parent. We all feel that vicious propensities are inherent in our natures, and begin to exert their influence on our actions as soon as we are capable of doing either good or evil. Accordingly we find, that children soon discover a frowardness of temper, and disposition to wickedness, which can proceed from no other source but the innate depravity of the human mind. They are guilty of many improper actions, and acquire many pernicious habits by a sort of instinctive impulse; "they go astray," as the scripture says, "as soon as they are born, speaking lies." It may indeed be alleged, that they are corrupted by the influence of a bad education, and that if they enjoyed the advantages of wise instruction and good example, children would be universally free from wicked practices. If indeed only those who were viciously educated were prone to vice, their actions might be resolved into the principle of imitation; but when we observe those who are well instructed, equally disposed to indulge the caprices of childhood and the follies of youth, how shall we account for the same conduct in persons who are placed in circumstances so very different? How, but from the original perversity of human nature, which exhibits itself in opposition to the most severe means employed to suppress or overpower it.

When persons advance to years of understanding, it might be expected that they would regulate their conduct by the principles of reason, and exhibit more general propriety of demeanour than they did in their younger years. But, so far is this from being the case, that many become depraved in a great degree, by the indulgence of their lusts and passions; and all are more or less addicted to unreasonable habits, to sins of the flesh, or sins of the spirit, which prevail against them. Together with this inclination to evil inherent in every individual, there is a strong aversion to the practice of those duties which are incumbent on us as rational and social beings. It requires many efforts and long perseverance to instil into our souls a love of holiness, and acquire a relish for every thing that is pious, lovely, and of good report. Many virtues which we should possess, are not the natural offspring of our

own inclinations, but the slow growth of discipline and gradual improvement. On the contrary, many vicious dispositions are nourished and matured in the soul, notwithstanding our most strenuous endeavours to counteract them; and even the most vigilant and self-denying still find that when they would do good, evil is present with them. Whence arises such an unnatural state of mind, but from some original depravity which has perverted our faculties, and rendered us sinful and corrupted?

But is it credible that man derived from his Creator, at his original formation, such innate perversity as now adheres to his nature? Can it be imagined, that God, who has provided for the happiness of all his creatures, would have formed man with passions so impetuous, and a temper so iniquitous, as in many cases to produce inevitable misery? Would that wise Being who created all things very good, and exactly adapted to the stations which they occupy, place man alone in a condition which renders him unqualified to act the part assigned him with dignity and honour? Would he who hath bestowed on the irrational animals instinctive faculties, which direct them with invariable wisdom, and given to every other creature the capacity of acting according to its nature, produce man in such an imperfect state as renders him an anomaly in the creation? Nay, can we suppose, that God, who hath conferred on us such powers of intellect, which when well adjusted and rightly directed, still lead us to the attainment of excellence of character and rectitude of conduct, did not bestow them at first in greater perfection for teaching us our duty, and inspiring us with the love of it? Is it not likely, that he imparted such strength to reason and conscience, as would restrain our inferior principles, and maintain that due subordination among all our faculties, in which consists the glory of human nature? If such was the original constitution of the human mind, then there is no reason to charge God foolishly for having created man less perfect in his kind, than any other of his creatures. There is only cause of regret, that we are not now what our first parents once were; and we can only deplore the loss of original righte

ousness in the words of the prophet: "how is the gold become dim; how is the most fine gold changed; the crown is fallen from our heads; woe unto us for we have sinned." God made man upright, but he hath made himself perverse.

66

But it may be said, such a doctrine as the depravity of human nature communicated by Adam to his posterity is so inconceivable, that we cannot believe it without the most unquestionable evidence. This also can be produced from the scriptures of truth, which are the infallible dic tates of God who cannot lie. In them we learn, that by one man's disobedience many were made sinners; that by the offence of one, judgment came upon all men to condemnation; that in Adam all die; that by nature we are the children of wrath even as others; that we are shapen in iniquity, and in sin did our mothers conceive us; that in our flesh there dwelleth no good thing; that there is a law in our members which warreth against the law of our minds, and bringeth us into captivity to the law of sin; that the imaginations of man's thoughts are evil from his youth; that the heart of man is deceitful above all things, and desperately wicked, who can know it? for out of it proceed evil thoughts, pride, covetousness, lasciviousness, and all manner of wickedness; that the carnal mind is enmity against God, for it is not subject to his law, neither indeed can be; that all have sinned, and come short of the divine glory; that God looked down from heaven upon the children of men, to see if there were any that did understand, or did seek after him; but every one of them is gone back; they are altogether become filthy; there is none that doeth good, no not one." From these and many other passages which might be produced, it appears that the inspired authors were instructed to declare the original and universal depravation of the human race. And from the concurrent testimony of all, we are led to infer, that man has now lost the vigour of his understanding, the freedom of his will, and the regularity of his affections, wherein consisted that image of God in which he was at first created. That he has contracted a violent propensity to vicious practices, which

displays itself in early life, and is strengthened by indul, gence, till the character becomes in many instances totally abandoned. Indeed both scripture and experience unite to assure us, that we have fallen from our integrity, and are become guilty before God; that every man, however upright in the general course of his conduct, is encompassed with manifold infirmities, and feels that in many things he offends, and fails in his duty; and that if God should mark iniquity against him, he could not stand, nor answer for one of a thousand of his transgressions.

Mankind being in this condition, would have been unavoidably subject to condemnation, if God had not devised a method to rescue them from the consequences attending original sin, and again putting them in a capacity to attain both holiness and happiness. Accordingly, the dispensation of mercy revealed in the gospel, is founded upon the ruin introduced by the fall of our first proge nitor, and intended to counteract the effects of it in all those who will receive and submit to it in a becoming manner. Our Saviour has been appointed by God to repair the desolations of many generations; to restore us to the divine favour, which we had lost by the corruption of our nature, and the sinfulness arising from it in our con duct. The merits of his mediation in our behalf are represented as of equal efficacy in procuring our justification, as the disobedience of Adam in exposing us to condemna, tion. Thus it is said, that "as in Adam all die, so in Christ shall all be made alive;" "that as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous." "Therefore as by the offence of one, judgment came upon all men to condemnation, even so by the righteousness of one, the free gift came upon all men to justification of life." "That as

sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord." If these words of scripture have any meaning, do they not assert that we are brought into a state of condemnation by the fall of Adam, and again recovered to a state of salvation by Christ? If we had not been reduced to a guilty and miserable condition by the impu

tation of Adam's sin, there would have been no necessity for redeeming us from it by the vicarious interposition of a Saviour: if human nature had not been tainted by innate depravity, some men might have been found so righteous in their generation, as to have acquired by their own good works a title to eternal life. Whereas, the scriptures declare that "Christ is become the author of eternal salvation to all who obey him;"" that once in the end of the world hath he appeared to put away sin by the sacrifice of himself;" "that there is no other name under heaven given among men by which we can be saved, but the name of Christ: and that no man cometh unto the Father but by him." "Not by works of righteousness which we can do, but according to his mercy he hath saved us, by the washing of regeneration and renewing of the Holy Ghost, which he hath shed on us abundantly through our Lord Jesus Christ." Thus it appears, that from the universal degeneracy of human nature;-from the goodness of God, which would not suffer him to produce a creature so imperfect as man in his present state;from the uniform testimony of scripture,-and from the appointment of a Mediator who was to take away sin and reconcile us unto God,-the doctrine of original sin may be proved with incontestible evidence.

Having thus endeavoured to discuss the first proposi tion in the text, I proceed to explain,

II. The nature of original sin, and the manner in which it is communicated to us.

There has been much difference of opinion respecting the degree of perversity conveyed to our natures by the fall of our first parents. Some suppose that we are so totally corrupted by original sin, as to have lost all traces of moral goodness, and every capacity of religious improvement; and that therefore all the graces of the Christian character must be imparted to us by the irresistible agency of the Spirit of God, without any endeavours or exertions of man.

Others assert, that human nature is not more depraved in its present state, than it was at the beginning; that we