(saith he) to condemnation, but the free gift is of many offences to justification:
here we see attributed to this sinne, not onely , but , judgement
and condemnation, which cannot be limited onely to temporal curses, because
condemnation is opposite to justification, and to eternal life through Christ:
Yea that Text Rom. 3. 19. may like an oath, put an end to all controversies
and strifes in this matter; where the Apostle proving all men both Jew and
Gentile to be under sinne, maketh this the consequent of it, That every mouth
may be stopped, and all the world become guilty before God. Here we see all man∣kind
is guilty before God: They are all so many damned men, if the grace of
God doth not interpose; so that what is naturally ours, whether original or
actual, is wholly damnable. Therefore to the sense of the word nature, alrea∣dy
given, we may take in Erasmus his Interpretation also, who maketh nature
to be opposed to the grace and mercy of God, mentioned in the following ver∣ses.
So that from this Text we may conclude, Every man in his naturals, whe∣ther
originally or actually considered, is exposed to Gods vengeance, which
might take hold upon him as soon as ever he hath a being. Therefore Chryso∣stome
explaineth the Text thus, We are by nature the children of the wrath of God,
and nothing else; for as he, who is the sonne of a men, is by nature a man, so are
we the children of wrath. Thus he. And the Apostle addeth, as others, to shew,
That no Church-priviledges which the Jews enjoyed, made them any wayes bet∣ter
in this respect, then the Heathens.SECT. IV.What is comprehended in this Expression, Children of wrath.BUt let us see the wonders of God in this deep point. AndFirst, What is comprehended in this expression, Children of wrath? And1. There is implied, That we all by nature have inherent corruption in us, that
we are unclean and filthy in the eyes of God, for Gods wrath is not any where, but
where sinne is. Gods anger doth suppose sinne, what God indeed may do by
absolute Sovereignty in afflicting of an innocent creature, is disputed by Di∣vines;
but all agree, de facto, that now God doth not make any miserable, but
who are sinfull: And if this be true of temporal miseries, much more doth it
hold of eternal. It doth not stand with the goodness and justice of God to
damn any, but sinners: If then Infants new born are by nature the children of
wrath, it followeth, there is such an internal defilement in them, whereby
they do deserve it. Therefore they who hold, God punisheth man for Adam's
sinne, though it be but temporally, when we have no sin by nature inherent in
us, are injurious to the goodness and justice of God: we must be children in sin
before we can be children of wrath.2. Here is implied, That for this pollution of nature, we bring with us into the
world, God is greatly offended with us and displeased. Let Infants be accounted
never so pretty and innocent babes, yet when we think Scripture-thoughts, we
must conclude, they are children of wrath, that they are part of that world,
which is guilty before God. God (I say) is offended with them, not simply,
because born, or because the children of men, but because born in sinne, and
the children of corrupt sinfull men. Let not then our humane and carnal rea∣sonings
argue saying, They have no understanding or will, they have no actual
consent to any iniquity, why should such a severe curse be inavoidably laid upon
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