Heathenism and Christianity

III. 1. I proceed to draw a few inferences from what has been said. And, first, from hence we may learn one grand, fundamental difference between Christianity, considered as a system of doctrines, and the most refined Heathenism. Many of the ancient Heathens have largely described the vices of particular men. They have spoken much against their covetousness or cruelty, their luxury or prodigality. Some have dared to say, That “no man is born without vices, of one kind or another.” But still, as none of them were apprized of the fall of man, so none of them knew of his total corruption. They knew not, that all men were empty of all good, and filled with all manner of evil. They were wholly ignorant of the entire depravation of the whole human nature, of every man born in the world, in every faculty of his soul, not so much by those particular vices, which reign in particular persons, as by the general flood of Atheism and idolatry, of pride, self-will and love of the world. This therefore is the first, grand, distinguishing point between Heathenism and Christianity. The one acknowledges, That many men are infected with many vices, and even born with a proneness to them; but supposes withal, that in some the natural good much overbalances the evil. The other declares, That all men are conceived in sin, and shapen in wickedness: that hence there is in every man a carnal mind, which is enmity against God, which is not, cannot be subject to his law, and which so infects the whole soul, that there dwelleth in him, in his flesh, in his natural state, no good thing; but all the imagination of the thoughts of his heart, is evil, only evil, and that continually.