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and every one of Adam's natural Race, are born or conceived in it: Rom. v. 12. By one man fin ' entered into the world, and death by fin; and fo 'death paffed upon all men, for that all have finned.' Pfal. li. 5. Behold, I was shapen in iniquity; and in fin did my mother conceive me.' It is derived to us from Adam the Origin of Mankind, Rom. v. 12. forecited. And it is conveyed to us by natural Generation: Job xiv. 4. Who ८ can bring a clean thing out of an unclean? not

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one.' Pfal. li. 5. forecited. Even holy Parents convey it to their Children; because they procreate their Children after their own natural Image: Gen. v. 3. ́And Adam begat a fon in his own likeness, after his image; and called his name Seth.' Now, our natural State is a finful State, in refpect of original Sin; inasmuch as original Sin, being a Fountain of Sin, remains entire, in its Guilt, Filth, and Power, on every Man, as long as he is in that State. Original Sin confifts of three Parts.

The firft Part of original Sin, is the Guilt of Adam's firft Sin. Adam's firft Sin was the eating of the forbidden Fruit, whereby the Covenant of Works was broken. The Guilt of that Sin is an Obligation to Punishment for it. And that Guilt lies on all Men by Nature: Rom. v. 18. By the ' offence of one judgment came upon all men to condemnation.' Now, this Guilt of Adam's firft Sin, is original Sin imputed. The only Remedy for it is in Jefus Chrift, 1 Cor. xv. 22. For

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as in Adam all die, even fo in Christ shall all be made alive; and that from his Blood, which removes it in Juftification, Eph. i. 7. In whom we have redemption through his blood, the forgivenefs of fins, according to the riches of his grace.'

Rom.

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Rom. iii. 24. Being justified freely by his grace, through the redemption that is in Jefus Chrift.' The fecond Part of original Sin, is the Want of original Righteoufnefs. Original Righteousness is that Righteoufnefs wherein Man was created in the Image of God. And all Men by Nature are under the Want of that: Rom. iii. 23. For all have fin'ned, and come fhort of the glory of God.' Eph. iv. 18. Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindnefs of their heart.' In the Want of original Righteoufnefs, is included the Want of that Knowledge in the Understanding, the Want of that Righteoufnefs in the Will, and the Want of that Holiness in the Affections, wherewith Man was endued at his Creation: And all Men by Nature are under these Wants: Job xi. 12. For vain man would be wife, though man be born like a wild 'afs's colt.' Ecclef. vii. 29. Lo, this only have 'I found, that God hath made man upright; but they have fought out many inventions.' Rom. vii. 18. For I know, that in me (that is, in my flesh) dwelleth no good thing: for to will is prefent with me, but how to perform that which 'is good, I find not.' Now, the Want of original Righteoufnefs is a Sin; forafmuch as it is a Want of Conformity to the Law of God: Matth. v. ult. Be ye therefore perfect, even as your Fa'ther which is in heaven is perfect. Compared with 1 John iii. 4. Whofoever committeth fin, tranfgreffeth alfo the law: for fin is the tranfgreffion of the law.' It can be our Sin, who never had that Righteoufnefs in our own Perfons, because we' had it, and loft it in Adam, finning in him: And

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we are juftly left under the Want of it, for our Guilt of Adam's first Sin: Ecclef. vii. 29. forecited. Rom. v. 12. By one man fin entered into the world, and death by fin; and fo death paffed " upon all men, for that all have finned.'

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The third Part of original Sin is the Corruption of the whole Nature: And this is what is commonly called original Sin, as being the worst Part of it. The Corruption of Nature is that vitious Quality in-bred in us, whereby our Nature is utterly difabled for, and oppofite to all fpiritual Good, and prone to the contrary Evils continually: Rom. v. 6. For when we were yet without ftrength, in due time Chrift died for the ungodly.' Chap. viii. 7. The carnal mind is enmity against God: for it is not fubject to the law of God, neither indeed can be.' Gen. vi. 5. 'And God faw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.' And one may know his own Nature to be corrupt, by the Backwardness to Good, and Forwardness to Evil he may find in himself. Now, Man's Nature, in his natural State, is not corrupted in Part only, but wholly corrupted in every Part: Eph. ii. 1. 2. 3. And you hath he quickened who were ⚫ dead in trefpaffes and fins. Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of dif? obedience. Among whom alfo we all had our converfation in times paft, in the lufts of our flesh, fulfilling the defires of the flesh, and of the mind; ⚫ and were by nature the children of wrath, even as others.' Tit. i. 15. Unto the pure all

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(. things are pure: but unto them that are defiled, ' and unbelieving, is nothing pure; but even their 'mind and confcience is defiled. For the Cafe the Understanding is in, it is utterly darkened, in point of fpiritual Difcerning: 1 Cor. ii. 14. The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him : : neither can he know them, because they 'are fpiritually difcerned.' The Will, it is quite oppofite to the Will of God: Rom. viii. 7. forecited. The Affections, they are wholly carnal: Rom. vii. 14. For we know that the law is fpi' ritual: but I am carnal, fold under fin.' Chap. viii. 5. They that are after the flesh, do mind the things of the flesh.' The Body and its Members, they are Inftruments of Unrighteousness, and Servants to Iniquity: Rom vi. 12. 19. 'Let "not fin therefore reign in your mortal body, that ye fhould obey it in the lufts thereof. I fpeak after the manner of men, because of the infirmity of your flefh: for as ye have yielded your ( members fervants to uncleanness and to iniquity,' unto iniquity; even fo now yield your members 'fervants to righteoufnefs, unto holiness."

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The Want of original Righteoufnefs, and the Corruption of the whole Nature, are original Sin inherent, which the Scripture expreffeth both in negative and pofitive Terms: Eph. iv. 18. Having the understanding darkened, being alienated 'from the life of God, through the ignorance that 'is in them, because of the blindness of their heart' Rom. viii. 7. The carnal mind is enmity against God: for it is not fubject to the law of 'God, neither indeed can be? The only Remedy for original Sin inherent, is in Jefus Chrift, I Cor. xv.

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22.

For as in Adam all die, even fo in Christ shall all be made alive ;' and that from his Spirit; who begins the Removal of it in Regeneration, or quickening of the dead Soul, carries it on in Sanctification, and perfects it in Glorification: John vi. 63. It is the Spirit that quickeneth, the flesh profiteth nothing: the words that I fpeak unto you, they are spirit, and they are life.' 1 Cor. vi. II. Ye are washed, ye are fanctified, ye are justified ' in the name of the Lord Jesus, and by the Spirit of our God.' Rom. viii. 23 'And not only they, but ourfelves alfo, which have the firftfruits of the Spirit, even we ourselves grone 'within ourselves, waiting for the adoption, to wit, the redemption of our body.'

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Actual Tranfgreffions are Breaches of God's Law by Omiffion or Commiffion, in Thoughts, Words, or Deeds. The Fountain which they all proceed from in us, is the Corruption of our Nature: Matth. xv. 19. For out of the heart proceed evil

thoughts, murders, adulteries, fornications, thefts, 'falfe witness, blafphemies. Our natural State is a finful State, in refpect of actual Tranfgreffions, inafmuch as all the Actions of a natural Man are actual Tranfgreffions, and the Guilt and Filth of them all, and of all his Omiflions of Duty, abide faft on him as long as he is in that Sate: Gen. vi. 5. And God faw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil con-* tinually.' Eph. ii. 1. And you hath he quickened who were dead in trefpaffes and fins.' A Man in his natural State cannot do any thing truly good; because his Nature is wholly corrupt: Matth. vii. 18. A good tree cannot bring forth

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