Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	dead_a	death_n	quicken_v	3,267	5	10.4250	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53117	The fall of man by sinne delivered in a sermon preached at the late solemne fast, Aug. 28, 1644 : wherein these three positions are briefly handled : 1. That all men are miserably fallen from God by sin, and are in a lost condition, 2. That we must see ourselves thus fallen, and utterly lost in ourselves, before we can convert and turn to God by repentance, 3. That formes of prayer may, in some cases be lawfully and warrantably used : published at the request of that truly religious and vertuous gentlewoman, mistris Elizabeth Barnham, wife to the worshipfull Robert Barnham, Esq. / by William Newport, Preacher of the word at Boughton Monchelsey in Kent.	Newport, William, Preacher of the word at Boughton Monchelsey in Kent.	1644 (1644)	Wing N940; ESTC R3278	14,865	30

THE FALL OF MAN BY SINNE Delivered in a SERMON PREACHED AT THE LATE SOLEMNE Fast Aug. 28. 1644. WHEREIN THESE THREE Positions are briefly handled 1 That all men are miserably fallen from God by sin and are in a lost condition 2 That we must see our selves thus fallen and utterly lost in our selves before we can convert and turne to God by repentance 3 That formes of Prayer may in some cases be lawfully and warrantably used Published at the Request of that truly religious and vertuous Gentlewoman Mistris ELIZABETH BARNHAM wife to the Worshipfull ROBERT BARNHAM Esq BY WILLIAM NEWPORT Preacher of the Word at Boughton Monchelsey in Kent Imprimatur JOHN DOWNAME LONDON Printed by L. N. for Richard Wodenoth and are to be sold at his shop at the signe of the Starre in Corne-hill 1644. THE FALL OF MAN BY SINNE HOSE 14.1 2. 1. O Israel returne unto the Lord thy God thou hast fallen by thine iniquity 2. Take with you words and turne unto the Lord say unto him take away all iniquity and receive us gratiously IN the three first verses of this Chapter the Prophet exhorts the men of Israel to repentance First Moving them to the duty verse 1. Secondly Prescribing them the manner how they should performe it verse 2 3. In the former we have first the duty to be done to turne to the Lord their God Secondly an argument to move them to it taken from their misery in continuing in their sinnes Thou hast fallen by thine iniquity Of the duty something already A few words now of the Argument to move them to it taken from their misery by sin Thou hast fallen by thine iniquity here is not a word that hath any difficulty in it The metaphor is taken from blind men that walke in rough places that stumble and fall to the breaking of their bones yea to the losse of their lives The condition of these men is the condition of us all wee have all stumbled by sinne and plunged our selves into a bottomlesse gulfe of misery and destruction From hence we may conclude two things 1. That all men are miserably fallen from God by sin and are in a lost condition 2. That we must see our selves thus fallen and utterly lost before we will convert and turne to God by repentance For this cause the Prophet here shewes them their misery in this regard when he moves them to this maine duty Concerning the former that wee are all fallen from God and are in a lost condition There is a two-fold fall First a corporall fall such was that of Mephibosheth 2 Sam. 4.4 and such was Abners fall by the hand of Joab 2 Sam. 3.38 Secondly there is a spirituall and metaphorical fal and such was the fal of those Israelites and is the fal of us al as we are in nature And this fal is either into sin A Bishop must not be a novice lest being lifted up with pride hee fall into the condemnation of the devill 1 Tim. 3.6 that is into that sinne for which the devill was condemned They that will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in destruction and perdition 1 Tim. 6.9 Or else secondly into punishment and misery by reason of sin Prov. 24.16 A just man falleth seven times and riseth againe but the wicked shall fall into mischiefe Into both these we are all falne both into sin and into misery by reason of sinne Into sin Rom. 3.10 There is none righteous no not one there is none that understandeth or seeketh after God they are all gone out of the way they are together become unprofitable there is none that doth good no not one Verse 23. All have sinned and come short of the glory of God And as into sin so into misery by reason of sin we are all falne as we are all by nature dead in sinne so we are all children of wrath Ephes 2.1 3. The wages of sinne is death Rom. 6. ult Of death there are three sorts spirituall temporall and eternall all these we have contracted by our fal into sinne And therefore this our fall is not like that of Mephibosheth who got onely a lamenesse by his fall nor like that of Eutichus who though he fel from the third loft yet had his life in him Act. 20.10 but like the fal of Abner who died in his fal and like that of Jezebel who being throwne out at a window had her braines in her fal dashed out and being sought for burial had nothing found of her but her skull and her feet and the palmes of her hands 2 King 9.35 1. By this fal we have contracted spiritual death the death of our soules And you being dead in your sinnes and the uncircumcision of your flesh hath hee quickened Coloss 2.12 And it appeares that we are al thus spiritually dead in that wee are al by nature deprived of al spiritual sense As first of spiritual sight Revel 3.17 And knowe it not that thou art wretched and miserable and poore and blind The condition of him Joh. 9. is the con●ition of us al wee are al borne blind 1 Cor. 2.14 True 't is some notions of a deity and of right and wrong we have to maintaine humane society and to leave without excuse but these are as I conceive Onmes natura surdi coeci donec aures corda spiritu Dei aperiantur perforentur Pareus in loc no reliques of Gods Image but reimpressions for by nature the whole frame of mans heart is only evill Gen. 6.5 Secondly Of hearing wee have no eares spiritually to heare that is so as to learne and obey unlesse God give them us Deut. 29.3 Matth. 13.9.13 Who hath eares to heare let him heare Loquitur de auribus cordis non corporis He speakes of the eares of the soule not of the body Thirdly Of Relish for wee have no more relish of divine things then hath a dead man of dainties Rom. 8.5 They that are after the flesh do savour or relish the things of the flesh and they that are after the spirit the things of the spirit We find no more savour in prayer reading Sermons then relish in the white of an egge Job 6.6 or then a dead man in his meat Fourthly Of Feeling pricke a living man but with the least pin and hee will start but potch a dead man with knives stab him with daggers or lay the waight of a mountaine upon him and hee feeles nothing and so dead are we naturally in our sinnes that let them make never so deepe gashes in our soules we feele them not yea though whole mountaines of iniquity lay on us wee are not sensible of them wee are by nature past feeling Ephes 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have stone in our hearts yea our whole hearts of stone and are not pained with them Ezek. 36.26 2. Dead men are deprived of the faculty of speaking so wee cannot

speake the language of Canaan Isa 19.18 wee cannot speake in a spiritual manner either in prayer to God or by instruction or comfort to the edification of our brethren 3. Dead men have no faculty locomotive they move no further then moved no more can wee move spiritually in the worke of God we can do nothing that hath all the ingredients of a good worke in it Moral workes may be done and the carkas of spiritual ones may be produced as wee may come to Church heare after a sort and seeme to joyne in prayer but all this without heart spirit and life Clockes and jackes move but not from internall principles of life but onely from externall movers weights and springs and so may we when in nature and therefore when our plummet is downe when our outward incentive is removed and wee have our ends wee shall give over moving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seorsim a me Bez. Without me or severed from me saith our Saviour yee can do nothing Joh. 15.5 4. Dead carkasses rot and stincke and so are loathsome to mens nostrils we naturally rot and stinck in the grave of our sinnes so that wee are hatefull to the nostrils of the Almighty yea our best workes are loathsome and abomination unto him Isa 1.13 15. 2. As by sinne we have falne so as to deprive our selves of spiritual life and bring death on our soules so by it wee deprive our selves of corporal life too and make our selves lyable to bodily death Rom. 5.12 By one mans disobedience sinne entered into the world and death by sinne and so death passed upon all men because all have sinned Rom. 8.10 If Christ be in you the body is dead because of sinne that is liable to death through sin Yea this our fall makes us lyable to al these afflictions and miseries that we endure which are preambles to and pieces of this death and are called death in some places Exod. 10.17 Take away from mee this death only saith Pharaoh concerning the plague of the Locusts And all the judgements of famine sword pestilence consumptions and agues are fruits of this our fall and sinne Lev. 26. Deut. 28. 3 By this our fall we have deprivid our selves of eternal life and have made our selves lyable to everlasting death and destruction and this stands of two parts the privative and the positive of the punishment of losse and of the punishment of sense The privative part of it or the punishment of losse is the want of the beatificall vision and happy fruition of the glorious God-head for evermore which is thought by Divines to be greater then that of sense or feeling because this is the losse of an infinite good whereas that is only the tollerance of a finite evil If the want of Absolons enjoyment of the society of his earthly father for a time were so great a punishment as to move him rather to desire death then life on those termes 2 Sam. 14.32 What then is the want of the presence of our heavenly Father for evermore Christ shall say to all unregenerate ones at the last day Depart from mee I never knew you Mat. 7.23 Mat. 25.41 Depart from me yee cursed The positive part or punishment of sense are exquisite torments both of body and soule in all the faculties of the one and members of the other Which in Scripture are sometimes called outer darknesse sometimes the worme that dieth not Matth. 25.30 and sometimes the fire that shall never be quenched Marke 9.46 and by many other such fearfull names as are enough to strike terrour and amazement into the hearts of the most presumptuous sinners if they had any sense in them What the miserable condition of those that suffer them is wee may partly see by the earnest request that the rich man in the place of these torments made to Abraham And he cryed and said Father Abraham have mercy on me and send Lazarus that he may dip the tip of his finger in water and coole my tongue for I am tormented in this flame Luk. 16.24 The tip of his finger either to shew that the torments of hell do make the damned speake foolishly for else why not a pale-full aswell as a drop or else to shew that they would be glad of the least mitigation of ther paine Thus we see how we have falne to the losse of life spiritual temporal and eternall Quest. If inquiry be made how it comes to passe that we thus fal to our utter undoing without infinite mercy Answ I answer that this our fal is caused by the fal of our first parents in eating the fruit of the forbidden tree Our sinne and misery ariseth from their sin both imputed and imparted 1. Imputed for Adam and Eve were common persons they sustained the person of all their posterity whiles they stood we al stood with them when they fel we al fel with them As Levi paid tythes to Melchizedec in Abraham being in his loynes Hebr. 7.9 10. So we al sinned in Adam being in his loynes Rom. 5.18 19. Therefore as by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men to the justification of life For as by one mans disobedience many were made sinners so by the obedience of one many shall be made righteous Christs righteousnesse and obedience is ours by imputation therefore so is Adams sin and disobedience In this sin was the confluence of all sins First Infidelity and unbeliefe Secondly unthankfulnesse for their happy estate Thirdly Idolatry in desiring to deifie themselves to make themselves like God Fourthly Contempt of God and rebellion against him Fifthly Murther yea Parricide in killing themselves and all their posterity Adam was Parricida antequam parens Sixthly Intemperance and wantonnesse in that all the fruits besides would not serve their turne but they must needs have that for their lust Seventhly Theft in seazing on that which was none of their owne without the owners leave Eighthly there was an assent to the false testimony of the Devil Ninthly an ambitious desire of an higher dignity then God had given them yea of the glory that belonged only to himselfe And therefore they erre that thinke there was nothing but intemperance and pride in it Now al these sinnes of theirs folded up in one are justly devolved upon us their posterity and imputed unto us 2. Imparted and thus we came by that original filth that pollutes both soule and body viz. by propagation from our first Parents Behold I was shapen in iniquity and in sinne did my mother conceive mee Psal 51.5 This original sin the Apostle demonstrates à posteriori from the death of those children that never committed actual transgression Rom. 5.14 Neverthelesse death reigned even from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression They dyed therefore they sinned but they sinned not actually