n1 p-acp d d, cc av pns32 vbdr vvn pc-acp vbi vvn, np1 crd; crd cc av-vvg, pns12 vvb pp-f np2 p-acp n1, np1 crd. pns12 r-crq vbr np2 p-acp n1.
(32) sermon (DIV2)
703
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3657
In which place the Apostle opposeth the natural privilege of the members of the Church, to the condition of the Heat•en. And as 'twas of old, so is it now.
In which place the Apostle Opposeth the natural privilege of the members of the Church, to the condition of the Heat•en. And as 'twas of old, so is it now.
p-acp r-crq n1 dt n1 vvz dt j n1 pp-f dt n2 pp-f dt n1, p-acp dt n1 pp-f dt av. cc c-acp pn31|vbds pp-f j, av vbz pn31 av.
(32) sermon (DIV2)
703
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3658
As there were Jews by nature, i. e. persons born members of the Jewish Church; so there are Christians by nature, i. e.
As there were jews by nature, i. e. Persons born members of the Jewish Church; so there Are Christians by nature, i. e.
p-acp a-acp vbdr np2 p-acp n1, sy. sy. ng1 vvn n2 pp-f dt jp n1; av a-acp vbr np1 p-acp n1, sy. sy.
(32) sermon (DIV2)
703
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3659
persons born members of the Christian Church.
Persons born members of the Christian Church.
ng1 vvn n2 pp-f dt njp n1.
(32) sermon (DIV2)
703
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3660
For the Infant privilege of being Church-members, and in Covenant with their Parents is no-where repealed in the New Testament.
For the Infant privilege of being Church-members, and in Covenant with their Parents is nowhere repealed in the New Testament.
p-acp dt n1 n1 pp-f vbg n2, cc p-acp n1 p-acp po32 n2 vbz j vvn p-acp dt j n1.
(32) sermon (DIV2)
703
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3661
Not in our Text, where they are said, by nature to be Children of wrath; for this was equally applicable to Jews and Christians, as the Apostle doth apply it,
Not in our Text, where they Are said, by nature to be Children of wrath; for this was equally applicable to jews and Christians, as the Apostle does apply it,
xx p-acp po12 n1, c-crq pns32 vbr vvn, p-acp n1 pc-acp vbi n2 pp-f n1; p-acp d vbds av-jn j p-acp np2 cc np1, p-acp dt n1 vdz vvi pn31,
(32) sermon (DIV2)
703
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3662
and turns it in my Text from one to the other.
and turns it in my Text from one to the other.
cc vvz pn31 p-acp po11 n1 p-acp pi p-acp dt n-jn.
(32) sermon (DIV2)
703
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3663
And therefore to be a Child of wrath by nature, doth not destroy the Birth-privilege of Christians, any more than it did the Birth-privilege of the Jews. Which outward privilege is good ground to hope for the Salvation of such Infants, that die in their Infancy, which cannot be said, with respect to the Heathen; here we must flee only to God's Election, which is secret and unknown.
And Therefore to be a Child of wrath by nature, does not destroy the Birth privilege of Christians, any more than it did the Birth privilege of the jews. Which outward privilege is good ground to hope for the Salvation of such Infants, that die in their Infancy, which cannot be said, with respect to the Heathen; Here we must flee only to God's Election, which is secret and unknown.
cc av pc-acp vbi dt n1 pp-f n1 p-acp n1, vdz xx vvi dt n1 pp-f np1, d dc cs pn31 vdd dt n1 pp-f dt np2. r-crq j n1 vbz j n1 pc-acp vvi p-acp dt n1 pp-f d n2, cst vvb p-acp po32 n1, r-crq vmbx vbi vvn, p-acp n1 p-acp dt j-jn; av pns12 vmb vvi av-j p-acp npg1 n1, r-crq vbz j-jn cc j.
(32) sermon (DIV2)
703
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3664
I don't say, that all the Infants of Christian Parents, dying in their Infancy, are certainly saved.
I don't say, that all the Infants of Christian Parents, dying in their Infancy, Are Certainly saved.
pns11 vdn|pn31 vvb, cst d dt n2 pp-f njp n2, vvg p-acp po32 n1, vbr av-j vvn.
(32) sermon (DIV2)
703
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3665
Yet this I assert, that all such Children are born members of the visible Church, and are in some sense holy, as the Apostle calls them, 1 Cor. 7.14.
Yet this I assert, that all such Children Are born members of the visible Church, and Are in Some sense holy, as the Apostle calls them, 1 Cor. 7.14.
av d pns11 vvb, cst d d n2 vbr vvn n2 pp-f dt j n1, cc vbr p-acp d n1 j, p-acp dt n1 vvz pno32, crd np1 crd.
(32) sermon (DIV2)
703
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3666
Which is ground to hope for the Salvation of such Infants, dying in their Minority,
Which is ground to hope for the Salvation of such Infants, dying in their Minority,
r-crq vbz n1 pc-acp vvi p-acp dt n1 pp-f d n2, vvg p-acp po32 n1,
(32) sermon (DIV2)
703
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3667
and not living to break Covenant with God, if so be the Parents neglect not their duty.
and not living to break Covenant with God, if so be the Parents neglect not their duty.
cc xx vvg pc-acp vvi n1 p-acp np1, cs av vbi dt n2 vvb xx po32 n1.
(32) sermon (DIV2)
703
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3668
3. Lastly, As I don't assert that all are reprobated, neither deny the Birth-privilege of Christians;
3. Lastly, As I don't assert that all Are reprobated, neither deny the Birth privilege of Christians;
crd ord, c-acp pns11 vdbx vvb cst d vbr vvn, av-dx vvi dt n1 pp-f np1;
(32) sermon (DIV2)
704
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3669
so I only assert, That all men considered in their mere natural condition, without respect to God's Grace and Covenant, are Children of wrath.
so I only assert, That all men considered in their mere natural condition, without respect to God's Grace and Covenant, Are Children of wrath.
av pns11 av-j vvb, cst d n2 vvn p-acp po32 j j n1, p-acp n1 p-acp npg1 n1 cc n1, vbr n2 pp-f n1.
(32) sermon (DIV2)
704
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3670
Considered merely in a state of nature, taking nature for corrupt nature, as it must be taken in our fallen state,
Considered merely in a state of nature, taking nature for corrupt nature, as it must be taken in our fallen state,
vvn av-j p-acp dt n1 pp-f n1, vvg n1 p-acp j n1, c-acp pn31 vmb vbi vvn p-acp po12 j-vvn n1,
(32) sermon (DIV2)
704
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3671
and so they are Heirs and Children of wrath in its full latitude.
and so they Are Heirs and Children of wrath in its full latitude.
cc av pns32 vbr n2 cc n2 pp-f n1 p-acp po31 j n1.
(32) sermon (DIV2)
704
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3672
Now if you ask me, what I mean by a Child of wrath? This comes to be explained in the next general. Which is,
Now if you ask me, what I mean by a Child of wrath? This comes to be explained in the next general. Which is,
av cs pn22 vvb pno11, r-crq pns11 vvb p-acp dt n1 pp-f n1? d vvz pc-acp vbi vvn p-acp dt ord n1. r-crq vbz,
(32) sermon (DIV2)
705
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3673
2. To shew the meaning of that Phrase (Children of wrath.) And were by nature the Children of wrath.
2. To show the meaning of that Phrase (Children of wrath.) And were by nature the Children of wrath.
crd p-acp vvi dt n1 pp-f d n1 (n2 pp-f n1.) cc vbdr p-acp n1 dt n2 pp-f n1.
(32) sermon (DIV2)
706
Page 285
3674
For the better understanding of this Phrase, you must know, 'tis an Hebraism, and so according to the Hebrew Language, you read of a Child of disobedience, a Child of wrath, and the like.
For the better understanding of this Phrase, you must know, it's an Hebraism, and so according to the Hebrew Language, you read of a Child of disobedience, a Child of wrath, and the like.
p-acp dt jc n1 pp-f d n1, pn22 vmb vvi, pn31|vbz dt np1, cc av vvg p-acp dt njp n1, pn22 vvb pp-f dt n1 pp-f n1, dt n1 pp-f n1, cc dt j.
(32) sermon (DIV2)
706
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3675
The Jews in common Speech do use to apply the word Son or Child, to many things.
The jews in Common Speech do use to apply the word Son or Child, to many things.
dt np2 p-acp j n1 vdb vvi pc-acp vvi dt n1 n1 cc n1, p-acp d n2.
(32) sermon (DIV2)
706
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3676
And when 'tis so applied, 'tis sometimes taken actively, and sometimes passively.
And when it's so applied, it's sometime taken actively, and sometime passively.
cc c-crq pn31|vbz av vvn, pn31|vbz av vvn av-j, cc av av-j.
(32) sermon (DIV2)
706
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3677
1. Actively. Thus what a man is addicted to, what he seeks after, he is said to be a Child of. Thus you read of a Child of wisdom, Mat. 11.19.
1. Actively. Thus what a man is addicted to, what he seeks After, he is said to be a Child of. Thus you read of a Child of Wisdom, Mathew 11.19.
crd av-j. av q-crq dt n1 vbz vvn p-acp, r-crq pns31 vvz a-acp, pns31 vbz vvn pc-acp vbi dt n1 pp-f. av pn22 vvb pp-f dt n1 pp-f n1, np1 crd.
(32) sermon (DIV2)
707
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3678
Now the Children of Wisdom, are those that give up themselves to be led and guided by Wisdom, those that make it their study and practice.
Now the Children of Wisdom, Are those that give up themselves to be led and guided by Wisdom, those that make it their study and practice.
av dt n2 pp-f n1, vbr d cst vvb a-acp px32 pc-acp vbi vvn cc vvn p-acp n1, d cst vvb pn31 po32 n1 cc n1.
(32) sermon (DIV2)
707
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3679
Again, you read of Children of disobedience, Eph. 2.2. where also the Phrase is used actively, and denotes those that are addicted to disobedience.
Again, you read of Children of disobedience, Ephesians 2.2. where also the Phrase is used actively, and denotes those that Are addicted to disobedience.
av, pn22 vvb pp-f n2 pp-f n1, np1 crd. q-crq av dt n1 vbz vvn av-j, cc vvz d cst vbr vvn p-acp n1.
(32) sermon (DIV2)
707
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3680
As in like manner, by way of opposition, obedient Children are called NONLATINALPHABET, Children of obedience, 1 Pet. 1.14. denoting those that addict themselves to do the will of God.
As in like manner, by Way of opposition, obedient Children Are called, Children of Obedience, 1 Pet. 1.14. denoting those that addict themselves to do the will of God.
p-acp p-acp j n1, p-acp n1 pp-f n1, j n2 vbr vvn, n2 pp-f n1, crd np1 crd. vvg d cst vvi px32 p-acp vdb dt n1 pp-f np1.
(32) sermon (DIV2)
707
Page 285
3681
The Phrase then is sometimes taken actively. But this is not the meaning of the word in my Text,
The Phrase then is sometime taken actively. But this is not the meaning of the word in my Text,
dt n1 av vbz av vvn av-j. p-acp d vbz xx dt n1 pp-f dt n1 p-acp po11 n1,
(32) sermon (DIV2)
707
Page 285
3682
as though by Children of wrath were meant wrathfull Children.
as though by Children of wrath were meant wrathful Children.
c-acp cs p-acp n2 pp-f n1 vbdr vvn j n2.
(32) sermon (DIV2)
707
Page 285
3683
2. Passively. Thus what belongs, or is due to a man, he is said to be a Child of. So cursed Children, 2 Pet. 2.14. In the Original 'tis NONLATINALPHABET, Children of the curse; 'tis taken passively, and denotes those to whom the Curse belongs. So Mat. 23.15. you read there of a Son of Hell, a Child of Hell, i. e. one, to whom Hell is due.
2. Passively. Thus what belongs, or is due to a man, he is said to be a Child of. So cursed Children, 2 Pet. 2.14. In the Original it's, Children of the curse; it's taken passively, and denotes those to whom the Curse belongs. So Mathew 23.15. you read there of a Son of Hell, a Child of Hell, i. e. one, to whom Hell is due.
crd av-j. av q-crq vvz, cc vbz j-jn p-acp dt n1, pns31 vbz vvn pc-acp vbi dt n1 pp-f. av j-vvn n2, crd np1 crd. p-acp dt j-jn pn31|vbz, n2 pp-f dt n1; pn31|vbz vvn av-j, cc vvz d p-acp ro-crq dt n1 vvz. np1 np1 crd. pn22 vvb a-acp pp-f dt n1 pp-f n1, dt n1 pp-f n1, sy. sy. crd, p-acp ro-crq n1 vbz j-jn.
(32) sermon (DIV2)
708
Page 286
3684
As we use to say, such an one, the Gallows is his due.
As we use to say, such an one, the Gallows is his endue.
c-acp pns12 vvb pc-acp vvi, d dt pi, dt n2 vbz po31 n-jn.
(32) sermon (DIV2)
708
Page 286
3685
That is, if we should speak according to the Hebrew Language, he is a Child of the Gallows.
That is, if we should speak according to the Hebrew Language, he is a Child of the Gallows.
cst vbz, cs pns12 vmd vvi vvg p-acp dt njp n1, pns31 vbz dt n1 pp-f dt n2.
(32) sermon (DIV2)
708
Page 286
3686
So that the Phrase is sometimes taken passively, as in the above instances, as also in my Text, where a Child of wrath denotes a person to whom wrath is due.
So that the Phrase is sometime taken passively, as in the above instances, as also in my Text, where a Child of wrath denotes a person to whom wrath is due.
av cst dt n1 vbz av vvn av-j, a-acp p-acp dt p-acp n2, c-acp av p-acp po11 n1, c-crq dt n1 pp-f n1 vvz dt n1 p-acp ro-crq n1 vbz j-jn.
(32) sermon (DIV2)
708
Page 286
3687
I confess, Tertullian understands the Phrase in an active sense.
I confess, Tertullian understands the Phrase in an active sense.
pns11 vvb, np1 vvz dt n1 p-acp dt j n1.
(32) sermon (DIV2)
708
Page 286
3688
And by Children of wrath, understands angry and wrathfull Children. But the generality of Divines in their exposition go against him,
And by Children of wrath, understands angry and wrathful Children. But the generality of Divines in their exposition go against him,
cc p-acp n2 pp-f n1, vvz j cc j n2. p-acp dt n1 pp-f vvz p-acp po32 n1 vvi p-acp pno31,
(32) sermon (DIV2)
708
Page 286
3689
as well as the scope of the Apostle in this place, who is speaking here of man's misery by nature, even from his Birth;
as well as the scope of the Apostle in this place, who is speaking Here of Man's misery by nature, even from his Birth;
c-acp av c-acp dt n1 pp-f dt n1 p-acp d n1, r-crq vbz vvg av pp-f ng1 n1 p-acp n1, av p-acp po31 n1;
(32) sermon (DIV2)
708
Page 286
3690
and little Children, even from the Womb, are not capable of Wrath and Passion. We must not therefore understand the Phrase in an active sense;
and little Children, even from the Womb, Are not capable of Wrath and Passion. We must not Therefore understand the Phrase in an active sense;
cc j n2, av p-acp dt n1, vbr xx j pp-f n1 cc n1. pns12 vmb xx av vvi dt n1 p-acp dt j n1;
(32) sermon (DIV2)
708
Page 286
3691
as though by Children of wrath, were meant angry and wrathfull Children; as in the foregoing Verse, Children of disobedience, denoted those that were addicted to disobedience:
as though by Children of wrath, were meant angry and wrathful Children; as in the foregoing Verse, Children of disobedience, denoted those that were addicted to disobedience:
c-acp cs p-acp n2 pp-f n1, vbdr vvn j cc j n2; c-acp p-acp dt vvg n1, n2 pp-f n1, vvd d cst vbdr vvn p-acp n1:
(32) sermon (DIV2)
709
Page 286
3692
but in a passive sense, which seems to be intended by the change of the word, as before noted;
but in a passive sense, which seems to be intended by the change of the word, as before noted;
cc-acp p-acp dt j n1, r-crq vvz pc-acp vbi vvn p-acp dt n1 pp-f dt n1, c-acp a-acp vvn;
(32) sermon (DIV2)
709
Page 286
3693
and so by Children of wrath, the Apostle means those, that are exposed to wrath,
and so by Children of wrath, the Apostle means those, that Are exposed to wrath,
cc av p-acp n2 pp-f n1, dt n1 vvz d, cst vbr vvn p-acp n1,
(32) sermon (DIV2)
709
Page 286
3694
namely, to the wrath of the great God, for 'tis of his wrath he is here speaking.
namely, to the wrath of the great God, for it's of his wrath he is Here speaking.
av, p-acp dt n1 pp-f dt j np1, c-acp pn31|vbz pp-f po31 n1 pns31 vbz av vvg.
(32) sermon (DIV2)
709
Page 286
3695
We are not from our Birth exposed to the wrath of any person upon the account of our Sin;
We Are not from our Birth exposed to the wrath of any person upon the account of our since;
pns12 vbr xx p-acp po12 n1 vvn p-acp dt n1 pp-f d n1 p-acp dt n1 pp-f po12 n1;
(32) sermon (DIV2)
709
Page 287
3696
unless it be to God's wrath. So then the Doctrine more expresly is this.
unless it be to God's wrath. So then the Doctrine more expressly is this.
cs pn31 vbb p-acp npg1 n1. av av dt n1 av-dc av-j vbz d.
(32) sermon (DIV2)
709
Page 287
3697
D. All men by nature from their very Birth, are exposed to the wrath of the great God.
D. All men by nature from their very Birth, Are exposed to the wrath of the great God.
np1 d n2 p-acp n1 p-acp po32 j n1, vbr vvn p-acp dt n1 pp-f dt j np1.
(32) sermon (DIV2)
710
Page 287
3698
This is the state of all men by nature. God is their Enemy, they are exposed unto his wrath.
This is the state of all men by nature. God is their Enemy, they Are exposed unto his wrath.
d vbz dt n1 pp-f d n2 p-acp n1. np1 vbz po32 n1, pns32 vbr vvn p-acp po31 n1.
(32) sermon (DIV2)
711
Page 287
3699
'Twas not thus at man's first Creation. When God at first created man, there was perfect Amity and Friendship between them.
'Twas not thus At Man's First Creation. When God At First created man, there was perfect Amity and Friendship between them.
pn31|vbds xx av p-acp ng1 ord n1. c-crq np1 p-acp ord vvn n1, pc-acp vbds j n1 cc n1 p-acp pno32.
(32) sermon (DIV2)
711
Page 287
3700
Man was then a Favourite of Heaven, was endued with God's image, and was lovely and amiable in God's sight.
Man was then a Favourite of Heaven, was endued with God's image, and was lovely and amiable in God's sighed.
n1 vbds av dt n1 pp-f n1, vbds vvn p-acp npg1 n1, cc vbds j cc j p-acp npg1 n1.
(32) sermon (DIV2)
711
Page 287
3701
But when man rebelled against God his Maker by Sin, he forfeited God's Image and Favour;
But when man rebelled against God his Maker by since, he forfeited God's Image and Favour;
p-acp q-crq n1 vvd p-acp np1 po31 n1 p-acp n1, pns31 vvd npg1 n1 cc n1;
(32) sermon (DIV2)
711
Page 287
3702
and is now justly exposed to his wrath, and this from his Birth, even as soon as born.
and is now justly exposed to his wrath, and this from his Birth, even as soon as born.
cc vbz av av-j vvn p-acp po31 n1, cc d p-acp po31 n1, av c-acp av c-acp vvn.
(32) sermon (DIV2)
711
Page 287
3703
'Tis true, none of us, that are here present, rebelled against God in our own persons before we were born, upon the account of which, we are exposed from our Birth unto the wrath of God.
It's true, none of us, that Are Here present, rebelled against God in our own Persons before we were born, upon the account of which, we Are exposed from our Birth unto the wrath of God.
pn31|vbz j, pix pp-f pno12, cst vbr av j, vvd p-acp np1 p-acp po12 d n2 c-acp pns12 vbdr vvn, p-acp dt n1 pp-f r-crq, pns12 vbr vvn p-acp po12 n1 p-acp dt n1 pp-f np1.
(32) sermon (DIV2)
711
Page 287
3704
But yet we all rebelled in Adam our Representative, in whose Loins we were, and who was our head.
But yet we all rebelled in Adam our Representative, in whose Loins we were, and who was our head.
p-acp av pns12 d vvd p-acp np1 po12 n1, p-acp rg-crq n2 pns12 vbdr, cc r-crq vbds po12 n1.
(32) sermon (DIV2)
711
Page 287
3705
So that his act was interpretatively ours, our Will being virtually in his. And hence it comes to pass, that now we are born in a sinfull condition;
So that his act was interpretatively ours, our Will being virtually in his. And hence it comes to pass, that now we Are born in a sinful condition;
av cst po31 n1 vbds av-j png12, po12 n1 vbg av-j p-acp po31. cc av pn31 vvz pc-acp vvi, cst av pns12 vbr vvn p-acp dt j n1;
(32) sermon (DIV2)
711
Page 287
3706
Enemies and Rebels against God, and are justly exposed to his wrath, as soon as born. Rom. 5.12.
Enemies and Rebels against God, and Are justly exposed to his wrath, as soon as born. Rom. 5.12.
n2 cc n2 p-acp np1, cc vbr av-j vvn p-acp po31 n1, c-acp av c-acp vvn. np1 crd.
(32) sermon (DIV2)
711
Page 287
3707
By one man sin entred into the world, and death by sin, so death passed upon all men, for that all have sinned. By one man since entered into the world, and death by since, so death passed upon all men, for that all have sinned.
p-acp crd n1 n1 vvn p-acp dt n1, cc n1 p-acp n1, av n1 vvd p-acp d n2, c-acp cst d vhb vvn.
(32) sermon (DIV2)
711
Page 287
3708
How have all sinned, even little Infants, over whom death reigns? Why, in Adam their Head and Representative.
How have all sinned, even little Infants, over whom death reigns? Why, in Adam their Head and Representative.
q-crq vhb d vvn, av j n2, p-acp ro-crq n1 vvz? uh-crq, p-acp np1 po32 n1 cc n1.
(32) sermon (DIV2)
711
Page 287
3709
And therefore are exposed to God's wrath as well as he.
And Therefore Are exposed to God's wrath as well as he.
cc av vbr vvn p-acp npg1 n1 c-acp av c-acp pns31.
(32) sermon (DIV2)
711
Page 287
3710
Thus then you see, how we came to be brought forth in this miserable condition, to be Heirs of wrath.
Thus then you see, how we Come to be brought forth in this miserable condition, to be Heirs of wrath.
av av pn22 vvb, c-crq pns12 vvd pc-acp vbi vvn av p-acp d j n1, pc-acp vbi n2 pp-f n1.
(32) sermon (DIV2)
712
Page 288
3711
Which, let me tell you, is a very miserable state indeed.
Which, let me tell you, is a very miserable state indeed.
r-crq, vvb pno11 vvi pn22, vbz dt av j n1 av.
(32) sermon (DIV2)
712
Page 288
3712
Before I proceed to handle the Doctrine in some particular propositions, give me leave to make some little improvement of this general point.
Before I proceed to handle the Doctrine in Some particular propositions, give me leave to make Some little improvement of this general point.
c-acp pns11 vvb pc-acp vvi dt n1 p-acp d j n2, vvb pno11 n1 pc-acp vvi d j n1 pp-f d j n1.
(32) sermon (DIV2)
713
Page 288
3713
APPLICATION.
APPLICATION.
n1.
(33) application (DIV3)
713
Page 288
3714
Is it so, That all men by nature are exposed to the wrath of the great God? Then, in the first place.
Is it so, That all men by nature Are exposed to the wrath of the great God? Then, in the First place.
vbz pn31 av, cst d n2 p-acp n1 vbr vvn p-acp dt n1 pp-f dt j np1? av, p-acp dt ord n1.
(33) application (DIV3)
714
Page 288
3715
First, By way of Instruction. Hence I infer. That man's state by nature is a miserable state. First, By Way of Instruction. Hence I infer. That Man's state by nature is a miserable state.
ord, p-acp n1 pp-f n1. av pns11 vvb. d ng1 n1 p-acp n1 vbz dt j n1.
(33) application (DIV3)
715
Page 288
3716
This is plain, because he is exposed to God's wrath as soon as born, considered merely in his natural state.
This is plain, Because he is exposed to God's wrath as soon as born, considered merely in his natural state.
d vbz j, c-acp pns31 vbz vvn p-acp npg1 n1 c-acp av c-acp vvn, vvn av-j p-acp po31 j n1.
(33) application (DIV3)
715
Page 288
3717
More particularly, to shew you the misery of this state; consider with me these following Particulars. Consider,
More particularly, to show you the misery of this state; Consider with me these following Particulars. Consider,
av-dc av-j, pc-acp vvi pn22 dt n1 pp-f d n1; vvb p-acp pno11 d j-vvg n2-j. np1,
(33) application (DIV3)
716
Page 288
3718
1. Whilst you remain in this state, you have nothing to do with any of the promises.
1. While you remain in this state, you have nothing to do with any of the promises.
crd cs pn22 vvb p-acp d n1, pn22 vhb pix pc-acp vdi p-acp d pp-f dt n2.
(33) application (DIV3)
717
Page 288
3719
The promises of the Gospel are the Saints Cordial, that refresheth and supports them under all their troubles.
The promises of the Gospel Are the Saints Cordial, that refresheth and supports them under all their Troubles.
dt n2 pp-f dt n1 vbr dt n2 j, cst vvz cc vvz pno32 p-acp d po32 n2.
(33) application (DIV3)
717
Page 288
3720
They would not part with their interest in them, for all the Blessings this world can afford.
They would not part with their Interest in them, for all the Blessings this world can afford.
pns32 vmd xx vvi p-acp po32 n1 p-acp pno32, c-acp d dt n2 d n1 vmb vvi.
(33) application (DIV3)
717
Page 288
3721
But whilst you remain in your natural state, Children of wrath, you have not a right to one of them.
But while you remain in your natural state, Children of wrath, you have not a right to one of them.
p-acp cs pn22 vvb p-acp po22 j n1, n2 pp-f n1, pn22 vhb xx dt j-jn p-acp crd pp-f pno32.
(33) application (DIV3)
717
Page 288
3722
Children of wrath, and strangers to the Covenant of Promise; so it follows, Eph. 2.3. compared with v. 12. And is not this, think you, a miserable condition, to be excluded from God's Promises? The promise of Pardon, of Life and Salvation. Yet thus ' tis.Children of wrath, and Strangers to the Covenant of Promise; so it follows, Ephesians 2.3. compared with v. 12. And is not this, think you, a miserable condition, to be excluded from God's Promises? The promise of Pardon, of Life and Salvation. Yet thus ' this.
n2 pp-f n1, cc n2 p-acp dt n1 pp-f n1; av pn31 vvz, np1 crd. vvn p-acp n1 crd cc vbz xx d, vvb pn22, dt j n1, pc-acp vbi vvn p-acp npg1 vvz? dt n1 pp-f n1, pp-f n1 cc n1. av av ' d.
(33) application (DIV3)
717
Page 288
3723
The promises to you are a fountain sealed. Whilst we remain in a state of nature, we see nothing but the flaming Sword.
The promises to you Are a fountain sealed. While we remain in a state of nature, we see nothing but the flaming Sword.
dt n2 p-acp pn22 vbr dt n1 vvd. cs pns12 vvb p-acp dt n1 pp-f n1, pns12 vvb pix cc-acp dt j-vvg n1.
(33) application (DIV3)
717
Page 289
3724
There remains nothing but a fearfull looking for of fiery indignation, as the Apostle expresseth it, Heb. 10.27. Consider,
There remains nothing but a fearful looking for of fiery Indignation, as the Apostle Expresses it, Hebrew 10.27. Consider,
pc-acp vvz pix p-acp dt j vvg p-acp pp-f j n1, p-acp dt n1 vvz pn31, np1 crd. np1,
(33) application (DIV3)
717
Page 289
3725
2. Whilst Children of wrath, you are Heirs also to all God's curses. And let me tell you, 'tis a dreadfull thing, to be exposed to God's curse.
2. While Children of wrath, you Are Heirs also to all God's curses. And let me tell you, it's a dreadful thing, to be exposed to God's curse.
crd cs n2 pp-f n1, pn22 vbr n2 av p-acp d npg1 n2. cc vvb pno11 vvi pn22, pn31|vbz dt j n1, pc-acp vbi vvn p-acp npg1 n1.
(33) application (DIV3)
718
Page 289
3726
This useth to blast where-ever it comes. Christ cursed the Fig-tree, and it withered away, Mar. 11.21.
This uses to blast wherever it comes. christ cursed the Fig tree, and it withered away, Mar. 11.21.
np1 vvz pc-acp vvi j pn31 vvz. np1 vvd dt n1, cc pn31 vvd av, np1 crd.
(33) application (DIV3)
718
Page 289
3727
And the Curse of God will have its effect on your Souls, if it be not removed by a change of your state.
And the Curse of God will have its Effect on your Souls, if it be not removed by a change of your state.
cc dt n1 pp-f np1 vmb vhi po31 n1 p-acp po22 n2, cs pn31 vbb xx vvn p-acp dt n1 pp-f po22 n1.
(33) application (DIV3)
718
Page 289
3728
For you stand liable to all the curses written in the law. Gal. 3.10. Cursed be every one that continueth not, &c. This is the state of all Sinners, who are Children of wrath, they are under the curse.
For you stand liable to all the curses written in the law. Gal. 3.10. Cursed be every one that Continueth not, etc. This is the state of all Sinners, who Are Children of wrath, they Are under the curse.
p-acp pn22 vvb j p-acp d dt n2 vvn p-acp dt n1. np1 crd. vvd vbi d crd cst vvz xx, av d vbz dt n1 pp-f d n2, r-crq vbr n2 pp-f n1, pns32 vbr p-acp dt n1.
(33) application (DIV3)
718
Page 289
3729
They are cursed in their Persons, and cursed in their Estates; cursed in Basket, and cursed in Store;
They Are cursed in their Persons, and cursed in their Estates; cursed in Basket, and cursed in Store;
pns32 vbr vvn p-acp po32 n2, cc vvd p-acp po32 n2; vvn p-acp n1, cc vvd p-acp n1;
(33) application (DIV3)
718
Page 289
3730
cursed in Soul, and cursed in Body;
cursed in Soul, and cursed in Body;
vvn p-acp n1, cc vvd p-acp n1;
(33) application (DIV3)
718
Page 289
3731
cursed in Time, and will be cursed to all Eternity, if they live and die in this state.
cursed in Time, and will be cursed to all Eternity, if they live and die in this state.
vvn p-acp n1, cc vmb vbi vvn p-acp d n1, cs pns32 vvb cc vvi p-acp d n1.
(33) application (DIV3)
718
Page 289
3732
Oh! think with your selves, ye graceless Sinners, what a miserable condition you live in? Oh! how can you eat your meat with comfort,
Oh! think with your selves, you graceless Sinners, what a miserable condition you live in? Oh! how can you eat your meat with Comfort,
uh vvb p-acp po22 n2, pn22 j n2, r-crq dt j n1 pn22 vvb p-acp? uh q-crq vmb pn22 vvi po22 n1 p-acp n1,
(33) application (DIV3)
718
Page 289
3733
whilst you remain in a state of nature, and the curse of God hangs over your heads? There is a story of Democles, that he sat at a Table with a sharp Sword hanging over his head, with a small Thread.
while you remain in a state of nature, and the curse of God hangs over your Heads? There is a story of Democles, that he sat At a Table with a sharp Sword hanging over his head, with a small Thread.
cs pn22 vvb p-acp dt n1 pp-f n1, cc dt n1 pp-f np1 vvz p-acp po22 n2? pc-acp vbz dt n1 pp-f np1, cst pns31 vvd p-acp dt n1 p-acp dt j n1 vvg p-acp po31 n1, p-acp dt j n1.
(33) application (DIV3)
718
Page 289
3734
You may guess what a Stomach he had to his Food. Why just this is your condition.
You may guess what a Stomach he had to his Food. Why just this is your condition.
pn22 vmb vvi r-crq dt n1 pns31 vhd p-acp po31 n1. uh-crq av d vbz po22 n1.
(33) application (DIV3)
718
Page 289
3735
The Sword of God's wrath and heavy curse hangs over your head, and this by the slender Thread of your Lives;
The Sword of God's wrath and heavy curse hangs over your head, and this by the slender Thread of your Lives;
dt n1 pp-f npg1 n1 cc j n1 vvz p-acp po22 n1, cc d p-acp dt j n1 pp-f po22 n2;
(33) application (DIV3)
718
Page 290
3736
and then 'twill come upon you to the utmost, if so be, you die in this state.
and then it'll come upon you to the utmost, if so be, you die in this state.
cc av pn31|vmb vvi p-acp pn22 p-acp dt j, cs av vbi, pn22 vvb p-acp d n1.
(33) application (DIV3)
718
Page 290
3737
But this leads me to a third particular. Consider, 3. Whilst you remain in this state, you are liable to Hell and eternal Damnation.
But this leads me to a third particular. Consider, 3. While you remain in this state, you Are liable to Hell and Eternal Damnation.
p-acp d vvz pno11 p-acp dt ord j. np1, crd cs pn22 vvb p-acp d n1, pn22 vbr j p-acp n1 cc j n1.
(33) application (DIV3)
718
Page 290
3738
Perhaps now, you are not sensible of God's wrath and curse, being made partakers of his common bounty.
Perhaps now, you Are not sensible of God's wrath and curse, being made partakers of his Common bounty.
av av, pn22 vbr xx j pp-f npg1 n1 cc n1, vbg vvn n2 pp-f po31 j n1.
(33) application (DIV3)
719
Page 290
3739
And you don't value Gospel-promises, not being convinced of your great need of them. Well, but remember, that this is only a time of trial, which God gives you.
And you don't valve Gospel promises, not being convinced of your great need of them. Well, but Remember, that this is only a time of trial, which God gives you.
cc pn22 vdbx n1 n2, xx vbg vvn pp-f po22 j n1 pp-f pno32. uh-av, cc-acp vvb, cst d vbz av-j dt n1 pp-f n1, r-crq np1 vvz pn22.
(33) application (DIV3)
719
Page 290
3740
He now waits to be gracious to you, if so be you will turn to him by Repentance.
He now waits to be gracious to you, if so be you will turn to him by Repentance.
pns31 av vvz pc-acp vbi j p-acp pn22, cs av vbb pn22 vmb vvi p-acp pno31 p-acp n1.
(33) application (DIV3)
719
Page 290
3741
But if you neglect and let slip your season, and live and die in your natural state;
But if you neglect and let slip your season, and live and die in your natural state;
p-acp cs pn22 vvb cc vvb vvi po22 n1, cc vvi cc vvi p-acp po22 j n1;
(33) application (DIV3)
719
Page 290
3742
then know, that God's wrath will certainly overtake you in the next life, and you shall not escape.
then know, that God's wrath will Certainly overtake you in the next life, and you shall not escape.
av vvb, cst npg1 n1 vmb av-j vvi pn22 p-acp dt ord n1, cc pn22 vmb xx vvi.
(33) application (DIV3)
719
Page 290
3743
God will then send you to the Furnace of Hell;
God will then send you to the Furnace of Hell;
np1 vmb av vvi pn22 p-acp dt n1 pp-f n1;
(33) application (DIV3)
719
Page 290
3744
and there you will know what the wrath of God is, which I profess to want words to paint forth unto you.
and there you will know what the wrath of God is, which I profess to want words to paint forth unto you.
cc a-acp pn22 vmb vvi r-crq dt n1 pp-f np1 vbz, r-crq pns11 vvb pc-acp vvi n2 pc-acp vvi av p-acp pn22.
(33) application (DIV3)
719
Page 290
3745
'Tis set forth in Scripture, by devouring Fire, everlasting Fire.
It's Set forth in Scripture, by devouring Fire, everlasting Fire.
pn31|vbz vvn av p-acp n1, p-acp vvg n1, j n1.
(33) application (DIV3)
719
Page 290
3746
But know, that God's wrath is above our Conceptions, Fire it self cannot set it forth.
But know, that God's wrath is above our Conceptions, Fire it self cannot Set it forth.
p-acp vvi, cst npg1 n1 vbz p-acp po12 n2, vvb pn31 n1 vmbx vvi pn31 av.
(33) application (DIV3)
719
Page 290
3747
I have read of a Persecutor on his Death-bed, who being somewhat sensible of God's wrath, cried out most bitterly at the thoughts of it, saying, He would be glad to lie for ever behind the fire in his Chimney,
I have read of a Persecutor on his Deathbed, who being somewhat sensible of God's wrath, cried out most bitterly At the thoughts of it, saying, He would be glad to lie for ever behind the fire in his Chimney,
pns11 vhb vvn pp-f dt n1 p-acp po31 n1, r-crq vbg av j pp-f npg1 n1, vvd av av-ds av-j p-acp dt n2 pp-f pn31, vvg, pns31 vmd vbi j pc-acp vvi p-acp av p-acp dt n1 p-acp po31 n1,
(33) application (DIV3)
719
Page 290
3748
if so be he might escape God's wrath. O my Beloved! 'tis a fearfull thing to fall into the hands of the living God. if so be he might escape God's wrath. Oh my beloved! it's a fearful thing to fallen into the hands of the living God.
cs av vbb pns31 vmd vvi npg1 n1. uh po11 np1! pn31|vbz dt j n1 pc-acp vvi p-acp dt n2 pp-f dt j-vvg np1.
(33) application (DIV3)
719
Page 290
3749
To be immediately tormented by his wrathfull power, as those are, that are cast into Hell.
To be immediately tormented by his wrathful power, as those Are, that Are cast into Hell.
pc-acp vbi av-j vvn p-acp po31 j n1, c-acp d vbr, cst vbr vvn p-acp n1.
(33) application (DIV3)
719
Page 290
3750
And yet this, this will be your case, if you live and die in your natural condition.
And yet this, this will be your case, if you live and die in your natural condition.
cc av d, d vmb vbi po22 n1, cs pn22 vvb cc vvi p-acp po22 j n1.
(33) application (DIV3)
719
Page 290
3751
And is it not then a miserable state, th•t you are in by nature? To be Children of wrath, of God's wrath? To have nothing to do with any of the promises,
And is it not then a miserable state, th•t you Are in by nature? To be Children of wrath, of God's wrath? To have nothing to do with any of the promises,
cc vbz pn31 xx av dt j n1, vvb pn22 vbr p-acp p-acp n1? pc-acp vbi n2 pp-f n1, pp-f npg1 n1? p-acp vhi pix pc-acp vdi p-acp d pp-f dt n2,
(33) application (DIV3)
720
Page 291
3752
yea to be Heirs of all God's curses, and to be exposed to the Flames of Hell, to everlasting Damnation at the day of judgment? C•rtainly it is.
yea to be Heirs of all God's curses, and to be exposed to the Flames of Hell, to everlasting Damnation At the day of judgement? C•rtainly it is.
uh p-acp vbi n2 pp-f d npg1 n2, cc pc-acp vbi vvn p-acp dt n2 pp-f n1, p-acp j n1 p-acp dt n1 pp-f n1? av-j pn31 vbz.
(33) application (DIV3)
720
Page 291
3753
And can you contentedly abide in this state? I appeal to your selves, whether this is a state to be rested in? Awake then, ye careless Sinners, you that are yet in a state of nature, a state of sin,
And can you contentedly abide in this state? I appeal to your selves, whither this is a state to be rested in? Awake then, you careless Sinners, you that Are yet in a state of nature, a state of since,
cc vmb pn22 n1 vvi p-acp d n1? pns11 vvb p-acp po22 n2, cs d vbz dt n1 pc-acp vbi vvn p-acp? j av, pn22 j n2, pn22 cst vbr av p-acp dt n1 pp-f n1, dt n1 pp-f n1,
(33) application (DIV3)
721
Page 291
3754
and a state of wrath, having never experienced a regenerating change: I say, rouze up from your carnal security;
and a state of wrath, having never experienced a regenerating change: I say, rouse up from your carnal security;
cc dt n1 pp-f n1, vhg av vvn dt vvg n1: pns11 vvb, vvi a-acp p-acp po22 j n1;
(33) application (DIV3)
721
Page 291
3755
and endeavour to get out of this miserable state. And this brings me to a second use.
and endeavour to get out of this miserable state. And this brings me to a second use.
cc vvb pc-acp vvi av pp-f d j n1. cc d vvz pno11 p-acp dt ord n1.
(33) application (DIV3)
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Secondly, By way of Exhortation: Endeavour to get out of this miserable state. Are all men by nature exposed to the wrath of the great God;Secondly, By Way of Exhortation: Endeavour to get out of this miserable state. are all men by nature exposed to the wrath of the great God;
ord, p-acp n1 pp-f n1: vvb pc-acp vvi av pp-f d j n1. vbr d n2 p-acp n1 vvn p-acp dt n1 pp-f dt j np1;
(33) application (DIV3)
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then be advised, to flee from this wrath.
then be advised, to flee from this wrath.
av vbb vvn, pc-acp vvi p-acp d n1.
(33) application (DIV3)
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By way of Motive, to make this advice the more effectual, take with you these following particulars. Consider,
By Way of Motive, to make this Advice the more effectual, take with you these following particulars. Consider,
p-acp n1 pp-f n1, pc-acp vvi d n1 dt av-dc j, vvb p-acp pn22 d j-vvg n2-j. np1,
(33) application (DIV3)
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1. Whose wrath it is you are exposed to. Why, 'tis no less than the wrath of the great God.
1. Whose wrath it is you Are exposed to. Why, it's no less than the wrath of the great God.
crd rg-crq n1 pn31 vbz pn22 vbr vvn p-acp. q-crq, pn31|vbz dx dc cs dt n1 pp-f dt j np1.
(33) application (DIV3)
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And who knows the power of his anger? as the Psalmist speaks, Psal. 90.11. Who knows it? The question implies a strong Negation. None knows it.
And who knows the power of his anger? as the Psalmist speaks, Psalm 90.11. Who knows it? The question Implies a strong Negation. None knows it.
cc r-crq vvz dt n1 pp-f po31 n1? p-acp dt n1 vvz, np1 crd. q-crq vvz pn31? dt n1 vvz dt j n1. pix vvz pn31.
(33) application (DIV3)
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None can utter or comprehend it. You know how dreadfully our Saviour cryed out, when under some bitter impressions of it;
None can utter or comprehend it. You know how dreadfully our Saviour cried out, when under Some bitter impressions of it;
pix vmb vvi cc vvi pn31. pn22 vvb c-crq av-j po12 n1 vvd av, c-crq p-acp d j n2 pp-f pn31;
(33) application (DIV3)
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My God, my God, why hast thou forsaken me? And it made him to sweat drops of Blood.My God, my God, why hast thou forsaken me? And it made him to sweat drops of Blood.
po11 np1, po11 np1, q-crq vh2 pns21 vvn pno11? cc pn31 vvd pno31 pc-acp vvi n2 pp-f n1.
(33) application (DIV3)
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This is the wrath you are liable to. Even that wrath, which is the Quintessence of Hell, if I may so speak;
This is the wrath you Are liable to. Even that wrath, which is the Quintessence of Hell, if I may so speak;
d vbz dt n1 pn22 vbr j p-acp. j d n1, r-crq vbz dt n1 pp-f n1, cs pns11 vmb av vvi;
(33) application (DIV3)
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and which made Luther cry out, from a bitter sense of it at his first Conversion,
and which made Luther cry out, from a bitter sense of it At his First Conversion,
cc r-crq vvd np1 vvb av, p-acp dt j n1 pp-f pn31 p-acp po31 ord n1,
(33) application (DIV3)
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when he felt but a little part of it, Ira Dei est Infernus Diaboli, & omnium Damnatorum.
when he felt but a little part of it, Ira Dei est Infernus Diaboli, & omnium Damnatorum.
c-crq pns31 vvd p-acp dt j n1 pp-f pn31, fw-la fw-la fw-la np1 np1, cc fw-la fw-la.
(33) application (DIV3)
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The wrath of God is the Hell of Devils and damned Spirits. I say, this is that wrath you are exposed to, even God's wrath.
The wrath of God is the Hell of Devils and damned Spirits. I say, this is that wrath you Are exposed to, even God's wrath.
dt n1 pp-f np1 vbz dt n1 pp-f n2 cc j-vvn n2. pns11 vvb, d vbz d n1 pn22 vbr vvn p-acp, av npg1 n1.
(33) application (DIV3)
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Now such as is the person, so is his wrath.
Now such as is the person, so is his wrath.
av d c-acp vbz dt n1, av vbz po31 n1.
(33) application (DIV3)
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The wrath of a King, compared with that of an inferiour person, is much more formidable.
The wrath of a King, compared with that of an inferior person, is much more formidable.
dt n1 pp-f dt n1, vvn p-acp d pp-f dt j-jn n1, vbz d dc j.
(33) application (DIV3)
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Solomon tells us, 'tis as the roaring of a Lion, Prov. 19.12. which makes the beasts of the Forest to tremble.Solomon tells us, it's as the roaring of a lion, Curae 19.12. which makes the beasts of the Forest to tremble.
np1 vvz pno12, pn31|vbz p-acp dt n-vvg pp-f dt n1, np1 crd. r-crq vvz dt n2 pp-f dt n1 pc-acp vvi.
(33) application (DIV3)
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How did Haman 's heart tremble, when the King rose up from the Banquet in wrath? Esth. 7.7.
How did Haman is heart tremble, when the King rose up from the Banquet in wrath? Esth. 7.7.
q-crq vdd np1 vbz n1 vvb, c-crq dt n1 vvd a-acp p-acp dt n1 p-acp n1? np1 crd.
(33) application (DIV3)
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But God's wrath is much more terrible. For the wrath of a King, is the wrath of a man.
But God's wrath is much more terrible. For the wrath of a King, is the wrath of a man.
p-acp npg1 n1 vbz d dc j. p-acp dt n1 pp-f dt n1, vbz dt n1 pp-f dt n1.
(33) application (DIV3)
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Now man's wrath is like himself; this is finite and may be born; but God's wrath, that is infinite, that is intolerable.
Now Man's wrath is like himself; this is finite and may be born; but God's wrath, that is infinite, that is intolerable.
av ng1 n1 vbz av-j px31; d vbz j cc vmb vbi vvn; cc-acp npg1 n1, cst vbz j, cst vbz j.
(33) application (DIV3)
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All other wrath compared with this ▪ is but as a Spark compared with a Flame. This is most terrible.
All other wrath compared with this ▪ is but as a Spark compared with a Flame. This is most terrible.
av-d j-jn n1 vvn p-acp d ▪ vbz p-acp p-acp dt n1 vvn p-acp dt n1. d vbz av-ds j.
(33) application (DIV3)
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And that which the Devils, those sturdy Spirits tremble at the thoughts and foresight of, Jam. 2.19. What then will ye do, ye graceless Sinners!
And that which the Devils, those sturdy Spirits tremble At the thoughts and foresight of, Jam. 2.19. What then will you do, you graceless Sinners!
cc cst r-crq dt n2, d j n2 vvb p-acp dt n2 cc n1 pp-f, np1 crd. q-crq av vmb pn22 vdb, pn22 j n2!
(33) application (DIV3)
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to have it poured on you, and that without mixture? This assuredly will be your case,
to have it poured on you, and that without mixture? This assuredly will be your case,
pc-acp vhi pn31 vvn p-acp pn22, cc cst p-acp n1? np1 av-vvn vmb vbb po22 n1,
(33) application (DIV3)
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if you live and die in your natural state, in your unconversion;
if you live and die in your natural state, in your unconversion;
cs pn22 vvb cc vvi p-acp po22 j n1, p-acp po22 n1;
(33) application (DIV3)
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though perhaps now you little regard it, and have not so much faith as the Devils have, to quake and tremble at the thoughts of it. Consider,
though perhaps now you little regard it, and have not so much faith as the Devils have, to quake and tremble At the thoughts of it. Consider,
cs av av pn22 j n1 pn31, cc vhb xx av av-d n1 p-acp dt n2 vhb, pc-acp vvi cc vvi p-acp dt n2 pp-f pn31. np1,
(33) application (DIV3)
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2. The fearfull expressions, whereby this wrath is represented in Scripture; and let this make you flee from it.
2. The fearful expressions, whereby this wrath is represented in Scripture; and let this make you flee from it.
crd dt j n2, c-crq d n1 vbz vvn p-acp n1; cc vvb d vvi pn22 vvb p-acp pn31.
(33) application (DIV3)
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'Tis set forth in Scripture by poison'd Arrows, and devouring Fire, Job 6.4. There you have God's wrath represented by poison'd Arrows, that drink up the Spirits. The Arrows of the Almighty (saith he) are within me; (i. e.
It's Set forth in Scripture by poisoned Arrows, and devouring Fire, Job 6.4. There you have God's wrath represented by poisoned Arrows, that drink up the Spirits. The Arrows of the Almighty (Says he) Are within me; (i. e.
pn31|vbz vvn av p-acp n1 p-acp j-vvn n2, cc vvg n1, np1 crd. a-acp pn22 vhb npg1 n1 vvn p-acp j-vvn n2, cst vvb a-acp dt n2. dt n2 pp-f dt j-jn (vvz pns31) vbr p-acp pno11; (uh. sy.
(33) application (DIV3)
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the wrath of God, the terrors of God, as he explains himself in the close of the Verse) the poison thereof drinketh up my Spirits.
the wrath of God, the terrors of God, as he explains himself in the close of the Verse) the poison thereof Drinketh up my Spirits.
dt n1 pp-f np1, dt n2 pp-f np1, c-acp pns31 vvz px31 p-acp dt j pp-f dt n1) dt n1 av vvz a-acp po11 n2.
(33) application (DIV3)
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It seems to allude to the poison'd darts of some barbarous Nations, who were wont to dip their Arrows into poison, which inflamed those bodies wherein they stuck, and caused great pain.
It seems to allude to the poisoned darts of Some barbarous nations, who were wont to dip their Arrows into poison, which inflamed those bodies wherein they stuck, and caused great pain.
pn31 vvz pc-acp vvi p-acp dt j-vvn n2 pp-f d j n2, r-crq vbdr j pc-acp vvi po32 n2 p-acp n1, r-crq vvd d n2 c-crq pns32 vvd, cc vvd j n1.
(33) application (DIV3)
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Now to these, for the terror and dread of it, God's wrath is compared. And not only so, but 'tis also set forth by devouring Fire, Isa. 33.14. Who among us shall dwell with devouring fire? That 'tis God and his wrath that is meant in this place, by devouring fire, seems plain from that smart and quick retortion of the Prophet in the following Verse, v. 15. He that walketh righteously, and speaketh uprightly, shall dwell with him, shall have God for his defence:
Now to these, for the terror and dread of it, God's wrath is compared. And not only so, but it's also Set forth by devouring Fire, Isaiah 33.14. Who among us shall dwell with devouring fire? That it's God and his wrath that is meant in this place, by devouring fire, seems plain from that smart and quick retortion of the Prophet in the following Verse, v. 15. He that walks righteously, and speaks uprightly, shall dwell with him, shall have God for his defence:
av p-acp d, c-acp dt n1 cc n1 pp-f pn31, npg1 n1 vbz vvn. cc xx av-j av, cc-acp pn31|vbz av vvn av p-acp j-vvg n1, np1 crd. r-crq p-acp pno12 vmb vvi p-acp j-vvg n1? cst pn31|vbz n1 cc po31 n1 cst vbz vvn p-acp d n1, p-acp vvg n1, vvz j p-acp d n1 cc j n1 pp-f dt n1 p-acp dt j-vvg n1, n1 crd pns31 cst vvz av-j, cc vvz av-j, vmb vvi p-acp pno31, vmb vhi np1 p-acp po31 n1:
(33) application (DIV3)
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whom, you Hypocrites so much dread, and to whose wrath you shall be exposed, which shall be to you, as devouring fire.
whom, you Hypocrites so much dread, and to whose wrath you shall be exposed, which shall be to you, as devouring fire.
r-crq, pn22 n2 av d n1, cc p-acp rg-crq n1 pn22 vmb vbi vvn, r-crq vmb vbi p-acp pn22, c-acp j-vvg n1.
(33) application (DIV3)
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Yea 'tis set forth by everlasting fire, Mat. 25.41.
Yea it's Set forth by everlasting fire, Mathew 25.41.
uh pn31|vbz vvn av p-acp j n1, np1 crd.
(33) application (DIV3)
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Go ye cursed into everlasting fire, prepared for the Devil and his Angels? What fire that is, which can be supposed to work on Angelical natures? Why,Go you cursed into everlasting fire, prepared for the devil and his Angels? What fire that is, which can be supposed to work on Angelical nature's? Why,
vvb pn22 vvn p-acp j n1, vvn p-acp dt n1 cc po31 n2? q-crq n1 cst vbz, r-crq vmb vbi vvn pc-acp vvi p-acp j n2? uh-crq,
(33) application (DIV3)
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surely no other than the fire of God's wrath.
surely no other than the fire of God's wrath.
av-j dx j-jn cs dt n1 pp-f npg1 n1.
(33) application (DIV3)
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I don't say, that in Hell there will be no material fire, for the punishment of mens Bodies which share in Sin, as well as their Souls.
I don't say, that in Hell there will be no material fire, for the punishment of men's Bodies which share in since, as well as their Souls.
pns11 vdn|pn31 vvb, cst p-acp n1 a-acp vmb vbi dx j-jn n1, p-acp dt n1 pp-f ng2 n2 r-crq vvb p-acp n1, c-acp av c-acp po32 n2.
(33) application (DIV3)
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Yet this I believe, that God s immediate wrath imprest upon their Souls, will be their chief punishment.
Yet this I believe, that God s immediate wrath impressed upon their Souls, will be their chief punishment.
av d pns11 vvb, cst np1 vbz j n1 vvn p-acp po32 n2, vmb vbi po32 j-jn n1.
(33) application (DIV3)
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And this in Scripture is set forth by fire, everlasting fire; both which denote the dreadfulness of it.
And this in Scripture is Set forth by fire, everlasting fire; both which denote the dreadfulness of it.
cc d p-acp n1 vbz vvn av p-acp n1, j n1; d r-crq vvb dt n1 pp-f pn31.
(33) application (DIV3)
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What pains so tedious as those of fire? What fire so painfull, as that which is eternal? Yet these are the expressions, whereby God's wrath is represented to us. O my Beloved!
What pains so tedious as those of fire? What fire so painful, as that which is Eternal? Yet these Are the expressions, whereby God's wrath is represented to us. Oh my beloved!
q-crq n2 av j c-acp d pp-f n1? q-crq n1 av j, c-acp d r-crq vbz j? av d vbr dt n2, c-crq npg1 n1 vbz vvn p-acp pno12. uh po11 np1!
(33) application (DIV3)
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let the consideration of this dreadfull wrath, represented to us in such frightfull expressions, awake and rouze you from your carnal security,
let the consideration of this dreadful wrath, represented to us in such frightful expressions, awake and rouse you from your carnal security,
vvb dt n1 pp-f d j n1, vvn p-acp pno12 p-acp d j n2, j cc vvi pn22 p-acp po22 j n1,
(33) application (DIV3)
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and make you restless in your natural state. Remember, that by nature you are Children of wrath;
and make you restless in your natural state. remember, that by nature you Are Children of wrath;
cc vvb pn22 j p-acp po22 j n1. np1, cst p-acp n1 pn22 vbr n2 pp-f n1;
(33) application (DIV3)
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such wrath which the Scripture paints out unto you in most frightfull expressions. Consider,
such wrath which the Scripture paints out unto you in most frightful expressions. Consider,
d n1 r-crq dt n1 vvz av p-acp pn22 p-acp av-ds j n2. np1,
(33) application (DIV3)
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3. The direfull effects of this wrath, both in this world, and the world to come.
3. The direful effects of this wrath, both in this world, and the world to come.
crd dt j n2 pp-f d n1, d p-acp d n1, cc dt n1 pc-acp vvi.
(33) application (DIV3)
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In this world. Here I might instance in good men, and bad men; both have tasted somewhat of God's wrath, whereby we may learn how dreadfull it is.In this world. Here I might instance in good men, and bad men; both have tasted somewhat of God's wrath, whereby we may Learn how dreadful it is.
p-acp d n1. av pns11 vmd n1 p-acp j n2, cc j n2; d vhb vvn av pp-f npg1 n1, c-crq pns12 vmb vvi c-crq j pn31 vbz.
(33) application (DIV3)
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What a miserable Spectacle was poor Spira? He was even driven to his wits end.
What a miserable Spectacle was poor Spira? He was even driven to his wits end.
q-crq dt j n1 vbds j np1? pns31 vbds av vvn p-acp po31 ng1 n1.
(33) application (DIV3)
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Having some impressions of God's wrath, he felt an Hell, whilst he was upon earth;
Having Some impressions of God's wrath, he felt an Hell, while he was upon earth;
vhg d n2 pp-f npg1 n1, pns31 vvd dt n1, cs pns31 vbds p-acp n1;
(33) application (DIV3)
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and could neither eat, nor sleep, nor work, but was full of Torment and spiritual Anguish, and could find no remedy.
and could neither eat, nor sleep, nor work, but was full of Torment and spiritual Anguish, and could find no remedy.
cc vmd av-dx vvi, ccx n1, ccx n1, cc-acp vbds j pp-f n1 cc j n1, cc vmd vvi dx n1.
(33) application (DIV3)
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Again, what a miserable creature was treacherous Judas? when the curse of God, or the wrath of God entred into him,
Again, what a miserable creature was treacherous Judas? when the curse of God, or the wrath of God entered into him,
av, q-crq dt j n1 vbds j np1? c-crq dt n1 pp-f np1, cc dt n1 pp-f np1 vvd p-acp pno31,
(33) application (DIV3)
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as the Psalmist prophesied it should, Psal. 109.8, 17, 18. to which the Apostle refers, Act. 1.20.
as the Psalmist prophesied it should, Psalm 109.8, 17, 18. to which the Apostle refers, Act. 1.20.
c-acp dt n1 vvd pn31 vmd, np1 crd, crd, crd p-acp r-crq dt n1 vvz, n1 crd.
(33) application (DIV3)
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he was full of anguish, dread and horror, so that he chose strangling rather than life,
he was full of anguish, dread and horror, so that he chosen strangling rather than life,
pns31 vbds j pp-f n1, n1 cc n1, av d pns31 vvd vvg av-c cs n1,
(33) application (DIV3)
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and went forth and hanged himself. O, Sirs! consider and believe what I am about to say.and went forth and hanged himself. Oh, Sirs! Consider and believe what I am about to say.
cc vvd av cc vvn px31. uh, n2! vvb cc vvi r-crq pns11 vbm a-acp pc-acp vvi.
(33) application (DIV3)
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The wrath of God, how light soever you make of it now, is the most dreadfull torment that can be inflicted.
The wrath of God, how Light soever you make of it now, is the most dreadful torment that can be inflicted.
dt n1 pp-f np1, c-crq j av pn22 vvb pp-f pn31 av, vbz dt av-ds j n1 cst vmb vbi vvn.
(33) application (DIV3)
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'Tis this, 'tis this, that makes Hell. I mean this principally, though not this only. God grant, we may never feel it!
It's this, it's this, that makes Hell. I mean this principally, though not this only. God grant, we may never feel it!
pn31|vbz d, pn31|vbz d, cst vvz n1. pns11 vvb d av-j, cs xx d av-j. np1 vvb, pns12 vmb av-x vvi pn31!
(33) application (DIV3)
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The Apostle calls it, fiery indignation that shall devour the adversary, Heb. 10.27.
The Apostle calls it, fiery Indignation that shall devour the adversary, Hebrew 10.27.
dt n1 vvz pn31, j n1 cst vmb vvi dt n1, np1 crd.
(33) application (DIV3)
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And you see what a fire it makes in those Souls, that do but sip and tast of it.
And you see what a fire it makes in those Souls, that do but sip and taste of it.
cc pn22 vvb r-crq dt n1 pn31 vvz p-acp d n2, cst vdb p-acp vvi cc vvi pp-f pn31.
(33) application (DIV3)
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It makes them full of anguish and horror, and to chuse death rather than life. This is plain from those instances but now mentioned.
It makes them full of anguish and horror, and to choose death rather than life. This is plain from those instances but now mentioned.
pn31 vvz pno32 j pp-f n1 cc n1, cc pc-acp vvi n1 av-c cs n1. d vbz j p-acp d n2 p-acp av vvn.
(33) application (DIV3)
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I might also evince it from some examples of good men, that have likewise tasted of God's wrath.
I might also evince it from Some Examples of good men, that have likewise tasted of God's wrath.
pns11 vmd av vvi pn31 p-acp d n2 pp-f j n2, cst vhb av vvn pp-f npg1 n1.
(33) application (DIV3)
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I shall mention two, Heman and Job. Observe how bitterly Heman crys out, Psal. 88.3. My Soul, saith he, is full of trouble. Why, what's the matter? What's the cause of this trouble? He tells you, v. 7. thy wrath lieth hard upon me.
I shall mention two, Heman and Job. Observe how bitterly Heman cries out, Psalm 88.3. My Soul, Says he, is full of trouble. Why, what's the matter? What's the cause of this trouble? He tells you, v. 7. thy wrath lies hard upon me.
pns11 vmb vvi crd, np1 cc n1. vvb c-crq av-j np1 vvz av, np1 crd. po11 n1, vvz pns31, vbz j pp-f n1. q-crq, q-crq|vbz dt n1? q-crq|vbz dt n1 pp-f d n1? pns31 vvz pn22, n1 crd po21 n1 vvz av-j p-acp pno11.
(33) application (DIV3)
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And what was the effect? Why, it made him continually ready to die; it lay so hard on him, that it almost prest his Soul from his Body;
And what was the Effect? Why, it made him continually ready to die; it lay so hard on him, that it almost pressed his Soul from his Body;
cc r-crq vbds dt n1? uh-crq, pn31 vvd pno31 av-j j pc-acp vvi; pn31 vvd av av-j p-acp pno31, cst pn31 av vvd po31 n1 p-acp po31 n1;
(33) application (DIV3)
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neither was that all, but it put him out of his right mind, it made him distracted, v. 15. whilst I suffer thy terrors I am distracted.
neither was that all, but it put him out of his right mind, it made him distracted, v. 15. while I suffer thy terrors I am distracted.
dx vbds cst d, cc-acp pn31 vvd pno31 av pp-f po31 j-jn n1, pn31 vvd pno31 vvn, n1 crd cs pns11 vvb po21 n2 pns11 vbm vvn.
(33) application (DIV3)
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Poor Heman was in a sorrowfull case, as bad almost as words can utter; and all from some feeling of God's wrath.
Poor Heman was in a sorrowful case, as bad almost as words can utter; and all from Some feeling of God's wrath.
j np1 vbds p-acp dt j n1, c-acp j av p-acp n2 vmb vvi; cc d p-acp d n-vvg pp-f npg1 n1.
(33) application (DIV3)
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Once more observe the direfull effects of this wrath in good Job. It made him curse the day of his Birth,
Once more observe the direful effects of this wrath in good Job. It made him curse the day of his Birth,
a-acp av-dc vvb dt j n2 pp-f d n1 p-acp j np1. pn31 vvd pno31 vvi dt n1 pp-f po31 n1,
(33) application (DIV3)
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and to cry out, Oh that my grief was throughly weighed, it would be heavier than the sand.
and to cry out, O that my grief was thoroughly weighed, it would be Heavier than the sand.
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What is the matter, that Job makes this bitter complaint? Is it because he had lost his Estate, his Children, his Health? No, that•s not the reason.
What is the matter, that Job makes this bitter complaint? Is it Because he had lost his Estate, his Children, his Health? No, that•s not the reason.
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For all the while that he had but afflictions common unto men, yea, though he was every way surrounded with them,
For all the while that he had but afflictions Common unto men, yea, though he was every Way surrounded with them,
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as being visited with a loathsome disease, his Body fill'd with dolours and pains, his Children lost, Servants destroyed by fire from Heaven, his estate quite gone unto an extremity of poverty, his Wife abhorring his breath, and tempting him to blasphemy;
as being visited with a loathsome disease, his Body filled with dolours and pains, his Children lost, Servants destroyed by fire from Heaven, his estate quite gone unto an extremity of poverty, his Wife abhorring his breath, and tempting him to blasphemy;
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all this while, the Text tells us, chap. 2.10. that in all this Job sinned not with his lips;
all this while, the Text tells us, chap. 2.10. that in all this Job sinned not with his lips;
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but was quiet and patient, as the Holy Ghost in the New Testament takes notice of him, Jam. 5. Ye have heard of the patience of Job:
but was quiet and patient, as the Holy Ghost in the New Testament Takes notice of him, Jam. 5. You have herd of the patience of Job:
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what then was the cause of Job 's great impatience, in cursing his Birth, &c. Why because God at last came in with his terrors, and made him to tast of his wrath, as himself informs us, Job 6.4. The terrors of God, the wrath of God was so terrible, that he could not bear it.
what then was the cause of Job is great impatience, in cursing his Birth, etc. Why Because God At last Come in with his terrors, and made him to taste of his wrath, as himself informs us, Job 6.4. The terrors of God, the wrath of God was so terrible, that he could not bear it.
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And therefore he prays, that God would destroy him, and kill him out-right, v. 8, 9. So that by this you see, what a terrible thing God's wrath is.
And Therefore he prays, that God would destroy him, and kill him outright, v. 8, 9. So that by this you see, what a terrible thing God's wrath is.
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Death is nothing in comparison of it.
Death is nothing in comparison of it.
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And yet let me tell you, that in all these instances of good and bad men in this life;
And yet let me tell you, that in all these instances of good and bad men in this life;
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they had but some sippings, as I may so speak of the cup of God's wrath, in comparison of what is to be felt in Hell, where the wicked shall drink the very dregs of it, as the expression is, Psal. 75.8. In the hand of the Lord there is a cup, and the wine is red;
they had but Some sippings, as I may so speak of the cup of God's wrath, in comparison of what is to be felt in Hell, where the wicked shall drink the very dregs of it, as the expression is, Psalm 75.8. In the hand of the Lord there is a cup, and the wine is read;
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it is full of mixture, and he poureth out of the same:
it is full of mixture, and he pours out of the same:
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but the dregs thereof all the wicked of the earth shall wring them out and drink them. (He poureth out of the same.) Here in this world God promiscuously pours forth from the upper part of the cup, both to good and bad, as he sees fit.but the dregs thereof all the wicked of the earth shall wring them out and drink them. (He pours out of the same.) Here in this world God promiscuously pours forth from the upper part of the cup, both to good and bad, as he sees fit.
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(But the dregs thereof) the bitterest part, the worst of it, this is reserved for the other world, where the effects of God's wrath shall be seen and felt in a more eminent manner.(But the dregs thereof) the Bitterest part, the worst of it, this is reserved for the other world, where the effects of God's wrath shall be seen and felt in a more eminent manner.
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And you may guess a little how dreadfull it will be, from what has been seen in this world.
And you may guess a little how dreadful it will be, from what has been seen in this world.
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For all God's terrors in this life, that at any time have seized on poor Mortals, are nothing but the sippings of the top of that cup;
For all God's terrors in this life, that At any time have seized on poor Mortals, Are nothing but the sippings of the top of that cup;
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the bottom whereof is reserved for Hell.
the bottom whereof is reserved for Hell.
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And if that sipping, which the Saints have had, is so terrible, who yet had a mixture of Love with it,
And if that sipping, which the Saints have had, is so terrible, who yet had a mixture of Love with it,
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as in the case of Job, &c. Oh think then a little, how great and intolerable will that vengeance be, that shall be pure wrath, wrath without mixture, as the expression is, Rev. 14.10. Be perswaded then, my beloved Friends, from the direfull effects of God's wrath, to endeavour what you can, to flee from and escape it.
as in the case of Job, etc. O think then a little, how great and intolerable will that vengeance be, that shall be pure wrath, wrath without mixture, as the expression is, Rev. 14.10. Be persuaded then, my Beloved Friends, from the direful effects of God's wrath, to endeavour what you can, to flee from and escape it.
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Q. But where shall we flee? R. To the Blessed Jesus; for he can screen us from the wrath of God.Q. But where shall we flee? R. To the Blessed jesus; for he can screen us from the wrath of God.
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He bore God's wrath that we might not feel it, I mean those that believe on him.
He boar God's wrath that we might not feel it, I mean those that believe on him.
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'Tis Jesus that delivereth from the wrath to come, as the Apostle tells us, 1 Thess. 1.10. Flee therefore to him;It's jesus that Delivereth from the wrath to come, as the Apostle tells us, 1 Thess 1.10. Flee Therefore to him;
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by making an entire dedication of your selves to him and to his service;
by making an entire dedication of your selves to him and to his service;
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so as to own him in all his offices, in all his ordinances, in all his appointments,
so as to own him in all his Offices, in all his ordinances, in all his appointments,
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and this is the way to be delivered from wrath.
and this is the Way to be Delivered from wrath.
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Sermon Seventeenth. EPHES. II. 3. Latter Part. And were by nature the Children of wrath, even as others.
Sermon Seventeenth. EPHESIANS. II 3. Latter Part. And were by nature the Children of wrath, even as Others.
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D. THE Doctrine is, All men by nature, from their very birth, are exposed to the wrath of the great God. D. THE Doctrine is, All men by nature, from their very birth, Are exposed to the wrath of the great God.
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God's wrath may be taken two ways, immanently or transiently.
God's wrath may be taken two ways, Eminently or transiently.
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1. Immanently, as 'tis in God, and so it denotes his vindictive Justice, his anger and displeasure against Sin,
1. Eminently, as it's in God, and so it denotes his vindictive justice, his anger and displeasure against since,
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or his will to punish and be avenged on Sinners.
or his will to Punish and be avenged on Sinners.
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2. Transiently, in the effects of it, and so it denotes those punishments and miseries that befall men,
2. Transiently, in the effects of it, and so it denotes those punishments and misery's that befall men,
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as the effects and consequents of this wrath. Both senses seem to be implied and contained in my Text;
as the effects and consequents of this wrath. Both Senses seem to be implied and contained in my Text;
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and therefore I shall divide the general Doctrine into two Propositions.
and Therefore I shall divide the general Doctrine into two Propositions.
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Prop. 1. God is angry and highly displeased, with all men and women in their natural condition.
Prop. 1. God is angry and highly displeased, with all men and women in their natural condition.
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Prop. 2. All men by nature are liable to the effects of God s wrath. Of each in their order.
Prop. 2. All men by nature Are liable to the effects of God s wrath. Of each in their order.
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I begin at present with the first Proposition; viz.
I begin At present with the First Proposition; viz.
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Doct. God is angry and highly displeased, with all men and women in their natural condition.
Doct. God is angry and highly displeased, with all men and women in their natural condition.
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If all men by nature are Children of wrath, then it follows, that God is displeased and highly offended with all men and women in their natural condition.
If all men by nature Are Children of wrath, then it follows, that God is displeased and highly offended with all men and women in their natural condition.
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For what is wrath, but anger and displeasure; yea anger as it were boil d up to its height.
For what is wrath, but anger and displeasure; yea anger as it were boil d up to its height.
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This Doctrine then is plain from the Text;
This Doctrine then is plain from the Text;
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and the reason of it, in short, is this, because all men and women are sinners by nature, as you formerly heard.
and the reason of it, in short, is this, Because all men and women Are Sinners by nature, as you formerly herd.
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For God is angry with none but for sin. In handling this point, I shall, 1. Speak somewhat to God's wrath, and the terribleness of it. And, 2. Make some brief improvement.
For God is angry with none but for since. In handling this point, I shall, 1. Speak somewhat to God's wrath, and the terribleness of it. And, 2. Make Some brief improvement.
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First, I shall speak something to God's wrath, and the terribleness of it. First, I shall speak something to God's wrath, and the terribleness of it.
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God's wrath in the general, is his vindictive Justice, and 'tis founded in the purity and holiness of his nature;
God's wrath in the general, is his vindictive justice, and it's founded in the purity and holiness of his nature;
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and therefore is free from all dregs of passion and perturbation, which use to appear in man's wrath.
and Therefore is free from all dregs of passion and perturbation, which use to appear in Man's wrath.
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Man's wrath is a perturbation of Spirit. The wrath of man is the rage of man.
Man's wrath is a perturbation of Spirit. The wrath of man is the rage of man.
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It discomposeth and disturbeth himself as well as others. But God s wrath is pure and holy, free from all passion and perturbation.
It discomposeth and disturbeth himself as well as Others. But God s wrath is pure and holy, free from all passion and perturbation.
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'Tis nothing else but his vindictive Justice:
It's nothing Else but his vindictive justice:
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which Justice, as it simply burneth against Sin, is called his anger; and as it sparkles out more fiercely, 'tis called his wrath. Which wrath in Scripture is represented as very terrible.
which justice, as it simply burns against since, is called his anger; and as it sparkles out more fiercely, it's called his wrath. Which wrath in Scripture is represented as very terrible.
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'Tis set forth by consuming fire, and fiery indignation that shall devour the adversary, Heb. 10.27. ch. 12. ult.
It's Set forth by consuming fire, and fiery Indignation that shall devour the adversary, Hebrew 10.27. changed. 12. ult.
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Touching the terribleness of God's anger, it may be learnt in some measure, from the preceeding discourse.
Touching the terribleness of God's anger, it may be learned in Some measure, from the preceding discourse.
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But no words can fully express it. 'Tis above expression, 'tis beyond conception. So the Psalmist plainly intimates, Psal. 90.11. Who knows the power of thine anger? Who knows it? i. e. none knows it.
But no words can Fully express it. It's above expression, it's beyond conception. So the Psalmist plainly intimates, Psalm 90.11. Who knows the power of thine anger? Who knows it? i. e. none knows it.
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None ever yet from the beginning of the world unto this day, has been able to declare it in its full latitude,
None ever yet from the beginning of the world unto this day, has been able to declare it in its full latitude,
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and 'twill never be fully known, till 'tis felt in Hell.
and it'll never be Fully known, till it's felt in Hell.
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Expect not therefore a full description of God's anger, which implies, if I may so speak,
Expect not Therefore a full description of God's anger, which Implies, if I may so speak,
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an inclination in the Almighty to be avenged on his Enemies, Deut. 32.41. I say, expect not a full description of God's anger, and the terribleness of it:
an inclination in the Almighty to be avenged on his Enemies, Deuteronomy 32.41. I say, expect not a full description of God's anger, and the terribleness of it:
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I shall only faintly represent it to you in some few particulars, which yet bespeak it sufficiently terrible.
I shall only faintly represent it to you in Some few particulars, which yet bespeak it sufficiently terrible.
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And to raise your thoughts, that you may the better conceive of God's anger how terrible it is, consider with me these following particulars.
And to raise your thoughts, that you may the better conceive of God's anger how terrible it is, Consider with me these following particulars.
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1. Consider God's anger in a threatning, when only at a distance, and see how terrible that is.
1. Consider God's anger in a threatening, when only At a distance, and see how terrible that is.
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You will find, that this hath set persons a trembling, and hath made both their ears to tingle,
You will find, that this hath Set Persons a trembling, and hath made both their ears to tingle,
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as it did Eli 's and those of his time, 1 Sam. 3.11. and others also in the time of Manasseh, 2 Kin. 21.12. Therefore thus saith the Lord God of Israel, I am bringing such evil upon Judah and Jerusalem, that whosoever heareth of it, both his ears shall tingle.
as it did Eli is and those of his time, 1 Sam. 3.11. and Others also in the time of Manasses, 2 Kin. 21.12. Therefore thus Says the Lord God of Israel, I am bringing such evil upon Judah and Jerusalem, that whosoever hears of it, both his ears shall tingle.
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'Twas a threatning of God's ange• against Judah and Jerusalem in Manasseh 's time; which threatning had respect only to temporal judgments.
'Twas a threatening of God's ange• against Judah and Jerusalem in Manasses is time; which threatening had respect only to temporal Judgments.
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Now if God's anger hanging only in a threatning be so terrible, what will the feeling of it be? yea,
Now if God's anger hanging only in a threatening be so terrible, what will the feeling of it be? yea,
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if God's anger manifested in a threatning, referring only to temporal punishment be so awfull,
if God's anger manifested in a threatening, referring only to temporal punishment be so awful,
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as to make both the ears to tingle, what then will it do, if so be it has respect to eternal Punishment,
as to make both the ears to tingle, what then will it do, if so be it has respect to Eternal Punishment,
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and the Damnation of Hell? Surely this, if duly considered, is enough to set ears and heart, and all a tingling.
and the Damnation of Hell? Surely this, if duly considered, is enough to Set ears and heart, and all a tingling.
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And this the Devils, those sturdy Spirits that excell in strength, know well enough, and therefore they tremble at the thoughts of it, Jam. 2.19. Thou believest there is one God;
And this the Devils, those sturdy Spirits that excel in strength, know well enough, and Therefore they tremble At the thoughts of it, Jam. 2.19. Thou Believest there is one God;
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the Devils also believe and tremble. the Devils also believe and tremble.
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Believing the truth and faithfulness of God, that he will bring them to judgment, and pour out his wrath upon them;
Believing the truth and faithfulness of God, that he will bring them to judgement, and pour out his wrath upon them;
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they quake and tremble at the foresight of it.
they quake and tremble At the foresight of it.
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Now if God's anger hanging only in a threatning, and seen only at a distance, be so terrible;
Now if God's anger hanging only in a threatening, and seen only At a distance, be so terrible;
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by this you may gather in some measure, what the feeling of God's anger it self is.
by this you may gather in Some measure, what the feeling of God's anger it self is.
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2. Consider, God's wrath in the sippings of it by men in this life. And hereby you may learn, that 'tis a terrible thing.
2. Consider, God's wrath in the sippings of it by men in this life. And hereby you may Learn, that it's a terrible thing.
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Do but go to poor Job pouring out his complaint, according as you find in the 6th Ch. and thence you may be informed of this truth.
Do but go to poor Job pouring out his complaint, according as you find in the 6th Christ and thence you may be informed of this truth.
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Job in that Chapter pours out most bitter complaints, that his grief and calamity was heavier than the sand, v. 2. that his words were swallowed up, (meaning, that he had not words sufficient to express his grief) v. 3. And therefore he prays that God would destroy him, and cut him off, v. 9. And what•s the reason? Why,Job in that Chapter pours out most bitter complaints, that his grief and calamity was Heavier than the sand, v. 2. that his words were swallowed up, (meaning, that he had not words sufficient to express his grief) v. 3. And Therefore he prays that God would destroy him, and Cut him off, v. 9. And what•s the reason? Why,
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because of some sippings of God's anger, which he tasted, and which he compared unto poisoned Arrows that stuck in him,
Because of Some sippings of God's anger, which he tasted, and which he compared unto poisoned Arrows that stuck in him,
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and drank up his Spirits, v. 4. Go also and converse with poor Heman in Psal. 88. there also you shall find him under bitter complaints,and drank up his Spirits, v. 4. Go also and converse with poor Heman in Psalm 88. there also you shall find him under bitter complaints,
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how his Soul was full of trouble, v. 3. how he was afflicted and ready to die from his youth up,
how his Soul was full of trouble, v. 3. how he was afflicted and ready to die from his youth up,
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and was almost distracted, v. 15. And all because of God s wrath that lay hard on him, v. 7. He had some tast of the wrath of God;and was almost distracted, v. 15. And all Because of God s wrath that lay hard on him, v. 7. He had Some taste of the wrath of God;
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and though twas but a tast, in comparison of what the wicked have in Hell, yet he could not bear it.
and though it but a taste, in comparison of what the wicked have in Hell, yet he could not bear it.
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Now think a little, if the tasting and sipping of God's wrath be so terrible,
Now think a little, if the tasting and sipping of God's wrath be so terrible,
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yea to the Saints, who also had a mixture of love with it, and on whom God did not let out all his wrath;
yea to the Saints, who also had a mixture of love with it, and on whom God did not let out all his wrath;
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how dreadfull and intolerable that wrath will be, that shall be pure wrath, poured out on the wicked, without mixture in the other world.
how dreadful and intolerable that wrath will be, that shall be pure wrath, poured out on the wicked, without mixture in the other world.
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Certainly, my beloved, we may learn from this, that God s wrath is a terrible thing.
Certainly, my Beloved, we may Learn from this, that God s wrath is a terrible thing.
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3. Consider, God s wrath in the sufferings of Christ; and hereby you will be informed, tis terrible wrath.
3. Consider, God s wrath in the sufferings of christ; and hereby you will be informed, this terrible wrath.
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Our Blessed Lord, he also drank of the cup of God s wrath, not for himself, but for our sakes;
Our Blessed Lord, he also drank of the cup of God s wrath, not for himself, but for our sakes;
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and this not by constraint, but freely and willingly, Joh. 18.11. But notwithstanding, he willingly drank of this cup;
and this not by constraint, but freely and willingly, John 18.11. But notwithstanding, he willingly drank of this cup;
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yet 'twas such a cup, that made our Saviour 's nature to shrink, that not only made him to sweat drops of blood,
yet 'twas such a cup, that made our Saviour is nature to shrink, that not only made him to sweat drops of blood,
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but also sorrowfull even unto death, and to pray earnestly once and again, that if it were possible, this cup might pass from him Mat. 26. and Luk. 22. compared.
but also sorrowful even unto death, and to pray earnestly once and again, that if it were possible, this cup might pass from him Mathew 26. and Luk. 22. compared.
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Though other considerations, such as the certainty of his Resurrection, his future Glory, and his seeing the fruit of the Travail of his Soul;
Though other considerations, such as the certainty of his Resurrection, his future Glory, and his seeing the fruit of the Travail of his Soul;
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though these, and such like, made him to drink chearfully of it; yet nature droops, and can't bear up under this burden.
though these, and such like, made him to drink cheerfully of it; yet nature droops, and can't bear up under this burden.
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Now, if our Blessed Lord, who had the fulness of the Spirit to support him, Col. 2.9.
Now, if our Blessed Lord, who had the fullness of the Spirit to support him, Col. 2.9.
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yet groaned so bitterly under the feeling of this wrath, and complained so dolefully, My God, my God,
yet groaned so bitterly under the feeling of this wrath, and complained so dolefully, My God, my God,
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why hast thou forsaken me? When he knew there was reason enough for it, because he became man's surety: Oh! what think you, will the wrath of God be,why hast thou forsaken me? When he knew there was reason enough for it, Because he became Man's surety: Oh! what think you, will the wrath of God be,
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when let out on Sinners themselves, who must grapple with it in their own strength? If these things were done in a green tree, what think you will he done in a dry? To allude to that of Christ, Luk. 23.31.
when let out on Sinners themselves, who must grapple with it in their own strength? If these things were done in a green tree, what think you will he done in a dry? To allude to that of christ, Luk. 23.31.
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If our Blessed Lord, who was God's fellow, at whose beck the Devils trembled when he was upon earth, begging and entreating that he would not torment them before their time;
If our Blessed Lord, who was God's fellow, At whose beck the Devils trembled when he was upon earth, begging and entreating that he would not torment them before their time;
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yet if he experienced God's wrath to be so amazing? Surely you may gather from his Sufferings, from his Agonies and Cries, that the wrath of God is a very terrible thing.
yet if he experienced God's wrath to be so amazing? Surely you may gather from his Sufferings, from his Agonies and Cries, that the wrath of God is a very terrible thing.
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4. Consider, God's wrath in the torments of Hell, and the Groans of the damned, and this will inform you 'tis terrible wrath.
4. Consider, God's wrath in the torments of Hell, and the Groans of the damned, and this will inform you it's terrible wrath.
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'Tis the wrath of God, which is the chief ingredient in Hell torments. 'Tis this that makes those hideous cries among the damned in Hell.
It's the wrath of God, which is the chief ingredient in Hell torments. It's this that makes those hideous cries among the damned in Hell.
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Now did you but hear the groans of the damned, their howlings and yellings, their cries and shrieks, you would soon be convinced that the wrath of God is a terrible thing.
Now did you but hear the groans of the damned, their howlings and yellings, their cries and shrieks, you would soon be convinced that the wrath of God is a terrible thing.
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Give me leave to realize the case to you by this familiar supposition, for which I have sufficient warrant in Scripture.
Give me leave to realize the case to you by this familiar supposition, for which I have sufficient warrant in Scripture.
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Luk. 16.23, 24. we read there of Dives 's being in the flames of Hell;Luk. 16.23, 24. we read there of Dives is being in the flames of Hell;
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And in Hell he lift up his eyes being in torment, and seeth Abraham afar off, and Lazarus in his bosom; And in Hell he lift up his eyes being in torment, and sees Abraham afar off, and Lazarus in his bosom;
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and he cryed and said, &c. for I am tormented in this flame. and he cried and said, etc. for I am tormented in this flame.
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Now suppose you were set on the brink of Hell, and there you saw Dives with the flames of Hell round about him, miserably roaring by reason of his torment, most bitterly cursing the day of his birth,
Now suppose you were Set on the brink of Hell, and there you saw Dives with the flames of Hell round about him, miserably roaring by reason of his torment, most bitterly cursing the day of his birth,
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and gnashing his teeth against God himself, blaspheming him by reason of his pain, as the expression is, Rev. 16.11. I say, suppose you were by and saw all this with your own eyes;
and gnashing his teeth against God himself, blaspheming him by reason of his pain, as the expression is, Rev. 16.11. I say, suppose you were by and saw all this with your own eyes;
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would it not make your hearts to tremble, to see these direfull effects of God's wrath? Why, learn then from all this, to believe that God's wrath is a terrible thing.
would it not make your hearts to tremble, to see these direful effects of God's wrath? Why, Learn then from all this, to believe that God's wrath is a terrible thing.
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And let this suffice for the first thing, or the Doctrinal part. I come now to the
And let this suffice for the First thing, or the Doctrinal part. I come now to the
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APPLICATION.
APPLICATION.
n1.
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Is it so, That God is angry with all men and women in their natural condition;
Is it so, That God is angry with all men and women in their natural condition;
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and that God's wrath and anger is so terrible as you have heard? Oh! then my Beloved, you that are yet in your unconversion, in your natural condition, remember, that this is no state for you to rest in.
and that God's wrath and anger is so terrible as you have herd? Oh! then my beloved, you that Are yet in your unconversion, in your natural condition, Remember, that this is no state for you to rest in.
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You are all by nature Children of wrath; and so you remain, till converting Grace makes a difference.
You Are all by nature Children of wrath; and so you remain, till converting Grace makes a difference.
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Now can you be content to abide in this state, wherein you are exposed to the wrath and anger of the great God, that wrath which makes Hell, which Hell will be your portion,
Now can you be content to abide in this state, wherein you Are exposed to the wrath and anger of the great God, that wrath which makes Hell, which Hell will be your portion,
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if you live and die in this condition? And yet who is there that lays it to heart,
if you live and die in this condition? And yet who is there that lays it to heart,
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or endeavours to get out of this miserable state? Oh! how has the Devil and Sin bewitched you? If you were but in danger of bodily life,
or endeavours to get out of this miserable state? Oh! how has the devil and since bewitched you? If you were but in danger of bodily life,
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how carefull and diligent would you be to escape it? If you were but under the displeasure of a King, a man, your fellow-creature;
how careful and diligent would you be to escape it? If you were but under the displeasure of a King, a man, your fellow-creature;
c-crq j cc j vmd pn22 vbb pc-acp vvi pn31? cs pn22 vbdr p-acp p-acp dt n1 pp-f dt n1, dt n1, po22 n1;
(35) application (DIV3)
753
Page 305
3930
how industrious would you be to be reingratiated? And yet who is there among you, that is striving to obtain the favour of God, who yet, you hear, is offended with you? Suffer therefore this word of advice.
how Industria would you be to be reingratiated? And yet who is there among you, that is striving to obtain the favour of God, who yet, you hear, is offended with you? Suffer Therefore this word of Advice.
c-crq j vmd pn22 vbb pc-acp vbi vvn? cc av q-crq vbz a-acp p-acp pn22, cst vbz vvg pc-acp vvi dt n1 pp-f np1, r-crq av, pn22 vvb, vbz vvn p-acp pn22? vvb av d n1 pp-f n1.
(35) application (DIV3)
753
Page 305
3931
Agree with your adversary whilst you are in the way. Agree with your adversary while you Are in the Way.
vvb p-acp po22 n1 cs pn22 vbr p-acp dt n1.
(35) application (DIV3)
753
Page 305
3932
Endeavour to make your peace with God, and to get his anger turned away from you.
Endeavour to make your peace with God, and to get his anger turned away from you.
vvb pc-acp vvi po22 n1 p-acp np1, cc pc-acp vvi po31 n1 vvd av p-acp pn22.
(35) application (DIV3)
753
Page 305
3933
To make this advice the more effectual, consider with me these following particulars. Consider, 1. That the thing is possible.
To make this Advice the more effectual, Consider with me these following particulars. Consider, 1. That the thing is possible.
pc-acp vvi d n1 dt av-dc j, vvb p-acp pno11 d j-vvg n2-j. np1, crd cst dt n1 vbz j.
(35) application (DIV3)
754
Page 305
3934
Though all men by nature are Children of wrath; yet it does not follow, that they must live and die in that condition.
Though all men by nature Are Children of wrath; yet it does not follow, that they must live and die in that condition.
cs d n2 p-acp n1 vbr n2 pp-f n1; av pn31 vdz xx vvi, cst pns32 vmb vvi cc vvi p-acp d n1.
(35) application (DIV3)
755
Page 305
3935
God is not so angry with men and women in their natural condition, as never more to be reconciled unto them.
God is not so angry with men and women in their natural condition, as never more to be reconciled unto them.
np1 vbz xx av j p-acp n2 cc n2 p-acp po32 j n1, c-acp av-x av-dc pc-acp vbi vvn p-acp pno32.
(35) application (DIV3)
755
Page 305
3936
Multitudes of Sinners as vile as your selves, as great Enemies to God as your selves, have been reconciled in time past,
Multitudes of Sinners as vile as your selves, as great Enemies to God as your selves, have been reconciled in time past,
n2 pp-f n2 p-acp j c-acp po22 n2, c-acp j n2 p-acp np1 p-acp po22 n2, vhb vbn vvn p-acp n1 j,
(35) application (DIV3)
755
Page 305
3937
as the Scripture testifies, Col. 1.21.
as the Scripture Testifies, Col. 1.21.
c-acp dt n1 vvz, np1 crd.
(35) application (DIV3)
755
Page 305
3938
And you, saith the Apostle, that were sometimes alienated, and enemies in your mind by wicked works, yet now hath he reconciled. So 1 Cor. 5.18. All things are of God, who hath reconciled us to himself by Christ Jesus. And you, Says the Apostle, that were sometime alienated, and enemies in your mind by wicked works, yet now hath he reconciled. So 1 Cor. 5.18. All things Are of God, who hath reconciled us to himself by christ jesus.
cc pn22, vvz dt n1, cst vbdr av vvn, cc n2 p-acp po22 n1 p-acp j n2, av av vhz pns31 vvn. av crd np1 crd. d n2 vbr pp-f np1, r-crq vhz vvn pno12 pc-acp px31 p-acp np1 np1.
(35) application (DIV3)
755
Page 306
3939
Paul speaks of himself as well as others;Paul speaks of himself as well as Others;
np1 vvz pp-f px31 c-acp av c-acp n2-jn;
(35) application (DIV3)
755
Page 306
3940
who before his Conversion was a vile Person, an Enemy to God, and Persecuter of his People;
who before his Conversion was a vile Person, an Enemy to God, and Persecutor of his People;
r-crq p-acp po31 n1 vbds dt j n1, dt n1 p-acp np1, cc n1 pp-f po31 n1;
(35) application (DIV3)
755
Page 306
3941
and yet he was reconciled by Jesus Christ.
and yet he was reconciled by jesus christ.
cc av pns31 vbds vvn p-acp np1 np1.
(35) application (DIV3)
755
Page 306
3942
Now 'tis a known Maxim, Quod factum fuit, potest fieri, That which has been done in time past, may be done again in like circumstances.
Now it's a known Maxim, Quod factum fuit, potest fieri, That which has been done in time past, may be done again in like Circumstances.
av pn31|vbz dt j-vvn n1, fw-la fw-la fw-la, fw-la fw-la, cst r-crq vhz vbn vdn p-acp n1 j, vmb vbi vdn av p-acp j n2.
(35) application (DIV3)
755
Page 306
3943
Seeing therefore other Sinners as great Enemies to God as your selves, have been reconciled in time past;
Seeing Therefore other Sinners as great Enemies to God as your selves, have been reconciled in time past;
vvg av j-jn n2 p-acp j n2 p-acp np1 p-acp po22 n2, vhb vbn vvn p-acp n1 j;
(35) application (DIV3)
755
Page 306
3944
hence there is ground of hope for you, and this is encouragement. Consider, 2. That God is willing of your reconciliation.
hence there is ground of hope for you, and this is encouragement. Consider, 2. That God is willing of your reconciliation.
av a-acp vbz n1 pp-f n1 p-acp pn22, cc d vbz n1. np1, crd cst np1 vbz j pp-f po22 n1.
(35) application (DIV3)
755
Page 306
3945
The willingness of God to be reconciled unto Sinners, is set forth in the Parable of the Prodigal Son, whose Father received him with all joy upon his return.
The willingness of God to be reconciled unto Sinners, is Set forth in the Parable of the Prodigal Son, whose Father received him with all joy upon his return.
dt n1 pp-f np1 pc-acp vbi vvn p-acp n2, vbz vvn av p-acp dt n1 pp-f dt j-jn n1, rg-crq n1 vvd pno31 p-acp d n1 p-acp po31 n1.
(35) application (DIV3)
756
Page 306
3946
The Parable you have, Luk. 15.11, to 24. In which Parable our Saviour represents the natural state of all men before their Conversion.
The Parable you have, Luk. 15.11, to 24. In which Parable our Saviour represents the natural state of all men before their Conversion.
dt n1 pn22 vhb, np1 crd, p-acp crd p-acp r-crq n1 po12 n1 vvz dt j n1 pp-f d n2 p-acp po32 n1.
(35) application (DIV3)
756
Page 306
3947
We are all of us in our natural state, like this Prodigal Son. We are strayed from God into a far Country.
We Are all of us in our natural state, like this Prodigal Son. We Are strayed from God into a Far Country.
pns12 vbr d pp-f pno12 p-acp po12 j n1, av-j d j-jn n1 pns12 vbr vvn p-acp np1 p-acp dt j n1.
(35) application (DIV3)
756
Page 306
3948
Our minds and affections are alienated from him. And we have spent our substance by riotous living.
Our minds and affections Are alienated from him. And we have spent our substance by riotous living.
po12 n2 cc n2 vbr vvn p-acp pno31. cc pns12 vhb vvn po12 n1 p-acp j n-vvg.
(35) application (DIV3)
756
Page 306
3949
We have lost that primitive righteousness and holiness, wherewith we were endued, by rebelling against God in our first Parents.
We have lost that primitive righteousness and holiness, wherewith we were endued, by rebelling against God in our First Parents.
pns12 vhb vvn d j n1 cc n1, c-crq pns12 vbdr vvn, p-acp vvg p-acp np1 p-acp po12 ord n2.
(35) application (DIV3)
756
Page 306
3950
But if we return to God by Repentance, he is willing and ready to give us entertainment,
But if we return to God by Repentance, he is willing and ready to give us entertainment,
p-acp cs pns12 vvb p-acp np1 p-acp n1, pns31 vbz j cc j pc-acp vvi pno12 n1,
(35) application (DIV3)
756
Page 306
3951
as the Father of the Prodigal gave him. For that's the design and scope of this Parable.
as the Father of the Prodigal gave him. For that's the Design and scope of this Parable.
c-acp dt n1 pp-f dt n-jn vvd pno31. p-acp d|vbz dt n1 cc n1 pp-f d n1.
(35) application (DIV3)
756
Page 306
3952
Let this then be another motive to perswade you to make your peace with God. God is willing to be reconciled unto you.
Let this then be Another motive to persuade you to make your peace with God. God is willing to be reconciled unto you.
vvb d av vbb j-jn n1 pc-acp vvi pn22 pc-acp vvi po22 n1 p-acp np1. np1 vbz j pc-acp vbi vvn p-acp pn22.
(35) application (DIV3)
756
Page 307
3953
The fault is not on his side. Consider, 3. That God doth offer you most reasonable terms, which you cannot justly except against.
The fault is not on his side. Consider, 3. That God does offer you most reasonable terms, which you cannot justly except against.
dt n1 vbz xx p-acp po31 n1. np1, crd cst np1 vdz vvi pn22 av-ds j n2, r-crq pn22 vmbx av-j vvi p-acp.
(35) application (DIV3)
756
Page 307
3954
God does not stand on the strict terms of the old Covenant, perfect obedience without the least failure.
God does not stand on the strict terms of the old Covenant, perfect Obedience without the least failure.
np1 vdz xx vvi p-acp dt j n2 pp-f dt j n1, j n1 p-acp dt ds n1.
(35) application (DIV3)
757
Page 307
3955
Neither does he require that you give to him your first-born for your transgression, or thousands of rams,
Neither does he require that you give to him your firstborn for your Transgression, or thousands of rams,
av-d vdz pns31 vvi cst pn22 vvb p-acp pno31 po22 j p-acp po22 n1, cc crd pp-f n2,
(35) application (DIV3)
757
Page 307
3956
or ten thousands of rivers of oyl, as the Prophet brings in some speaking, Mic. 6.6, 7. No, all that God requires of you, is to humble your selves at his foot,or ten thousands of Rivers of oil, as the Prophet brings in Some speaking, Mic. 6.6, 7. No, all that God requires of you, is to humble your selves At his foot,
cc crd crd pp-f n2 pp-f n1, p-acp dt n1 vvz p-acp d vvg, np1 crd, crd uh-dx, d cst np1 vvz pp-f pn22, vbz pc-acp vvi po22 n2 p-acp po31 n1,
(35) application (DIV3)
757
Page 307
3957
and to reach out your hand to receive the atonement. Repentance and Faith are the terms of the Gospel.
and to reach out your hand to receive the atonement. Repentance and Faith Are the terms of the Gospel.
cc pc-acp vvi av po22 n1 pc-acp vvi dt n1. n1 cc n1 vbr dt n2 pp-f dt n1.
(35) application (DIV3)
757
Page 307
3958
Terms as low as can be imagined; against which you can make no reasonable exception.
Terms as low as can be imagined; against which you can make no reasonable exception.
n2 p-acp j c-acp vmb vbi vvn; p-acp r-crq pn22 vmb vvi dx j n1.
(35) application (DIV3)
757
Page 307
3959
Can any Malefactor expect peace with his arms in his hand, without coming in and making his submission? And can any terms be proposed easier,
Can any Malefactor expect peace with his arms in his hand, without coming in and making his submission? And can any terms be proposed Easier,
vmb d n1 vvb n1 p-acp po31 n2 p-acp po31 n1, p-acp vvg p-acp cc vvg po31 n1? cc vmb d n2 vbb vvn av-jc,
(35) application (DIV3)
757
Page 307
3960
than to believe in Christ for the pardon of your Sins; and to reach out your hand to receive the Atonement? If Faith be difficult;
than to believe in christ for the pardon of your Sins; and to reach out your hand to receive the Atonement? If Faith be difficult;
cs pc-acp vvi p-acp np1 p-acp dt n1 pp-f po22 n2; cc pc-acp vvi av po22 n1 pc-acp vvi dt n1? cs n1 vbb j;
(35) application (DIV3)
757
Page 307
3961
'tis not so in regard of its self, but in regard of our natural enmity to God,
it's not so in regard of its self, but in regard of our natural enmity to God,
pn31|vbz xx av p-acp n1 pp-f po31 n1, cc-acp p-acp n1 pp-f po12 j n1 p-acp np1,
(35) application (DIV3)
757
Page 307
3962
and the pride of our Hearts. 'Tis hard only, as the law is weak, namely through the Flesh, Rom. 8.3.
and the pride of our Hearts. It's hard only, as the law is weak, namely through the Flesh, Rom. 8.3.
cc dt n1 pp-f po12 n2. pn31|vbz j j, c-acp dt n1 vbz j, av p-acp dt n1, np1 crd.
(35) application (DIV3)
757
Page 307
3963
But nothing in it self can be more reasonable or easie.
But nothing in it self can be more reasonable or easy.
p-acp pix p-acp pn31 n1 vmb vbi av-dc j cc j.
(35) application (DIV3)
757
Page 307
3964
And therefore let the unreasonableness of the terms proposed, make you willing to accept of peace on them. Consider,
And Therefore let the unreasonableness of the terms proposed, make you willing to accept of peace on them. Consider,
cc av vvb dt n1 pp-f dt n2 vvn, vvb pn22 j pc-acp vvi pp-f n1 p-acp pno32. np1,
(35) application (DIV3)
757
Page 307
3965
4. 'Tis a singular privilege to have terms of peace proposed to you.
4. It's a singular privilege to have terms of peace proposed to you.
crd pn31|vbz dt j n1 pc-acp vhi n2 pp-f n1 vvn p-acp pn22.
(35) application (DIV3)
758
Page 307
3966
How light soever you make of it, yet 'tis a singular favour that God is pleased to propose terms.
How Light soever you make of it, yet it's a singular favour that God is pleased to propose terms.
c-crq j av pn22 vvb pp-f pn31, av pn31|vbz dt j n1 cst np1 vbz vvn pc-acp vvi n2.
(35) application (DIV3)
758
Page 307
3967
He was not bound by any law of justice so to do.
He was not bound by any law of Justice so to do.
pns31 vbds xx vvn p-acp d n1 pp-f n1 av pc-acp vdi.
(35) application (DIV3)
758
Page 308
3968
He might have left us under the terms of the old Covenant, and so have suffered us to perish in our Sins.
He might have left us under the terms of the old Covenant, and so have suffered us to perish in our Sins.
pns31 vmd vhi vvn pno12 p-acp dt n2 pp-f dt j n1, cc av vhb vvn pno12 pc-acp vvi p-acp po12 n2.
(35) application (DIV3)
758
Page 308
3969
That therefore God has capitulated with us, and has proposed to us new Articles of Peace;
That Therefore God has capitulated with us, and has proposed to us new Articles of Peace;
cst av np1 vhz vvn p-acp pno12, cc vhz vvn p-acp pno12 j n2 pp-f n1;
(35) application (DIV3)
758
Page 308
3970
'tis an act of Grace, yea of special Grace. 'Tis such a favour which God has not vouchsafed unto all.
it's an act of Grace, yea of special Grace. It's such a favour which God has not vouchsafed unto all.
pn31|vbz dt n1 pp-f n1, uh pp-f j n1. pn31|vbz d dt n1 r-crq np1 vhz xx vvn p-acp d.
(35) application (DIV3)
758
Page 308
3971
The fallen Angels had never any terms of Peace and Reconciliation proposed unto them. Christ took not on him the nature of Angels.
The fallen Angels had never any terms of Peace and Reconciliation proposed unto them. christ took not on him the nature of Angels.
dt j-vvn n2 vhd av-x d n2 pp-f n1 cc n1 vvn p-acp pno32. np1 vvd xx p-acp pno31 dt n1 pp-f n2.
(35) application (DIV3)
758
Page 308
3972
No, he is offer'd as a Saviour unto none but the fallen race of Mankind. And to these only, during the time of this life.
No, he is offered as a Saviour unto none but the fallen raze of Mankind. And to these only, during the time of this life.
uh-dx, pns31 vbz vvn p-acp dt n1 p-acp pix cc-acp dt vvn n1 pp-f n1. cc p-acp d av-j, p-acp dt n1 pp-f d n1.
(35) application (DIV3)
758
Page 308
3973
The damned in Hell, tho' but just departed out of this world, have no offers of peace made them.
The damned in Hell, though but just departed out of this world, have no offers of peace made them.
dt j-vvn p-acp n1, cs cc-acp av vvd av pp-f d n1, vhb dx n2 pp-f n1 vvd pno32.
(35) application (DIV3)
758
Page 308
3974
Oh! how 'twould revive those miserable wretches to hear once more of terms of peace! No, 'tis appointed for all men to die, and after that to come to judgment.
Oh! how 'twould revive those miserable wretches to hear once more of terms of peace! No, it's appointed for all men to die, and After that to come to judgement.
uh q-crq pn31|vmd vvi d j n2 pc-acp vvi a-acp av-dc pp-f n2 pp-f n1! uh-dx, pn31|vbz vvn p-acp d n2 pc-acp vvi, cc p-acp d pc-acp vvi p-acp n1.
(35) application (DIV3)
758
Page 308
3975
After death there are no terms of peace, 'tis the living only have this privilege. And not all the living-neither.
After death there Are no terms of peace, it's the living only have this privilege. And not all the living-neither.
p-acp n1 pc-acp vbr dx n2 pp-f n1, pn31|vbz dt j-vvg j vhb d n1. cc xx d dt j.
(35) application (DIV3)
758
Page 308
3976
Immortality, Life, and the terms of Peace, are only brought to light by the Gospel.
Immortality, Life, and the terms of Peace, Are only brought to Light by the Gospel.
n1, n1, cc dt n2 pp-f n1, vbr av-j vvn pc-acp vvi p-acp dt n1.
(35) application (DIV3)
758
Page 308
3977
The terms of Reconciliation, which some fansie to be offer'd in the shining of the Sun and falling of the rain, will scarce bring persons unto peace with God.
The terms of Reconciliation, which Some fancy to be offered in the shining of the Sun and falling of the rain, will scarce bring Persons unto peace with God.
dt n2 pp-f n1, r-crq d n1 pc-acp vbi vvn p-acp dt j-vvg pp-f dt n1 cc vvg pp-f dt n1, vmb av-j vvi n2 p-acp n1 p-acp np1.
(35) application (DIV3)
758
Page 308
3978
This therefore is a singular privilege, to have terms of peace proposed to us.
This Therefore is a singular privilege, to have terms of peace proposed to us.
np1 av vbz dt j n1, pc-acp vhi n2 pp-f n1 vvn p-acp pno12.
(35) application (DIV3)
758
Page 308
3979
And therefore be perswaded from this motive, to accept of peace upon Gospel-terms, because 'tis your mercy and singular privilege to have terms of peace proposed to you. Consider,
And Therefore be persuaded from this motive, to accept of peace upon Gospel terms, Because it's your mercy and singular privilege to have terms of peace proposed to you. Consider,
cc av vbi vvn p-acp d n1, pc-acp vvi pp-f n1 p-acp n2, c-acp pn31|vbz po22 n1 cc j n1 pc-acp vhi n2 pp-f n1 vvn p-acp pn22. np1,
(35) application (DIV3)
758
Page 308
3980
5. That God doth beseech you to be reconciled unto him.
5. That God does beseech you to be reconciled unto him.
crd cst np1 vdz vvi pn22 pc-acp vbi vvn p-acp pno31.
(35) application (DIV3)
759
Page 309
3981
The happiness of God will not be diminished, whether you be reconciled to him or no;
The happiness of God will not be diminished, whither you be reconciled to him or no;
dt n1 pp-f np1 vmb xx vbi vvn, cs pn22 vbb vvn p-acp pno31 cc uh-dx;
(35) application (DIV3)
759
Page 309
3982
yet God doth earnestly beseech and request you, as I may so speak, 2 Cor. 5.20. Now then we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled unto God.
yet God does earnestly beseech and request you, as I may so speak, 2 Cor. 5.20. Now then we Are ambassadors for christ, as though God did beseech you by us, we pray you in Christ's stead, be you reconciled unto God.
av np1 vdz av-j vvi cc vvi pn22, c-acp pns11 vmb av vvi, crd np1 crd. av av pns12 vbr n2 p-acp np1, c-acp cs np1 vdd vvi pn22 p-acp pno12, pns12 vvb pn22 p-acp npg1 n1, vbb pn22 vvn p-acp np1.
(35) application (DIV3)
759
Page 309
3983
Gospel Ministers are Christ's Ambassadors. How despicable soever the world account them;
Gospel Ministers Are Christ's ambassadors. How despicable soever the world account them;
n1 n2 vbr npg1 n2. c-crq j av dt n1 vvb pno32;
(35) application (DIV3)
759
Page 309
3984
yet they sustain the person of God, and they supply the place of Christ here on earth, in dealing with Sinners.
yet they sustain the person of God, and they supply the place of christ Here on earth, in dealing with Sinners.
av pns32 vvb dt n1 pp-f np1, cc pns32 vvb dt n1 pp-f np1 av p-acp n1, p-acp vvg p-acp n2.
(35) application (DIV3)
759
Page 309
3985
Therefore their intreaties are virtually God s. As though God, saith the Apostle, did beseech you by us.
Therefore their entreaties Are virtually God s. As though God, Says the Apostle, did beseech you by us.
av po32 n2 vbr av-j np1 sy. c-acp cs np1, vvz dt n1, vdd vvi pn22 p-acp pno12.
(35) application (DIV3)
759
Page 309
3986
Now shall God beseech you to be reconciled, and will you not accept of the terms of reconciliation? Oh consider it!
Now shall God beseech you to be reconciled, and will you not accept of the terms of reconciliation? O Consider it!
av vmb np1 vvi pn22 pc-acp vbi vvn, cc vmb pn22 xx vvi pp-f dt n2 pp-f n1? uh vvb pn31!
(35) application (DIV3)
759
Page 309
3987
Remember the person that intreats and beseecheth you. 'Tis God by his Ministers. 'Tis that God who can speak you into nothing.
remember the person that intreats and Beseecheth you. It's God by his Ministers. It's that God who can speak you into nothing.
np1 dt n1 cst vvz cc vvz pn22. pn31|vbz np1 p-acp po31 n2. pn31|vbz d np1 r-crq vmb vvi pn22 p-acp pix.
(35) application (DIV3)
759
Page 309
3988
Who can as easily send you into Hell with his breath, as breathe out a kind invitation to you.
Who can as Easily send you into Hell with his breath, as breathe out a kind invitation to you.
q-crq vmb a-acp av-j vvi pn22 p-acp n1 p-acp po31 n1, c-acp vvb av dt j n1 p-acp pn22.
(35) application (DIV3)
759
Page 309
3989
'Tis God, that made you, that maintains you in being; that never did you the least wrong, but hath born with many injuries from you;
It's God, that made you, that maintains you in being; that never did you the least wrong, but hath born with many injuries from you;
pn31|vbz np1, cst vvd pn22, cst vvz pn22 p-acp vbg; cst av-x vdd pn22 av ds n-jn, cc-acp vhz vvn p-acp d n2 p-acp pn22;
(35) application (DIV3)
759
Page 309
3990
'tis God who doth not need your friendship, any more than he fears your enmity; 'tis this God that beseecheth and requesteth you to be reconciled.
it's God who does not need your friendship, any more than he fears your enmity; it's this God that Beseecheth and requesteth you to be reconciled.
pn31|vbz np1 r-crq vdz xx vvi po22 n1, d dc cs pns31 vvz po22 n1; pn31|vbz d np1 cst vvz cc vvz pn22 pc-acp vbi vvn.
(35) application (DIV3)
759
Page 309
3991
Take heed of denying God's Requests; lest when you cry he stop his ears. Oh! how can you think to look God in the face at the last day,
Take heed of denying God's Requests; lest when you cry he stop his ears. Oh! how can you think to look God in the face At the last day,
vvb n1 pp-f vvg npg1 n2; cs c-crq pn22 vvb pns31 vvb po31 n2. uh q-crq vmb pn22 vvi pc-acp vvi np1 p-acp dt n1 p-acp dt ord n1,
(35) application (DIV3)
759
Page 309
3992
if you reject his entreaties and requests? Let this then move you to make peace with God, he begs it at your hands.
if you reject his entreaties and requests? Let this then move you to make peace with God, he begs it At your hands.
cs pn22 vvb po31 n2 cc n2? vvb d av vvb pn22 pc-acp vvi n1 p-acp np1, pns31 vvz pn31 p-acp po22 n2.
(35) application (DIV3)
759
Page 309
3993
In his name, I request and beseech you this day, to be reconciled unto him. Consider,
In his name, I request and beseech you this day, to be reconciled unto him. Consider,
p-acp po31 n1, pns11 vvb cc vvb pn22 d n1, pc-acp vbi vvn p-acp pno31. np1,
(35) application (DIV3)
759
Page 310
3994
6. Lastly, That if you refuse to make peace with him, God will pour out his wrath upon you in the hottest Hell.
6. Lastly, That if you refuse to make peace with him, God will pour out his wrath upon you in the hottest Hell.
crd ord, cst cs pn22 vvb pc-acp vvi n1 p-acp pno31, np1 vmb vvi av po31 n1 p-acp pn22 p-acp dt js n1.
(35) application (DIV3)
760
Page 310
3995
Do not think, that God needs your peace or friendship.
Do not think, that God needs your peace or friendship.
vdb xx vvi, cst np1 vvz po22 n1 cc n1.
(35) application (DIV3)
760
Page 310
3996
Though he entreats you and earnestly beseeches you by his Servants and Ambassadors to be reconciled unto him,
Though he entreats you and earnestly Beseeches you by his Servants and ambassadors to be reconciled unto him,
cs pns31 vvz pn22 cc av-j vvz pn22 p-acp po31 n2 cc n2 pc-acp vbi vvn p-acp pno31,
(35) application (DIV3)
760
Page 310
3997
yet know, that if you reject his Grace, and will not comply with his reasonable request, you shall suffer for it to your own cost.
yet know, that if you reject his Grace, and will not comply with his reasonable request, you shall suffer for it to your own cost.
av vvb, cst cs pn22 vvb po31 n1, cc vmb xx vvi p-acp po31 j n1, pn22 vmb vvi p-acp pn31 p-acp po22 d n1.
(35) application (DIV3)
760
Page 310
3998
You shall be destroyed from his presence, and shall bear his wrath for ever and ever.
You shall be destroyed from his presence, and shall bear his wrath for ever and ever.
pn22 vmb vbi vvn p-acp po31 n1, cc vmb vvi po31 n1 c-acp av cc av.
(35) application (DIV3)
760
Page 310
3999
Now is a time of God's Grace and your trial.
Now is a time of God's Grace and your trial.
av vbz dt n1 pp-f npg1 n1 cc po22 n1.
(35) application (DIV3)
760
Page 310
4000
But if you neglect it, and death out you short, before you have made your peace with God;
But if you neglect it, and death out you short, before you have made your peace with God;
p-acp cs pn22 vvb pn31, cc n1 av pn22 j, c-acp pn22 vhb vvn po22 n1 p-acp np1;
(35) application (DIV3)
760
Page 310
4001
then read your doom in those awfull words, Luk. 19.27. Those mine enemies which would not that I should reign over them, bring them forth and slay before me.
then read your doom in those awful words, Luk. 19.27. Those mine enemies which would not that I should Reign over them, bring them forth and slay before me.
av vvb po22 n1 p-acp d j n2, np1 crd. d po11 n2 r-crq vmd xx cst pns11 vmd vvi p-acp pno32, vvb pno32 av cc vvi p-acp pno11.
(35) application (DIV3)
760
Page 310
4002
This, this is the doom of all the enemies of God and Christ, that will not lay down their weapons of Rebellion,
This, this is the doom of all the enemies of God and christ, that will not lay down their weapons of Rebellion,
d, d vbz dt n1 pp-f d dt n2 pp-f np1 cc np1, cst vmb xx vvi a-acp po32 n2 pp-f n1,
(35) application (DIV3)
760
Page 310
4003
and accept of the peace which he proposeth. They shall be brought forth and slain before him.
and accept of the peace which he Proposeth. They shall be brought forth and slave before him.
cc vvi pp-f dt n1 r-crq pns31 vvz. pns32 vmb vbi vvn av cc vvn p-acp pno31.
(35) application (DIV3)
760
Page 310
4004
They shall be punish'd with everlasting destruction from God's presence, when Christ shall come in flaming fire, taking vengeance on them that obey not the Gospel, 2 Thess. 1.8, 9. In a word, they shall be sent to Hell.
They shall be punished with everlasting destruction from God's presence, when christ shall come in flaming fire, taking vengeance on them that obey not the Gospel, 2 Thess 1.8, 9. In a word, they shall be sent to Hell.
pns32 vmb vbi vvn p-acp j n1 p-acp npg1 n1, c-crq np1 vmb vvi p-acp j-vvg n1, vvg n1 p-acp pno32 cst vvb xx dt n1, crd np1 crd, crd p-acp dt n1, pns32 vmb vbi vvn p-acp n1.
(35) application (DIV3)
760
Page 310
4005
And believe it, my Brethren, the hottest place in the furnace of Hell shall be the portion of ungodly Christians.
And believe it, my Brothers, the hottest place in the furnace of Hell shall be the portion of ungodly Christians.
cc vvb pn31, po11 n2, dt js n1 p-acp dt n1 pp-f n1 vmb vbi dt n1 pp-f j np1.
(35) application (DIV3)
760
Page 310
4006
'Twould be better a thousand times, never to have heard the terms of peace, and never to have offers of Grace made you,
'twould be better a thousand times, never to have herd the terms of peace, and never to have offers of Grace made you,
pn31|vmd vbi j dt crd n2, av-x pc-acp vhi vvn dt n2 pp-f n1, cc av-x pc-acp vhi n2 pp-f n1 vvd pn22,
(35) application (DIV3)
760
Page 310
4007
as you have this day, if after all you despise them. For this will aggravate your Condemnation, when you come to Hell.
as you have this day, if After all you despise them. For this will aggravate your Condemnation, when you come to Hell.
c-acp pn22 vhb d n1, cs p-acp d pn22 vvb pno32. p-acp d vmb vvi po22 n1, c-crq pn22 vvb p-acp n1.
(35) application (DIV3)
760
Page 310
4008
Where you must bear the wrath of God;
Where you must bear the wrath of God;
c-crq pn22 vmb vvi dt n1 pp-f np1;
(35) application (DIV3)
760
Page 311
4009
that wrath which made Christ himself shrink, Mat. 26.38, 39. that is the terror of Devils, Jam. 2.19.
that wrath which made christ himself shrink, Mathew 26.38, 39. that is the terror of Devils, Jam. 2.19.
d n1 r-crq vvd np1 px31 vvi, np1 crd, crd d vbz dt n1 pp-f n2, np1 crd.
(35) application (DIV3)
760
Page 311
4010
and that fills the damned with amazing horror, making them to weep and gnash their teeth for revenge and pain, Mat. 13.48, 50. Yea, that wrath, that makes Sinners now,
and that fills the damned with amazing horror, making them to weep and gnash their teeth for revenge and pain, Mathew 13.48, 50. Yea, that wrath, that makes Sinners now,
cc d vvz dt j-vvn p-acp j-vvg n1, vvg pno32 p-acp vvb cc vvi po32 n2 p-acp n1 cc n1, np1 crd, crd uh, cst n1, cst vvz n2 av,
(35) application (DIV3)
760
Page 311
4011
yea even good men themselves, if they do but tast of it, a terror to themselves,
yea even good men themselves, if they do but taste of it, a terror to themselves,
uh j j n2 px32, cs pns32 vdb p-acp vvi pp-f pn31, dt n1 p-acp px32,
(35) application (DIV3)
760
Page 311
4012
and a miserable spectacle to all round about them, as in the case of Spira, Job, and many others.
and a miserable spectacle to all round about them, as in the case of Spira, Job, and many Others.
cc dt j n1 p-acp d j p-acp pno32, c-acp p-acp dt n1 pp-f np1, np1, cc d n2-jn.
(35) application (DIV3)
760
Page 311
4013
This is that wrath you must bear for ever;
This is that wrath you must bear for ever;
d vbz d n1 pn22 vmb vvi p-acp av;
(35) application (DIV3)
760
Page 311
4014
if now you refuse those offers of Grace which God makes you, and will not accept of his reconciliation.
if now you refuse those offers of Grace which God makes you, and will not accept of his reconciliation.
cs av pn22 vvb d n2 pp-f n1 r-crq np1 vvz pn22, cc vmb xx vvi pp-f po31 n1.
(35) application (DIV3)
760
Page 311
4015
Now supposing some present to be wrought upon by these motives;
Now supposing Some present to be wrought upon by these motives;
av vvg d j pc-acp vbi vvn p-acp p-acp d n2;
(35) application (DIV3)
761
Page 311
4016
and to be willing to do any thing to avoid God's wrath, and to be reconciled unto him,
and to be willing to do any thing to avoid God's wrath, and to be reconciled unto him,
cc pc-acp vbi j pc-acp vdi d n1 pc-acp vvi npg1 n1, cc pc-acp vbi vvn p-acp pno31,
(35) application (DIV3)
761
Page 311
4017
if so be they knew what course they must take. For the sake of such, I shall lay down a few directions, and so conclude.
if so be they knew what course they must take. For the sake of such, I shall lay down a few directions, and so conclude.
cs av vbb pns32 vvd r-crq n1 pns32 vmb vvi. p-acp dt n1 pp-f d, pns11 vmb vvi a-acp dt d n2, cc av vvi.
(35) application (DIV3)
761
Page 311
4018
Dir. 1. Submit your selves to him in an humble manner.
Dir 1. Submit your selves to him in an humble manner.
np1 crd vvb po22 n2 p-acp pno31 p-acp dt j n1.
(35) application (DIV3)
762
Page 311
4019
This was the course which the Prodigal Son took, as you find recorded, Luk. 15.18, to 21. He knew he deserved not the least favour,
This was the course which the Prodigal Son took, as you find recorded, Luk. 15.18, to 21. He knew he deserved not the least favour,
d vbds dt n1 r-crq dt j-jn n1 vvd, c-acp pn22 vvb vvn, np1 crd, p-acp crd pns31 vvd pns31 vvd xx dt ds n1,
(35) application (DIV3)
762
Page 311
4020
and therefore he owns his own unworthiness, and throws himself down at his Father's feet. Do you go, and do likewise.
and Therefore he owns his own unworthiness, and throws himself down At his Father's feet. Do you go, and do likewise.
cc av pns31 vvz po31 d n1, cc vvz px31 a-acp p-acp po31 ng1 n2. vdb pn22 vvi, cc vdb av.
(35) application (DIV3)
762
Page 311
4021
Go with the Prodigal, and throw your selves down at God's feet; or go with Benhadad, 1 Kin. 28.31. with ropes of submission about your necks, and this is the way to obtain favour.
Go with the Prodigal, and throw your selves down At God's feet; or go with Benhadad, 1 Kin. 28.31. with ropes of submission about your necks, and this is the Way to obtain favour.
vvb p-acp dt j-jn, cc vvb po22 n2 a-acp p-acp npg1 n2; cc vvb p-acp np1, crd n1. crd. p-acp n2 pp-f n1 p-acp po22 n2, cc d vbz dt n1 pc-acp vvi n1.
(35) application (DIV3)
762
Page 311
4022
This humble submission takes in the duty of Repentance, and includes in it these three things.
This humble submission Takes in the duty of Repentance, and includes in it these three things.
d j n1 vvz p-acp dt n1 pp-f n1, cc vvz p-acp pn31 d crd n2.
(35) application (DIV3)
762
Page 311
4023
1. Confession of your past Sinfulness and Rebellion. 2. An hearty sorrow for the same.
1. Confessi of your past Sinfulness and Rebellion. 2. an hearty sorrow for the same.
crd n1 pp-f po22 j n1 cc n1. crd dt j n1 p-acp dt d.
(35) application (DIV3)
763
Page 312
4024
'Tis not enough to confess our Sins, but we must be grieved for them, we must be pricked at heart, as 'twas said of the Jews, Act. 2.37.
It's not enough to confess our Sins, but we must be grieved for them, we must be pricked At heart, as 'twas said of the jews, Act. 2.37.
pn31|vbz xx av-d pc-acp vvi po12 n2, cc-acp pns12 vmb vbi vvn p-acp pno32, pns12 vmb vbi vvn p-acp n1, c-acp pn31|vbds vvn pp-f dt np2, n1 crd.
(35) application (DIV3)
764
Page 312
4025
And lastly, It includes pious resolutions of new obedience.
And lastly, It includes pious resolutions of new Obedience.
cc ord, pn31 vvz j n2 pp-f j n1.
(35) application (DIV3)
765
Page 312
4026
Tis not he that confesseth only, but he also that forsaketh his Sin, that shall find mercy, Prov. 28.13.
This not he that Confesses only, but he also that Forsaketh his since, that shall find mercy, Curae 28.13.
pn31|vbz xx pns31 cst vvz av-j, cc-acp pns31 av cst vvz po31 n1, cst vmb vvi n1, np1 crd.
(35) application (DIV3)
765
Page 312
4027
But this briefly, of that first direction. If you would make your peace with God, then humbly submit your selves to him.
But this briefly, of that First direction. If you would make your peace with God, then humbly submit your selves to him.
p-acp d av-j, pp-f cst ord n1. cs pn22 vmd vvi po22 n1 p-acp np1, av av-j vvb po22 n2 p-acp pno31.
(35) application (DIV3)
765
Page 312
4028
Dir. 2. Take Christ in the arms of your faith, when you go to God for reconciliation.
Dir 2. Take christ in the arms of your faith, when you go to God for reconciliation.
np1 crd vvb np1 p-acp dt n2 pp-f po22 n1, c-crq pn22 vvb p-acp np1 p-acp n1.
(35) application (DIV3)
766
Page 312
4029
Presume not to venture into God's presence alone by your selves. God out of Christ is a consuming fire:
Presume not to venture into God's presence alone by your selves. God out of christ is a consuming fire:
vvb xx pc-acp vvi p-acp npg1 n1 av-j p-acp po22 n2. np1 av pp-f np1 vbz dt j-vvg n1:
(35) application (DIV3)
766
Page 312
4030
And therefore said Luther (if I mistake not) Nolo deum absolutum, I dread to have to do with an absolute God.
And Therefore said Luther (if I mistake not) Nolo God Absolute, I dread to have to do with an absolute God.
cc av vvd np1 (cs pns11 vvb xx) fw-la fw-la fw-la, pns11 vvb pc-acp vhi pc-acp vdi p-acp dt j np1.
(35) application (DIV3)
766
Page 312
4031
When therefore you go to submit your selves before God, take Christ with you in the arms of your Faith,
When Therefore you go to submit your selves before God, take christ with you in the arms of your Faith,
c-crq av pn22 vvb pc-acp vvi po22 n2 p-acp np1, vvb np1 p-acp pn22 p-acp dt n2 pp-f po22 n1,
(35) application (DIV3)
766
Page 312
4032
and plead his death for your reconciliation. Say unto God, Lord, I have sinned, and am justly exposed to thy wrath.
and plead his death for your reconciliation. Say unto God, Lord, I have sinned, and am justly exposed to thy wrath.
cc vvi po31 n1 p-acp po22 n1. np1 p-acp np1, n1, pns11 vhb vvn, cc vbm av-j vvn p-acp po21 n1.
(35) application (DIV3)
766
Page 312
4033
But lo, Christ hath died, the just for the unjust, to bring us unto God.
But lo, christ hath died, the just for the unjust, to bring us unto God.
cc-acp uh, np1 vhz vvn, dt j p-acp dt j, pc-acp vvi pno12 p-acp np1.
(35) application (DIV3)
766
Page 312
4034
O sprinkle my Conscience with his blood, and be my reconciled God and Father through him.
Oh sprinkle my Conscience with his blood, and be my reconciled God and Father through him.
uh vvb po11 n1 p-acp po31 n1, cc vbb po11 j-vvn np1 cc n1 p-acp pno31.
(35) application (DIV3)
766
Page 312
4035
'Tis Christ, my beloved, that is the procurer of our Reconciliation, and therefore we must seek it through him.
It's christ, my Beloved, that is the procurer of our Reconciliation, and Therefore we must seek it through him.
pn31|vbz np1, po11 j-vvn, cst vbz dt n1 pp-f po12 n1, cc av pns12 vmb vvi pn31 p-acp pno31.
(35) application (DIV3)
766
Page 312
4036
God, to secure his own honour, would not be appeased without satisfaction.
God, to secure his own honour, would not be appeased without satisfaction.
np1, pc-acp vvi po31 d n1, vmd xx vbi vvn p-acp n1.
(35) application (DIV3)
766
Page 312
4037
Though his nature inclined him to Mercy, yet he would not hear of it, till his justice were satisfied.
Though his nature inclined him to Mercy, yet he would not hear of it, till his Justice were satisfied.
cs po31 n1 vvn pno31 p-acp n1, av pns31 vmd xx vvi pp-f pn31, c-acp po31 n1 vbdr vvn.
(35) application (DIV3)
766
Page 312
4038
Now 'tis Christ by his death that hath, satisfied Gods Justice.
Now it's christ by his death that hath, satisfied God's justice.
av pn31|vbz np1 p-acp po31 n1 cst vhz, vvn npg1 n1.
(35) application (DIV3)
766
Page 312
4039
And hence he is called our peace, as being the procuring cause of it, Eph. 2.14. Not that we are all of us actually reconciled, merely on the account of Christ's death;
And hence he is called our peace, as being the procuring cause of it, Ephesians 2.14. Not that we Are all of us actually reconciled, merely on the account of Christ's death;
cc av pns31 vbz vvn po12 n1, p-acp vbg dt vvg n1 pp-f pn31, np1 crd. xx cst pns12 vbr d pp-f pno12 av-j vvn, av-j p-acp dt n1 pp-f npg1 n1;
(35) application (DIV3)
766
Page 313
4040
but something must be done on our part, namely Faith and Acceptance. The Purchase and Application are two distinct things.
but something must be done on our part, namely Faith and Acceptance. The Purchase and Application Are two distinct things.
cc-acp pi vmb vbi vdn p-acp po12 n1, av n1 cc n1. dt vvb cc n1 vbr crd j n2.
(35) application (DIV3)
766
Page 313
4041
The Purchase was made by Christ on the cross, without any qualification in us. But the Application of this purchase is not without something in us concurring with it,
The Purchase was made by christ on the cross, without any qualification in us. But the Application of this purchase is not without something in us concurring with it,
dt vvb vbds vvn p-acp np1 p-acp dt n1, p-acp d n1 p-acp pno12. p-acp dt n1 pp-f d n1 vbz xx p-acp pi p-acp pno12 vvg p-acp pn31,
(35) application (DIV3)
766
Page 313
4042
though that also is wrought and done by the Grace of God.
though that also is wrought and done by the Grace of God.
cs cst av vbz vvn cc vdn p-acp dt n1 pp-f np1.
(35) application (DIV3)
766
Page 313
4043
Now this Qualification that must be in us, in order to be interested in Christ's purchase, is Faith in him;
Now this Qualification that must be in us, in order to be interested in Christ's purchase, is Faith in him;
av d n1 cst vmb vbi p-acp pno12, p-acp n1 pc-acp vbi vvn p-acp npg1 n1, vbz n1 p-acp pno31;
(35) application (DIV3)
766
Page 313
4044
Faith in his blood, as the expression is, Rom. 3.25. Whom God hath set forth to be a propitiation, through faith in his blood. Faith in his blood, as the expression is, Rom. 3.25. Whom God hath Set forth to be a propitiation, through faith in his blood.
n1 p-acp po31 n1, p-acp dt n1 vbz, np1 crd. ro-crq np1 vhz vvn av pc-acp vbi dt n1, p-acp n1 p-acp po31 n1.
(35) application (DIV3)
766
Page 313
4045
'Tis true, that Faith which gives us an interest in Christ's purchase, respects Christ in all his offices,
It's true, that Faith which gives us an Interest in Christ's purchase, respects christ in all his Offices,
pn31|vbz j, cst n1 r-crq vvz pno12 dt n1 p-acp npg1 n1, vvz np1 p-acp d po31 n2,
(35) application (DIV3)
766
Page 313
4046
and is set forth in Scripture, by a receiving of him (in one office as well as another) Joh. 1.12.
and is Set forth in Scripture, by a receiving of him (in one office as well as Another) John 1.12.
cc vbz vvn av p-acp n1, p-acp dt n-vvg pp-f pno31 (p-acp crd n1 c-acp av c-acp j-jn) np1 crd.
(35) application (DIV3)
766
Page 313
4047
But yet in our acting Faith in Christ, for Pardon, and Peace, and Reconciliation, we eye Christ chiefly in his priestly office, making our peace by the blood of his Cross. Col. 1.20. Believe therefore on the Lord Jesus;
But yet in our acting Faith in christ, for Pardon, and Peace, and Reconciliation, we eye christ chiefly in his priestly office, making our peace by the blood of his Cross. Col. 1.20. Believe Therefore on the Lord jesus;
p-acp av p-acp po12 vvg n1 p-acp np1, p-acp n1, cc n1, cc n1, pns12 vvb np1 av-jn p-acp po31 j n1, vvg po12 n1 p-acp dt n1 pp-f po31 n1. np1 crd. vvb av p-acp dt n1 np1;
(35) application (DIV3)
766
Page 313
4048
plead his Blood and Sufferings with God;
plead his Blood and Sufferings with God;
vvb po31 n1 cc n2 p-acp np1;
(35) application (DIV3)
766
Page 313
4049
and be sure to take him in the arms of your Faith, when you go to submit your selves unto God
and be sure to take him in the arms of your Faith, when you go to submit your selves unto God
cc vbb j pc-acp vvi pno31 p-acp dt n2 pp-f po22 n1, c-crq pn22 vvb pc-acp vvi po22 n2 p-acp np1
(35) application (DIV3)
766
Page 313
4050
Dir. 3. Lastly, Renew your Covenant, and resolve to walk as becomes God's Servants. You are by profession God's Covenant-Servants.
Dir 3. Lastly, Renew your Covenant, and resolve to walk as becomes God's Servants. You Are by profession God's covenant-servants.
np1 crd ord, vvb po22 n1, cc vvb pc-acp vvi c-acp vvz npg1 n2. pn22 vbr p-acp n1 npg1 n2.
(35) application (DIV3)
767
Page 313
4051
You have been baptized into his Name. I take this for granted, as being done in your Infant-state.
You have been baptised into his Name. I take this for granted, as being done in your Infant state.
pn22 vhb vbn vvn p-acp po31 n1. pns11 vvb d c-acp vvd, c-acp vbg vdn p-acp po22 n1.
(35) application (DIV3)
767
Page 313
4052
Now this Covenant you ought to renew at years of discretion, and especially, when you seek to be reconciled unto God.
Now this Covenant you ought to renew At Years of discretion, and especially, when you seek to be reconciled unto God.
av d n1 pn22 vmd pc-acp vvi p-acp n2 pp-f n1, cc av-j, c-crq pn22 vvb p-acp vbb vvn p-acp np1.
(35) application (DIV3)
767
Page 314
4053
'Tis the Covenant of God is the foundation of our peace; hence 'tis called a Covenant of Peace, Isa. 54.10.
It's the Covenant of God is the Foundation of our peace; hence it's called a Covenant of Peace, Isaiah 54.10.
pn31|vbz dt n1 pp-f np1 vbz dt n1 pp-f po12 n1; av pn31|vbz vvn dt n1 pp-f n1, np1 crd.
(35) application (DIV3)
767
Page 314
4054
There is no way of obtaining Peace and Friendship with God, but only by the Covenant,
There is no Way of obtaining Peace and Friendship with God, but only by the Covenant,
pc-acp vbz dx n1 pp-f vvg n1 cc n1 p-acp np1, cc-acp av-j p-acp dt n1,
(35) application (DIV3)
767
Page 314
4055
and coming up to the terms of it, which requires us to make an entire dedication of our selves unto God.
and coming up to the terms of it, which requires us to make an entire dedication of our selves unto God.
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Thus runs the Covenant, I will be your God, and ye shall be my people, Jer. 31.33.
Thus runs the Covenant, I will be your God, and you shall be my people, Jer. 31.33.
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If therefore you are willing to be at peace with God, you must make a resignation of your selves to him.
If Therefore you Are willing to be At peace with God, you must make a resignation of your selves to him.
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You must yield your selves unto the Lord, as the expression is Rom. 6.13. You must promise and resolve to walk as becometh God's Covenant-Servants.
You must yield your selves unto the Lord, as the expression is Rom. 6.13. You must promise and resolve to walk as Becometh God's covenant-servants.
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Now in doing this, you ought to be as serious as possibly you can.
Now in doing this, you ought to be as serious as possibly you can.
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You would therefore do well to set apart some time before-hand, to seek God for his special assistance and gracious acceptance,
You would Therefore do well to Set apart Some time beforehand, to seek God for his special assistance and gracious acceptance,
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and distinctly to consider all the terms of the Covenant.
and distinctly to Consider all the terms of the Covenant.
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But this advice being managed so well by pious Mr. Allen, in his Book of Conversion, at his tenth direction, thither I shall refer you,
But this Advice being managed so well by pious Mr. Allen, in his Book of Conversion, At his tenth direction, thither I shall refer you,
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and speak no more to it at present.
and speak no more to it At present.
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Sermon Eighteenth. EPHES. II. 3. Latter Part. And were by nature the Children of wrath, even as others.
Sermon Eighteenth. EPHESIANS. II 3. Latter Part. And were by nature the Children of wrath, even as Others.
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THese words shew forth man's misery by nature. The general Doctrine from them is this.
THese words show forth Man's misery by nature. The general Doctrine from them is this.
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D. All men by nature from their very birth, are exposed to the wrath of the great God.
D. All men by nature from their very birth, Are exposed to the wrath of the great God.
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The wrath of God may be considered two ways;
The wrath of God may be considered two ways;
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either immanently or transiently. Immanently, as 'tis in God, and so it denotes his Anger or vindictive Justice.
either Eminently or transiently. Eminently, as it's in God, and so it denotes his Anger or vindictive justice.
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Or transiently in its effects, and so it denotes the effects of God's anger, or those punishments and miseries that befall men.
Or transiently in its effects, and so it denotes the effects of God's anger, or those punishments and misery's that befall men.
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'Tis this latter sense is under our present consideration; and so the Doctrine before us is this.
It's this latter sense is under our present consideration; and so the Doctrine before us is this.
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D. All men by nature are liable to the effects of God's wrath.
D. All men by nature Are liable to the effects of God's wrath.
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Now the effects of God's wrath are partly in the miseries of this life, partly in the miseries of the life to come, or the torments of Hell;
Now the effects of God's wrath Are partly in the misery's of this life, partly in the misery's of the life to come, or the torments of Hell;
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and therefore this Doctrine will divide it self into two Propositions. Prop. 1. All men by nature are liable to the miseries of this life. And,
and Therefore this Doctrine will divide it self into two Propositions. Prop. 1. All men by nature Are liable to the misery's of this life. And,
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Prop. 2. They are liable to the torments of Hell. I begin with the first Proposition;
Prop. 2. They Are liable to the torments of Hell. I begin with the First Proposition;
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and so the Doctrine before us is this. D. All men by nature are liable to the miseries of this life. In handling this, I shall,
and so the Doctrine before us is this. D. All men by nature Are liable to the misery's of this life. In handling this, I shall,
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1. Prove the truth of it. And, 2. Shew what are the miseries of this life to which we are liable.
1. Prove the truth of it. And, 2. Show what Are the misery's of this life to which we Are liable.
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1. I shall prove the truth of it, that all men by nature are liable to the miseries of this life.
1. I shall prove the truth of it, that all men by nature Are liable to the misery's of this life.
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And this I shall demonstrate by Scripture, Experience and Reason.
And this I shall demonstrate by Scripture, Experience and Reason.
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1. By Scripture. That men by nature, from their very birth, are liable and obnoxious to temporal miseries, is plain from Scripture. This tells us expresly;
1. By Scripture. That men by nature, from their very birth, Are liable and obnoxious to temporal misery's, is plain from Scripture. This tells us expressly;
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that man is born to trouble, as the sparks fly upward, Job 5.7. 'Tis as natural for him to meet with trouble, as 'tis for the sparks to fly upward.
that man is born to trouble, as the sparks fly upward, Job 5.7. It's as natural for him to meet with trouble, as it's for the sparks to fly upward.
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He is born to it, it is his birthright, it is his inheritance. Every one is not born to an estate, born heir to land:
He is born to it, it is his birthright, it is his inheritance. Every one is not born to an estate, born heir to land:
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but every man is born to trouble, and will be sure to meet with it, in some respect or other.
but every man is born to trouble, and will be sure to meet with it, in Some respect or other.
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And therefore our life is called in Scripture, a groaning life, 2 Cor. 5.2. For in this, (i. e.
And Therefore our life is called in Scripture, a groaning life, 2 Cor. 5.2. For in this, (i. e.
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this earthly Tabernacle, in our bodily state) we groan earnestly; we meet with many afflictions and sorrows which cause us to groan.
this earthly Tabernacle, in our bodily state) we groan earnestly; we meet with many afflictions and sorrows which cause us to groan.
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Yea, this is the case of good men themselves, they are not exempted from trouble and affliction.
Yea, this is the case of good men themselves, they Are not exempted from trouble and affliction.
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Observe how David sighs out his complaints, Psal. 31.10. My life is spent with grief, and my years with sighing.
Observe how David sighs out his complaints, Psalm 31.10. My life is spent with grief, and my Years with sighing.
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And the like confession you have from Jacob, Gen. 47.9. when Pharaoh ask'd him how old he was? Few and evil, saith he, have the days of the years of my life been.
And the like Confessi you have from Jacob, Gen. 47.9. when Pharaoh asked him how old he was? Few and evil, Says he, have the days of the Years of my life been.
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Though a godly man, yet he met with trouble. His days, though few, were full of trouble. Few and evil, i. e.
Though a godly man, yet he met with trouble. His days, though few, were full of trouble. Few and evil, i. e.
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few and full of bitter affliction, for in that sense the word evil is sometimes used in holy Scripture.
few and full of bitter affliction, for in that sense the word evil is sometime used in holy Scripture.
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There is the evil of misery, as well as sin. And one follows upon the back of another. Man being a sinner;
There is the evil of misery, as well as since. And one follows upon the back of Another. Man being a sinner;
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hence 'tis that he meets with trouble, and is born to it, as the Scriptures tell us.
hence it's that he meets with trouble, and is born to it, as the Scriptures tell us.
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2. Experience will also demonstrate this truth, that all men by nature are liable to the miseries of this life.
2. Experience will also demonstrate this truth, that all men by nature Are liable to the misery's of this life.
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It is observable, that the Child comes usually weeping into the word, as prognosticating its misery.
It is observable, that the Child comes usually weeping into the word, as prognosticating its misery.
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So that, whereas the Infant cannot without teaching, learn to speak or go, yet of its own self it inclineth to weep;
So that, whereas the Infant cannot without teaching, Learn to speak or go, yet of its own self it Inclineth to weep;
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an argument, that 'tis come into a world of misery, which those of riper years well know by experience.
an argument, that it's come into a world of misery, which those of riper Years well know by experience.
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For there is scarce a man, but meets with trouble of one kind or other; yea Infants themselves are not free from sickness and death. But,
For there is scarce a man, but meets with trouble of one kind or other; yea Infants themselves Are not free from sickness and death. But,
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(36) sermon (DIV2)
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3. Lastly, If you ask the reason of this truth, why all men by nature are thus liable to temporal miseries? The answer must be taken from our former Doctrine, because all men and women are sinners by nature.
3. Lastly, If you ask the reason of this truth, why all men by nature Are thus liable to temporal misery's? The answer must be taken from our former Doctrine, Because all men and women Are Sinners by nature.
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This is the reason, why all men by nature, from their very birth, are liable to the miseries of this life, because they are sinners.
This is the reason, why all men by nature, from their very birth, Are liable to the misery's of this life, Because they Are Sinners.
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For misery follows at the heels of sin, and will be sure to attend it. I proceed in the next place,
For misery follows At the heels of since, and will be sure to attend it. I proceed in the next place,
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2. To shew, what are the miseries of this life to which we are liable. Temporal miseries are very many; some privative, and some positive.
2. To show, what Are the misery's of this life to which we Are liable. Temporal misery's Are very many; Some privative, and Some positive.
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I shall set before you a few of them; among other that might be named, these following.
I shall Set before you a few of them; among other that might be nam, these following.
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1. The loss of communion with God. 'Tis a great misery. 'Tis the enjoyment of God, that chiefly makes Heaven.
1. The loss of communion with God. It's a great misery. It's the enjoyment of God, that chiefly makes Heaven.
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And 'tis communion with God, that is the life and comfort of the Saints upon earth.
And it's communion with God, that is the life and Comfort of the Saints upon earth.
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Now this misery we are liable to as soon as born.
Now this misery we Are liable to as soon as born.
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Adam having lost God's image and favour, and that holy and happy familiarity and fellowship with the blessed God, that followed thereupon, this loss hath redounded to all his posterity.Adam having lost God's image and favour, and that holy and happy familiarity and fellowship with the blessed God, that followed thereupon, this loss hath redounded to all his posterity.
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Who now by nature from their very birth, are banished from communion and fellowship with God,
Who now by nature from their very birth, Are banished from communion and fellowship with God,
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as the Apostle intimates, 1 Joh. 1.3.
as the Apostle intimates, 1 John 1.3.
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That which we have seen and heard, declare we unto you, that ye may have fellowship with us, That which we have seen and herd, declare we unto you, that you may have fellowship with us,
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and truly our fellowship is with the Father, and with his Son Jesus Christ. From whence we may gather, that man by nature hath not fellowship with God.and truly our fellowship is with the Father, and with his Son jesus christ. From whence we may gather, that man by nature hath not fellowship with God.
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For were this fellowship already in a state of nature, then there needed not this means of bringing persons into it.
For were this fellowship already in a state of nature, then there needed not this means of bringing Persons into it.
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So then you see, that a state of nature, is a state of distance from the Blessed God,
So then you see, that a state of nature, is a state of distance from the Blessed God,
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and so the Scripture represents it, Eph. 2.12, 13. At that time (saith the Apostle) ye were without God, and far off.
and so the Scripture represents it, Ephesians 2.12, 13. At that time (Says the Apostle) you were without God, and Far off.
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2. Subjection to Satan. This also is a misery to which we are liable, considered merely in our natural state, and 'tis a great misery.
2. Subjection to Satan. This also is a misery to which we Are liable, considered merely in our natural state, and it's a great misery.
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Man having rebelled against God his Sovereign, he justly gave him up to the Tyranny of Satan, by way of curse upon man for his sin.
Man having rebelled against God his Sovereign, he justly gave him up to the Tyranny of Satan, by Way of curse upon man for his since.
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So that now Satan is Prince of this world, as our Saviour calls him, Joh. 14.30. The kingdoms of the world are delivered to him, as himself tells Christ, Luk. 4.5.
So that now Satan is Prince of this world, as our Saviour calls him, John 14.30. The kingdoms of the world Are Delivered to him, as himself tells christ, Luk. 4.5.
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And hence we read, that the Devil now takes Sinners captive at his will and pleasure, 2 Tim. 2.26.
And hence we read, that the devil now Takes Sinners captive At his will and pleasure, 2 Tim. 2.26.
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Thus 'tis with man by nature, he is the Devil's Subject.
Thus it's with man by nature, he is the Devil's Subject.
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Yea, he is inslaved to such an one, that mortally hates him, and seeks his ruin,
Yea, he is enslaved to such an one, that mortally hates him, and seeks his ruin,
uh, pns31 vbz vvn p-acp d dt pi, cst av-jn vvz pno31, cc vvz po31 n1,
(36) sermon (DIV2)
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and will reward his service with the flames of Hell; which therefore bespeaks man's great misery upon this account.
and will reward his service with the flames of Hell; which Therefore bespeaks Man's great misery upon this account.
cc vmb vvi po31 n1 p-acp dt n2 pp-f n1; r-crq av vvz ng1 j n1 p-acp d n1.
(36) sermon (DIV2)
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3. Bodily Deformity, Pains, and Diseases.
3. Bodily Deformity, Pains, and Diseases.
crd j n1, n2, cc n2.
(36) sermon (DIV2)
787
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4121
These also must be numbred with the other miseries of this life, and make up a great share of them.
These also must be numbered with the other misery's of this life, and make up a great share of them.
d av vmb vbi vvn p-acp dt j-jn n2 pp-f d n1, cc vvi a-acp dt j n1 pp-f pno32.
(36) sermon (DIV2)
787
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If man had not sinned, he would not have been liable to deformity of body.
If man had not sinned, he would not have been liable to deformity of body.
cs n1 vhd xx vvn, pns31 vmd xx vhi vbn j p-acp n1 pp-f n1.
(36) sermon (DIV2)
787
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'Tis very probable, that every man had been like Absolom, and much more, from the soal of the foot to the crown of the head without blemish, as you read, 2 Sam. 14.25.
It's very probable, that every man had been like Absalom, and much more, from the soal of the foot to the crown of the head without blemish, as you read, 2 Sam. 14.25.
pn31|vbz av j, cst d n1 vhd vbn j np1, cc av-d av-dc, p-acp dt n1 pp-f dt n1 p-acp dt n1 pp-f dt n1 p-acp n1, c-acp pn22 vvb, crd np1 crd.
(36) sermon (DIV2)
787
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4124
But now 'tis common to see persons deformed in their bodies, of an ill colour or undue proportion;
But now it's Common to see Persons deformed in their bodies, of an ill colour or undue proportion;
p-acp av pn31|vbz j pc-acp vvi n2 vvn p-acp po32 n2, pp-f dt j-jn n1 cc j n1;
(36) sermon (DIV2)
787
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yea some are born with defects and blemishes, as the blind man, Joh. 9.3. and so are deformed from their very birth. And this is not all;
yea Some Are born with defects and blemishes, as the blind man, John 9.3. and so Are deformed from their very birth. And this is not all;
uh d vbr vvn p-acp n2 cc n2, c-acp dt j n1, np1 crd. cc av vbr vvn p-acp po32 j n1. cc d vbz xx d;
(36) sermon (DIV2)
787
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but 'tis common also to see persons, labouring under many pains and diseases. Some are complaining of the burning Fever;
but it's Common also to see Persons, labouring under many pains and diseases. some Are complaining of the burning Fever;
cc-acp pn31|vbz j av pc-acp vvi n2, vvg p-acp d n2 cc n2. d vbr vvg pp-f dt j-vvg n1;
(36) sermon (DIV2)
787
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others again, of the cold Ague: Some of the Tooth-ach, or the pains of the Cholick;
Others again, of the cold Ague: some of the Toothache, or the pains of the Cholic;
n2-jn av, pp-f dt j-jn n1: d pp-f dt n1, cc dt n2 pp-f dt j;
(36) sermon (DIV2)
787
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others again, of the Gout, or Stone.
Others again, of the Gout, or Stone.
n2-jn av, pp-f dt n1, cc n1.
(36) sermon (DIV2)
787
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4129
Such is the variety of pains and distempers, that attend men in this life, that 'tis hard to number them.
Such is the variety of pains and distempers, that attend men in this life, that it's hard to number them.
d vbz dt n1 pp-f n2 cc n2, cst vvb n2 p-acp d n1, cst pn31|vbz j pc-acp vvi pno32.
(36) sermon (DIV2)
787
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I need not tell you, th•t man is liable to such kind of miseries, your own experience,
I need not tell you, th•t man is liable to such kind of misery's, your own experience,
pns11 vvb xx vvi pn22, av-ds n1 vbz j p-acp d n1 pp-f n2, po22 d n1,
(36) sermon (DIV2)
787
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or at least daily experience doth sufficiently evince it.
or At least daily experience does sufficiently evince it.
cc p-acp ds j n1 vdz av-j vvi pn31.
(36) sermon (DIV2)
787
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Now all this came in by sin, and are such miseries as we are liable to from our very birth.
Now all this Come in by since, and Are such misery's as we Are liable to from our very birth.
av d d vvd p-acp p-acp n1, cc vbr d n2 c-acp pns12 vbr j p-acp p-acp po12 j n1.
(36) sermon (DIV2)
787
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Infants have diseases, pains and infirmities, as well as grown persons.
Infants have diseases, pains and infirmities, as well as grown Persons.
ng1 vhb n2, n2 cc n2, c-acp av c-acp vvn n2.
(36) sermon (DIV2)
787
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4. Lastly, Another misery of this life, is death it self, which is nothing else but the privation of life, and is terrible to nature.
4. Lastly, another misery of this life, is death it self, which is nothing Else but the privation of life, and is terrible to nature.
crd ord, j-jn n1 pp-f d n1, vbz n1 pn31 n1, r-crq vbz pix av cc-acp dt n1 pp-f n1, cc vbz j p-acp n1.
(36) sermon (DIV2)
788
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This also is a part of God's curse upon fallen man. Had Adam continued in his innocent state, 'tis generally concluded, he had been immortal.
This also is a part of God's curse upon fallen man. Had Adam continued in his innocent state, it's generally concluded, he had been immortal.
np1 av vbz dt n1 pp-f npg1 n1 p-acp j-vvn n1. vhd np1 vvd p-acp po31 j-jn n1, pn31|vbz av-j vvn, pns31 vhd vbn j.
(36) sermon (DIV2)
788
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He was made immortal in this sense, viz. conditionally, if he sinned not. This is intimated in that threatning, Gen. 2.17. In the day thou eatest, thou shalt surely die.
He was made immortal in this sense, viz. conditionally, if he sinned not. This is intimated in that threatening, Gen. 2.17. In the day thou Eatest, thou shalt surely die.
pns31 vbds vvn j p-acp d n1, n1 av-j, cs pns31 vvd xx. d vbz vvn p-acp d j-vvg, np1 crd. p-acp dt n1 pns21 vv2, pns21 vm2 av-j vvi.
(36) sermon (DIV2)
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Implying, that if Adam had not eat, he should not have died. But Sin digg'd Adam 's Grave, and ushered Death into the world.
Implying, that if Adam had not eat, he should not have died. But since dug Adam is Grave, and ushered Death into the world.
vvg, cst cs np1 vhd xx vvn, pns31 vmd xx vhi vvn. p-acp n1 vvn np1 vbz j, cc vvd n1 p-acp dt n1.
(36) sermon (DIV2)
788
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By sin came death, so saith the Apostle, Rom. 5.12.By since Come death, so Says the Apostle, Rom. 5.12.
p-acp n1 vvd n1, av vvz dt n1, np1 crd.
(36) sermon (DIV2)
788
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4139
Death now, though so terrible to nature, is become common to Mankind, and reigns over all sorts of men, not only those that are grown up,
Death now, though so terrible to nature, is become Common to Mankind, and reigns over all sorts of men, not only those that Are grown up,
n1 av, cs av j p-acp n1, vbz vvn j p-acp n1, cc vvz p-acp d n2 pp-f n2, xx av-j d cst vbr vvn a-acp,
(36) sermon (DIV2)
788
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4140
and deserve to die for their actual Transgression; but also over Infants, who never committed any actual sin, Rom. 5.14.
and deserve to die for their actual Transgression; but also over Infants, who never committed any actual since, Rom. 5.14.
cc vvb pc-acp vvi p-acp po32 j n1; cc-acp av p-acp n2, r-crq av-x vvd d j n1, np1 crd.
(36) sermon (DIV2)
788
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So that we are liable to death as soon as born.
So that we Are liable to death as soon as born.
av cst pns12 vbr j p-acp n1 c-acp av c-acp vvn.
(36) sermon (DIV2)
788
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4142
And thus I have shewn you some of the miseries of this life, to which we are liable.
And thus I have shown you Some of the misery's of this life, to which we Are liable.
cc av pns11 vhb vvn pn22 d pp-f dt n2 pp-f d n1, p-acp r-crq pns12 vbr j.
(36) sermon (DIV2)
789
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I have not mentioned all that might be spoken on this head, there are other miseries to which we are liable, both inward and outward, personal and relative.
I have not mentioned all that might be spoken on this head, there Are other misery's to which we Are liable, both inward and outward, personal and relative.
pns11 vhb xx vvn d cst vmd vbi vvn p-acp d n1, pc-acp vbr j-jn n2 p-acp r-crq pns12 vbr j, d j cc j, j cc j.
(36) sermon (DIV2)
789
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Such as trouble of Mind, unruly Passions, gnawing Consciences, and an Inability of our selves in our natural condition to please God.
Such as trouble of Mind, unruly Passion, gnawing Consciences, and an Inability of our selves in our natural condition to please God.
d c-acp n1 pp-f n1, j n2, vvg n2, cc dt n1 pp-f po12 n2 p-acp po12 j n1 pc-acp vvi np1.
(36) sermon (DIV2)
789
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4145
Such as Poverty, Disgrace and Disappointments of our hopes. Such as crosses in Trade, crosses in our Families, crosses in our Relations.
Such as Poverty, Disgrace and Disappointments of our hope's. Such as Crosses in Trade, Crosses in our Families, Crosses in our Relations.
d p-acp n1, n1 cc n2 pp-f po12 n2. d c-acp n2 p-acp n1, n2 p-acp po12 n2, n2 p-acp po12 n2.
(36) sermon (DIV2)
789
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Besides the publick troubles of the Common-wealth.
Beside the public Troubles of the Commonwealth.
p-acp dt j n2 pp-f dt n1.
(36) sermon (DIV2)
789
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4147
Such as the Miseries and Calamities of War, &c. And let this suffice for that second general, what are the miseries of this life, to which we are liable.
Such as the Misery's and Calamities of War, etc. And let this suffice for that second general, what Are the misery's of this life, to which we Are liable.
d c-acp dt ng1 cc n2 pp-f n1, av cc vvb d vvi p-acp d ord n1, r-crq vbr dt n2 pp-f d n1, p-acp r-crq pns12 vbr j.
(36) sermon (DIV2)
789
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4148
I come now to make some improvement.
I come now to make Some improvement.
pns11 vvb av pc-acp vvi d n1.
(36) sermon (DIV2)
789
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4149
APPLICATION.
APPLICATION.
n1.
(37) application (DIV3)
789
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4150
Is it so, That all men by nature are liable to the miseries of this life? Then learn,
Is it so, That all men by nature Are liable to the misery's of this life? Then Learn,
vbz pn31 av, cst d n2 p-acp n1 vbr j p-acp dt n2 pp-f d n1? av vvi,
(37) application (DIV3)
790
Page 321
4151
1. That man's state by nature is a miserable state.
1. That Man's state by nature is a miserable state.
crd d ng1 n1 p-acp n1 vbz dt j n1.
(37) application (DIV3)
791
Page 321
4152
'Tis a miserable estate upon divers accounts, some of which have been already mentioned in foregoing Discourses.
It's a miserable estate upon diverse accounts, Some of which have been already mentioned in foregoing Discourses.
pn31|vbz dt j n1 p-acp j n2, d pp-f r-crq vhb vbn av vvn p-acp vvg n2.
(37) application (DIV3)
791
Page 321
4153
But not to look back to those now, 'tis a miserable estate in this respect also,
But not to look back to those now, it's a miserable estate in this respect also,
cc-acp xx pc-acp vvi av p-acp d av, pn31|vbz dt j n1 p-acp d n1 av,
(37) application (DIV3)
791
Page 321
4154
because we are liable to all the miseries of this life.
Because we Are liable to all the misery's of this life.
c-acp pns12 vbr j p-acp d dt n2 pp-f d n1.
(37) application (DIV3)
791
Page 321
4155
To make you sensible of our great misery upon this account, (which yet, by the way, is the least part of the curse,
To make you sensible of our great misery upon this account, (which yet, by the Way, is the least part of the curse,
p-acp vvi pn22 j pp-f po12 j n1 p-acp d n1, (r-crq av, p-acp dt n1, vbz dt ds n1 pp-f dt n1,
(37) application (DIV3)
791
Page 321
4156
if so be it be compared with that which hath respect to the life to come) be pleased to observe these following particulars, which are only some remarks, on the temporal miseries of this life.
if so be it be compared with that which hath respect to the life to come) be pleased to observe these following particulars, which Are only Some remarks, on the temporal misery's of this life.
cs av vbb pn31 vbi vvn p-acp d r-crq vhz n1 p-acp dt n1 pc-acp vvi) vbi j-vvn pc-acp vvi d j-vvg n2-j, r-crq vbr av-j d n2, p-acp dt j n2 pp-f d n1.
(37) application (DIV3)
791
Page 321
4157
1. They are many. Such is the variety of humane miseries, that belongs to us in this life, of one kind or other, that 'tis not easie to give you the particular summ of them.
1. They Are many. Such is the variety of humane misery's, that belongs to us in this life, of one kind or other, that it's not easy to give you the particular sum of them.
crd pns32 vbr d. d vbz dt n1 pp-f j n2, cst vvz p-acp pno12 p-acp d n1, pp-f crd n1 cc j-jn, cst pn31|vbz xx j pc-acp vvi pn22 dt j n1 pp-f pno32.
(37) application (DIV3)
792
Page 321
4158
This present life, as I may so compare it, is a sea of troubles. One Wave comes tumbling in upon the back of another.
This present life, as I may so compare it, is a sea of Troubles. One Wave comes tumbling in upon the back of Another.
d j n1, c-acp pns11 vmb av vvi pn31, vbz dt n1 pp-f n2. crd n1 vvz vvg p-acp p-acp dt n1 pp-f n-jn.
(37) application (DIV3)
792
Page 321
4159
So 'tis with some, that 'tis not so with all, is from God's sparing Mercy. For all manner of Sorrows, Afflictions, and Miseries, are virtually contained in man's sinfull nature.
So it's with Some, that it's not so with all, is from God's sparing Mercy. For all manner of Sorrows, Afflictions, and Misery's, Are virtually contained in Man's sinful nature.
av pn31|vbz p-acp d, cst pn31|vbz xx av p-acp d, vbz p-acp npg1 j-vvg n1. p-acp d n1 pp-f n2, n2, cc ng1, vbr av-j vvn p-acp ng1 j n1.
(37) application (DIV3)
792
Page 322
4160
So that he is (as one speaks) like the Prophet's roll, written within and without, with lamentation, mourning and wo.
So that he is (as one speaks) like the Prophet's roll, written within and without, with lamentation, mourning and woe.
av cst pns31 vbz (c-acp pi vvz) vvb dt ng1 vvi, vvn a-acp cc a-acp, p-acp n1, n1 cc n1.
(37) application (DIV3)
792
Page 322
4161
Without, there are losses in the Estate, reproaches upon the Name, crosses in Relations, the Malice of Enemies, the unfaithfulness of Servants, the unkindness of Friends.Without, there Are losses in the Estate, Reproaches upon the Name, Crosses in Relations, the Malice of Enemies, the unfaithfulness of Servants, the unkindness of Friends.
p-acp, a-acp vbr n2 p-acp dt n1, n2 p-acp dt n1, n2 p-acp n2, dt n1 pp-f n2, dt n1 pp-f n2, dt n1 pp-f n2.
(37) application (DIV3)
792
Page 322
4162
Within, there are anxious Thoughts, corroding Cares, tumultuous Passions, and an accusing Conscience.Within, there Are anxious Thoughts, corroding Cares, tumultuous Passion, and an accusing Conscience.
p-acp, a-acp vbr j n2, j-vvg n2, j n2, cc dt j-vvg n1.
(37) application (DIV3)
792
Page 322
4163
Besides a multitude of pains and diseases which use to seize upon Mankind, and do make them bitterly to sigh and groan by reason of them.
Beside a multitude of pains and diseases which use to seize upon Mankind, and do make them bitterly to sighs and groan by reason of them.
p-acp dt n1 pp-f n2 cc n2 r-crq vvb pc-acp vvi p-acp n1, cc vdb vvi pno32 av-j pc-acp vvi cc vvi p-acp n1 pp-f pno32.
(37) application (DIV3)
792
Page 322
4164
So that the miseries of this life are very many. Man is born to trouble, as the sparks fly upward.
So that the misery's of this life Are very many. Man is born to trouble, as the sparks fly upward.
av cst dt n2 pp-f d n1 vbr av d. n1 vbz vvn pc-acp vvi, c-acp dt n2 vvb av-j.
(37) application (DIV3)
792
Page 322
4165
We ordinarily come into the world with a cry, and go out with a groan. And the middle of our life seldom differs from the two ends.
We ordinarily come into the world with a cry, and go out with a groan. And the middle of our life seldom differs from the two ends.
pns12 av-j vvb p-acp dt n1 p-acp dt n1, cc vvb av p-acp dt n1. cc dt n-jn pp-f po12 n1 av vvz p-acp dt crd n2.
(37) application (DIV3)
792
Page 322
4166
'Tis usually a life of labour and sorrow, as the Psalmist tells us, Psal. 90.10. And therefore said Austin, Quid est diu vivere, nisi diu torqueri, i. e.
It's usually a life of labour and sorrow, as the Psalmist tells us, Psalm 90.10. And Therefore said Austin, Quid est Diu vivere, nisi Diu torqueri, i. e.
pn31|vbz av-j dt n1 pp-f n1 cc n1, p-acp dt n1 vvz pno12, np1 crd. cc av vvd np1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, sy. sy.
(37) application (DIV3)
792
Page 322
4167
what is it to live long, but to have a longer time of vexation? such is the multitude and variety of miseries, that attend man's life in this world, that 'tis hard to count them.
what is it to live long, but to have a longer time of vexation? such is the multitude and variety of misery's, that attend Man's life in this world, that it's hard to count them.
q-crq vbz pn31 pc-acp vvi av-j, cc-acp pc-acp vhi dt jc n1 pp-f n1? d vbz dt n1 cc n1 pp-f n2, cst vvb ng1 n1 p-acp d n1, cst pn31|vbz j pc-acp vvi pno32.
(37) application (DIV3)
792
Page 322
4168
And this being so, surely it argues a miserable state.
And this being so, surely it argues a miserable state.
cc d vbg av, av-j pn31 vvz dt j n1.
(37) application (DIV3)
792
Page 322
4169
2. They are great. As the miseries of this life are very many, so they are great.
2. They Are great. As the misery's of this life Are very many, so they Are great.
crd pns32 vbr j. p-acp dt n2 pp-f d n1 vbr av d, av pns32 vbr j.
(37) application (DIV3)
793
Page 322
4170
I confess in comparison of the torments of Hell, they are as nothing. The Apostle therefore in another case speaks thus;
I confess in comparison of the torments of Hell, they Are as nothing. The Apostle Therefore in Another case speaks thus;
pns11 vvb p-acp n1 pp-f dt n2 pp-f n1, pns32 vbr a-acp pix. dt n1 av p-acp j-jn n1 vvz av;
(37) application (DIV3)
793
Page 322
4171
I reckon that the sufferings of this present life are not worthy to be compared, with that Glory that shall be revealed, Rom. 8.18.I reckon that the sufferings of this present life Are not worthy to be compared, with that Glory that shall be revealed, Rom. 8.18.
pns11 vvb cst dt n2 pp-f d j n1 vbr xx j pc-acp vbi vvn, p-acp d n1 cst vmb vbi vvn, np1 crd.
(37) application (DIV3)
793
Page 322
4172
So say I, with reference to the miseries of the other world; those of this life are not worthy to be compared with them.
So say I, with Referente to the misery's of the other world; those of this life Are not worthy to be compared with them.
av vvb pns11, p-acp n1 p-acp dt n2 pp-f dt j-jn n1; d pp-f d n1 vbr xx j pc-acp vbi vvn p-acp pno32.
(37) application (DIV3)
793
Page 323
4173
But let me tell you, considered in themselves, they are very great, and so, many to their sorrow have found them.
But let me tell you, considered in themselves, they Are very great, and so, many to their sorrow have found them.
cc-acp vvb pno11 vvi pn22, vvn p-acp px32, pns32 vbr av j, cc av, d p-acp po32 n1 vhb vvn pno32.
(37) application (DIV3)
793
Page 323
4174
How acute and painfull are some bodily distempers, as the Tooth-ach, Cholick, Gout, Stone, and many others that are easie to be reckoned? How are men held as it were upon the rack;
How acute and painful Are Some bodily distempers, as the Toothache, Cholic, Gout, Stone, and many Others that Are easy to be reckoned? How Are men held as it were upon the rack;
q-crq j cc j vbr d j n2, c-acp dt n1, j, n1, n1, cc d n2-jn cst vbr j pc-acp vbi vvn? q-crq vbr n2 vvn c-acp pn31 vbdr p-acp dt n1;
(37) application (DIV3)
793
Page 323
4175
and what bitter Complaints do we use to hear, from those that lie upon sick-beds? How do some roar in the anguish of their Souls,
and what bitter Complaints do we use to hear, from those that lie upon sick-beds? How do Some roar in the anguish of their Souls,
cc r-crq j n2 vdb pns12 vvb pc-acp vvi, p-acp d cst vvb p-acp n2? q-crq vdb d vvi p-acp dt n1 pp-f po32 n2,
(37) application (DIV3)
793
Page 323
4176
and gnash their Teeth for extremity of pain? And how tedious is it, when God strikes us, in those things that are dear to us? When he takes away a Parent, a Child, a Brother, a goodly estate;
and gnash their Teeth for extremity of pain? And how tedious is it, when God strikes us, in those things that Are dear to us? When he Takes away a Parent, a Child, a Brother, a goodly estate;
cc vvi po32 n2 p-acp n1 pp-f n1? cc c-crq j vbz pn31, c-crq np1 vvz pno12, p-acp d n2 cst vbr j-jn p-acp pno12? c-crq pns31 vvz av dt n1, dt n1, dt n1, dt j n1;
(37) application (DIV3)
793
Page 323
4177
how grievous and bitter are these stroaks? They pierce the heart, break the Spirits, and sometimes rend the Soul from the Body.
how grievous and bitter Are these Strokes? They pierce the heart, break the Spirits, and sometime rend the Soul from the Body.
c-crq j cc j vbr d n2? pns32 vvb dt n1, vvb dt n2, cc av vvb dt n1 p-acp dt n1.
(37) application (DIV3)
793
Page 323
4178
For worldly sorrow worketh death, 2 Cor. 7.10.
For worldly sorrow works death, 2 Cor. 7.10.
p-acp j n1 vvz n1, crd np1 crd.
(37) application (DIV3)
793
Page 323
4179
So that the miseries of this life are sometimes very great, which also bespeaks our miserable state.
So that the misery's of this life Are sometime very great, which also bespeaks our miserable state.
av cst dt n2 pp-f d n1 vbr av av j, r-crq av vvz po12 j n1.
(37) application (DIV3)
793
Page 323
4180
3. These miseries are the fruit of sin; and the effects of God's vindictive Justice. And this makes them the more bitter;
3. These misery's Are the fruit of since; and the effects of God's vindictive justice. And this makes them the more bitter;
crd d n2 vbr dt n1 pp-f n1; cc dt n2 pp-f npg1 j n1. cc d vvz pno32 dt av-dc j;
(37) application (DIV3)
794
Page 323
4181
for it doth not leave a man room to complain.
for it does not leave a man room to complain.
p-acp pn31 vdz xx vvi dt n1 n1 pc-acp vvi.
(37) application (DIV3)
794
Page 323
4182
'Tis some ease when a person is in trouble, to relate his grief, and to tell how unjustly and hardly he is dealt with.
It's Some ease when a person is in trouble, to relate his grief, and to tell how unjustly and hardly he is dealt with.
pn31|vbz d n1 c-crq dt n1 vbz p-acp n1, pc-acp vvi po31 n1, cc pc-acp vvi c-crq av-j cc av pns31 vbz vvn p-acp.
(37) application (DIV3)
794
Page 323
4183
But no such thing can be mentioned here; for all our miseries are the fruit of sin, and what we justly deserve.
But no such thing can be mentioned Here; for all our misery's Are the fruit of since, and what we justly deserve.
p-acp dx d n1 vmb vbi vvn av; p-acp d po12 n2 vbr dt n1 pp-f n1, cc r-crq pns12 av-j vvi.
(37) application (DIV3)
794
Page 323
4184
Which therefore must needs imbitter our afflictions, especially if we consider also, that they are effects of God's vindictive Justice,
Which Therefore must needs embitter our afflictions, especially if we Consider also, that they Are effects of God's vindictive justice,
r-crq av vmb av vvi po12 n2, av-j cs pns12 vvb av, cst pns32 vbr n2 pp-f npg1 j n1,
(37) application (DIV3)
794
Page 323
4185
and so are pledges of eternal vengeance, which waits for sinners in the other world.
and so Are pledges of Eternal vengeance, which waits for Sinners in the other world.
cc av vbr n2 pp-f j n1, r-crq vvz p-acp n2 p-acp dt j-jn n1.
(37) application (DIV3)
794
Page 324
4186
Such is the evil nature of sin, that a temporal punishment will not suffice for its expiation.
Such is the evil nature of since, that a temporal punishment will not suffice for its expiation.
d vbz dt j-jn n1 pp-f n1, cst dt j n1 vmb xx vvi p-acp po31 n1.
(37) application (DIV3)
794
Page 324
4187
The wages of sin is no less than Death, eternal death, as well as other lighter miseries.The wages of since is no less than Death, Eternal death, as well as other lighter misery's.
dt n2 pp-f n1 vbz av-dx av-dc cs n1, j n1, c-acp av c-acp j-jn jc n2.
(37) application (DIV3)
794
Page 324
4188
Now when we feel some lighter miseries in this world;
Now when we feel Some lighter misery's in this world;
av c-crq pns12 vvb d jc n2 p-acp d n1;
(37) application (DIV3)
794
Page 324
4189
these put us in mind of that eternal vengeance, which waits for us, and to which we are liable, living and dying in our natural state.
these put us in mind of that Eternal vengeance, which waits for us, and to which we Are liable, living and dying in our natural state.
d vvd pno12 p-acp n1 pp-f cst j n1, r-crq vvz p-acp pno12, cc p-acp r-crq pns12 vbr j, vvg cc vvg p-acp po12 j n1.
(37) application (DIV3)
794
Page 324
4190
I confess with reference to true believers, and those that are regenerate, temporal afflictions are not such pledges of future punishment.
I confess with Referente to true believers, and those that Are regenerate, temporal afflictions Are not such pledges of future punishment.
pns11 vvb p-acp n1 p-acp j n2, cc d cst vbr vvn, j n2 vbr xx d n2 pp-f j-jn n1.
(37) application (DIV3)
794
Page 324
4191
They are only to them paternal corrections, and so this bitterness is removed from them.
They Are only to them paternal corrections, and so this bitterness is removed from them.
pns32 vbr av-j p-acp pno32 j n2, cc av d n1 vbz vvn p-acp pno32.
(37) application (DIV3)
794
Page 324
4192
But as to the wicked, they are effects of God's vindictive Justice, and put them in mind of the rest of that punishment that is behind, which must needs tend greatly to imbitter their affliction. But,
But as to the wicked, they Are effects of God's vindictive justice, and put them in mind of the rest of that punishment that is behind, which must needs tend greatly to embitter their affliction. But,
cc-acp c-acp p-acp dt j, pns32 vbr n2 pp-f npg1 j n1, cc vvd pno32 p-acp n1 pp-f dt n1 pp-f d n1 cst vbz a-acp, r-crq vmb av vvi av-j pc-acp vvi po32 n1. p-acp,
(37) application (DIV3)
794
Page 324
4193
4. Lastly, They attend us more or less, all the days of our life. We are liable to them as soon as born.
4. Lastly, They attend us more or less, all the days of our life. We Are liable to them as soon as born.
crd ord, pns32 vvb pno12 dc cc av-dc, d dt n2 pp-f po12 n1. pns12 vbr j p-acp pno32 c-acp av c-acp vvn.
(37) application (DIV3)
795
Page 324
4194
The tears of Infants declare thus much. This shews, they are come into a world of misery.
The tears of Infants declare thus much. This shows, they Are come into a world of misery.
dt n2 pp-f n2 vvb av av-d. np1 vvz, pns32 vbr vvn p-acp dt n1 pp-f n1.
(37) application (DIV3)
795
Page 324
4195
And as we begin the world with sorrow, so we tast of it more or less all the days of our life.
And as we begin the world with sorrow, so we taste of it more or less all the days of our life.
cc c-acp pns12 vvb dt n1 p-acp n1, av pns12 vvb pp-f pn31 av-dc cc av-dc d dt n2 pp-f po12 n1.
(37) application (DIV3)
795
Page 324
4196
This Thread of sorrow reacheth from the Womb even to the Grave. Every day brings its trouble with it.
This Thread of sorrow reaches from the Womb even to the Grave. Every day brings its trouble with it.
d n1 pp-f n1 vvz p-acp dt n1 av p-acp dt j. np1 n1 vvz po31 n1 p-acp pn31.
(37) application (DIV3)
795
Page 324
4197
Sufficient to the day is the evil thereof, as our Saviour tells us, Mat. 6.34. So that we go from one conflict to another;Sufficient to the day is the evil thereof, as our Saviour tells us, Mathew 6.34. So that we go from one conflict to Another;
j p-acp dt n1 vbz dt n-jn av, p-acp po12 n1 vvz pno12, np1 crd. av cst pns12 vvb p-acp crd n1 p-acp j-jn;
(37) application (DIV3)
795
Page 324
4198
till at last we enter on that great and last conflict with the King of terrors, and yield to his stroak.
till At last we enter on that great and last conflict with the King of terrors, and yield to his stroke.
c-acp p-acp ord pns12 vvb p-acp d j cc ord n1 p-acp dt n1 pp-f n2, cc vvi p-acp po31 n1.
(37) application (DIV3)
795
Page 324
4199
Thus have I made a few remarks on the temporal miseries of this life, by which you may gather that man's state by nature, on the account of them is a miserable state.
Thus have I made a few remarks on the temporal misery's of this life, by which you may gather that Man's state by nature, on the account of them is a miserable state.
av vhb pns11 vvn dt d n2 p-acp dt j n2 pp-f d n1, p-acp r-crq pn22 vmb vvi cst ng1 n1 p-acp n1, p-acp dt n1 pp-f pno32 vbz dt j n1.
(37) application (DIV3)
795
Page 324
4200
2. Is it so, that all men by nature are liable to the miseries of this life,
2. Is it so, that all men by nature Are liable to the misery's of this life,
crd vbz pn31 av, cst d n2 p-acp n1 vbr j p-acp dt n2 pp-f d n1,
(37) application (DIV3)
796
Page 325
4201
so many and so great, as but now mentioned? then bless God you that are at ease,
so many and so great, as but now mentioned? then bless God you that Are At ease,
av d cc av j, c-acp p-acp av vvn? av vvb np1 pn22 cst vbr p-acp n1,
(37) application (DIV3)
796
Page 325
4202
and scarce know what trouble means. Your Mercies are not every ones Mercy. There are many in the world that are full of trouble.and scarce know what trouble means. Your mercies Are not every ones Mercy. There Are many in the world that Are full of trouble.
cc av-j vvi r-crq n1 vvz. po22 n2 vbr xx d pig n1. pc-acp vbr d p-acp dt n1 cst vbr j pp-f n1.
(37) application (DIV3)
796
Page 325
4203
Troubles, like the Waves, come beating one on the neck of another. They scarce know what a good day means.
Troubles, like the Waves, come beating one on the neck of Another. They scarce know what a good day means.
vvz, av-j dt n2, vvb j-vvg pi p-acp dt n1 pp-f n-jn. pns32 av-j vvb r-crq dt j n1 n2.
(37) application (DIV3)
796
Page 325
4204
Well, bless God 'tis not so with you. Think not with your selves, you are better than others. That's not the reason.
Well, bless God it's not so with you. Think not with your selves, you Are better than Others. That's not the reason.
uh-av, vvb np1 pn31|vbz xx av p-acp pn22. vvb xx p-acp po22 n2, pn22 vbr jc cs n2-jn. d|vbz xx dt n1.
(37) application (DIV3)
796
Page 325
4205
'Tis only owing to God's sparing Goodness; and therefore you ought to be thankfull for it.
It's only owing to God's sparing goodness; and Therefore you ought to be thankful for it.
pn31|vbz av-j vvg p-acp npg1 j-vvg n1; cc av pn22 vmd pc-acp vbi j p-acp pn31.
(37) application (DIV3)
796
Page 325
4206
Think therefore with your selves, when you see or hear of the miseries of others, what a mercy 'tis that the same doth not befall you.
Think Therefore with your selves, when you see or hear of the misery's of Others, what a mercy it's that the same does not befall you.
vvb av p-acp po22 n2, c-crq pn22 vvb cc vvi pp-f dt n2 pp-f n2-jn, r-crq dt n1 pn31|vbz d dt d vdz xx vvi pn22.
(37) application (DIV3)
796
Page 325
4207
Yea, my beloved, seeing all of us are liable to all the miseries of this life;
Yea, my Beloved, seeing all of us Are liable to all the misery's of this life;
uh, po11 j-vvn, vvg d pp-f pno12 vbr j p-acp d dt n2 pp-f d n1;
(37) application (DIV3)
796
Page 325
4208
and that justly by reason of sin, our native sinfulness, if there were no more;
and that justly by reason of since, our native sinfulness, if there were no more;
cc cst av-j p-acp n1 pp-f n1, po12 j-jn n1, cs pc-acp vbdr dx dc;
(37) application (DIV3)
796
Page 325
4209
let us therefore bless God, that we don't live in continual sorrow, that all our days are not spent in mourning, sighs and complaints.
let us Therefore bless God, that we don't live in continual sorrow, that all our days Are not spent in mourning, sighs and complaints.
vvb pno12 av vvi np1, cst pns12 vdbx vvb p-acp j n1, cst d po12 n2 vbr xx vvn p-acp n1, n2 cc n2.
(37) application (DIV3)
796
Page 325
4210
And that when we are under some of the miseries of this life, all of them together do not meet upon us.
And that when we Are under Some of the misery's of this life, all of them together do not meet upon us.
cc cst c-crq pns12 vbr p-acp d pp-f dt n2 pp-f d n1, d pp-f pno32 av vdb xx vvi p-acp pno12.
(37) application (DIV3)
796
Page 325
4211
Surely we ought to take notice of God's fatherly Indulgence in sparing us, or in moderating our sorrows,
Surely we ought to take notice of God's fatherly Indulgence in sparing us, or in moderating our sorrows,
np1 pns12 vmd pc-acp vvi n1 pp-f npg1 j n1 p-acp vvg pno12, cc p-acp vvg po12 n2,
(37) application (DIV3)
796
Page 325
4212
and thereupon to bless him for it. 3. Learn from our Doctrine, that we have all reason to look for trouble. Man is born to it. It is his inheritance.
and thereupon to bless him for it. 3. Learn from our Doctrine, that we have all reason to look for trouble. Man is born to it. It is his inheritance.
cc av pc-acp vvi pno31 p-acp pn31. crd np1 p-acp po12 n1, cst pns12 vhb d n1 pc-acp vvi p-acp n1. n1 vbz vvn p-acp pn31. pn31 vbz po31 n1.
(37) application (DIV3)
796
Page 325
4213
And what he will be sure to meet with at one time or other, in some respect or other.
And what he will be sure to meet with At one time or other, in Some respect or other.
cc q-crq pns31 vmb vbi j pc-acp vvi p-acp p-acp crd n1 cc n-jn, p-acp d n1 cc n-jn.
(37) application (DIV3)
797
Page 325
4214
But, blessed be God, though our life here is labour and sorrow, yet 'tis not all so.
But, blessed be God, though our life Here is labour and sorrow, yet it's not all so.
p-acp, j-vvn vbb np1, cs po12 n1 av vbz n1 cc n1, av pn31|vbz xx d av.
(37) application (DIV3)
797
Page 325
4215
There are some good days to be enjoy'd; there is a mixture. And therefore as the world is a middle place between Heaven and Hell;
There Are Some good days to be enjoyed; there is a mixture. And Therefore as the world is a middle place between Heaven and Hell;
pc-acp vbr d j n2 pc-acp vbi vvn; pc-acp vbz dt n1. cc av c-acp dt n1 vbz dt j-jn n1 p-acp n1 cc n1;
(37) application (DIV3)
797
Page 325
4216
so it partakes somewhat of both; of the joy of the one, and sorrow of the other.
so it partakes somewhat of both; of the joy of the one, and sorrow of the other.
av pn31 vvz av pp-f d; pp-f dt n1 pp-f dt crd, cc n1 pp-f dt j-jn.
(37) application (DIV3)
797
Page 326
4217
Yet when we enjoy its better part, and are free from trouble;
Yet when we enjoy its better part, and Are free from trouble;
av c-crq pns12 vvb po31 jc n1, cc vbr j p-acp n1;
(37) application (DIV3)
797
Page 326
4218
even then we have reason shortly to expect it, because 'tis what we are liable to,
even then we have reason shortly to expect it, Because it's what we Are liable to,
av cs pns12 vhb n1 av-j pc-acp vvi pn31, c-acp pn31|vbz q-crq pns12 vbr j p-acp,
(37) application (DIV3)
797
Page 326
4219
and what ofttimes comes on us at unawares, when we don't think of it. There is none knows what a day may bring forth.
and what ofttimes comes on us At unawares, when we don't think of it. There is none knows what a day may bring forth.
cc q-crq av vvz p-acp pno12 p-acp av-j, c-crq pns12 vdbx vvb pp-f pn31. pc-acp vbz pix vvz r-crq dt n1 vmb vvi av.
(37) application (DIV3)
797
Page 326
4220
Perhaps now we are well, and live at ease, and have nothing to molest us;
Perhaps now we Are well, and live At ease, and have nothing to molest us;
av av pns12 vbr av, cc vvi p-acp n1, cc vhb pix pc-acp vvi pno12;
(37) application (DIV3)
797
Page 326
4221
but before to morrow, or the week is past, we may hear of the death of some dear Friend,
but before to morrow, or the Week is past, we may hear of the death of Some dear Friend,
cc-acp c-acp p-acp n1, cc dt n1 vbz j, pns12 vmb vvi pp-f dt n1 pp-f d j-jn n1,
(37) application (DIV3)
797
Page 326
4222
or Relation, or may be our selves on a bed of sickness, groaning under pains;
or Relation, or may be our selves on a Bed of sickness, groaning under pains;
cc n1, cc vmb vbi po12 n2 p-acp dt n1 pp-f n1, vvg p-acp n2;
(37) application (DIV3)
797
Page 326
4223
or may meet with crosses in our trade and business, or something or other to vex and disquiet us.
or may meet with Crosses in our trade and business, or something or other to vex and disquiet us.
cc vmb vvi p-acp n2 p-acp po12 n1 cc n1, cc pi cc n-jn pc-acp vvi cc vvi pno12.
(37) application (DIV3)
797
Page 326
4224
Such is the state of this life, that miseries and afflictions do many times come on us suddenly,
Such is the state of this life, that misery's and afflictions do many times come on us suddenly,
d vbz dt n1 pp-f d n1, cst n2 cc n2 vdb d n2 vvb p-acp pno12 av-j,
(37) application (DIV3)
797
Page 326
4225
and unexpectedly, when we least think of them.
and unexpectedly, when we least think of them.
cc av-j, c-crq pns12 ds vvb pp-f pno32.
(37) application (DIV3)
797
Page 326
4226
Now this being so, and seeing by nature we are liable to trouble, we have therefore great reason to look for it,
Now this being so, and seeing by nature we Are liable to trouble, we have Therefore great reason to look for it,
av d vbg av, cc vvg p-acp n1 pns12 vbr j pc-acp vvi, pns12 vhb av j n1 pc-acp vvi p-acp pn31,
(37) application (DIV3)
797
Page 326
4227
and to count on it before it comes, and this is the way to be prepared for it.
and to count on it before it comes, and this is the Way to be prepared for it.
cc pc-acp vvi p-acp pn31 c-acp pn31 vvz, cc d vbz dt n1 pc-acp vbi vvn p-acp pn31.
(37) application (DIV3)
797
Page 326
4228
We use to say, fore-warn'd, and half arm'd.
We use to say, forewarned, and half armed.
pns12 vvb pc-acp vvi, j, cc av-jn vvn.
(37) application (DIV3)
797
Page 326
4229
What's the reason that so many Christians bear afflictions so untowardly, that they fling and throw,
What's the reason that so many Christians bear afflictions so untowardly, that they fling and throw,
q-crq|vbz dt n1 cst av d njpg2 vvi n2 av av-j, cst pns32 vvb cc vvi,
(37) application (DIV3)
797
Page 326
4230
and are full of impatience under their troubles? But because they did not count upon them.
and Are full of impatience under their Troubles? But Because they did not count upon them.
cc vbr j pp-f n1 p-acp po32 n2? cc-acp c-acp pns32 vdd xx vvi p-acp pno32.
(37) application (DIV3)
797
Page 326
4231
And therefore, my Brethren, whilst we live in the world, in a world of trouble, let us look for it.
And Therefore, my Brothers, while we live in the world, in a world of trouble, let us look for it.
cc av, po11 n2, cs pns12 vvb p-acp dt n1, p-acp dt n1 pp-f n1, vvb pno12 vvi p-acp pn31.
(37) application (DIV3)
797
Page 326
4232
For surely 'tis an argument of great inconsiderateness, not to count on meeting with trouble, seeing we are so liable to it.
For surely it's an argument of great inconsiderateness, not to count on meeting with trouble, seeing we Are so liable to it.
p-acp av-j pn31|vbz dt n1 pp-f j n1, xx pc-acp vvi p-acp vvg p-acp n1, vvg pns12 vbr av j p-acp pn31.
(37) application (DIV3)
797
Page 326
4233
4. Lastly, Learn also from our Doctrine, to hate sin. 'Tis sin that exposeth us to all this misery.
4. Lastly, Learn also from our Doctrine, to hate since. It's since that exposeth us to all this misery.
crd ord, vvb av p-acp po12 n1, pc-acp vvi n1. pn31|vbz n1 cst vvz pno12 p-acp d d n1.
(37) application (DIV3)
798
Page 327
4234
We are born to trouble, and are liable from our birth to all the miseries of this life, by reason of Sin, that native sinfulness we bring with us into the world.
We Are born to trouble, and Are liable from our birth to all the misery's of this life, by reason of since, that native sinfulness we bring with us into the world.
pns12 vbr vvn pc-acp vvi, cc vbr j p-acp po12 n1 p-acp d dt n2 pp-f d n1, p-acp n1 pp-f n1, cst j-jn n1 pns12 vvb p-acp pno12 p-acp dt n1.
(37) application (DIV3)
798
Page 327
4235
Which therefore should teach us to hate sin, because 'tis this is the cause of our misery.
Which Therefore should teach us to hate since, Because it's this is the cause of our misery.
r-crq av vmd vvi pno12 pc-acp vvi n1, c-acp pn31|vbz d vbz dt n1 pp-f po12 n1.
(37) application (DIV3)
798
Page 327
4236
When-ever we see afflictions in others, or feel them in our selves, we should reflect on sin, it should mind us of sin,
Whenever we see afflictions in Others, or feel them in our selves, we should reflect on since, it should mind us of since,
j pns12 vvb n2 p-acp n2-jn, cc vvb pno32 p-acp po12 n2, pns12 vmd vvi p-acp n1, pn31 vmd vvi pno12 pp-f n1,
(37) application (DIV3)
798
Page 327
4237
and fill us with loathing and hatred of it, because 'tis this is the procuring cause.
and fill us with loathing and hatred of it, Because it's this is the procuring cause.
cc vvb pno12 p-acp vvg cc n1 pp-f pn31, c-acp pn31|vbz d vbz dt vvg n1.
(37) application (DIV3)
798
Page 327
4238
I know that sin is the world's darling.
I know that since is the world's darling.
pns11 vvb d n1 vbz dt ng1 n-jn.
(37) application (DIV3)
798
Page 327
4239
Though Ministers preach, and say what they can, yet few will be perswaded to leave their sins.
Though Ministers preach, and say what they can, yet few will be persuaded to leave their Sins.
cs n2 vvb, cc vvb r-crq pns32 vmb, av d vmb vbi vvn pc-acp vvi po32 n2.
(37) application (DIV3)
798
Page 327
4240
But let me tell you, how much so-ever you make of sin, 'tis the worst Enemy that man hath.
But let me tell you, how much soever you make of since, it's the worst Enemy that man hath.
cc-acp vvb pno11 vvi pn22, c-crq d j pn22 vvb pp-f n1, pn31|vbz dt js n1 cst n1 vhz.
(37) application (DIV3)
798
Page 327
4241
'Tis this is the cause of all our miseries in this life.
It's this is the cause of all our misery's in this life.
pn31|vbz d vbz dt n1 pp-f d po12 n2 p-acp d n1.
(37) application (DIV3)
798
Page 327
4242
Yea this will bring us to the torments of Hell, if it be not timely repented of.
Yea this will bring us to the torments of Hell, if it be not timely repented of.
uh d vmb vvi pno12 p-acp dt n2 pp-f n1, cs pn31 vbb xx av-j vvn pp-f.
(37) application (DIV3)
798
Page 327
4243
Sermon Nineteenth. EPHES. II. 3. Latter Part. And were by nature the Children of wrath, even as others.
Sermon Nineteenth. EPHESIANS. II 3. Latter Part. And were by nature the Children of wrath, even as Others.
n1 ord. np1. crd crd d n1 cc vbdr p-acp n1 dt n2 pp-f n1, av c-acp n2-jn.
(38) sermon (DIV2)
798
Page 328
4244
OUR Text brings very dolefull tydings to the Children of men.
OUR Text brings very doleful tidings to the Children of men.
po12 n1 vvz av j n2 p-acp dt n2 pp-f n2.
(38) sermon (DIV2)
800
Page 328
4245
It plainly tells them, that they are by nature Children of wrath. They are liable to the effects of God's wrath, both in this life,
It plainly tells them, that they Are by nature Children of wrath. They Are liable to the effects of God's wrath, both in this life,
pn31 av-j vvz pno32, cst pns32 vbr p-acp n1 n2 pp-f n1. pns32 vbr j p-acp dt n2 pp-f npg1 n1, av-d p-acp d n1,
(38) sermon (DIV2)
800
Page 328
4246
and that which is to come.
and that which is to come.
cc cst r-crq vbz pc-acp vvi.
(38) sermon (DIV2)
800
Page 328
4247
Having spoken already to the first branch, respecting the miseries of this life, I come now to speak to the second, which has respect to the life to come.
Having spoken already to the First branch, respecting the misery's of this life, I come now to speak to the second, which has respect to the life to come.
vhg vvn av p-acp dt ord n1, vvg dt n2 pp-f d n1, pns11 vvb av pc-acp vvi p-acp dt ord, r-crq vhz n1 p-acp dt n1 pc-acp vvi.
(38) sermon (DIV2)
801
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And so the Doctrine before us is this.
And so the Doctrine before us is this.
cc av dt n1 p-acp pno12 vbz d.
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D. All men by nature are liable to the miseries of the next life, or the torments of Hell.
D. All men by nature Are liable to the misery's of the next life, or the torments of Hell.
np1 d n2 p-acp n1 vbr j p-acp dt n2 pp-f dt ord n1, cc dt n2 pp-f n1.
(38) sermon (DIV2)
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We are by nature Children of wrath, which wrath is chiefly manifested in Hell.
We Are by nature Children of wrath, which wrath is chiefly manifested in Hell.
pns12 vbr p-acp n1 n2 pp-f n1, r-crq n1 vbz av-jn vvn p-acp n1.
(38) sermon (DIV2)
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As the effects of God's wrath are partly in the miseries of this life, so partly in the miseries of the life to come, or the torments of Hell.
As the effects of God's wrath Are partly in the misery's of this life, so partly in the misery's of the life to come, or the torments of Hell.
p-acp dt n2 pp-f npg1 n1 vbr av p-acp dt n2 pp-f d n1, av av p-acp dt n2 pp-f dt n1 pc-acp vvi, cc dt n2 pp-f n1.
(38) sermon (DIV2)
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And to these by nature we are all liable. In handling this point, I shall take this method.
And to these by nature we Are all liable. In handling this point, I shall take this method.
cc p-acp d p-acp n1 pns12 vbr d j. p-acp vvg d n1, pns11 vmb vvi d n1.
(38) sermon (DIV2)
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1. Shew what are the miseries of the next life. And, 2. Demonstrate the truth of the Doctrine.
1. Show what Are the misery's of the next life. And, 2. Demonstrate the truth of the Doctrine.
crd n1 q-crq vbr dt n2 pp-f dt ord n1. np1, crd vvi dt n1 pp-f dt n1.
(38) sermon (DIV2)
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1. I shall shew what are the miseries of the next life; and under them, the torments of Hell.
1. I shall show what Are the misery's of the next life; and under them, the torments of Hell.
crd pns11 vmb vvi r-crq vbr dt n2 pp-f dt ord n1; cc p-acp pno32, dt n2 pp-f n1.
(38) sermon (DIV2)
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And here, my Beloved, whilst I treat of this dismal subject, my tongue should quiver, your ears should tingle,
And Here, my beloved, while I Treat of this dismal Subject, my tongue should quiver, your ears should tingle,
cc av, po11 j-vvn, cs pns11 vvb pp-f d j n-jn, po11 n1 vmd vvi, po22 n2 vmd vvi,
(38) sermon (DIV2)
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and all our hearts should tremble within us.
and all our hearts should tremble within us.
cc d po12 n2 vmd vvi p-acp pno12.
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For 'tis to be feared that these torments will be the portion of many amongst us.
For it's to be feared that these torments will be the portion of many among us.
p-acp pn31|vbz pc-acp vbi vvn cst d n2 vmb vbi dt n1 pp-f d p-acp pno12.
(38) sermon (DIV2)
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For man by nature is liable to them.
For man by nature is liable to them.
p-acp n1 p-acp n1 vbz j p-acp pno32.
(38) sermon (DIV2)
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And if we live and die in our natural condition, in our unregeneracy, we shall not escape them.
And if we live and die in our natural condition, in our unregeneracy, we shall not escape them.
cc cs pns12 vvb cc vvi p-acp po12 j n1, p-acp po12 n1, pns12 vmb xx vvi pno32.
(38) sermon (DIV2)
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Which yet, let me tell you, are unutterable, inconceivable.
Which yet, let me tell you, Are unutterable, inconceivable.
r-crq av, vvb pno11 vvi pn22, vbr j, j.
(38) sermon (DIV2)
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As eye hath not seen, nor ear heard, nor can heart conceive what God hath laid up for them that love him;
As eye hath not seen, nor ear herd, nor can heart conceive what God hath laid up for them that love him;
p-acp n1 vhz xx vvn, ccx n1 vvd, ccx vmb n1 vvi r-crq np1 vhz vvn a-acp p-acp pno32 cst vvb pno31;
(38) sermon (DIV2)
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so the torments of Hell, and the miseries of the next life, are above our thoughts, and beyond our expressions.
so the torments of Hell, and the misery's of the next life, Are above our thoughts, and beyond our expressions.
av dt n2 pp-f n1, cc dt n2 pp-f dt ord n1, vbr p-acp po12 n2, cc p-acp po12 n2.
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Expect not therefore a full description of the torments of Hell and future Misery;
Expect not Therefore a full description of the torments of Hell and future Misery;
vvb xx av dt j n1 pp-f dt n2 pp-f n1 cc j-jn n1;
(38) sermon (DIV2)
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I shall only faintly represent it to you in some few particulars, taking the Scriptures for my guide herein.
I shall only faintly represent it to you in Some few particulars, taking the Scriptures for my guide herein.
pns11 vmb av-j av-j vvi pn31 p-acp pn22 p-acp d d n2-j, vvg dt n2 p-acp po11 n1 av.
(38) sermon (DIV2)
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I do not delight in this dolefull story;
I do not delight in this doleful story;
pns11 vdb xx vvi p-acp d j n1;
(38) sermon (DIV2)
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but 'tis best to know the worst of our case, especially when a door of hope is open'd,
but it's best to know the worst of our case, especially when a door of hope is opened,
cc-acp pn31|vbz js pc-acp vvi dt js pp-f po12 n1, av-j c-crq dt n1 pp-f n1 vbz vvn,
(38) sermon (DIV2)
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and we are call'd on to avoid our danger.
and we Are called on to avoid our danger.
cc pns12 vbr vvn a-acp pc-acp vvi po12 n1.
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Now among the miseries of the next life (which shall be the portion of ungodly men, who live and die in a mere natural condition, having never experienced a regenerating change) these following are not the least considerable.
Now among the misery's of the next life (which shall be the portion of ungodly men, who live and die in a mere natural condition, having never experienced a regenerating change) these following Are not the least considerable.
av p-acp dt n2 pp-f dt ord n1 (r-crq vmb vbi dt n1 pp-f j n2, r-crq vvb cc vvi p-acp dt j j n1, vhg av vvn dt vvg n1) d vvg vbr xx dt ds j.
(38) sermon (DIV2)
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1. They shall be brought to God's bar.
1. They shall be brought to God's bar.
crd pns32 vmb vbi vvn p-acp npg1 n1.
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The Scriptures tell us of a day, when God will judge the world in righteousness, Act. 17.31.
The Scriptures tell us of a day, when God will judge the world in righteousness, Act. 17.31.
dt n2 vvb pno12 pp-f dt n1, c-crq np1 vmb vvi dt n1 p-acp n1, n1 crd.
(38) sermon (DIV2)
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Accordingly we read, that we must all appear before the judgment-seat of Christ, (who is appointed to be judge) that every one may receive the things done in the body, according to what he hath done,
Accordingly we read, that we must all appear before the judgment seat of christ, (who is appointed to be judge) that every one may receive the things done in the body, according to what he hath done,
av-vvg pns12 vvb, cst pns12 vmb d vvi p-acp dt n1 pp-f np1, (r-crq vbz vvn pc-acp vbi n1) d d pi vmb vvi dt n2 vdn p-acp dt n1, vvg p-acp r-crq pns31 vhz vdn,
(38) sermon (DIV2)
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whether it be good or bad, 2 Cor. 5.10.whither it be good or bad, 2 Cor. 5.10.
cs pn31 vbb j cc j, crd np1 crd.
(38) sermon (DIV2)
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Ungodly Sinners little think of this now, otherwise they would not live so careless and secure in a mere natural unconverted state, as usually they do.
Ungodly Sinners little think of this now, otherwise they would not live so careless and secure in a mere natural unconverted state, as usually they do.
j n2 av-j vvb pp-f d av, av pns32 vmd xx vvi av j cc j p-acp dt j j vvn n1, c-acp av-j pns32 vdb.
(38) sermon (DIV2)
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But how careless soever they live now, they must one day appear before the judgment-seat of Christ;
But how careless soever they live now, they must one day appear before the judgment seat of christ;
p-acp c-crq j av pns32 vvb av, pns32 vmb crd n1 vvi p-acp dt n1 pp-f np1;
(38) sermon (DIV2)
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they must be brought to God's bar, to give an account of all their past deeds, that so they may receive according to what they have done in the body, whether good or evil.
they must be brought to God's bar, to give an account of all their past Deeds, that so they may receive according to what they have done in the body, whither good or evil.
pns32 vmb vbi vvn p-acp npg1 n1, pc-acp vvi dt n1 pp-f d po32 j n2, cst av pns32 vmb vvi vvg p-acp r-crq pns32 vhb vdn p-acp dt n1, cs j cc j-jn.
(38) sermon (DIV2)
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And this being so, it must needs fill them with amazing horror;
And this being so, it must needs fill them with amazing horror;
cc d vbg av, pn31 vmb av vvi pno32 p-acp j-vvg n1;
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to think of appearing before that judge, whose anger is incensed, and whose power they cannot withstand.
to think of appearing before that judge, whose anger is incensed, and whose power they cannot withstand.
pc-acp vvi pp-f vvg p-acp d n1, rg-crq n1 vbz vvn, cc rg-crq n1 pns32 vmbx vvi.
(38) sermon (DIV2)
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Were they to come and receive a sentence of absolution, then I confess, 'twould be a joyfull day,
Were they to come and receive a sentence of absolution, then I confess, 'twould be a joyful day,
vbdr pns32 pc-acp vvi cc vvi dt n1 pp-f n1, cs pns11 vvb, pn31|vmd vbi dt j n1,
(38) sermon (DIV2)
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and it could not be reckon'd among the miseries of the next life.
and it could not be reckoned among the misery's of the next life.
cc pn31 vmd xx vbi vvn p-acp dt n2 pp-f dt ord n1.
(38) sermon (DIV2)
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But when they shall come before an angry Judge, and shall not be able to speak a word for themselves,
But when they shall come before an angry Judge, and shall not be able to speak a word for themselves,
p-acp c-crq pns32 vmb vvi p-acp dt j n1, cc vmb xx vbi j pc-acp vvi dt n1 p-acp px32,
(38) sermon (DIV2)
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and shall have no Advocate, no Friend to intercede for them, but be in expectation of a direfull sentence to pass on them:
and shall have no Advocate, no Friend to intercede for them, but be in expectation of a direful sentence to pass on them:
cc vmb vhi dx n1, dx n1 pc-acp vvi p-acp pno32, cc-acp vbi p-acp n1 pp-f dt j n1 pc-acp vvi p-acp pno32:
(38) sermon (DIV2)
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Oh! what a miserable case is this? You may see the condition of such men described, Rev. 6.15, 16, 17. And the kings of the earth,
Oh! what a miserable case is this? You may see the condition of such men described, Rev. 6.15, 16, 17. And the Kings of the earth,
uh r-crq dt j n1 vbz d? pn22 vmb vvi dt n1 pp-f d n2 vvn, n1 crd, crd, crd cc dt n2 pp-f dt n1,
(38) sermon (DIV2)
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and the great men, and the rich men, and the chief captains, and the mighty men,
and the great men, and the rich men, and the chief Captains, and the mighty men,
cc dt j n2, cc dt j n2, cc dt j-jn n2, cc dt j n2,
(38) sermon (DIV2)
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and every bond-man, and every free-man, hid themselves in the dens, and in the rocks of the mountains;
and every bondman, and every freeman, hid themselves in the dens, and in the Rocks of the Mountains;
cc d n1, cc d n1, vvd px32 p-acp dt n2, cc p-acp dt n2 pp-f dt n2;
(38) sermon (DIV2)
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and said to the mountains and rocks fall on us, and hide us from the face of him, that sits on the throne,
and said to the Mountains and Rocks fallen on us, and hide us from the face of him, that sits on the throne,
cc vvd p-acp dt n2 cc n2 vvb p-acp pno12, cc vvb pno12 p-acp dt n1 pp-f pno31, cst vvz p-acp dt n1,
(38) sermon (DIV2)
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and from the wrath of the lamb;
and from the wrath of the lamb;
cc p-acp dt n1 pp-f dt n1;
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for the great day of his wrath is come, &c. This place, at least by way of allusion, may be applied to the last Judgment, where shall be no respect of persons.for the great day of his wrath is come, etc. This place, At least by Way of allusion, may be applied to the last Judgement, where shall be no respect of Persons.
p-acp dt j n1 pp-f po31 n1 vbz vvn, av d n1, p-acp ds p-acp n1 pp-f n1, vmb vbi vvn p-acp dt ord n1, q-crq vmb vbi dx n1 pp-f n2.
(38) sermon (DIV2)
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Great and small, Kings and mean Persons, must all appear at God's bar. And what's the issue? Why, they call on the rocks to fall on them,
Great and small, Kings and mean Persons, must all appear At God's bar. And what's the issue? Why, they call on the Rocks to fallen on them,
j cc j, n2 cc j n2, vmb d vvi p-acp npg1 n1. cc q-crq|vbz dt n1? uh-crq, pns32 vvb p-acp dt n2 pc-acp vvi p-acp pno32,
(38) sermon (DIV2)
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and on the mountains to crush them, that so they may be hid from the face of him that sits upon the Throne,
and on the Mountains to crush them, that so they may be hid from the face of him that sits upon the Throne,
cc p-acp dt n2 pc-acp vvi pno32, cst av pns32 vmb vbi vvn p-acp dt n1 pp-f pno31 cst vvz p-acp dt n1,
(38) sermon (DIV2)
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and from the wrath of the Lamb. The Judgment-day will appear so terrible to ungodly Sinners, unconverted Sinners;
and from the wrath of the Lamb. The Judgment day will appear so terrible to ungodly Sinners, unconverted Sinners;
cc p-acp dt n1 pp-f dt n1. dt n1 vmb vvi av j p-acp j n2, vvn n2;
(38) sermon (DIV2)
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and will fill their Souls with such fear, and horror, and tormenting pain; that it cannot be excluded from the number of the miseries of the next life;
and will fill their Souls with such Fear, and horror, and tormenting pain; that it cannot be excluded from the number of the misery's of the next life;
cc vmb vvi po32 n2 p-acp d n1, cc n1, cc j-vvg n1; cst pn31 vmbx vbi vvn p-acp dt n1 pp-f dt n2 pp-f dt ord n1;
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though, I confess, 'tis but the beginning of them.
though, I confess, it's but the beginning of them.
cs, pns11 vvb, pn31|vbz p-acp dt n-vvg pp-f pno32.
(38) sermon (DIV2)
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And if the fear of those miseries that shall befall them, and that dreadfull sentence that shall pass on them, be so awfull,
And if the Fear of those misery's that shall befall them, and that dreadful sentence that shall pass on them, be so awful,
cc cs dt n1 pp-f d n2 cst vmb vvi pno32, cc cst j n1 cst vmb vvi p-acp pno32, vbb av j,
(38) sermon (DIV2)
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so terrible, what will the feeling of the thing be. And, as they shall be brought to God's bar; So,
so terrible, what will the feeling of the thing be. And, as they shall be brought to God's bar; So,
av j, q-crq vmb dt n-vvg pp-f dt n1 vbi. np1, c-acp pns32 vmb vbi vvn p-acp npg1 n1; av,
(38) sermon (DIV2)
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2. They shall receive a dreadfull sentence of Condemnation. The sentence you have recorded, Mat. 25.41. Then shall he say to them on the left hand, depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels.
2. They shall receive a dreadful sentence of Condemnation. The sentence you have recorded, Mathew 25.41. Then shall he say to them on the left hand, depart from me you cursed into everlasting fire, prepared for the devil and his Angels.
crd pns32 vmb vvi dt j n1 pp-f n1. dt n1 pn22 vhb vvn, np1 crd. av vmb pns31 vvi p-acp pno32 p-acp dt j n1, vvb p-acp pno11 pn22 vvd p-acp j n1, vvn p-acp dt n1 cc po31 n2.
(38) sermon (DIV2)
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In this Chapter and Context, we have a description of the day of Judgment, and of the different sentences that shall be past on the righteous and the wicked.
In this Chapter and Context, we have a description of the day of Judgement, and of the different sentences that shall be passed on the righteous and the wicked.
p-acp d n1 cc n1, pns12 vhb dt n1 pp-f dt n1 pp-f n1, cc pp-f dt j n2 cst vmb vbi vvn p-acp dt j cc dt j.
(38) sermon (DIV2)
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One shall have a sentence of Absolution; and the other a sentence of Condemnation. Christ will say to the righteous, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, v. 34. But to the wicked he will say,
One shall have a sentence of Absolution; and the other a sentence of Condemnation. christ will say to the righteous, Come you blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the world, v. 34. But to the wicked he will say,
pi vmb vhi dt n1 pp-f n1; cc dt j-jn dt n1 pp-f n1. np1 vmb vvi p-acp dt j, vvb pn22 vvn pp-f po11 n1, vvb dt n1 vvn p-acp pn22 p-acp dt n1 pp-f dt n1, n1 crd p-acp p-acp dt j pns31 vmb vvi,
(38) sermon (DIV2)
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as in the fore-quoted Verse, depart ye cursed into everlasting fire, &c. O dreadfull sentence! enough to fill the stoutest heart with horror and trembling.
as in the forequoted Verse, depart you cursed into everlasting fire, etc. O dreadful sentence! enough to fill the Stoutest heart with horror and trembling.
c-acp p-acp dt j n1, vvb pn22 vvd p-acp j n1, av sy j n1! av-d pc-acp vvi dt js n1 p-acp n1 cc j-vvg.
(38) sermon (DIV2)
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Every word carries horror with it. (Depart from me.) Here's poena damni, the punishment of loss.
Every word carries horror with it. (Depart from me.) Here's poena damn, the punishment of loss.
np1 n1 vvz n1 p-acp pn31. (vvb p-acp pno11.) av|vbz fw-la fw-la, dt n1 pp-f n1.
(38) sermon (DIV2)
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They must be banish'd from God, who is the fountain of happiness, the chief good. 'Twas a great trouble to Absolom, that he might not see the King's face.
They must be banished from God, who is the fountain of happiness, the chief good. 'Twas a great trouble to Absalom, that he might not see the King's face.
pns32 vmb vbi vvn p-acp np1, r-crq vbz dt n1 pp-f n1, dt j-jn j. pn31|vbds dt j n1 p-acp np1, cst pns31 vmd xx vvi dt ng1 n1.
(38) sermon (DIV2)
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But what is this to the smiles of God, and to a being banished from his presence, in whose presence is fulness of joy.
But what is this to the smiles of God, and to a being banished from his presence, in whose presence is fullness of joy.
p-acp r-crq vbz d p-acp dt n2 pp-f np1, cc p-acp dt vbg vvn p-acp po31 n1, p-acp rg-crq n1 vbz n1 pp-f n1.
(38) sermon (DIV2)
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But if they must depart, may they not have a blessing with them? No, the curse of God will go with them.
But if they must depart, may they not have a blessing with them? No, the curse of God will go with them.
p-acp cs pns32 vmb vvi, vmb pns32 xx vhi dt n1 p-acp pno32? uh-dx, dt n1 pp-f np1 vmb vvi p-acp pno32.
(38) sermon (DIV2)
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(Depart ye cursed.) No curse so awfull as God's curse. This can seize the very Soul, and never faileth of having effect.(Depart you cursed.) No curse so awful as God's curse. This can seize the very Soul, and never Faileth of having Effect.
(vvb pn22 vvn.) dx n1 av j c-acp npg1 n1. d vmb vvi dt j n1, cc av-x vvz pp-f vhg n1.
(38) sermon (DIV2)
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But if they must depart from God with a curse, shall it not be to a place of rest, a pleasant place, that may afford some comfort in this cursed exilement? No, they must go into extremity of pain.
But if they must depart from God with a curse, shall it not be to a place of rest, a pleasant place, that may afford Some Comfort in this cursed exilement? No, they must go into extremity of pain.
p-acp cs pns32 vmb vvi p-acp np1 p-acp dt n1, vmb pn31 xx vbi p-acp dt n1 pp-f n1, dt j n1, cst vmb vvi d n1 p-acp d j-vvn n1? uh-dx, pns32 vmb vvi p-acp n1 pp-f n1.
(38) sermon (DIV2)
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(Depart ye cursed into fire.) Fire denotes the extremity of their torment;(Depart you cursed into fire.) Fire denotes the extremity of their torment;
(vvb pn22 vvn p-acp n1.) n1 vvz dt n1 pp-f po32 n1;
(38) sermon (DIV2)
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for no pains are so tedious, as those of fire, this being an active and furious element, that pierceth and searcheth every part.
for no pains Are so tedious, as those of fire, this being an active and furious element, that pierces and Searches every part.
p-acp dx n2 vbr av j, c-acp d pp-f n1, d vbg dt j cc j n1, cst vvz cc vvz d n1.
(38) sermon (DIV2)
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So that here also is poena sensus, the punishment of sense.
So that Here also is poena sensus, the punishment of sense.
av cst av av vbz fw-la fw-la, dt n1 pp-f n1.
(38) sermon (DIV2)
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They shall not only be deprived of good, but must feel pain, extremity of pain, they must depart into fire.
They shall not only be deprived of good, but must feel pain, extremity of pain, they must depart into fire.
pns32 vmb xx av-j vbi vvn pp-f j, cc-acp vmb vvi n1, n1 pp-f n1, pns32 vmb vvi p-acp n1.
(38) sermon (DIV2)
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But if it must be so, shall it not be only for some little time? Shall these tormenting, piercing flames be soon put out? No, (depart ye cursed into everlasting fire.) The fire of, Hell is everlasting.
But if it must be so, shall it not be only for Some little time? Shall these tormenting, piercing flames be soon put out? No, (depart you cursed into everlasting fire.) The fire of, Hell is everlasting.
p-acp cs pn31 vmb vbi av, vmb pn31 xx vbi j p-acp d j n1? vmb d j-vvg, j-vvg n2 vbb av vvn av? uh-dx, (vvb pn22 vvd p-acp j n1.) dt n1 pp-f, n1 vbz j.
(38) sermon (DIV2)
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It never goes out, there is no intermission, no end. The fire of Sodom lasted but for a day.
It never Goes out, there is no intermission, no end. The fire of Sodom lasted but for a day.
pn31 av-x vvz av, pc-acp vbz dx n1, dx n1. dt n1 pp-f np1 vvn p-acp p-acp dt n1.
(38) sermon (DIV2)
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But when the wicked have lain a thousand years in Hell, 'tis but then as the first day.
But when the wicked have lain a thousand Years in Hell, it's but then as the First day.
p-acp c-crq dt j vhb vvn dt crd n2 p-acp n1, pn31|vbz p-acp av c-acp dt ord n1.
(38) sermon (DIV2)
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There is no end, no intermission, they shall be tormented day and night, for ever and ever, Rev. 20.10.
There is no end, no intermission, they shall be tormented day and night, for ever and ever, Rev. 20.10.
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But if they shall always be in pain, shall they be permitted to have good company, to divert and refresh them? No, (depart ye cursed into everlasting fire, prepared for the Devil and his Angels.) Most frightfull companions!
But if they shall always be in pain, shall they be permitted to have good company, to divert and refresh them? No, (depart you cursed into everlasting fire, prepared for the devil and his Angels.) Most frightful Sodales!
p-acp cs pns32 vmb av vbi p-acp n1, vmb pns32 vbi vvn pc-acp vhi j n1, pc-acp vvi cc vvi pno32? uh-dx, (vvb pn22 vvd p-acp j n1, vvn p-acp dt n1 cc po31 n2.) av-ds j n2!
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But of this more in its proper place.
But of this more in its proper place.
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And let this suffice to be spoken in the general to that sentence, that shall be past on the wicked, which may justly be reckoned as another misery of the next life.
And let this suffice to be spoken in the general to that sentence, that shall be passed on the wicked, which may justly be reckoned as Another misery of the next life.
cc vvb d vvi pc-acp vbi vvn p-acp dt n1 p-acp d n1, cst vmb vbi vvn p-acp dt j, r-crq vmb av-j vbi vvn p-acp j-jn n1 pp-f dt ord n1.
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How full of horror are some persons, when they hear but a sentence of temporal death past upon them? But what is this to eternal death? Now after the sentence there will be execution.
How full of horror Are Some Persons, when they hear but a sentence of temporal death passed upon them? But what is this to Eternal death? Now After the sentence there will be execution.
q-crq j pp-f n1 vbr d n2, c-crq pns32 vvb p-acp dt n1 pp-f j n1 vvn p-acp pno32? p-acp r-crq vbz d p-acp j n1? av p-acp dt n1 pc-acp vmb vbi n1.
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And this leads to some other miseries of the next life; which will be the portion of the unconverted.
And this leads to Some other misery's of the next life; which will be the portion of the unconverted.
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3. They shall be banished from the joys of Heaven.
3. They shall be banished from the Joys of Heaven.
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'Tis a great part, a principal part of the happiness of Heaven, to have the vision and fruition of God.
It's a great part, a principal part of the happiness of Heaven, to have the vision and fruition of God.
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To have his smiles and his comfortable presence. For in his presence there is fulness of joy, Psal. 16. ult.
To have his smiles and his comfortable presence. For in his presence there is fullness of joy, Psalm 16. ult.
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How comfortable is this to the Saints on earth, to enjoy the favourable presence of God? To have his favour and the light of his countenance,
How comfortable is this to the Saints on earth, to enjoy the favourable presence of God? To have his favour and the Light of his countenance,
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and to see and feel his goings in the Sanctuary? It is, as it were, a little Heaven upon Earth.
and to see and feel his goings in the Sanctuary? It is, as it were, a little Heaven upon Earth.
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But this the ungodly shall be deprived of. They shall not see God, they shall not have the beatifick vision.
But this the ungodly shall be deprived of. They shall not see God, they shall not have the beatific vision.
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For they shall be punish'd with everlasting destruction from his presence, 2 Thess. 1.9. Depart from me ye cursed, this will be their doom.
For they shall be punished with everlasting destruction from his presence, 2 Thess 1.9. Depart from me you cursed, this will be their doom.
p-acp pns32 vmb vbi vvn p-acp j n1 p-acp po31 n1, crd np1 crd. vvb p-acp pno11 pn22 vvd, d vmb vbi po32 n1.
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They will be banish'd from God, and not only so, but also from the presence of Christ and his Saints, and the glorious Angels, and all the company of the blessed above.
They will be banished from God, and not only so, but also from the presence of christ and his Saints, and the glorious Angels, and all the company of the blessed above.
pns32 vmb vbi vvn p-acp np1, cc xx av-j av, cc-acp av p-acp dt n1 pp-f np1 cc po31 n2, cc dt j n2, cc d dt n1 pp-f dt j-vvn p-acp.
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When Christ was transfigured, such was the lustre and glory of his person, 'twas good being there, as the Apostle Peter made his observation, Mat. 17.2, 4. His face, 'tis said, did shine as the Sun,
When christ was transfigured, such was the lustre and glory of his person, 'twas good being there, as the Apostle Peter made his observation, Mathew 17.2, 4. His face, it's said, did shine as the Sun,
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and his raiment was white as the light. and his raiment was white as the Light.
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And as for the Saints, 'tis said, they shall shine as the Sun in the firmament, Mat. 13.43.
And as for the Saints, it's said, they shall shine as the Sun in the firmament, Mathew 13.43.
cc c-acp p-acp dt n2, pn31|vbz vvd, pns32 vmb vvi p-acp dt n1 p-acp dt n1, np1 crd.
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Their bodies shall be made like Christ's glorious body, and we may guess a little, what that shall be, from his Transfiguration, Phil. 3. ult. So that in Heaven, there is a blessed Society, glorious Angels,
Their bodies shall be made like Christ's glorious body, and we may guess a little, what that shall be, from his Transfiguration, Philip 3. ult. So that in Heaven, there is a blessed Society, glorious Angels,
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and glorified Saints, all sparkling with an excellent brightness, and our blessed Saviour surpassing them all, which must needs tend to the happiness of the place.
and glorified Saints, all sparkling with an excellent brightness, and our blessed Saviour surpassing them all, which must needs tend to the happiness of the place.
cc vvn n2, d vvg p-acp dt j n1, cc po12 j-vvn n1 vvg pno32 d, r-crq vmb av vvi p-acp dt n1 pp-f dt n1.
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But wicked persons shall be excluded from this blessed Society. Luk. 13.28.
But wicked Persons shall be excluded from this blessed Society. Luk. 13.28.
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Ye shall see Abraham, Isaac and Jacob, and all the Prophets in the kingdom of God, and your selves cast out. You shall see Abraham, Isaac and Jacob, and all the prophets in the Kingdom of God, and your selves cast out.
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Which, no doubt, will fill them with tormenting envy;
Which, no doubt, will fill them with tormenting envy;
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to think that others of the same nature, their Neighbours and Acquaintance, enjoy that which they want. And this is not all;
to think that Others of the same nature, their Neighbours and Acquaintance, enjoy that which they want. And this is not all;
pc-acp vvi d n2-jn pp-f dt d n1, po32 n2 cc n1, vvb d r-crq pns32 vvb. cc d vbz xx d;
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they shall not only be deprived of the happiness of Heaven, and the company of the Blessed;
they shall not only be deprived of the happiness of Heaven, and the company of the Blessed;
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but also of the happiness they once enjoy d in this life. For, 4. They shall be banish'd from all the good things of this life.
but also of the happiness they once enjoy worser in this life. For, 4. They shall be banished from all the good things of this life.
cc-acp av pp-f dt n1 pns32 a-acp vvi n2 p-acp d n1. p-acp, crd pns32 vmb vbi vvn p-acp d dt j n2 pp-f d n1.
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The world is full of God's common bounty.
The world is full of God's Common bounty.
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He makes his Sun to shine, and his rain to fall, and gives fruitfull seasons to the good and bad.
He makes his Sun to shine, and his rain to fallen, and gives fruitful seasons to the good and bad.
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Yea, the wicked of the world have usually the best share of the good things of it,
Yea, the wicked of the world have usually the best share of the good things of it,
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and hence they so little value Heaven. They look on Heaven at a great distance;
and hence they so little valve Heaven. They look on Heaven At a great distance;
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they scarce believe it, and do not value it, because they find such variety of entertainment for their Lusts and Appetites in this life.
they scarce believe it, and do not valve it, Because they find such variety of entertainment for their Lustiest and Appetites in this life.
pns32 av-j vvb pn31, cc vdb xx vvi pn31, c-acp pns32 vvb d n1 pp-f n1 p-acp po32 n2 cc n2 p-acp d n1.
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And therefore if they could but have their will, they would not (many of them) desire to alter their present condition,
And Therefore if they could but have their will, they would not (many of them) desire to altar their present condition,
cc av cs pns32 vmd p-acp vhb po32 n1, pns32 vmd xx (d pp-f pno32) vvb pc-acp vvi po32 j n1,
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but would be content with that happiness this world doth afford. But now in Hell they will will want all this;
but would be content with that happiness this world does afford. But now in Hell they will will want all this;
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they will be deprived of that common bounty, which they once enjoy'd in this life. Hence the wicked are said to have their portion in this life, Psal. 17.14. It goes no farther.
they will be deprived of that Common bounty, which they once enjoyed in this life. Hence the wicked Are said to have their portion in this life, Psalm 17.14. It Goes no farther.
pns32 vmb vbi vvn pp-f cst j n1, r-crq pns32 a-acp vvd p-acp d n1. av dt j vbr vvn pc-acp vhi po32 n1 p-acp d n1, np1 crd. pn31 vvz av-dx av-jc.
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There are no enjoyments for them in Hell. There they will find no cups of pleasure, no beds of down, no delicious fare.
There Are no enjoyments for them in Hell. There they will find no cups of pleasure, no Beds of down, no delicious fare.
pc-acp vbr dx n2 p-acp pno32 p-acp n1. a-acp pns32 vmb vvi dx n2 pp-f n1, dx n2 pp-f n1, dx j n1.
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Those that live now in rioting and drunkenness, and have all to the full, in Hell they will pinch for all this.
Those that live now in rioting and Drunkenness, and have all to the full, in Hell they will pinch for all this.
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Their rich banquets, and merry meetings, and jolly companions, and fine habitations shall there cease, and that for ever.
Their rich banquets, and merry meetings, and jolly Sodales, and fine habitations shall there cease, and that for ever.
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There they shall want all earthly comforts, yea so much as a drop of cold water, to quench their thirst, or to cool their tongue;
There they shall want all earthly comforts, yea so much as a drop of cold water, to quench their thirst, or to cool their tongue;
a-acp pns32 vmb vvi d j n2, uh av av-d c-acp dt n1 pp-f j-jn n1, pc-acp vvi po32 n1, cc pc-acp vvi po32 n1;
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as the instance of Dives, Luk. 16.24, 25. This then is another of those miseries, that wicked men are liable to in the world to come;
as the instance of Dives, Luk. 16.24, 25. This then is Another of those misery's, that wicked men Are liable to in the world to come;
p-acp dt n1 pp-f vvz, np1 crd, crd np1 av vbz j-jn pp-f d n2, cst j n2 vbr j p-acp p-acp dt n1 pc-acp vvi;
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they shall be deprived of worldly comforts. 5. They shall be sent to a most dismal place.
they shall be deprived of worldly comforts. 5. They shall be sent to a most dismal place.
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The Palace of Heaven is a glorious place.
The Palace of Heaven is a glorious place.
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Sometimes in Scripture, for the pleasantness of it, 'tis called Paradise; and sometimes also for the stateliness of it, 'tis called God's house, his throne, his city;
Sometime in Scripture, for the pleasantness of it, it's called Paradise; and sometime also for the stateliness of it, it's called God's house, his throne, his City;
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expressions denoting the magnificence of the place. For as the houses of Princes are suitable to their state;
expressions denoting the magnificence of the place. For as the houses of Princes Are suitable to their state;
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so Heaven, no doubt, is a most glorious place; it being God's house, who is far above all Kings of the earth.
so Heaven, no doubt, is a most glorious place; it being God's house, who is Far above all Kings of the earth.
av n1, dx n1, vbz dt av-ds j n1; pn31 vbg npg1 n1, r-crq vbz av-j p-acp d n2 pp-f dt n1.
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Now 'tis a misery to be excluded from this place, especially when forfeited by our own sin.
Now it's a misery to be excluded from this place, especially when forfeited by our own since.
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But this is not all the misery of the damned, with reference to their place.
But this is not all the misery of the damned, with Referente to their place.
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They are not only shut out of Heaven, but they are also sent to a dismal place, set forth in Scripture by the notion of a Prison, and utter Darkness. 'Tis called a Prison, 1 Pet. 3.19. By which he went and preached to the Spirits in prison.
They Are not only shut out of Heaven, but they Are also sent to a dismal place, Set forth in Scripture by the notion of a Prison, and utter Darkness. It's called a Prison, 1 Pet. 3.19. By which he went and preached to the Spirits in prison.
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'Tis spoken of Hell, and of those Souls that were sent to Hell, for their disobedience to Noah 's Ministry.
It's spoken of Hell, and of those Souls that were sent to Hell, for their disobedience to Noah is Ministry.
pn31|vbz vvn pp-f n1, cc pp-f d n2 cst vbdr vvn p-acp n1, p-acp po32 n1 p-acp np1 vbz n1.
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And here Hell is compared to a Prison, a place of confinement. And that you may not think 'tis a pleasant prison, as some prisons are;
And Here Hell is compared to a Prison, a place of confinement. And that you may not think it's a pleasant prison, as Some prisons Are;
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'tis set forth also by utter darkness, Mat. 25.30. Cast ye the unprofitable servant into utter darkness.
it's Set forth also by utter darkness, Mathew 25.30. Cast you the unprofitable servant into utter darkness.
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The prison of Hell is a dark dungeon. The Sun never shines on it. 'Tis a place of horrible darkness, without the least glimpse of light or comfort:
The prison of Hell is a dark dungeon. The Sun never shines on it. It's a place of horrible darkness, without the least glimpse of Light or Comfort:
dt n1 pp-f n1 vbz dt j n1. dt n1 av-x vvz p-acp pn31. pn31|vbz dt n1 pp-f j n1, p-acp dt ds n1 pp-f n1 cc n1:
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And therefore the place where the damned shall be, may justly be reckon'd among their miseries.
And Therefore the place where the damned shall be, may justly be reckoned among their misery's.
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I know there are some, that would fain question, whether or no there is such a place as Hell, pretending that Hell is nothing but a guilty and inflamed Conscience.
I know there Are Some, that would fain question, whither or not there is such a place as Hell, pretending that Hell is nothing but a guilty and inflamed Conscience.
pns11 vvb pc-acp vbr d, cst vmd av-j vvi, cs cc xx a-acp vbz d dt n1 p-acp n1, vvg d n1 vbz pix p-acp dt j cc j-vvn n1.
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And so make Hell to be every-where, where this is. But 'tis good to give heed to God's word.
And so make Hell to be everywhere, where this is. But it's good to give heed to God's word.
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And this informs of a local Hell. 'Tis called in Scripture, NONLATINALPHABET NONLATINALPHABET, a place of torment, Luk. 16.28.
And this informs of a local Hell. It's called in Scripture,, a place of torment, Luk. 16.28.
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And 'tis called also by the name of a place, as applied unto Judas, Act. 1.25.
And it's called also by the name of a place, as applied unto Judas, Act. 1.25.
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As for the determinate place where 'tis, I shall not trouble you with the various opinions of men about it.
As for the determinate place where it's, I shall not trouble you with the various opinions of men about it.
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Only this in the general, 'tis an infernal place. We know no more in this matter,
Only this in the general, it's an infernal place. We know no more in this matter,
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than what the Scriptures teach us. And 'tis set forth there, as a place beneath, Prov. 15.24. 'Tis a place remote, yea at utmost distance from all light, being called in Scripture, utter darkness. And this is sufficient for us to know.
than what the Scriptures teach us. And it's Set forth there, as a place beneath, Curae 15.24. It's a place remote, yea At utmost distance from all Light, being called in Scripture, utter darkness. And this is sufficient for us to know.
cs q-crq dt n2 vvb pno12. cc pn31|vbz vvn av a-acp, c-acp dt n1 p-acp, np1 crd. pn31|vbz dt n1 j, uh p-acp j n1 p-acp d n1, vbg vvn p-acp n1, j n1. cc d vbz j p-acp pno12 pc-acp vvi.
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6. Another misery of the next life are frightfull Companions. The damned in Hell shall not only be deprived of the glorious Society of the blessed above;
6. another misery of the next life Are frightful Sodales. The damned in Hell shall not only be deprived of the glorious Society of the blessed above;
crd j-jn n1 pp-f dt ord n1 vbr j n2. dt j-vvn p-acp n1 vmb xx av-j vbi vvn pp-f dt j n1 pp-f dt j-vvn p-acp;
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but frightfull Devils and reprobate Spirits shall be their company, Mat. 25.41. Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels.
but frightful Devils and Reprobate Spirits shall be their company, Mathew 25.41. Depart from me you cursed into everlasting fire prepared for the devil and his Angels.
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'Twas a sad judgment on Nebuchadnezzar, when he was turned out among beasts. But the cursed of the Lord are turned out among Devils. O dreadfull company!
'Twas a sad judgement on Nebuchadnezzar, when he was turned out among beasts. But the cursed of the Lord Are turned out among Devils. Oh dreadful company!
pn31|vbds dt j n1 p-acp np1, c-crq pns31 vbds vvn av p-acp n2. p-acp dt j-vvn pp-f dt n1 vbr vvn av p-acp n2. uh j n1!
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enough to scare persons out of their wits, if so be they did but appear now.
enough to scare Persons out of their wits, if so be they did but appear now.
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Do but think with your selves, how loath you should be to live in an house haunted with evil Spirits, that did sometimes really appear and disturb you.
Do but think with your selves, how loath you should be to live in an house haunted with evil Spirits, that did sometime really appear and disturb you.
vdb p-acp vvi p-acp po22 n2, q-crq vvb pn22 vmd vbi pc-acp vvi p-acp dt n1 vvn p-acp j-jn n2, cst vdd av av-j vvi cc vvi pn22.
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Oh! what will you do, when you come to Hell, where these must be your continual companions,
Oh! what will you do, when you come to Hell, where these must be your continual Sodales,
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and will have no other ease, but in venting their malice and fury upon you.
and will have no other ease, but in venting their malice and fury upon you.
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Then, then you will remember your past folly, and tear your selves with Soul-rending reflections, to think that you are brought to this miserable state.
Then, then you will Remember your past folly, and tear your selves with Soul-rending reflections, to think that you Are brought to this miserable state.
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But this leads to the next particular; The worm of Conscience.
But this leads to the next particular; The worm of Conscience.
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7. The damned will be tormented with a raging Conscience. This like an Adder will sting their very Souls,
7. The damned will be tormented with a raging Conscience. This like an Adder will sting their very Souls,
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and make them to roar in the bitterness of their Spirits. This is that worm, that the Scripture speaks of, Mar. 9.44.
and make them to roar in the bitterness of their Spirits. This is that worm, that the Scripture speaks of, Mar. 9.44.
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that will prey on the bowels, the most tender part of the damned in Hell, and will torment their Souls by most bitter reflections.
that will prey on the bowels, the most tender part of the damned in Hell, and will torment their Souls by most bitter reflections.
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This will mind them of all the good things they once enjoy'd, but now want;
This will mind them of all the good things they once enjoyed, but now want;
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of all the opportunities of Grace slighted, and how they came to this place of torment through their own fault, the thoughts of which will be very cutting.
of all the opportunities of Grace slighted, and how they Come to this place of torment through their own fault, the thoughts of which will be very cutting.
pp-f d dt n2 pp-f n1 vvn, cc c-crq pns32 vvd p-acp d n1 pp-f n1 p-acp po32 d n1, dt n2 pp-f r-crq vmb vbi av vvg.
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This will tell them of their good things once enjoyed, their merry company and pleasant houses, that ease and pleasure they once had in the other world:
This will tell them of their good things once enjoyed, their merry company and pleasant houses, that ease and pleasure they once had in the other world:
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but alas, now 'tis all gone, their Mirth is over, their Sun is set, and a dismal night of Darkness and Trouble is come upon them,
but alas, now it's all gone, their Mirth is over, their Sun is Set, and a dismal night of Darkness and Trouble is come upon them,
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and there is no remedy, no hope, the thoughts of which will cut them to the heart.
and there is no remedy, no hope, the thoughts of which will Cut them to the heart.
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Especially when they consider those seasons of Grace, and opportunities for Heaven, that they formerly slighted;
Especially when they Consider those seasons of Grace, and opportunities for Heaven, that they formerly slighted;
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and how they stood as fair for the kingdom of Heaven, as any of their Neighbours.
and how they stood as fair for the Kingdom of Heaven, as any of their Neighbours.
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How God entreated them by his Servants and Ministers to be reconciled unto him;
How God entreated them by his Servants and Ministers to be reconciled unto him;
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but they would not hearken, they would not give heed to the calls and invitations of God in his word.
but they would not harken, they would not give heed to the calls and invitations of God in his word.
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They would venture, they would go on in a course of fin, and now they have time to repent of it,
They would venture, they would go on in a course of fin, and now they have time to Repent of it,
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and to tear themselves by Soul-rending reflections for their past folly, and for being murderers of their own Souls.
and to tear themselves by Soul-rending reflections for their past folly, and for being murderers of their own Souls.
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The thoughts of which will be very grievous. 8. Lastly, They shall bear the fire of God's wrath.
The thoughts of which will be very grievous. 8. Lastly, They shall bear the fire of God's wrath.
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As in Hell there will be the terror of an evil Conscience;
As in Hell there will be the terror of an evil Conscience;
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so also the fiery indignation of God let out upon the Soul. There is a fire, as well as a worm. An active sense of God's wrath,
so also the fiery Indignation of God let out upon the Soul. There is a fire, as well as a worm. an active sense of God's wrath,
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as well as the cutting reflections of Conscience. Mar. 9.48. Where their worm dieth not, and their fire is not quenched.
as well as the cutting reflections of Conscience. Mar. 9.48. Where their worm Dieth not, and their fire is not quenched.
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There is a fire in Hell which shall greatly afflict and torment the damned.
There is a fire in Hell which shall greatly afflict and torment the damned.
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I know 'tis a question, whether in Hell there is material fire designed for the punishment of mens bodies?
I know it's a question, whither in Hell there is material fire designed for the punishment of men's bodies?
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That the body will be punish'd as well as the Soul, is plain from Scripture, where 'tis distinctly said of each part, that God does destroy body and soul in Hell, Mat. 10.28.
That the body will be punished as well as the Soul, is plain from Scripture, where it's distinctly said of each part, that God does destroy body and soul in Hell, Mathew 10.28.
cst dt n1 vmb vbi vvn a-acp av c-acp dt n1, vbz j p-acp n1, c-crq pn31|vbz av-j vvn pp-f d n1, cst np1 vdz vvi n1 cc n1 p-acp n1, np1 crd.
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And accordingly each will have a suitable punishment.
And accordingly each will have a suitable punishment.
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As the Saints in Heaven have not only an happiness for their Souls, in the enjoyment of God;
As the Saints in Heaven have not only an happiness for their Souls, in the enjoyment of God;
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but a confluence also of created excellencies suited to their bodies, which shall be made like to Christs glorious body.
but a confluence also of created excellencies suited to their bodies, which shall be made like to Christ glorious body.
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So the wicked in Hell, no doubt, will be punish'd in their Bodies as well as Souls.
So the wicked in Hell, no doubt, will be punished in their Bodies as well as Souls.
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For 'tis very reasonable, that the Body which sinned as well as the Soul, should also be punished together with it.
For it's very reasonable, that the Body which sinned as well as the Soul, should also be punished together with it.
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What the punishment of the body shall be, or what the instrument, I will not determine.
What the punishment of the body shall be, or what the Instrument, I will not determine.
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Because the Scripture, at least to me, is somewhat dark in it.
Because the Scripture, At least to me, is somewhat dark in it.
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We read indeed of fire and brimstone. But whether we must take it in a literal sense or a metaphorical, I know not.
We read indeed of fire and brimstone. But whither we must take it in a literal sense or a metaphorical, I know not.
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I dare not say, that there is no material fire in Hell, ordain'd for the punishment of mens bodies;
I Dare not say, that there is no material fire in Hell, ordained for the punishment of men's bodies;
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seeing the Scripture speaks so often of fire.
seeing the Scripture speaks so often of fire.
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Neither can I say positively that there is, seeing another interpretation may be given to those Scriptures.
Neither can I say positively that there is, seeing Another Interpretation may be given to those Scriptures.
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Yet this I assert, that either sense (literal or metaphorical) denotes to us the reality, the intenseness, and extremity of the torment.
Yet this I assert, that either sense (literal or metaphorical) denotes to us the reality, the intenseness, and extremity of the torment.
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For what more tormenting to sense than fire? And what fire so furious, so piercing and painfull,
For what more tormenting to sense than fire? And what fire so furious, so piercing and painful,
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as that of brimstone? If 'twill be real, the torment will be great and very amazing.
as that of brimstone? If it'll be real, the torment will be great and very amazing.
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Oh! how dreadfull to lie down in scorching flames? And if the expression is metaphorical, perhaps 'twill be greater;
Oh! how dreadful to lie down in scorching flames? And if the expression is metaphorical, perhaps it'll be greater;
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this being but a shadow and faint resemblance of that torment, which in it self is inexpressible.
this being but a shadow and faint resemblance of that torment, which in it self is inexpressible.
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Either of them is sufficiently terrible. And God grant, we may never know it by our own experience.
Either of them is sufficiently terrible. And God grant, we may never know it by our own experience.
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But not to insist on the punishment of the body, or the instrument of it, or whether material fire is intended and included in that Text above mentioned.
But not to insist on the punishment of the body, or the Instrument of it, or whither material fire is intended and included in that Text above mentioned.
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That which at present I aim at, is to shew, that God's wrath, let out immediately on the Soul, will be the chief and principal punishment of the damned in Hell. And this also is set forth in Scripture by the name of fire, Perhaps in the place but now mentioned, but especially in Mat. 25.41. where Christ predicting what shall be the sentence, that shall pass on the wicked;
That which At present I aim At, is to show, that God's wrath, let out immediately on the Soul, will be the chief and principal punishment of the damned in Hell. And this also is Set forth in Scripture by the name of fire, Perhaps in the place but now mentioned, but especially in Mathew 25.41. where christ predicting what shall be the sentence, that shall pass on the wicked;
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he tells us 'tis this, Go ye cursed into everlasting fire prepared for the Devil and his Angels.
he tells us it's this, Go you cursed into everlasting fire prepared for the devil and his Angels.
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Whence we may learn, that the fire of Hell is such as can work on Angelical natures.
Whence we may Learn, that the fire of Hell is such as can work on Angelical nature's.
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And what is this, but the wrath of God? Material fire can't work on Spirits.
And what is this, but the wrath of God? Material fire can't work on Spirits.
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It may indeed on embodied Spirits, such as our Souls when united to our bodies.
It may indeed on embodied Spirits, such as our Souls when united to our bodies.
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And therefore when a person is cast into flames the Soul suffers, as well as the body.
And Therefore when a person is cast into flames the Soul suffers, as well as the body.
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But on pure Spirits, simple Spirits, such as Angels, I don't see how it can operate.
But on pure Spirits, simple Spirits, such as Angels, I don't see how it can operate.
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It must be a fire of another nature, than our culinary fire, or elementary fire.
It must be a fire of Another nature, than our culinary fire, or elementary fire.
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For the Devils have power over this, as in the case of Job. And therefore I conclude, that our Saviour intends chiefly in this place, the fire of God's wrath.
For the Devils have power over this, as in the case of Job. And Therefore I conclude, that our Saviour intends chiefly in this place, the fire of God's wrath.
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And accordingly in Scripture, God is called, a consuming fire, Heb. 12. ult. And his wrath is called, fiery indignation, Heb. 10.27.
And accordingly in Scripture, God is called, a consuming fire, Hebrew 12. ult. And his wrath is called, fiery Indignation, Hebrew 10.27.
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Now this fire of God's wrath the damned must endure.
Now this fire of God's wrath the damned must endure.
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God will let out his wrath upon them, and will take them immediately into his own hand;
God will let out his wrath upon them, and will take them immediately into his own hand;
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which therefore bespeaks the dreadfulness of the punishment. Consider with me the greatness of it in these circumstances.
which Therefore bespeaks the dreadfulness of the punishment. Consider with me the greatness of it in these Circumstances.
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1. God will have an immediate hand in their sufferings and torments. Which is far worse, than to imploy creatures.
1. God will have an immediate hand in their sufferings and torments. Which is Far Worse, than to employ creatures.
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For no creature is strong enough to convey all God's wrath, as a Bucket cannot contain an Ocean.
For no creature is strong enough to convey all God's wrath, as a Bucket cannot contain an Ocean.
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Man's wrath and power, and so the force and power of other creatures is like themselves, weak and finite.
Man's wrath and power, and so the force and power of other creatures is like themselves, weak and finite.
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But God's wrath and power, that is infinite, none knows the power of his anger, as the Psalmist tells us, Psal. 90.11.
But God's wrath and power, that is infinite, none knows the power of his anger, as the Psalmist tells us, Psalm 90.11.
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And therefore to be punish'd by God himself, from the glory of his power, as the efficient cause of it,
And Therefore to be punished by God himself, from the glory of his power, as the efficient cause of it,
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as the Phrase imports, 2 Thess. 1.9. This bespeaks the great dreadfulness of the punishment. And well might the Apostle draw that inference, Heb. 10.31. Tis a fearfull thing to fall into the hands of the living God. Consider,
as the Phrase imports, 2 Thess 1.9. This bespeaks the great dreadfulness of the punishment. And well might the Apostle draw that Inference, Hebrew 10.31. This a fearful thing to fallen into the hands of the living God. Consider,
c-acp dt n1 vvz, crd np1 crd. np1 vvz dt j n1 pp-f dt n1. cc av vmd dt n1 vvb d n1, np1 crd. pn31|vbz dt j n1 pc-acp vvi p-acp dt n2 pp-f dt j-vvg np1. vvb,
(38) sermon (DIV2)
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2. God will stir up all his wrath.
2. God will stir up all his wrath.
crd np1 vmb vvi a-acp d po31 n1.
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Here in this world, even in the sharpest afflictions, God doth not stir up all his wrath, as the Psalmist speaks, Psal. 78.38. It doth not break out in its full weight.
Here in this world, even in the Sharpest afflictions, God does not stir up all his wrath, as the Psalmist speaks, Psalm 78.38. It does not break out in its full weight.
av p-acp d n1, av p-acp dt js n2, np1 vdz xx vvi a-acp d po31 n1, p-acp dt n1 vvz, np1 crd. pn31 vdz xx vvi av p-acp po31 j n1.
(38) sermon (DIV2)
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But hereafter on the damned, God will manifest his wrath and power in the highest degree,
But hereafter on the damned, God will manifest his wrath and power in the highest degree,
p-acp av p-acp dt j-vvn, np1 vmb vvi po31 n1 cc n1 p-acp dt js n1,
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and fall upon them, as an Enemy, to the utmost.
and fallen upon them, as an Enemy, to the utmost.
cc vvi p-acp pno32, c-acp dt n1, p-acp dt j.
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He will then set himself on work to see what he can do, and what a creature can bear. Rom. 9.22.
He will then Set himself on work to see what he can do, and what a creature can bear. Rom. 9.22.
pns31 vmb av vvi px31 p-acp n1 pc-acp vvi r-crq pns31 vmb vdi, cc q-crq dt n1 vmb vvi. np1 crd.
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What if God willing to shew his wrath and make his power known, endured with much long suffering the vessels of wrath, fitted to destruction? Consider,What if God willing to show his wrath and make his power known, endured with much long suffering the vessels of wrath, fitted to destruction? Consider,
q-crq cs np1 vvg pc-acp vvi po31 n1 cc vvi po31 n1 vvn, vvn p-acp d j vvg dt n2 pp-f n1, vvn p-acp n1? vvb,
(38) sermon (DIV2)
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3. The dreadfulness of God's anger in some instances, even when his anger is kindled but a little.
3. The dreadfulness of God's anger in Some instances, even when his anger is kindled but a little.
crd dt n1 pp-f npg1 n1 p-acp d n2, av c-crq po31 n1 vbz vvn p-acp dt j.
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What miserable Spectacles were Spira, Rogers, and some others upon this account, who chose rather to die than live.
What miserable Spectacles were Spira, Rogers, and Some Others upon this account, who chosen rather to die than live.
q-crq j n2 vbdr np1, np1, cc d n2-jn p-acp d n1, r-crq vvd av-c pc-acp vvi cs vvi.
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How did poor Heman breathe out his complaints;
How did poor Heman breathe out his complaints;
q-crq vdd j np1 vvb av po31 n2;
(38) sermon (DIV2)
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and Job curse the day of his birth, when these arrows of God stuck fast in him? Now,
and Job curse the day of his birth, when these arrows of God stuck fast in him? Now,
cc np1 vvi dt n1 pp-f po31 n1, c-crq d n2 pp-f np1 vvd av-j p-acp pno31? av,
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if when God's anger kindled but a little;
if when God's anger kindled but a little;
cs c-crq npg1 n1 vvn p-acp dt j;
(38) sermon (DIV2)
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if when but a spark or two of it, let out on the Conscience in this life, is so terrible, so intolerable;
if when but a spark or two of it, let out on the Conscience in this life, is so terrible, so intolerable;
cs c-crq p-acp dt n1 cc crd pp-f pn31, vvb av p-acp dt n1 p-acp d n1, vbz av j, av j;
(38) sermon (DIV2)
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what then will it be when God stirs up all his anger, and pours it out on the damned in Hell without mixture? According as you read, Rev. 14.10. Certainly this will be very dreadfull.
what then will it be when God stirs up all his anger, and pours it out on the damned in Hell without mixture? According as you read, Rev. 14.10. Certainly this will be very dreadful.
r-crq av vmb pn31 vbi c-crq np1 vvz a-acp d po31 n1, cc vvz pn31 av p-acp dt j-vvn p-acp n1 p-acp n1? vvg p-acp pn22 vvb, n1 crd. av-j d vmb vbi av j.
(38) sermon (DIV2)
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This will be the principal of all Hell-torments.
This will be the principal of all Hell torments.
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APPLICATION. First, For Instruction. Learn hence,
APPLICATION. First, For Instruction. Learn hence,
n1. ord, p-acp n1. vvb av,
(39) application (DIV3)
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1. The great folly of Sinners, who run the hazard of these torments for a little temporary satisfaction.
1. The great folly of Sinners, who run the hazard of these torments for a little temporary satisfaction.
crd dt j n1 pp-f n2, r-crq vvb dt n1 pp-f d n2 p-acp dt j j n1.
(39) application (DIV3)
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The wages of Sin is no less than death, eternal Death and the Damnation of Hell; and yet multitudes of persons are so mad and foolish as to live in sin,
The wages of since is no less than death, Eternal Death and the Damnation of Hell; and yet Multitudes of Persons Are so mad and foolish as to live in since,
dt n2 pp-f n1 vbz av-dx av-dc cs n1, j n1 cc dt n1 pp-f n1; cc av n2 pp-f n2 vbr av j cc j c-acp pc-acp vvi p-acp n1,
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and will not be perswaded to part with it. A plain argument of extreme folly. As he cried out, for how short a pleasure have I lost a Kingdom!
and will not be persuaded to part with it. A plain argument of extreme folly. As he cried out, for how short a pleasure have I lost a Kingdom!
cc vmb xx vbi vvn pc-acp vvi p-acp pn31. dt j n1 pp-f j-jn n1. p-acp pns31 vvd av, p-acp c-crq j dt n1 vhb pns11 vvn dt n1!
(39) application (DIV3)
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when he had parted with his Sovereignty for a draught of water; so these out of a desire of present contentment forfeit Heaven, and not only so,
when he had parted with his Sovereignty for a draught of water; so these out of a desire of present contentment forfeit Heaven, and not only so,
c-crq pns31 vhd vvn p-acp po31 n1 p-acp dt n1 pp-f n1; av d av pp-f dt n1 pp-f j n1 j-jn n1, cc xx av-j av,
(39) application (DIV3)
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but also run the hazard of the torments of Hell. Oh! think of this Sinners. Learn,
but also run the hazard of the torments of Hell. Oh! think of this Sinners. Learn,
cc-acp av vvi dt n1 pp-f dt n2 pp-f n1. uh vvb pp-f d n2. np1,
(39) application (DIV3)
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2. The great evil of Sin, that exposeth persons to God's wrath, and such dreadfull misery.
2. The great evil of since, that exposeth Persons to God's wrath, and such dreadful misery.
crd dt j n-jn pp-f n1, cst vvz n2 p-acp npg1 n1, cc d j n1.
(39) application (DIV3)
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Ex ungue leonem, you may know the Lion by his paw.Ex ungue leonem, you may know the lion by his paw.
fw-la fw-la fw-la, pn22 vmb vvi dt n1 p-acp po31 n1.
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And you may know what an evil thing Sin is, by the wrath and punishment that is due to it.
And you may know what an evil thing since is, by the wrath and punishment that is due to it.
cc pn22 vmb vvi r-crq dt j-jn n1 n1 vbz, p-acp dt n1 cc n1 cst vbz j-jn p-acp pn31.
(39) application (DIV3)
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The torments of Hell will soon convince us of the evil of Sin;
The torments of Hell will soon convince us of the evil of since;
dt n2 pp-f n1 vmb av vvi pno12 pp-f dt n-jn pp-f n1;
(39) application (DIV3)
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and therefore let those, who see at present no great harm in it, (no great evil in their Swearing, Drunkenness, Sabbath-breaking, &c. ) view it a little in this glass.
and Therefore let those, who see At present no great harm in it, (no great evil in their Swearing, drunkenness, Sabbath-breaking, etc.) view it a little in this glass.
cc av vvb d, r-crq vvb p-acp j dx j n1 p-acp pn31, (dx j n-jn p-acp po32 vvg, n1, j, av) vvb pn31 dt j p-acp d n1.
(39) application (DIV3)
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Secondly, For Advice; 1. To the Ʋngodly. 2. The Righteous. 1. To the Ʋngodly. Believe and meditate on these things. Secondly, For advice; 1. To the Ʋngodly. 2. The Righteous. 1. To the Ʋngodly. Believe and meditate on these things.
ord, p-acp n1; crd p-acp dt j. crd dt j. crd p-acp dt j. vvb cc vvi p-acp d n2.
(39) application (DIV3)
828
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The miseries and torments of the next life are but little believed by the generality of the world, otherwise they would not live so careless as they do.
The misery's and torments of the next life Are but little believed by the generality of the world, otherwise they would not live so careless as they do.
dt n2 cc n2 pp-f dt ord n1 vbr p-acp av-j vvn p-acp dt n1 pp-f dt n1, av pns32 vmd xx vvi av j c-acp pns32 vdb.
(39) application (DIV3)
829
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The most mens Faith about eternal recompences is but pretended; at best, 'tis too cold and speculative;
The most men's Faith about Eternal recompenses is but pretended; At best, it's too cold and speculative;
dt av-ds ng2 n1 p-acp j n2 vbz p-acp vvn; p-acp js, pn31|vbz av j-jn cc j;
(39) application (DIV3)
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an opinion, rather than a sound faith, as is plain by the fruit and effect of it in their lives.
an opinion, rather than a found faith, as is plain by the fruit and Effect of it in their lives.
dt n1, av-c cs dt j n1, c-acp vbz j p-acp dt n1 cc n1 pp-f pn31 p-acp po32 n2.
(39) application (DIV3)
829
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If we firmly believed the torments of Hell; oh!
If we firmly believed the torments of Hell; o!
cs pns12 av-j vvd dt n2 pp-f n1; uh!
(39) application (DIV3)
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what manner of persons should we be in all holy Conversation and Godliness? Believe therefore,
what manner of Persons should we be in all holy Conversation and Godliness? Believe Therefore,
q-crq n1 pp-f n2 vmd pns12 vbi p-acp d j n1 cc n1? vvb av,
(39) application (DIV3)
829
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and often meditate on these things: This is a means to perswade you to be righteous.
and often meditate on these things: This is a means to persuade you to be righteous.
cc av vvi p-acp d n2: d vbz dt n2 pc-acp vvi pn22 pc-acp vbi j.
(39) application (DIV3)
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2. To the Righteous. Bless God and be thankfull for the hope and prospect of that Salvation, you profess to expect.
2. To the Righteous. Bless God and be thankful for the hope and prospect of that Salvation, you profess to expect.
crd p-acp dt j. np1 np1 cc vbi j p-acp dt n1 cc n1 pp-f d n1, pn22 vvb pc-acp vvi.
(39) application (DIV3)
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We should bless God for our hopes, as well as our enjoyments; and so did the Apostle, 1 Pet. 1.3, 4. 1. Be thankfull unto God the Father.
We should bless God for our hope's, as well as our enjoyments; and so did the Apostle, 1 Pet. 1.3, 4. 1. Be thankful unto God the Father.
pns12 vmd vvi np1 p-acp po12 n2, c-acp av c-acp po12 n2; cc av vdd dt n1, crd np1 crd, crd crd vbb j p-acp np1 dt n1.
(39) application (DIV3)
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He hath an hand in this great Salvation.
He hath an hand in this great Salvation.
pns31 vhz dt n1 p-acp d j n1.
(39) application (DIV3)
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'Twas his part to contrive the whole design of it, and to appoint his people thereunto.
'Twas his part to contrive the Whole Design of it, and to appoint his people thereunto.
pn31|vbds po31 n1 pc-acp vvi dt j-jn n1 pp-f pn31, cc p-acp vvb po31 n1 av.
(39) application (DIV3)
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We were all involv'd in the same Condemnation, Children of wrath as well as others, bound up with them in the same guilt.
We were all involved in the same Condemnation, Children of wrath as well as Others, bound up with them in the same guilt.
pns12 vbdr d vvn p-acp dt d n1, n2 pp-f n1 c-acp av c-acp n2-jn, vvn a-acp p-acp pno32 p-acp dt d n1.
(39) application (DIV3)
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And 'tis the Lord's Mercy, that we are as brands pluck'd out of the fire, as the expression is, Zech. 3.2. that God has not appointed us unto wrath, as the Apostle speaks, 1 Thess. 5.9. Which he might have done, and that justly too, by reason of the sin we were faln under.
And it's the Lord's Mercy, that we Are as brands plucked out of the fire, as the expression is, Zechariah 3.2. that God has not appointed us unto wrath, as the Apostle speaks, 1 Thess 5.9. Which he might have done, and that justly too, by reason of the since we were fallen under.
cc pn31|vbz dt ng1 n1, cst pns12 vbr p-acp n2 vvd av pp-f dt n1, p-acp dt n1 vbz, np1 crd. cst np1 vhz xx vvn pno12 p-acp n1, p-acp dt n1 vvz, crd np1 crd. r-crq pns31 vmd vhi vdn, cc cst av-j av, p-acp n1 pp-f dt n1 pns12 vbdr vvn p-acp.
(39) application (DIV3)
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2. Be thankfull to Jesus Christ. He also has an hand in this Salvation.
2. Be thankful to jesus christ. He also has an hand in this Salvation.
crd vbb j p-acp np1 np1. pns31 av vhz dt n1 p-acp d n1.
(39) application (DIV3)
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'Tis said expresly, that 'tis Jesus, that delivers from the wrath to come, 1 Thess. 1.10. 'Twas the Father 's work indeed, to appoint and ordain this deliverance for us, and us to it;
It's said expressly, that it's jesus, that delivers from the wrath to come, 1 Thess 1.10. 'Twas the Father is work indeed, to appoint and ordain this deliverance for us, and us to it;
pn31|vbz vvn av-j, cst pn31|vbz np1, cst vvz p-acp dt n1 pc-acp vvi, vvn np1 crd. pn31|vbds dt n1 vbz n1 av, pc-acp vvi cc vvi d n1 p-acp pno12, cc pno12 p-acp pn31;
(39) application (DIV3)
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but twas our Blessed Jesus, his Son's work to effect and accomplish it; 'twas his Soul that paid for all.
but it our Blessed jesus, his Son's work to Effect and accomplish it; 'twas his Soul that paid for all.
cc-acp pn31|vbds po12 vvn np1, po31 ng1 n1 pc-acp vvi cc vvi pn31; pn31|vbds po31 n1 cst vvd p-acp d.
(39) application (DIV3)
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And therefore we should be thankfull to him for it. 3. Lastly, Be thankfull also to God the Holy Ghost.
And Therefore we should be thankful to him for it. 3. Lastly, Be thankful also to God the Holy Ghost.
cc av pns12 vmd vbi j p-acp pno31 c-acp pn31. crd ord, vbb j av p-acp np1 dt j n1.
(39) application (DIV3)
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'Tis he that applies redemption to us, and that shapes and fashions all the vessels of Glory, 2 Cor. 5.5.
It's he that Applies redemption to us, and that shapes and fashions all the vessels of Glory, 2 Cor. 5.5.
pn31|vbz pns31 cst vvz n1 p-acp pno12, cc d n2 cc n2 d dt n2 pp-f n1, crd np1 crd.
(39) application (DIV3)
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So that our deliverance from future wrath is matter of Praise and solemn Thansgiving to God the Father, God the Son,
So that our deliverance from future wrath is matter of Praise and solemn Thanksgiving to God the Father, God the Son,
av cst po12 n1 p-acp j-jn n1 vbz n1 pp-f n1 cc j n1 p-acp np1 dt n1, np1 dt n1,
(39) application (DIV3)
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and God the Holy Ghost, for all three Persons have an hand in it.
and God the Holy Ghost, for all three Persons have an hand in it.
cc np1 dt j n1, p-acp d crd n2 vhb dt n1 p-acp pn31.
(39) application (DIV3)
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Sermon Twentieth. EPHES. II. 3. Latter Part. And were by nature the Children of wrath, even as others.
Sermon Twentieth. EPHESIANS. II 3. Latter Part. And were by nature the Children of wrath, even as Others.
n1 ord. np1. crd crd d n1 cc vbdr p-acp n1 dt n2 pp-f n1, av c-acp n2-jn.
(40) sermon (DIV2)
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D. THE Doctrine under present consideration is this.D. THE Doctrine under present consideration is this.
np1 dt n1 p-acp j n1 vbz d.
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All men by nature are liable to the miseries of the next life. (By nature) in my Text is meant our birth-state,All men by nature Are liable to the misery's of the next life. (By nature) in my Text is meant our birthstate,
d n2 p-acp n1 vbr j p-acp dt n2 pp-f dt ord n1. (p-acp n1) p-acp po11 n1 vbz vvn po12 n1,
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and takes in the whole state of nature, from a man s birth, untill he is converted.
and Takes in the Whole state of nature, from a man s birth, until he is converted.
cc vvz p-acp dt j-jn n1 pp-f n1, p-acp dt n1 sy n1, c-acp pns31 vbz vvn.
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Whilst we remain in our natural condition (whether Infants or Adult) we are Children of wrath,
While we remain in our natural condition (whither Infants or Adult) we Are Children of wrath,
cs pns12 vvb p-acp po12 j n1 (cs n2 cc n1) pns12 vbr n2 pp-f n1,
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and liable to the miseries of the next life as well as this. In handling this point, I proposed,
and liable to the misery's of the next life as well as this. In handling this point, I proposed,
cc j p-acp dt n2 pp-f dt ord n1 c-acp av c-acp d. p-acp vvg d n1, pns11 vvd,
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1. To shew what are the miseries of the next life. And that being finish'd, I proceed,
1. To show what Are the misery's of the next life. And that being finished, I proceed,
crd p-acp vvi r-crq vbr dt n2 pp-f dt ord n1. cc cst vbg vvn, pns11 vvb,
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2. To demonstrate the truth of the Doctrine.
2. To demonstrate the truth of the Doctrine.
crd pc-acp vvi dt n1 pp-f dt n1.
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And in order to make our way the more clear, I shall briefly premise a few things, by way of observation, tending thereto.
And in order to make our Way the more clear, I shall briefly premise a few things, by Way of observation, tending thereto.
cc p-acp n1 pc-acp vvi po12 n1 dt av-dc j, pns11 vmb av-j n1 dt d n2, p-acp n1 pp-f n1, vvg av.
(40) sermon (DIV2)
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1. You must note, That we must not attend unto human affections in deciding this point,
1. You must note, That we must not attend unto human affections in deciding this point,
crd pn22 vmb vvi, cst pns12 vmb xx vvi p-acp j n2 p-acp vvg d n1,
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but to the voice of God as set down in Scripture. but to the voice of God as Set down in Scripture.
cc-acp p-acp dt n1 pp-f np1 c-acp vvn a-acp p-acp n1.
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And therefore as one speaks, Non hic agitur durúmne hoc & severum sit, an benignum & liberale;
And Therefore as one speaks, Non hic agitur durúmne hoc & severum sit, an benignum & liberal;
cc av c-acp pi vvz, fw-fr fw-la fw-la fw-la fw-la cc fw-la fw-la, dt fw-la cc j;
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sed utrum verum neene? i. e. The question is not, whether 'tis a cruel or kind Doctrine;sed utrum verum neene? i. e. The question is not, whither it's a cruel or kind Doctrine;
fw-la fw-la fw-la n1? sy. sy. dt n1 vbz xx, cs pn31|vbz dt j cc j n1;
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but whether it be true yea or no? If the Scriptures assert it, we must believe it,
but whither it be true yea or no? If the Scriptures assert it, we must believe it,
cc-acp cs pn31 vbb j uh cc uh-dx? cs dt n2 vvb pn31, pns12 vmb vvi pn31,
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whether it suits with our affections yea or no. If we give way to our pitifull affections;
whither it suits with our affections yea or no. If we give Way to our pitiful affections;
cs pn31 vvz p-acp po12 n2 uh cc uh-dx. cs pns12 vvb n1 p-acp po12 j n2;
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we may quarrel at the Eternity of Hell-torments, as Origen did, though the Scripture is express;
we may quarrel At the Eternity of Hell torments, as Origen did, though the Scripture is express;
pns12 vmb vvi p-acp dt n1 pp-f n2, c-acp n1 vdd, cs dt n1 vbz j;
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as also at many passages of God's Providence, referring to outward temporal Judgments, such as the Drowning of the World,
as also At many passages of God's Providence, referring to outward temporal Judgments, such as the Drowning of the World,
c-acp av p-acp d n2 pp-f npg1 n1, vvg p-acp j j n2, d c-acp dt vvg pp-f dt n1,
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and the destruction of Sodom, where Children were involv'd in the same misery with their Parents.
and the destruction of Sodom, where Children were involved in the same misery with their Parents.
cc dt n1 pp-f np1, c-crq n2 vbdr vvn p-acp dt d n1 p-acp po32 n2.
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2. As we are not to attend to humane affections in this point, so neither to carnal reasonings. Carnal reason will object and tell us, what have we to do with Adam 's Sin, that upon the account of it we should be guilty,
2. As we Are not to attend to humane affections in this point, so neither to carnal reasonings. Carnal reason will Object and tell us, what have we to do with Adam is since, that upon the account of it we should be guilty,
crd c-acp pns12 vbr xx pc-acp vvi p-acp j n2 p-acp d n1, av av-dx p-acp j n2-vvg. j n1 vmb vvi cc vvi pno12, q-crq vhb pns12 pc-acp vdi p-acp np1 vbz n1, cst p-acp dt n1 pp-f pn31 pns12 vmd vbi j,
(40) sermon (DIV2)
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and exposed to wrath as soon as born? But reason must be brought in subjection unto faith.
and exposed to wrath as soon as born? But reason must be brought in subjection unto faith.
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The word of God is our rule. To the law, and to the testimony.
The word of God is our Rule. To the law, and to the testimony.
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If reason speaks not according to this, 'tis because the light of our mind is dark.
If reason speaks not according to this, it's Because the Light of our mind is dark.
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Now touching the matter that is before us;
Now touching the matter that is before us;
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the Scriptures tell us plainly, that by one man sin entred into the world, and death by Sin, Rom. 5.12.
the Scriptures tell us plainly, that by one man since entered into the world, and death by since, Rom. 5.12.
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And that we are all by nature Children of wrath, as in my Text. And therefore we ought not to call it into question.
And that we Are all by nature Children of wrath, as in my Text. And Therefore we ought not to call it into question.
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3. Lastly, We must distinguish between the merit of Condemnation, and Damnation it self.
3. Lastly, We must distinguish between the merit of Condemnation, and Damnation it self.
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Now I don't say, neither am I about to prove, that all men by nature are actually damned;
Now I don't say, neither am I about to prove, that all men by nature Are actually damned;
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but only this, that considered merely in their natural state, they deserve so to be. And this I shall prove by these following arguments.
but only this, that considered merely in their natural state, they deserve so to be. And this I shall prove by these following Arguments.
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1. Because all men by nature, from their birth, are Sinners. I thus argue;
1. Because all men by nature, from their birth, Are Sinners. I thus argue;
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where there is Sin, there is the desert of damnation, for the wages of Sin, is no less than Death, eternal Death,
where there is since, there is the desert of damnation, for the wages of since, is no less than Death, Eternal Death,
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as appears by the Antithesis of eternal Life, Rom. 6. ult. Now all men by nature, from their birth, are Sinners,
as appears by the Antithesis of Eternal Life, Rom. 6. ult. Now all men by nature, from their birth, Are Sinners,
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and that upon the account of Adam 's Sin imputed to them. And therefore from their birth, they are liable to Hell and everlasting Destruction.
and that upon the account of Adam is since imputed to them. And Therefore from their birth, they Are liable to Hell and everlasting Destruction.
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That all men are guilty of Adam 's first Sin, the Scripture is plain in many places, particularly, Rom. 5.19. We are told there, that by one man's disobedience, many were made sinners.
That all men Are guilty of Adam is First since, the Scripture is plain in many places, particularly, Rom. 5.19. We Are told there, that by one Man's disobedience, many were made Sinners.
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So v. 12. By one man sin entred into the world, and death by sin;
So v. 12. By one man since entered into the world, and death by since;
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and so death passed upon all men, for that (or in whom) all have sinned. 'Tis plain from this Scripture that death came by sin.
and so death passed upon all men, for that (or in whom) all have sinned. It's plain from this Scripture that death Come by since.
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Consequently all persons are guilty of sin, on whom death passeth; for God being just will inflict no punishment, where there is no fault.
Consequently all Persons Are guilty of since, on whom death passes; for God being just will inflict no punishment, where there is no fault.
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Now death passeth on little Infants, even those that never sinned, after the similitude of Adam s transgression, v. 14. Therefore we conclude, that little Infants have sinned,
Now death passes on little Infants, even those that never sinned, After the similitude of Adam s Transgression, v. 14. Therefore we conclude, that little Infants have sinned,
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namely, in Adam, for they are uncapable of actual Sin. Now this being so, that all men by nature, from their birth, are Sinners,
namely, in Adam, for they Are uncapable of actual Sin. Now this being so, that all men by nature, from their birth, Are Sinners,
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as being guilty of Adam 's first Sin; this is enough to make us liable to eternal Damnation as soon as born.
as being guilty of Adam is First since; this is enough to make us liable to Eternal Damnation as soon as born.
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For to all sin there adheres the merit of Damnation.
For to all since there adheres the merit of Damnation.
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2. All men by nature are liable to be damned because by nature they are corrupt and unclean.
2. All men by nature Are liable to be damned Because by nature they Are corrupt and unclean.
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• thus argue, nothing that is unclean shall enter into Heaven. So saith the Scripture, Rev. 21.29. And there shall in no wise enter into it anything that defileth.
• thus argue, nothing that is unclean shall enter into Heaven. So Says the Scripture, Rev. 21.29. And there shall in no wise enter into it anything that Defileth.
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Now all men by nature are corrupt and unclean.
Now all men by nature Are corrupt and unclean.
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For who (saith Job, speaking of man's birth) can bring a clean thing out of an unclean, Job 14.4. q. d. Man that is born of unclean Parents must needs be unclean.For who (Says Job, speaking of Man's birth) can bring a clean thing out of an unclean, Job 14.4. q. worser. Man that is born of unclean Parents must needs be unclean.
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And accordingly David acknowledgeth of himself, (which he speaks as common to all born like him) that he was shapen in iniquity, and conceived in sin, Psal. 51.5.
And accordingly David acknowledgeth of himself, (which he speaks as Common to all born like him) that he was shapen in iniquity, and conceived in since, Psalm 51.5.
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So that we are polluted from our very conception, from our very birth.
So that we Are polluted from our very conception, from our very birth.
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And this being so, hence we are exposed to the Damnation of Hell, because no unclean thing shall enter into Heaven;
And this being so, hence we Are exposed to the Damnation of Hell, Because no unclean thing shall enter into Heaven;
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flesh and blood (or corrupt nature) shall not inherit the kingdom of God, 1 Cor. 15.50.Flesh and blood (or corrupt nature) shall not inherit the Kingdom of God, 1 Cor. 15.50.
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And if we cannot enter into Heaven in our mere natural state, we must of necessity be sent down to Hell;
And if we cannot enter into Heaven in our mere natural state, we must of necessity be sent down to Hell;
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for there is no medium. Heaven or Hell will be the common receptacle of all men at the last day.
for there is no medium. Heaven or Hell will be the Common receptacle of all men At the last day.
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3. All men by nature are liable to Hell, and living and dying in their mere natural condition can't be saved, because all men by nature are unregenerate.
3. All men by nature Are liable to Hell, and living and dying in their mere natural condition can't be saved, Because all men by nature Are unregenerate.
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I thus argue, unregenerate persons, so living and dying, shall not be saved, as is plain from our Saviour, who expresly tells us, Joh. 3.3. Except a man be born again, he shall not see the kingdom of God.
I thus argue, unregenerate Persons, so living and dying, shall not be saved, as is plain from our Saviour, who expressly tells us, John 3.3. Except a man be born again, he shall not see the Kingdom of God.
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Now all men by nature are unregenerate. I don't say, that none through Grace are regenerate in their infancy.
Now all men by nature Are unregenerate. I don't say, that none through Grace Are regenerate in their infancy.
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But considered merely in their natural condition, so all are unregenerate.
But considered merely in their natural condition, so all Are unregenerate.
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For that which is born of the flesh, is flesh, as our Saviour tells us, Joh. 3.6. i. e. those that are born in a fleshly way, by natural generation, are corrupt and unregenerate.
For that which is born of the Flesh, is Flesh, as our Saviour tells us, John 3.6. i. e. those that Are born in a fleshly Way, by natural generation, Are corrupt and unregenerate.
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If all men by nature were not unregenerate, what need they then to be born again? which yet our Saviour makes absolutely necessary.
If all men by nature were not unregenerate, what need they then to be born again? which yet our Saviour makes absolutely necessary.
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And if all men by nature are unregenerate, consequently by nature they are liable to Hell, which is the place of all the unsanctified,
And if all men by nature Are unregenerate, consequently by nature they Are liable to Hell, which is the place of all the unsanctified,
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for without holiness none shall see God, Heb. 12.14. 4. All men by nature are liable to Hell, because all men by nature are God s enemies.
for without holiness none shall see God, Hebrew 12.14. 4. All men by nature Are liable to Hell, Because all men by nature Are God s enemies.
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I thus argue, God's enemies shall certainly be destroyed. This is their doom, as you find it recorded, Luk. 19.27.
I thus argue, God's enemies shall Certainly be destroyed. This is their doom, as you find it recorded, Luk. 19.27.
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Now all men by nature are God's enemies, Rom. 5.10.
Now all men by nature Are God's enemies, Rom. 5.10.
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Now if when we were enemies we were reconciled unto God by the death of his son, &c. The Apostle speaks it of himself and others in their natural condition,Now if when we were enemies we were reconciled unto God by the death of his son, etc. The Apostle speaks it of himself and Others in their natural condition,
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and intimates that all, during that state, were God's enemies.
and intimates that all, during that state, were God's enemies.
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Yea, he tells us farther, that the carnal mind is enmity against God, (enmity in the abstract) Rom. 8.7.
Yea, he tells us farther, that the carnal mind is enmity against God, (enmity in the abstract) Rom. 8.7.
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And this being so, no wonder that all men are liable to Hell as soon as born, which is the place for God's enemies.
And this being so, no wonder that all men Are liable to Hell as soon as born, which is the place for God's enemies.
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5. All men by nature are liable to Hell, because all men by nature are the Devil's vassals.
5. All men by nature Are liable to Hell, Because all men by nature Are the Devil's vassals.
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The Devil conquered man at the fall; and by the law of Conquest ever since hath rul'd over him.
The devil conquered man At the fallen; and by the law of Conquest ever since hath ruled over him.
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Hence he is called the Prince of this world, Joh. 12.31. And is said (NONLATINALPHABET) to work effectually in the Children of disobedience, Eph. 2.2.
Hence he is called the Prince of this world, John 12.31. And is said () to work effectually in the Children of disobedience, Ephesians 2.2.
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And though he cannot spur on Children in their Infant-state to actual sin;
And though he cannot spur on Children in their Infant state to actual since;
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yet little Children, considered merely in their natural state, are his subjects, are born within the bounds of his kingdom;
yet little Children, considered merely in their natural state, Are his subject's, Are born within the bounds of his Kingdom;
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and therefore are liable to be sent to Hell, this being appointed for the Devil and his Partners, Mat. 25.41. Seeing by nature we are the Devil's Subjects, no wonder if by nature we are liable to the same Condemnation with him.
and Therefore Are liable to be sent to Hell, this being appointed for the devil and his Partners, Mathew 25.41. Seeing by nature we Are the Devil's Subject's, no wonder if by nature we Are liable to the same Condemnation with him.
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6. Lastly, All men by nature are liable to Hell, because all men by nature are Children of wrath, are justly exposed to God's wrath,
6. Lastly, All men by nature Are liable to Hell, Because all men by nature Are Children of wrath, Are justly exposed to God's wrath,
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as is plain from our Text. Man is not only an enemy unto God in his natural condition;
as is plain from our Text. Man is not only an enemy unto God in his natural condition;
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but God also is an enemy unto man, he is angry with him. The alienation is mutual.
but God also is an enemy unto man, he is angry with him. The alienation is mutual.
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'Tis true, God and Man were once friends. Man was God's favourite at his first creation.
It's true, God and Man were once Friends. Man was God's favourite At his First creation.
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He was made in God's image, and set over the work of his hand. But Man rebelling against God, has incurr'd his displeasure, has made God his enemy.
He was made in God's image, and Set over the work of his hand. But Man rebelling against God, has incurred his displeasure, has made God his enemy.
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And as such, God will deal with him, and will send him to Hell, if he live and die in his natural condition.
And as such, God will deal with him, and will send him to Hell, if he live and die in his natural condition.
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For being by nature Children of wrath, hence we are Heirs of eternal Destruction.
For being by nature Children of wrath, hence we Are Heirs of Eternal Destruction.
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APPLICATION.
APPLICATION.
n1.
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Is it so, That all men by nature are liable to the effects of God's wrath in the life to come, or the Damnation of Hell? Then learn in the first place,
Is it so, That all men by nature Are liable to the effects of God's wrath in the life to come, or the Damnation of Hell? Then Learn in the First place,
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1. That man's state by nature is a miserable state.
1. That Man's state by nature is a miserable state.
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This is plain, because he is liable in his natural condition, not only to the miseries of this life,
This is plain, Because he is liable in his natural condition, not only to the misery's of this life,
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but the life to come, the miseries whereof are too great to be express'd, or conceived by men.
but the life to come, the misery's whereof Are too great to be expressed, or conceived by men.
cc-acp dt n1 pc-acp vvi, dt n2 q-crq vbr av j pc-acp vbi vvn, cc vvd p-acp n2.
(41) application (DIV3)
849
Page 352
4564
Oh! my beloved, who among us can dwell with devouring fire? Who can inhabit everlasting burnings? Who has courage to dwell with Devils,
Oh! my Beloved, who among us can dwell with devouring fire? Who can inhabit everlasting burnings? Who has courage to dwell with Devils,
uh po11 j-vvn, r-crq p-acp pno12 vmb vvi p-acp j-vvg n1? q-crq vmb vvi j n2? r-crq vhz n1 pc-acp vvi p-acp n2,
(41) application (DIV3)
849
Page 352
4565
and to bear God's wrath, and this in the dismal Dungeon of Hell, a place of extreme Darkness and Horror? Seeing therefore by nature we are liable to all this;
and to bear God's wrath, and this in the dismal Dungeon of Hell, a place of extreme Darkness and Horror? Seeing Therefore by nature we Are liable to all this;
cc pc-acp vvi npg1 n1, cc d p-acp dt j n1 pp-f n1, dt n1 pp-f j-jn n1 cc n1? vvg av p-acp n1 pns12 vbr j p-acp d d;
(41) application (DIV3)
849
Page 352
4566
hence it is evident, that man's state by nature is a miserable state.
hence it is evident, that Man's state by nature is a miserable state.
av pn31 vbz j, cst ng1 n1 p-acp n1 vbz dt j n1.
(41) application (DIV3)
849
Page 352
4567
To convince you a little of the misery hereof, in this respect, give me leave to set before you a few particulars,
To convince you a little of the misery hereof, in this respect, give me leave to Set before you a few particulars,
p-acp vvi pn22 dt j pp-f dt n1 av, p-acp d n1, vvb pno11 n1 pc-acp vvi p-acp pn22 dt d n2-j,
(41) application (DIV3)
849
Page 352
4568
as so many remarks on the torments of Hell. 1. They will seize the whole man.
as so many remarks on the torments of Hell. 1. They will seize the Whole man.
c-acp av d n2 p-acp dt n2 pp-f n1. crd pns32 vmb vvi dt j-jn n1.
(41) application (DIV3)
849
Page 352
4569
Every part of the damned shall be tormented. God will destroy Body and Soul, Mat. 10.28. They shall be tormented day and night, Rev. 20.10. The Body shall be tormented.
Every part of the damned shall be tormented. God will destroy Body and Soul, Mathew 10.28. They shall be tormented day and night, Rev. 20.10. The Body shall be tormented.
d n1 pp-f dt j-vvn vmb vbi vvn. np1 vmb vvi n1 cc n1, np1 crd. pns32 vmb vbi vvn n1 cc n1, n1 crd. dt n1 vmb vbi vvn.
(41) application (DIV3)
850
Page 352
4570
Though perhaps formerly it lived at ease, and knew little of pain or want, yet then 'twill be tormented in every part.
Though perhaps formerly it lived At ease, and knew little of pain or want, yet then it'll be tormented in every part.
cs av av-j pn31 vvd p-acp n1, cc vvd j pp-f n1 cc n1, av cs pn31|vmb vbi vvn p-acp d n1.
(41) application (DIV3)
851
Page 352
4571
There the eyes (as some think) shall be tormented with frightfull Objects, with appearances of Devils.
There the eyes (as Some think) shall be tormented with frightful Objects, with appearances of Devils.
a-acp dt n2 (c-acp d vvb) vmb vbi vvn p-acp j n2, p-acp n2 pp-f n2.
(41) application (DIV3)
851
Page 352
4572
There the ears, which formerly delighted in pleasant sounds, shall have nothing but the hideous shrieks of the damned.
There the ears, which formerly delighted in pleasant sounds, shall have nothing but the hideous shrieks of the damned.
a-acp dt n2, r-crq av-j vvd p-acp j n2, vmb vhi pix cc-acp dt j n2 pp-f dt j-vvn.
(41) application (DIV3)
851
Page 352
4573
There the belly shall pinch for hunger, and the throat be parch'd with unquenchable thirst;
There the belly shall pinch for hunger, and the throat be parched with unquenchable thirst;
a-acp dt n1 vmb vvi p-acp n1, cc dt n1 vbb vvn p-acp j n1;
(41) application (DIV3)
851
Page 352
4574
for there are no banquets, no cups of pleasure, no merry meetings in the prison of Hell.
for there Are no banquets, no cups of pleasure, no merry meetings in the prison of Hell.
c-acp pc-acp vbr dx n2, dx n2 pp-f n1, dx j n2 p-acp dt n1 pp-f n1.
(41) application (DIV3)
851
Page 352
4575
Instead of pleasure there will be nothing but pain. The whole Body, in all its members, in all its senses will be tormented.
Instead of pleasure there will be nothing but pain. The Whole Body, in all its members, in all its Senses will be tormented.
av pp-f n1 a-acp vmb vbi pix p-acp n1. dt j-jn n1, p-acp d po31 n2, p-acp d po31 n2 vmb vbi vvn.
(41) application (DIV3)
851
Page 352
4576
And as the Body shall be tormented, so shall the Soul. For God will destroy not only the Body, but the Soul in Hell, Mat. 10. There the Soul will be tormented in the fire of God's wrath.
And as the Body shall be tormented, so shall the Soul. For God will destroy not only the Body, but the Soul in Hell, Mathew 10. There the Soul will be tormented in the fire of God's wrath.
cc p-acp dt n1 vmb vbi vvn, av vmb dt n1 p-acp np1 vmb vvi xx av-j dt n1, p-acp dt n1 p-acp n1, np1 crd a-acp dt n1 vmb vbi vvn p-acp dt n1 pp-f npg1 n1.
(41) application (DIV3)
852
Page 353
4577
And not only so, but will have Conscience like a worm, gnawing and preying on its very Vitals.
And not only so, but will have Conscience like a worm, gnawing and preying on its very Vitals.
cc xx av-j av, cc-acp vmb vhi n1 av-j dt n1, vvg cc vvg p-acp po31 j n2-j.
(41) application (DIV3)
852
Page 353
4578
This will torment it with self-accusations;
This will torment it with self-accusations;
d vmb vvi pn31 p-acp n2;
(41) application (DIV3)
852
Page 353
4579
Ah! what folly and madness did possess me, in resisting the calls and invitations of God;
Ah! what folly and madness did possess me, in resisting the calls and invitations of God;
uh q-crq n1 cc n1 vdd vvi pno11, p-acp vvg dt n2 cc n2 pp-f np1;
(41) application (DIV3)
852
Page 353
4580
in misspending the precious time I once had, and in bringing my self by my sin and folly to this dismal place of horror and darkness.
in misspending the precious time I once had, and in bringing my self by my since and folly to this dismal place of horror and darkness.
p-acp vvg dt j n1 pns11 a-acp vhd, cc p-acp vvg po11 n1 p-acp po11 n1 cc n1 p-acp d j n1 pp-f n1 cc n1.
(41) application (DIV3)
852
Page 353
4581
This or such like, will probably be the language of the damned in Hell, those of them especially who lived and died in their mere natural condition, under the calls and invitations of the word.
This or such like, will probably be the language of the damned in Hell, those of them especially who lived and died in their mere natural condition, under the calls and invitations of the word.
np1 cc d av-j, vmb av-j vbi dt n1 pp-f dt j-vvn p-acp n1, d pp-f pno32 av-j r-crq vvd cc vvd p-acp po32 j j n1, p-acp dt n2 cc n2 pp-f dt n1.
(41) application (DIV3)
852
Page 353
4582
Which bitter reflections upon themselves, together with a sense of God's wrath, will make up a torment unutterable.
Which bitter reflections upon themselves, together with a sense of God's wrath, will make up a torment unutterable.
r-crq j n2 p-acp px32, av p-acp dt n1 pp-f npg1 n1, vmb vvi a-acp dt n1 j.
(41) application (DIV3)
852
Page 353
4583
2. The torments of Hell will be very grievous. As they will be in every part, so they will be extremely painfull.
2. The torments of Hell will be very grievous. As they will be in every part, so they will be extremely painful.
crd dt n2 pp-f n1 vmb vbi av j. c-acp pns32 vmb vbi p-acp d n1, av pns32 vmb vbi av-jn j.
(41) application (DIV3)
853
Page 353
4584
If all parts were tormented in Hell with some light torment, 'twould be some mitigation. But when all the parts shall have extreme torment;
If all parts were tormented in Hell with Some Light torment, 'twould be Some mitigation. But when all the parts shall have extreme torment;
cs d n2 vbdr vvn p-acp n1 p-acp d j n1, pn31|vmd vbi d n1. p-acp c-crq d dt n2 vmb vhi j-jn n1;
(41) application (DIV3)
853
Page 353
4585
Oh! how dreadfull must this be? Why this will be the case of the damned in Hell.
Oh! how dreadful must this be? Why this will be the case of the damned in Hell.
uh q-crq j vmb d vbi? q-crq d vmb vbi dt n1 pp-f dt j-vvn p-acp n1.
(41) application (DIV3)
853
Page 353
4586
You have an Emblem of it in the Parable of Dives, Luk. 16.23, 24. 'Tis said, in Hell he lift up his eyes, being in torment.
You have an Emblem of it in the Parable of Dives, Luk. 16.23, 24. It's said, in Hell he lift up his eyes, being in torment.
pn22 vhb dt n1 pp-f pn31 p-acp dt n1 pp-f vvz, np1 crd, crd pn31|vbz vvn, p-acp n1 pns31 vvd a-acp po31 n2, vbg p-acp n1.
(41) application (DIV3)
853
Page 353
4587
And if you ask what sort of torment he was exercised with? it follows in the next Verse, that he was tormented in flames.
And if you ask what sort of torment he was exercised with? it follows in the next Verse, that he was tormented in flames.
cc cs pn22 vvb r-crq n1 pp-f n1 pns31 vbds vvn p-acp? pn31 vvz p-acp dt ord n1, cst pns31 vbds vvn p-acp n2.
(41) application (DIV3)
853
Page 353
4588
So that the pains of Hell are set forth by fire; which of all elements is most active and furious, the most piercing and painfull. So Mat. 25.41. Depart from me ye cursed into everlasting fire. And Mar. 9.44. where there worm dieth not, and the fire is not quenched.
So that the pains of Hell Are Set forth by fire; which of all elements is most active and furious, the most piercing and painful. So Mathew 25.41. Depart from me you cursed into everlasting fire. And Mar. 9.44. where there worm Dieth not, and the fire is not quenched.
av cst dt n2 pp-f n1 vbr vvn av p-acp n1; r-crq pp-f d n2 vbz av-ds j cc j, dt av-ds j-vvg cc j. av np1 crd. vvb p-acp pno11 pn22 vvd p-acp j n1. cc np1 crd. c-crq pc-acp n1 vvz xx, cc dt n1 vbz xx vvn.
(41) application (DIV3)
853
Page 353
4589
If you take it for material fire, then you need not be told, that the pains of Hell will be very grievous.
If you take it for material fire, then you need not be told, that the pains of Hell will be very grievous.
cs pn22 vvb pn31 p-acp j-jn n1, cs pn22 vvb xx vbi vvn, cst dt n2 pp-f n1 vmb vbi av j.
(41) application (DIV3)
853
Page 354
4590
Oh! how dreadfull to lie down in scorching flames? And if you take it for metaphorical fire,
Oh! how dreadful to lie down in scorching flames? And if you take it for metaphorical fire,
uh q-crq j pc-acp vvi a-acp p-acp j-vvg n2? cc cs pn22 vvb pn31 p-acp j n1,
(41) application (DIV3)
853
Page 354
4591
then know, that fire, real fire, is but a faint shadow of that torment, which is unexpressible.
then know, that fire, real fire, is but a faint shadow of that torment, which is unexpressible.
av vvb, cst n1, j n1, vbz p-acp dt j n1 pp-f d n1, r-crq vbz j.
(41) application (DIV3)
853
Page 354
4592
Either way is sufficiently terrible, and denotes to us, the extremity of the torment. But, 3. Lastly, These torments will be eternal. They will never end.
Either Way is sufficiently terrible, and denotes to us, the extremity of the torment. But, 3. Lastly, These torments will be Eternal. They will never end.
av-d n1 vbz av-j j, cc vvz p-acp pno12, dt n1 pp-f dt n1. p-acp, crd ord, d n2 vmb vbi j. pns32 vmb av-x vvi.
(41) application (DIV3)
853
Page 354
4593
So saith the Text but now quoted, go ye cursed into everlasting fire, Mat. 25. When once persons are cast into Hell, there is no coming out.
So Says the Text but now quoted, go you cursed into everlasting fire, Mathew 25. When once Persons Are cast into Hell, there is no coming out.
np1 vvz dt n1 cc-acp av vvn, vvb pn22 vvd p-acp j n1, np1 crd c-crq a-acp n2 vbr vvn p-acp n1, pc-acp vbz dx vvg av.
(41) application (DIV3)
854
Page 354
4594
They must bear the wrath of God for ever. Which word, for ever, puts an accent on all the torment.
They must bear the wrath of God for ever. Which word, for ever, puts an accent on all the torment.
pns32 vmb vvi dt n1 pp-f np1 p-acp av. r-crq n1, p-acp av, vvz dt n1 p-acp d dt n1.
(41) application (DIV3)
854
Page 354
4595
An eternal Fever or Tooth-ach, an eternal fit of the Stone or Gout; yea to be confined to a bed of Down for ever, would be great misery.
an Eternal Fever or Toothache, an Eternal fit of the Stone or Gout; yea to be confined to a Bed of Down for ever, would be great misery.
dt j n1 cc n1, dt j n1 pp-f dt n1 cc n1; uh p-acp vbi vvn p-acp dt n1 pp-f a-acp p-acp av, vmd vbi j n1.
(41) application (DIV3)
854
Page 354
4596
But what are these to lying in a Lake of Brimstone and Fire, and that for ever? Not only for a day,
But what Are these to lying in a Lake of Brimstone and Fire, and that for ever? Not only for a day,
p-acp r-crq vbr d p-acp vvg p-acp dt n1 pp-f n1 cc n1, cc cst p-acp av? xx av-j p-acp dt n1,
(41) application (DIV3)
854
Page 354
4597
or month, or year, but for millions of years, yea to all eternity.
or Monn, or year, but for millions of Years, yea to all eternity.
cc n1, cc n1, cc-acp p-acp crd pp-f n2, uh p-acp d n1.
(41) application (DIV3)
854
Page 354
4598
To make you sensible of this duration, give me leave to illustrate it by this comparison.
To make you sensible of this duration, give me leave to illustrate it by this comparison.
p-acp vvi pn22 j pp-f d n1, vvb pno11 n1 pc-acp vvi pn31 p-acp d n1.
(41) application (DIV3)
854
Page 354
4599
Suppose all the Earth and Sea were Sand, and at every thousand years, a Bird should come and take away a grain of this Sand. Now you must needs think 'twould be a long while before all the heap of Sand would be wasted.
Suppose all the Earth and Sea were Sand, and At every thousand Years, a Bird should come and take away a grain of this Sand. Now you must needs think 'twould be a long while before all the heap of Sand would be wasted.
vvb d dt n1 cc n1 vbdr n1, cc p-acp d crd n2, dt n1 vmd vvi cc vvi av dt n1 pp-f d np1 av pn22 vmb av vvi pn31|vmd vbi dt j n1 p-acp d dt n1 pp-f n1 vmd vbi vvn.
(41) application (DIV3)
854
Page 354
4600
And yet let me tell you, that if after all that space of time, the damned might have liberty to come forth of Hell, there would be some hope, some comfort.
And yet let me tell you, that if After all that Molle of time, the damned might have liberty to come forth of Hell, there would be Some hope, Some Comfort.
cc av vvb pno11 vvi pn22, cst cs p-acp d cst n1 pp-f n1, dt j-vvn vmd vhi n1 pc-acp vvi av pp-f n1, a-acp vmd vbi d n1, d n1.
(41) application (DIV3)
854
Page 355
4601
But when that is done, and the same thing done a thousand times over, the damned are as far from an end of their torments as at the first moment.
But when that is done, and the same thing done a thousand times over, the damned Are as Far from an end of their torments as At the First moment.
p-acp c-crq d vbz vdn, cc dt d n1 vdn dt crd n2 a-acp, dt n-vvn vbr p-acp av-j p-acp dt n1 pp-f po32 n2 c-acp p-acp dt ord n1.
(41) application (DIV3)
854
Page 355
4602
For 'tis for ever, which knows no end. And this word, for ever, doth even break the heart.
For it's for ever, which knows no end. And this word, for ever, does even break the heart.
p-acp pn31|vbz p-acp av, r-crq vvz dx n1. cc d n1, p-acp av, vdz av vvi dt n1.
(41) application (DIV3)
854
Page 355
4603
Now do but put these things together, and you must needs conclude, that man's state by nature is a miserable state, seeing he is liable (if he lives and dies in his natural state, without regeneration) to such dreadfull torments. Learn,
Now do but put these things together, and you must needs conclude, that Man's state by nature is a miserable state, seeing he is liable (if he lives and die in his natural state, without regeneration) to such dreadful torments. Learn,
av vdb p-acp vvi d n2 av, cc pn22 vmb av vvi, cst ng1 n1 p-acp n1 vbz dt j n1, vvg pns31 vbz j (cs pns31 vvz cc vvz p-acp po31 j n1, p-acp n1) p-acp d j n2. np1,
(41) application (DIV3)
855
Page 355
4604
2. Original Sin is of a damning nature.
2. Original since is of a damning nature.
crd j-jn n1 vbz pp-f dt vvg n1.
(41) application (DIV3)
856
Page 355
4605
Are all men by nature, from their very birth, liable to the effects of God's wrath in the life to come,
are all men by nature, from their very birth, liable to the effects of God's wrath in the life to come,
vbr d n2 p-acp n1, p-acp po32 j n1, j p-acp dt n2 pp-f npg1 n1 p-acp dt n1 pc-acp vvi,
(41) application (DIV3)
856
Page 355
4606
or to the damnation of Hell? 'Tis then a plain argument, that Original Sin is of a damning nature.
or to the damnation of Hell? It's then a plain argument, that Original since is of a damning nature.
cc p-acp dt n1 pp-f n1? pn31|vbz av dt j n1, cst j-jn n1 vbz pp-f dt vvg n1.
(41) application (DIV3)
856
Page 355
4607
For 'tis this which exposeth us from our very birth to the torments of Hell, and that makes us by nature Children of wrath.
For it's this which exposeth us from our very birth to the torments of Hell, and that makes us by nature Children of wrath.
p-acp pn31|vbz d r-crq vvz pno12 p-acp po12 j n1 p-acp dt n2 pp-f n1, cc d vvz pno12 p-acp n1 n2 pp-f n1.
(41) application (DIV3)
856
Page 355
4608
There are some, 'tis true, who guiding themselves by carnal reason and humane affections, will not relish this Doctrine.
There Are Some, it's true, who guiding themselves by carnal reason and humane affections, will not relish this Doctrine.
pc-acp vbr d, pn31|vbz j, r-crq vvg px32 p-acp j n1 cc j n2, vmb xx vvi d n1.
(41) application (DIV3)
856
Page 355
4609
But what must be judge? our humane affections or God's word? To the law, and to the testimony.
But what must be judge? our humane affections or God's word? To the law, and to the testimony.
p-acp q-crq vmb vbi n1? po12 j n2 cc npg1 n1? p-acp dt n1, cc p-acp dt n1.
(41) application (DIV3)
856
Page 355
4610
And this will stand, and those Doctrines that are deduced thence; whatever becomes of mens private opinions.
And this will stand, and those Doctrines that Are deduced thence; whatever becomes of men's private opinions.
cc d vmb vvi, cc d n2 cst vbr vvn av; r-crq vvz a-acp ng2 j n2.
(41) application (DIV3)
856
Page 355
4611
The Scripture tells, that not only death (Rom. 5.12.) but that judgment came on all men to condemnation, and that by reason of Original Sin, Rom. 5.18.
The Scripture tells, that not only death (Rom. 5.12.) but that judgement Come on all men to condemnation, and that by reason of Original since, Rom. 5.18.
dt n1 vvz, cst xx av-j n1 (np1 crd.) cc-acp cst n1 vvd p-acp d n2 p-acp n1, cc cst p-acp n1 pp-f j-jn n1, np1 crd.
(41) application (DIV3)
856
Page 355
4612
And my Text tells us, we are by nature Children of wrath, notwithstanding the general Redemption of Christ, Eph. 2.3.
And my Text tells us, we Are by nature Children of wrath, notwithstanding the general Redemption of christ, Ephesians 2.3.
cc po11 n1 vvz pno12, pns12 vbr p-acp n1 n2 pp-f n1, a-acp dt j n1 pp-f np1, np1 crd.
(41) application (DIV3)
856
Page 355
4613
And how by nature we can be Children of wrath, of God's wrath;
And how by nature we can be Children of wrath, of God's wrath;
cc c-crq p-acp n1 pns12 vmb vbi n2 pp-f n1, pp-f npg1 n1;
(41) application (DIV3)
856
Page 355
4614
and yet be reconciled unto God at the same time, considered merely in our natural condition,
and yet be reconciled unto God At the same time, considered merely in our natural condition,
cc av vbi vvn p-acp np1 p-acp dt d n1, vvn av-j p-acp po12 j n1,
(41) application (DIV3)
856
Page 356
4615
before a regenerating change has past on us, I see not.
before a regenerating change has passed on us, I see not.
p-acp dt vvg n1 vhz vvn p-acp pno12, pns11 vvb xx.
(41) application (DIV3)
856
Page 356
4616
So that 'tis plain, in my apprehension, that Original Sin is of a damning nature as well as actual.
So that it's plain, in my apprehension, that Original since is of a damning nature as well as actual.
av cst pn31|vbz j, p-acp po11 n1, cst j-jn n1 vbz pp-f dt vvg n1 c-acp av c-acp j.
(41) application (DIV3)
856
Page 356
4617
Yea the Scripture tells us, that all sin is of a damning nature, and deserves death, eternal Death.
Yea the Scripture tells us, that all since is of a damning nature, and deserves death, Eternal Death.
uh dt n1 vvz pno12, cst d n1 vbz pp-f dt vvg n1, cc vvz n1, j n1.
(41) application (DIV3)
856
Page 356
4618
It makes no exception of Original Sin, or any other;
It makes no exception of Original since, or any other;
pn31 vvz dx n1 pp-f j-jn n1, cc d n-jn;
(41) application (DIV3)
856
Page 356
4619
but tells us roundly, that the wages of sin (of all Sin, Original and Actual) is no less than death, (eternal Death,
but tells us roundly, that the wages of since (of all since, Original and Actual) is no less than death, (Eternal Death,
cc-acp vvz pno12 av, cst dt n2 pp-f n1 (pp-f d n1, j-jn cc j) p-acp|dt av-dx dc cs n1, (j n1,
(41) application (DIV3)
856
Page 356
4620
as before shewn) Rom. 6.23.
as before shown) Rom. 6.23.
c-acp a-acp vvn) np1 crd.
(41) application (DIV3)
856
Page 356
4621
Now this being so, it should excite Parents to pity and pray for their tender Infants.
Now this being so, it should excite Parents to pity and pray for their tender Infants.
av d vbg av, pn31 vmd vvi n2 pc-acp vvi cc vvb p-acp po32 j n2.
(41) application (DIV3)
856
Page 356
4622
Who are Subjects capable of this Sin, though they are not of actual;
Who Are Subject's capable of this since, though they Are not of actual;
q-crq vbr n2-jn j pp-f d n1, cs pns32 vbr xx pp-f j;
(41) application (DIV3)
856
Page 356
4623
and are hereupon liable to eternal Damnation, if it be not removed and wash'd away by Christ's blood, who died for Infants as well as grown persons.
and Are hereupon liable to Eternal Damnation, if it be not removed and washed away by Christ's blood, who died for Infants as well as grown Persons.
cc vbr av j p-acp j n1, cs pn31 vbb xx vvn cc vvn av p-acp npg1 n1, r-crq vvd p-acp n2 c-acp av c-acp vvn n2.
(41) application (DIV3)
856
Page 356
4624
Now here may arise a great question.
Now Here may arise a great question.
av av vmb vvi dt j n1.
(41) application (DIV3)
856
Page 356
4625
Q. What are we to judge concerning the state of little Children, dying in their Infancy? Are they all saved,Q. What Are we to judge Concerning the state of little Children, dying in their Infancy? are they all saved,
np1 r-crq vbr pns12 pc-acp vvi vvg dt n1 pp-f j n2, vvg p-acp po32 n1? vbr pns32 d vvd,
(41) application (DIV3)
857
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4626
or do they all perish?
or do they all perish?
cc vdb pns32 d vvi?
(41) application (DIV3)
857
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4627
R. I answer, that to assert either (as I humbly conceive) will be an extreme,R. I answer, that to assert either (as I humbly conceive) will be an extreme,
np1 pns11 vvb, cst p-acp vvb d (c-acp pns11 av-j vvb) vmb vbi dt j-jn,
(41) application (DIV3)
858
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4628
and what the Scripture will not warrant.
and what the Scripture will not warrant.
cc q-crq dt n1 vmb xx vvi.
(41) application (DIV3)
858
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4629
To assert, that all of them deserve Condemnation, is safe enough, because we have sufficient foundation for this in holy Writ,
To assert, that all of them deserve Condemnation, is safe enough, Because we have sufficient Foundation for this in holy Writ,
p-acp vvb, cst d pp-f pno32 vvi n1, vbz j av-d, c-acp pns12 vhb j n1 p-acp d p-acp j vvn,
(41) application (DIV3)
858
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4630
and particularly in my Text. But then, there is a difference between the merit of Condemnation, and actual Damnation.
and particularly in my Text. But then, there is a difference between the merit of Condemnation, and actual Damnation.
cc av-j p-acp po11 np1 p-acp av, pc-acp vbz dt n1 p-acp dt n1 pp-f n1, cc j n1.
(41) application (DIV3)
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4631
And touching this latter, as it respects Infants dying in their Infancy, there are various opinions of men.
And touching this latter, as it respects Infants dying in their Infancy, there Are various opinions of men.
np1 vvg d d, c-acp pn31 vvz n2 vvg p-acp po32 n1, pc-acp vbr j n2 pp-f n2.
(41) application (DIV3)
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4632
Some think that all Infants so dying, are saved, whether they be in or out of the Church, as thinking this opinion doth best suit with the Mercy of God.
some think that all Infants so dying, Are saved, whither they be in or out of the Church, as thinking this opinion does best suit with the Mercy of God.
d vvb cst d n2 av vvg, vbr vvn, cs pns32 vbb p-acp cc av pp-f dt n1, p-acp vvg d n1 vdz js n1 p-acp dt n1 pp-f np1.
(41) application (DIV3)
858
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4633
But in this matter, we must not be guided by our Fansies or Affections, but by God's word, which is the rule of our Faith.
But in this matter, we must not be guided by our Fancies or Affections, but by God's word, which is the Rule of our Faith.
p-acp p-acp d n1, pns12 vmb xx vbi vvn p-acp po12 n2 cc n2, cc-acp p-acp npg1 n1, r-crq vbz dt n1 pp-f po12 n1.
(41) application (DIV3)
858
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4634
Again, others there are, that are of another perswasion. The Papists distinguish between Infants dying before Baptism, or after.
Again, Others there Are, that Are of Another persuasion. The Papists distinguish between Infants dying before Baptism, or After.
av, n2-jn pc-acp vbr, cst vbr a-acp j-jn n1. dt njp2 vvi p-acp n2 vvg p-acp n1, cc p-acp.
(41) application (DIV3)
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4635
And accordingly conclude, that Baptism doth wash away Original Sin; and that Children baptized dying in their Infancy are certainly saved;
And accordingly conclude, that Baptism does wash away Original since; and that Children baptised dying in their Infancy Are Certainly saved;
cc av-vvg vvi, cst n1 vdz vvi av j-jn n1; cc d n2 vvn vvg p-acp po32 n1 vbr av-j vvn;
(41) application (DIV3)
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4636
but as for others that die with without Baptism, they refer them to Limbus Infantum, a border or fringe as it were, of Hell;
but as for Others that die with without Baptism, they refer them to Limbus Infantum, a border or fringe as it were, of Hell;
cc-acp c-acp p-acp n2-jn cst vvb p-acp p-acp n1, pns32 vvb pno32 p-acp np1 fw-la, dt n1 cc n1 c-acp pn31 vbdr, pp-f n1;
(41) application (DIV3)
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4637
where all such Infants are disposed, being without the Vision of God, yet not tormented with the worm of Conscience,
where all such Infants Are disposed, being without the Vision of God, yet not tormented with the worm of Conscience,
c-crq d d n2 vbr vvn, vbg p-acp dt n1 pp-f np1, av xx vvn p-acp dt n1 pp-f n1,
(41) application (DIV3)
859
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4638
or the fire of God's wrath, as actual Sinners are.
or the fire of God's wrath, as actual Sinners Are.
cc dt n1 pp-f npg1 n1, c-acp j n2 vbr.
(41) application (DIV3)
859
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4639
Of this opinion was Bellarmine and other Papists, [ Burg. of Orig. Sin. ] But now Protestants generally disown that Popish Doctrine, of the Sacrament s conferring Grace, ex opere operato.
Of this opinion was Bellarmine and other Papists, [ Burg. of Origin Sin. ] But now Protestants generally disown that Popish Doctrine, of the Sacrament s conferring Grace, ex Opere operato.
pp-f d n1 vbds np1 cc j-jn njp2, [ np1 pp-f np1 np1 ] p-acp av n2 av-j vvn cst j n1, pp-f dt n1 vbz vvg n1, fw-la fw-la fw-mi.
(41) application (DIV3)
859
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4640
And as for Limbus Infantum, of which they talk, 'tis a Popish Figment, much like that of Purgatory, of which in Scripture there is great silence, which mentions only two places, Heaven and Hell,
And as for Limbus Infantum, of which they talk, it's a Popish Figment, much like that of Purgatory, of which in Scripture there is great silence, which mentions only two places, Heaven and Hell,
cc c-acp p-acp np1 fw-la, pp-f r-crq pns32 vvb, pn31|vbz dt j n1, av-d av-j cst pp-f n1, pp-f r-crq p-acp n1 a-acp vbz j n1, r-crq n2 av-j crd n2, n1 cc n1,
(41) application (DIV3)
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but speaks not a word of a third or fourth.
but speaks not a word of a third or fourth.
cc-acp vvz xx dt n1 pp-f dt ord cc ord.
(41) application (DIV3)
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Leaving therefore these wild opinions where we found them, we shall lay down our thoughts touching the above question, in these following particulars.
Leaving Therefore these wild opinions where we found them, we shall lay down our thoughts touching thee above question, in these following particulars.
vvg av d j n2 c-crq pns12 vvd pno32, pns12 vmb vvi a-acp po12 n2 vvg pno32 p-acp n1, p-acp d j-vvg n2-j.
(41) application (DIV3)
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1. 'Tis concluded by the most of Divines ( Papists and Protestants, as far as I yet learn) that some Infants perish, and are sent to Hell for their Original Sin. But 'tis also concluded, that their punishment in Hell is one of the least there.
1. It's concluded by the most of Divines (Papists and Protestants, as Far as I yet Learn) that Some Infants perish, and Are sent to Hell for their Original Sin. But it's also concluded, that their punishment in Hell is one of thee lest there.
crd pn31|vbz vvn p-acp dt ds pp-f n2-jn (njp2 cc n2, c-acp av-j c-acp pns11 av vvi) d d n2 vvi, cc vbr vvn p-acp n1 p-acp po32 j-jn np1 cc-acp pn31|vbz av vvn, cst po32 n1 p-acp n1 vbz pi pp-f pno32 cs a-acp.
(41) application (DIV3)
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Mitissima omnium poena, the mildest of all punishments, as Austin call'd it.Mitissima omnium poena, the Mildest of all punishments, as Austin called it.
fw-la fw-la fw-la, dt js pp-f d n2, c-acp np1 vvd pn31.
(41) application (DIV3)
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Because they have no actual Sin, joyn'd with their original, to encrease the torments of Hell.
Because they have no actual since, joined with their original, to increase the torments of Hell.
p-acp pns32 vhb dx j n1, vvn p-acp po32 n-jn, pc-acp vvi dt n2 pp-f n1.
(41) application (DIV3)
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4646
That there will be degrees of torment in Hell, or that some will be punish'd more than others, is acknowledged by all,
That there will be Degrees of torment in Hell, or that Some will be punished more than Others, is acknowledged by all,
d a-acp vmb vbi n2 pp-f n1 p-acp n1, cc cst d vmb vbi vvn av-dc cs n2-jn, vbz vvn p-acp d,
(41) application (DIV3)
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4647
and asserted in Scripture, particularly, Luk. 12.47, 48. where our Saviour tells us, That the Servant that knew his Master s will and did it not, shall be beaten with more stripes.
and asserted in Scripture, particularly, Luk. 12.47, 48. where our Saviour tells us, That the Servant that knew his Master s will and did it not, shall be beaten with more stripes.
cc vvn p-acp n1, av-j, np1 crd, crd c-crq po12 n1 vvz pno12, cst dt n1 cst vvd po31 n1 sy vmb cc vdd pn31 xx, vmb vbi vvn p-acp dc n2.
(41) application (DIV3)
860
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4648
No doubt, in Hell, the punishment will be suited unto the transgression. Every Sin deserves Damnation.
No doubt, in Hell, the punishment will be suited unto the Transgression. Every since deserves Damnation.
dx n1, p-acp n1, dt n1 vmb vbi vvn p-acp dt n1. np1 n1 vvz n1.
(41) application (DIV3)
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4649
But all Sins are not alike heinous; therefore some Sins deserve greater punishment than others. Now Infants so dying, of all other are the least Sinners;
But all Sins Are not alike heinous; Therefore Some Sins deserve greater punishment than Others. Now Infants so dying, of all other Are the least Sinners;
p-acp d n2 vbr xx av j; av d n2 vvb jc n1 cs n2-jn. av n2 av vvg, pp-f d n-jn vbr dt av-ds n2;
(41) application (DIV3)
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4650
having nothing to answer or be punished for but Original Sin, and therefore they will have the least punishment.
having nothing to answer or be punished for but Original since, and Therefore they will have the least punishment.
vhg pix pc-acp vvi cc vbi vvn p-acp p-acp j-jn n1, cc av pns32 vmb vhi dt ds n1.
(41) application (DIV3)
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2. We conclude, That there is an Election among Infants, as well as grown persons. God will have mercy on whom he will have mercy.
2. We conclude, That there is an Election among Infants, as well as grown Persons. God will have mercy on whom he will have mercy.
crd pns12 vvb, cst pc-acp vbz dt n1 p-acp n2, c-acp av c-acp vvn n2. np1 vmb vhi n1 p-acp ro-crq pns31 vmb vhi n1.
(41) application (DIV3)
861
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4652
And he that hath planted compassions in Parents toward their Infants, is not without pity to them himself.
And he that hath planted compassions in Parents towards their Infants, is not without pity to them himself.
cc pns31 cst vhz vvn n2 p-acp n2 p-acp po32 n2, vbz xx p-acp n1 p-acp pno32 n1.
(41) application (DIV3)
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4653
And accordingly we are told, that Election-grace extends to them, Rom. 9.11, 12, 13. For the Children being not yet born,
And accordingly we Are told, that Election-grace extends to them, Rom. 9.11, 12, 13. For the Children being not yet born,
cc av-vvg pns12 vbr vvn, cst n1 vvz p-acp pno32, np1 crd, crd, crd p-acp dt n2 vbg xx av vvn,
(41) application (DIV3)
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4654
neither having done good or evil, that the purpose of God, according to Election, might stand, not of works, but of him that calleth;
neither having done good or evil, that the purpose of God, according to Election, might stand, not of works, but of him that calls;
av-dx vhg vdn j cc j-jn, cst dt n1 pp-f np1, vvg p-acp n1, vmd vvi, xx pp-f n2, cc-acp pp-f pno31 cst vvz;
(41) application (DIV3)
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4655
'twas said to her, the elder shall serve the younger; as it is written, Jacob have I loved, but Esau have I hated. 'twas said to her, the elder shall serve the younger; as it is written, Jacob have I loved, but Esau have I hated.
pn31|vbds vvn p-acp pno31, dt n-jn vmb vvi dt jc; c-acp pn31 vbz vvn, np1 vhb pns11 vvn, cc-acp np1 vhb pns11 vvn.
(41) application (DIV3)
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As Christ died for all sorts of persons, Infants as well as others; so God's Election extends unto them.
As christ died for all sorts of Persons, Infants as well as Others; so God's Election extends unto them.
p-acp np1 vvd p-acp d n2 pp-f n2, n2 c-acp av c-acp n2-jn; av npg1 n1 vvz p-acp pno32.
(41) application (DIV3)
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4657
And this also is manifest, because God hath taken them into Covenant with their Parents, promising to be a God to his people and their seed, Gen. 17.7. Which is the very promise of the Covenant of Grace, as you may see by comparing Jer. 31.33. He hath told us, that of such is the kingdom of heaven, Mar. 10.14.
And this also is manifest, Because God hath taken them into Covenant with their Parents, promising to be a God to his people and their seed, Gen. 17.7. Which is the very promise of the Covenant of Grace, as you may see by comparing Jer. 31.33. He hath told us, that of such is the Kingdom of heaven, Mar. 10.14.
cc d av vbz j, c-acp np1 vhz vvn pno32 p-acp n1 p-acp po32 n2, vvg pc-acp vbi dt n1 p-acp po31 n1 cc po32 n1, np1 crd. r-crq vbz dt j n1 pp-f dt n1 pp-f n1, c-acp pn22 vmb vvi p-acp vvg np1 crd. pns31 vhz vvn pno12, cst pp-f d vbz dt n1 pp-f n1, np1 crd.
(41) application (DIV3)
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4658
And whether you take it for the Church Militant, or the Church Triumphant, it will hold true;
And whither you take it for the Church Militant, or the Church Triumphant, it will hold true;
cc cs pn22 vvb pn31 p-acp dt n1 j, cc dt n1 j, pn31 vmb vvi j;
(41) application (DIV3)
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4659
and neither sense can well be excluded; for Scripture ought to be explained in its latitude.
and neither sense can well be excluded; for Scripture ought to be explained in its latitude.
cc dx n1 vmb av vbi vvn; p-acp n1 vmd pc-acp vbi vvn p-acp po31 n1.
(41) application (DIV3)
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4660
And this being so, this is good ground for believing Parents, to hope that their Children that die in Infancy, are elected and saved.
And this being so, this is good ground for believing Parents, to hope that their Children that die in Infancy, Are elected and saved.
cc d vbg av, d vbz j n1 p-acp vvg n2, pc-acp vvi cst po32 n2 cst vvb p-acp n1, vbr vvn cc vvn.
(41) application (DIV3)
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4661
3. We conclude, That 'tis Election and God's Covenant that chiefly make the difference, in the great business of the Salvation of dying Infants, and not Baptism, as some teach.
3. We conclude, That it's Election and God's Covenant that chiefly make the difference, in the great business of the Salvation of dying Infants, and not Baptism, as Some teach.
crd pns12 vvb, cst pn31|vbz n1 cc npg1 n1 cst av-jn vvi dt n1, p-acp dt j n1 pp-f dt n1 pp-f j-vvg n2, cc xx n1, c-acp d vvb.
(41) application (DIV3)
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Page 359
4662
Sacraments of themselves can t work or convey Grace; neither is Salvation tied to them.
Sacraments of themselves can tO work or convey Grace; neither is Salvation tied to them.
n2 pp-f px32 vmb sy n1 cc vvi n1; av-dx vbz n1 vvn p-acp pno32.
(41) application (DIV3)
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4663
Ananias was baptized as well as the rest, and so was Simon Magus; and yet they remained in their unregeneracy.Ananias was baptised as well as the rest, and so was Simon Magus; and yet they remained in their unregeneracy.
np1 vbds vvn a-acp av c-acp dt n1, cc av vbds np1 np1; cc av pns32 vvd p-acp po32 n1.
(41) application (DIV3)
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4664
'Tis true, no ordinance should be neglected, that God has appointed; and those Parents are to blame, that do not bring their Children unto Baptism;
It's true, no Ordinance should be neglected, that God has appointed; and those Parents Are to blame, that do not bring their Children unto Baptism;
pn31|vbz j, dx n1 vmd vbi vvn, cst np1 vhz vvn; cc d n2 vbr pc-acp vvi, cst vdb xx vvi po32 n2 p-acp n1;
(41) application (DIV3)
862
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4665
if so be it may be had. But in cases of necessity, God will dispence with ceremonious Rites, and outward Ordinances;
if so be it may be had. But in cases of necessity, God will dispense with ceremonious Rites, and outward Ordinances;
cs av vbb pn31 vmb vbi vhn. p-acp p-acp n2 pp-f n1, np1 vmb vvi p-acp j n2, cc j n2;
(41) application (DIV3)
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4666
as he did with Circumcision during the Israelites abode in the Wilderness.
as he did with Circumcision during the Israelites Abided in the Wilderness.
c-acp pns31 vdd p-acp n1 p-acp dt np1 n1 p-acp dt n1.
(41) application (DIV3)
862
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4667
And therefore if Baptism cannot be had, and the Parents don't wilfully neglect their duty in devoting their Children to God in this Ordinance;
And Therefore if Baptism cannot be had, and the Parents don't wilfully neglect their duty in devoting their Children to God in this Ordinance;
cc av cs n1 vmbx vbi vhn, cc dt n2 vdbx av-j vvi po32 n1 p-acp vvg po32 n2 p-acp np1 p-acp d n1;
(41) application (DIV3)
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4668
the want of it will not endanger the Child's Salvation, which does not depend so much on its being baptized, as on God's Covenant;
the want of it will not endanger the Child's Salvation, which does not depend so much on its being baptised, as on God's Covenant;
dt n1 pp-f pn31 vmb xx vvi dt ng1 n1, r-crq vdz xx vvi av av-d p-acp po31 vbg j-vvn, c-acp p-acp npg1 n1;
(41) application (DIV3)
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4669
this being the main visible foundation of hope for Adult or Infants.
this being the main visible Foundation of hope for Adult or Infants.
d vbg dt j j n1 pp-f n1 p-acp n1 cc n2.
(41) application (DIV3)
862
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4670
As for Election, though that's the first spring, yet that is secret, and lies out of sight.
As for Election, though that's the First spring, yet that is secret, and lies out of sighed.
p-acp p-acp n1, a-acp d|vbz dt ord n1, av cst vbz j-jn, cc vvz av pp-f n1.
(41) application (DIV3)
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4671
But secret things belong unto God: 'tis God's word and Covenant we must trust to. Now the Covenant, we are told, Gen. 17.7. extends to Parents with their Children.
But secret things belong unto God: it's God's word and Covenant we must trust to. Now the Covenant, we Are told, Gen. 17.7. extends to Parents with their Children.
p-acp j-jn n2 vvb p-acp np1: pn31|vbz npg1 n1 cc n1 pns12 vmb vvi p-acp. av dt n1, pns12 vbr vvn, np1 crd. vvz p-acp n2 p-acp po32 n2.
(41) application (DIV3)
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4672
This therefore is a solid foundation of hope to such persons, touching the Salvation of their dying Infants.
This Therefore is a solid Foundation of hope to such Persons, touching the Salvation of their dying Infants.
np1 av vbz dt j n1 pp-f n1 p-acp d n2, vvg dt n1 pp-f po32 j-vvg n2.
(41) application (DIV3)
862
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4673
And is such a sweet breast of Consolation, that I am apt to believe, pious Parents that rightly understand it, will hardly part with, whatever our Brethren, the Antipaedobaptists do say to the contrary.
And is such a sweet breast of Consolation, that I am apt to believe, pious Parents that rightly understand it, will hardly part with, whatever our Brothers, the Antipaedobaptists do say to the contrary.
cc vbz d dt j n1 pp-f n1, cst pns11 vbm j pc-acp vvi, j n2 cst av-jn vvi pn31, vmb av vvi p-acp, r-crq po12 n2, dt np1 vdb vvi p-acp dt n-jn.
(41) application (DIV3)
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4674
This then is the foundation on which to build our hope of Infants Salvation, God s Covenant. When therefore we speak of the Salvation of Infants dying in their Infancy, we ought to distinguish between such as are born under the Covenant, and such as are not.
This then is the Foundation on which to built our hope of Infants Salvation, God s Covenant. When Therefore we speak of the Salvation of Infants dying in their Infancy, we ought to distinguish between such as Are born under the Covenant, and such as Are not.
np1 av vbz dt n1 p-acp r-crq pc-acp vvi po12 n1 pp-f ng1 n1, np1 sy n1. c-crq av pns12 vvb pp-f dt n1 pp-f n2 vvg p-acp po32 n1, pns12 vmd pc-acp vvi p-acp d c-acp vbr vvn p-acp dt n1, cc d c-acp vbr xx.
(41) application (DIV3)
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4675
The Scripture plainly makes this distinction.
The Scripture plainly makes this distinction.
dt n1 av-j vvz d n1.
(41) application (DIV3)
863
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4676
For it saith of the Children of Unbelievers, that they are unclean, whereas the Children of Believers are holy, 1 Cor. 7.14. (Else were your Children unclean) not Bastards, for that is not true of all the unsanctified.
For it Says of the Children of Unbelievers, that they Are unclean, whereas the Children of Believers Are holy, 1 Cor. 7.14. (Else were your Children unclean) not Bastards, for that is not true of all the unsanctified.
p-acp pn31 vvz pp-f dt n2 pp-f n2, cst pns32 vbr j, cs dt n2 pp-f n2 vbr j, vvn np1 crd. (av vbdr po22 n2 j) xx n2, p-acp d vbz xx j pp-f d dt j.
(41) application (DIV3)
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4677
But the meaning is, they are out of Covenant, and so are unclean in this sense.
But the meaning is, they Are out of Covenant, and so Are unclean in this sense.
p-acp dt n1 vbz, pns32 vbr av pp-f n1, cc av vbr j p-acp d n1.
(41) application (DIV3)
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4678
Now out of Covenant there is no hope, Eph. 2.12.
Now out of Covenant there is no hope, Ephesians 2.12.
av av pp-f n1 a-acp vbz dx n1, np1 crd.
(41) application (DIV3)
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4679
And therefore some persons have taken up hard thoughts of the Children of Pagans and Unbelievers, dying in their Infancy.
And Therefore Some Persons have taken up hard thoughts of the Children of Pagans and Unbelievers, dying in their Infancy.
cc av d n2 vhb vvn a-acp j n2 pp-f dt n2 pp-f n2-jn cc n2, vvg p-acp po32 n1.
(41) application (DIV3)
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Page 361
4680
But as for these, we have nothing to do to judge them, as the Apostle speaks in another case, 1 Cor. 15.12. We leave these to the judgment of God, to deal with them as he sees fit;
But as for these, we have nothing to do to judge them, as the Apostle speaks in Another case, 1 Cor. 15.12. We leave these to the judgement of God, to deal with them as he sees fit;
cc-acp c-acp p-acp d, pns12 vhb pix pc-acp vdi pc-acp vvi pno32, c-acp dt n1 vvz p-acp j-jn n1, crd np1 crd. pns12 vvb d p-acp dt n1 pp-f np1, pc-acp vvi p-acp pno32 c-acp pns31 vvz j;
(41) application (DIV3)
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4681
only rejoycing in our own Mercies, and blessing God for his mercifull grant to us and our Children.
only rejoicing in our own mercies, and blessing God for his merciful grant to us and our Children.
av-j vvg p-acp po12 d n2, cc n1 np1 p-acp po31 j n1 p-acp pno12 cc po12 n2.
(41) application (DIV3)
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4682
For he is not ashamed to be stiled our God, and the God of our seed;
For he is not ashamed to be styled our God, and the God of our seed;
p-acp pns31 vbz xx j pc-acp vbi vvn po12 n1, cc dt n1 pp-f po12 n1;
(41) application (DIV3)
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4683
yea, he has promised so to be, in that fore-quoted place, Gen. 17. which promise is renewed in the New Testament, Act. 2.39.
yea, he has promised so to be, in that forequoted place, Gen. 17. which promise is renewed in the New Testament, Act. 2.39.
uh, pns31 vhz vvn av pc-acp vbi, p-acp cst j n1, np1 crd r-crq n1 vbz vvn p-acp dt j n1, n1 crd.
(41) application (DIV3)
863
Page 361
4684
And this being so, 'tis a good foundation for believing Parents, to build their hope on, with reference to the Salvation of their dying Infants.
And this being so, it's a good Foundation for believing Parents, to built their hope on, with Referente to the Salvation of their dying Infants.
cc d vbg av, pn31|vbz dt j n1 p-acp vvg n2, pc-acp vvi po32 n1 p-acp, p-acp n1 p-acp dt n1 pp-f po32 j-vvg n2.
(41) application (DIV3)
863
Page 361
4685
But hitherto of that question, What are we to judge of the state of Infants dying in their Infancy;
But hitherto of that question, What Are we to judge of the state of Infants dying in their Infancy;
p-acp av pp-f d n1, q-crq vbr pns12 pc-acp vvi pp-f dt n1 pp-f n2 vvg p-acp po32 n1;
(41) application (DIV3)
863
Page 361
4686
which naturally falls under that second inference, That Original Sin is of a damning nature. I conclude all with a word of advice.
which naturally falls under that second Inference, That Original since is of a damning nature. I conclude all with a word of Advice.
r-crq av-j vvz p-acp d ord n1, cst j-jn n1 vbz pp-f dt vvg n1. pns11 vvb d p-acp dt n1 pp-f n1.
(41) application (DIV3)
863
Page 361
4687
3. Is man's state by nature such a miserable state as hath been described;
3. Is Man's state by nature such a miserable state as hath been described;
crd vbz ng1 n1 p-acp n1 d dt j n1 a-acp vhz vbn vvn;
(41) application (DIV3)
864
Page 361
4688
and as long as he remains in his natural condition, is he liable to the Damnation of Hell? Then be perswaded, you that are yet in your natural state,
and as long as he remains in his natural condition, is he liable to the Damnation of Hell? Then be persuaded, you that Are yet in your natural state,
cc c-acp av-j c-acp pns31 vvz p-acp po31 j n1, vbz pns31 j p-acp dt n1 pp-f n1? av vbb vvn, pn22 cst vbr av p-acp po22 j n1,
(41) application (DIV3)
864
Page 361
4689
and never experienced a regenerating change, to endeavour what you can to get out of this state.
and never experienced a regenerating change, to endeavour what you can to get out of this state.
cc av-x vvn dt vvg n1, pc-acp vvi r-crq pn22 vmb p-acp vvi av pp-f d n1.
(41) application (DIV3)
864
Page 361
4690
The fl•mes of Hell are just before you; flee therefore for your lives, the lives of your Souls, which depend upon it.
The fl•mes of Hell Are just before you; flee Therefore for your lives, the lives of your Souls, which depend upon it.
dt n2 pp-f n1 vbr j p-acp pn22; vvb av p-acp po22 n2, dt n2 pp-f po22 n2, r-crq vvb p-acp pn31.
(41) application (DIV3)
864
Page 361
4691
Q. But whither shall we flee, and what shall we do? R. 1. Flee to Jesus Christ, and accept of him in all his Offices.Q. But whither shall we flee, and what shall we do? R. 1. Flee to jesus christ, and accept of him in all his Offices.
np1 cc-acp q-crq vmb pns12 vvi, cc q-crq vmb pns12 vdi? np1 crd vvb p-acp np1 np1, cc vvi pp-f pno31 p-acp d po31 n2.
(41) application (DIV3)
865
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4692
Christ is ready to receive all Sinners that come to him, Joh. 6.37. Him that cometh unto me (saith Christ) I will in no wise cast out.
christ is ready to receive all Sinners that come to him, John 6.37. Him that comes unto me (Says christ) I will in no wise cast out.
np1 vbz j pc-acp vvi d n2 cst vvb p-acp pno31, np1 crd. pno31 cst vvz p-acp pno11 (vvz np1) pns11 vmb p-acp dx j vvn av.
(41) application (DIV3)
866
Page 362
4693
Go therefore to him with shame and sorrow for your original corruption and actual transgression;
Go Therefore to him with shame and sorrow for your original corruption and actual Transgression;
vvb av p-acp pno31 p-acp n1 cc n1 p-acp po22 j-jn n1 cc j n1;
(41) application (DIV3)
866
Page 362
4694
and throw your selves down at his feet, and resolve to take him on his own terms, in his Cross as well as Crown;
and throw your selves down At his feet, and resolve to take him on his own terms, in his Cross as well as Crown;
cc vvb po22 n2 a-acp p-acp po31 n2, cc vvb pc-acp vvi pno31 p-acp po31 d n2, p-acp po31 n1 c-acp av c-acp n1;
(41) application (DIV3)
866
Page 362
4695
as King to rule you, as well as Priest to die for you;
as King to Rule you, as well as Priest to die for you;
c-acp n1 pc-acp vvi pn22, c-acp av c-acp n1 pc-acp vvi p-acp pn22;
(41) application (DIV3)
866
Page 362
4696
and this is the way to find acceptance, and to get an interest in his person.
and this is the Way to find acceptance, and to get an Interest in his person.
cc d vbz dt n1 pc-acp vvi n1, cc pc-acp vvi dt n1 p-acp po31 n1.
(41) application (DIV3)
866
Page 362
4697
Now if you can get an interest in Christ, and obtain his favour, he will screen you from God's wrath.
Now if you can get an Interest in christ, and obtain his favour, he will screen you from God's wrath.
av cs pn22 vmb vvi dt n1 p-acp np1, cc vvi po31 n1, pns31 vmb n1 pn22 p-acp npg1 n1.
(41) application (DIV3)
866
Page 362
4698
For he hath born it himself on the cross, in behalf of poor Sinners. And 'tis he, that delivers from the wrath to come, 1 Thess. 1.10. 2. Pray for regenerating Grace. This is the remedy of corrupt nature.
For he hath born it himself on the cross, in behalf of poor Sinners. And it's he, that delivers from the wrath to come, 1 Thess 1.10. 2. Pray for regenerating Grace. This is the remedy of corrupt nature.
p-acp pns31 vhz vvn pn31 px31 p-acp dt n1, p-acp n1 pp-f j n2. cc pn31|vbz pns31, cst vvz p-acp dt n1 pc-acp vvi, vvn np1 crd. crd vvb p-acp vvg n1. d vbz dt n1 pp-f j n1.
(41) application (DIV3)
866
Page 362
4699
Original Sin lays a foundation for Regeneration, which is the cure of it. Joh. 3.3. Except a man be born again, he cannot see the kingdom of God.
Original since lays a Foundation for Regeneration, which is the cure of it. John 3.3. Except a man be born again, he cannot see the Kingdom of God.
j-jn n1 vvz dt n1 p-acp n1, r-crq vbz dt n1 pp-f pn31. np1 crd. c-acp dt n1 vbi vvn av, pns31 vmbx vvi dt n1 pp-f np1.
(41) application (DIV3)
867
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4700
Why so? Because all men by nature are corrupt and unclean, for that which is born of the flesh, is flesh, v. 6. And therefore persons must be born of the Spirit, they must be sanctified and made new creatures,
Why so? Because all men by nature Are corrupt and unclean, for that which is born of the Flesh, is Flesh, v. 6. And Therefore Persons must be born of the Spirit, they must be sanctified and made new creatures,
q-crq av? p-acp d n2 p-acp n1 vbr j cc j, c-acp cst r-crq vbz vvn pp-f dt n1, vbz n1, n1 crd cc av n2 vmb vbi vvn pp-f dt n1, pns32 vmb vbi vvn cc vvd j n2,
(41) application (DIV3)
867
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4701
or there is no going to Heaven for them. Now 'tis God is the Author of Regeneration.
or there is no going to Heaven for them. Now it's God is the Author of Regeneration.
cc pc-acp vbz dx vvg p-acp n1 p-acp pno32. av pn31|vbz np1 vbz dt n1 pp-f n1.
(41) application (DIV3)
867
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4702
'Tis not a fruit merely of our own endeavours; 'Tis not a work of Free-Will, or mens natural Powers, Joh. 1.13.
It's not a fruit merely of our own endeavours; It's not a work of Freewill, or men's natural Powers, John 1.13.
pn31|vbz xx dt n1 av-j pp-f po12 d n2; pn31|vbz xx dt n1 pp-f j, cc ng2 j n2, np1 crd.
(41) application (DIV3)
867
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4703
But of free Grace, for 'tis God is the giver of the new heart, Ezek. 36.26.
But of free Grace, for it's God is the giver of the new heart, Ezekiel 36.26.
p-acp pp-f j n1, c-acp pn31|vbz np1 vbz dt n1 pp-f dt j n1, np1 crd.
(41) application (DIV3)
867
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4704
Therefore he must be sought unto for it, as himself directs, v. 37. 3. Lastly, Resolve to lead a new life.
Therefore he must be sought unto for it, as himself directs, v. 37. 3. Lastly, Resolve to led a new life.
av pns31 vmb vbb vvn p-acp p-acp pn31, p-acp px31 vvz, n1 crd crd ord, vvb pc-acp vvi dt j n1.
(41) application (DIV3)
867
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4705
Do what you can, and this is the way to be accepted. There is a gracious promise, 2 Cor. 8.12. It shall be accepted according to what a man hath.
Do what you can, and this is the Way to be accepted. There is a gracious promise, 2 Cor. 8.12. It shall be accepted according to what a man hath.
vdb r-crq pn22 vmb, cc d vbz dt n1 pc-acp vbi vvn. pc-acp vbz dt j n1, crd np1 crd. pn31 vmb vbi vvn vvg p-acp r-crq dt n1 vhz.
(41) application (DIV3)
868
Page 363
4706
Though you can't quicken your dead Souls, and set up the new creature in you, yet you are able to do much toward it.
Though you can't quicken your dead Souls, and Set up the new creature in you, yet you Are able to do much towards it.
cs pn22 vmb|pn31 vvi po22 j n2, cc vvd a-acp dt j n1 p-acp pn22, av pn22 vbr j pc-acp vdi d p-acp pn31.
(41) application (DIV3)
868
Page 363
4707
You can read and pray, and attend on Ordinances. You can abstain from the outward acts of Sin;
You can read and pray, and attend on Ordinances. You can abstain from the outward acts of since;
pn22 vmb vvi cc vvb, cc vvi p-acp n2. pn22 vmb vvi p-acp dt j n2 pp-f n1;
(41) application (DIV3)
868
Page 363
4708
and reform your lives in many things, as Herod did, Mar. 6.20. God's ordinary concurrence is sufficient for this.
and reform your lives in many things, as Herod did, Mar. 6.20. God's ordinary concurrence is sufficient for this.
cc vvb po22 n2 p-acp d n2, p-acp np1 vdd, np1 crd. npg1 j n1 vbz j p-acp d.
(41) application (DIV3)
868
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4709
And if you do the best that you can, God will not be wanting.
And if you do the best that you can, God will not be wanting.
cc cs pn22 vdb dt js cst pn22 vmb, np1 vmb xx vbi vvg.
(41) application (DIV3)
868
Page 363
