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gloomy Appearance of Sin and Misery, and Presumption will be the Result of his Reflections : But when we take a joint View of these Articles, when we consider, that Sin is base and deadly, that Grace is purifying and enlivening, that if we live in Sin, eternal Punishments will be our Portion, but on the contrary, that through Grace we shall partake of the Inheritance with the Blessed Saints in Light, we shall then possess our Souls of such a Sense of Sin, as will put us upon every Method of procuring the blessed Influences of Divine Grace ; such a Sense of Divine Grace, as will engage us utterly to forsake our Sins : A compounded Sense of these two Articles will enrich us with the largest Hopes, but curb every Swelling of Presumption, will impress upon us a Religious Fear, but raise us far above the abject Wretchedness of Despair.

The Apostle in the Words of the Text carries both of these Articles up to the Fountain from whence they spring, and gives us a joint View of them in their first Origin : We are all Sinners, as we are all descended of Adam ; but the Grace of God;

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which bringeth Salvation, appears unto all Mon, through the Righteousness of One, Christ Jefus.

It shall be the Business of this Dis. course to consider the true State of Man with respect to Nature and Grace, both in a separate and compounded View ; and the Words of the Text will furnish out Matter for so doing, under the three following Heads : I. They declare the Condition of Man

under a State of Nature, as it is expressed in these Words ; By one Man's

Dijöledience many were made Sinners. II. THEY declare the Condition of

Man under a State of Grace, as it is
expressed in these Words, By the
Obedience of One mary shall be made

Righteous.
III. and lastly, They set these two

States one against another ; for as
by one Man's Disobedience many were
made Sinners ; so by the Obedience

of One shall many be made Righteous. 1. Then, the Words of the Text declare the Condition of Man under a State

of

of Nature, as it is express'd in these Words; By one Man's Disobedience many were made Sinners.

The Term many might more properly be translated the many, i. e. Mankind in general ; and accordingly the Apostle, in declaring and illustrating this Article, does in several Places of this Chapter express himself by the Term all Men; were made Sinners, does not come up to the Force of the Original, were constituted Sinners, were fix'd and establish'd in Sin ; so that their being made Sinners here signifies something more than their becoming Sinners in consequence of Adam's Fall, only by initating his Transgression ; in that he sinned, we sinned likewise ; his Guild and Punishment became ours. His actual Offence derived an universal Stain upon all his Pofterity, and is so far imputed unto us, that Sin is even a Part of our Constitution, and is inseparable from our Very Beings.

That all Mankind are actually Sinners is a Truth too obvious to want to be attested by Revelation, yet Scripture-Language is very strong and frequent in declaring it. The Children of Men are corrupt; they do abominable Works; they are all gone out of the way; there is none that doeth good, no, not one : We all, as Sheep, go astray; we have turned every one to our own Way; we all are as an unclean thing ; there is no Man that finneth not ; in many things we offend all : We all come short of the Glory of God, and the whole World lies in Wickedness.

AGAIN, that this universal Spreading of Iniquity, proceeds from some universal Principle, viz. an Original Depravity of our Nature, which subjects every one who is born into the World to the Dominion of Sin, Reason likewise will be ready enough to declare, when it considers that natural Proneness, which all Men bear to Sin, that natural Aversion they bear to Righteousness; when it confiders (to use Scripture-Language again) that we are even born in Sin, and conceiv’d. in Iniquity; that as foon as we are born we go astray, and speak Lies ; that in our Flesh dwelleth no good thing ; for to will is present with us ; but to perform that which is good, we find not ; that there is

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a Law in our Members, warring against the Law of our Mind; that the Flesh lufteth against the Spirit, and the Spirit against the Flesh ; and that those who are the farthest advanced in Holiness, fall under these contrary Lustings, so that they cannot always do the things that they would; for the Good that they would, they do not, and the Evil which they would not, that they do.

From which Passages we may fairly collect, that there is a Corruption natural and intimate to us, from whence all our actual Transgressions flow ; that this original Depravity is in itself finful, and that it lays us even under a Necessity of sinning actually.

THE Intimacy it bears with our very Being is evident from its discovering icself so very early in Life, and exerting itself so powerfully throughout the whole of our Lives ; it consists in the natural Predominancy of our sensitive Faculties, and we all know that Sense bears the entire Sway for many

Years at the Beginning of our Age; and, notwithstanding all the Aids and Supports which Reason

and

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