OF DEPRAVITY.

DISCOURSE VII.

John iii. vi.-That which is born of the flesh is flesh.

In tracing the bearing of the apostacy on the state of our guilty race, with a due respect to the constitution under which Adam was placed, we considered the first sin, as imputed to us; or, the fearful interest that we have, though certain relation to the latter, in the penal effects flowing from its commission.

We shall next regard the influence of it, considered as inherent; not merely as a judicial dispensation, which it manifestly is, but in the present attempt, as embracing a charge of personal demerit;-especially, a nature morally diseased, derived to each individual of the race in the way of ordinary generation.

In a more definite respect to what is offered on this branch of the subject, a point of immeasurable importance in our day, I will state first, the view entertained of the position avowed: and then, confirm the doctrine I shall explain, by evidence derived principally from the sacred scriptures.

First. I design to state clearly, the view entertained of the sentiment adopted: or, what is declared of a nature morally corrupt, derived through the medium of ordinary descent.

In pursuing this aim, I refer barely, to the state of our first parent at the creation. And with regard to that topic, morally examined, it is judged consonant with

Scripture, no less than sound reason, that he was form ed in a state of perfect rectitude. That he was created not only morally pure, but the purity of his nature corresponded with an unerring standard-the absolute requirement of the decalogue: the spirit of a code, which not only in the tenth precept, but in its vital and extensive application, demands in the service of God, the equal and perfect exercise of all our powers. It is conceived, in fine, that in harmony with the spirit of that standard, our progenitor at his formation, was subjectively, in every thought and desire, as well as sense and habitual deportment, vitally confirmed to the moral pleasure of the Creator.*

This freely admitted, we believe in like manner, and in view of what has been suggested, that it is vastly important to conceive clearly of the nature of sin and as connected with a communion in the apostacy, that much confusion may arise from lightly regarding this intimation.

If the inquiry is urged then-What is sin? A reply is furnished by the apostle John: Sin is the transgression of the law. The word rendered "transgression," is a compound term, taken literally, signifying without law; or, that has the property of illegality. From the difinition of the sacred penmen, you perceive in relation to its nature, that sin is formally a disagreement with the divine law: a general fact, as you will perceive, that in a due respect to this matter, embraces sins of omission as well as sins of commission: a statement too, from which it naturally arises, that there is properly, but one standard of moral developement; one measure, I will intimate, of sin and holiness, considered as things

* See an admirable view of man's primitive state in BERRY-STREET SERMONS.-Vol. I. p. 153, et seq. John iii. 4.

that are fairly opposed. And respecting those attributes, viz., sin and holiness, though confessedly at variance in a specific regard, the opposition between them, is not that of things generically disagreeing; not that for instance of body and mind, fire and water and the like; or, things which have a real subsistence, and are widely distinct in their comprehensive relations.

This distinction then, being warranted by the passage, it follows that sin has no existence, but in a relative respect to law; and cannot be viewed in the sight of the Lawgiver himself, save merely, as conformity, or non conformity with a rule of conduct. But held forth in that light, the nature of it, it is very clear, must be considered primarily, as the lack of moral rectitude. And concerning its opposition to holiness, the character of it, is fitly shadowed forth in the eye of the law, rather, by the repugnance of light to darkness-of health to sickness of a soil under a genial influence bearing something good, and under the reverse nothing of that description. An idea, that is very easy of apprehension. For in the spirit of the apostle's assertion, you perceive in regard to the metaphors presented, or, what is justly opposed in them, that if the good be taken away, the evil spoken of, in every case immediately appears. representation, meanwhile, not designed in any manner, to cloak the native deformity of sin; but as concerned with the loss of the divine image in Adam, and the bearing of it upon his natural seed, will assume in our opinion a real and acknowledged importance.

Α

And adverting to the divine image possessed by our forefather, meaning thereby, not so much his moral capacity, as his spiritual perfection—all admit, that he was deprived of it in the consequence of rebellion. By one

act of disobedience he lost a perfection, which is properly described by the phrase original righteousness. That attribute of a moral agent, which constitutes the image of God in the heart, or what is implied in it—a faint sketch of his intense and immaculate purity. And whatever there is figurative in the phraseology of it, by which a holy nature is often styled an image; it is readily acknowledged, that in the breast of a dependent creature, and in the sensible experience of it, it implies doubtless a variety of things. It denotes not only a correct spiritual apprehension of truth-but this again, promotive of holy affection in the heart-and the whole accompanied by a correspondent conduct, and visible manifestation of their influence on the whole character. And if this was the image, which was certainly lost by transgression, particularly, in the way of a judicial bereavement, you can easily see in what manner, the nature of Adam, became morally corrupt before God. In virtue of a legal infliction, his soul was made like the earth which is cursed. He was deprived of communion with the Most High, and any preservative care of his happiness. Without the pity of an almighty Father, nothing was required, but the leaving him to himself, and his nature must become vile and unprincipled before him. Without an infusion of positive wickedness, his heart must be subject to a most deteriorating influence. As a mutable being simply, and bereft of inward illumination, the inferior appetites of his frame would seize the reins; and blindfold, would urge him on from one act of iniquity to another, until the day of almighty vengeance should dawn upon his polluted, and justly condemned soul. A view of his situation, you will notice by the way, that leaves no room for making God the author of sin: or

holden in equity for the consequences of it, to use a faint simile, more than a sheriff is, for the offence of a prisoner, who, through bare irritation, on being cut off from some immunities, not by just countenance of the magistrate, rises up against the arm, that deprives him of a desirable possession.

Now if it be inquired, what connexion there is between this statement and the subject of innate depravity, you will perceive very soon. In regard to the posterity of Adam, it is supposed that they are born into the world, in the state that he was himself, consequent on rebelling. They possess the faculties, that is, of moral agency, or capacity to love and serve God, forming a bona-fide basis of moral duty, but not a habit of original righteousness. And the ground on which they are deprived of the blessing, is the established fact, as was said on the subject of imputation, that they sinned truly in the person of a representative; and in virtue of that relation, are ushered into the world, under the curse of a covenant transaction. Yet, while this is carefully insisted on, in respect to this defect, or loss of the superior qualities that constitute a likeness of our Judge; we do not remark it, in the life of the new formed infant, as involving a personal offence. This we have utterly denied. But it is viewed simply, as God's holy displeasure against iniquity, and embraced unquestionably, in the penal threatening denounced against our first parents.

But as we observed in connexion with the person of Adam, so I may, in respect to his natural seed, that the loss of God's image is instantly, yea, inevitably followed by a corruption of moral character. Something will

* Gen. v. 3. and begat a son in his own likeness, after his image; and called his name Seth.