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over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him : male and female created be them. And God blessed them, and God said unto them, Be fruitful and multiply, and replenish the earth, and subdue it: and have do. minion over the fish of the sea, and over the fowl of the air, and over every living thing that move h upon the earth." Gei. i. 26-28.

And in the laft verse of the same chapter we read, that, “ God saw every thing that he had made, and behold it was very good." In the Psalms we read, that God made man "a little lower than the angels, and crowned him with glory and honowr. Thou madeft him to have dominion over the works of thy hands; and haft put all things under his feet.” Psalm. viii, 5, 6.

We find, however, that Adam soon deviated from his original righteousness, and that the world through him became corrupt, Gen. ii. 6-19. “And when the woman saw that the tree was good for food, and that it was pleasant to the eye, and a tree to be delired to make one wise; she iook of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat. Ans they heard the voice of the LORD GOD walking in the garden in the cool of the day ; and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. And the LORD God called unto Adam, and said unto him, Where. art thou ? And he said, I heard thy voice in the garden; and I was afraid ; because I was naked : and I hid myself. And he said, Who told thee that thou was naked ? Haft thou eaten of the tree, whereaf I commanded thee, that thou should ft not eat? And the man faid, The woman whom thou gaveft to be with me, she gave me of the tree, and I did eat. And the LORD God said unto the woman, What is this that thou haft done? And the woman faid, The serpent hath beguiled me, and I did eat. Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in forrow thou shall bring forth children, and thy defire shall be to thy husband, and he shall rule over thee. And unio Adam he said, Because thou haft hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee saying, Thou shalt not eat of it : cursed is the ground for thy fake: in sorrow shalt thou eat of it all the days of thy life. Thorns also and Thistles shall it bring forth to thee; and thou shalt eat the herb of the field, In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it walt thou taken ; lor duft thou art, and unto dust shalt thou return." ;

Genesis vi. 5. we read that “God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Verse 12, we are told that “ God looked upon the ear:h, and behold, it was corrupt : for all flesh had corrupted his way upon the earth.”. We are told that " The children of men are corrupt ;---they have done


abominable works ;---that there is none that doeth good ;---that they are all gone aside; they are altogether become filthy ;---that if we fay we have no fin, we deceive ourselves ; ---that there is no man that finneth not." The Scripture hath concluded all men under sin, “ that every mouth may be stopped, and all the world become guilty before God." We read that “ man drinketh Iniquity like water'; that in us dwelleth no good thing." It was this consciousness of the depravity of our nature that made the Psalmist cry out, I was shapen in Iniquity, and in fin did my mother conceive me, Psm. li. 5. It was this that caused Isaiah to exclaim, “ All we like Sheep have gone astray ;---we are all as an unclean thing, and our righteousness are as filthy rags." Isa. lit. and liv. Jeremiah says, “The heart is deceitful above all things, and desperately wicked.”

The Apostle Paul addressing himself to the Romans, declares that the carnal mind is not only averse to what is good, and prone to what is evil, but is at enmity with God: and in the 7th chap. ter of his epistle to the Romans has these words, “ I know that in me, (that is, in my flesh,) dwelleth no good ihing; for to will is present with me, but how to perform that which is good, I find not. For the good that I would, I do not ; but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that when I would do good, evil is present with me,” ver, 18---21. “Out of the heart, (St. Matthew tells us) proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies, xv. 19.

But not only are we finners, but as such we are under sentence of condemnation. “The soul that finneth it shall die," saith the Lord: and “the wages of fin is death," Rom. vi. 23. Sin made Cain cry out his punishment was greater than he could bear, Gen. iv. “The wrath of God is revealed from heaven against all un. godliness and unrighteousness of men,” Rom. i. 18. " Indignation and wrath, tribulation and anguish, shall be upon every soul of man that doeth evil," Rom. xi. 9. “ By one man fin entered and death by fin," Rom. v. 12. Speaking of the wicked St. Paul says, “ destruction and misery are in their ways," Rom. ü. 16. In St. Matthew's Gospel, we read, that « The Son of man fhall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire: where shall be wailing and gnalhing of teeth,” xiii. 41, 42.

Nor does our Lord, who is the fountain and pattern of true charity, speak a different language. He bids us "fear him, who is able to deftroy both foul and body in hell,” Luke xii. 5. He solemnly charges us to oppose corrupt nature with the utmost resolution, left we be "cait into hell, where the worm dieth not, and the fire is not quenched," Mark ix. 43. With tenderness he informs us, that “whosoever shall fay to his brother, Thou fool! fhall be in danger of hell fire;" That not only the wicked, but

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"the unprofitable servant shall be cast into outer darkness, where will be weeping, wailing, and gnafning of teeth : " . And that he himself, far from conniving at sin, will fix the doom of all impenitent finners, by this dreadful sentence : “Depart from me, ye cursed into everlasting fire, prepared for the devil and his angels," Mat. XXV. 41. .

Now supposing that we had no other foundation whatever for our belief in Original Sin, I apprehend we have here before us proof fufficient to convince even incredulity itself. But these are. only a very small number of texts compared with those which might be adduced : allowing also that this doctrine were not only above the reach of our reason, but absolutely contrary to it in every sense, it would not appear to me in the least to invalidate the Itrengih of the evidence above ftated. For human reason is fallible; God's word is truth; and if a person were to object to me, that he could not believe in the do&trine of Original Sin, because he could not reconcile it to reason, I might answer, chat, this is the very cause why it is most likely to be true, for had the knowledge of it been attainable by reason alone, there would have been lefs necessity for God to have revealed it. . .

But reason and common obfervation will, if possible, afford us till further confirmation of the truth of this do&trine. God is a being of infinite justice, wisdom, power, and goodness. He cane not therefore be the author of any thing absolutely evil. Now, a great deal both of moral and physical evil, exists in the world : It cannot then proceed from God. Moreover, God has den nounced a curse upon sinners ; God therefore cannot be the au. thor of sin, becaufe he could not curse the work of his own hands. We must look then for the origin of fin, in man's abuse of that gift of Free Will, which he was endowed with by the Creator. If we attend to the natural operation of our own minds, we shall perceive, that inclination generally prevails over duty, and that in our dealings with one another we are more frequently prompted by passion, than governed by reason. On reviewing the scenes of past life, and bringing back to our recolle&tion the days that are gone, we cannot but lament, to what little purpose we have lived; Kow much time has been squandered away in the pursuit of vanity and folly, how many opportunities of doing good we have neglected ; and that we should have so fhamefully abused the ta-, lents God had given us to be employed to his glory, and the working out our own salvation. Neither should we be surprized at the unhappy consequences of such a conduct. On the contrary, we might naturally expect disappointment, disguft, and remorsę, to be our portion. The experience of all ages, has shown

that vice and misery are inseparably connected, and that in pro. · portion as a man deviates from the path of virtue, so, in general, he becomes' unhappy. This unhappiness is not confined to the fate of his mind, independent of other contingent circumstances,

VOL. XIX. May, 1796.

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But he finds, in a variety of instances, his favourite schemes frustrated, his brightest prospects clouded. Exclusive of that disquiet of mind which is the invariable attendant on a guiliy 'con. science, he sees that he has been all the time pursuing a shadow, and at the very moment when he flatiers himself with the hope of attaining his object, and being happy in the possession of it, it eludes his grasp, and leaves him nothing but vexation and repentance. Nay how often is even health facrificed to the fordid views of interest; how often do we accumulate disease, and hasten the approach of death itself, by the intemperate indulgence of our paslions! How frequently does our misconduct not only involve ourselves, but our families and our friends, in one common ruin ! By this animosities are engendered, the ties of affection broken ; malice, envy, and all the diabolical passions which torment the human breast, spring up in their room. The world indeed at large presents a vast scene of wretchedness and woe, which could only have arisen from the innate depravity of our nature, and the just vengeance of Almighty God, which our fins had excited against us.

What a terrible state then are we in by nature ! but how in. conceivably more dreadful it would have been, had we been left in this state without hope, without refuge, and without a remedy ! Blessed be God, this is not our case: which leads me to the con. fideration of the second doctrine I mentioned, viz. of the atonement.

[ To be continued.]


By MR. PAWSON. " For their fakes I fan&tify myself, that they also might be sanc.

tified through the truth.” John xvii. 19. . TF we duly consider this, and the foregoing chapters, we shall see I the truth of what the Evangelist speaks, respecting the conduct of our Lord towards his disciples; “ Jesus having loved his own, wlio were in the world, he loved them to the end." Our Lord discovered his love to his disciples now, at ihe close of his own life, because he well knew, what a distressing trial his removal from them would prove; he not only gave them timely notice of it, but also informed them of the advantages with which it would be attended even to themselves. “I go, says he, to prepare a place for you: And if I go and prepare a place for you, I will come again, and receive you to myself; that where I am, there ye may be also." And not only so, “ but I will send you another Comforter, even the Spirit of Truth, that he may abide with you for ever."

But our Lord also discovered his love io his disciples, because be well knew that they were shortly to go forth into the world,

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'as Theep among wolves. He foresaw the great opposition, the violent persecution, and the sharp temptations which they would have to encounter with. He, in the most devout and folemn manner, recommended them to the care and protection of his heavenly Father, when he himself should be removed from them. In our Lord, on this occalion, we inay discern, such an heavenly sweetness of temper, such a devout frame of mind, together with such meekness, humility, and love, as were well worthy of him, who was now going to lay down his life for the redemption of mankind.

Sorrow had filled the hearts of the disciples; the thoughts of parting with so kind a Friend, with so gracious a Master as Jesus had been to them, were very distressing : But we may suppose, that to hear him pray for them, in that heart melting and affece tionate manner which he did, would affect them much more. And if they understood the meaning of the words of the text, we need not wonder if their hearts were like melting wax; inasmuch as he declares, that it was for their fakes, out of unbounded pity and love to their souls, that he was going to be offered up as a sacrifice upon the altar of the cross.

From these words, it may be necessary to enquire, I. What are we to understand by our Lord's fanétifying himself ?

II. What was his design in doing this ; " That they also may be sanctified.”

III, By what means shall his design be accomplished in us ? That they also may be sanctified through, or by means of the truth.

I. What is meant by our Lord's fan&tifying himself? In order to understand this, we must attend to the scriptural meaning of the word which he uses. In the Old Testament, it generally signifies to separate any person or thing, from a common, to a sacred use, so that the person or thing so separated might be employed about the worship of God only. In this sense, the Jewish High-Priest was fanctified. He was solemnly consecraied to the service of God. He was not to concern himself with the common affairs of life, and HOLINESS TO THE LORD,. was written in large letters upon the mitre which he had upon his head, when he ministered in the Temple. All the Priests and all the Levites were sanctified. The former were to offer up gifts and sacrifices, in behalf of the people : And the latter were to serve in their several courses in the Temple of the Lord. All the vessels which were made use of in the service of God, were sanctified. They were all accounted holy, and it was deemed a very grievous crime to make use of them on any other occasion, but about the worship of God, as we may see in the case of Belshazzar, Dan. v. 23. And was it not in ihis sense, that the prophet Jeremiah is said to have been fanétified from the womb ? But in the New Testament, the word is generally applied to perfons, rather than to things, and therefore signifies to cleanse, purify, or make holy. So the Apostle uses

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