CHAP. II.—The Fall of Man.-Man's natural state was mutable.
The devil, moved by hatred and envy, attempts to seduce him.
The temptation was suitable to man's compounded nature. The
woman being deceived, persuades her husband. I. The quality
of the first sin; many were combined in it. II. It was perfectly
voluntary. Man had power to stand. The devil could only
allure, not compel him. His understanding and will the causes
of his fall. III. The punishment was of the same date with his
sin. He forfeited his righteousness and felicity. The loss of
original righteousness, as it signifies the purity and liberty of the
soul. The torment of conscience that was consequent to sin.
A whole army of evils enters with it into the world.
CHAP. III.-The Corruption of Human Nature.-I. All mankind is
involved in Adam's guilt, and is under the penal consequences
that follow upon it. Adam, the natural and moral principle of
mankind. An hereditary corruption is transmitted to all that are
propagated from him. The account the scripture gives of the
conveyance of it. It is an innate habit. It is universal. Cor-
rupt nature contains the seeds of all sins, though they do not
shoot forth together. It is voluntary and culpable. II. The per-
mission of the fall is suitable to the wisdom, holiness, and good-
ness of God. The imputation of Adam's sin to his posterity is
consistent with God's justice.
CHAP. IV.—The Moral Impotence of Man.-The impossibility of
man's recovery by his natural power. I. Man cannot regain his
primitive holiness. The understanding and will, the superior
faculties, are depraved. The mind is ignorant and insensible of
our corruption. The will is more depraved than the mind; it
embraces only sensual good; carnal objects are wounding to the
conscience and unsatisfying to the affections; yet the will eagerly
pursues them. The moral impotence, that ariseth from a per-
verse disposition of the will, is culpable. Neither the beauty
nor the reward of holiness can prevail upon the unrenewed will.
II. Guilty man cannot recover the favour of God. He is unable
to make satisfaction to justice. He is incapable of real repent-
ance, which might qualify him for pardon.