void; and, this text shows us, that all mankind are originally corrupted; and, so long as it remains in the Bible, will be an undeniable testimony of the truth of the doctrine of original sin. This is the sin of which the apostle complains, Rom. vii. 21. Evil is present with me, it lieth near me, it sticks close to me, and I can't be rid of it. This sin cleaves to us, it adheres to our hearts, it sticks as close to us as our skin to our flesh, or our flesh to our bones. This sin is wrapt up in us, it is deeply rooted in our natures, and so strongly fastened to our souls, that nothing but the almighty power of God can disentangle us from it. Of this sin, Jeremiah speaks, chap. x. ver. 14. Every man is brutish in his knowledge. Of this sin, Solomon was deeply convinced, when he cried out, Surely I am more brutish than any man, and have not the understanding of a man, Prov. xxx. 2. And, if he, who was the wisest man, made such a complaint, how much more reason have we to bewail our native ignorance and brutishness? The late archbishop,t seems sensible of this, when he says, "They, (i. e. our first parents,) by this first transgression, did not only lose for themselves the image and favour of God, but withal deprived their posterity of that blessed estate, Rom. iii. 23. and plunged them into the contrary, Rom. v. 12. bringing damnation upon themselves and us all. And, another learned prelate,+ clearly delivers this doctrine in these words, "This original “sin, hath been propagated to us, both by imputation and by real communication. 1st, By imputa❝tion of Adam's particular transgression, in eating the forbidden fruit; for, we were legally parties, "in that covenant, which was at first made with "him, therefore, cannot but expect to be liable to "the guilt which followed upon the breach of it, Rom. v. 12. 2dly, By real communication of evil "concupiscence and depravation of our natures, "which was the consequent of the first rebellion : we were, all of us, naturally in our first parents, as the streams in the fountain, or the branches in "the root, and, therefore, must needs partake of the "same corrupted nature with them, Job, xiv. 4."xv. 14. This, might, justly make us more loath"some and abominable in God's eyes, than either "toads or vipers, or any other, the most venomous, "hurtful creatures are in ours; and, for this alone, he might justly cut us off and condemn us, though "it were merely for the prevention of that mischief, "and enmity against him, which the very princi ples of our natures are infected with." I might say a great deal more. We have abundant testimonies on our side, both human and divine, but I think I have fulfilled my first undertaking. I have largely explained the doctrine of original sin, and clearly showed, that Adam's sin is imputed to us, that a spiritual contamination of nature is inherent in us, and that, hereupon, we are justly liable to God's eternal wrath. Some men cannot bear to hear of this doctrine, because, it stains all the pride of human glory, and debases man, that excellent creature, as they call him; yea, this doctrine resembles carnal men to brutes and devils, seeing they are naturally tinctured with all the sensual inclinations of the one, and all the malignant qualities of the other. Hence, it is, that this doctrine is generally disrelished by the proud philosopher, and the self-righteous moralist. But, convicted sinners, feel the truth of it in their hearts. And, believe me, that is the best divinity which lays the creature lowest, and exalts Christ highest. None, savingly, know the Lord Jesus, but those who are, in some degree, acquainted with the inward corruption of their hearts. If the reader is wounded, with an experimental sense of his indwelling pollution and sinfulness, he will gladly hear, and greedily embrace the free salvation of Christ Jesus. But, they that are whole, need not a physician. They, that have no sensible experience of their lost estate by nature, neither see the necessity, nor know the value of a Saviour. Upon the whole, we may learn, First, To disclaim all pretensions to the merit of heaven. We are sinners by nature as well as by practice, and we deserve nothing but hell. When we have done all we can, our natural righteousness will never merit heaven. Consequently, the supererogatory works of the Papists, and the self-righteousness of the Socinians, Pelagians, and Semi-palagians, fall to the ground. "Tis true, proud nature is not willing to acknowledge she deserves hell. It is a very great conviction of the Spirit, when persons are enabled sincerely to make this confession. Many, indeed, formally say, they deserve hell, who do not consider what hell is. Yet none go to heaven, but those who first see they deserve hell; and none are saved but those who own they deserve to be damned. Are you convinced of this? Do you know you deserve hell? Do you seriously acknowledge damnation is your due, if God was to deal with you in strict justice? Happy are they who have this knowledge of themselves, and their own demerit. This is the first step to eternal salvation. If, therefore, God, by his Spirit hath showed you your miserable condition by nature, he will surely show you his free, rich, sovereign salvation by grace. Secondly, We cannot but observe, what a parallel there is between our apostacy in Adam, and our restoration by Christ. As, on the one hand, we have sin imputed, sin inherent, and deserve everlasting damnation; so on the other, we have righteousness imputed, righteousness inherent, and are entitled to everlasting salvation. These, are, both of them, great and wonderful mysteries; and they, mutually, explain and illustrate each other: the greater knowledge you have of the one, the greater knowledge you will have of the other; and, the experimental knowledge of both is best. If a man, sees himself in the first Adam, without seeing himself in the second, |