Christian Theology - Media Sabda Org
Christian Theology - Media Sabda Org Christian Theology - Media Sabda Org
endeavoured to be independent of God; all his offspring act in the same way: hence prayer is little used, because prayer is the language of dependence; and this is inconsistent with every motion of original sin. When these degenerate children of degenerate parents are detected in their sins, they act just as their parents did; each excuses himself, and lays the blame on another. "What hast thou done?" "The woman whom thou gavest me,—SHE gave me, and I did eat." "What hast THOU done?" "The serpent beguiled me, and I did eat." Thus, it is extremely difficult to find a person who ingenuously acknowledges his own transgression. Sin is represented as a king, ruler, or tyrant, who has the desires of the mind and the members of the body under his control; so that by influencing the passions he governs the body. Do not let sin reign, do not let him work; that is, let him have no place, no being in your souls; because wherever he is he governs, less or more: and indeed sin is not sin without this. How is sin known? By evil influences in the mind, and evil acts in the life. But do not these influences and these acts prove his dominion? Certainly, the very existence of an evil thought to which passion or appetite attaches itself, is a proof that there sin has dominion; for without dominion such passions could not be excited. Where-ever sin is felt, there sin has dominion; for sin is sin only as it works in action or passion against God. Sin cannot be a quiescent thing: if it do not work, it does not exist. After all the proofs of man's natural excellence, we have ten thousand others of his internal moral depravity, and alienation from the divine life. The general tenor of his moral conduct is an infraction of the laws of his Creator. While lord of the lower world, he is a slave to the vilest and most degrading passions; he loves not his Maker; and is hostile and oppressive to his fellows. In a word, he is as fearfully and wonderfully vile, as he was "fearfully and wonderfully made;" and all this shows most forcibly that he stands guilty before God, and is in danger of perishing everlastingly.
Men may amuse themselves by arguing against the doctrine of original sin, or the total depravity of the soul of man; but while there is religious persecution in the world, there is the most absolute disproof of all their arguments. Nothing but a heart wholly alienated from God could ever devise the persecution or maltreatment of a man, for no other cause than that he has given himself up to glorify God with his body and spirit, which are his. Another proof of the fall and degeneracy of men is their general enmity to the doctrine of holiness; they cannot bear the thought of being sanctified through body, soul, and spirit, so as to "perfect holiness in the fear of God." A spurious kind of Christianity is gaining ground in the world. Weakness, doubtfulness, littleness of faith, consciousness of inward corruptions, and sinful infirmities of different kinds, are by some considered the highest proofs of a gracious state; whereas in the primitive church they would have been considered as evidences that the persons in question had received just light enough to show them their wretchedness and danger, but not the healing virtue of the blood of Christ. The human heart, left to its own workings, either sinks in the mire, or falls over precipices. What aid has man ever found from what is called natural religion? In comparison with revelation it is a rush light against the sun, however modelled by the inventions of man. Had man been left just as he was when he fell from God, he, in all probability, had been utterly unsalvable; as he appears to have lost all his spiritual light and understanding, and even his moral feeling. We have no mean proof of this, in his endeavouring to "hide himself, among the trees of the garden," from the presence and eye of Him whom, previously to his transgression, he knew to be everywhere present; to whose eye the darkness and the light are both alike; and who discerns the most secret thoughts of the heart of man. Add to this, it appears as if he had neither self-abasement nor contrition; and therefore he charged his crime upon the woman, and indirectly upon God; while the woman, on her side, charged her delinquency upon the serpent. As they were, so would have
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- Page 69 and 70: God is a Spirit: he is nothing like
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- Page 83 and 84: were manifested; and merely, I thin
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- Page 87 and 88: has conceived the most astonishing
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- Page 91 and 92: forth his glory: which they can do
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- Page 99 and 100: in which we were created. 2. We are
- Page 101 and 102: were evil"—the very first embryo
- Page 103: sin has been denied by many, while
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- Page 109 and 110: according to the plain construction
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- Page 137 and 138: as they list, but these truths of G
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endeavoured to be independent of God; all his offspring act in the same<br />
way: hence prayer is little used, because prayer is the language of<br />
dependence; and this is inconsistent with every motion of original sin.<br />
When these degenerate children of degenerate parents are detected in<br />
their sins, they act just as their parents did; each excuses himself, and lays<br />
the blame on another. "What hast thou done?" "The woman whom thou<br />
gavest me,—SHE gave me, and I did eat." "What hast THOU done?" "The<br />
serpent beguiled me, and I did eat." Thus, it is extremely difficult to find<br />
a person who ingenuously acknowledges his own transgression.<br />
Sin is represented as a king, ruler, or tyrant, who has the desires of the<br />
mind and the members of the body under his control; so that by<br />
influencing the passions he governs the body. Do not let sin reign, do not<br />
let him work; that is, let him have no place, no being in your souls;<br />
because wherever he is he governs, less or more: and indeed sin is not sin<br />
without this. How is sin known? By evil influences in the mind, and evil<br />
acts in the life. But do not these influences and these acts prove his<br />
dominion? Certainly, the very existence of an evil thought to which<br />
passion or appetite attaches itself, is a proof that there sin has dominion;<br />
for without dominion such passions could not be excited. Where-ever sin<br />
is felt, there sin has dominion; for sin is sin only as it works in action or<br />
passion against God. Sin cannot be a quiescent thing: if it do not work,<br />
it does not exist.<br />
After all the proofs of man's natural excellence, we have ten thousand<br />
others of his internal moral depravity, and alienation from the divine life.<br />
The general tenor of his moral conduct is an infraction of the laws of his<br />
Creator. While lord of the lower world, he is a slave to the vilest and most<br />
degrading passions; he loves not his Maker; and is hostile and oppressive<br />
to his fellows. In a word, he is as fearfully and wonderfully vile, as he<br />
was "fearfully and wonderfully made;" and all this shows most forcibly<br />
that he stands guilty before God, and is in danger of perishing<br />
everlastingly.