Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	adam_n	eat_v	forbid_a	3,497	5	11.6458	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78214	The practical Christian: or, A summary view of the chief heads of practical divinity in order to the begetting, preserving, and increasing the life and power of godliness in the hearts and lives of professors; laid down in a plain and succinct manner, by way of meditation. Drawn up, and principally intended for the use and benefit of the citizens of Exeter; and especially those that were his peculiar flock. By J.B. once their pastor.	Bartlet, John, fl. 1662.	1670 (1670)	Wing B983A; ESTC R229515	180,069	335

barely speak the Word Let there be Man but they consulted together saying Let Vs make Man Gen. 1.26 Not that God needed it but to shew that He intended to make Man a more excellent Creature than the rest 2. He not only consulted about the making Man but He put his hand to it for he formed Man of the dust of the Earth and breath'd into him the breath of life Gen. 2.7.22 Thirdly Meditate on the excellent ends wherefore God made Man namely to contemplate those glorious Excellencies of his which shine forth in the work of Creation and shew forth to others the glory that is in them to be quickned by it to serve him in all and for all and that he might be for ever happy in communion with Him and injoyment of him in all Prov. 16.4 Isai 43.7 Rev. 4. last 1 Cor 6. last The serious meditation of these things will cause us to admire and adore Him in what he hath done for man and to say with David Lord what is man c. Psal 8. Fearfully and wonderfully am I made O how precious are the thoughts of thee Psal 139. This also should bequicken Man to serve Him cheerfully in all and for all that should make all for us and us for himself or else will shame and confound us at the last that all his Creatures should serve him better by the very instinct of nature than we by the instinct of grace Sect. 2. Secondly To meditate on the cursed Estate of Man by transgression and here to meditate on these two things the Causes of it and the Consequences of it First The Causes of it and these either External or Internal 1. External and here First The efficient cause the Devil the Devil having fallen himself from God by his disobedience out of enmity against God and envy of Man's happy condition vehemently desir'd and endeavour'd the fall of Man that so he might have the more company both in sin and punishment whence our Saviour stiles him a Lyar and a Murderer from the beginning Joh. 8. And Peter tells us He walks up and down like a roaring Lyon seeking whom he may devour 1 Pet. 5. The 2d outward cause was Instrumental viz. the Serpent Gen. 3.1 Q. But could a Serpent speak A. It was not the Serpent but the Devil in the Serpent therefore call'd the old Serpent Rev. 20. Q. But why did he make use of the Serpent rather than any other Creature A. 1. Because of his subtilty the Serpent being more subtil than any other Beast of the Field 2. In respect of his activity to move up and down more nimbly and creep in and out of the Garden unseen of Adam who was the keeper of it Q. But why did not Eve fear and mistrust the Serpent and the Devil in it A. 1. she fear'd not then because she had no sin then and there was no enmity then between Man and the Creature 2. She did not mistrust any mischief because it is probable she was ignorant of the fall of the Angels had she known it she would have watcht more narrowly against him Q. What may we learn here that the Devil made use of the Serpent because of his subtilty A. If there be any Person or gift more excellent than other the Devil will be sure to make use of it for the doing more mischief as he did of the Scribes and Pharisees and the Rulers of Israel because they were more learned and honourable Joh. 7.48 49. And therefore the greater any Man's parts and place is it should be his wisdom to be the more watchful against Satan and cause him to abuse them to the dishonour of God the wronging of others and the wounding of his own Soul Secondly For the internal and principal cause of Man's Fall that was the abuse of his own free-will because he freely and voluntarily transgressed and broke God's Commandment in eating the forbidden fruit Gen. 2.17 Eccl. 7. last Therefore God no way accessary to it nor could be the Author of it as some wicked ones have thought and taught for God used all means both before and in his Creation to prevent it as in his making him after his own Image and endowing him with knowledge and power to do what he requir'd and in that he immediately instituted a Sabbath to put him and keep him in remembrance of his dutie to God therefore every man to justifie God and condemn himself Secondly To meditate on the Consequents of the Fall which is Sin and the Curse By our first Parents disobeying the command of God in eating the forbidden Fruit there followed the curse of God upon Adam and all his Posterity and this Curse it comprehends under it three things Guilt Filth and Punishment every Son and Daughter of Adam came in guilty of that first sin as you may see cleerly Rom. 3.9.19 Especially Rom. 5.12 17 18 19. Q. And how so When as they were not then born Is it Justice in God to punish all for one Man's offence A. Yes 1. Because Adam's sin was not peculiar to his Person but common to all Man-kind Adam sustaining the place not of a private but a publick Person he was the Father and Root of all Man-kind and receiv'd whatsoever good he had not only for himself but all his Posterity Had he stood in obedience he and his had continued in that blessed Estate wherein they were created but now falling from that by his Rebellion he brought the Curse upon himself and all his Posterity Divines illustrate it thus In Murder though the hand only kill yet the whole Man becomes guilty In a Parliament what 's done by the Knight of the Shire or the Burgess of a City is said to be done by all that made choice of them When a great Person commits Treason he doth not only disinherit himself but his posterity the consideration of this should cause every one to take to heart that first sin and humble himself before the Lord under it That you maybe the more effectually humbled under it 1. To consider of the greatness of that first sin how-ever it may seem a small matter in the eye of carnal reason to eat a little forbidden fruit yet as one truly Peccare in minimo peccatum non minimum To sin this did so much the more aggravate their sin that they would offend so great and good a God for so small a matter that when God had given them liberty to eat of all other Trees in the Garden yet they would not deny themselves in this one besides this first sin is that contains in the bowels of it may other crying sins as Apostasie Infidelity Curiosity Blasphemy Pride Presumption Murder c. In a word was the cause of all other sin and misery upon the Creature and of the Damnation of all Souls that have been are or shall be damned and therefore we have every one great and continual cause of humbling and abasing our selves before the

Lord under the consideration of it Secondly As there followed guilt so filth or the defilement of the whole Man with sin original and actual and here to meditate what these are and what special things in them are to be meditated on for the humbling of our Souls and the keeping us from closing with Temptations to them First What sin is viz. The transgression of the Law of God either revealed in the Word 1 Ep. Joh. 3.4 or written in the heart Rom. 2.14 15. and here about sin to take notice and meditate on the ugly filthy hurtful hateful nature of it 1. For the ugly nature of sin it is not only evil but the worst of all evils and the cause of all other evils that it is most contrary to God's most Holy Nature that which made the Devil a Devil and Hell to be Hell without which the Devil would be a blessed Angel and Hell would be Heaven that also that could not be expiated and done away by the death and blood-shed of all the Creatures but only by the precious heart-blood of the Lord Jesus Christ Secondly Meditate on the filthy nature of it as it is compar'd to the Excrements of Man Isai 4.4 and called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Excrement of Excrements or superfluity of naughtiness James 1.21 yea not only filthy in the concrete but filthiness it self in the abstract 2 Cor. 7.1 Q. But how doth this appear A. In that it defiles a man in all and all to him 1. It defiles him in all every faculty of Soul every power of Body Mat. 15.19 20. whence Solomon calls the sinner a loathsome Person Prov. 15.3 because sin is that which makes him loathsome to all to God and Man and Himself 1. To God Zach. 11.8 my Soul loatheth them 2. Loathsome to Men especially good Men Psal 15.4 Prov. 29. last Isai 66.24 3dly That which makes men loathsome to themselves when God once opens their Eyes to see it and brings them home to himself by Repentance Ezek. 36.31 Job 42.6 Rom. 6.21 Secondly As it defiles a Man in all so all to him all his Relations all his Enjoyments all his Actions natural civil religious Titus 1.15 To the impure all things are impure the Word is a killing Letter the Sacraments Seal up Damnation in short of so defiling a nature as all the Water of the old World could not wash away the stain of it nor all the Fire of the last Judgment and of Hell will be able to burn up the dross of it Thirdly Meditate on the hateful nature of sin how hateful it is to God and good men 1. To God it is the only object of his hatred he hates nothing but as it is sinful not the Devil but only as sin made him a Devil 2. That it is so hateful to God appears in that he hates it where-ever he sees it Even in his own Son who knew no sin yet because he took our sin upon him he so manifested his hatred of it as he would not spare the severe punishment of it in him because the Creatures could not strike a stroke hard enough he was pleas'd to bruise him Isai 53.16 and to lay upon him the fierceness of his wrath Lament 1.12 Secondly As hateful to God so to all good men Psal 139.21 Do not I hate them O Lord that hate thee search me and try me c. Psal 119.128 I hate every false way the Martyrs so hated sin as they chose rather to burn at the Stake and undergo any torment than give way to any sin Anselm Arch-Bishop of Canterbury was wont to say that if he saw Hell on one side and sin on the other and he must of necessity choose one he would rather choose Hell without sin and no wonder for where there is no Sin there is no Hell Fourthly On the hurtful nature of sin this appears 1. In that it is the greatest Enemy to God to Christ to the Spirit to Us 1. To God it 's that which seeks to un-Throne Him and un-God Him and there is no true and loyal Subject but will endeavour the death of him that seeks the death of his Soveraign Lord and King Secondly The greatest Enemy to Christ that which brought him from Heaven to the Cross made Him sweat Blood under the apprehension of his Father's wrath due to him and to cry out on the Cross to the amazement of Heaven and Earth My God my God why hast thou forsaken me Thirdly The greatest Enemy to the Spirit of God that which quencheth and grieveth and vexeth and resists him makes him to leave his Habitation and when he goes out the Devil comes in with seven worse Spirits than ever Mat. 12.45 Fourthly The greatest Enemy to Us that which deprives us of all good Isai 59.2 and exposeth us to all evil Rom. 2.8 9 10. pulls down all manner of Judgments on Persons Families Towns Cities Kingdoms Countreys Prov. 8. last Rom. 1.16 Eph. 5.5 That which makes every man to come in with a Cry and go out of the World with a Groan So much of Sin in general Secondly For Original sin that you may be effectually humbled under it to take notice of and meditate on these things 1. What it is 2. The several Titles given to it with the Reasons of them 3. The Parts of it 4 The extent of it And 5. The fruits of it First What it is for the understanding of this you are to Note that Original sin is taken either actively or passively First Actively for the sin of Adam in eating the forbidden fruit and is call'd by Divines Peccatum Originans the beginning-beginning-sin or the sin giving a beginning to all other sins Secondly Passively for the corruption of nature flowing from that first sin of Adam and is call'd Peccatum Originatum or sin taking a beginning from that first sin of Adam and this is that which we are to speak unto and may be described thus A privation of Original righteousness and a depravation of the whole Man with unrighteousness Justly deriv'd from the loins of our first Parents unto all their Posterity by reason whereof every Man and Woman is conceiv'd and born in sin brings into the World with them the Seeds of all sin is inclin'd to all evil and averse to all that is good 1. There is a deprivation of Original righteousness wherein Man was created Rom. 3.10 There 's none righteous no not one Secondly A depravation of the whole man with unrighteousness Gal. 3.22 The Scripture hath concluded all under sin not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Men but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things in man for the word is in the Neuter Gender and it is further evident by the Apostle's Prayer for Universal Sanctification 1 Thes 5.23 Implying an Universal Corruption Thirdly I say justly deriv'd from the Loins of our first Parents to all their Posterity as you may see Gen. 5.3 Adam begot a Son in his own likeness that is