Body of Divinity, Book 4 · Chapter 2
CHAP. II. What Original Corruption is.
THese names are given to Orignall sin in Scripture. It is called sin, Rom. 7. 8.Hoc verbum in Scripturis non habetur, neque in patribus vetustissimis, sed res ubique tamen in Scripturis occurrit, Gen. 5. 2. & Joan. 3. 6. Et patres vocabulis usi sunt ejusdem significationis. Augustinus ut haberet certum aliquod in quo Pelagianis resisteret, Originale passim nominavit. Unde hoc nomen doinceps in Ecclesia frequentatura est. Whitakerus de peccato originali. l. 1. c. 4. Peccatum originis s…u originale peccatum Augustinus constanter & ferre ubique ita appella…, non ab origine humanae naturae, sed cujusque personae. Chemnit. Originale dicitur, non quòd …ons & origo peccatorum sit (quanquam omnia in nobis peccata ex hoc fonte aut potius sentin… hac fluant) sed quia propagatione perpetua atque haereditaria nostram naturam maculavit, atque in nobis statim, ut primum homines sumus, insedit, atque in nos naturae & originis instinctu ac lege derivatum est, ut non nisi peccatores & silii irae nascamur. Whitakerus ubi supra. Originale peccatum potest vel ad causam comparari à qua contrahitur, vel ad effectum, vel ad subjectum, si ad causam, vel ad propinquam, sic peccatum originale dicitur quia à partente contrahitur, vel immediatam, & sic dicitur lex carnis quia à carne contrahitur. Si ad remotam, dicitur languor naturae. Si autem comparatur ad effectum, vel erit hoc prout est in dispositione remota, & sic dicitur concupiscibilitas; vel prout in propinquiori, & sic vocatur fomes: vel prout in propinquissima, & tunc vocatur concupiscentia. Si verò comparetur ad subjectum, tunc vel comparabitur ad rationem, & sic dicitur tyrannus, vel ad naturam, & sic dicitur lex naturae: vel ad carnem, & sic est lex membrorum. Raymundi Pugio fidei adversum Judaeos part. 3. Dist. 2. c. 6. Peccatum originale dicitur, ratione habita originis nostrae à generatione, potius quam respectu originis in Adamo, quamvis nec haec omninò excludatur, distinguunt aliqui originans, quod fuit peccatum in Adamo, & originale, vel originatum: inde in nobis duplex est origo naturae nostrae humanae, eaque arcessitur ab Adamo, & hominis cujusque personae in individuo singulari; eaque arcessitur ab Al…. Hoornbeck. Anti-Socin. l. 3. c. 3. Sect. 61. The sinning sin, Rom. 7. 13. Sin that dwelleth in us, Rom. 7. 20. Sin that doth easily beset us, Heb. 13. 1. The body of sin, Rom. 7. 23. A law in the members, and the body of death, Rom. 7. 24. It is also called flesh, Joh. 3. 6. Rom. 7. 5. The old man, Rom. 6. 6. Ephes. 4. 12. Col. 3. 9. The law of sin, Rom. 7. 25. The wisdom of the flesh, Rom. 8. 6, 7. The law of sin and of death, Rom. 8. 2. The plague in ones own heart, 1 King. 8. 38. The root of bitternesse, Heb. 12.
It is called by the Fathers, Original sin.
It is not a meer want of Original righteousnesse, carentia justitiae originalis debitae in…ss…. The Papists make Adam fallen to be the man in the Gospel that was wounded as he was going to Iericho, by theeves, and lay half dead. The scope of that parable is to teach who is to be accounted our neighbour. Our nature is not only void of Gods image, Romans 3. 12. but fertill of all evil, Genesis 6. Psalm 14. & 53. Acts 13. 10. Ephesians 4. 19. It is hard to determine what kinde of positiveness can be in sinne. There are two kindes of privations, 1. Simple, which doth meerly deprive, as darkness doth light. 2. Compound, which besides the meer privation includes the contrary form, privatio male disponens; as sickness, besides the meer privation of health, includes the humours abounding. Health is affectus corporis ad actum benè agendum, disease is the contrary.
We call it positive, because the Scripture describes it by habitual deprivation,Malum hoc originale nomen suum habet vel ratione inherentiae, & à modo inessendi, quia ab ortu nobis inest, Adeo ut mali sumus pene priusquam sumus. Vel secundò potest dici originale ratione efficientiae, quia ipsa haec culpa est radix & origo unde reliqua mal… infausto ortu enascuntur. Vel tertiò ratione termini, nempè boni privati, prout est privatio justitiae originalis debitae inesse. Et ut mihi videtur, causa primaria & principalis cur hoc malum dicatur originale, est haec ultima. Barlow Exercit. 2. Malum originale duo includit, defectum justitiae originalis, & affectum pravum, quod communiter asserunt non solum Pontificii varii, s…d & Reformati. Id. ibid. Sicut …gritudo corporalis habet aliquid de privatione, in quantum tollitur aequalitas sanitatis, & aliquid positivè, scilicet ipsos humores inordinatè dispositos: ita peccatum originale non est pura privatio, sed quidam habitus corruptus. Thomas 1. 2. Quaest. 82. Art. 1. respon. ad 1. Peccatum originale includit in se 1. Defectum physicum. 2. Affectum moralem. 3. Effectum quasi politicum, hoc est deordinationem, maculam, & reatum ad paenam obligantem. Istud autem peccatum est vel primum vel à primo ortum. Primum fuit originans, nempè Adami factum, contra pactum & mandatum creatoris, quod non contaminavit solum perso…am, sed naturam omnibus communicandam posteris. Sic quod in illo fuit originans, in illis evasit originale, quod originem comitatur, & usque ad vitae periodum haeret quasi lateri Lethalis arundo. Dr Prid. Lect. 2…. de peccato originali. Partes peccati originalis sunt tres; Primò, participatio peccati primorum parentum, illud enim fuit commune peccatum totius generis humani. Secundò, carentia originalis justitiae, id est, defectus donorum, tum intellectus, tum voluntatis, quibus Adamus & Eva ante lapsum ornati sunt. Tertiò, propensio vel inclinatio ad malum. Baron. Philol. Theol. ancill. Exercit. 2. Art. 6. Ier. 17. 9. When we say such an one is a drunkard, it is not only a meer privation of sobriety, but a readiness to that sin, because of the inhesion of it, and to denote the efficacy of it. Original sin is an affection ad actum malè agendum. It is both a privation of the habit of original righteousnesse, and also an evil disposition and proneness to all manner of sinne infecting all the parts and faculties of the soul. B. Down. of Justificat. l. 7. c. 7. Vide Hoornbeeck. Anti Socin. l. 3. c. 3. Sect. 1.
It is 1. An internal uncleanness, Titus 1. 15. It is called concupiscence, which is the act of the will.
2. An abiding uncleanness, it never ceaseth so long as a man liveth, to provoke him to sin, Rom. 7. 21. Actual sins are but transient acts, an affront to Gods commands: Original sin is a rooted contrariety to his nature.
3. An abounding uncleanness, Psal. 14. Rom. 3. It defiles all men and all of men. In the first Covenant Adam was made a root of all mankinde, therefore all sinned and died in him, being all in his loins, Heb. 7. 9. Hence all that descend from him are children of wrath, Ephes. 2. 3.
Sin came upon all by Adam two waies: 1. By imputation; The Lord in justice imputing the guilt of the first sin to all his posterity, Rom. 5. 12, 14, 19. 1 Cor. 15. 22. see 45, 47. verses.
2. By propagation, The lump and root of all mankinde being corrupted, so are the branches, Gen. 5. 3. Iob 14. 14. Rom, 11. 16. They are dead in sins, Matth. 8. 22. Luke 15. 24. Ephes. 2. 1. 1 Tim. 5. 6. under the power of sin naturally, under the guilt of sin legally, Rom. 5. 15, 18. Therefore regeneration is called a creation and resurrection, Rom. 6. 5. Iohn 3. 35. Ephes. 1. 19, 20. 1. All the faculties of the soul are dead, the minde blind, Zach. 11. ult. 1 Cor. 2. 14. Ephes. 4. 17. and vain in its apprehensions, resolutions, thoughts, Ier. 4. 14. 2. Reasonings, The will most desperately shut against Christ and duty, Matth. 15. 29. & 23. 37. Luke 19. 14. Iohn 8. 44. violently evil, Isa. 57. 17. The memory retains toys and lets go solid things. The affections are not carried to their right objects; we love sin, are angry with those that reprove us, or not in a right measure, we over-love, over-joy, Col. 3. 5. they are contrary one to another, and inconstant: The conscience is not active in accusing or excusing, Titus 1. 15. 1 Tim. 1. 19. & 4. 2. Ephes. 4. 19. 2. They are dead in respect of spiritual duties, 1 Thes. 1. 13. Heb. 1. the Sabbath is a burden. 3. In their profession, Rev. 3. 1. Iude 12. 4. In their whole conversation.
4. An active powerfull uncleanness, Rom. 7. 23. It is peccatum actuosum, though not actuale, it acts continually, Gen. 6. 5. Sinfull acts and habits both flow from the pravity of our nature.
5. A diffusive or infectious uncleanness like a leprosie or plague, Psal. 106. 36. it makes all bad that we meddle with; to the defiled all things are defiled.
It may well be called the sinning sin, not only because it is the punishment of sin and the cause of sin, but because it self is sin, as Austin.
Next unto the sin against the holy Ghost and contempt of the Gospel, original sin is the greatest sin. Mr Shepheard.
All the sins of our lives are but original sin exercised and multiplied.
The will of man is more wilfull then the understanding blinde. See Mr Fenners Corruptio originalis veneno suo pr…cipuè …t nobilissimum opus generationis. Ideò statim post lapsum primi parentes, non manus, non pedes, sed pudenda texerunt. Chemnit. loc. commun. Insana Manichaeorum haercsis toties à patribus damnata. Barlow Exercit. 2. Malum originale in Scripturis habet nomina substantialia, dicitur vetus homo, cor durum, animalis caro, cor lapideum. Hoc non est tanti ut solutione indigeat. Siquidem nemini ignota ex hac parte Scriptur… phrasiologia, quae tropos suos & metaphoras usu frequenti adhibet; & attributis substantialibus utitur, cum non substantiam ipsam sed qualitates indigetat. Id. ibid. Illyricus peccatum originale essentiam esse hominis opinatur, certè substantiarum & naturarum omnium creator Deus est: peccatum autem neque à Deo creatum est, neque omnino creatura aut substantia, aut essentia est. Adamus post peccatum eandem naturae suae essentiam retinuit, quam antè habuit, idemque homo fuit; & nostra essentia neque peccato neque gratia in aliam mutatur. Whitakerus de peccato originali l. 1. c. 14. Vide Bellarm. de Amiss. gratiae & s…atu peccat. l. 5. c. 2, 3. Et Crocii Antiweigelium. c. 7. Q. 1. Original righteousnesse was not a superadded grace in Adam, but the natural rectitude of Adams faculties of his soul, so original corruption is not a superadded sin, but the natural defect of all the faculties in working: Erras si existimas nobiscum nasci vitia, supervencru…t, ingesta sunt. Seneca Epist. 96. Vide Bellarm. tom. 4. l. 4. de statu peccati. c. 3, 4, 5, 6, 7, 8, 9, 10. Rom. 5. 19. Politicus Machiavellus in quaestionibus suis hominem nasci vult aequè ad virtutem, quàm vitia pro…um. Atqui hoc manifestè repugnat divinis literis, Gen. 8. 20. hoc est, ab …o tempore, quo prodit è ventre suae matris. Nam simul ac ubera sugit concupis…ntiam suam sequitur, & adhuc infans, occupatur ab ira, invidia, odio, ac caeteris vitiis, quibus tenera illa aet… est obnoxia. Menas. Ben. I…r. de frag. hum. Sect. 16.Epist. Ded. to his Hidden Manna or Mystery of saving grace.
The seat or subject of this sin is the whole man: Some say only the passions, that we have …ound reason and and free will, every faculty of the soul and member of the body is corrupted, but principally the soul, Eph. 4. 18, 19, 23, 24. Rom. 12. 1, 2. 1 Thes. 5. 23. and in it the understanding, will and affections, Ephes. 4. 18. The will is primarium peccati subjectum, Rom. 7. 14.
The Manichees and Illyricus a Lutheran, make original corruption to be the essence and substance of a man; those places of Scripture where it is called the old man, a body of death, and the flesh, give no warrant for it, but the Scripture useth them 1. To shew how near it is to us, and inseparable, even as our hands and feet, and that we have it from our birth. 2. To teach us that in all repentance, and so in the graces of sanctification, the greatest matter lieth within.
The Pelagians out of hatred to this opinion ran too farre into another extream, holding that as man was born sine virtute, so also sine vitio; and they say That original sin is derived, not by propagation but imitation and example. We are by nature (not imitation) the children of wrath. Pagans and Heathens never heard of Adam, and many sins are commitred that Adam never did, and they imitate not him, the first drunkard and adulterer had no example.
The Ancient Fathers against the Pelagians, and the Orthodox against the Arminians hold, That original sin is propagated from Adam to all his posterity: 1. God chargeth this on all the sons of men, Ezek. 6. beg. Isa. 48. 4. compared with 8. therefore it comes to them by natural inclination. 2. The Saints who have studied their own spirits, have confest this to be in them, Psal. 51. 5. Rom. 7. 18. 3. Adam in his fallen condition must communicate such a nature as he had, viz. defiled, Iob 14. 4. Adam infected nature, and after nature infected the person. The continual actings of the depravedness of our nature in our conversation, Psal. 58. 3. and the misery that lay on all men by nature, even infants, prove this, Rom. 5. 12. and the necessity of regeneration, Iohn 3. 5.
The faculties of the soul only (not the substance thereof) are corrupted, otherwiseQualis post lapsum▪ … homo, tal…s & liberos pr…reavit, corruptus n…mpè corruptos, Corruptione ab Adamo in omnes post…ros solo Christo excepto non per imitationem (quod Pelagi…ni v…lu…runt) sed per vitiosae naturae propagationem, justo Dei judicio, deriva…a. Allae Synod. Dordrecht. in tertium & quartum Doctrinae …aput de hominis creatione & conversione. the soul could not be immortall, neither could Christ take our nature upon him. The substance of man abstractedly considered is Gods creature since the fall and therefore good, 1 Tim. 4. 4. Regeneration restores not the substance of man but the qualities.
Dr. Ames saith that Grevinchovius denied original sin, and Dr. Twisse aContra Corvinum c. 7. Sect. 3. Peccatum originis nullum prorsus est, nec enim è Scriptura id peccatum originis doceri potest: & lapsus Adae cum unus actus fuerit, vim eam, qu… depravare ipsam naturam Adami, multo minus verò post…rorum ipsius posset, habere non potuit. Catech. Eccles. Polon. cap. 10. Vide plura ibid.proves by this argument that the Arminians deny it. As many as teach that all the posterity of Adam have as much power to every thing that is good as Adam in innocency, they deny original sin; But the Arminians teach that all the posterity of Adam have as much power to every thing that is good as Adam had in the state of innocency, for they hold that all Adams posterity have such power to every good work, that they want no other help but the perswasion and the concourse of God, which Adam himself needed to every good work.
The Semipelagians also, the Socinians and Anabaptists deny this original venome or blot to be a sin; the Anabaptists that they might wholly take away Pedobaptisme denied original sin, that there might not be a cause why infants should be baptized.
The denying of this fundamentall Article of Original sin is dangerous, What need then of the Gospel, what need of Christ himself; if our nature be not guilty, depraved, corrupted? these are not things in quibus possimus dissentire salva pace ac charitate. Aug. about which we may dissent without losse of peace or charity.
The Papists say 1. Original corruption hath not rationem peccati, but is only a privation of original righteousness. The Councel of Trent bThe Councel of Trent, Sess. 5. Can. 6. saith, O. i.▪ inal sin is not true sin, but only the froth and scum of sin. Est minimum omnium peccatorum & quovis veniali minus Thomas in 2. distinct. 33. q. 1. art. 2.decreeth it not to have the nature of sin. Bellarmine saith it is a simple thing to be humbled for original sin. Pighus saith it is no sin at all. Andraedeus, its the least of sin.
2. That the concupiscence and lust which riseth from the corruption of our nature, the motions unto evil that we feel in our selves, are no sins (but are called so abusively or metonymically, because they are from and incline to sin) till we consent unto them and obey them, till they reign in us. See the Rhemists in their Annotat. Rom. 7. 7. and Iames 1. 15. Bellarm, de statu peccati, c. 9. 10.
When our Divines urge that concupiscence is called sin several times in the sixth, seventh and eighth Chapters to the Romans, Bellarmine saith the Apostle doth not say it is peccatum propriè, De statu peccati, c. 8.
3. That original sin after Baptism is done away. Si quis asserit non tolli in baptis…ate totum id quod veram & propriam rationem peccati habet, anathema sit. Decret. 5.Hoc possum testari meo exemplo, me cum multos annos Doctor Theologiae suissem, hanc doctrinam nondum scivisse: Disputabant quidem de peccato originis, sed dicebant in Baptismo sublatum esse. Luth. l…c. 4. cont. 2. class. de peccato originali. Sectionis Concil. Trid.
4. That the Virgin Mary was not conceived in sin. Piè ac rectè existimatur B. virginem Mariam singulari Deo privilegio ab omni omnino peccato fuisse immunem. Bellarm. de Amiss grat. & statu pecc. l. 4. c. 15.
The Spirit of God in the holy Scripture expressely calleth the corruption of our nature sin, as Psal. 51. 5. and in the sixth, seventh and eight Chapters of the Romans fourteen times at the least, Heb. 12. 2.
2. The Scripture saith expressely, our original corruption is the cause of all our actual sins, Iames 1. 14. 2 Peter 1. 4.
3. Infants that are baptized, which have no other sin but original, and who never consented to it nor obeyed it in the lusts thereof, do dye, Rom. 5. 14. therefore it must needs be sin, and may be truly and properly so called; for sin is the only cause of death, Rom. 5. 12.
Whatever holdeth not conformity with the rule of righteousnesse the law of God, is sin, it hath the nature of sin in its irregularity and defect of good, and the effects of sin.
2. The Scripture expressely teacheth us, that this concupiscence even in theSee Mr Pemble of Justificat. Sect 3. c. 4. p. 131. & c. 1. p. 78, 79. Vide Episc. Daven. de justitia habituali. c. 4. & 15 & 18. Nomine concupiscentiae intelligimus corruptionem intelligentiae nostrae, voluntatis & affectuum, cum motibus ind… procedentibus legi divinae repugnantibus; sive consideremus radicem, five truncum, sive ramos, five fructus inde enascentes, nihil est in toto, vel in ulla parte saui. Sunt varii gradus, in unoquoque tamen est aliquid culpandum, imò peccatum propriè dictum, quod per se dignum esset morte, si Deus rigidè nobiscum ageret, & nos in nobis ipsis non in Christo, ipsiu… justitia t…ctos consideraret. Rivet. Cathol. Orthod, Tract. 4. Quaest. 14. Fatemur concupiscentiam esse quandam iniquitatem & obliquitatem non solùm contra dominatum mentis, sed etiam contra legem Dei. Stapleton l. 3. de Iustific. c. 2. regenerate, these evil motions that rise in us, though we consent not unto them, though we resist them, are yet a swerving from the law of God and a breach of it, Luke 10. 27. nay in the regenerate this corruption of our nature doth not only swerve from the law of God, but opposeth and resisteth the Spirit of God, Rom. 7. 23. Gal. 5. 17. therefore it must needs be sin. This argument convinced Pauls conscience, Rom. 7. 7. He means those motions unto evil which the heart doth not delight in nor consent unto.
When the Apostle saith, Rom. 6. Let not sin reign in your mortall bodies. By sin (saith their Cardinal Bellarmine) all men understand concupiscence: and Ribera on Heb. 12. 1. saith, That by sin the Apostle understandeth concupiscence, calling it so with an article foreign, that is the sin, a note of singularity. Cajetan in Rom. 7. calleth it formally a sin. Vide Cassand. Consult. art. 2. Tit. de Concupisc. p. 4.
The proper definition of sin being this, a transgression of Gods law, therefore concupiscence is sin, see Exod. 20. 17.
Object. Cant 4. 7. Iohn 13. 10. Ezek. 36. 25. Ephes. 14. Therefore the regenerate have no sin left in them.
Answer, The Church in this present world is said to be all fair, as it wholly shines▪ with its Spouses beauty which it puts on.
Concupiscence in respect of its own nature is a sin; but in respect of the personB. Mortons Appeal l. 5. c. 18. Sect. 4. (who is a party regenerate in whom the guilt is pardoned) it is as no sin. When the Fathers say that lust is taken away in the regenerate, they understand according to the guilt, not the thing.
3. Original sin after Baptism is not done away, children are perverse; deathSee M. Pemble of …ustificat. Sect. 3 c. 4. p. 133. cannot seize where there is no sin: How comes it to passe that infants baptized die before they come to actual offending, if Baptism have abolished in them their original stain?
4. The Virgin Mary was not conceived without original sin; in her song sheDeclarat tamen haec ipsa sancta Synodus, non esse suae intentionis comprehendere in hoc Decreto, ubi de peccato originali agitur. B. & immaculatam virginem, Mariam, Dei genitricem. Vide Bellarm. de Amiss. grat▪ & statu pecc. l. 4. c. 16. Agnoscit suum redemptorem, ergo & peccati statum; Christi alia prorsus est ratio, non enim descendit salvator ab Adamo genera…te activè sed passivè tantum, & materialiter semen suppeditante, quod purgavit in ut…ro virginis Spiritus Sanctus, & ineffabili modo formavit. Doctor Prid. Lect. 2…. de peccato originali. rejoyceth in God her Saviour, Luke 1. 47. & 2. 22. Christ came to save that which was lost, Matth. 18. 11. See Iob 14. 4 & 1 Cor. 15. 22. Rom. 5. 12, 16. & 3. 9. Gal. 3. 22.
All the ancient Fathers, as far as we can learn out of their Writings, believed that the blessed Virgin Mary was conceived in original sin. Vide Rivet. de Patrum autoritate, c. 7. Daille Of the right use of the Fathers, l. 2. c. 6.
The Dominicans generally hold that she was conceived in sin.
All are infected with Adams sin:
1. The Heathens, Pagans, Infidels, Rom. 1. 18, 21, 24, 26, 28, to the last.
2. The Jews, Rom. 2. latter end.
3. Christians, Rom. 3. from 9. to 19.
4. Infants, Rom. 5. 12, 13. They are innocent in respect of actual transgression, not in respect of original pollution, are born blinde, lame.
5. Children of beleeving parents.Originale peccatum est aequaliter in omnibus.
All men are equally guilty of original sin.
1. In reference to Adam, Rom. 5. 12, 14.
2. They are equally deprived of Gods image, Rom. 3. 9, 11. Reprobate to everyPsal. 51. 7. Sine hoc intelligatur de matri communi quae fuit Eva; sive de sua solùm David hoc dixcrit; significare voluit esse peccatum quasi natura & inseparabile in hac vita. Menasseth Ben Israel d… fragilitate humana. Impotentia itaque ista, ad quam sequitur obnoxietas ad iram & damnationem naturalis est & vocari debet, Ephes. 2. 3. non secundum naturam creatam à Deo, sed secundùm naturam corruptam ab homine, Psalm 51. 7. Quia itaque malum istud & à natura, scilicet corrupt… est, originaliter, & in natura tota est subjectivè, & propagatur cùm generatione carnali transitivè, nec exui potest nisi per gratiam supernaturalem, naturam ipsam restaurantem, non minus naturalis, ista impotentia est & vocari debet, quàm venenum naturale est serpenti, rapacitas l…po. Spanhem. Exercit. de Gratia universali. Annotat. in Sect. 12. good work.
3. Are equally depraved and corrupted, Rom. 3. 12, 13, 14.
Reasons,
1. All men are equally in Adam, one was not more in his loyns then another, Rom. 5. 12, 19.
2. All men equally partake of the humane nature, are men as much as other men, Isa. …8. 7. Acts 17. 28.
3. Totall privations are equal, all men are spiritually dead.
Though the seed of all evil be in every mans heart by nature, yet even among natural men, some are better or rather less wicked then others, as one weed is less noxious then another.
This corruption shews it self less, because of restraining grace:
1. In moral and civil men, whose lives are void of gross offences; as amongst the Gentiles, Cato, Aristid…s the just: among Christians, Paul unconverted, and the young man who said he had kept all the Commandments of God from his youth up.
2. In such who reverence God and his Ministry, as Herod was better then Ahab who hated Micaiah.
3. In such as are loving and abhorre all malice and quarelling, then the malicious who are like the devil, Matth. 9. to whom it is a torment not to vex and torture men.
4. Such as are of a true and plain heart.
5. Such as preferre the publick good before their private.
Yet such (though comparatively good) are not good in a saving way:
1. Because their heart is not renewed all this while.
2. They are not for the powerfull exercise of all duties.
3. They have not a zeal to reclaim others.
4. They understand not the injoying of God in all his Ordinances.
Yet 1. Their condemnation will be lesse. 2. God bestows more blessings on them. 3. They have more peace.