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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	pray_v	prayer_n	13,124	5	6.7659	4	true

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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

but argue a quick apprehension and nimble expression c. no doubt but he that askes them the same may aske them with as much earnestnesse and as good an affection as the other Our Saviour in his agony said Father if it be possible c. and went again and again and used the same words Matth. 26.49 Not that he that was the eternal Word of the Father wanted variety of words to expresse himself but for our example to shew that wee may even with zeale and earnestnesse aske the same things again and again in the same words Howbeit for a Christian to be absolutely word-bound to be tied so to anothers forme or his own that he hath no liberty to vary in any expression is a great bondage and deading to his spirit and may occasion a great deale of meere formality in prayer But now when a Christian hath need to aske some speciall mercy either in his own behalfe or the behalfe of his neighbour or in the behalfe of the whole Church of God or when he receives some new mercy There is no question but he is to aske the one and to give thankes for the other in new expressions This therefore is that which I determine viz. that weak Christians may use forms as helps to their infirmity until they gather more strength and that then they are to lay them aside as a lame man his crutches when hee is recovered his lamenesse And as for those that are better able they may aske those things they daily need in the same words and give thankes for those things they daily receive in the same expressions so that they looke that they bee not meerely formall in what they do and that otherwise every growne Christian is to vary as his occasions do vary Harris in his Quaeries and cases touching theory and practice of Prayer And this is the sentence of one of our Divines of that Assembly that comes behind none of them as I suppose for learning naturall abilities or grace Vse 1 This blames therefore two sorts of men 1. The Anabaptists and those of the Seperation that condemne not only corrupt formes but all formes of prayer holding the use of them to be a meere superstitious will-worship for they say it is not to pray in the spirit and if the formes bee composed by others that it is to worship God by mens inventions Of whom I would know whether the godly Jewes using this forme prescribed by the Prophet with a good heart did pray in the spirit or no I hope they will not deny it Next I would know by whose invention they worship God when they conceive a prayer If they shall say that 't is by the invention of the Spirit of God that is the opinion of the Entheusiasts which look to have the Spirit put words into their mouthes which is as much as ever it did for the Prophets and Apostles whereas the Spirit in ordinary times such as ours only stirs up holy desires in the soule the formation of these desires into verball petitions depends upon mens naturall abilities as we may see by every dayes experience Rom. 8.2 The spirit helpeth our infirmities with sighs and grones not with words and phrases There are that looke for all those gifts now that the eminentest in the Apostles times had viz. That their sonnes and their daughters shall prophesie that their old men shall dreame dreames and that their young men shall see visions Joel 2.28 I am confident that many both old and young in this age dreame more dreames and divulge them too then tend to the glory of God or the good of his Church But why doe not these and their children undertake to foretell things to come too as Agabus and others did in the Apostles times If they cannot do that I le ne're beleeve they can speak by the spirit of prophesie Besides what do these men think of all those formes of prayer mentioned before used by Moses Christ and his Apostles Object Reading and praying bee two things therefore a man cannot doe both at once reade a forme and pray too Answ I deny the consequence they are two such things as may well enough goe together A man may sing and pray and therefore no doubt he may reade and pray too The modulation of the voice in singing is as likely to take off the heart from the matter as the use of the eye in reading 2. Some formalists thinke that nothing can be done without formes and therefore when they are in any distresse presently they mumble over the Lords Prayer or some other that they have learnt by rote without any understanding or heart at all These are just like our foolish Papists that use their prayers in all temptations and afflictions as charmes and spels to remove the evils from them This is only to take the Lords Name in vain to abuse his Titles and his Word and to provoke him to more wrath and indignation against them Though I like not the former yet I like these you must thinke worse by many degrees the former have some good-wil to Religion though mis-led but these are grossely ignorant and dangerously hypocriticall for they draw neere to God with their lips and honour him with their mouthes when their hearts are not with him Let mee exhort those that in regard of knowledge and utterance cannot pray without the help of a forme to labour to get good and wholesome formes and to make use of them we see that the use of them in this case is warranted But let such take these two cautions along with them 1. Let them look that they be not meerly formall in what they do in this kind And therefore they should get them such formes as they understand and must when they have them looke that they utter them with an apprehension and feeling of their own wants in every petition and with an earnest desire to have them supplyed 't is the understanding and the fervent prayer that prevailes with God 1 Cor. 14.15 16. James 5.16 2. Let them not rest upon forms thinking they doe enough because they make use of them and pray by them but let them resolve to use them only as helpes to their dulnesse and incapacity for a time with a purpose to lay them aside when they shall through Gods grace and their earnest endevours get more knowledge and better abilities And therefore they yea all of us should be much imployed in searching out our own wants and in the study of the holy Scriptures that in the one wee may find matter of Prayer and in the other we find out fit words and phrases to expresse our selves in that variety of occasions that wee shall meet withall in the many turnings and windings of our lives He that takes this course with a resolution through Gods assistance to get ability in this kind will find a great deale of comfort in it and get that ability to speak in prayer pro re nata as doth almost as much excell formes as a living man doth a dead cakasse FINIS

therefore they were guilty of original sin Looke as ignoble and leprous parents beget none but ignoble and leprous children and as of serpents can come nothing but serpents so of polluted parents come onely polluted children for who can bring a cleane thing out of an uncleane not one Job 14.4 And this originall filth is called sometimes Lust Rom. 7.7 sometimes the law in the members vers 23. the body of sinne vers 24. and the old man Ephes 4.22 And this is the sourse and fountaine of all our actuall sins and cause of all our fals Let no man say when he is tempted I am tempted of God for God cannot be tempted with evill neither tempteth he any man But every man is tempted when he is drawne away of his owne lust and entised Then lust when it hath conceived bringeth forth sinne and si●● when it is finished bringeth forth death James 1.13 14 15. Many put their greatest miscarriages upon the devil the devil owed them a shame and now he hath payed them when as the chiefe cause of all our fals lyes in our own hearts The devill can but suggest and sollicit he cannot compell us to sin if he did not plow with our owne heifer work on our own corruption he could do us no hurt And so long as this seed of all iniquity remaines in mens hearts they would commit sin if there were no devill to tempt them to it Vse 1 This informes of two things 1. Since we have falne and so falne as hath been shewed by our sins this discovers to us our great misery by reason of sinne and iniquity We have falne by it to our undoing to our destruction from God from blisse to misery falne not only to the breaking of our bones with David but to the breaking of our necks with Iezebel faln so as that wee have lost life spiritual life eternal by our fal and are in a lost dead and undone condition without infinite mercy We have deprived our selves of all ability to serve our God and have made our selves slaves to the devil We have made our selves children of wrath and fit for nothing but to fry in hell for all eternity We have plunged our selves from the top of our felicity to the gulfe of endlesse misery We think them unhappy that fall from honor to contempt from wealth to beggery O how unhappy are wee that have falne by our sins from God to the devil from the highest blisse to the lowest infelicity And in this case we are not able to helpe our selves nor to desire helpe nor to see our selves to want helpe unlesse God be pleased to give us eyes Few men though they are thus falne and thus miserable wil be brought to believe it 2. This shewes against the patrons of Free-will and universall grace that man hath no power to see light when presented to him unlesse God give him eyes no power to believe in Christ and to embrace him unlesse God give him an heart no power to do any spirituall work unlesse God give life strength and ability Rom. 7.18 I know that in me that is in my flesh dwelleth no good thing Hence David prayes for the opening of his eyes Psal 119.18 Lord open thou mine eyes that I may see the wonders of thy Law And Saint Paul desires light from God in the behalfe of the Ephesians That the eyes of your understanding being enlightened yee may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints Ephes 1.18 And so for the Colossians he prayes That they might be filled with the knowledge of Gods will in wisedome and spirituall understanding Coloss 1.9 And he shewes us that the act of beleeving is Gods gift To you it is given not only to beleeve but likewise to suffer for his sake Philip. 1.29 And that the will to any good is wrought in us by God himselfe 'T is God that workes in you to will and to doe of his good pleasure Philip. 3.13 Not that God doth force the will for then 't were no will but that he doth sweetly incline it ex nolentibus volentes facit of unwilling hee makes us willing to repent beleeve and obey The will is free from coaction or impulsion but not from servitude Men in state of nature sinne freely that is to say they are not constrained to it and yet they sin necessarily too for they cannot doe any thing without sin Quest. But is God just then in punishing men that sin necessarily so that they cannot avoid it Answ I do not say that men are necessitated to commit every particular sin that they are guilty of for from outward acts of sinne and uncleannesse men in state of nature have power to abstaine but this is that which I affirme that they can doe nothing but either materially or formally 't is a sin for they are out of Christ and therefore must needs faile in every act either in matter manner or end Neither can God be charged with injustice in punishing wicked men that sin necessarily because they have voluntarily lost their liberty and drawn this necessity of sinning upon themselves God made us free-men wee made our selves slaves Eccles 7.29 Vse 2 Since we are thus dangerously falne we should be exhorted to labour to rise again by repentance and by faith in Christs bloud This is the Prophets inference here O Israel returne to the Lord thy God for thou hast falne by thine iniquity Since thou hast falne from God by sin therefore returne to him againe by repentance And this wee are moved to on the same ground by the Apostle Ephes 5.14 Awake thou that sleepest stand up from the dead and Christ shall give thee light And Christ himselfe hath the same inference in his Epistle to the Church of Ephesus Remember from whence thou art falne and repent Revel 2.5 Object But possibly you will say What would you have dead men doe if our fall be such that wee have spiritually slaine our selves by it how can wee raise our selves from this death to life by repentance Answ 1 Though of your selves you cannot repent or beleeve yet you can come to the Word which is the instrument to worke faith and repentance to convert you from sin to God the Law of God is perfect converting the soule Psal 19.7 The Gospell preached is Gods mighty power to salvation Rom. 1.16 Saint Paul was sent to the Gentiles To turne them from darknesse to light from the power of Satan unto God Act. 26.18 And therefore we should settle our selves under the meanes and bring tractable hearts with us willing to be new formed and new moulded by this Word 2. We should pray to Christ to enliven us by his Spirit for al spiritual life comes from him Hence he is called the life Joh. 14.6 the life causally because he breathes the breath of spiritual life into the soules of his at their regeneration as he did

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