This propensity of nature to sin discovers itself in the first dawn of our reason; so that we no sooner appear to be men, but we give ground to conclude that we are sinners. Accordingly it is said, _The imagination of man’s heart is only evil_, and that _from his youth_,[68] Gen. vi. 5. compared with chap. viii. 21. and he is represented as _estranged from the womb, going astray as soon as he is born, speaking lyes_, Psal. lvii. 3. which is, notwithstanding, to be understood with this limitation, that we are prone to sin, as soon as we have any dispositions, or inclinations, to any thing; for it cannot be supposed that man is disposed to commit actual sin before he is capable of acting. Some, indeed, have attempted to prove that the soul of a child sins as soon as it is united to the body in the womb, and have carried this indefensible conjecture so far, as that they have maintained, that actual sin is committed in the womb. But this is not only destitute of all manner of proof, but it seems so very absurd, that, as few will be convinced by it, so it needs no confutation. As for this propensity to sin, (whenever it may be said to take place) it is certain, that it is not equal in all; and in this it differs from Adam’s guilt, as imputed to us, and from our want of original righteousness, as the immediate consequence thereof; for these corrupt inclinations appear, from universal experience, as well as the concurrent testimony of scripture, to be of an increasing nature; so that some are more obstinate and hardened in sin than others; and the habits thereof, in many, are compared to the tincture of the _Ethiopian_, or the _leopard’s spots_, Jer. xiii. 23. which no human art can take away. We are, indeed, naturally prone to sin at first; but afterwards the leprosy spreads, and the propensity, or inclination to it, increases by repeated acts, or a course of sin. The Psalmist takes notice of this, in a beautiful climax, or gradation; _They know not, neither will they understand, they walk in darkness_, Psal. lxxxii. 5. We shall now take occasion to speak something concerning the rise or origin hereof. This is a difficulty which many have attempted to account for and explain, though with as little success as any thing that comes within the compass of our enquiries. Some ancient heretics[69] have thought, that because it could not be from God, who is the author of nothing but what is good, that therefore there are two first causes; one of all good, which is God, and the other of all evil. But this is deservedly exploded, as a most dangerous and absurd notion.