are both guilty of it, and alfo defiled with it. Both which may be deduced from these words; I was formed with fin inherent in me, and I was conceived with fin imputed to me, and more clearly, Rom. v. where all are faid to have finned in Adam, v. 12. and all to be made finners by him, V. 19. and it is neceffary for us to know this twofold original Sin, that fo we may look after that two-fold Righteoufnels which we have in Christ answerable thereunto, Juflification and Sanctificarion, the imputation of Chrift's Righteousness in juftification, taking away the imputation of Father Adam's fin to us, and the implantation of Chrift's Righteoufnefs in Sanctification, taking away the implantation of Adam's fin in us. Ifhall therefore briefly and diftinctly open unto you the Doctrine of Original Sin, as it implies both fomething imputed to us, and likewife fomething inherent in us. I. For the imputation of Adam's fin to us. For the understanding of this confider, 1. That Adam was not only the firft, but the Head of all Men; as he was at firft all Men that were in the World formally, fo he was all Men that ever thould be in the World reprefentatively; fo that GOD looked upon Adam as upon one in whom all the Generations that ever fhould live upon Earth were reprefented; and fo all Men that ever fhould be, were prefent unto GOD in that one Man that then was. 2. Hence it is that what Adam did may juftly be reputed as done by all his Pofterity. If he had ftood, all his Pofterity fhould have ftood, and if he fell, all his Pofteri ty ty cannot but fall; all our Goods were embarked in this Ship, all our Eftates were put into his Hands by the Wisdom and Goodness of the great GOD. 3. Hence it comes to pafs, that Adam finning against GOD, we all finned with him, and in him, fo that the fin that he did is as really imputed to us, as if it had been committed by us; which is plain from the comparison that the Apostle makes betwixt the Disobedience of the firft, and the Obedience of the fecond Adam, Rom. v. 19. fo that this fin is ours, not by Imitation, but by Propagation. II. The inhefion of this fin in us: Confider, 1. Man was made upright, Ecclef. vii. ult. after the Image of GOD, Gen. i. 26. in that he had Reason and Understanding, Holinefs, Col. iii. 10. Eph. iv. 24. he had power to preserve his Affections right, which were at the beck and command of the Soul. 2. This uprightness and integrity wherein Man was fit created is now loft, the whole Soul and Body corrupted, the whole harmony of Man diffolved; fo that we are not only deprived of Grace, but defiled with fin; the Image of GOD is not only raced out, but the Image of the Devil is engraven upon our Souls; all Men, and all of Men, being now quite out of order. 1. Our Souls with all their Faculties. 1. Mind, with Ignorance, Rom. iii. Darknefs, Eph. v. 18. Incapable of Holy things, 1 Cor. 2. 14. It's fubject to the Senfitive Part. 2. Con 2. Conscience, Tit. i. 15. with blindness and stupidity, not making particular applications, in not accufing, nor excufing aright. 3. Memory, fenfitive, intellective, John xiv. 26. 4. Will, in its Intentions, Elections, Su- the Mind. 6. Imagination, Gen. vi. 5. 2. The Body, 1 Cor. vii. 1. Heb. x. 22. III. Hence it clearly appears that we have fin cleaving to us, and inherent in us; for elfe how comes the Soul to be fo much out of order, that the whole Man, and the whole of Man, fhould be fo polluted and depraved? USE. 1. Lamentation, Exod. xii. 30. Oh wretched, &c. 2. Condemn thy felf for every fin thou seeft committed by another; Hodie tibi, cras mibi. 3. Labour after an interest in Christ to purge thee from it. 4. Endeavour to fubdue it. PSALM P.SAL. liii. 4. They have not called upon God. IT is a fin not to call upon GOD. I. What is it to call upon GOD? #σ προσευχὴ ἐσιν αιτησις ἀγαθῶν παρὰ τῶν εὐσεβῶν εις θεόν γινομένη προσευχή ἐσιν ἀνάβασις, Bafil. Nὲ πρὸς θεὸν ἢ ἄιτησις τῶν προσκόντων παρὰ θες, Damafc. πᾶς προσευχόμεν Tậ beû dianézelas, Chryf. Three things required to it. 1. A drawing near to him. 2. A fpeaking to him, o çopoeinós and Evdiad. I Sam. i. 12, 13. 3. A praying of him. II. How should we call upon GOD? 1. GOD's Holinefs and Greatness. 2. Our own fin and weakness, Gen. xviii. 27. 2. Understandingly, Cor. xiv. 15. 1. Of what we ask. 2. Of whom we ask it. 3. Submiffively. 4. Believingly, Mark xi. 24. Jam. i. 6. 6. Conftantly, Eph. vi. 18. 1 Thef. v. 17. Luke 1. So as to be always in a praying frame. 3. So as to let no Day flip without Prayer. For, 1. We are commanded to ferve GOD all the days of our Life, Luke i. 75. 2. We are commanded to ask Bread every Day, Mat. vi. 7. 11. τὸν ἄρτον ἡμῶν τὸν ἐπιέσιον δὸς ἡμῖν σήμερον. 3. We every Day ftand in need of Mercy 4. This has been the custom of GOD's III. How appears it to be a fin not to call on GOD? up 1. He hath commanded it, Ifa. lv. 6. 1 Tim. ii. 8. 2. Because praying is one of the principal parts of Worship we owe to GOD, whereby we acknowledge our dependance upon him. Si invocare domini nomen & adorare deum unum & idem eft. Orig. IV. Who are guilty of this fin? 1. All that pray to any one elfe but GOD, μόνῳ γὰρ προσευκτέον τῷ ἐπὶ πασι θεῷ, Orig. Hac ab alio orare non poffum quam a quo me fuo confequuturum, Tertul. 2. All that neglect either Publick, Family, or private Prayers. 3. All that Pray, but not aright. ÚSE I. Reproof. 2. Exhortation; call on GOD, pray to him. I Directions. 1. Before Prayer. I. Con |