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and Religon can afterwards furnish out for the Recovery of the Soul from the Dominion of Sense, yet the Luftings of the Flesh are as it were so many continual Rebellions rais'd against the sovereign Principle of our Being, and are at the fame Time so very intimate and powerful, as plainly shews they are even necessary to our Being, and interwoven with our very Conftitution.

FROM hence, as from a Fountain of Uncleanness, issues forth all the Impurity of our actual Transgressions, because as all outward voluntary Actions proceed from some inward Principle, and as we have here discovered an intimate Principle of Defilement, hither we must trace back whatever Streams of Blackness and Iniquity we can discover in any Part of our Life.

MORE OVER, this original Depravity has in it the Nature of Sin, because it is an evident Departure from that Purity and Uprightness of Being, in which the Almighty first created Man : Concupiscense, tho' it breaks not out into Acts of Uncleanness, tho’ it be not indulged and

suffered

suffered to run high in our very Thoughts, is nevertheless sinful, it being the swelling of an inferior Faculty beyond its due Bounds; and as all Inversions of Nature, all Defects and Redundances do in the Material World produce Deformity, so in the Moral World they produce Sin : The Apostle calls Sin the Transgresion of the Law and

every

Inclination of the Soul to do what God forbids, or to omit what God commands, is a plain Contrariety to, is a Transgression of the Law of God. Farther yet, this Original Depravity lays us even under a Necessity of Sinning actually ; how far it is possible for the Strength of Reason to bear up against our Natural Corruptions, and to stop this Fountain of Iniquity from streaming forth into actual Transgressions, would be difficult, and not much to our Purpose to determine : The Necessity we here lie under, tho' not an absolute one, is at leaft such an one as will never fail, tho' not an irresistible one, is nevertheless as certain as Circumstances can make it : Experience and the Consent of all Mankind will inform us that never any of the Sons

of

of Men was without Sin, Him only excepted, who was likewise the Son of God; and if we consider the Weakness of our superior, and the Strength of our inferior Faculties, the Prevalence of Temptationis, and the violent Tendency of our Inclination towards vitious Indulgencies, we may easily be convinced that it is even impossible that the Case should be otherwise. But left the Almighty should be thought to be the Author of Sin, we may explain the Necessity here spoken of by two Passages in Holy Scripture ; where Job says, Although Affliction cometh not forth of the Duft, neither doth Trouble Spring out of the Ground, yet Man is born to Trouble, as the Sparks fly upwards : He means that Afflictions are neither casual nor fatal; yet none of the Sons of Men was ever free from them ; the present Order of Things, the infinite Variety of Calamities, and the Liableness of Mankind to incur them, make Afflictions a necessary Portion unto us; they do it not so regularly, yet as certainly befal us, as the Sparks Hy upwards : Again, when our Blessed Saviour declares, it is impossible

but

but that Offences fould come, He must be supposed to mean, not that Men are irresistibly constrain’d to give Offence, but that considering the State of Pride and Ignorance, wherein Man ftands, it is impossible, morally speaking, but that many Offences will arise : In like manner, Man is not absolutely forced to commit Iniquity, yet with Fairness we may affirm, that all the Sons of Men, to the End of the World, will add the Pollution of Actual to that of Original Sin ; and God will herein be entirely justified: He made Man upright; but Man daily finds out many Inventions.

HITHERTO we have fewn that all Mankind are Sinners, and that they are made such, i. e. they are so by Nature and Constitution ; but the Text declares that we are made Sinners by one Man's Disobedience; and the Holy Scripture informs us, that it was the Transgression of our first Parents which derived an univerfal Stain upon all their Pofterity: They were created in Righteousness, with a full Ability to stand, tho' under a Pollibility of falling : Had they stood, their

Pofterity Pofterity would have been created in Righteousness, as they were, and however liable to Temptations, yet of Strength and Power sufficient to overcome them : The Covenant they enter'd into with God was not only personal, but included their whole Species ; the Transgresion therefore which arose from the Breach of that Covenant, and the Punishment of that Transgression involved their whole Race, as well as themselves, in Guilt and Misery.

How is it that the Actual Sin of Adam became Original Sin unto us? (Original Sin, not because it was the first Sin that was ever committed, and because it fo introduced Sin into the World, but because it is a Defilement of our Nature, which inheres in us originally, and commences with our Existence) How it is that what was involuntary in us should be imputed as Guilt unto us? In what manner it is so imputed, on what Accounts it pleased the Almighty to dispose of things in such a Train, that Streams of Corruption should flow down through all the Generations of Men, are Subjects too nice for common

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