Great Chriftian

Doctrine

ORIGINAL SIN

DEFENDED}

Evidences of its Truth produced,

AND

Arguments to the contr^lry anfwered.

Containing, in particular,

A REPLY to the Objeftions and Arguings of Dr, John Taylor, in his Book, Intitled, The Scripture-Doftrine of Origmal Sin propofed to free and candid Examination, &c.’’

' By the late Reverend and Learned

Prefident of the College of New-Jerfey,

Matth. ix. 1 2 . ’They that he njjhole^ 72eed not a Phyjtcian \ but they that are Jtck^

— 'Et hxc non tantum ad Peccatores referenda ell; quia iti omnibus Maledidlionibus primi Hominis, omnes ejus Generationes conveniunt.*— R. Sal. Jarchi.

Propter Concupifcentiam, innatain Cordi humano, dicitur. In Iniquitate genitus fum; atque Senfus ell, quod a Nati.* vitate implantatum lit Cordi humano "Jetz.er harang^ mentum malum.— Aben-EzrAo

— Ad Mores Natura recurrit Damnatos, fixa & mutari nefcia,— ^

— Dociles imitandis Turpibus & pravis omnes fumus. —

BOSTON Printed, LONDON Re-printed,

t iii ]

A brief Account of the Book and its

AUTHOR.

I ^ HE Reverend Author of the following i Piece was removed by Death, before its

JL Publication. But, ere his Deceafe, the Copy was finifhed and brought to the Prefs, and a Number of Sheets pafled his own Review.

They that were acquainted with the Author, or knov/ his juft Character, and have any Tafte for the ferious Theme, will want Nothing to be faid in Recommendation of the enfuingTraft, but only that Mr. Edwards wrote it.

Several valuable Pieces on this Subjeft have lately been publiflied, upon the fame Side of the Queftion. But he had no Notice of fo much as the very firft of them, till he had wholly concluded what he had in View: nor has it been thought, any Thing already printed llioaild ftiperfede this Work of his; being defigned on a more extenfiv^c Plan^ comprifing a Variety of Arguments, and Anfwers to many Objections, that fell not in the Way of the other worthy Writers; and the Whole done with a Care of familiar Method and Lan guage, as well as clear Reafoning, in general ac commodated very much to common Capacities.

It muft be a fenfible Pleafure to every Friend of Truth, that fo mafterly a Hand undertook a Reply to Dr. Taylor^ notwithftandinu: the various

!V A Brief Account of the Author,

Anlweis already given him, both at home and abroad.

As it has been thought unfit, this Pofthumous Book fliould go unattended with a refneftful Mea morial of the Author, it is hoped, the Reader will candidly accept the following Minutes of his Life and Charadler.

Mr. Edwards was the only Son of the late Reverend Mr. Timothy Edwards, long a faith ful Paftor of a Church in IVinfor, in Connefticut; who (together with his Wife, our Author’s pious Mother) was living, in a very advanced Age, till a little before the Death of this his excellent Son, who had for many Years been his Parents Joy and Crown.

He had his Education in Yale-College. — At the Age of about Eighteen, commenced Bat chelor of Arts, Anno 1720. — Afterwards refided ' at College for feme Time, purfuing his Studies with a laudable Diligence.— Took the Degree of Matter, at the ufual Time: and for a while ferved the College in the Station of a Tutor.

He foon entered into the Minittry, and was fet tled at Northampton, in Maflachufetts, as Col league with his aged Grandfather, the- Reverend and famous Mr. Solomon Stoddard; with whom, indeed, as a Son 'with the Father, he ferved in the Gofpel, till Death divided them. — There he con tinued his Labours for many Years, in high Etteem at home, as well as abroad; till uncomfortable De bates arifing about a Right to Sacraments, and after his bett Attempts finding no rational Profpeft of any

Life and fpeedy Iffue of them, he at length amica bly

his Lifc' and Char abler. v

bly refigned his Paftoral Relation, and had an honourable Quietus, Anno 1750.

Soon after this, there being a Vacancy in the Million at Stockbridge, by the Death of the Reverend and learned Mr. John Sergeant, the Board of Commiffioners at Bofton, who aft under the Society in London, for propagating the Gofpcl among the Indians in and about New-England, turned their Eyes to Mr. Edwards, fora Supply of that Million. And upon their unanimous Invi tation, in Concurrence with the Call of the Church (confiding of Indians'and Englilh) at Stockbridge, he removed thither, and was regularly re-indated in the Padoral Office,

He continued his Minidry there, until on Occafion of the Death of his worthy Son-in-law, the Reverend and Learned Mr. Aaron Burr, who had lucceeded the Reverend and Learned Mr. Jonathan Dickinson, in the Station of Prefident of the College of New-Jersey, he was by the Elonourable and Reverend Trustees of that Society cholen to be his Succeffor, The Com^ miffioners at Eodoii having received a Motion from them for nis Lranllation, did in Deference to the Judgment of fo refpeelable a Body, as well as from an Edeem for Mr. ETwards, and a View to his rnore extenfive Ufelulnefs, generouily conlent to his Removal: and the venerable Counci!, to whom he finally referred himfelf for Advice on this im portant Occafion, giving their unanimous Opinion loi the CleainciS or his Call to tlie Prefident’s 1 lace, lie at L<ength (though with much Rcluffancc and Self-diffidence) relinquilhed his Padoral Charge and Miniderial Midion at Stockbridge, and itvi A Brief Account of the Author,

moved to Prince-Town in New-Jerfey, where Nassau-Hall {lands, lately ereded.

But that fatal Diitemper, the Small-pox, which has in former Days been fo much the Scourge and Terror of America, breaking out, in or near the College, about that Time, and Inoculation being favoured with great Succefs, Mr. Edwards, upon mature Thought and Confultation, judged it advifable to go into this Method. Accordingly he was inoculated on the 23d of February 1758. And though his Difeafe was comparatively light, the Pock of a milder Sort, and few, yet fuch a Number happened to be feated in his Throat and Mouth, as prevented his receiving the neceifary cooling and diluting Draughts; and fo, upon the Turn of the Pock, a fecondary Fever came on, w^hich prevailed to the putting an End (on March 2 2d) to the important Life ot this good and great Man. — As he lived chearfully refigned in all Things to the Will of Heaven, fo he died, or ra ther, as the Scripture emphatically exprelTes it, in relation to the Saint in Chrift Jefus, he fell afUep^ without the lead Appearance of Pain, and with great Calm of Mind. Indeed, when he firft per ceived the Symptoms upon him to be mortal, he is faid to have been a little perplexed for a v/hilc, about the Meaning of this myilcrious Conduct of Providence, in calling him out from his beloved Privacy, to apublick Scene ofAftion and Influence;, and then fo fuddenly, juft upon his Entrance into it, tranflating him from thence, in fuch a Way, by Mortality! However, he quickly got believing and^ compofing Views of the Wifdom and Goodnefs ot God in this furprifing Event: and readily yielded to the fovereign Difpofal of Heaven, with the moil

departed

his Life and Chara^en vii

departed this World, to go and fee Jesus, whom his Soul loved ^ to be with him, to behold his Glory, and rejoyce in his Kingdom above.

Though, by the preceding Account of Mr. Edwards, the Reader may form a general Idea of his Charafter; yet doubtlefs a more particular Defcription will be expefted.

In Perfon, he was tall of Stature, and of a {lender Make. — There was fomething extremely delicate in his Conftitution; which always obliged him to the exafteft Obfervation of the Rules of Temperance, and every Method of cautious and prudent living. He experienced very fignally the Benefit hereof, as by fuch Means he was helped to go through inceflant Labours, and to bear up under much Study, which, Solomon obferves, is a Wearinefs to the Flelh. — Perhaps, never was a Man more conftantly retired from the World; giving himfelf to Reading, and Contemplation. And a Wonder it was, that his feeble Frame could fubfift under fuch Fatigues, daily repeated and fo long continued. Yet upon Occafion of fome Remark upon it by a friend, which was only a few Months before his Death, he told him, He did not find but he was then as well able to bear the clofeft Study, as he was 30 Years before; and could go through the Exercifes of the Pulpit with as little Wearinefs or Difficulty.” In his Youth, he appeared healthy, and with a good Degree of Vivacity; but was never robuft. In middle Life, he appeared very much emaciated (I had almoft faid, mortified) by fevere Studies, and intenfe Applications of Thought. Hence his Voice was a little languid, and too low lor a large Afiembly; though much relieved and advantaged by a proper Emphafis, juft Cadence,

a 4 well^

>iu jj. Account'^ the Author,

well-placed Paufes, and great Diftinftnefs in Pro nunciation, He had a piercing Eye, the trueft Index of the iVIind. Idis Afpedt and Mein had a Mixture of Severity and Pleafancy. He had a natuial Xurn for Gravity- and Sedatenefs *, ever con templative; and in Convcrfation ufually referved, but always obfervant of a genuine Decorum, in his Deportment *, free from iullen, fupercilious and contemptuous Airs, and without any Appearance of Odentation, Levity, or Vanity. As to Imagi nation, he had enough of it for a great and crood Man; but the Gaieties of a luxuriant Fancy, fo captivating to many, were what he neither affected himfelf, nor was much delighted with in others. He had a natural Steadinefs of Temper, and For titude of Mind; which, being fancFified by the Spirit of God, was ever of vaft Advantage m him, tt) carry him through difficult Services, and fupport him under trying Afflidtions, in the Courfe of his • Life. Perfonal Injuries he bore with a becoming Meeknefs and Patience, and a Difpofition to Forgivenefs. The Humility, Modefty, and Serenity of his Behaviour, much endeared him to his Ac quaintance; and made him appear amiable in the Eyes of ivich as had the Privilege of converfmg with him. He w^as a true and faithful Friend; and fhewed much of a difmterefted Benevolence to his Neighbour/ The feveral Relations fuftained by him, he adorned v/ith an exeiuplary Condud; and was folicitous to fill every Station with its pro per Duty. Fie kept up an extenfive Correfpondence, with Minifters and others, in various Parts; and his Letters always contained fome fignificant and valuable Communications. In his private Walk, as a Chriftian, he appeared an Example of truly rational, (Confident, uniform Religion and Vir tue; a Ihining Inilance of the Power and Efficacy

that holy Faith, which he was fo firmly attached to, and fo ftrenuoiis a Defender of. He exhibited tnuch of Spirituality, and a heavenly Bent of Soul. In" him one faw the lovelieft Appearance,— a rare Affemblage of Chriftian Graces, united with the richell Gifts, and mutually fubferving and recom mending one another.

As a Scholar, his intelleftual Furniture exceeded what IS common, confidering the Difadvantages we labour under in this remote Corner of the World. He very early difeovered a Genius, above the ordi nary Size: which gradually ripened and expanded, by daily Exert.ment and Application. He was re markable for the Penetration and Extent of his Underftanding, for his Powers of Criticifm and ac curate Diftinftion, Qiiicknefs of Thought, Solidity of Judgment, and Force of Reafoning; which made him an acute and ftrong Difputant. By Na ture he was formed for a Logician, and a Metaphyfician; but by Speculation, Obfervation, and Converfe, greatly improved. He had a -good Infight into the whole Circle of liberal Arts and Sciences; ' pofTefTed a very valuable Stock of Claffick Learning, Philofophy, Mathematicks, Hiftory, Chronology, &c. By the Bleffing of God on his indefatigable Studioufnels, to the laft, he was conftantly treafuring up ufeful Knowledge, both hu man and divine, ’ ^

Thus he appears uncommonly accomplifhed for the arduous and momentous Province, to which he was finally called. And had Heaven indulged us with the Continuance of his precious Life, we have Reafon to think, he would have graced his new Station, and been a fignal Blefilne to the Colleo-e

and

jI Bvief Account of the Author,

and therein extenfively ferved his Generation, ac^ cording to the Will of God.

After all, it muft be owned. Divinity was his Favounte Study j and the Miniftry, his moft delight ful, oyment. Among the Luminaries of the thele American Regions, he was juftly reputed a Star of the firft Magnitude: Thoroughly verfed in all the Branches of Theology, didadic, polemic, cafuiftic, experimental, and praftical: In ^oint of divine Knowledge and Skill, had few Tquals, and perhaps no Superiour, at leaft in thefe foreign Parts. On the matureft Examination of

Principles, obtaining in tne^ World, and on comparing them with the facred Scriptures, the Oracles of God and the great Stan dard of Truth, he was a Proteftant and a Calvinift m Judgment; adhering to the main Articles of the Keformed Religion with an unfliaken Firmnefs, and with a fervent Zeal, but tempered with Cha'- my and Candour, and governed by Diferetion. He leemed as little as moft Men under the Bias of Education, or the Pofteffion of Bigotry. As to praftical and vital Chriftianity, no Man appeared to have a better Acquaintance with its Nature and Importance; or to underftand true Religion, and feel its Power, more than he: which made him an excellently fit Guide to inquiring Souls, and qua lified him to guard them againft all falfe Religion.- His internal Senfe of the Intercourfe between God and Soins, being brought by him to the levere left of Realbn and Revelation, preferved him, botli in Sentiment and Condudf, from the leaft Tinfture

of Enthufiafm. The accomplilhed Divine enters deep into his Charader.

As a Preacher, he was judlctous, folld,, and inftruftive. Seldom was he known to bring Controverfy into the Pulpit; or to handle any Subjecl in the nicer Modes and Forms of fcholaftic Diflertation. His Sermons, in general, feemed exceedingly to vary from his concroverlial Compofitions. In his Preaching, ufually all was plain, familiar, fententious, praftical; and very diftant from any Affeftation of appearing the great Man, or difplaying his extraordinary Abilities as a Scholar. But Hill he ever preferved the Charafter of a Ikilful and thorough Divine. The common Themes of his Miniftry v/ere the moft v/eighty and profitable; and in fpecial, the great Truths of the Gafpel of Chrift, on which he himlelf lived by Faith. His Method in preaching was, firft to apply to the Underftanding and Judgment, labouring to enlighten and convince them; and then to perfuade the Will, engage the Affedlions, and excite the adive Powers of the Soul. His Language was with Propriety and Purity, but with a noble Negligence; nothing ornamented. Florid Didion was not the Beauty he preferred. His Talents were of a fuperiour Kind. He regarded Thoughts, rather than Words. Precifion of Sentiment and Clearnefs of Expreffion are the principal Charaderifticks of his Pulpit-Stile. Neither quick nor flow of Speech, there was a cer tain Pathos in his Utterance, and fuch Skill of Addrefs, as feldom failed to draw the Attention, warm the Hearts, and ftimulate the Confciences of the Auditory. Pie fludied to flicw himfelf ap proved unto God, a Workman that needed not to be afliamed, rightly dividing the Word of Truth. And he w'as one that gave himfelf to Prayer, as well as to the Miniftry of the Word. Agreeably it pleafed God to put great Plonour upon him, by crowning his Labours with furpriling Succcffes,

xii A Brief Account of the Author,

in the Converfion of Sinners, and the Edification of Saints, to the Advancement of the Kinc^dom and Glory of God our Saviour Jefus Chrift. °

Mr. Edw.ards diftinguifhed himfelf as a Writer, Specially in Controverfy, v/hich he was called to on a Variety of Occafions. Here the Superiority of his Genius eminently appeared. He knew to ar range his Ideas in an exadt IVIethod: and dole Application of Mind, with the uncommon Strength of his inteiledlual Powers, enabled him in a Man ner to exhauft every Subjedt he took under Conlideration. He diligently employed the latter Part of his Life in defending Chriftianity, both inits dodtrinal and pradtical Views, againft the Errors of the Times. Befides his excellent Writings in.Behalf of the Power of Godlinefs, which *fome Years ago happily prevailed in many Parts of the' Britilh America { he alfo made a noble Stand againft Enthufiaftn and falfe Religion, when it threatened to fpread, by his incomparable Treatife upon reli gious Affedions. And more lately in Oppofition to Pelagian, Arminian, and other falfe Principles, he publifhed a very elaborate Treatife upon tlie Liberty of the human Will. A Volume, that has procured him the Elogy of eminent Divines abroad. Several Prqfeftbrs of Divinity in the Dutch Univerfities very lately fent him their Thanks, for the Affiftance he had given thern in their Inquiry into fome controverted Points; having carried his own further than any Author they had ever feen. And now this Volume of his, on the great Chriftian Doc trine of Original Sin, is prefented to publick View. Which, though ftudioufly adapted to lower Capa cities, yet carries in it the evident Traces of his great Genius, and feems with fuperiour Force of Argument to have entirely baffled the Opp-onent.

Befides numerous otlier fair Manufcripts, he has a Volume on the Nature of Virtue; which he dcfigned fhould follow the prefent one into the pubhck Light. It is hoped, that we fhall yet fee it; and that they who have the Care of his Papers, will' confult the common Benefit, by publiihing more of the valuable Remains of this sreat Man: by v/hich, he being dead, may ftill fpeak, for the Inftrudtion of Survivors *.

His Writings will perpetuate his Memory, an^ make his Name blolfojn in the Dull. And the Bleffing of Pleaven attending the Perufal of them, will make theim effedlually conducive to the Glory of God, and the Good of Souls; which will brighten the Author’s Crown, and add to his Joy^ ‘ in the Day of future Retribution.

THE

* It is imagined that the above-mentioned Piece, with other of his Works, were printed the laft Year at Bofloti, though not jet received.

THE

Author’s PREFACE.

H E following Difcourfe is intended, not H merely as an Anfwer to any particular Book v/ritten againft the Dodrine of Original Sin^ but as a general TOefence of that great important Doftrine. ^ Neverthelefs, I have in this Defence taken Notice of the main Things faid againft this Dodirine, by fuch of the more noted Oppofers of it,

, as I have had Opportunity to read; particularly thofe tv/o late Writers, Dr. Turnbull, and Dr. Taylor Norwich \ but efpecially the latter, in what he has publifhed in thofe two Books of his, the firft intitled, The Scripture~T)o5lrine of Original Bin propofed to free and candid Examination j The other, his Key to the Apoftolic Writings^ with a Paraphrafe and Notes on the Epiftle to the Romans. I have clofely attended to Dr. Taylor’s Piece on Original Sin^ in all its Parts, and have endeavoured that no one Thing there laid, of any Confequence in this Controverfy, fhould pafs unnoticed, or that any Thing which has the Appearance of an Argu ment, in Oppofition to this Doftrine, fhould be left unanfwered. I look oiv the Doftrine as of great Importance; which every Body will doubtlefs own It is, if it be true. For, if the Cafe be fuch in deed, that all Mankind are by Nature in a State of total Riiin^ both with refpeft to the moral Evil they are the Subjefts of, and the affiilfive Evil they are expofed to, the one as the Confequence and Punifliment of the other, tlien doubtlefs the great Saha-

^be Author’s Preface. xv

iion by Christ ftands in direa Relation to this Ruin, as the Remedy to the Difeafe; and the whole Gofpel, or Doftrine of Salvation, mvi&: fuppofe it-, and all real Belief, or true Notion of that Gofpel, muft be built upon it. Therefore, as I think the Doarine is moft certainly both true and important, I hope, my attempting a Vindication of it, will be candidly interpreted; and that what I have done towards its Defence, will be impartially conlidered, by all that will give themfelves the Trouble to read the enfuing Difcourle: in which it is defigned to examine every Thing material throughout the Doaor’s whole Book, and many Things in that other Book of Dr. T — r’s, containing his Key and Expofition on Romans •, as alio many Things writ ten in Oppolition to this Doarine by Ibme other modern Authors. And moreover, my Difeourfe being not only intended for an Anfwer to Dr. Taylor, and other Oppofers of the Doarine of Original Sin, but (as was obferved above) for a general Defence of that Doarine; producing the Evidence of the Truth of the Doarine, as well as anfwering OhjeSlions made againft it: — confidering thefe Things, I fay, I hope this Attempt of mine will not be thought needlefs, nor be altogether ufelefs, notwithftanding other Publications on this Subjea.

I would alfo hope, that the Extenfivenefs of the Plan of the following Treatife will excufe the Length of it. And that when it is confidered, jiow 7nuch was abfolutely requifite to the full executing of a Defign formed on fuch a Plan; how mudt has been written againft the Doarine of Original Sin, and with what Plaufibility; and how ftrong the Prejudices of many are in Favour of what is laid in Oppojition to tliis Doarine ■, and that it can not

xvl 'the Author’s Preface'.

tiot be expefted, any Thing fhort of a /a// Confide-i ration of almoft every Argument advanced by the main Oppofers, efpecially by this late and fpecious Writer, Dr. Tayl OR, will fatisfy many Readers; and alfo, how much muft unavoidably be faid iii order to a full handling of the Arguments in De fence of the Doftrine; and hov/ important the Doc trine muft be, if true; I fay, when fuch Circiimftances as thefe are confidered, I truft, the Leno-th of the following Difcourfe will not be thought to exceed what the Cafe really required. However, this muft be left to the Judgment of the intelligent and candid Reader.

. The Editor has taken the Liberty of ftrlldng out a few Things from the Preface and the Account of the Author, the better to adapt them to the European Reader; and has altered all the Re ferences, fo as to fuit them to the laft London Editions of Dr. T — r’s Books; whereas Mr. Ed wards made ufe of the Irifh.

ADVERTISEMENT.

When the Page is referred to in this Manner p. 40. p. 50; without mentioning the Book, thereby is to be underflood fuck a Page in Dr. Taylor’s Scripture-Dolirine of Original Sin. S. intends the Supplement. When the Word, Key, is ufed to fignify the Book referred to, thereby is to be iinderftood Dr. Taylors Key to the ApoftoUc Writings. This Mark [§] with Figures or a Number annexed, fignifies fuch a Sedion or Para graph in his Key. When after mentioning Preface to Par. on Epijl. to Romans, there is fubjoined p. 145, 47. or the like, thereby is intended Page and Paragraph, page 145, Paragraph 47. The Letter 7”. alone, is ufed to fgnify Dr. Taylor's Name, and no other.

THE

THE

TENTS

HEREIN are confidered foine Evidences of Ori ginal Sin from.Fadis and Events^ as found by ObfeiTation and Experience: Together with Reprefentations and Teftimonies of holy Scripture., and th^ Confeffion and Affcrtions of Oppofers.

CHAP. L

The Evidence pf Original Sin from what appears hi

Facf' of the Slnfidnefs of Mankind.

Sect. L ^// Mankind do conftantly, in all Ages, with out Fail in any one Inftance, run into that moral Evil^ which is in Eftea their own utter and eternal Perdition^ in a total Privatioii'of God’s Favour, and fuffering of his Vengeance and Wrath, Page i — ig.

Sect. II. It follows from the Propolition proved in tli© foregoing Seaion, that all Mankind are under the In-^ fluence of a preuailing effeSiual Tendency in their Nature^ to that Sin and Wickednefs which implies their utter and eternal Ruin,

Sect. III. That Propenftty^ which has been proved to be in, the Nature of all JVIankind, muft be a very evil^ de praved^ and pernicious Propenfity ^ making it manifeft, that the Soul of Man, as it is by Nature, is in a cor rupt^ fallen^ and ruined State: Which is the other Part of the Confequence, drawn from the Propoficion laid down in the firft Sedfion. p^g^

Sect. IV. The Depravity of Nature appears by a Pro penfity in all, to fin immediately^ as foon as they are ca pable of it, and to fin continually and progrejjively \ and alfo by the Remains of Sin in the heji of Men, p. 40—46.

Sect. V. The Depravity of Nature appears, in that the general CoJifequence oi the State and Tendency of Man’s Nature is a much greater Deg^e <^Sin, than Righteoufnefs; not only with Refpedl to V alue and Demerit, but likewife to Matter and Quantity. p, 47—^0.

Sect. VI. The Corruption of Man’s Nature appears by its Tendency, in its prefent State, to an extreme De gree of Folly and Stupidity^ in Matters of Religion.

Sect. VII. That Man’s Nature is corrupt, appears, in that vaftly the greater Part of Mankind, in alf Ages, have been wicked Me7i. p. 75 — gi.

Sect. VIII. The native Depravity of Mankind appears, in that there has been fo little good Ejfekf of fo mani fold and great Means ufed to prornote. Virtue in the World. p. 91 — 120.

Sect. IX. Several of the Arguments for Depra

vity of Nature, from Trial and Events, confidered.

E'VaJlon I. Adames Nature, and the Nature of the Angels that fell, was not finful, yet they finned; and all Man kind may^, without a finful Nature, fin as well as they.

Evafion III. The Corruption of the World may be owing, not to a depraved Nature, but to bad Exatnpla ^

Evafion IV. The general Prevalence of Wickednefs, may, without fuppofing'a corrupt Nature, be accounted for

- by our ^enfes being firji in Exercife, and our animal Pajfions getting the Start of Reafon. p. 139 — 143.

Evafion V. Men in this World are in a Stale of Trial-, it is therefore ht, that their Virtue fhould be tried* by Oppoftiouj both from without and from within.

CHAP. IL

Vniverfal Mortality proves Original Sin; particularfy the Death of Infants, with its various Circumftances. '

p. i47~i68v

PART IL’

Containing Obfervations on particular Parts of the holy Scripture, which prove the Doflrine of Original Sin.

CHAP. L

Obfervations relating to Things Contained in the three ftrft Chapters of GENESIS, with Reference to the Doclrine of Original Sin.

Siica. L 'Goncernlng original Kighteoufnefs and whether our firft Parents were created with Righteoufnefs ot

moral Pvedlitiide of Heart.

Sect. IL Concerning the 'Kind of Death threatened to our firft Parents, if they fhould eat of the forbidden Fruit.

b Sect,-

XX - The CONTENTS.

Sect. III. Wherein it is inquired, whether there be any* Thing in the Hiftory of the three firft Chapters of GeneJisj v/hich Ihould lead us to fuppofe, that God, in his Conftitutioh with ADAM^ dealt with Mankind in general^ as included in their firfl Father; and that the "Threatening of Death, in Cafe he fnould eat the for bidden Fruit, had Refpe^^ not only to him, but to hif Pojlerity? ‘ ’ page 200—225. ‘

CHA'P. II.

Obfervations on other Parts of the holy Scriptures^ chiefly in the Old Tejlament^ that prove Original Sin.

' CHAP. III.

Obfervations on various other Places of Scripture, prin cipally of the New Tcjiament^ proving the Doctrine of Original Sin.

Sect. I. Obfervations on ^ohn iii. 6. in ConnecStion with fome other Paflages in the New Teftament; fhev/ing all to be by natural Birth, p. 244 — 256.

Sect. II. Obfervations on Pom, iii. 9 — 24. fhewingy that All in their firjl State are Wickeds p. 257 — 270.

Sect. III. Obfervations on Rom, v. 6—10. Eph, ii. 3. with the Context; and Rom, vii. confirming it, that All in their firji State are Wicked. p.' 270 — 291.

CHAP.' IV.

Containing Obfervations on Rom, v. 12, to the End.

Sect. IL Obfervations, fhewing the Connexion,, Scopes and Senfe of this remarkable Paragraph; with fome Refledions on the Evide?ice^ which we here have, of the Dodrine of Original Sin. p. 333~"354-

PAR T

P.ART IIL-'

Obfei'vihg the Evidence given iis^ relative to tlic DoiStrin© of Orlghial Shi^ lit what the Sciiptures reveal con-> cerning the Redemptieh hy Christ- p. 355,

The Evidence of Original Sin from the Natuh of Re demption, in the Procurement of it: Which is fuperfeded by Dr. T—r’s Scheme. p. 3(55 — ^365^

CHAP* II-

The Evidence of the Doffrine of Original Sin from wha^ the Scripture teaches concerning the Application of Re demption. . . p. 366 — 38x0

PART IV.

Containing Anfwers to OBJECTIONS; p; 382;

CHAP. L

Concerning that Objedlion, That to fuppofe Men to he BORN in Sin^ without their Choice, or any previous A6l of their own, is to fuppofe what is incoyiftjlent with the Nature of SIN. And Refledlions, fhewing the conftjience of Dr. T— r’s Arguings from this Topic.

Concerning that Obieflion againfl the Doflrine of native Corruption, That to fuppofe, Men receive their firff Exiftence in Sin., is to make Him who is the Author of their Beings alfo the Author of their Depravity.

axil The contents;

That great Objedtion againft the Imputation of Adatn'^ Sin to his Pofterity confidered, 'That fuch Imputation is un juft and unreafonablej in as much as Adam and his Poftarity are not One and the fame: With a brief Refledtion fubjoined, on what feme have fuppofed, of God’s im puting the Guilt o’f Adam’s Sin to his Pofterity, bat, in. an infinitely kfs Degree than to Adam himfelf. -

Wherein feveral ether 0hje5llons are confidered.

That at the Rejioration of the World after the Flood, God pronounced equivalent, or greater Blejfings on Noah and his Sons, than he did on Adam at his Creation. ^ ^ ^ p. 434— 439.

That the Do6lrinc of Original Sin difparages the divine Goodnefs in giving us our Beings and leaves us no- Reafon. to thank God for it, as a Gift of his Beneficence.

That at the Day of Judgment^ the Judge will deal with

every Man fingly and feparately^ rendering to every Man according to his own Works, and his Improvement of per final Talents. p. 443—446*.

That the Word Impute^ is never ufed in Scripture but with Refpedl to Men’s own perfmal Acfs. p. 446 — 449.

That little Children are propofed as Patterns of Hii?nilit)\ Meeknefiy and Innocence.- p. 449, 45c.

That the Dodfrine of Original Sin pours Contempt upon the human Nature. p. 430, 451.

That it tends to beget in us an ill Opinion of our Fellow- Creatures, and to promote Ill-ivill and mutual Hatred.

That it hinders our Conforty and promotes' Gloominefi of Mind. p. 452, 453.

That it tends to encowage Men in Sin^ and leads to ail Manner of Iniquity. p. 453.

That if this Dodfrine be true* it mull: be unhivftd to bef-tt

The. CONTENTS.

xxiii

That it is ftrange this Doarine Ihojuld be no oftner and not more plainly fpoken of in Scripture ; it being, if true, dk important Doarine, 455—457*

The CONCLUSION.

Containing feme brief Obfervations on cerfain artful MethodsyMi^ by Writers who are Adverfaries to this Doarine, in order to prejudice their Readers againli

THE

ORIGINAL SIN

DEFENDED.

PART I.

Wherein are confidered fome Evidences of Original Sin from FaBs and Events, as found by Obfervation and Experience, to gether with Reprefentations and Teftimonies of holy Scripture, and the Confeffion and AlTertions of Oppofers.

CHAP. I.

All Mankind do confiantly, in all Ages, voithout Fail in any one Inftanee, run into that moral Evil, ‘which Js in Effect their own utter and eternal Per dition, in a total Privation of GOD’s Favour, and fufcring of his Vengeance and fVrath.

Original Sin, as the Phrafe has been

Heart, But yet when the 'Dohrine of Original Sin is fpoken of5 it is vihgarly under^

B ftood

2 Of Virtue' s fuppofed Prevalence, Fart L

ftood in that Latitude, as to include not only the Depravity of Nature^ but the Imputation of Adam'^ firil Sin; or in other Words, the Liablenefs or Expofednefs of Adam's Pofterity, in the divine Judgment, to partake of the Punifliment of that Sin. So tar as I know, moft of thofe who have held one of thefe, have maintained the other; and moft of thofe who have oppofed one, have oppofed the other: both are oppofed by the Author chiefly attended to in the follov/ing Difeourfe, in his Book againft Original Sin: And it may per haps appear in our future Confideration of the Subject, that they are clofely connedled, and that the Arguments which prove the one eftablifh the other, and that there are no more Difficulties at tending the allowing of one than the other.

I fhall, in the firfl: Place, confider this Doftrine more efpecially with regard to the Corruption of Nature; and as we treat of this, the other will naturally come into Confideration,. in the Profecution of the Difeourfe, as connedled with it.

As all moral Qualities, all Principles either of Virtue or Vice, lie in the Difpofition of the Heart,. I fhall confider whether we have any Evidence, that the Heart of Man is naturally of a corrupt and evil Difpofition. This is ftrenuoufly denied by many late Writers, who are Enemies to the Dodlrine of Original Sin; and particularly by Dr.^ Taylor,

The Way we come by the Idea of any fuch Thing as Difpofition or Tendency, is by obferving what is conflant or general in Event ; efpecially under a great Variety of Circumilances *, and above all, when the EfFedl or Event continues the fame

tiirough

Of Virtue^ s fuppofed Prevalenct.

through great and various Oppofition, much and manifold Force and Means ufcd to the contrary not prevailing to hinder the EfFecl, — I do nc>t know, that fuch a Prevalence of Ii,iTc6fs is denied to be an Evidence of prevailing Tendency in Caufes and Agents; or that it is exprefsly denied by the Oppofers of the Dodlrine of Original Sin, that if, in the Courfe of Ea'cnts, it nniverfally or generally proves that Mankind are aaually corrupt, this v/ould be an Evidence of a prior cor rupt Propcnfity in the World of Mankind; what ever may be faid by fome, which, if taken with its plain Confequences, may feem to imply a De nial of this; which may be confidered afterwards. — But by many the Fadl is denied; that is, it is denied, that Corruption and moral Ewil are com monly prevalent in the World: On the contrary, it is infifted on, that Good preponderates, and that Virtue has the Afcendant.

To this Purpofe Dr. ‘Turnhill firys *, “ With “ regard to the Prevalence of Vice in the Wprld, “ Men are apt to let their Imagination run out “ upon all the Robberies, Pyracies, Murders, Per- “ juries, ^ Frauds, Maffacres, AfTafilnations they have either heard of, or read in Hiftory; thence concluding all Mankind to be very wicked. As if a Court of Juftice were a proper Place to “ make an Eftimate of the Morals of Mankind, “ or anHofpital of the Healthfulnefs of a Climate. But ought they not to confider, that the Num ber of haneft Citizens and Farmers far furpafles that of all Sorts of Criminals in any State, and, “ that the innocent and kind Aftions of even Cri- ** minals themfelves furpafs their Crimes in Num-

B 2 bersi.

* Mfival Thihf. To' 2C},Q

Of Virtue's fuppofed Prevalence. Part L

bers; that it is the Rarity of Crimes, in Coiiv panion of innocent or good Actions, which en- ‘‘ gages our Attention to them, and makes them to be recorded in Hiftory, while honeft, generous domeltic Adlions are overlooked, only becaufe they are fo common? As one great ‘‘ Danger, or one Month’s Sicknefs fhall become a frequently repeated Story during a long Life of Health and Safety. — Let not the Vices of Mankind be multiplied or magnified. Let us make a fair Eftimate of human Life, and fet ‘‘ over-againft the ihocking, the aitonifliing Inftances of Barbarity and Wickednefs that have been perpetrated in any Age, not only the exceeding generous and brave Actions with which Hicc ftoj-y Ihines, but the prevailing Innocency, Good- Nature, Induftry, Felicity, and Chearfulnefs of the greater Part of Mankind at all Times; and ‘‘ we lhall not find Realbn to cry out, as Objedtors againft Providence do on this Occafion, that all Men are vaftly corrupt, and that there is hardly any fuch Thing as Virtue in the World. Upon a fair Computation, the Fa6t does indeed come out^ that very great Villanies have been very uncommon in all Ages, and looked upon as monftrous; fo general is the Senfe and Efteem of Virtue.” — It feems to be with a like View that Dr. V. fays, “ We muft not take the Meafure “ of our Health and Enjoyments from a Lazar- Houfe, nor of our Underttanding from “ nor of our Morals from a Goal.” (p. 77. S.)

With refpedl to the Propriety and Pertinence of fuch a Reprefentation of Things, and its Force as to the Confequence defigned, 1 hope we iliall be better able to judge, and in fome Meafure to de termine, whether the natural Difpofition of the

Hearts

Chap. 1. 7 Grace interpofing, r

Hearts of Mankind be corrupt or not, when the Things wliich follow have been conlidered.

But for the greater Clearnefs, it may be proper here to premife one Confideration, that is of great Importance in this Controverfy, and is very much overlooked by the Oppofers of the IDoftrine of ■

Original Sin in their Difputing againit it ; which is this -

T. hat is to be looked upon as the true Tendency of the natural or innate Difpofition of Man’s Heart, which appears to be its d'endency, when we confider Things as they are in themfelves, or in their.own Nature, without tlie Interpofition of Divine Grace. Thus, that State of Man’s Nature, that Dilf)ofition of the Mind, is to be looked upon as evil and pernicious, which, as it is in itfelf, tends to extremely pernicious Confecjuences, and would certainly end therein, were it not that the free IVIeicy and Kindnefs of God interpofes to prevent that Ifllie. It would be very ftrange if any fliould argue, that there is no evil Tendency in the Cafe, becaufe the mere Favour and Compaffion of the •Molt High may ftep in and oppofe the Tendency, and prevent the fad Efteft tended to. Particularly, if there be any Thing in the Nature of Man, whereby he has an univerfal unfailing Tendency to that moral Evil, which, according to the real Nature and true Demerit of Things, as they ai in themfelves, implies his utter Ruin, That mu be looked upon as an evil Tendency or ProDenfity; however divine Grace may interpofe, to fave him from delerveci ivuin, and to oveiyrule T'lnngs to an Ifiue contrary to that which they tend to of themfelves. Grace is a iovereig^n Thincr, exercifed according to the good Pleafure of God,

brino'ino;

Of Grace interpcfing.

Part I,

bringing Good out of Evil. The EfFcft of it be-- longs not to the Nature of Things themfelves, that otherwife have an ill Tendency, any more than the Remedy belongs to the Difeafe; but is fomething altogether independent on it, introduced to oppole the natural Tendency, and reverfe the Courfe of Things. Bat the Event that Thin.o-s tend to, according to their ovv^n Demerit, and according to divine Juftice, That is the Event v/hich they tend to in their own Nature; as Dr. T — r’s own Words fully imply to Par* on Rom. p. 131.) God

alone (fays he) can declare whether he will pardon or puniili the Ungodlinefs and Unrighteoufnefs of Mankind, which is' in ITS OWN NATURE punifhable/’ Nothing is more precifely accord ing to the Truth of Things, than divine Juftice: it weighs Things in an even Balance, it views and eftiraates Things no othervv^ife than they are truly in their own Nature. ‘ Therefore undoubtedly that which implies a Tendency to Ruin, according to the Eftimate of divine does indeed imply

i'uch a Tendency in its own Nature,

And then it muft be remembered, that it is a moral Depravity we are fpeaking of-, and there fore when we are confidering v/hether fuch Depra vity do not appear by a Tendency to a bad Effedl or Ifilie, it is a inoral Pendency to fuch an Iftue, that is the Thing to be taken into the Account. A moral Tendency or Influence is by Defert, Then may it be faid, Man’s Nature or State is attended With a pernicious or deftruftive Ten dency, in a moral Senfe, when it tends to that vcliich deferves Mifery'and Deftrudtion. And there fore it equally fliews the moral Depravity of the Nature of Mankind in their prcfent State, wliether that Nature be univerfally attended with an

effedlual

^ no Argument, &c. 7

effeftiial Tendency to deftrudtive Vengeance ■executed, or to their deferving Mifery and Ruin, or their juft Expofednefs to Deftrudjon, however that fatal Confequence may be prevented by Grace, or whatever the adual Event be. ’

One Thing more is to be obferved here, viz. That the Topic mainly inftfted on by the Oppofers of the Doctrine ot Original Sin, is the Juftice of God; both in their Objedions againft the Imputation of Adands Sin, and allb againft its being fo ordered, that Men ftiould come into the World with a corrupt and ruined Nature, without Eaving merited the Difpleafure of their Creator by any perfonal Fault. But the latter is not repuo-- nant to God’s Juftice, if Men can be, and aduaify are, born into the World with a Tendency to Sin, and to Mifery and Ruin for their Sin, tvhich ac tually will be the Coniequence, unlefs mere Grace fteps in and prevents it. If this be allowed, the Argument from Jiifiice is given up: For it is to fuppofe, that their Liablenefs to Mifery and Ruin com.es in a Way of Juftice; otherwife there v/ou!d be no Need of the Interpofition of divine Grace to lave them; Juftice alone would be luhicienr Security, if exercifed, without Grace. It is all one in this Difpute about what is juft and righ teous, whether Men are born in a miferable State, by a Tendency to Ruin, which actually follows^ and that jufily; or whether they are born in fuch a State as tends to a Defert of Ruin, which -mEht jufily follow', and would actually follow, did not Grace prevent. For the Controverfy is not, wdiat Grace will do, but what Juftice might do.

I have been the more particular on this Mead, becaufe it enervates many of the Reafonings and

B 4 Con-

Part L

B Grace no Argument

Conclufions by which Dr. 7". makes out his Scheme; in w’^hich he argues from that State which Mankind are in by divine Grace^ yea, which he himfelf fuppoles to be by divine Grace; and yet not making any Allowance for this, he from hence draws Conclufons againft what others fuppofe of the deplorable and ruined State Mankind are in by the Fall Some of his Arguments and Conclu fions

* He often fpeaks of Death and AfHiclion as coming on Pollerity in Confeqaence of his Sin ; and in p. 20, 21. and many other Places, he fuppofes, that theie Things come in Coniequence of his Sin, not as a Pani(l:iment or a Cala mity, but as a Benefit. But in p. 23. he fuppofes, thefe Things would be a great Calamity and Mifery, if it were not for the Refurredlion ; which Refurredion he there, and in the following Pages, and in many other'Places, fpeaks of as being by Chrik ; and often, fpeaks of it as being by the Grace of God in Chrilt.

P- 63, 64. Speaking of our being fubjeded to Sorrow, La bour, and Death, in Confequence of Adam's Sin, he repre sents thefe as Evils that are reverfed and turned into Ad vantages, and that vve are delivered from through Grace in Chrift. And p. 65, 66, 67, he fpeaks of God’s thus turn ing Death into an Advantage through Grace in Chrifl, as what vindicates the Juflice of God in bringing Death by Adam.

P. 152, 156. It is one Thing which he alledges againft this Propofition of the Aftembly of Divines, That w'e are by Na ture Bond-ftaves to Satan; That God hath been pro<vidJng, frG?:i the Beginning of the World to this Day, ojaricus Means and Difpenfatlons, to preferoje and refeue Mankind fro?n the Devil.

P. 168, 169, 170, One Thing alledged in Anfwer to that Objedion againft his Dodrine, That we are in worfe Circumftances than Adam, is the happy Circumftances we are under by the Provifion and Means furniOied through fi ee Grace in Chyijl.

P. 2 28. Among other Things which he fays, in anfwering that Argument againft his Dodrine, and brought to fliew Men have Corruption by Nature, vi%. That there is a Law in our Members, — bringing us into Captivity to the Law of Sin and Death, fpoken of P^cm. vii. He allows, that the Cafe of thofc who aic under a Law threatening Death for every Sin

Chap. I. I againfi corrupt Nature.

muft depend on Inch a Suppofition as this ; That

God s Uifpenfations of Grace, are Redtifications

{wiileli Law he eliewhere fays, /heuos us the vatiiral and proper Demerit of Sin, and is perfectly confonant to enjerlajling Truth and

•r* Oppofition to what is fuppofed of the

miierable State Mankind are brought into by Jda7ns Sin, one ining he aliedges, is, The noble Defigns of Lo^e, 7namfefted by aa-vanang a ne^zv and happy Difpenfation, founaed on the Obedience Rigbteoifnefs of the Son of God; and that, although by vve are iubjeded to Death, yet in this Difpenfation a Leiurredaon is provided; and that Jdanis Poiterity are under a mild Diipenfadon of Grace, Sec.

P. iiz.dk Pie vindicates God’s Dealings with Jdain, in plapng him at hid under the Rigour of Law, Tranfyrefs and Oie, (which, as he exprelfes it, as putting his Happmefs 071 a bout ecctr erne ly dangerous) by faying, that as God had befoj'e deter 7nined in tots ozmi Breaft, fo he wimediately efablijhed his Cozie^ nant upon a quite d’fferent Bottom, namely, upon Grace.

f 1 Againd what R. R. lays. That God forlook Man when he tell, and that' Mankind Rher Jda7/ds Sin were born without the divine Favour, See. he ailedges amonoother 1 hings, Cknft's coming to be the Propitiation for the Sins of the zv hole 14^0 rid ^ And the Riches of GoTs Mercy in gizjing the Proimje of a Redeemer to deftroy the Works' of the Dezsil — That He caught his finning falling Creature in the Arms of his

In his Note on Rom. v. io. p. 297, 298. 'he fays as follows. 1 he Law, I conceive, is not a Difpenfation fuitable

4. the Inhrmity ot the human Nature in our prefenc State;

‘ or It dotn not feem congruous to the Goodnefs of God' ‘‘ to altord us no oAer Vvay of Salvation but bv Law, which’ if we once tranfgreis, we are ruined for ever. For who " A j fo™ 'he iJeginniiig of the World could be faved?

4. f/^V^oile: Grace was the Difpenfation God

‘‘ intended Mankind ihould be under ; f nd therefore

1 here are various other Palfages in this Author’s Writincs of the like Kind,

Part r.

j'lll Men Jin.

m Amendments of his foregoing Conftitutions and Proceedings, which were merely legal ^ as though the Difpenfations of Grace, which fucceed thofe of mere Law, implied an Acknowledgment, that the preceding legal Conftitution would be tinjuft, if left as it was, or at leaft very hard Dealing with Mankind ; and that the other were of the Nature of a Satisfadfion to his Creatures, for former Injuries, or hard Treatment : fo that put together, the Injury with the Satisfadlion, the legal and injurious Difpenfation taken with the fol lowing good Difpenfation, which our Author calls Grace, and the Unfairnefs or improper Severity of the former, amended by the Goodnefs of the latter, both together made up one Righteous Dif penfation,

The Reader is defired to bear in Mind that which I have faid concerning the Interpofition of divine Grace, its not altering the Nature of Things, as; they are in themfelves; and accordingly, when I - fpeak of fuch and fuch an evil Tendency of Things, belonging to the prefentNature and State of Man kind,. underftand Me to mean their Tendency as they are in the^nfelveSy abftrafted from any Confideration of that Remedy the fovereign and infi nite Grace of God has provided.

✓

Having premifed thefe Things, I now proceed to fay.

That Mankind are all naturally in fuch a State, as is attended, without Fail, with this Confequence orTfTue *, that they univerfally run themfelves into that which is, in Effedt, their own utter eternal Perdition, as being finally accurfed of God, and the Subiefts of his remedilefs Wrath thro’ Sin.

From

Chap. i. 7 Jill Jjlen

Sea. I. \

From which I infer, that the natural State of the Mind of Man, is attended with a Propenfity of Nature, which is prevalent and elfedfual, to inch an Iirue; and that therefore their Nature is corrupt and depraved with a moral Depra vity, that amounts to and implies their utter ■undoing.

Here I would firfl; conlider the Truth of the Propofition; and then would Jhew the Certainty •of the Confequences which I infer from it. If both can be clearly and certainly proved, then I truft, none will deny but that the Dodlrine of ori ginal Depravity is evident, and lb the Falfenefs of Dr. T— r’s Scheme demonftrated; the greateft Part of Vv'hofe Book, called the Scripture hohirine of Original Sin, &c. is againft the Doftrine of ■innate Depravity. In p. 107. S. he fpeaks of the Conveyance of a corrupt and finful Nature to Jdam\ Pofterity as the grand Point to be proved by the Maintainers of the Dcdrine of Orio-inal

In order to demonftrate what is alTerted in the Propolition laid down, there is need only that thefe two Things fliould be made manifeft: One is this Fad, that all Mankind come into the World in fuch a State, as without Fail comes to this IlTue, namely, the univerfal Commiffion of Sin; or that every one who comes to ad; in the World as a moral Agent, is, in a greater or lels Degree, guilty of Sin. The Other is, that all Sin deferves and expofes to utter and eternal Deftrud:ion, under God’s Wrath and Curfe; and would end in it, were it not for the Interpofition of divine Grace to prevent die Effed:, Both which can be abun-

Part. L

All Men Jin,

dantly demonftrated to be agreeable to the Word of God, and to Dr. T’— r’s own Doftrine.

That every one of Mankind, at leaft of them that are capable of adling as moral Agents, are guilty of Sin (not now taking it for granted that they come guilty into the World) is a Thing moft clearly and abundantly evident from the holy Scriptures: i Kings vhi. 46. If any Man fin againji thee; for there is no Man that finneth not. Eccl. vii. 20. Jhere is not a jujt Man upon Earth that doeth Good., and fi^ineth not. Job ix. 2, 3. I know it is fo of a Jruth, (i. e. as Bildad had juft before faid, That God would not caft away a perfe£l Man, &c.) hut how fhould Man be juji with God? If he will contend with hint., he cannot anfwer him one of a Jhoufand. To the like Purpofe, Pfal. cxliii. 2. Enter not into Judgment with thy Servant \ for in thy Sight (hall no Man living he jujiified. So the Words of the Apoftle (in which he has apparent Reference to thofe of the Pfalmift) Rom. iii. 19, 20. Ehat every Mouth may be flopped^ and all the fV or Id become guilty before God. There fore' by the Deeds of the Law there Jhall no Flefh be jujiified in his Sight: for by the Law is the Knowledge of Sin. So, Gal. ii. 16. i Joh. i. 7, — lo. If we walk in the Light., the Blood of Chrijt cleanfeth us from all Sin. If we fay that we have no Sin., we deceive ourfelves., and the Truth is not in us. If we confefs our Sins., he is faithful and juJl to forgive us cur Sins., and to cleaitfe us from all Unrighteoifnefs. If we fay that we have not finned., we make him a Liar., and his IVord is not in us. As in this Place, fo in innumerable other Places, Confeffion and Repentance of Sin are fpokcn of, as Duties proper for all; as alfo Prayer

All Sin to utter Ruin.

Oap. L 7 Sed. I. )

to God for Pardon of Sin; and Porgivcnefs of thofe that injure us, from that Motive, that we hope to be forgiven of God. Univerl'ai Guilt of Sin might alfo be demon ftrated from the Appoint ment, and the declared Ufe and End of the ancient Sacrifices •, and alio from the Ilanfom, which every one that was numbered in Ijrael^ was directed to pay, to maice Atonement for his Soul, Exod. xxx. II — 1 6. All are reprefented, not only as beino* finful, but as having great and manifold Iniquity^ Job ix* 2, 3. Jam, iii. i, 2.

I'here are many Scriptures which both declare the univerlal Sinrulnefs of Mankind, and alfo that all Sin deferves and juftly expofes to everlafting Deftruftion, under the Wrath and Curfe of God"^; and fo demonftrate both Parts of the Propofition I have laid down. To which Purpofe that in. Gal. iii. 10. is exceeding full: For as many as aro of the ^ Works of the Law are under the Curfe for it IS written., Cur fed is every one that continueth not in all Fhings which are written in the Book of the Law., to do them. Plow manifeftly is it implied in the Apoftle’s Meaning here, that there is no Man but what fails in fome Inftances of dointr ail Things that are written in the Book of the Law, and theiefore as many as have their Depen dance on their fulfilling the Law, are under that Curfe v/hich is pronounced on them that do fail of it? And hence the Apoftle infers in the next Verfe, that NO MAN is jujtified hy^ the Law in the Sight of God: as he had laid before in the precedino- Chapter, Ver. 16. By the Works of the Law pdl no Flef'j he juflified. The Apoftle ftiews us that he undeiftands, that by this Place which he cites from Lteuteronomy., the Scripture hath^ concluded., or Jhiit up, all under Stn as in Chap. iii. 22. So

til at

t4 Sin to utter Ruin. Pkrt 1.-

that here we are plainly taught, both that every one of Mankind is a Sinner^ and that every Sinner is under the Curfe of God.

To the like Purpofe is that, Rorn. iv* 14. and alfo 2 Cor. iii. 6, 7, 9. where the Law is called the Letter that kills., the Minijlration of Deaths and the Minijlration of Condemnation. The Wrath, Condemnation, and Death, which is threatened in the Law to all its Tranfgreffors, is final Per dition, the fecond Death, eternal Ruin; as is very plain, and is confefied. 'And this Puniibment which the Lav/ threatens for every Sin, is a jufl: Puniihment *, being what every Sin truly deferves; God’s Law being a righteous Law, and the Sen tence of it a righteous Sentence.

All thefe Things are what Dr. T*. himfelf confeffes and alTerts. He fays, that the Law of God requires perfeft Obedience. {Note on R.om. vii. 6. p. 308.) God can never require imperfeft Obedience,- or by his holy Law allow us to be guilty of any one Sin, how fmall foever. And if the Law, ‘‘ as a Rule of Duty, were in any Refpecl abolifhed, then we might in fome Refpedts tranfgrefs the Law, and yet not be guilty of Sin. The moral Law, or Law of Nature, is the. Truth, evcrlafting, unchangeable; and therefore, as fuch, can never be abrogated. On the contrary, our Lord Jefus Chrift has promulgated it anew under the Gofpel, fuller and clearer than it was in the Mofaical Conftitution, or any where elfe •, — having added to its Precepts the Sanction of his own divine Authority.’^ And many Things which he fays imply, that all Mankind do in fome Degree tranfgrefs the Law. In p, 228. fpeaking of what may be gathered

from

Chap. I.? Jll fg Ruin. I -

from Rom. vii. and viii. he fays, “ We are very “ apt, in a World lull of Temptation, to be de ceived, and drawn into Sin by bodily 7\ppe— “ tites, &c. And the Cafe of thofe who are under “ a Law threatening Death to every Sin, muft be “ quite deplorable, if they have no Relief from the Mercy of the Lawgiver.” But this is very fully declared in what he lays in his Note on Rom. V. 20. p. 297. His Words are as follows; “ In deed, as a Rule of A6lion prefcribing our Duty, It (the Law) always was, and always muft be a Rule ordained for obtaining Life ^ “ but not as a Rule of Juftification, not as ft “ fubjefts to Death for every Tranfgreffion. For if It COULD in Its utmoft Rigour have given us Life, then, as the Apoftle argues, it would have “ been againft the Promifes of God. — For if there had been a Law, in the ftrift and rio'orous “ Senfe of Law, WHICH COULD HAVE MADE US LIVE, verily Juftification ihould “ have been by the Law. But he fuppofes, no fuck

“ Law was ever given: and therefore there is Need ‘‘ and Room enough for the Promifes of Grace; or “ as he argues. Gal. ii. 21. it would have fruftra- “ ted, or rendered ufelefs the Grace of God- For if Juftification came by the Law, then “ truly Chrift is dead in vain, then he died to ac- “ complifh what was, or MIGFIT HAVE BEEN “ EFFECTED by Law itfelf without his Death.

“ Certainly the Law was not brought in among J^ws to be a Rule of Juftification. or to “ recover them out of. a State of Death, and to ‘‘ procure Life by their finlefs Obedience to itt For m this, as well as in another Refpeft, it was WEAK; not in itfelf, but thro’ the WEAK- “ NESS of ourFlefh, Rom. viii. 3. The Law, I ‘‘ conceive, is not a Dilbenfation fuitahle to the

“ Infirmity

All Sin to eternal

Part I.

Infirmity of the human Nature in our prefent- State; or it cloth not feem congruous to the Goodnefs'of God to afford us no other Way of “ Salvation, but by LAW; WHICH IF WE ONCE TRANSGRESS, VfE ARE RUINED “ FOR EVER. FOR WHO THEN, FROM THE BEGINNING OF TFIE WORLD, COULD BE SAVED? ” How clear and exprefsare thefe Things, that no one of Mankind, fromthe Beginning of the World, can ever be jufafied by Law, becaufe every one tranfgreiTes k? ^

And here alfo v/e fee, Dr. T. declaresy tlrat by the Law Men are fentenced to everlajting Ruin for one Tranfgreffion. To the like Purpofe he often expreffes himfelf. So p. 207. The Law re- “ quireth the moft extenfive Obedience, difco^ “ vering Sin in all its Branches. — It gives Sin a deadly FArce, fubjedting every Tranfgreffion to the Penalty of Death and yet fupplieth neither Help nor Hope to the Sinner, but leaveth him under the Power of Sin and Sentence of Death.’’ In p. 213. he fpeaks of the Law as extending to Luji and irregular Refires^ and to every Branch and Principle of Sin; and even to its latent Principles'^ and minuteji Branches: again (Note on Rom.Vxx. 6, p. 308.) to every Sin^ hovo fimall foever. And when he fpeaks of the Law fubjedling every Tranfgref fion to the Penalty of Death, he means eternal Death, as he from Time to Time explains the Matter. In p. 212. he fpeaks of the Law in tht

COTPwhat he fays elfe where, of Jhjficient Fonjjer in all MankmA con- Jiantly to do the njchole Dufy ^.vhich God requires of the??:, withoivt a Neccfiity of breaking God’s Law in any Degree. (P. 63 —

68. S.) But, I hope, the Reader will not think me account able for his Inconfillcnccs,

Chains. In p. 120.6'. he fap, that Death which is the Wages of Sin, is the fecond Death: and this p. yS. he explains of final Perdition. In liis KeVy p. 107. §. 296. he fays, “ The Ciirfe of the Law J fubjefted Men for every Tranfgreifion to eternal ^ Death. So in Note on Rom. v. 20. p. 291.

The Law of Mofes lubjefted thole who were

under it to Death, meaning by Death eternal “ Death.” Thefe are his Words.

He alfo fuppofes, that this Sentence of the Law, thus fubjedling Men for every, even tlie leaft Sin, and every minuteft Branch and latent Principle of Sin, to fo dreadful a Punifhment, is jnfi and righ teous, agreeable to Truth and the Nature of Things, or to the ttatural znd proper Demerits of Sin. This he IS very full in. Thus in p. 186. P. “ It was Sin ‘‘ (lays he) which fubjeded us to Death by the Law,

“ JUSTLY threatening Sin with Death. Which

“ Law was given us, that Sin might appear; might “ be fet forth IN ITS PROPER COLOURS; “ when we faw it fubjeded us to Death by a Law “ PERFECTLY HOLY, JUST, and GOOD; “ that Sin by the Commandment, by the Law, mio-ht “ be reprefented WHAT IT REALLY IS,''an “ exceeding great and deadly Evil.” So in Note on Rom. v. 20. p. 299. ‘‘ The Law or Miniftration of Death, as it hibjeds to Death for every “ Tranfgrdhon, is Hill of Ufe tolhew the NATU- “ RAL AND PROPER DEMERIT OF SIN.” Ibid. p. 292. ‘‘ The Language of the Law, Dyino- ‘‘ thou fhalt die, is to be underftood of the Derne- “ i^he Tranfgreffion, that which it defervesS’

Ibid. p. 298. “ The Law was added, faith Mr.

Locke, ^ on the Place, becaufe the Ijraelites, the

Polleiity of Abraham, were Tranfgreltbrs

Fart I.

All fin to eternal

well as other Men, to fhew them their Sins, and the Punifhment and Death, which in STRICT JUSTICE they incurred by -them. And this appears to be a true Comment on Rom, vii. 13. — Sin, by Virtue of the Law, fubjefted you ‘to Death for this End^ that Sin, working Death in us, by that which is holy,,jnfi-, and good,, PER- FECTLY CONSONANT TO EVERLAST- ING TRUTH AND RIGHTEOUSNESS.— Confequently every Sin is in Jiri5i Juftice deferving of Wrath and Punifhment; and the Law in its Rigour was given to the Jews,, to fet home this awful Truth upon their Confciences, to fhew them the evil and pernicious NATURE of Sin; and that being confcious they had broke the Law of God, this might convince them of the great Need they had of the FAVOUR of the Lawgiver, and oblige them, by Faith in his GOOD- NESS, to fly to his MERCY, for Pardon and Salvation.”

If the Law be holy, juft, and good, a Conftitution perfectly agreeable to God’s Holinefs, Jufticc, and Goodnefs; then he might have put it exaftly in Execution, agreeably to all thefe his Perfections. Our Author himfelf faysy p. 133. S. How that Conftitution, which eftabliflies a Law, the making of which is inconflftent with the Juftice and Goodnefs of God, and the Executin^ of it inconflftent with his Holinefs, can “ be a righteous Conftitution, I confefs, is quite beyond my Comprehenfion.”

Now the Reader is left to judge, whether It be not moft plainly and fully agreeable to Dr. 'T — r’s own Doctrine, that there never was any one Perfon from the Beginning of the World, who came

and jtift Perdiiicn,

to aft in the World as a moral Agent, and that it is not to be hoped there ever will be any, but what is a Sinner or TranfgreiTor of the l^aw of God; and that therefore this proves to be the Iffue and Event of Things, with Rcfpeft to all Mankind in all Ages, that, by the natural and pioper Demerit of their own Sinfulnels, and in the Judgment of the Law of God, v/hich is perfeftly conlbnant to Truth, and exhibits Things in their true Colours, they are the proper Subjefts of the Cuiie of God, eternal Death, and everlailing Ruin; which niuft be the afiiual Confequence, unlefs^ the Grace or Favour of the Lawgiver interpofe, arid Mercy prevail for their Pardon and Salvation. The Reader has feen alio how ajjreeable this is to the Doarine of the holy Scrip ture.

And 'if fo, and what h as been obferved con cerning the Interpofition of divine Grace be remembered, namely, that this alters not the Nature of Things as they are in thcmfelves, and that itdoes not in the leaft afFeft the State of the Controverfy we are upon, concerning the true Nature and Tendency ot the State that Mankind come into the VV^orld in, whether Grace prevents the fatal Effea or no; I fay, if thele Things are confidered, I truft, none will deny, that the Propofition that v/as laid down, is fully proved, as agreeable -to the Word of God, and Dr. r— r’s own Words; viz. That Mankind are all naturally in fuch a State, as is attended, without Fail, with this Conlequcnce or LTue, that they univerfally are the Subjefts of that Guilt and Sinfulnefs, which is, in FJTctt, their utter and eternal Rum, being call wholly out of

the 'Favour of God, and fubjeaedto his everlailing VVrath and Curfe.

C2 SECT.

A conjlani Effett

Part L

SECT. 11.

It follows from the Propofttion proved in the fore going Sediion^ that all Mankind are under the Influence of a prevailing efFeftual Tendency in their Nature, to that Sin a7id hVickednefs^ which mplies their utter and eternal Ruin,

The Propofition laid down being proved, the Confequence of it remains to be made out, viz. That the Mind of Man has a natural Tendency or Propenfity to that Event, which has been fhewn univerfaliy and infallibly to take Place (if this be not fufficiently evident of itfelf, without Proof-, ) and that this is a corrupt or depraved Propenfity.

I fliall here confider the former Part of thi.s Confequence, namely, Whether fuch an univerfal, conftant, infallible Event is truly a Proof of the Being of any Tendency or Propenfity to that Event; leaving the evil and corrupt Nature of fuch a Propenfity to be confidered ^terwards.

If any fhould fay, they do not think that its being a Thing univerfal and infallible in Event, that Mankind commit fome Sin, is a Proof of a prevailing Tendency to Sin; becaufe they do not only fin, but alfo do Good, and perhaps more Good than Evil: Let them remember, that the Quefiion at prefent is not. Plow much Sin there is a Tendency to; but. Whether there be a pre vailing Propenfity to that Ifllie, which it is allowed all Men do aftually come to, that all fail of keep ing the Law perfeftly whether there be not a

Tendency to fuch Imperfedtion of Obedience, as

always

alwap without Fail comes to pafs; to that Degree of Sinfulnefs, at leaft, which all fall into; and fo to that utter Ruin, which that Sinfulnefs implies and infers. Whether an effectual Propenfity to this be worth the Name of Depravity, becaufe of the Good that may be fuppofed to balance it, fhall be confidered by and by. It it were fo, that all Mankind, in all Nations and Ages, were at leaft one Day in their Lives deprived of the Ufe of their Reafon, and run raving mad; or that all, even every individual Perfon, once cut their own Throats, or put out their own Eyes; it might be an Evidence of fome Tendency in the Nature or natural State of Mankind to fuch an Event; tho’ they might exercife Reafon many more Days than they were diftrafted, and were kind to and tender of themfelves oftener than they mortally and cruelly wounded themfelves.

To determine whether the unfailing Confrancy of the above-named Event be an Evidence of Tendency, let it be confidered, What can be meant by Tendency,^ but a prevailing Liablenels or ExpolednefeR) luch or fuch an Event? Wherein confifts. the Notion of any fuch Thing, but fome ftated Prevalence or Preponderation in the Nature or State of Caufes or Occafions, that is followed by., and fo provfs to be effedual to, a ftated Preva lence or Commonnefs of any particular Kind of Effeft Or, fomething in the permanent State of Things, concerned in bringing a certain Sort of Event to pafs, which is a Foundation for the Conftancy,' or ftrongly prevailing Probability, of fuch an Event.? If we mean this by Tendency, (as I know not what elfe can be meant by it, bur this, or fomething like this) then it is manifeft, that where we foe a ftated Prt^valence of any Kind

of EfFc6l or Event, there is a Tendency to that Efxeft in the Nature and State of its Caufes. A common and fteady Effedl Ihev/s, that there is lomev/here aN Preponderation, a prevailing Expofednefs or Liablenefs in the State of Things, to what comes fo fteadily to pafs. The natural Dic tate ot Reafon (hews, that where there is an Effect, there is a Caufe, and a Caufe fuflicient for the ' E.ff'ect; becauie, if it were not fuflicient, it would not be effeblual •, and tirat therefore, where there is a itated Prevalence of the Effedt, there is a ftated Prevalence in the Caufe: A fteady fiftect argues a fteady Caule. W e obtain a Notion of luch a Thing as Tendency, no other Way than by Obfervation: And we can obferve nothing but Events: And it is the Commonnefs or Conftancy of Events, that gives us a Notion of Tendency in all Cafes. Thus we judge of Tendencies in the natural World. Thus we judge of the Ten dencies or Propenfities of Nature in Minerals, Vegetables, Animals, rational and irrational Crea tures. A Notion of a ftated Tendency, or fixed Propenfity, is not obtained by obferving only a fingle Event. A ftated Preponderation in the Caufe or Occafion, is argued only by a ftated Pre- . valence of the Effeft. If a Die be once thrown, and it falls on a particular Side, we do not argue from hence, that that Side Is the heavieft ^ but if it be throv/n without Skill or Care, many Thoufands or Millions of Times going, and conftantly falls on the fame Side, we have not the leaft Doubt in our Minds, but that there is fomething ot Pro penfity in the Cafe, by fuperior Weight of that Side, or in fome other Refpeft. How ridiculous would he make himfelf, who fhould earneftly difpute againft any Tendency in the State of Idlings to Cold in the Wftnter, or Heat In the

Summer ;

Chap. T. 7 Univerfal Sin proves Propenjity to Sin. 2 '

In the Cafe we are upon, the human Nature, as exifting in fuch an immenie Diverfity of Perlbns and Circumftances, and never failing in any one Inftance, of coming to that Iffue, TOzAhat Sinfulnefs, which implies extreme Mifery and eternal Ruin, is as the Die often calf. For it alters not the Cafe in the Icaft, as to the Evidence of Ten^ dency, whether the Subjed: of the conftant Evenf be an Individual, or a Nature and Kind. Thus, if there be a Succefllon of Trees of the fame Sort, proceeding one from another, from the Beginning of the World, grov/ing in all Countries, Soils, and Climates, and otherwife in (as it were) an infinite Variety of Circumffanges, all bearing ill Fruit; it as much proves the Nature and Tendency of the Kind, as if it were only one individual Tree, that had remained from the Beginning of the World, had often been tranfplanted into different Soils, &c. and had continued to bear only bad Fruit. So, if there were a particular Family, which, from Generation to Generation, and through every Re move to innumerable different Countries, and Places of Abode, ail died of a Confumption, or all run diftra6fed, or all murdered themfelves, it v/ould be as much an Evidence of the Tendency of fomething in the Nature or Conftitution of that; Race, as it would be of the Tendency of fome thing in the Nature or State of an Individual, if fome one Perfon had lived all that Time, and fome remarkable Event had often appeared in him, V/hich he had be^n the Agent or Subjedf of from

C 4 Year

Unrverfal Sin Parf I.

Year to Year, and from Age to Age, continually and without Fail '

Thus a Prppenfity, attending the prefent Nature or natural State of Mankind, eternally to ruin themfelves by Sin, may certainly be inferred from apparent and acknowledged Faft.-^And I would now obferve further, that not only does this follow from Fafts that are acknowledged by Dr, T, but the Things he ciJJ'erts^ the Exprellions and Words v/hich he ufes^ do plainly imply that all Mankind have fuch a Propenfity; yea, one of the higheft Kind, a Propenfity that is invincible, or a Ten dency which really amounts to a fixed conftant unfailing Necejfity. There is a plain Confeffion

of a Propenfity or Pronenefs to Sin, p. 143. _

Man, who drinketh in Iniquity like Water; who is attended with fo many fenfual Appetites,

and

* Here may be obferved the Weaknefs of that Objeaion, made againft the Validity of the Argument for a fixed Propenfity to Sin, from the Conftancy and Univerfality of the Event, That Adam finned in one Infiance, without a fixed Propenfity. Without Doubt a fingle Event is an Evidence, that there was fome Caufe or Occafion of that Event : But the Thing we are fpeaking of, is a fixed Caufe : Propenfity is a fiated continued Thing. We jufily argue, that a fiated Effedt mull; have a jlaied Caufe \ and truly obferve, that we obtain the Notion of Tendency, or fiated F reponder ation in Caufcs, no other Way than by obferving a fiated Prevalence of a par ticular JK-ind of EfFecfi, But who ev'er argues a fixed Pro penfity from a fingle Event ? And is it not firange arguing, that becaufe an Event which once comes to pafs, does not prove any fiated Tendency, therefore the unfailing Confiancy of an Event is an Evidence of no fuch Thing ? — But becaufc Dr. 7. makes fo much of this Objedion, from Adam\ finning without a Propenfity, 1 fhall hereafter confider it more parti cularly, in the Beginning of the 9th Sedlion of this Chapter ; where will alfo be confidered what is objeded from the Fall the Angels.

Chap. I. Sea. II.

proves Propenfity to Sin.

and fo AP P to indulge them. — ” And ao-ain p. 228. “ WE ARE VERY APT, in a World full ot Pemptation, to be deceived, and drawn into Sin by bodily Appetites.” — If we are very apt 01 prone to be drawn into Sin by bodily Appetites, and Jinfidly to hidulpe them., and very apt or prone to^ yield to '■Temptation to Sin, then we are prone to Sin for to yield to Temptation to Sin is — In the lame Page he reprelents, that on this Ac count, and on Account of the Confequences of this, tbe Cafe of thofe who are under a Taw., thi eatemng^ Death for every Sin, rnuft be quite de plorable, if they have no Relief from the Mercy of the Lawgiver. Which implies, that their Cafe is hopelels, as to an Efcape from Death, the Punifhment of Sin, by any other Means tlian God’s Mercy. And that implies, that there is fuch an Aptnefs to yield to Temptation to Sin, that it is hopelels that any of Mankind Ibould wholly avoi'i It. But he fpeaks of it elfewhere, over and ova as truly tmpoffible, or what cannot be; as in the Words which were cited in the laft Seblion, from his iNote on Rom. v. 20. where he repeated! v fpeaks of the Law, which fubjefrs us to Death rbr every Tranlgreffion, as what CANNOT GIVE

reprefents, that if God offered us no other Way of Salvation, no Man from the Begin ning of the World COULD be faved. In the fame \nr j Approbation cites Mr. Locke's,

f.: a'u fpeaking of the Ifraelites, he

fays, All Endeavours after Riffhrennfnf'fc urnc.

^ ^ uupuiiiuie lor t.ne Caw requiring linlefs

Obedience, to give Life, not that the Law was

w was

Flefh.

Part I.

That all do Jin,

iplsjh. Therefore fie faysj he conceives the JLaw not to be a Difpenfation fuitable to the Infirmity of the human Nature in its prefent State. Thefe Things amount to a full Confeffion, that the Pronenefs in Men to Sin, and to a Demerit of and juft Expofednefs to eternal Ruin by Sin, is univerfally in vincible, or, which is the fame Thing, amounts to abfolute invincible Neceflity which furely is the higheft Kind of Tendency, or Propenfity: And that not the lefs for his laying this Propen fity to our Infirmity or Weaknefs, which may fcem to intimate fome Defeft, rather than any Thing pofitive: And it is agreeable to the Sen timents of the beft Divines, that all Sin originally comes from a defeftive or privative Caufe. But Sin does not ceafe to be Sin, or a Thing not juftly expofing to eternal Ruin (as is implied in Dr. T — r’s own Words) for arifing from Infirmity or Defeft; nor does an invincible Propenfity to Sin ceafe to be a Propenfity to fuch Demerit of eter nal Ruin, becaufe the Pronenefs arifes from fuch a Caufe.

It is manifeft, that this Tendency which has been proved, does not confift in any particular external Circumftances, that fome or many are in, peculiarly tempting or influencing their Minds; but is inherent^ and is feated in that Nature which is common to all Mankind, which they cany with them wherever they go, and ftill remains the fame, however Circumftances may differ. For it is implied in what has been proved, and Ihewn to be confejfed, that the fame Event comes to pafs in all Circumftances, that any of Mankind ever are, or can be under in the World. In God's Sight no Man living can he jujiijied\ but all are Sinners, and expofed to Condemnation. This is

true

proves Propnfity of Nature. 2^

true of Perlons of <ill ConftitutionSj Citpucities, Conditions, Manners, Opinions and Eiducations; in ail Countries, Climates, Nations, and • and through all the mighty Changes and lievo^

lutions, v/hich have come to pafs in the habitable World.

We have the fame Evidence, that the Propenfity in this Cafe lies in the Nature of the Subjeft, and does not arife from any particular Circumftances, as we have in any Cafe whatfoever; which is only by the-Effeds appearing to be the fame in all Changes of Time and Place, and under all Varieties of Circumftances. It is in this Way only we judge, that any Propenfities, which we obferve in Mankind, are fuch as are feated in their Nature, in all other Cafes. It is thus we judge of the mutual Propenfity betwixt the Sexes, or of the Difpofitions which are exerciled in any of the natural Paffions or Appetites, that they truly be long to the Nature of Man-, becaufe they are oblerved in Mankind in general, throuo-h all

Ir any Ihould lay, I hough it be evident that there is a Tendency in the State of Things to this general Event, that all Mankind lltould fail of peitedt Obedience, and Ihould fin, and incur a Demerit of eternal Ruin; and alfo that this Ten dency does not lie in any diftinguilhing Circum ftances of any particular People, Perfon or A o-p. yet it may not lie in Man’s Nature, but in the ge neral Conftitution and Frame of this World, into which Men are born: Though the Nature of Man may be good, without any evil Propenfity inherent j* it; yet the Nature and univerfal State of this

earthly

Part I.

2S ^hat all do fin,

earthly ■ World may be fiich as to be full of fo many and ftrong Temptations every where, and of fuch a powerful Influence on fuch a Creature as Man, dwelling in fo infirm a Body, &c. that the Refult of the whole may be a ftrong and infal lible Tendency in fuch a State of f kings, to the Sin and eternal Ruin of every one of- Man kind.

To this I would reply, that fuch an Evafion will not at all avail to the IPurpofe of thofe whom I oppofe in this Controverfy. It alters not the Cafe as to this Queftion, Whether Man is not a Creature that in his prefent State is depraved and ruined by Propenfitics to Sin. If any Creature be of fuch a Nature that it proves evil in its proper Place, or in the Situation which God has afligned it in the Univerfe, it is of an evil Na ture. That Part of the Syftem is not good, which is not good in its Place in the Syftem •, and thole inherent Qualities of that Part of the Syftem, which are not good, but corrupt, in that Place, are juftly looked upon as evil inherent Qualities. That Propenfity is truly efteemed to belong to the ISature of any Being, or to be inherent in it, that is the neceftary Confequence of its Nature, confidered together with its proper Situation in the iiniverfal Syftem of Exiftence, whether that Pro penfity be good or bad. It is the Nature of a Stone to be heavy *, but yet, if it were placed, as it might be, at a Diftance from this World, it would have no fuch Quality. But feeing a Stone is of fuch a Nature, that it will have this Quality or Tendency, in its proper Place, here in this World, where God has made it, it is properly looked upon as a Propenfity belonging to its Na ture: And if it be a good Propenfity here in its

proper

Chap. r. 1 proves Propenftty of Nature. 2<f

proper Place, then it is a good Qiiality of its Nature; but if it be contrariwife, it is an evil natural Quality. So, if Mankind are of fuch a Nature, that they have an univerfal etfeaual Ten dency to Sin and Ruin in this World, where God has made and placed them, this is to be looked upon as a pernicious Tendency belonging to their Nature. There is, perhaps, fcarce any fuch Thing in Beings not independent and felf-exiftent, as any Power or Tendency, but what has fome Dependance on other Beings, which they Hand in fome Connexion with, in the univerfal Syftem of Exiftence: Propenfuies are no Propenfities, any otherwife, than as taken with their Objefts. Thus it is with the Tendencies obferved in natural Bodies, fuch as Gravity, Magnetifm, Electricity, &c! And thus it is with the Propenilties obferved in the various Kinds of Animals; and thus it is with moft of the Propenfuies in created Spirits,

It may further be obferved, that it is exaflly the fame Thing, as to the Controverly concerning'' an Agreeablenefs with God’s moral Perfeftion^ of fuch a Difpofal of Things, that Man fhould come into the World in a depraved ruined State, by a Propenfity to Sin and Ruin; whether God has _fo ordered it, that this Propenfity fhould lie in his Nature confidered alone, or with- Relation to its Situation in the Univerfe, and its Connexion with other Parts of the Syftem to which tlie Crea tor has united it; which is as much of God’s ordering, as Man’s Nature itfelf, moft fimplv confidered. ^ ^

Dr. T. (p, i88, 189.) fpeaking of the Attempt of fome to folve the Difficulty of God’s ^ beincr the Authoi of our Nature, and yet that our Nature

to- Remarks on Dr. T— 'j Ohjcciions agatnji Fun t

is polluted, by fuppofing that God makes the Sohl pure, but unites it to a polluted Body, (or a ■Body fo made, as tends to pollute the Soul •,) he cries out of it as- weak and infufficient, and too grofs to be admitted: For, fays he, Who infafed the Soul into the Body? And if it is polluted by being infufed into the Body, Who is the Author and Caufe of its Pollution? And who created the Body, &c. ? —But is not the Cafe juft the fame, as to thofe who fuppofe that God made the Soul pure, and places it in a polluted World, or a World tending by its natural State in which it is made, to pollute the Soul, or to have fuch an Influence upon it, that it Iball without Fail 'be polluted with Sin, and eternally ruined? Here, may not I alfo cry out, on as good 'Grounds as Dr. P. — Who placed the Soul here in this World? And if the 'World be polluted, or fo conftituted as naturally and infalli bly to pollute the Soul with Sin, Who is the Caufe of this Pollution? And, who created the World?

Though in the Place now cited. Dr, P. fo infifts upon it, that God muft be anfwerable for the ‘Pollution of the Soul, if he has infufed or put ' the Soul into a Body that tends to pollute it; yet this is the very Thing which he himfelf fuppofes to be Faft, with refpedl to the Soul’s being crea ted by God, in fuch a Body as it is, and in fuch a World as it is; in a Place which I have already ‘had Occafion to obferve, where he fays, “ We are “ apt, in a World full of Temptation, to be “ drawn into Sin by bodily Appetites.” And if fo, according to his Way of Reafoning, God muft be the Author and Caufe of this Aptnefs to be drawn into Sin. Again, p. 143. we have thcfe Words, “ Who drinketh in Iniq^uity like Water?

“ Who

sidin’ } united to a polluted Body. 31

Who is attended with fo ma?iy fenfual Appetites.^ and fo apt to indulge them In thefe Words oiir Author in Effect fays the individual Thing that he cries out of as fo grofs, viz. The Ten dency of the Body, as God has made it, to pol lute the Soul, which he has infufed into it. Thefe fenfual Appetites, which incline the Soul, or make it apt to a finful hidulgenee^ are either from the Body which God hath made, or otherwife a Pronenefs to fmful Indulgence is immediately and ori ginally feated in the Soul itfelf, which will not mend the Matter for Dr. i:aylor.

^ I would here laftly obferve, that our Author mfifts upon it, p. 42. S. That this lower World where we dwell, in its prefent State, “ Is as it was, when, upon a Review, God pronounced It, and all its Furniture, very good. — And that the prefent Form and Furniture of the Earth ^ is full of God’s Riches, Mercy, and Goodnefs, and of the moft evident Tokens of his Love and Bounty to the Inhabitants.” If fo^ 'there can be no Room for fuch an Evafion of ^the Evidences from Faft, of the univerfal infal lible Tendency of Man’s Nature to Sin and eternal Perdition, as, that the Tendency there IS to^ tlois Iffuc, does not lie in Man’s Nature, but in the general - Conftitution and Frame of this earthly World, which God hath made to be the Habitation of Mankind.

SECT;

The above mentioned Propenfity Part L

SECT. III.

"dhat Propenftty^ which has been proved to he in the Nature oj' all Nlankind^ mujl he 3. very evil, depraved, and pernicious Propenfity; making it manifefti^ that the Soul of Man, as it is hy Nature, is in a corrupt, fallen, and ruined State; which is the other Fart of the Confequence,

dr awn from the Propqfition laid down in the firfl Seftion.

%

H E Queftion to be confidered, in order to J. determine whether Man’s Nature is not deprat’ed and ruined, is not, Whether he is not in clined to perform as rriany good Deeds as bad ones? But, Which of theie two he preponderates to, in the Frame of his Pleart, and State of his Nature, a State of Innocence and Righteoufnefs, and Favour with God; or a State of Sin, Guiltinefs, and Abhor rence vt the Sight of -God? — Perfevering finleis Righteoufnefs, or elfe the Guilt of Sin,° is the Aiternative, on the Decifion of which depends, (as is confelTed) according to the Nature and ' Truth of Things, as they are in them.felves, and according to the Rule of Right, and of perfed Juftice, Man’s being approved and accepted of his Maker, and eternally bleffed as good; or his being rejedled, thrown away, and curfed as bad. And therefore the Determination of the Tendency of Man’s Heart and Nature, with refpedt to thefe Terms, is that which is to be looked at, in order to determine whether his Nature is good or evil, pure or corrupt, found or ruined. If fucli be Man’s Nature, and State of his Heart, that he has an infallibly effectual Propenfity to the latter of thofe Terms; then it is wholly impertinent to

talk

Chap. I. Se(^l. JII.

moji corrupt and pernicious.

talk of the innocent and kind Actions ^ even of Cri-- minals themfelves^ f-^'^petjfing their Crimes in Num bers^ ajid of th’e prevailing Innocence^ good Nature^ Induflry^ Felicity^ and Chearfulnefs of the greater Part of Mankind. Let never fo many I'houfands, or Millions of Afts of Honefty, good Nature, &c. be luppofed; yet, by the Suppofition, there' is an unfailing Propenfity to fuch moral Evil, as in its dreadful Confequences infinitely out-weighs all Effefts or Confequences of any fuppofed Good. Surely that Tendency, which, in Effta, is an in fallible Tendency to eternal Deftruftion, is aA infinitely dreadful and pernicious Tendency: And that Nature and Frame of IMind, which implies luch a Tendency, muft he an infinitely dreadful and pernicious Frame of Mind. It would be much more abfurd, to fuppofe, that fuch a State ' of Nature is good, or not bad, under a Notion of Men’s doing more honeft and kind Things than evil ones; than to fay, the State of that Ship is good, to crofs the Atlantic Ocean in, that IS fuch as cannot hold together thro’ the T oyao'C,. but will infallibly founder and fink by the vinder a Notion that it may probably go great Part of the Way before it finks, or that it'^will proceed and fail above Water more Flours than it will be in finking: — Or, to pronounce that Road a good Road to go to fuch a Place, the greater Part of^which is plain and fafe, though fomc Parts of it are dangerous, and certainly fatal to them that travel- in it; or to call that a good Propenfity, which is an inflexible Indinadon to travel in Rich a V/ay.

A Propenfity to,.that Sin which brings God’s

‘rncil Wrofli n^r^'A L 1 _ H 1

34 ahove^nentione'd Properijity Part L

as it IS calamitous and fcrrowful, ending in great natural Evil-, but as it is odious deteficible-, for b/ the Suppofuion, it tends to that fnoral Evil,‘hy •which the SuHjett becomes o’dious in the Sight of God, and liable, as fuch, to be condemned, arid utterly rejeae^ 'and curfed 'by h.im. This alfo makes it evident, that the State which 'it has been proved Mankind are ‘in, is "a' corrupt State in a moral Senfe, that it is inconfiftent with the Ful fil’ nenc of the Law of God, which is the Rule of moral Rectitude and Gbodnefs. That Tendency, which is oppofite to ' that which the moral "L-iw requires and infilfs upon, and* prone to that which the moral Law utterly 'forbids, and eternally con demns the Subject for, 'is doubtlefs a corrupt Tendency, in a moral Senfe.

So that this Depravity is both odious, 'and alfo ^pernicious, fatal and deflruCtive, in 'the higheft ^Senfe, as inevitably tending' to' that which implies Man’s eternal Ruin; it fheyrs, that Man, as lie is by Nature, is in a 'deplorable and undone' State, m the higheft Senfe. And this 'proves that Men do not come into the World perfectly innocent' in the Sight of God, and without any juft Expofe'dnefs to his Difpleafure. For the being by Nature in a loft, and ruined State, in the higheft Senfe, is not conliftent with being by Nature in a State of Favour with God.

But if any fliould ftill irifift on a Notion of Men’s good Deeds exceeding their bad ones^ and theity leeing the Good that is in Men is more than countervails the Evil, they cannot be properly de nominated evil; all Perlbns and Things being moft properly denominated from that which prevalls

chap r. }

Sed.lli. C

'mojl corrupt and pernicious.

vails, and has the Afcendant in them *, I would fay further, That

I prefume it will be allowed, that if there is in Man’s Nature a Tendency to Guilt and Ill-Defert, in a vaft 0\^er-baiancc to Virtue and Merit ; or a Propeniity to that Sin, tlie Evil and Demerit of winch is fo great, that the Value and Merit that is in Ihm, or in all the virtuous Acls that ever he performs, are as Nothing to it ^ then truly tho Nature of Man may be laid to be corrunt and

.

1 hat this is the true Cafe, may be demonftrated by v/hat is evident of the infinue Heinoufnefs of •Sin againft God, from the Nature of Things, The Piciiioufnefs of this muft rife in fome Propor tion to the Obligation we are under to regard the divine Being ; ana that muft be in lome Propor tion ^to his Vv'ortiiineis of Regard; which doubtlefs is infinitely beyond the Worthinefs of any of our Fellow-Creatures. But the Merit of our Refpeeft or ‘Obedience to God is not infinite. The Merit of Relpeci: to any Being does not increafe, but is rather diminifhed, in Proportion to the Obliga- ^tions we are under in ftriit Juftice to pay him that Kefpect. I here is no grea'^c Merit in paying a Debt we^ owe, and by the hlgheft pofiible Obliga tions in itridl Juftice are obliged to pay ; -but there is great Demerit in refufing to pay it. That on inch Accounts as thefe, there is an infinite Demient in ail Sin againft God, which muft therefore immenlely outweigh ail the Merit which can be iuppofed-to be in our Virtue, I tliink, is capable 'Of dull Demonftration ; and that the Futility of the Objections which fome have macte againft the Aigument, might moft plainly be demonftrated.

^he Sin of all Men

Part 1.

But I fhall omit a particular Confideration of the Evidence of this Matter from the Nature of I hings, as.1 ftudy Brevity, and left any ihould cry cut, Metaphyjicks! as the Manner of fome is, when any Argument is handled againft any Tenet they are fond of, with a clofe and exadt Confidera tion of the Nature of Things. And this is not fo necefTai'y in- the prefent Cafe, in as much as the Point afferted, namely, that he who commits any one Sin, has Guilt and lil-Defert, which is fo great, that the Value and Merit of all the Good which it is poffible he fnould do in his whole Life, is as Nothing to it; I fay, this Point is not only evi dent by Metaphyftcks^ but is plainly demonftrated by what has been fhewn to be Fa5i^ with rcfped to God’s own Conftitutions and Difpenfations to wards Mankind: As particularly by this, that whatever A6ts of Virtue and Obedience a Man performs, yet if he trefpafies in one Point, is guilty of any the leaft Sin, He, according to the Law of God, and fo according to the exadt Truth of Things, and the proper Demerit of Sin, is cxpofed to be wholly caft out of Favour with God, and fubjedled to his Curfe, to be utterly and eternally dcftroyed. This has been proved; and fhewn to be the Dodtrine which Dr. T. abundantly teaches. But how can it be agreeable to the Nature of Things, and exadlly confonant to everlafting Truth and Righteoufnefs, thus to deal with a Creature for the leaft finful Adt, though he fliould perform ever fo many Thoufands of honeft and virtuous Adts, to countervail the Evil of that Sin Or how can it be agreeable to the exadt Truth and real Demerit of Things, thus wholly to caft off the deficient Creature, without any Regard to the Merit of all his good Deeds, unlefs that be in Truth the Cafe, that the Value and Merit of

all

1 infinitely outweighs their Virtue. oh Sea. III. )

all thofe good Adions, bear no Proportion to the Heinoufnefs of the leaft Sin? If it were not fo, one would think, that however the offendino- Perfon might have fome proper PuniHiment, yet feeing there is fo much Virtue to lay in the Ballance againft the Guilt, it would be agreeable to the Nature of Things, that he fliould find fome Favour, and not be altogether rejected, and m.ade the Subjeft of perfeft and eternal Deftruaion; and thus no Account at all be made of all his Virtue, fo much as to procure him the leaft Relief or Hope. How can fuch a Conftitution re-prefent Sin in Its proper Colours., and according to its true Nature and Defert, (as Dr. T. fays it does) unlefs this be its true Nature, that it is fo bad, that even in the leaft Inftance it perfeAly fwallows up all the Value of the Sinner’s fuppofed good Deeds, let them be ever fo many. So that this Matter is not left to our Metaphyficks, or Philofophy; the great Law giver, and infallible Judge of the Univerfe, has clearly decided it, in the Revelation he has made of what is agreeable to exafl: Truth, Juftice, and the Nature of Tnings, in his revealed Law, or Rule of Righteoufnefs.

He that in any Refpeft or Degree is a Tranfgreflbr of God’s Law, is a wicked Man, yea, v/holly wicked in the Eye of the Law; ail his Goodnefs being efteemed Nothing, having no Ac count made of it, when taken together "with his Wickednefs. And therefore, without any Reo-ard to his Righteoufnefs, he is, by the Sentence of the Law, and fo by the Voice of Truth and Juftice, to be treated as worthy to be rejefted, abhorred, pd curfed for ever -, and muft be fo, unlefs Grace interpofes, to cover his Tranfgrerfion. But Men are really, in themlelves, what they are in the Eye

Part L

of the Law, and by the Voice of frrid Equity and Jiulice; however they may be looked upoii^ and treated by infinite and unmerited Merev.

So that, on the wliole, it appears, all Mankind have an infallibly effeelual Prope?ifiiy to that mo ral Evil, which infinitely out-v/eighs the Value of all the Good that can be in them ^ and have Inch a Dilpofition o idcart, that the certain Confequence of It is their being, in the Eye of perfedi; Truth and Eighteoufnefs, wicked IVicn, i\nd 1 leave all to judge, ^ whether fiich a Difpofition be not in the Eye of Truth a depraved Difpofition?

Agreeable to thefe Tilings, the Scripture reprefents all Mankind, not only as having Guilt, but immenfe Guilt, which they can have no Merit or Worthinefs to countervail Such is the Reprefentation we have in Matth, xviii. c.i. to the End. There, on Peterh enquiring. How cfkn his Brother jloould trefpafs againfi him^ and 'he fergpee him^ whe ther until /even times? Chrlft replies, I fay 'not unto thee^ until /even times ^ hut until feventy times feven *, apparently nneaning, that he fiiould eiteem no Number of Olfcnces too many, and no Degree of Injury it is pofilble our Neighbour fhould be guilty of towards us, too great to Ee forgiven. For v/hich this Reafon is given in the Parable there following, tliat it ever we obtain Forgivenels and PVvour with God, he muft pardon that Guilt and Injury towards his Majefty, which is immenfely greater than the greateft Injuries that ever Men are guilty of one towards another, yea, than the Sum of all their Injuries put together, let them be ever fo many, and ever fo great; lb that tiie latter v/ould be but as an hundred Pence to ten thoiifand Talents, which immenfe Debt we owe to

God,

>

Chap. 1. 7 the_ Virtues of Men, oq

God, and have nothing to pay; whicli implies, that we have no Merit to countervai! any Part of our Guilt. And this mufl: be, becaufe if all that may be called Virtue in us, be compared with our ill Ddert, it is in the Sight of God as Nothing to it. The Parable is not to reprelent Pelcfi Cafe in particular, but that of all who then were, or ever fnouid be, ’ChrilPs Difciples. It appears by the Concluficn of the Difeourfe, So Itkewife fuall ray heavenly Father do,, if ye,, from your Hearts,, forgive not every one his Brother their Frefpafjh,

Therefore how abfurd muft it be for Chrifeians to pbjebt againil' the Depravity of Man’s Nature^ a greater Number of innocent and kind Abtions, than of Crimes; and to talk of a prevailing Innocency, good Nature, Induftry, and Chearfulnefs of the greater Part of Mankind } Infinitely more abfurd, than it would be to infift, that the pomeftic of a Prince v/as not a bad Servant, be caufe tho’ fometimes he contemned and affrontecj his Matter to a great Degree, yet 'he did not fpit in his Matter’s face fo often as he j3erfbrmed Affs of Service; or, than it would’ be to affirm, that his Spoufe was a good Wife to him, becaufe, al though Ihe committed Adultery, and that with the Slaves and Scoundrels forrietimes, yetTae did not do this fo often as flie did the Duties of a Wife, Theie Notions would be abfurd, becaufe the Crimes are too heinous' to be atoned for, by many honeft Aftions of the Servant or Spoufe of the Prince; tliere being a valb Difpropoi tioa be tween the Merit of the one, and the libDefert of the other: But in no Meal are fo great, nay infi nitely lefs, than that between the Demerit of our Ottences againft God, and the Value of our A^ts of Obedience.

Thus

,4° Men fin immediately. Part I,

Thus I have gone through with my firft Argu ment; having ihewn the Evidence of the Truth of the Propofition I laid down at firft, and proved its Confecjuence. But there are many other Things, that manifeft a very corrupt Tendency or Difpofition in Man’s Nature, in his prefent State, which I ftiall take Notice of in the following Serious.

SThe Depravity of Nature appears by a Prcpenfity in all to fin immediately, as foon as they are capable of it^ and to fiin continually and progreffively; and alfo by the Remains of Sin in the beft of Men.

TH E great Depravity of Man’s Nature appears, not only in that they univerfally com mit Sin, who fpend any long Time in the VV^orld, but in that Men are naturally fo prone to Sin, that none ever fail of immediately tranfgreffing God’s Law, and fo of bringing infinite Guilt on themfelves, and expofmg themfelves to eternal Perdi tion, as loon as they are capable of it.

The Scriptures are fo very exprefs in it, that all Mankind, all Flejh^ all the IVorld^ every Man livings are guilty of Sin; that it muft at leaf!: be underftood, every one that is come to be capable of being aftive in Duty to God, or Sin againft him, is guilty of Sin. There are Multitudes in the World, who have but very lately begun to exert their Faculties, as moral Agents; and lb are but juft entered on their State of Trial, as ading for themfelves. I'here are many Thoufands

conftantly

Sea^iv' I immediately.

conftantly in the World, who have not lived one Month, or Week, or Day, fince they have arrived to any Period that can be afligned from their Birth to twenty Years of Age. And if there be not a ftrong Propenfity in Man’s Nature to Sin, that fhould, as it were, hurry them on to fpeedy Tranfgreffion, and they have no Guilt previous to their peilonal Sinning, what fhould hinder but that there might always be a great Number of fuch as adb for themfelves on the Stage of the World, and are anfwerable for themfelves to God, who have hitherto kept themfelves free from Sin, and have perfedlly obeyed God’s Law, and lb are righteous m God’s Sight, with the Righteoufnefs V the Law; and if they fliould be called out of the World without any longer Trial (as great Numbers die at all Periods of Life) would be juftified by the Deeds of the Law? And how then can it be true, that in God s Sight no Man living can be jufti fied, that no Man can be juft %mth God, and that by the Deeds oft the Law no Flejh can be juftified, becaufe by the Law ^ is the Knowledge of Sin.? And what fhould hinder but that there may always be many in the World, who are capable Subjefts of inftrudion and Counfel, and of Prayer to God for whom the Calls of God’s Word to Repentance’ and to feek Pardon through the Blood of Chrift’ and to forgive others their Injuries, becaufe they need that God fhould forgive them, would not be proper; and for whom the Lord’s Prayer is not fuitable, wherein Chrift direds all his Followers to pray, that God would forgive their Sins, as they forgive thofe that trefpafs againft them?

there are any in the World, though but lately become capaole of ading for themfelves, as Sub jects of the Law of God, who are perfectly free

from

Part I,

Ml Men fin mmediqtdy.

froiTi Sin, fuch are moil likely to be fouqd among the Children of Chriftian Parents, who give tlieni the moil pious Education, and let them the heif Examples: And therefore fuch would never be' ftj likely to be found in any Part pr Age of tiie World, as in the primitive Chrinian Church, iii t{ie firft Age of Chriilianity, (th,e Age of the Cjturch’s greateft Purity) fp long after Chriilianity had been eftabliilied, that there had been Tinte for great Numbers of Children to be born, apd educated by thofe primitive Chriftians. It was in that Age, and in fuch a part of that Age, that the Apoltlg John wrote his firfc Epiftle to the Chriilians that then were. But if there was then a Number of them come to Underftanding, who were perleciiy free from Sin, why does he write as he does? .{John i. 8, 9, 10. If we fay that we have no Sin, we deceive ourfelves, and the Truth is not in us. Jf we confefs our Sins, he is faithful and juft tq forgive us our Sins, and to cleanfe us from all Unrighteoufnefs. If we fay that we have not finned, we make him 4 ZJar, and the T ruth is not in us *.

Again,

* If any fliould obje£l, that this is an oveillr.aining of Things ; and that it fuppofes a greater Nicenefs and Exadtnefs than is obferved in Scripture -Repreferitations and Expreffions, to infer from thefe Exprellions, that all Men fin imme diately as foon as ever they are capable of ir. To this I would fay, that d think the .Arguments ufed are truly folid, ' ^nd do really and juilly conclude, either that Men are born guilty, and fo are chargeable with $in before they come to adf tor thcmfelves, or eife commit Sjn immediately, without the lead Time intervening, after they are capable ot underilanding tiieir Obligations to Uod, and reflecling on themfelves ; andthat the Scripture xlearly determines, there is not one fuch Perfon in the World, free from Sin. But whether this be a graining Things up to too great ^.nTxadbiefs, .or not i jet 1 iuppofe, None that do not entirely fet afide the Senfe of fuch Scriptures as have been mentioned, and deny thofe Propofi- %iom which Dr. T. iiimfelf allows to be coatamed in Ibme of

them.

Chap. 1. 7 bcil. IV. J

Men fin ccntinually.

Again, the Reality and Greatncfs of the Depra vity of Man’s Nature appears in this, That he has a prevailing Propeniity to be conliniially finnino* againit God. What has been obfcrved abovet will clearly prove this. That fame Dil]3ofition of Nature, wliich is an eflFedlual Propenfity to imine^ dtaie Sin, amounts to a Propenfity to continual Sin. ^ For a being prone to continual finning, is nothing but a Proneneis to immediate Sin conti nued. Such appears to be the Tendency of Na ture to Sin, that as foon as ever Man is capable, it caufes him immediately to fin, without fufierin^ any confiderable Time to pafs without Sin. And therefore, ir the fame Propenfity be continued undiminifhed, there will be an equal Tendency to immediate finning again, without any confiderable Time paffing. And fo the fame will alv/ays be a Difpofition fall immediately to fin, with as iitde Time pafilng without Sin aftei-wards, as at firii. The only J^eafon that can be given why Sinning muft be immediate at firit, is that the Difpofidan is fo great, tliat it wnl not iuffer any confiderable Time to pals without Sin: and therefore., the iamc Dilpofition being continued in equal Degree^ with out

them, will deny they prove, that no confiderahk Time paiTes *after Men are capable of ading for then*ielvcs^ as the Subjeds of God’s Law, befoie they are guilty of Sin; beeaufe i^f th^ Time wx-re confiderable, it would iL great enoueh to defer ve to be taken Notice of, as an Exception to iuch univerfal Propoheions, as, in thy Sight jhall no Man Jt<ving he jufiifed. Sec ^ And if this be allowed, that Men are fo prone to fin, that in Tad all Mankind do fin, as it ^iv ere, immediately after they come to be capable of it, or fail not ‘to fin fo loon, that no^ iovfiderableltme pafies before they rim intoTranfgrefiion againlf God; it does not much alter the Cafe, as to me preient Argument. If the Time of Freedom from Sin be lo hnall, as not to be worthy of Notice in the forcmeiitioned umverfai Propofitions of Scripture, it is alfo fo imali, as not be worthy of Notice in the prelent Argument.

Part I.

44 Men fin increafingly.

out fomc new Reftraint, or contrary Tendency, it will ftiH equally tend to the fame Effed. And though it is true, the Propenfity may be dimi-r nifted, or have Reftraints laid upon it, by gracious Dilpofals of Providence, or merciful Influences of God’s Spirit; yet this is not owing to Nature. That ftrong Propenfity of Nature, by which Men are fo prone to immediate Sinning at firft, has no Tendency in itfelf to a Diminution; but rather to ^ an Increafe \ as the continued Exercife of an evil Difpofition, in repeated aftual Sins, tends to ftrengthen it more and more: agreeable to that Obfervation of Dr. T— r’s, p. 228. We are apt to be drawn into Sin by bodily Appetites, and when once we are under the Government of thefe Appetites, it is at leaft exceeding difficult, if not impracticable, to recover ourfelves, by the mere Force of Reafon.” The Increafe of Strength of Difpofition in fuch a Cafe, is as in a falling Body, the Strength of its Tendency to de-^ Icend is continually increafed, fo long as its Mo tion is continued. Not only a conftant Commiffion of Sin, but a conftant Increafe in the Habits and Praftice of Wickednefs, is the true Tendency of Man’s depraved Nature, if unreftrained by divine Grace j as the true Tendency of the Nature of an heavy Body, if Obftacles are removed, is not only to fall with a continual Motion, but with a conftantly increafing Motion. And we fee, that in. creafing Iniquity is aftually the Confequence of natural Depravity, in molt Men, notwithftanding all the Reftraints they have. Dilpofitions to Evil are commonly much ftronger in adult Perfons, than in Children, when they firft begin to aft in the World as rational Creatures,

Cliap. 1. 7 Sin in the hejl

If Sin be fuch a Thing as Dr. r. himfelf reprefeats it, p. 69. a Thing of an odious and deftrudive Nature, the Corruption and Ruin of our Nature, and infinitely hateful to God then fuch a Propenfity to continual and increafing Sin, muft be a very evil Difpofition. And if we may judge of the Pernicioufnefs of an Inclination of Nature, by the Evil of the Effedt it naturally tends to, the Propenfity of Man’s Nature muft be evil indeed; For the Soul being immortal, as Dn aclcnowledj^es, p. 94. S, it will follow from what has been obferved above, that Man has a natural Difpofition to one of thefe two Things; either to an Increafe of Wickednefs without End, or till Wickednels comes to be fo great, that the Capacity of his Nature will not allow it to be greater. This being what his Wickednels will come to by its natural Tendency, if divine Grace does not prevent, it may as truly be faid to be the Efteit which Man’s natural Corruption tends to, as that an Acorn in a proper Soil, truly tends by its Nature to become a great Tree.

Again, That Sin which is remaining in the Hearts of the heft Men on Earth, makes it evident, that INdan s N'ature is corrupt, as he comes into the W^orld. A remaining Depravity of Heart in the greateft Saints, may be argued from the Sins of moft of thofe who are fet forth in Scrip ture as the moft eminent Inftances and Examples of Virtue and Piety: And is alfo manifeft from this. That the Scripture reprefents all God’s Chil dren as ftanding in Need of Chaftifement. Heb, xii. 6, 7, 8. For whom the Lord loveih, he chafteneth\ and fccurgetb every Son whom he reeeiveth. — JVhat

Son is he, whom the Father chafteneth not? _ If ye

arc without Chajlifenunt^—then are ye Bajiards, and

not

4^ Sm in the bejl. Part f.

not Sons. But this is direftly and fully alTerted in fome Places-, as in that forementioned Ecclcf. vii. 20. There is not a jiifl Man upon Earth, that doeth Good, and Jinnelh not. Which is as much as to fay, There is no Man on E.rth, that is fo juft, as to have attained to fiich a Degree of Riahceoufnefs, as not to commit any Sin. Yea, the^Apoftle James fpeaks of all Chriftians as often fin.ning, or committing many Sins even in that primitive^Ao-c of the Chriftian Church, an Age diftinguifhed from all others by eminent Attainments in Holinels; Jam, iii. 2. In many "Things we all offend. And that there is "Pollution in the Plearts of all, as the Remainder of moral Filth that was there antecedent to all Attempts or Means for Piiriiication, is very plainly declared, in Prov. xx. 9. Who can fay^ I have made my Heart clean^ I am 'pure from my Sin?

According to Dr. T, Men come into the World wholly free from finful Propenfities. And if fo, it appears from what has been already faid, there would be nothing to hinder, but that many, without being 'better than they are by Nature, might perfectly avoid the 'Commiffion of 'Sin. But iTiiich more might this be the Cafe with Men after they had, by Care, Diligence, and good Pradtice, attained thofe pofitive Habits of Virtue, whereby they are at a much greater Diftance from Sin, than they were naturally: — Which this Writer fuppofes to be the Cafe with many good Men. ‘But fince the Scripture teaches us, that the beft Men in the V/orld do often commit Sin, and have remaining Pollution of Heart, this makes it abun dantly evident, that Men, when they arc no otherwife than they were by Nature, without any of thofe virtuous Attainments, have a finful Depravity j yea, muft have great Corruption of Nature.

SECT;

More 'Sin thd'H Virtut.

SECT. V.

^'he Depr'a^jity of Nature appears^ hi ’that the general Conlequcnce cf the State and tendency of Man s JSatnre is a much greater Degree of Sin^ Hhan Right ecufnefs ; 710 1 only with RefpeM

to \'aiue and Demerit, but Matter and Quan tity.

FTave before flicwh, that there is a Propenlity in Man’s Nature to that 'Sin, which in Heindufnels and Ill-delert 'imrnenfely outweighs all the Vaiuc and Merit of any iuppofed Good, that may be in him, or that he can do. ^ I now proceed to fay further, tnat luch is Man’s Nature, in his prc* fcnt State, 'that it tends to this lamentable Effedt, That tnere fhould at ail Times, throucrh the Courfb Tf hlsTife, be at lead much more Sin, 'than Righ" teoufnefs *, hot only as to eight and Vahie^ but as to Matter md [Meafure^, more Dlfigreement of Heart and Pradlice from the Law of God, and from the Law' of Nature and Reafon, than Aoreement and Conformity. ^

The Law 6f God is the Rule-of Right, as Dr. •T. often calls it: It is the Meafure of Virtue and Sin; fo much Agreement as there is with this Rule, fo much is there of Reftitucie, RighteouL.nefs, or true Virtue, and no more; and fo much

Difagreement as there is with this -Rule, ' fo much Sin is there.

Elaving premifed this, the following Things may be here obferved. ‘ ^

^^S’'^^;of’Difagreement from this>Ru]e or Right is -to -Be "determined, * not-only "by -the

Degree

' j4ll have more Sin

Part L*

Degree of Diftance from it in Excefs^ but alfo in T)efe5i; or in other Words, not only in pofitive Tranfgreffion, or doing what is forbidden^ but alfo in witholding what is required. The divine Law giver does as much prohibit the one as the other, and does as much charge the latter as a finful Breach of his Law, expofing to his eternal Wrath and Curfe, as the former. Thus at the Day of Judgment, as defcribed Matth. xxv. The wicked are condemned as curfed^ to everlafimg Fire., for their Sin in Defed and Omiffion: I was an hungred., and ye gave me 7to Meat., iFc. And the Cafe is thus, not only when the Defed is in Word or Behaviour, but in the inward Tem.per and Exercife of the Mind, i Cor. xvi. 22. If any Man love not the Lord Jefus Chrijl^ let him be Anathema Maranatha. Dr. F. fpeaking of the Sentence and Puniflimentof the Wicked, (Matth. xxv. 41, 46.) fays, p. 1 59. It was manifeftly for WANT of Benevolence. Love, and CompafTion to their Fellow-Creatures, that they were condemned.’^ And elfewhere, as was obferved before, 'he fays, that the Law of God extends to the late?jt Principles of Sin to forbid them, and to condemn to eternal Deftrudion for them. And if fo, it doubtlefs alfo extends to the inward Principles of Holinefs, to require them, and in like Manner to condemn for the Want of them.

11. The Sum of our Duty to God, required In his Law, is Love to God ; taking Love in a large Senfe, for the true Regard of our Hearts to God, implying Efteem, Honour, Benevolence, Grati tude, Complacence, &c. This is not only very plain by the Scripture, but it Is evident in itl'elh The Sum of what the Law of God requires, is doubtkfs Obedience to that Law : No Law can

require’

require more than that it be obeyed. But it i maniteft, that Obedience to God is Nothin - aiw otherwde than as a Teftimony of the Refpect of our Hearts to God: Vvithout the Heart, Man’s external A(5ls are no more than the Motions of the Limbs of a wooden Image: have no more of the Nature of either Sin or Rightcoulnefs. It muit ■ therdore needs be fo, that Love to God, or the Relpeft of the Heart, muit be the Sum of the Duty required towards God in his Law.

therefore appears from the Lremifes, that wholbever with-holds more of that Love or Rc-fped of Heart from God, which his Law requires, than he affords, has more Sin than Righteouihds. Not only he that has lefs divine Love, than Pailions and Affebtions which are oppofice; but alfo he that does nor love God half fo much as he oup-ht, or has Reafon to do, has juftly more Wrong than Right imputed to him, according to the Law of God,^ anti the Law of Reaion; he has more Irre gularity than Reftitude, with Regard to the Law of Love._ The finful Difrebpebt, or Unrefped:- fulneis ot his Heart to God, is greater than his Refped to him.

But what confiderate Perfon is there, even among the more virtuous Part of Mankind, but v/hat would be afliamed to fay, and profefs before God or Men, that he loves God half fo much as he ought to do; or that he exercifes one Hair of •that Elteem, Honour and Gratitude towards Go-! which would be altogether becoming Him' ; connuering wnatGod is, and whatgreat Manifeftations he has made of his tranfccndent Excellency and GooQnefs,-v and what Benefits he receives from him.? And if few or. none.of the. belt of Men cati

v,’ith

Part I.

50 All have more ‘Sin

with Reafon and Truth make even luch a Profeflion, how tar from it mull the Generality -of ivlankind be?

The chief and moft fundamental of all the Commands of the moral Lciw, requires us to love the Lord cur God with all our Hearts^ and with all cur Souls^ with all our Strength^ and all our Mind^ : that is plainly, with all that is within us, or to the utmofc Capacity or our Nature.; .all that belongs to^ or is comprehended within the utmoft Extent or Capacity of our Eleart and Soul, and Mind and Strength, is required. God is in Plimfelf worthy of infinitely greater Love, than any 'Creature can exercife towards him: Pie is worthy of Love equal to his Perfedlions, which are infinite: .God loves Himfelf with no greater Love than he is -vroi thy of, when he loves himfelf infinitely: 'But we can give God no more than we have. Therefore, if we give him fo much, if.we love him to the utmoft Extent of the Faculties of our.Nature, we are excufed: But when what is propofed, is only that we fhould love him as much as our Capacity will allow, .this Excufe of Want of Capacity ceafes, and Obligation takes hold of ns; and v/e are doubtlefs obliged to love God to the utmoft of what is pofiible for us, with Rich Faculties, and fuch Opportunities and Advantages to know God, as we have. A^nd it is evidently.implied in this great Commandment of the Law, that our Love to God ftiould be fo great, as to have the moft abfolute Pofieftion of all the Soul, and the perfect Government of all the Principles and Springs of Adtion that are an our Nature.

Though it is not.eafy, precifely.to fix the Limits of Man’s Capacity, .as to Love to God.; yet in

eeneral

Chap, r.

than Righteoufnefs.

pneral we may determine, that his Capacity of Cove IS coexmnded with Jiis Capacity of Knowledge: 1 he Cxercife of the Underftandincr opens the Way for the Exercife of the other Eacuky ^^ow, though we cannot have any proper pofitiye Cnderftanding of God’s infinite Excellency; yet the Capacity of the human Underllandin'r is very great, and may be extended far. It is neldlefs to diipute how tar Man’s Knowledge may be 'fait! to be Imdly comprehenfive of Things that are very great, as of the Extent of the Expanfe of the Eieavens, or of the Dimenfions of the Globe of the Earth; and of fuch a great Number, as of the many Millions of its Inhabitants. The V/ord Lomprehenfroe, feems to be ambiguous. Bur doubr- Kls we are capable of fome proper pofitive Under- Kanding of the Greatnefs of thefe Thino-s in •Companfon of other Things that we kn^w as unlpeakably exceeding them. Vfe are capable of fome clear Underftanding of the Greatnefs or on ideraolcnefs of a whole Nation; or of the whoie World of Mankind, as vaitly exceeding that of a particular Perfon or Family. We can pohtmely underftand, that the whole Globe of the Earth is vaftly greater than a particular Plill or Mountain And can have fome good pofitive Apprehenfion of the ftarry Heavens, as fo greatly pceeding tne Globe of the Earth, that the latter IS as It were Nothing to it. So the human Facul ties are capable of a real and clear Underftanding of the Greatnefs,- Glory, and Goodnefs of Gocf ai^d of our Dependence upon him, from the Mapifeftations wmch God has made of himfeif to Mankind, as being beyond all Expreflion above

GO? V f^ft'ellent human Friend; or eartliiy Ubje,.t. And io we are capable of an Efteem

God, which fliali be proportionable,

Part L

and as much exceeding that Vv^hich we have to any Creature.

Thefe Things may help us to form feme Judg ment, how vaftly the Generality of Mankind fall below their Duty, with refpefh to Love to God; yea, how far they are from coming half-way to that Height of Love, which is agreeable to the Rule of Right. Surely if our Eftcem of God, Defires after him, and Delight in him, were fuch as become us, confidering the Things forementioned, they would exceed our Regard to other Things, as the Heavens are high above the Earth, and would fwallow up all other Affeftions like a Deluge. But how far, how exceeding far, are the Generality of the World from any Appearance of being influenced and governed by fuch a Degree of divine Love as this ’

If we confider the Love of God, with refpect to that one Kind of Exercife of it, namely. Gra titude^ how far indeed do the Generality of Man kind come fhort of the Rule of Right and Reafon in this! If we confider hov/ various, innumerable, and vaft the Benefits are we receive from God, and how infinitely great and wonderful that Grace of his is, which is revealed and offered to them that live under the Gofpel, in that eternal Salvation which is procured by God’s giving his only befj^otten Son to die for Sinners; and aho how un worthy we are all, deferving (as Dr. 'T. confefies) eternal Perdition under God’s Wrath and Curfe; how great is the Gratitude that would become us, who are the ■ Subjefts of fo many and great Bene fits, and have fuch Grace towards poor finful loft Mankind fet before us in fb affedfing a Manner, as in the extreme Sufferings of the Son of God,

being carried through thofe Pains by a Love ftronger than Death, a Love that conquered thofe mighty Agonies, a Love whofe Length and Breadth, and Depth and Height, paffes Knowledge? But oh! what poor Returns! — How little flie Grati tude! How low, how cold and inconftant the Af fection in the beft, compared with the Obligation ' And what then fhall be faid of the Gratitude of the Generality? Or rather, who can exprefs the Ingratitude?

If it were fo, that the greater Part of them that are called Chriftians, were no Enemies to Chriit in Eleart and Praflice, were not governed by Principles oppofite to him and his Gofpel, but had fome real Love and Gratitude; yet if their Love falls vaftiy fiiort of the Obligation or Occafion given, they are guilty of lhameful and odious Ingratitude. As, when a Man has been the Subje£l of fome Inftance of tranfcendent Generofity, whereby he has been relieved fro;n the moft ex treme Calamity, and brought into very opulent, honourable, and happy Circumftances, by a Benefaftor of excellent Chara<5i:er; and yet exprelTes no more Gratitude on fuch an Occafion, than would be requifite for fome Kindnefs comparatively in finitely fmall, he may juftly fall under the Impu tation of vile Unthankfulnefs, and of much more Ingratitude, than Gratitude; though he may have no Ill-Will to his Benefactor-, or no pofitive Affec tion of Mind contrary to Thankfulnefs and Bene volence: What is odious in him is his Defed' whereby he falls fo vaftly below his Duty.

Dr. Turnkill abundantly infifts, that the Forces of the Affedions naturally in Man are well pro portioned i and often puts a Queftion to this

E 3 Purpofe,

Mcre Corruption

Part I.

Piirpofc,— How M^n’s Nature could have been better conftituted in this Refpeft? Hov/ the Affec tions ^oi his Heart could have been b'etter propor tioned?— I will now mention one Inftarice, out of many that might be mentioned. Man, if his 1 ea.t were not depraved, might have had a Difpolition to Gratitude to God ycr his Gcodnefs, in Propoi non to liis Dili^fition to Anger towards Men for t/oeir Injuries. "When I fay, in Proportion, I mean confidering the Greatnefs and Number of lavouis and injuries, and the Degree in which the one and the other are unmerited, and the Benefit received by the former, and the Damage fuicained hy^the latter. Is there not an apparent and vaft Difference and Inequality in the Difpofitions_ to thefe two Kinds of Affeftion, in the Ge nerality of both old and young, adult Perlons and littiC Children How ready is Refentment for Injuries received from Men? And hov/ ealily is it 1 ailed in moic, at leaft to an Equality with the Defert? And is it lb with refpeft to Gratitude for Benents received from God, in any Deo'ree of Comparifon i Dr. ‘Turnbull pleads for the natural Dijpofition to Anger for Injuries, as being good and uleful i But furely Gratitude to God, if we were inclined to it, would be at leaft as good and ufeful as the other.

How far the Generality of Mankind are from their Duty with refpeft to Love to God, will fur ther appear, if we confider that we are obliged not only to love him with a Love of Gratitude'for Benefits received; but true Love to God prima rily confifts in a fupreme Regard to him for what he is in himfelf. The Tendency of true Virtue is to treat every Thing as it is, and ac cording to its Nature. And if we regard the Moft

High

High according to the infinite Dignity and Glory ot his Nature, we fliall efteem and love him with all our Heart and Soul, and to the utmoft of the Capacity ot our Nature, on this Account; and not primarily becaufe he has promoted ourlntereft. If God be infinitely excellent in Hinifclf, then He is infinitely lovely on that Account; or in other Words, infinitely worthy to be loved. And doubt- Icis, if he be worthy to be loved for this, then he ought to ‘be loved for this. And it is manifeft, there can be no true Dove to Him, if he be not loved for wnat he is in himielf. for if we love him not for his own Sake, but for fomething elfe, then our Love is not terminated on him, but on fomething elfe, as its ultimate ObjeeL That is no true Value for infinite Worth, which implies no Value for that Worthinefs in irfelf confidered, but only on the Account of fomething foreign. Our f.lteem of God is fundamentally defeflive, if it be not primarily for the Elxcellency of his Na ture, which is the Foundation of all that is valuable in him in any Refpeft. If we love not God bccaufe he is what he is, but only becaufe he is profitable to us, in Truth we love him not at all: If we feem to love him, our Love is not to him, but to fomething elfe.

And now I muft leave it to every one to judc;e for himfelf, from his own Opportunities of Obieryation and Information concerning Mankind, hovv little there is of this' dilinterefced Love to God, this pure divine Altedion, in the World. How very little indeed in Comparifon of other Aiiections altogether diverfe, which perpetually urge, aftuate and govern Mankind, and keep the WoiTd, through alFNaiions and Ages, in a continual Agi tation and Commotion! T[ his is an Evidence of • L ^ an

More Corruption

Part I.

of God, reigning in the World ot Mankind. _ It would jullly be efteemed a o-reat Inftance of Difrefpect and Contempt of a Prmce, if one oi his Suojefts, when he came into his Houfe, fnould fet him below his meaneft Slave. But m fetting the infinite JEHOVAH below earthly Objedts and Enjoyments, Men deo-rad'*' him below thofe Things, between which and'^him tnere is an infinitely greater Diltance, than between tne higheft earthly Potentate, and the moft abjeft IViOi tais. Such a Condudt as the Generality of Men are guilty of towards God, continually and through ail Ages, in innumerable Refpeas, would be accounted the moft vile contemptuous Treatrijent of a hellow-Creattire, of diftinguifhed Di<rmty. Particularly Men’s Treatment of the Offers God makes of Himfelf to them as their 'Friend, ^heii I atiiei, their God, and everlafting Portion ^ their Treatment of the E.xhibitions h^has made of his unmeafurabie Love,' and the boundlefs Riches of his Grace in Chrift, attended with earneft repeated Calls, Counfels, Expoftulations, and Inu-eaties; as alfo of the moft dreadful

Th reamings of his eternal Dilpleafure and Vengeance.

Before I finiili this Se^ion^ it may be proper to fay Ibrnething in Reply to an Objeftion, fome may be ready to make againft the Force of that Aro-ument, which has been ufed to prove, that MeiT in general have more Sin than Righteoufnefs, namely, 1 hat they do not come half-v/ay to- that Degree of

Love to God, which becomes them, and is their Duty.

The Ohje^fion is this : That the Argument feems to prove too much, in that it will prove, that even

S^a^'v [ Righteoufnefs in all.

good Men themfelves have more Sin than Holinefi; which alfo has been fiippofed. But if this were true^ It would follow, that Sin is the prevalent Principle even in good Men, and that it is the Principle which has the Predominancy in the Heart and Piadlice of the truly pious; which is plainly contrary to the Word of God.

^ I anfwer. If it be indeed fo, that there is more Sin, confifting in Defed of required Holinefs, than there is of Plolinefs in good Men in this World; yet it will not follow, that Sin has the chief Go vernment of their Pleart and Pradice,- for two Reafbns.

I. They may love God more than other Thino-s and yet there may not be fo much Love, as th^re IS Want of due Love; or in other Words they may love God more than the World, and ’there fore the Love of God may be predominant, and yet may not love God near half fo much as they ought to do. d his need not be efteemed a Para dox: A Perfon may love a Father, or fome great riend and Benefador, of a very excellent Charader, more than fome other Objed, a thoufand 1 imes lefs worthy of his Efteem and Affedion and yet love him ten Times lefs than he ouahtand fo be chargeable, all Things confidered, with a Deficiency in Refped and Gratitude, that is very unbecoming and hateful. If Love to God prevails above the Love of other Things, then Virtue will prevail above evil Affdtions, or pofitive Principles of Sin; by wnich Principles it is, that Sin has a pofitive Power and Infiuence. For evil Affedions radically confift in inordinate Love to othev Thin'^s befides Gocl: And therefore, Virtue prevailing beyond thefe, will have the governing Influence!

I'he

ss ^ More Sin than Virtue, Part L

The Predominance of the Love of God in the Hearts of good Men, is more from the Nature of the Obje^l loved, and the Nature of the Principle ^ true Love, than the Degree of the Principle. 1 he Objedt is One of fupreme Lovelinefs; im-^ menfely above all other Objefts in Worthinefs of Regard; and it is by fuch a tranfcendent Excel lency, diat he is God, and worthy to be reo-arded and adored as God: And he that truly loves God,* loves him as God: True Love acknowledges him to be God, or to be divinely and fupremcly excel lent; and muft arife from iome Knowledge, Senfe, and Convidlion of his Worthinefs of fupreme Re- Ipedl: And though the Senfe and View of. it may be veiy imperfect, and the Love that arifes from It in like Manner imperfedl; yet if there be any realiling View of fuch divine Excellency, it muft caufe the Heart to refpedt God above all.

2. Another Reafon, why a Principle of Ploliiiefs maintains the Dominion in the Hearts of good Men, is the Nature of the Covenant of Grace, and the Promifes of that Covenant, on which true Chriftian Virtue relies, and which engage God’s Strength and Affiftance to be on its Side^ and to help it againft its Enemy, that it may not be over come. The Juft live by Faith. Holinefs in the Chriftian,^ or his fpiritual Life, is maintained, as it hasRelpedl by haith todts Author and Finifher, and derives Strength and Efficacy from the divine Pountain, and by this Means overcomes. For, as the Apoftle lays, the P i^cry that o^’oerccmes

the W orld^ even cur Faith, It is our Faith in him who has promifed, never to leave nor forfake his People, and not to forfake the Work of his owm Hands, nor luffer his People to be tempted above their Ability, and that his Grace lhall be fufficient

for

f^a^vi I ' Stupidity, &c. 0

for them, and that his Strength fliall be made perfed: in Weaknels,.and that where he has begun a good Work he will carry it on to the Day of Chrift. ^

SECT. VIj

The Cor'ruptim of Man’s Nature appears ly its Tendency, in its prefent State, to a7i extreme

Degree of Folly and Stupidity in Matters of Religion. '

IT appears, that Man’s Nature is greatly depra* ved, by an apparent Pronehefs to^an exceeding Stupidity and Sottiilinels in thole Things wherein his Duty and maih Intereft are chiefly concerned*

I fnall inftance in two Things, viz. Men’s Pronenefs to^ Idolutvy ^ and fo general and great a T)ifregard of eternal 'Things^ as appears in then! that live under the Light of the GofpeL

It is manifeft^ that Man’s Nature in its prelent State is attended with a great Propenfity to forfake the AcKnowledgment and Worfhip of the true Gcd, and to fall into the moft ftupid Idolatry. This has been fufFiciently proved by known Fad, on abundant Trial: Inafmuch as the World of Mankind in general (excepting one fmall People, miraculoufly delivered and preferved) throuo-h all Nations, in all Parts of the World, Ages°after -Ages, continued without the Knowledge ^id Wor- •ftip of the true God, and overv/helm.ed in groC Idolatry, without the lead Appearance or Proiped ■©f Its recovering itleif from I'o great Blindnefs, or

returninej

^Pje Idolatry of the World Part I;

returning from its brutifh Principles and.Cuftoms, till delivered by divine Grace.

In Order to the moft juft arguing from Fa6l^ concerning the Tendency of Man’s Nature, as that is in itielf, it fnould be enquired what the Event has been, v/here Nature has been left to itfelf, to operate according to its own Tendency, with leaft Oppoficion made to it by any Thing fupernaturai •, rather than in exempt Places, where the infinite Power and Grace of God have interpofed, and extraordinary Means have been ufed to Idem the Current, and bring Men to true Religion and Virtue. As to the Means by v/hich Cjod’s People of old, in the Line of Abraham^ were delivered and preferved froni Idolatry, they were miraculous, and of mere Grace: Notwithftanding which, they were often relapfmg into the Notions and Ways of the Heathen; and v/hen they had back Hidden, never were recovered, but by divine gracious Interpofition. And as to the Means by which many Gentile Nations have been delivered fince the Days of the Gofpel,- they are fuch as have been wholly owing to mofc wonderful, mira culous, and infinite Grace. God was under no Obligation to beftow on the Heathen World greater Advantages than they had in the Ages of their.grofs Darknefs’; as appears by the Fa6t, that God afhially did not, for fo long a Time, bettov/ greater Advantages.

Dr. T. himfelf obferves, (Key\ p. i.) That in about four hundred 2Tars after the Floods the Generality of Mankind were fallen into Idola try, And thus it w^as every where through the World, excepting among that People that was faved and preferved by a conftant Series of Mira cles,

Chap. r. ? proves corrupt Nature.

cle.s, through a Variety of Countries, Nations, and Climates, great enough.,— z.nd thro’ fuccelTivc Changes, Revolutions, and Ages, numerous enough., to be a fufficient Trial of what Mankind are prone

to, if there be any fuch Thing as a fufficient Trial.

i hat Men ffiould forfake the true God for Idols, is an Evidence of the moll aftoniffiirig Folly and Stupidity, by God’s own Teftimony, Jer. ii. 12, 13. Be afionijhed, O ye Heavens, at this, and he ye horribly afraid, be ye very defolate, faith the Lord: For my People have committed two Evils; they have forfaken me, the Fountain of living Wa ters, and have hewed out to themfelves Cijterns, broken Cifterns, that can held no Water. And that Mankind in general did thus, lb foon after the Flood, was from the evil Propenfity of their Hearts, and becaufe they did not like to retain God in their Knowledge ■, as is evident by Rom. i. 28. And the Univerfality of the Effedt ffiews that the Caufe was univerfal, and not any Thing belonging to the particular Circumftances of one, or only fome Nations or Ages, but fomething belonging to that Nature that is common to all Nations, and that remains the fame through all Ages. And what other Caufe could this great EfFedt poffibly arile from, but a depraved Djfpolition, natural to all Mankind? It could not arife from Want of a lufficient Capacity or Means of Knowledo-e. This is in Effedl confeffied on ail Hands. Tit.^Turnhull (Chrif. Phil. p. 21.) fays as follows: “ The Exilt- “ ence of one infinitely powerful, wife, and good

Mind, the Author, Creator, Upholder, and “ Governour of all Things, is a Truth that lies

plain and obvious to all that will but thi.nk.” And (ibid. p. 7..^^.) “ Moral Rnovrledge, which is

“ the

Part I.

ne Idolatry of the World

the moft important of all Knowledge, may eafily be acquired by all Men.’’ And again, (ibid. p. 292.) “ Every Man by himfelf, if' he would duly employ his Mind in the Contemplation of the Works of God about him, or in the Examination of his own Erame, — mio'ht make very great Progrefs in the Knowledge^f the Wifdom and Goodnefs of God. This all Men, generally Ipeaking, might do, with very little Affiftance; for they have all fufficient Abilities for thus employing their Minds, and have ail fufficient Time for it."’ Mr. Locke fays, (Hum, Und, p. iv. < Chap. iv. p. 242. Eidit. ii.) Our ov/n Exiftence, and the fenfible Parts of the Univerfe, offer the Proofs of a Deity fo clearly and cogently to our Thoughts, that I A*" deem it impoffible for a confiderate Man to withftand them. For I judge it as certain and ‘‘ clear a Truth, as can any where be delivered, that the invifible Things of God are clearly feen from the Creation of the V/orld, being underflood by the Things that are made, even his eternal Power and Godhead.” And Dr. T. himfelf, (in p. 78.) fays, The Light given t;o all Ages and Nations of the World, is fufficient for the Knowledge and Practice of their Duty.” And in p. in, 112. citing thofe Words of the Apoftle, Ro?n, ii. 14, 15. fays, This clearly fuppofes that the Gentiles, who were then in the World, might have done the Thiners contamed In the Law by Nature, or their natural ><• Power.” And in one of the next Sentences he fays, The Apoille, in Rom, i. 19, 20, 21. affirms that the Gentiles had Light lufficient to have tc feen God’s eternal Power and Godhead, in the Works. of.Greation; and that the Reafon why they did npt glorify him -as God, yyiis becaufe W they

} proves corrupt Nature,

they became vain in their Imaginations, and had darkened their tooiilli tieart; lo that they were Without^ Kxcufe/’ And in his Paraphrale on tkofe Veries in the ift of Rom, he Ipeaks of the ivery Heatliens, that were without a written Revelation, as having that clear and evident Difeovery of God’s Being and Perfeftions, that they are inexcufabie in not glorifying him fuitably to his excellent Nature, and as ^e Author of their Being and Enjoyments.”' And in p. 1 46. i*. he fays, God affords every Man fufficient Light to know Ins Duty. If all Ages and Nations of the World have fufficient Light for the Know ledge of God, and their Duty to him, then even fuch Nations and Ages, in which the moll brutifli Ignorance and Barbarity prevailed, had fufficient Light, if they had had but a Dilpofition to im prove at; and then^much more thofe of the Hea then, which were more knowing and poliffied, and in Ages wherein Arts and Learning Lad made greateft Advances. But even in fuch ‘Nations and Ages, there >was no Advance made towards true Religion; as Dr.^ Winder obferves, (Hifl, of Kn owl. vol. ii. p. 336.) in the following Words: The

Pagan Religion degenerated into greater Abfurdity, .the further it proceeded; and it prevailed in all its Height of Abfurdity, when the Pagan Nations were poliffied to the Height. Thouo-h they fet out with the Talents of Reafon, and had lolid 'foundations of Information to build upon, it in Faft proved, that with all their ftrengthened Faculties, and growing Powers of Reafon, the Edifice of Religion rofe in the moil: abfurd Deformities and Difproportions, and erradually went on in the.moil irrational, difproportioned, incongruous Syftems, of which the *moll eafy Didlates of Reafon would have demonftrated

64 Idolatry of the World Part I.

nionftrated the Abfurdity. They were contrary to all )uft Calculations in moral Mathematicks.^’ He obferves, “ That their grofieft Abominations firft began in Egypt ^ where was an Oftentacion ‘‘ of the greateft Frogrefs in Learning and Science: And they never renounced clearly any of their Abominations, or openly returned to the Worfhip of the one true God, the Creator of all Ihings, and to the original, genuine Sentiments of the highcft and molt venerable Antiquity. The Pagan Religion continued in this deep ‘‘ State of Corruption to the laft. The Pagan Philofophers, and inquifitive Men, made great Improvements in many Sciences, and even in Morality itfelf; yet the inveterate* Abfurdities ‘‘ of Pagan Idolatry remained without Remedy. Every Temple fmoked with Incenfe to the Sun and Moon, and other inanimate material Luminaries, and earthly Eiemems, to Jupiter, Juno, Mars, and Venus, &c. the Patrons and Examples of almoft every Vice. Hecatombs bled on the Altars of a thoufand Gods; as mad Superftition infpired. And this was not the Difgrace of our ignorant untaught Northern Countries only^ but even at Athens itfelf, the Infamy reigned, and circulated through all Greece \ and finally prevailed, amidft all their Learning and Politenefs, under the Ptolemy^ “ in Egypt ^ and the C^far\ at Rome, Now if the Knowledge of the Pagan World, in Religion, “ proceeded no further than this; if they retained ail their Deities, even the moft ablurd of them “ all, their deified Bealls, and deified Men, even to the laft Breath of Pagan Power: We may “ juftly afcribe the great Improvements in the World, on the Subjedt of Religion, to divine “ Revelation, either vouchfafed in the Befi-inning,

^ I proves corrupt Nature.

when this Knowledge was competently clear and copious ; or at the Death of Paganifm, when this Light flione forth in its confummate Luftre at the Coming of Chrift,”

Dr. often fpeaks of the Idolatry of the Heathen World, as great JVickednefs.^ in which they were wholly inexcufable; and yet often fpeaks ot their Cafe as remedilefs, and of them as being dead in Sin, and unable to recover themfelves. And if fo, and yet, according to his own Dofcrine, every Age, and every Nation, and every Man, had fufficient Light affi)rded, to know God, and to know and do their whole Duty to him; then their In ability to deliver themlelves miift be a moral Inability, conniling in a defperate Depravity, and moft evil Dilpofition of Heart.

And if there had not been fufficient Trial of the Propenfity of the Hearts of Mankind, thro" all thofe Ages that paffecl from Abraham to Chrift, the Trial has been continued down to this Day, in all thofe vaft Regions of the Face of the Earth, that have remained without any Effeds of the Light of the Gofpel; and the difmal EtFeft con tinues every where unvaried. How was it with that Multitude of Nations inhabiting South and North America? What Appearance was there, when the Europeans firft came hither, of their being recovered, or recovering, in any Degree, from the grofleft Ignorance, Delufions, and moil ftupid Paganifm.? And how is it at this Day, in thofe Parts of Africa and Afia, into which th^ Light of the Golpel has not penetrated?

This ftrongandmniverfally prevalent Difpofition of Mankind to Idolatry, of which there has been

> F fuch

Part 1.

Of Men^ s Jlupid Difrega^d

ftich great T. rial, and fo notorious and vaft Proof, in Fa6l, is. a rnoft glaring Evidence of the exceed ing Depravity of the human Nature; as it is a Propeniity, in the utmofh Degree, contrary to the higheft Fmd, the main Bufinefs, and chief Happmefs of Mankind, confifting in the Knowledge, Service, and Enjoyment of the living God, the Creator and Governor of the World; — in the higheft Degree contrary to that for which mainly God gave Mankind more Underftanding than the Beads ot the Earth, and made them wifer than the Fowls of Fleaven; which was, that they might be capa ble of the Knowledge of God: — And in the higheft Degree contrary to the firft and greateft Com mandment of the moral Law, That we Jhould have no other Cods before JEHOVAH^ and that we Ihould love and adore him with all our Heart, Soul, Mind, and Strength. The Scriptures are abundant in reprefenting the Idolatry of the Hea then World, as their exceeding Wickednefs, and their moft brutilh Stupidity. They that worfhip and truft in Idols, are faid themfelves to be like the lifelefs Statues they worfhip, like mere fenfelefs Stocks and Stones, Pfalm cxv, 4 — 8. and cxxxv. 15 — 18.

A Second Inftan-ce of the natural Stupidity of the Minds of Mankind, that I fhall obferve, is, that great Difregard of their own eternal Inter eft ^ which appears fo remarkably, fo generally among them that live under the GofpeL

As Mr. Locke obferves, (Hum. Und. vol. i. p. 207.) Were the Will determined by the Views of Good, as it appears in Contemplation, greater or lefs to the Underftanding, it could never get loole from the infinite eternal Joys of Heaven,

once

tf eternal Things.

£

Chap. r. 7 Sea. VI./ •

once propofed, and confidered as poffible •, the eternal Condition of a future State infinitely outweighing the Expedation of Riches or Ho nour, or any other worldly Pleafure, which we can propole to ourlelves; though we Ihould grant thefe the more probable to be obtained.” Again, (p. 228, 229.) “ He that will not be fo far a rational Creature, as to refleft ferioufly upon infinite Happineis and Mifery, rnuft need's condemn himfelf, as not making that Ufe of his Underllanding he Ihould. The Rewards and Punifhments of another Life, which the Almighty has eifabiifhed, as the Enforcements of his Laws, are of Weight enough to deter mine the Ciioice, againili whatloevcr Pleafure or Pain this Life can fhew. When the eternal State is confidered but in its bare Poffibiiity, which nobody can make any Doubt of, he that will allow exquillte and endiels Happinefs to be but the poffibie Confequence of a good Life here, and the contrary State the poflibje Reward of a bad one, mull own himfelf to judge very much amifs, if he does not conclude that a vir tuous Life, with the certain Expedation of everlafting Blifs, which may come, is to be preferred to a vicious one, with the Fear of that dreadful State of Mifery, which it is very pof fible may overtake the guilty, or at lealt die terrible uncertain Hope of Annihilation. This is evidently fo; though the virtuous Life here had nothing but Pain, and the vicious continual Pleafure which yet is for the moft Part quite otherwife, and wicked Men have not much the Odds to brag of, even in their prefent PolTeffion: Nay, all Thing,s rightly con.fidered, have 1 think even the worft Part here. But wJien infinite Happinefs is^ put in one Scale, againft

68 Of Men^s Jlupid Difregard Part I.

infinite Mifery in the other; if the worft that comes to the pious Man, if he miftakes, be the beft that the v/icked Man can attain to, if he be in the right -, who can, without Madnefs, run the Venture? Who in his Wits would chufe to come within a PofTibility of infinite Mifery? which if he mifs, there is yet Nothing “ to be got by that Hazard: Whereas, on the ‘‘ other Side, the fober Man ventures Nothing, “ againft infinite Happinefs to be got, if his Expeftation comes to pafs.”

That Difpofition of Mind which is a Propenfity to aft contrary to Reafon, is a depraved Difpofi tion. It is not becaufe the Faculty of Reafon, which God has given to Mankind, is not fufficient fully to difeover to them, that forty, fixty, or an hundred Years, is as Nothing in Comparifon of Eternity, infinitely lefs than a Second of Time to an Hundred Years, that the greateft worldly Profperity and Pleafure is not treated with moft perfeft Difregard, in all Cafes where there is any Degree of Competition of earthly Things, with Salvation from exquifite eternal Mifery, and the Enjoyment of eveiiafting Glory and Felicity; as certainly it would be, if Men afted according to Reafon. But is it a Matter of Doubt or Controverfy, whe ther Men in general do not fhew a ftrong Difpo fition to aft far otherwife, from their Infancy, till Death is in a fenfible Approach? In Things that concern Men’s temporal Intereft, they eafily difeern the Difference between Things of a long and fhort Continuance. It is no hard Matter to convince Men of the Difference between a being admitted to the Accommodations and Entertain ments of a convenient, beautiful, well-furnilhed Habitation, and to partake of the Provifions and

Produce

(

f eternal Things. Cg

Produce of aplentiful Eftate foraDay, or aNight; and having all given to them, and fettled upon them, as their own, to poilefs as long as they live, and to be theirs, and their Pleirs for ever: There would be no Need of Men’s preaching Sermons, and fpending their Strength and Life^ to convince Men of the Difference. Men know how to adjuft Things in their Dealings and Contraffs one with anotiicr, according to the Length of Time in which any Thing agreed for is to be ufed or enjoyed. In temporal Adairs, Men are lenfible that it concerns them to provide for future Time, as well as for die preient. Thus common Prudence teaches them to take Care in Summer to lay up for Winter; yea, to provide a Fund, and get a folid Eftate, whence they may be fupplied for a long Time to come. And not only lb, but they are willing and forward to fpend and be fpent, to provide that which wili ftand their Chil dren in Stead, after they are dead j though it be quite uncertain, who fliall ufe and enjoy what they lay up, after they have left the World and if their Children fhould have the Comfort of it, as they defire, they will not partake with them in that Comfort, or have any more a Portion in any Thing under the Sun. In Things which relate to Men’s temporal Intereft, they feem very fenfible of the Uncertainty of Life, elpecially of the Lives of others; and to make anfwcrable Provifion for the Security of their worldly Intereft, that no' confiderable Part of it may reft only on fo uncer tain a Foundation, as the L.ife of a Neio-libour or Friend. Common Dilcretion leads Men to take good Care, that their outward PolTelfions be well fecured, by a good and firm Title. In worldly Concerns, Men are difeerning of their Opportu nities, and careful to improve them before they

This Stupidity proves Part I .

are paft. The Hufbandman is careful to plow his Ground, and fow his Seed, in the proper Seafon otherwife he knows he cannot expedl a Crop: And when the Harveft is come, he will not fleep away the Time •, for he knows, if he does fo, the Crop will foon be loft. How careful and eagleeyed is the Merchant to obfervc and improve his Opportunities and Advantages to enrich himfelf? How apt are Men to be alarmed at the Appear ance •' of Danger to their worldly Eftate, or any Thing that remarkably threatens great Lofs or Damage to their outward Intereft? And how will they beftir themfelves in fuch a Cafe, if polTible to avoid the threatened Calamity? In Things purely fecular, and not of a moral or fpiritual Nature, Men eafily receive Conviftion by paft Experience, when any Thing, on repeated Trial, proves un profitable or prejudicial and are ready to take Warning by what they have found themfelves, and alfo by the Experience of their Neighbours and Forefathers.

But if we confider how' Men generally condufl themfelves in Things on which their Well-being does infinitely more depend, how vaft is the Diverfity? In thefe Things how cold, lifelefs, and dilatory? With what Difficulty are a Few of Multitudes excited to any tolerable Degree of Care and Diligence, by the innumerable Means ufed with Men to make them wife for themlelves? And w'hen fome Vigilance and AClivity is excited, how apt is it to die away, like a mere Force againft a natural Tendency? What Need of a conftant Repetition of Admonitions and Counfels, to keep the Heart front falling afleep? How many Objeffions are made? And how are Difficulties mag nified And how foon is the Mind dii'couraeed •?

Ilow

Chap. I.) dreadful Corruption of Nature. yx

How many Arguments, and often renewed, and vanoufly and elaborately enforced, do Men ftand in Need of, to convince them of Things that are felf- evident? As that Things which are eternal, are infinitely more important than I'hings tempo ral, and the like. And after all, how very few are convinced effectually, or in fuch a Manner as to induce to a praClical Preference of eternal Things? How fenfelefs are Men of the Neceffity of im proving their Time to provide for Futurity, as to their fpiritiial Intereft, and their Welfare in another World? Though it be an endlefs Futurity, and though it be their own perianal, infinitely imports ant Good, after they are dead, that is to be cared for, and not the Good of their Children, which they fliail have no Share in. — Though Aden arc fo fenfible of the Uncertainty of their Neighbours Lives, when any confiderable Fart of their Eftates depends on the Continuance of them; how ftupidly fenfelefs do they feem to be of the Uncertainty of their own Lives, when their Prefervation from imrnenfely great, remedilefs, and endlefs Mifery, is rifqued by a prefcnt Delay, through a Dependence on future Opportunity? What a dreadful Venture wall Men careiefsly and boldly run, and repeat and multiply, with -Regard to their eternal Salvation, v/ho are very careful to have every Thing in a Deed or Bond firm, and without a Flaw? How negligent are they of their fpecial Advantages and Opportunities for their Soul’s Good? How hardly awakened by the moft evident and imminent Dan gers,^ threatening eternal Deftruftion, yea, though put in Mind of them, and much Pains taken "to point them forth, fliew them plainly, and' fully to reprefent them, if poffible to engage their Atten tion to them? How are they like the Horfe, that ^boldly rufhes into the Battle? Ho\v hardly are

F 4 Men

'i^hh Stupidity prove Part 1.

Men convinced by their own frequent and abun dant Experience, of the unfatisfaclory Nature of earthly Ehings, and the Inftabiiity of their own Elearts in their good Frames and Intentions? And how hardly convinced by their own Obfervation, and the Experience of all paft Generations, of the Uncertainty of Life, and its Enjoyments? Pfal. xlix. II. &c. ^heir inwurd Thought is^ that their Houfes Jhall continue for ever. — Neverthelefs., Man being in Honour^ abideth not; he is like the Beafis that periJJj. ? his their kB ay is their Polly ^ yet their Pofterity approve their Sayings. Like Sheep are they laid in the Grave.

In thefe Things, Men that are prudent for their temporal Intereft, aft as if they were bereft of Reafon: They have Eyes^ and fee not; Ears., and hear not; neither do they underjland,* They are like the Hcrfe afid Mule., that have no Underfianding. — Jer. viii. 7. The Stork in the Heaven knoweth her appointed Times; and the T urtle., and the Crane., and the Swallow., ohfervc the Time of ^ their Coming: But my People knew not the Judg^ meni of the Lord.

Thefe Things are often mentioned in Scripture, as Evidences of extreme Folly and Stupidity, wherein Men aft as great Enemies to themfelves, as though they loved their own Ruin; Prov. viii. 36. Laying v/ait for their own Blood, Prov. i. 18. And how can thefe 'Fhings be accounted for, but by luppofing a moft wretched Depravity of Na ture? Why otherwife fhould not Men be as wife for themfelves in fpiritual and eternal Things, as in temporal ^ All Chriftians will confefs, that Man’s Faculty of Reafon was given him chiefiy to enable him to underftand the former, wherein

his

Corruption ef Nature. 73

his main Intereft, and true Happinefs confifls. This Faculty would therefore undoubtedly be every way as lit for the underftanding of them^ as the latter, if not depraved. The Reafon why thefe are underftood, and not the other, is not that,fuch Things as have been mentioned, be longing to Men’s fpiritual and eternal Intereft, are more obfcure and abftrufe in their own Na ture. For Inftance, the Difference between long and Ihort, the Need of providing for Futurity, the Importance of improving proper Opportunities, and of having good Security, and a fure Founda tion, in Affairs wherein our Intereft is greatly concerned, &c. thefe Things are as plain in themfelves in religious Matters, as in other Matters. And we have far greater Means to affift us to be * wife for ourfelves in eternal, than in temporal Things. We have the abundant Inftru6lion of perfect and infinite Wifdom itfelf, to lead and conduft us in the Paths of Righteoufnefs, lo that we may. not err. ^ And the Reafons of Things are moft clearly, vanoufly, and abundantly fet before us in the Word of God; which is adapted to tlie Faculties of Mankind, tending greatly to enlighten and convince the Mind: Whereas, we have no fuch excellent and perfed: Rules to inftrud and direft us in Things pertaining to our temporal Intereft, nor any Thing to be compared to it.

If any Ihould fay, It is true, if Men gave full Credit to what they are told concerning eternal Things, and thefe appeared to them as'^real and certain Things, it would be an Evidence of a Sort of Madnefs in them, that they fiiew no oreater Regard to them in Practice : But there is RcaJbn to think, this is not the Cafe ; the Things of’ ano ther World being unlecn x hiogs, appear to Men

T^his Stupi£ty proves, ^c. Part I.

as Things of a very doubtful Nature, and attended with great Uncertainty. — Jn Anfwer, I would obferve, agreeable to what has been' cited from Mr. Locke, Though eternal Things were confidered in their bare Pofllbility, if Meri afted rationally, they would infinitely outweigh all temporal Thin^^s in their Influence on their Hearts. And I wouTd alfo obferve, that the fuppofing eternal Things not to be fully believed, at leaf! by them who enjoy the Light ot the Gofpel, does not weaken, but rather ftrengthen the Argument for the De pravity ol Nature. For the etern.al World being what God had chiefly in View in the Creation of. h4en, and the Things of this World being made to be wholly fubordinate to the other, Man^s State here being only a State of Probation, Preparation, and Progreflion, with relpeft to the future State, and fo eternal Things being in Efrea; Men’s All, their whole Concern; to underftand and know which, it chiefly was, that they had Underftanding given them; and it concerning them infinitely more to know the Truth of eternal Things than any other, as all that are not Infidels will own; therefore we may undoubtedly conclude, that if Men have not relpect to them as real and certain Things, it cannot be for Want of fufficient Evi dence of their Truth, to induce them fo to regard them; efpecially as to them that live under that Light, which God has appointed as the mofl: pro per Exhibition of the Nature and Evidence of thefe Things: But it muft be from a dreadful Stupidity of Mind, occalioning a fottiih Infenfibility of their Truth and Importance, when manifelied by the clearefl: Evidence.

SECT.

Generality of Mankindy

SEC T. VII.

That Man's Nature is corrupt, appears, in that vaftly the greater Part of Mankind, in all Ages, ■ have been wicked Men.

The Depravity of Man’s Nature appears, not only in its Propenfity to Sin in fotne Degree, which renders a Man an evil or wicked’ Man in the Eye of the Law, and ftricl Jullice, as was before fhewn; but it is fo corrupt, that its Depravity either lliews that Men are, or tends to make them to he, of fuch an evil Charadter, as fhall denominate them wicked Men,, according to the Tenor of the Covenant of Grace.

This may be argued from feveral Things which have been already obferved: As from a Tendency to continual Sin; a Tendency to much greater Degrees of Sin than Righteouinefs, and from the general extreme Stupidity of Mankind. But yet the prefent State of Man’s Nature, as implying, or tending to a wicked Char ail er, may' be worthy to be more particularly confidered, and diredfly proved. And in general, thi.s appears, in that there have been fo very Few in tlie World, from Age to Age, ever fince the World has Hood, that have been of any other Character.

It is abundantly evident in Scripture, and is what I fuppofe none that call thenijelve.s Chriflians will deny, that the whole World is divided into Good and Bad, and that all Mankind at the Day of Judgment will cither be approved as righteous, or condemned as wicked; either gloirified, as ChiU dren of the Kingdom, or call in to a^Furnace of.Fire,

as Children of the wicked One.

I ncij.ci

Generality of

Part I.

I need not ftand to fliew what Things belono-' to the Character of fuch as fhall hereafter be ac cepted as righteous, according to the Word of God. It may be fufficient for my prefent Purpofe, to obferve what Dr. T. himfelf fpeaks of, as be longing effentially to the Charafter of fuch. In p. 203. he fays, “ This is infallibly the Charadter “ of true Chriftians, and what is elfential to fuch, that they have really mortified the Flefli with its Lufts; — They are dead to Sin, and live no longer therein; the old Man is crucified, and the Body of Sin deftroyed: They yield them- “ felves to God, as thofe that are alive from the “ Dead, and their Members as Inftruments of “ Righteoufnefs to God, and as Servants of Righ- ‘‘ teoufnefs to Holinefs.” — There is more to the like Purpofe in the two next Pages. In p. 228. he fays, “ Whatfoever is evil and corrupt in us, “ we ought to condemn; not fo, as it (hall ftill remain in us, that we may always be con demning it, but that we may fpeedily reform, and l3e effedually delivered from it; otherwife certainly we do not come up to the Charadter of the true Difciples of Chrift.”

In p. 248. he fays, “ Unlefs God’s Favour be preferred before all other Enjoyments what- "" foever, unlefs there be a Delight in the VVorlhip of God, and in Converie with Him, unlefs every Appetite be brought into Subjedlion to Reafon and Truth, ^ and unlels there be a kind and benevolent Dilpofition towards our Fellow-Creatures, how can the Mind be fit to dwell with “ God, in his Houfe and Family, to do him Service in his Kingdom, and to promote the Happinefs of any Part of his Creation.” — And in his Key, § 286. p. loi, 102, &c. Ihewing

there.

Chap, t. Sea. VIl

Mankind are Wicked,

there, what it is to he a true Chrijiian,, he fays, among other Things, That he is one who has fuch a Senfe and Perfuafion of the Love of God in Chrift, that he devotes liis Life to the Honour and Service of God, in Hope of eternal Glory. And that to the Charadter of a true Chriftian, it is abfolutely neceffary, that he diligently ftudy the Things that are freely given him of God^ 'viz, his Eleftion, Regeneration, &c. that he may gain a juft Knowledge of thofe ineftimable Privileges, may tafte that the Lord is gracious, and rejoice in the Gofpel-Saivation, as his greateft Happinefs and Glory. — It is neceflary, that he work thefe Bleffings on his Heart, till they be come a vital Principle, producing in him the Love of God, engaging him to all chearful Obedience to his Will, giving him a proper Dignity and Elevation of Soul, raifing him above the beft and worft of this World, carrying his Pleart into Heaven, and fixing his Affedions and Regards upon his everlafting Inheritance, and the Crown of Glory laid up for him there. — Thus he is armed againft all the Temptations and Ih'iais refulting from any Pleafure or Pain, Hopes or Fears, Gain or Lofs, in the prefent World. None of thefe Things move him from a faithful Difcharge of any Part of his Duty, or from a firm Attachment to Truth and Righteoufnefs; neither counts he his very Life dear to him, that he may do the Will of God, and finifli his Courfe with Joy. In a Senfe of the Love of God in Chrift, he maintains daily Communion with God, by reading and medi tating on his Word. In a Senfe of his own Infirmity, and the Readinefs of the divine Fa vour to fuccour him, he daily addrefles the T hi one ol Grace, for the Renevva! of Ipirttual

Sirencrrlu

a

Part L

7^ ^he Generality of

Strength, in Afilirance of obtaining it, through the one Mediator Chrift Jefua. Inlightened and diredted by the heavenly Doftrine of the Gofpel, &c. *

Now I leave it to be judged by every One that has any Degree of Impartiality, whether there be not fufiicient Grounds to think, from v/hat appears every where, that it is but a very fmall Part indeed, of the many Myriads and Millions which overfpread this Globe, who are of a Character that in any wife anfwers thefe Deferiptions. Howeyer Dr. T*. in fills, that all Nations, and every Man on the Face of the Earth, have Light and Means fufiicient to do the whole Will of God, even they that live in the grofleft Darknefs of Pap-anifm.

Dr. T, in Anfwer to Arguments of this Kind, very impertinently from Time to Time objefts. That we are no Judges of the Vicioufnefs of Men’s Characters, nor are able to decide in what Degree they are virtuous or vicious. As though we could have no good Grounds to judge, that any Thing appertaining to the Qualities or Pro perties of the Mind, which is inviiible, is general or prevailing among a Multitude or collective Body, unlefs we can determine how it is with each Individual. I think I have fufiicient Reafon, from what I know and have heard of the Aynerican In dians^ to judge, that there are not many good Philofophers among them; though theThoughts of their Hearts,' and the Ideas and Knowledge;hey have in their Minds, are Things invifible; and tho’ I have ne ver feen fo much as a thoiifandth

Part

Ciap. I. } Mankind are U^icked.

Secl. V^II. }

Part of the Indians ; and with Refpe6l to moft of them, fhould not be able to pronounce peremptorily concerning any one, that he was not very knowing in the Nature of Things, if all ihould fingly pafs before me. And Dr. himfelf feems to be fenfible ot the Falfenefs of his own Conclufions, that he fo often urges againft others ; if we may judge by his Praftice, and the Liberties he takes, in judging of a Multitude himfelf. He, it feems, is feniible that a Man may have good Grounds to judge, that Wickednefs of Charadler is general in a collective Body ; becaufe he openly does it himfelf. (Key, p. 102.) After declaring the Things which belong to the Charatler of a true Chrillian, he judges of the Generality of Chriftlans, that they have call oif thefe Things, that they are a People that do err in- their Hearts, und have not known God^s Ways. P. 25Q. he judges., that the Generality of Chrifiians are the. moft wicked of all Mankind, ---when he thinks it will throw feme Difgrace on the Opinion of fuch as he oppofes. The like we have from Time to Time in other Places, as p. 168, p. 258. Key, p. 127, 128,

But if Men are not fufficient Judges, whether there arc Few of the World of Mankind but wirat are wicked, yet doubtlefs God is fufEcient, and his Judgment, often declared in his Word, deter mines the Matter. Matth vii. 13, 14. Enter ye in at the fir ait Gate: Far wide is the Gate, and broad is the Way that leadeth to BefiruSHon, and many there be that go in thereat: Becaufe ftrait is the Gate, and narrow is the Way that leadelb to Life, a'tid few there be that find it. It is manifeft, that here Chrift is not only deicnbing the State of Things, as it was at chat Day, and does not

mention

Part L

Wickednefs general

mention the comparative Smallhefs of the Num ber of them that are laved, as a Confequence of the peculiar Perverfcnefs of that People, and of that Generation; but as a Confequence of the. general Circumftances of the Way to Life, and the Way to Deftruftion, the Broadnefs of the one, and the Narrownefs of the other. In the Straitnefs of the Gate, &c. I fuppofe none will deny, that Chrift has Refpeft to the Striftnefs of thofe Rules, which he had infilled on in the preceding Sermon, and which render the Way to Life very difficult to Mankind. But certainly thefe amiable Rules would not be difficult, were they not con trary to the natural Inclinations of Men’s Hearts •, and they would not be contrary to thofe Inclina tions, were thefe not depraved. Confequently the Widenefs of the Gate, and Broadnefs of the Way, that leads to Deftru£lion, in Confequence of which many go in thereat, mull imply the Agreeablenefs of this Way to Men’s natural Inclinations. The like Reafon is given by Chrill, wfiy few are faved, Luke xiii. 23, 24. Tihen faid one unto him^ Lord^ are there few faved? And he faid unto them^ Strive to enter in at the fir ait Gate: For many I fay unto you^ fhall feek to enter in^ and fhall not he able. That there are generally but few good Men in the World, even among them that have thofe moll diftinguilhing and glorious Ad vantages for it, which they are favoured with that live under the Gofpel, is evident by that Saying of our Lord, from Time to Time in his Mouth, Many are called,, hut few are chofen. And if there are but few among thefe, how few, how very few indeed, mull Perfons of this Charafter be, com pared with the whole World of Mankind? The exceeding Smallnefs of the Number of true Saints, compared with the whole World, appears by the

Repre-

Chap. 1. Sed. VII.

Reprefentations often made of them as diftinguiiTied from the World; in which they are fpok?n ot as called and chofen out of the Worlds redeemed from the Earthy redeemed from among Men; as being thole that are of God^ v^hiJe the whole World lieth in Wickednefs, and the like. And if v/e look into the Old Teftament, we ihall find the fame Teftimony given. Prov. xx. 6. Moji Mert will 'proclaim every Man his own Goodnefs: But d faithful Man who can find? By a faithful Man, as the Phrafe is ufed in Scripture, is intended n)uch the fame as a fincere, upright, or truly good Man; as in Pfal. xii. i. and xxxi. 23. and ci. 6, and other Places. Again, Eccl. vii. 25 — 29. I applied mine Heart to know^ and to fearch, and to find out Wifdom^ and the Reafcn of Things^ and to know the Wickednefs of Folly^ even of Foolifionefs and Madnefs: And I find more hitter than Deaths the Woman whofe Heart is Snares^ &c. — Behold^ this have I founds faith the Preacher^ count ing one by one^ to find out the Account^ which yet?ny Soul feeketh^ but I find not: One Man\among a Ffooufiand have I found; but a JVoman amo?ig all thefe have 1 not found, Lo, this oJtly have I found,, that God made Man upright •, but they have fought out many Inventions, Solomon here fignifies, that when he fet himfelf diligently to find out the Account or Proportion of ti ue Wifdom, or thorough Uprightnels among Men, the Refult was, that he found it to be but as one to a Thoufand, &c. Dr. T, on this Place, p. 1 84. fays, The wife Man in the Context, is inquiring into the Corruption and Depravity of Mankind, of the “ Men and Women, THAT LIVED IN HIS TliME. As though what he faid reprelented Nothing of the State of Things in the World in general, but only in his lime, .But does Dr. I,

Wickednefs general

Part I,

or any Bo'dy dfe, fuppofe this only to be the Defign ot that Book, to reprefent the Vanity and Evil ot the World in that Time, and to Ihew that

n T/Su"' Vexation of Spirit in Solomon^ JJay. (Which Day truly we have Reafon to think, was a Day of the greateft Smiles of Heaven on tnat Nation, that ever bad been on.any Nation from the t oundation of the World.) Not only does ^le Subjedl and Argument of the whole Book Ihew It to be otherwife; but aifo the declared

, ^ Book in the firft Chapter ; where

the World IS reprefented as very much the fame, as to the Vafiity and Evil it is full of, from Ao-e to Age, making little or no Progrefsy after all its Revolutions and reftlefs Motions, Labours and

ur lilts, ik>_ the Sea, that has all the Rivers conitantly emptying themfelves into it, from Ao-e to Age, and yet is never the fuller. As to that Place, Prov. XX. 6. A faithful Man who can find? there IS no more Reafon to fuppofe that the wife Man has refpea only to his Time, in thefe Words, than m thofe immediately preceding, Counfel in the Heart of a Man is like deep Waters ■, but a Man of Underfiandtng will draw it out. Or in the Words next following, "The juji Man walketh in his In tegrity: His Children are hleffed after him. Or in any other Proverb in the whole Book. And if it were fo, that Solomon in thefe Things meant only to defcribe his own Times, it would not at all wedcen the Argument. For, if we obfcrve the Hiftory of the Old T eftament, there is Reafon to t link there never was any Time from Jofioua to the Captivity, wherein Wickednefs was more reftrained, and Virtue and Religion more encourao-ed and pionioted, than in David’’ s and Solomo}^^ Times. And if there was fo little true piety in that Nation that was the only People of God under Heaven^

even

J. in all A?es. 8^

even in their very beft Times, .what may we fuppoic concerning the World in general, take one Time with another?

Notwitiiftanciing what Ibme Autliors advance concerning the Prevalence of Virtue, Honelly, good Neighbourhood, Chearfulnels, &c. in the World; So/ot ncn^ whom we may juftly efteem as tvhfe and juft an Obferver of human fs^ature, and the Scare of the World of Mankind, as moft in thele Days (bcfides, Chriftians ought to remember, that he wrote by divjne Infpirationj judged the World to be fo full of Wickednefs, that it was better never to be born, than to be born to live only in fuch a World. Eccl. iv. at the Beginning, So I TCtUTHcd uftd couJidcTed all the OppveJJioHs thoA are done under the Sun; and behold^ the ‘Tears of fuch as were opprejfed^ and they had no Comforter: And on the Side of thetr Cppr effer s there was Power ^ hut they had no Comforter. Wherefore, I praifed the dead, which were already dead, ?nore than ^the livin<^. which are yet alive. Tea, better is be than both they, which hath not yet been^ WHO HATH NOT SEEN THE EVIL WORK THAT IS DONE UNDER THE SUN. Surely it will not be faid that Solomon has only Reipedf to hts Times here too, when^ he fpeaks of the Oppreffions of them that were in Power •, fmee tie himfelf, and others appointed by him, and wholly under his Controul, were^ the Men that were in Power in that Land, and in almoft all the neighbouring Countries.

The fame infpired Writer fays, Ecclef. ix. g. The Heart of the Sons of Men is full of Evil; \nd Madnefs is in their Heart while they live; and after that they go to the dead. If thefe general Expreft lions aie to be underftood only of fome, and thofe

°'4 Wickednefs general Part I.

the lefs Part, when in general, Truth, Honefty, Good-Nature, &c. govern the World, why are fuch general Expreffions from 7'ime to Time ufed? Why does not this wile and noble, and great-lbul d Prince exprels himielf in a more ge nerous and benevolent Strain, as 'well as more agreeable to Truth, and fay, mfdcm is in the Hearts of the Sons of NLen while they live, &c. — inftead of leaving in his ^^/ritings io many l|y, ill-natured Suggeftions, which pour fuch Con tempt on the human Nature, and tend fo much to excite mutual Jealoufy and Malevolence, to taint the Minds of Mankind through all Genera tions after him?

If we confider the various fucceffive Parts and Periods of the Duration of the World, it will, if poffible, be yet more evident, that vaftly the greater Part of Mankind have in all Ages been of a wicked Charafter. The fhort Accounts we have of Adam and his Family are fuch as lead us w fuppofe, that far the greater Part of his Pofterity in^ his Life-time, yea, in the former Part of his Life, were Wicked. It appears, that his eldeft Son, Cain, was a very wicked Man, who flew his righteous Brother Abel. And Adam lived an hun dred and thirty Years before Seth was born: And by that Time, we may fuppofe, his Pofterity began to be confiderably numerous; When he was born, his Mother called his Name Seth; for God, faid She, hath appointed me another Seed mjlead of Abel. Which naturally fuggefts this to our Thoughts V That of all her Seed then exifting, none were of any fuch Note for Religion and Virtue, as that their Parents could have any great Comfort in them, or Expedation from them on that Account. And by the brief Hiftory we have,

Chap. I. 7 ifi ^ll jiacs,

Sea. VII. f

it looks as if (however there might be fome Inter vals of a Revival of Religion, yet) in the general. Mankind grew more and more corrupt till the Flood. It is fignified, that when Men began to multiply on the Face of the Earthy Wicked nefs prevailed exceedingly, Gen. vi. at the Beginning. And that before- God appeared to Noah^ to comrnand him to build the Ark, 120 Years before the hlood, the World had long continued obftinate in great and general 'Wickedneft, and the,Difeafe was become inveterate. The Expreffions we have in the 3, 5, and 6 Verfes ot that Chapter fuggeft as much: And the Lord faid^ My Spirit fljall not ALWAYS Jlrive with Man.— And God fazv^ that the Wickednefs of Man was great on the Earth., and that every Imagination of the F bought of his Heart was evil, only evil COmiNUALLY^ and it re^ pented the Lord, that he had. made Man on the Earth, and it grieved hhn at his Heart. And by that Time, all Flejh had corrupted his Way ufon the Earth, v. 12. And as Dr. F. himfelf obferves, p. 122. “ Mankind were univerfally debauched

into Luft, Senfuality, Rapine, and Injuftice.”

And with refpeft to the Period after the Flood, to the Calling of Abrahajn *, Dr. F, fays, as has been already obferved, that in about 400 Years after the hiood, the Generality of Mankind were fallen into Idolatry •, which was before the paiTing away of one Generation or before all they were dead, that came out of the Ark. And it cannot be thought, the World jumpt into that fo genera! and extreme Degree of Corruption, all at^ once ^ but that they had been gradually growing more and more corrupt; though it is true, it imift be by veryfwift Degrees, ('however loon we may lup pole they began) to get to that Pals in one Age.

G 3 Ani

Wickednefs general

Part

And as to the Period from the Ca'iiinp: of Abram to the Coming of Chrift, Dr. r. juftly obferves as follows: (Key p. 133J.. if reckon

cc Ahraheu to the Comino- of

Chnft the Jewijh Difpenfation continjed "000 1 houiand nine Hundred and twenty-oop Years * during which Period, the other Faimiits and Nations of the Earth, not only lay out of God’s peculiar Kingdom, but alfo lived in Idolatry great Ignorance, and Wickednefs.” And with Regard to that one only exempt Family or Nation of the Ifraehtes, it is evident that Wickednefs was the generally prevailing Charabier among them, rom Age to Age. If w'e confider how it was with Jacobs family, the Behaviour of Reuben with his Father s Concubine, the Behaviour of Judah with Tamar, the Conduft of Jacob^^ Sons in general t though Simeon and Levi were leading) tov/ards the Shechemites, the Behaviour of JofepU*^ ten Brethren in their cruel Treatment of him; we cannot think, that the Character of true Piety beloncred to many of them, according to Dr. T — r’s mvn ^Notion of fuch a Charafter; though it be true, they might afterwards repent. And with reipe<5t to the Time the Children of Ijrael were in Egypt ^ the Scripture, ipeaking of them in general, or as a colle£tive Bcoy, often reprelents them as complyhig with the abominable Idolatries of the Countiy ’ . And as to that Generation which wxnt out

wandered in the Wildernefs, they are abundantly reprefented as extremely and almoll univerfally wicked, perverfe, and Children of di vine Wrath. And after JojJouah Death, the Scrip ture is very exprefs, that Wickedneis was the prevailing Charafter in the Nation, from Acre to

Aoe.

* Levlt. xvii. j*. Jolli. v. 9, and xxlv. 14. Ezek. xx. 7, S. and xxiii. 3.

Chap. r. ? iji dll yf^es. 87

Sea. VII. S '

Age. So it was till SamueV^ Time, i Sam, viii. 7, 8. "They have reje^ed me^ that I fljould not reign over them; according to all their JVorks which they have done^ ftyice the Day that I brought them out of Egypt^ unto this Day. Yea, fo it was till Jeremiah and Ezekiel's Time. Jer. xxxii. 30, 31. For the Children of lirael, and the Children of Judah, have only done Evil before me from their Youth; for the Children of Ifrael have only provoked me to Anger with the IV ork of their Hands ^ faith the Lord: For this City hath been to me a Provocatioyi of ynine Anger., and of my Fury^ from the Day 'they built it, even unto this Day. (Compare Chap, v. 21, / fend thee to the Children of Ifrael, to a rebellious Nation., that hath rebelled againjt me^ they and their Lathers have tranfgrefjed againft even unto this very Day: For they are impudent Chil dren., and fliff-hearted. And it appears by the Difeourfe of Stephen (Afts vii.) that this was gene rally the Cale with that Nation, from their firfl; Rife, even to the Days of the Apoftles. After his fummary Rehearfal of the Inftances of their Perverfenefs Torn the very Time of their fellino^ Jofephmto Egypt, he concludes, (Ver. 51, 52, 53.I Te ftiff-necked, and uncircumcifed in Heart and Ears, ye do ALbV AFS rejift the Holy Gkojl, As yoiir Fathers did, fo do ye. . Which of ike Prophets have not your Fathers perfecuted? And they have fain them which f sewed before of the Commg of that juji One, of whom ye have been now the Betrayers and Murderers: Who have received the Law by the Difpofition of Angels, and have not kept it.

Thus it appears, that Wickednefs was t!;e ge nerally prevailing Charadler in all the Nations^of Mankind, till Chrift came. And fo alfo it ar.pcars

Conftant general IVickednefs Part L

to have been fince his coming to this Day. So

thnt%t°'' ^ Apoftles-, though then, among thofe that were converted to Chriftianity, were

great ]S umbers of Perfons eminent for Piety

Ih W Tf 'he greater Part of

he World, or the greater Part of any one Nation

1 . 1 of Number of Perfons of

r T”" Charader in the latter Part of the apoftolic Age, when Multitudes of Converts had been made and Chriftianity was as yet in its

of r L ''"hat fays the Apoltle John

the pmch of God at that Time, as compared with the Reft of the World i John v. lo know ikat we are of God, and the whole World heth in Wtckeduefs. And after Chriftianity came to prevml, to that Degree, that Chriftians had the upper Hand in Nations and civil Communities,

1 j T f Part of Mankind remained in their

old Heathen State; which Dr. T. fpeaks of as a

State of great Ignorance and Wickednefs. And belides, this is noted in all Ecclefiaftical Hillory that as the Chriftians gained in Power and fecular Advantages true Piety declined, and Corruption and Wickednefs prevailed among them. — And as to the State of the Chriftian World, fmce Chrieftablillied by human Laws, Wickednefs for the moft Pa^rt has greatly pre-r vailed; as is very notorious,’ and is implied in V lat Dr. himfelf fays: He, in giving an Ac count how the Doftrine of Original Sin came to prevail among Chriftians, fays, p. 167. S, That the Chriftian Religion was very early and grievoufly corrupted, by dreaming, ignorant, fuperftitious^ Monks/ In p. 259* he lays, Phe Generality of Chriftians have embraced this Perluafion concerning Original Sin; and the Conlec^uence has been, that the Generality ot

‘‘ Chriftians

a

a

I Corruption of Nature. Sg

Chriftians have been the moft wicked, lewd, “ bloody, and treacherous of all Mankind,”

Thus, a View of the feveral fuccefilve Periods of the paft Duration of the World, from the Be ginning to this Day, ihews, that Wickednefs has ever been exceeding prevalent, and has had vaftly ■ the Superiority in the World. And Dr. T. himfelf in EfFe6l owns, that it has been fo ever fince Ndam firft turned into the Way of Tranfgreffion. p. i68. “ It is certain (fays he) the moral Circumftances of Mankind, fmce the Time Jdam firft turned into the W^ay of Tranlgreffion, have been very different from a State of Innocence. So far as we can judge from Hiftory, or what we know ‘‘ at prefent, the greateft Part of Mankind have “ been, and ftill are very corrupt; though not “ equally fo in every Age and Place.” And lower in the fame Page, he fpeaks of Adam’s Pojlerity, as having funk themfelves into the moft lamentable Degrees of Ignorance., Superftition, Ido latry, Injuftice, Debauchery, &c.

Thefe Things clearly determine the Point, con cerning the Tendency of Man’s Nature to Wickednefs, it we may be allowed to proceed accord ino- to fuch Rules and Methods of Reafoning, as are univerfaUy made ufe of, and never denied, or doubted to be good and furc, in experimental Philofophy * • or may reafon from Experience and Fafts, in that Manner which comrnon Senfe leads aii Mankind

of thf fi ^ lo great an tnemy to the Doitrine

of the Depravity of Nature, yet greatly infirts upon it, that

90 Conftant general Wickednefs, Zee. Part 1.

to in other Cafes. If Experience and Trial will evince any Thing at all concerning the natural Difpofition of the Hearts of Mankind, one would think the Experience of fo many Ages, as have

Beginning of the World, and tile Trial as it were made by Hundreds of difterent Nations together, for fo long a Time, Ihould be fufficient to convince all, that Wickedne s is agreeable to the Nature of Mankind in its prelent State.

Here, to llrengthen the Argument, if there were any Need of it, I might obierve lome further Evidences than thofe which have been already mentioned, not only of the Extent and Generality of the Prevalence of Wickednefs in the World, but of the Height to which it has rifen, and the in whicn it has reigned. Among innume rable Things which Ihew this, I foall now only obferve this,- viz. The Degree in which Mankind have from Age to Age been hurtful one to anothei. Many Kinds of brute Animals are efteemed very noxious and deftruftivc, many of them very fierce, voracious, and many very poifonotis, and the deftroying of them has always been looked upon as a public Benefit: But have not Mankind been a Thoufand Times as hurtful and deftrudive as any one of them, yea, as all the noxious Beads, Birds, Fillies, and P^eptiles in the Earth, Air, and Water, put together, at lead of all Kinds of Animals that are vifible? And no Creature can be found any where fo dedruedive of its own Kind as Mankind are. All others for the mod Part are harmlefs and peaceable, with Regard to their own Species. Where one Wolf is dedroyed by another Wolf, one Viper by another, probably a Thoufand of Mankind are dedroyed by thofe

Chap- 1- I Great Means ufed to oppofe JVickednefs. 9 1

of their own Species. Well therefore might our blefled Lord fay, when fending forth his Difciples into the World, Matth. x. 1 6, 1 7. Behold, I fend you forth as Sheep in the Midjl of Wolves — BUT BEWARE OF MEN. As much as to fay, I fend you forth as Sheep among Wolvei — But wliy do I fay. Wolves? I fend you forth into the wide World of Men, that are far more hurtful and per nicious, and that you had much more Need to beware of, than Wolves.

It would be ftrange indeed, that this fliould be the State of the World of Mankind, the chief of the lower Creation, diftinguilhed above all by Realon, to that End that they might be capable of Religion, which fummarily coniifts in Love, if Men, as they come into the World, are in their Natuie innocent and harmlefs, undepraved, and perfeaiy fi^e from all evil Pro^nfuies

SECT. VIIJ.

Hd appears, in that

there has been fo little good Effect o}' fo'manifoid ■ and great Means, ufed to promote Virtue in the

World.

^ 1'^ Evidence of the native Corruption of _ i Mankind, appears much more glarino-, when It IS confidered that the World has been fo aenerally, fo conftantly, and fo exceedinalv rnr^-nr,!-

Great Means ufed Part I.

Dr. , ‘T. fuppofes all that Sorrow and Death' which came on Mankind, in Confequence of Adams Sin, was brought on them by God, in great ^ Favours, to them; as a' benevolent Father, exercifing an -vsholefome F)ifcipline towards his Chil dren i to reftrafn them from Sin, by increafing the Vanity of all earthly Things, to abate their Force to tempt and delude-, to induce them to be moderate in gratifying the Appetites of the Body -, to mortify Pnde and Ambition; and that Men might always have before their Eyes a ftriking Demonftration, that Sin IS infinitely hateful to God, by a Sight of That, than which Nothing is more proper to give them the utmofi Abhorrence of Iniquity, and to fix in their Minds a Senfe of the dreadful Confequences of Sin, &c. &c. And in general, that they do not come as Punifhments, but purely as Means to keep ^den fiom Vice, and to make them better. — If it be fo, furely they are great Means indeed. Here is a mighty Alteration: Mankind, once fo eafy and happy, healthful, vigorous, and beautiful, rich in all the pleafant and abundant Bleffino-s of Paradife, now turned out, deftitute, weak,°and decaying, into a wide barren World, yielding Briars and Thorns, inftead of the delightful Growth and fweet Fruit of the Garden of°Eden, to wear out Life in Sorrow and Toil, on the Ground curfed for his Sake; and at lafl, either through long Languifliment and lingering Decay, or. fevere Pain and acute Difeafe, to expire and turn to Putrefaftion and Duft. If thefe are only ufed as Medicines, to prevent and to cure the Difeales of the Mind, they are fliarp Medicines indeed; efpecially Death; which, to ufe Hezekiah's Reprefentation, is as it were breaking all his Bones: And one would think, fhould be very effedual, if the Subject had no Depravity, no evil and con trary

Eft!’ VIII. } Wickednefs.

trary Biafs, to refill and hinder a proper EfFe6l Specially in the old World, when the Thing which was the firft Occafion of this terrible Alteration, this Severity of Means, was frelh in Memory; Adam continuing alive near two.,Thirds of the Bime that palled before the Flood; lo that a very great Part of thofe that were alive till the Flood,

Opportunity of leeing and converfino' with him, and hearing from his Mouth, not only an Account of his Fall, and the Introduflion of the awful Confequences of it, but alfo of his firft finding himfelf in Exiftence in the new-created World, and of the Creation of Eve, and the Thin^^s

which paired between him and his Creator in ptradife.

But what was the Succefs of thefe preat Meansw reftrain Men from Sin, and to induce them to irtue Did they prove fufficient? — inftead of this, the World loon grew exceeding corrupt-, nil It came to that, to ufe our Author’s own

• ■'^ere univerfally debauehed

mto Lufl, Senjuahty, Rapme, and Injufiice.

Then God tiled further Means : Fie fent Noah, a Preacher of Righteoufnefs, to warn the World of the univerfal Deftruftion which would come

b sE Wh^" Waters, if they went on

. hich Warning he delivered with thefe Circumftances,- tending to ftrike their Minds, and command their Attention; that he immediately went about building that vaft Structure of the

of a great Number

under theft uncommon Means God waited upon

Worlds

Great Means ufed Part I.

World, for ought appears, continued obftinate, and abfolutely incorrigible: So that Nothing re mained to be done with them, but' utterly to deftroy the Inhabitants of the Earth; and to begin a new World, from that fingle Family who had diftinguifhed themfelves by their Virtue, that from them might be propagated a new and purer Race. —Accordingly this was done: And the Inhabi tants of this new World, of Noah's Pofterity, had thefe new and extraordinary Means to reftrain Sin, and excite to Virtue, in Addition to the Toil, Sorrow, and common Mortality, which the World had been fubjedted to before, in Confequence of Adam s Sin; viz. that God had newly teftified his dreadful Dilpleafure for Sin, in deftroying the many Millions of Mankind, all at one Blow, old and young. Men, Women, and Children, without Pity on any for all the difmal Shrieks and Cries which the World was filled with •, when they themfelves, the remaining Family, were fo won derfully diftinguifhed by God’s preferving Goodnefs, that they might be a holy Seed, being deli vered from the corrupting Examples of the old World •, and being all the Offspring of a living Parent, whole pious Inftrudions and Counfels they had, to enforce thefe Things upon them, to pre vent Sin, and engage them to their Duty. And thefe Inhabitants of the new Earth, muft, for a long Time, have before their Eyes many evident, and as it were, frefh and ftriking ElFefts and Signs of that univerfal Dettruftion, to be a continual affecting Admonition to them. And befides all this, God now fhortened the Life of Man, to about one half of what it ufed to be. The fhortening Man’s Life, Dr. T. fays, p. 68. “ Was,

“ that the wild Range of Ambition and Luft “ might be brought into narrower Bounds, and , ' “ have

T" oppofe Wickednefs.

‘‘ have lefs Opportunity of doing Mifciiief; and “ that Death, being ffill nearer to our View, be a more powerful IVfotive to regard “ lefs the Things ot a tranfitory World, and to attend more to the- Rules of Truth and “ Wifdom.”

And now let us obferve the Confequence. — Theie new and extraordinary Means, in Addition to the former, were lb far from proving; lufficient, that the new World degenerated, and became corrupt, by fuch fwift Degrees, that, as Dr. T. oblerves. Mankind in general were funk into Ido latry, in about 400 Years after the Flood, and fo 111 about 50 Years after APaFs Death: They be came fo wicked and brutilh, as to forfake the ^ue God, and turn to the Worihip of inanimate

When Things were come to this dre.-idfnl

withal

9^ General ohjlinate Wkkednefs Pirt L

withal gradually Ihortening Man’s Life, till it was brought to be but about one twelfth Part of what it ufed to be before the Flood; and fo, according to Dr. T. vaflly cutting off and diminifhing hil Pemptations to Sin, and increahng his Ei^itements to Flolinels. And now let us confider what the Succefs of thefe Means was, both as to the Gentile World, and the Nation of Ifrael.

Dr. r. juftly obferves, (Key, p. 24. § 75.) The “ Jewilh Difpenfation had refpeft to the Nations

of the World, to fpread the Knowledge and “ Obedience of God in the Earth ; and was

“ eftablilhed for the Benefit of all Mankind.” _

But how unfuccefsful were thefe Means, and all other Means ufed with the Heathen Nations, fo long as this Difpenfation lafted? Abraham was a Perlbn noted in all the principal Nations that were' then in the World; as in Egypt, and the eaftern Monarchies: God made his Name famous by his wonderful diftinguifliingDifpenfations towards him,- particularly by fo miraculoufly fubduing before him, and his trained Servants, thofe Armies of the four eaftern Kings. This great Work of the moft: Eligh God, PolTefibr of Heaven and Earth, was greatly taken Notice of by Melchizedeck -, and one would think, Ihould have been Yufficient to have awakened the Attention and Confideration of all the Nations in that Part of the World, and to have led them to the Knov/ledge and Worfhip of the only true God; efpecially if confidered in Con-- junftion with that miraculous and moft: terrible Deftruftion of Sodom, and all the Cities of the Plain, for their Wickednefs, with Lot's miraculous Deliverance •, which doubtlefs were Fa61:s, that in their Day were much famed abroad in the World. But there is not the leall Appearance^ in any Ac counts

great Means.

counts we have, of any confiderable good Effcft. On the contrary, thofe Nations wliicli were mofl: in the Way of obferving and being alfefted with thefe Things, even the Nations of Canaan^ grew worfe and worfe, till their Iniquity came to the full, \n Time. And the Pofterity of Lot^

that Saint lo wonderfully diftinguiflied, foon becaine lome ot tne mod grols Idolaters; as they caDpeai^to have been m Mofes^^ Time. (See Num. XXV. j Yea, and the far greater Part even oi Abr aham\ Pofterity, the Children of TJhmael., Zman^ Jck(}?an^ JSAedan^ Midian^ IJhhak and Shuah^ and Ejau, loon forgot the true God, and fell off to Heathenifm.

Great Things were done in the Sight of the Nations of the World, tending to awaken them, and lead them to the Knowledge and Obedience of the true God, in JaccEs. and Jofephh Time ^ in that God did miraciiloufly, by the Pland of Jofeph^ preferve from perifhing by Famine, as it were the whole World; as appears by Gen. xli. 56, 57. Agreeably to which, the Name that Pha raoh gave tojofeph.^ Zaphnath-Paaneah.^ as is faid, in the Egyptian Language, fignifies Saviour of the World. But there does not appear to have been any good abiding Effeft of this; no, not fo much

in the Nation of the Egyptians., (which feems to have been the chief of ail the Heathen Nations at that Day) who had thefe great Works of Jeho vah in their moft immediate View: On the con trary, they grew worfe and worfe, and feem rn he

After

After this, in Mofes and JoJIdua^^ Time, the great God was pleafed to manifeft himfelf in a Series of the rnofl; aftonilhing Miracles, for about fifty Years tOj^e ther, wrought in the moft publick Manner, in Egypt, in the Wildernefs, and in Canaan, in the View as it were of the whole World •, Miracles by which the World was fhaken, the whole Frame of the vifible Creation, Earth, Seas, and Rivers, the Atmofphere, the Clouds, Sun, Moon, and Stars were affedled -, Miracles, greatly tending to con vince the Nations of the World, of the Vanity of their falfe Gods, fhewing JEHOVAH to be in finitely above them, in the Thing wherein they dealt moll proudly, and exhibiting God’s awful Difpleafure at the Wickednefs of the Heathen World. And thefe Things areexprefsly fpoken of as one End of thefe great Miracles, in Exod. ix. 14, Numb. xiv. 21. Jolh. iv. 23, 24. and other Places. However, no Reformation followed thefe Things j but by the Scripture-Account, the Nations which had them moft in View, were dreadfully hardened, ftupidly refufmg all Convidion and Reformation, and obftinately went on in an Oppofition to the living God, to their own Deftrudion.

After this, God did from Time to Time very publickly manifeft himfelf to the Nations of the World, by wonderful Works wrought in the Time of the Judges, of a like Tendency with thofe already mentioned. Particularly in fo miraculoufly deftroying, by the Hand of Gideon, almoft the whol of that vait Army of the Midianites, Amalekites, and all the Children of the Eajl, confifting of about 135000 Men. Judg. vii. 12. and viii. icx But no Reformation followed this, or the other ereat Works of God, wrought in the Times of Deborah and Barak, Jephtha and Sampfdn,

After

After thefe Things, God ufed new, and in fomc Refpefts much greater Means with the Heathen World, to bring them to the Knowledge and Ser vice of the true God, in the Days of David and Solomon. He raifed up David, a Man after his own Heart, a moft fervent Worfhipper of the true God, and zealous Hater of Idols,' and fubdued before him almoft all the Nations between K^ypt and Euphrates; often miraculoull/ afiifting him in his Battles with his Enemies: And he confirmed Solomon his Son in the full and quiet PofiTeffion of that great Empire, for about forty Years; and made him the wifeft, richeft, moft magnificent, and every Way the greateft Monarch that ever* had been in the Vforld; and by far the moft farnous, and of greateft Name among the Nations • cjpecially for his Wifdom, and Things concerning the Name of hts God; particularly the Temple he built, which was exceeding magnificent, that it mi^t be of Fame and Glory throughout all Lands ■

I Chron. xxii. 5. And we are told, that there came of all People to hear the Wifdom of Solomon, from all Kings of the Earth; r Kings iv. 34. and

Scripture informs us, that thefe great Things were done, that the Nations in far Countries might hear of God's great Name, and of his out-Jlretched Arm ; that all the People of the Earth might fear him, as well as his People Ilfael •

know, .

H 2 aliect

The Heathen World objiinate Part I,

affea, and perfuade them: As,- God’s deftroyinothe Army ol the Ethiopians of a Thoufand Thou^ land,_ betore Afa; Elijah's, and Elijha's. Miracles; crpecially Elijah's, miraculoufly confounding BaaVs Prophets and Worlhippers; Elifloa's heal'ing Naanian, the King ol Syria's prime Minifter, and the miraculous Viftories obtained through Elijha's Players, over the Syrians., Moabites, and Edomites-, the miraculous Deftruftion of the vaft united Army of the Children of Moab, Ammon, and Edom., at J ehofloaphat's Prayer. (2 Chron. xx.) ‘Jonah s preaching at Nineveh, together with the Miracle of his Deliverance from the Whale’s Belly; which was publifhed, and well attefted, as a Sign to confirm his Preaching: But more efpeciaily that great Work of God, in deftroying Sen nacherib's Army by an Angel, for his Contempt of the God ot Ifrael, as if he had been no more than the Gods of -the Heathen.

When all thefe Things proved ineffedtual, God took a new Method with the Heathen World, and ufed, in fome Refpefts, much greater Means to convince and reclaim them, than ever before. In the firft Place, his People, the Jews, were removed -to Babylon, the Plead and Pleart of the Pleathen World {Chaldea having been very much the Foun tain of Idolatry) to carry thither the Revelations which God had made of Himfelf, contained in the /acred Writings; and there to bear their Teftimony againft Idolatry; as fome of them, particu larly Daniel, Shadrach, Mejhack, and Abed-nego, did, in a very open Manner before the King, and the greateft Men of the Empire, with fuch' Circumftances as made their Teftimony very famous in the World; God confirming it with great Mi racles; which were publifiied through the Empire,

Chap. L I in their JVickednefs. joi

Seft. Viri. 3

by Order of its Monarch, as the mighty Works ot the God of Ifrael^ lliewing him to be above all Gods: Daniel^ that great Prophet, afthe fame Time being exalted to be Governour of all the wife Men of Babylon^ and one of the chief Officers of Nehuchadnezzar\ Court.

After this, God raifed up Cyrus to deftroy Ba bylon^ for its obftinate Contempt of the true God, and Injurioufnefs towards his.People; according to the Prophecies of IJaiah^ ipeaking of him by Name, infcrudfing him concerning tlie Nature and Dominion of the true God. (Ifai. xlv.) Which Prophecip were probably Ihewn to him, whereby he was induced to pubhlh Ins Teftimony con cerning the God of Ifrael, as THE, GOD. (Ezra i. 2, 3.; Daniel^ about the fame Time, being advanced to be prime Minifter of State in the new Empire, erefted under Darius, did in that Place appear openly as a Worfhipper of the God of Ifrael, and Elim alone; God confirming his Te ftimony for him, before the King and all the Grandees of his Kingdom, by preferving him in the Den of Lions; whereby Darius was induced to publifh to all People, Nations, and Languages, that dwelt in all the Earth, his Teftimony, that

the God of Ifrael was the living God, and ficadfajl for ever, &c.

a

When, after the Deftruaion of Babylon, fome of the Jrrw returned to their own Land, Multitudes never returned, but were difperfed abroad throueh many Parts of the vaft Perftan Empire; as apoem's by the Book of Efther. And many of them afteri wards, as good Hittories inform, were removctl into the more weftern Parts of the World; and fo were difperfed as it were all over the Heath.eh

q’he Heathen World ohfiinate Part I.

World, having the holy Scriptures with them, and Synagogues every where, for the Worfhip of the true God. And fo it continued to be, to the Days of Chrifi: and his Apoftles; as appears by the Adis of the Apoftles. Thus that Light, whicii God had given them, was in the Providence of God carried abroad into all Parts of the World: So that now diey had far greater Advantages, to come to the Knowledge of the Truth, in Matters of Religion,

if they had been oiipofed to improve their Ad vantages.

And befides all thefe Things, from about Cyrus’% 1 ime, Learning and Philofophy increafed, and •was carried to a great Height. - God raifed up a Number of Men of prodigious Genius, to infcrudt others, and improve their Reafon and Underftanding, in the Nature of Things: And philofophic Knowledge having gone on to increafe for feveral Ages, feemed to be got to its Height before Chrifi came, or about that Time.

And now let it be confidered what was the.Effedl'of all thefe Things.— Inftead of a Refor mation, or any Appearance or Profpedt of it, the Heathen World in general rather grev/ worfe. As Dr. Winder obferves, “ The inveterate Abfurdities of Pagan Idolatry continued without Remedy, and increafed as Arts and Learning increafed ^ and Paganifrn prevailed in all its “ Height of Abfurdity, when Pagan Nations ‘‘ were policed to the Height, and in the mofl “ polite Cities and Countries; and thus continued,to the laft Breath of Pagan Power.” And fo it was with refpedl to Wickednels in general, as well as Idolatry; as appears by what the Apollle Paul obferves in Rom. i.— Dr. T. fpeaking of the

Time

Time when the Gofpel-Scheme was introduced, (Key, § 289.) lays, “ The moral and reIi<:;ious “ State of the Heathen was very deplorable, being ' “ generally funk into great Ignorance, profs Ido- “ latry, and abominable Vice.” Abominable Vices prevailed, not only among the common People, but even among their Philofophers themfelves, yea, fome of the chief of them, and of greateft: Genius j lb Dr. T. himleif obierves, as to that deteftable Vice of Sodomy, which they commo.nly and openly allowed and pradliled without Shame.

Having thus confidered the State of the Pleathen World, with regard to the Eiftcl of Means ufed for its Reformation, during the Jewi/Jj Difpenfation, from the firft Foundation of it in jlhTdhciM s Time t Let us now conlider!tow it was with that People themfelves, that were diftinguifhed with the peculiar Privileges of that Dif-' peniation. The Means ufed with the Heathen Nations were great -, but they were fmall, if com pared with thofe ufed with the Ifraelites. The Advantages by which that People tvere diftinguilhed, are reprefented in Scripture as vaftly alrove all parallel, in Paflages which Dr. T. takes Notice of. (Key, ^ 54') And he reckons thele Privileges among thofe which he calls antecedent Bleffings, confifcing in Motives to Virtue and Obedience; and fays, (Key, § 66.) That this was the very “ End and Defign of the Difpenfation of God’s “ extraordinary Favours to the Jew, viz. to en- “ gage them to Duty and Obedience, or that it “ was a Scheme for promoting Virtue, is clear “ beyond Difpute, from every Part of’ the Old “ Teftament.” Neverthelefs, as has been already ihewn, the Generality of that People, through all

the fucceffive Periods of that Difpenfation, were Men of a wicked Charader. But it will be more abundantly manifell, how ftrong the natural Biafs to Ini^quity appeared to be among that People bv confidenng more particularly how Things were with them from Time to Time.

_ Notwithftanding the great Things God had done in the Times of Jibraham, Ifaac^ and Jacob, to ieand their Pofterity from the Idolatrous M orld that _ they might be a holy People to himlelf; yet in about 200 Years after Jacob' % Death, and in lefs than 1 50 Years after the Death of Jofeph^ and while fome were alive that had feen Jofeph, the People had in a great Meafure oit the true Religion, and were apace conforming to the Heathen World: When, for a Remedy and the more effedually to alienate tliem from Idols, and engage them to the God of their Fa thers, God appeared to bring them out from among the Egyptians, and feparate them from the Heathen World, and to reveal Himfelf in his Glory and Majefty, in fo affbding and aftonifhinc^ a-Manner, as tended mod: deeply and durably to impiels then Minds-, that they might never forfake him more. But fo perverfe were they, that they murmured even in the Midft of the Miracles that God wrought for them in Egypt, and murmuied at the Rea-Sea, in a few Days after God had brought them out with fuch a mighty Hand. When he had led them through the Sea, they fang his Praife, but focn firgat kts W irks. Before they got to Mount Sinai, they openly manifefted their Perverieneis from Time to Time; fo that God lays of them, Exod. xvi. 28. blow long refufe vg to keep my Ccmmandments, and my Laws?' Ahcxwards they murmured again at Repkedim.

I in their TVickednefs.'

Sea. VIII. S ■'

In about two Months after they came out of Egypt, they came to Mount Sinai; where God entered into a mott folemn Covenant with the People, that they fhould be an holy People unto him, with fuch aftonilbing Manifedations of his Power, M^efty, and Idoiinefs, as were altogether unparailei’d: As God puts the People in Mind, Deut. iv. 52 24- hor ajk now of the Eavs that

are puft, which were before thee, juice the Day that God created Man upon the Earth-, and ajh 'from one Side of Heaven unto the other, whether there has been any fuch Thing as this great Thing is, or hath been hea.rci like it. Did ever People hear the 'Voice of God jpeaking out of the Midjl of the Fire, as thou haji heard, and live? Or hath God afjayed to take him a Nation from the Mtdjl of another Nation,

^ And thele great X hings were to that End, to Imprefs their Minds with fuch a Convidion and SeniC of div'ine Truth, and their Obligations to t.heir Duty, that they might never forget them; As God fays, Exod. xix. Lo, I come unto thee in a thick Cloud, that the -People may hear when I fpeak with thee, and belte-ve thee for ever. But ^hat was the Effed of all? Why, it was not more than two or three Months, before that People, there, under that very Mountain, returned to tiieir old Egyptian Idolatry, and were finging and dan cing before a golden Calf, which they had fet up to worfliip. And after fuch awful Manifeftations as there were of God’s Difpleafure for that Sin and fo much done to bring them to Repentance* and confirm them in Obedience, it was but a few Months before they came to that Violence of Spirit, in open Pvebellion againft God, that with the utmoft Vehemence they declared their Refolution to follow God no longer, but to make them 4 Captain to return into Egypt, And thus they

went

The Obflinacy of the Jews fart I.'

mnft w" i" perverfc Oppofition to the

moft High, from Time to Time, repeatine their open Afts of Rebellion, in the Midft of coiftinued aftonilhing Miracles till that Generation was dcftroyed. And though the following Generation feems to have been the befc that ever was in IfraeL

yetnotwithftanding their good Example, and notwithftanding all the Wonders of God’s Power and

in J#’s Time, how foon did that People degenerate, and begin to forfake

Go^ and join with the Heathen in their Idolatries, till God by levere Means, and by fending Prophets and Judges, extraordinarily influenced from above reclaimed them? But when they were brouerht to lome Reformation by fuch Means, tliey foon fell away again into the Prafcice of Idolatry; and fo rom X irnc to Xime^ from one Age to another • and nothing proved effedtual for any abiding Relormation.

After Things had gone on thus for feveral hun dred Years, God ufed new Methods with his People, in two Refpedts; Firji, He raifed up a great Prophet, under whom a Number of youno- Men were trained up in Schools, that from amoncr them there might be a conftant SuccelTion of gre Prophets in Ifrael^ of luch as God Ihould chule j which feems to have been continued for more than 500 Years. Secondly, God raifed up a great King, David, one eminent for Wifdom, Piety, and For titude, to fubdue all their Heathen Neighbours, who ufed to be fuch a Snare to them; and to con firm, adorn, and perfedt the Inftitutions of his publick Worlhip; and by him to make a more full Revelation of the great Salvation, and future glo rious Kingdom of the Meffiah. And after htm, raifed up liis Son, Solomon, the wifeft and greateft

Prince

Chp,I. } in their Wickednefs,

Sc(^L VJII. )

Prince that ever was on Earth, more fully to fettle and eftablifh thofe Things which his Father David had begun, concerning the publick Worlhip of God in Ijrael^ and to build a glorious Temple for the Honour of JEHOVAH, and the InflF tutions of his Worlhip, and to inftruct the neigh bour Nations in true Wifdom and Religion. But as to the Succefs ot thele new and extraordinary Means: if we take Dr. T. tor our Expofitor of Scripture, the Nation mull be extremely corrupt in David's Time; for he fuppofes, he nas reipecft to Jiis own Times, in thofe Words, Pfal. xiv. 2, The Lord Looked down from Heaven^ to fee if there were any that did uncterftand^ and feek God: They 4ire all gone afide'^ They are together become filthy-^ There is none that doetb Good ^ no^ not one. Bui whether Dr. T. be in the right in this, or not, yet it we confider what appeared in Ifrael^ in Jhfalom's and Sheba's Rebellion, we mail not fee Cauie to think, that the greater Part of the N^ation at that Day were Men of true Wifdom and Piety, As to Solomon! s Time, Dr. T. fuppofes, as has been already obferved, that Solomon fpeaks of his own Times, when he fays, he had found but one in a Thoufand that was a thoroughly upright Man.’ However, it appears, that all thofe great Means ufed to promote and eftablifti Virtue and true Religion, in Samuel's^ David! s\ and Solomon's Times, were lo far from having any general abiding o-ood Effed: in Ifrael^ that Solomon himfelf, with alf his Wifdom, and notv/ithftanding the unparalleled Fa vours of God to him, had his Mind corrupted fo as openly to tolerate Idolatry in the Land, and greatly to provoke God againft him. And as foon as he was dead, ten Tribes of the twelve forfook the true Worlhip of God, and inftead of it, openly ’ eltablilhed the like Idolatry, that the People fell

into at Mount Sinaf when they made tlie golden Calf; and continued finally obftinate in this^Apoftacy, notwithftanding all Means that couki be

one*^aff^^ Prophets, which God fent,

one after another, to reprove, counfel, and warn

them, for about 250 Years; efpecially rhofe two

great Prophets, EUjah and Elijha. Of all the

Kings that reigned over them, there was not fo

And at. laft it came to that, that there Cafe

feemed utterly defperate : So that Nothing remained

the Scripture reprefents the Matter, 2 Kings xvii, ^

And as to the other two Tribes; though their Kings were always of the Family of David, and they were favoured in many relpedls far beyond their Brethren, yet they were generally exceedinrr corrupt: Their Kings were moft of them wicked Men, and their other Magiftrates, and Priefts and People, were generally agreed in the Corruption. Thus the Matter is reprefented in the Scripture- Hntoiy, and the Books of the Prophets. And when they had feen how God had call off the ten Tribes inftead of taking Warning, they made thernfelves vaftly more vile than ever the others had done; as appears by 2 Kings xvii. 18, in. Ezek. xvi. 46, 47, 51. God indeed waited lono-er upon them, for his Servant David^s Sake, and for Jer Iff (item s Sake, that he had chofen; and ufed more extraorainary Means with them; efoecially by thofe gieat Prophets, Ifaiah and Jere?niah^ but to no EfrecS: : So that at laft it came to this, as the Prophets reprefent the Matter, . that they were like a Body univerfally and defperately difeafed md corrupted, that would admit of no Cure,

the

Ciiap, ^ l in their Wickednefs. ioq

the whole Head fick, and the whole Heart faint, &c.

Things being come to that Pafs, God took this Method with them: He utterly deftroyed their City and Land, and the I'emple which he had among tliem, made thorough Work in purging the Land of them; as when a Man empties a wipes ii\ and turns it upfide down-^ or when a V ejfel is cajl into a fierce Fire^' till its Filthinefs IS thoroughly burnt out, 2 Kings xxi. 13. Ezek. Chap, xxiv. They were carried into Captivity, and there left till that wicked Generation was dead, and thofe old Rebels were purged out ^ that afterwaids the Land might be relettled with a more pure Generation.

After the Return from the Captivity, anel God had built the Jewilh Church again in their ov/n l.and, by a Series of wonderful Providences ^ vet they corrupted themleives again, to fo great a Degree, that the Tranrgreffors were come to the full again in the Days of Antiochus Epiphanes \ as the Matter is reptefented in the Prophecy of Baniel^ Dan; viii. 23. And then God made them the Subjefts of aDifpcnfation, little, if any I'hing, lefs ter rible, tiian that which had oeen in N cbuchcdn£z%dT^ 'i Days. And after God had again delivered them, and reftored the State of Religion among them, by the Inftrumentality of the Maccabees^ They de* generated again: So that when Chrift came, they were arrived to that extreme Degree of Corrup tion, winch is reprefented in the ilccounts oivhi by die livangehfts. °

IIQ

The Gofpd generally rejljled Part f.

tages. Means, and Motives to Holinefs, yet are rprefcnted as coming, from Time to Time, to that Degree of Corruption and Guilt, that they were more wicked in the Sight of God, than the very wont of the Heathen. As, of old, God fware by his Life, that the Wickednefs of Sodotn was fmall, compared with that of the Jews. Ezek. XVI. 47, 48 &c. alfoChap. V 5—10. So, Chrift fpeaking of the Jews, m his Time, reprefents them as having much greater Guilt than the In habitants ot Tyre and Sidon, or even Sodom and Kiomorrah.

But we are now come to the Time when the grar^efl; Scene was difplayed, that ever was opiened on Earth. After all other Schemes had been fo long and fo thoroughly tried, and had fo greatly failed of Succefs, both among Jews and Gentiles •, that wonderful Difpenfation was at length intro duced, which was the greateft Scheme for the fuppreffing and reftraining Iniquity among Man kind, that ever infinite Wifdom and Mercy con trived i even the glorious Gofpel of Jefus Chrift.

“ A new Difpenfation of Grace was eredted (to “ ufe Dr. T— r’s own Words, p. 239, 240.)

for the more certain and effedual SandtiHcation “ of Mankind, into the Image of God -, the de- " livering them from the Sin and Wickednefs into which they might fall, or were already fallen •, to redeem them from all Iniquity, and bring them to the Knowledge and Obedience of God.” In whatever high and exalted Terms the Scripture Ipeaks of the Means and Motives which the Jews enjoyed of old; yet their Privi leges are reprefented as having no Glory, in Comparifon of the Advantages of the Gofpel. Dr. T—r'% Words in p. 233. are worthy to be here

repeated

Chap. 1. X hy Jews and Gentiles.

Sea. VIII. X .

repeated. “ Even the Eleathen (fays he) knew “ God, and might have glorified him as God j “ but under the glorious Light of the Gofpel, we ■ “ have very clear Ideas of the divine Perfedions, “ and particularly of the Love of God as our “ Father, and as the God and Father of our “ Lord and Saviour Jefus Chrift. We fee our “ Duty in the utmoft Extent, and the moft cogent “ Reafons to perform it: We have Eternity “ opened to us, even an endlefs State of Honour “ and Felicity, the Reward of virtuous Adfions j “ and the- Spirit of God promifed for our Direc- “ tion and Affiflance. And all this may and “ ought to be applied to the purifying our Minds, “ and the perfeding of Holinefs. And to thefe “ happy Advantages we are born; for which we are bound for ever to praife and magnify the “ rich Grace of God in the Redeemer.” And he elfewhere fays, * “ The Gofpel-Conftitution “ IS a Scheme the moft perfed and effedual for “ reftoring true Religion, and promoting Virtue “ and Happinefs, that ever the World has yet feen. And "f admiTably adapted to enlighten our Minds., and fandiify our Hearts: And j; never -were Motives fo divine and powerful propofed, to

And yet even thefe IVIeans have been ineffeflual upon the far greater Part of them with whom they

have been ufed; of the many that have been called, few have been chofen.

As to the Jews, God’s ancient People, with whom they were ufed in the firft Place, and ufed

long

The Gofpel generally rejijled Part 1.

long by Chrift and his Apoftles, the Generality of* them reje6ted Chnft and his Gofpel^ with ex treme Pertinacioufnefs of Spirit. They not only went on ftill in that Career of Corruption which had been increaiing from the Time of the Macca bees; but Chriit’s Coming, and his Dodrine and Miracles, and the Preaching of his Followers, and the glorious Things that attended the fame, were the Ov^caiion, thro their perverfe Milimprovement, of an intinite increafe of their Wickednefs. They crucified the Lord of Glory, with the utmoit IVIaiice and Cruelty, and perfect! ted his Followers; they pleaied not God, and were contrary to all Men; and went on to grow wmrfe and worfe, till they filled up the Meafure of their Sin, and Wrath came upon them to the uttermoff j and they were deftroyeu, and caft out of God’s Sight, with unfpeakably greater Tokens of the divine Abhorrence and Indignation, than in the Days of Nebuchad nezzar, Tne bigger Part of the whole Nation were flain, and the reft were fcattered abroad through the Earth, in the moft abjefil and forlorn Circumftances. And in the fame Spirit of Unbe lief and Malice againft Chrifl and the Gofpel, and ' in their miferable difperfed Circumftances, do they remain to this Day.

And as to the Gentile Nations, though there was a glorious ' Succefs of the Gofpel amongft them, in the Apoftles Days ^ yet probably not one in ten of thofe that had the Gofpel preached to them, embraced it. The Powers of the World were let againft it, and perfecuted it with infatiable Malignity. And among the Profeflbrs of Chriftianity, there prefently appeared in many a Difpofition to Corruption, and to abufe the Gofpel unto the Service of Pride and Licentioufnefs. And the

Apoftles

hy Jews and Gentiles,

Apoftles in their Days foretold a grand Apoflacy of the Chriftian World, which fhould continue iTiany Ages; and obferved, that there appeared a Diipofition to inch an Apoflacy, arrtong profeffmg Chriftians, even in that Day. a-Thefi'. ii. 7. And the greater Part of the Ages v/hich have now elapfed, have been ipent in the Duration of that grand.and general Apoftacy, under which the Chrifiian^ World, as it is called, has been tranfforiTied into that which has been vaffly iTiore deformed, more diflionourable and hateful to God, and repugnant to true Virtue, than the State of tht Heathen World before: Which is agreeable to the prophetical Defcriptions given of it by the Holy Spirit.

In thefe latter Ages of the Chriftian Church, God has raifed up a Number of great and good Men, to bear Teftimony againft the Corruptionsof the Church of Rome, and by their Means in troduced that Light into the World, by which, in a Ihort Time, at leaft one Third Part of Europe was delivered from the more grofs Enormities of AnUchrijl: Which was attended at firft with a great Reformation,' as to vital and praftical Reli gion. But how is the Gold foon become dim! To what a Pafs are Things come in Proteftant Countries at this Day, and in our Nation in pardcular! To what a prodigious Eleight has a Deluge of Infidelity, Profanenefs, Luxury, De bauchery, and Wickednefs of every Kind, arifen '

The poor favage Americans are mere Babes ami Fools (if I may fo fpeak) as to Proficiency in M^K.kednels, in Companion of Miultitudes that the Chriftian World throngs v/ith. Dr. E. hirnfclf, as was before obferved, reprefen is,’ thiit the Generalily of Chriftians have ken the moft wicked,

ne Gofpel in general Parti.

fw/’ of all Mankind-, and

“7^" Wickednefs of the

M ? 7 “‘7 it fo much like the

m r7ft- ^ our Change

to Chriftianity are out little feen.” °

And with refpea to the dreadful Corruption of the prefent Day, it is to be confidered, befides tPe Advantages already mentioned, that great Advances in Learning and philofophic Knowledcre have been made in the prefent and paft Centu^ g^iving great Advantage for a proper and enlarged

ih ^ K 7 national Powers, and for our feeing, the bnght Manifeftation of God’s Perfedions m Ls Works. And it is to be obferved, that the 1 leans and Inducements to Virtue, which this Age enjoys, are in Addition to moft of thofe w 1C were mentioned before, as given of old • and among other Things, in Addition to the fliortening of Man’s Life to 70 or 80 Years, from

-^tid with regard to this, I would obferve, that as the Cafe now is in Chri-

Itendom, take one with another of them that ever come to Years of Difcretion, their Life is not rnore than forty or forty-five Years; which is but about the twentieth Part of what it once was • And not fo much in great Cities, Places where Proranenels, Senfuality, and Debauchery, com monly prevail to the greateft Degree.

Dr. T. (Key, § i.) truly obferves, That God has ■ from the Beginning exercifed wonderful and infinite Wifdom, in the Methods he has, from Age to Age, made ufe of to oppofe Vice, cure Corruption, and promote Virtue in the Worlds and introduced feveral Schemes to that End. It is indeed remarkable, how many Schemes and

Method

Methods were tried of oldy both before and after the Flood; how many were ufed in the Times of the Old Teftament, both with Jews and Heathens, and how ineffedlual all thefe ancient Methods pro- . ved, for 4000 Years together, till God introduced that grand Difpenfation, for the redeeming Men from all Iniquity, and purifying them to himfelf, a People zealous of good Works; which the Scripture reprefents as the Subjed of the Admi ration oI Angels. But even this has now fo long proved fo ineffedual, with refpecl to the Genera lity, that Dr. T. thinks there is Need of a nem Difpenfation; the prefent Light of the Gofpel being infufficient for the full Reformation of the Chrifiian W orld^ by Reafon of its Corruptions: (Note on Rom. i. 27*) — And yet all thefe Things, accord ing to him, without any natural Biafs to the con trary; no Stream of natural Inclination or Propenfity at all, to oppofe Inducements to Goodnefs; no native Oppofition of Heart, to withftand thofe gracious Means, which God has ever ufed with Mankind, from the Beginning of the World to this Day; any more than there was in the Fleart of Adam^ the Moment God created him in perfedt Innocence.

Surely Dr. 7" — r^s Scheme is attended with ftrange Paradoxes* And that his myfterious Te nets may appear in a true Light, it muft be obferved, at the fame Time while he fuppofes thefe Means, even the very greateft and belt of them, to have proved fo ineffedlual, that Help front them, as to any general Reformation, is to be defpairedof; yet he maintains, that all Mankind, even the Heathen in all Parts of the World, yea, every fingle Perfon in it, (which muft include

1 1 6 Objlinacy of the World Part I,

came hither ; and every Inhabitant of the un known Parts of Africa and Terra Auftralis) has Ability, Light, and Means fufficient to do their vyhole Duty ; yea, (as many PalTages in his Wri tings plainly fuppofe) to perform perfedl Obedience to God’s Lav/, without the leaft Degree of Vice or Iniquity

But I muft not omit to obferve,— Dr. T. fuppoles. that the Realon why the Gofpel-Difpeniation has been fo ineftedtual, is, that it has been greatly mifunderftood and perverted. In Key,

“ Scheme of the Gofpel have greatly obfeured the Glory of divine Grace, and contributed “ mueh to the Corruption of its ProfefTors.— Such ■“ Dobfrines have been almoft univerfally taught and received, as quite fubvert it. Miftaken “ Notions about Nature, Grace, Eledion and “ Reprobation, Juftification, Regeneration, Re demption, Calling, Adoption, &c. have quite taken away the very Ground of the Chriltian Life.”

But how came the Gofpel to be fo univerfally and exceedingly mifunderllood? Is it becaufe it is in itfelf fo very dark and unintelligible, andnot adapted to the Apprehenfion of the human Faculties? If fo, how is the Pofleffion of fuch an obfeure and unintelligible Thing, fo unfpeakable.and glorious an Advantage 1 — Or is it becaufe of the native Blindnefs, Corruption, and Superftition of Mankind 1 But this is giving up the.Thing in Queftion, and allowing a great Depra vity of Nature. — And Dr. T. fpeaks of the Gofpel as far otherwife than dark and unintelligible;

Chap. I. 7 proves Corruption of Nature,

he reprefents it as exhibiting the clearefl and moft glorious Light, to deliver the World from Darknefs, and bring them into marvellous Light. Lie Ipeaks of the Light which the Jezvs had, under the Mofaic Difpenfation, as vaftly exceeding the Light of Nature, which the Ileathen enjoyed: And yet he fuppofes, that even *the latter was fo clear, as to be llifEcient to lead Men to the Know ledge of God, and their whole Duty to him. And he fpeaks of the Idght of the Gofpel as vaftly exceeding the Light of the Old Teftainent. He lays of the Apoftle Paul in particular, That he wrote with great Perlpicuity; that he takes great Care to explain every Part of his Subjecft;

^ that he has left no Part of it unexplained and unguarded; and that nevTr was an Author more exadt and cautious 'in thisd^ Is it not ftranp-e therefore, that the Chrifian World, without any native Depravity to prejudice and darken their INLinds, fhould be fo blind in the Tvlidft of fucli glaring Light, as to be all, or the Generality, agreed, from Age to Age, fo elrentially to mifun^^ derftand that which is made fo very plain

Dr. T. fays, p.^ 167. S, It is my Perfuafion, that the Chriftian Religion was very earlv and grievoufiy corrupted, by dreaming, 'ignorant, luperftitious Monks^ too conceited to be fatis-* fied With plain Gofpel; and has long remained in that deplorable Sta.te. - — Put how^ came the whole Chriftian World, without any blindincy De pravity, to nearken to thefe ignorant foolilL^Ien, rather than unto wifer and better Teachers? Efpedally, when the latter had plain Gofpel on their h e, and the Dodlrines of the other were (as our Author fuppofes) fo very contrary not only to the •

I 3 plain

• Pref. to Par. on Rom. p. 146, 4S.

1 1 8 ^he Ohftinacy of the Vi^orld Part I.

plain Gofpel, but to Men’s Reafon and common Senfe. Or were all the Teachers of the Chriftian

It lo, this IS very ftrange indeed, unlefs Mankind natural^ love Darknefs, rather than Light; feeing in all Parts of the Chriftian World, there was fo great a Mukitude of thofe in the’ Work of the Mmiilry who had the Gofpel in their Hands, and whole whole Bufinefs it was to ftudy and teach It; and therefore had infinitely greater Advantacres to become truly wife, than the Heathen Philolop ers. But if it did happen fo, by fome ftrange and inconceivable Means, that notwithftandino- all thefe gtaus Advantages, all the Teachers of the Chriftian Church through the W^orld, without any native evil Propenfity, very early became filly earner Sy and alfo in tlieir dreaming^ generally ItLimbled on the fame individual monftroiis Opi nions, and fo the World might be blinded for a while; yet why did they not hearken to that wife and great Man, Pelagim, and others like Him, when he plainly held forth the Truth to the Chriftian World? Efpecially feeing his Inftruftions were fo agreeable to the plain Doffrines, and the bright and clear Light of the Gofpel of Chnft, and alfo fo agreeable to the plaineft Dic tates of the common Senfe and Underftanding of all Mankind; but the other fo repugnant to it, that (accoiding to our Author) if they were true, it would prove Underftanding to be no Underftand ing, and the hf^ord of God to be no Ride of ‘Truthy nor at all to be relied upon, and God to be a Bein^ •xorthy of no Regard I

And befides, if the Ineffedtualnefs of the Gofpel to reftrain Sin and promote Virtue, be owino’ to the geneial Irevalence of thele Dodlrines, which

are

Chap. T. T proves Corruption of Nature, n g

are fuppofed to be fo abfurd and contrary to the Gofpel, here is this further to be accounted for; namely, Why, fince there has been fo great an Increafe of Light in religious Matters (as muft be fjppofed on Dr. T — r’s Scheme) in this and the laft Age, and thefe monftrous Dodtrines of Ori ginal Sin, Eleftion, Reprobation, Juftification, Re generation, &c. have been fo much exploded, cfpecially in our Nation, there has been no Refor mation attending this great Advancement of Light and Truth: But on the contrary. Vice, and every Thing that is oppofite to pra(3:ical Chriflianity, has gome on to increafe, with fuch a prodigious Celerity, as to become like an overflowing Deluge, threatening, unlefs God mercifully interpofes, fpeedily to fwallov/ up all that is left of what is virtuous and praife-worthy.

Many other Things might have been mentioned under this Head, of the Means vdiich Mankind have had to reftrain Vice, and promote Virtue; fuch as Wickednefs being many Ways contrary to Men’s temporal IntereTl and Comfort in this World, and their having continually before their Eyes fo many Inftances of Perfons made miferable by their Vices; the Reilraints of human Laws^ without which Men cannot live in Society*, the Judgments of God brought on Men for their Wickednefs, with which Hiftory abounds, and the providential Rewards of Virtue *, and innumerable particular Means,’ that God has ufed from Age to ’ Age, to curb the Wickednefs of Mankind, which I have omitted. But there would be no End of a particular Enumeration of fuch Things. Enough has been faid. They that will not be convinced by the Infliances which have been mentioned, pro bably would not be convinced, if the World had

I 4 ftocd

120 Objlinacy of the World, ^c. Parti.'

txs % tZ

Se'cra ™ ill ™ J' " j'Vf eS

that have been extant- in ^k w V, Proofs

inexp';:^blf of Man4 kltu" JS

Reprefentation of all 'ofimre, beyond the

and all Mankind had ufed [heir ’

a Thoufand Years to^t er ZY^odeavours, for

Growth anri ^-n^ I ’ fupprefs that evil

better Frt* b„r „ii P^Jjdoce

to the Nature of that Noif k"? compared to that which Is 'giv^n n"di;[S pLi' dence, that Wickednefs is a'Produce a-reeab e to the Nature of the Field of the World of Majlkind which has had Means ufed \vith it, that have been fo various, great, and wonderful, contrived bv the tinfearchable and boundlefs Wifdom of God ^Ve

Breadth n f j^oomprehenfible Length and

a’„d rf®'''- “f divine .f-ifdo.„.

Godhead ,„ r"; “1 f'.")’ Perfeflion of ,|,e

Balties -nd l>o "'‘"f ^“mtmtion of the Principai.ties and 1 owers in heavenly Places.

I Evaftons of the Proof, ^c.

SECT. IX.

Several ^ Evafions of the Arguments for the 'De pravity Of Nature^ from '2 rial and Events con- Jidered.

a

a

FASIONl. Di-.r.fays, p. 231, Adam’s JNature, it is allowed, was very far from eing {infill; yet he finned. And therefore, the common Doftrine of Original Sin, is no more necefiary to account for the Sin that has been or is in the World, than it is to account for Adam s Sin ” Again, p. 52, 53, 54. &c.

If we allow Mankind to be as wicked as R R has reprefented them to be; and fuppofe 'that there is not one upon Earth that is truly Rio-hteous, and without Sin, and that fome v?rv enormous Sinners, yet it will not thence follow A naturally corrupt.— For, if finful

Aftion infers a Nature originally corrupt, then. whereas Adam (according to them that hold the Dodtrine of Original Sin) committed the moft heinous and aggravated Sin, that ever was comhi*^ hall”^ to them,

ord, to know his Duty, and greater Power than any other Man to fulfil it, and was

Obedience; he finned, when he knev/ he was the Reprefentative of Millions, and that he happy or milerable State of all Mankind depended on h,s Condtid'; which never was’

XT ► ^ follow, that bis

ature was originally corrupt, &c.— Thus their

Argument from the Wickednels of Mankind,

Evajlovs of the Proof part J.

to prove a finful and corrupt Nature mufl- in

“ irrecoverably fall to the Ground.-

“ the^ rfr abundantly, if we take

finned ai? f ^ Numbers

iinned, and kept not their firft Eftate though

created with a Nature fuperlour to’^S^

“?omes^’to'’’i^’/‘l" “ is inquired, how it

pure and innocent? If this be the Caftf if fuch as make the Inquiry will tell the World, how to pafs that JJam’s Appetites and Pafnnr 7a V"" ftrong, that he did

not refill them, fo as to keep himfelf pure and

m’ I'tinciples he was far

^ ^bem ; I alfo will tell

oes not lefift them. Sin doth not alter its Na ture, by Its being general; and therefore how lar foever it fpreads, it mull come upon all juft as It came upon Adam.'” ^ ^

Thefe Things are delivered with much Afliirance. But is there any Reafon in fuch a Way of

Thing implied in it, and the main 1 lung, if any Thing at all to the Purpofe, is, that

tlfeft’s being general, does not alter the Nature of the Effia, therefore Nothing more can be argued concerning the Caufe, from its hap pening conllantly, and in the moll Heady Manner than from its happening but once. But how con trary is this to Reafon? If fuch a Cafe Ihould nappen, that a Perfon, through the deceitful Perfualions of a pretended P’rieild, once takes an unwholcfome and poifonous Draught, of a Liquor he had no Inclination to before j but after he has

once

Chap. I. ? from Experience confidered.

once taken of it, he be obferved to ad: as one that has an infatiable, incurable Tliiril after more of the fame, in his conftant Pradice, and Ads often repeated, and obftinateiy continued in as long as he lives, againft all poHible Arguments and En. deavours ufed to dilTuade him "from it •, and we Iliould from hence argue a fixed Inclination, and begin to fufped that this is the Nature and Ope ration of the Poifon, to produce fuch an Inclina tion, or that this ftrong Propenfity is fome Way the Confequence of the firft Draught j in fuch a Cafe, could it be faid with good Reafon, that a fixed Propenfity can no more be argued from his confequent conflant Pradice, than from his firji Draught? Or, if we fuppofe a young Man, no otherwife than foberly inclined, and enticed by wicked Companions, Ihould drink to Excefs, until he had got a Habit of excefiive Drinking, and Ihould come under the Power of a greedy ^Appe tite after ftrong Drink, fo that Drunkennefs Ihould become a common and conftant Pradice with him: And fome Obferver, arguing from this his general Pradice, fhould lay, ^ It muft needs be that this ‘ young Man has a fixed Inclination to that Sin;

‘ otherwife, how Ihould it come to pafs that he ‘ ihould make fuch a Trade of it?’ And another, ridiculing the Weaknefs of his arguing, ihould reply, ‘ Do you tell me how it came to pafs, that ‘ he was guilty of that Sin the firft Time, without ‘ a fixed Inclination, and I’ll tell you how he is ‘ guilty of it fo generally without a fixed Incli nation. Sin does not alter its Nature by beini^ general i And therefore, how common foever ‘ it becomes, it muft come at all Times by the ‘ fame Means that it came at firft.’ I leave it to every one to judge, who would be chargeable with weak arguing in fuch a Cafe.

Evajions of the Proof Part I

''•''r’ obferved before, there is no

Mca without lome Caufe, Occafion, Ground or

i-K certainly it will not follow from

Cauf?’ or 1 .requires a permanent

i! ^ Influence or Propenfity. An ffea s happening once, though the £110^ may

will- , Subjeds at the fame Time

Inle^ce^^y k t >• permanent

innuence It is true, it proves an Influence Preat

ertef'^r '^the Efl'ea, on^e txthe r r ; but It proves Nothing in

the Caufe or conftant. If a particular T?ee,'

K g’‘^t {landing too-ether

W blafted Fruit on their Branches at? particular ealon, yea if the Fruit be very much blafted,

was f^'^n ^ V that fomething

was the Occafion of fuch an Elfea at that Time^

Ut this alone docs not prove the Nature of the ree to be bad. But if it be obferved, that thofe rees, and all other Trees of the Kind, wherever panted, and in all Soils, Countries, Climates, and -ealons, anci however cultivated and managed, ftill bear ill Fruit, from Year to Year, and in atl Ages Jt IS a good Evidence of the evil Nature of the Tree: And if the Fruit, at all thefe Times, and in all thefe Cales, be very bad, it proves the Na ture of the Tree to be very bad. And if we aigue in like Manner from what appears amonodetermine, whether the univerfal Sinfulnefs of Mankind, and their all finnino- imas capable of it, and all finninobeing of a wicked Cha° racier, at all Times, in all Ages, and all Places, and under all poffii3le Circumftances, againft Means and Motives inexpreflibly manifold and great, and

iii the utmoft conceivable Variety, be from a per'* manent internal great Caufe. ’ ^ .

If the Voice of common Senfe were attended to, and heard, there would be no Occafion for Labour in multiplying Arguments, and Inftances, to fliew, that one Aft does not prove a fixed In clination; but that confcant Praftice and Purfuic aoes We [ee that it is in Fad agreeable to the Reaion of all Mankind, to argue fixed Principles, iempers, and prevailing Inclinations, from re-, peated and continued Adtions, though the Adions are yo untary, and performed of Choice; and thus to ge of the Tempers and Inclinations of Perfons. Ages, Sexes, Tribes, and Nations. But is It the Manner of Men to conclude, that whatever they fee others once do, they have a fixed abidino- IncJinatioa to do.?— Yea, there may be feveral Acts leen, and yet they nor taken as good Evidence of an eftablilhed Propenfity; nay, thouo-h attended v/ith that CirctUTiftance, that one Ad or thofe feveral Ads, are followed with fuch conftant mctic^ as arterwards evidences fixed Difpofition.

a Man s drinking fome fpirituous Liquor, and they

oe no Sign of a fixed Inclination to that Liquor : '

From thefe Things it is plain, that what is aledged concerning the firft Sin of Jdam, and of le Angels, without a previous fixed Difpofition to Sin, cannot in the leaft injure or weaL the Arguments, which have heen'brought to prov a fixed Propenfity to Sin in Minkinrl in ^! ■ i-”

orate. Pne I hing which the Permanence of the

Cauie

Evafions of the Proof Part P

from, is the Permanence ® ^ ^ Pffed:. And that the permanent Caufc

coniiits in an internal fixed Propenfity, and not any particular external Circuraftances has been argued from the Effedts being the fame, through

to the firft A61; of Sin that Mam or the Angels were guilty of; which firft Afts, confidercd in a j u permanent continued Efiefts.

u Number of the Angels finned,

and the Effed: on that Account was the greater, and more extenfive; yet this Extent of th ° Effeft IS a very different Thing from that Permanence, or lettled Continuance of the Effeft, which is fuppofed to fliew a permanent Caufe, or fixed In- ^ence or Propenfity. Neither was there any Trial of a vaft Variety of Circumftances attendino* a permanent Effed, to Ihew the fixed Caufe to bt internal, confifting in a fettled Difpofidon of Na ture, in the Inftances obje6ted. And however great the Sin of Adam^ or of the Angels., was, and however great Means, Motives, and Obligations they finned againft; whatever may be thence ar gued concerning the tranfient Caufe, Occafion, or Temptation, as being very fubtil, remarkably tending^ to deceive and feduce, or otherwife great; yet it argues nothing of any fettled Difpofition, or fixed Caufe at all, eitlier great or fmall \ the Effe6l both in the Angels and our firft Parents, being in itfelf tranfient.^ and for ought appears, happening in each of them under one Syftem or ^ Coincidence of influential Circumftances.

The general continued Wickednefs of Mankind, againft Inch Means and Motives, proves each of thefe Things, that the Caufe is fixed ^ and that

the

J" from Experience confidered. hh

the fixed Caufe is internal^ in Man’s Nature, and allb that it is very powerful. It proves the firji,, namely, that the Caufe is fixed, becaufe the EfFed; is fo abiding, through fo many Changes. It proves me fecond, that is, that the fixed Caufe is internal, becaufe the Circumftances are fo various: Xhc Variety of Means and Motives is one Thing that IS to be referred to the Head of Variety of Cir-' cumftances; and they are that Kind of Circum- Itances, which above all others proves this • for they are fuch Circumftances as cannot poffibly pule the^ Efteft, being moft oppofite to the Effed; in their 1 endency. And it proves the third, viz. the Greatnefs of the internal Caufe, or the Powerfulnefs of the Propenfity; becaufe the Means which have oppofed its Influence, have been fo great, and yet have been ttatedly overcome.

But here I may obferve by the Way, that with regard to the Motives and Obligations which our hrlt bather finned againft, it is not reaforiabiy alledged, that he finned when he knew his Sin would have deftrudive Confequences to all his ofterity, and might, in Procefs of 'Time, pave the vjhole Globe with Skulls, i£c. Seeing it is fo evient, by^ the plain Account tne Scripture crives us of the l emptation which prevailed with our firft Ppents to commit that Sin, that it was fo conmved by the Subtilty of the Tempter, as firft to blind and deceive them as to that Matter, and to

IT" r believe that their Difobedience Ihould

be Allowed with no DeftruMen or Calamity at all to themfelves, (and therefore not to their Pofteritv) but on the contrary, with a great Increale and Advancernenc of Dignity and Happbels,

izt

The Evafion

Part L

Evafton II. Let the Wickednefs of the World be ever fo general and great, there is no Neceffity ot luppofing any Depravity of Nature to 'be the aufe: haan s own Eree-mil is Caufe fufficient Let Mankind be more or lefs corrupt, they make gemfelves corrupt by their own free Choice This

his B^'ok Parts of

Mai kind lo umverfally agree m this evil Exercife

•of their Free-Will ? If their Wills are in the fi* Place as free to Good as Evil, what is it to be afcribed to, that the World of Mankind, confifting f fo many Millions, m fo many fucceffive Genera ions, without Confultation, all agree to exercife their Freedom in Favour of Evil ? If there be no natural Tendency or Preponderation in the Cafe then there is as good a Chance for the Will’s beina determined to Good as Evil. If the Caufe IS inaifterent, why is not the Effed in fome Meafure ind.lferent If the Balance be no heavier at one End than the other, why does it perpetually as It were, infinitely preponderate one Way ? How comes it to pafs, that the Free-Will of Man kind has been determined to Evil, in like Manner before the Flood, and after the Flood ; under the Law, and under the Gofpel ; among both Jews and Gentiles, under the Old Teftament ; and fince that, among Chrijlians, Jews, Mahometans-, amon^ Papifts and Proteftants ; in thofe Nations where Uvility, Pohtenefs, Arts, and Learning moft prevail, and among the Negroes and Hottentots in Ajrica,'\he^ Tartars in Afia, and Indians in America, towards both the Poles, and on every Side of the

Globe V

>

Ghap. I. 7 from ¥ conftdered. hq

Globe; in greateft Cities and obfcureft Villages; in Palaces and in Huts, Wigwams and Cells under Ground? Is it enough to reply, It happens fo, that Men every where, and at all Times, chufe thus to determine their own Wills, and lo to make themfelves finful, as loon as ever they are capable pf it, and to fin conftantly as long as they live, and univerfally to chufe never to come up half Way to their Duty?

As has been often oblerved, a fteady Effeft re quires' a fteady Caufe; but Free-Will, without any previous Propenfity to influence its Determi nations, is no permanent Caufe; Nothing can be conceiv^ed or, further from it: For the very Notion of Freedom of Will, confifting in felf-determining Power, implies Contingcnce: And if the Will is free in that Senfe, that it is perfeftly free from any Government of previous Inclination, its Free dom ^ muft imply the moft abfolute and 'perfect Cqntingence: And furely Nothing can be con ceived of, more unfixed than that. The Notion of Liberty of Will, in this Senfe, implies perfe6t Freedom from every Thing that fhould previoufly fix, bind or determine it; that it may be left to be fixed and determined wholly by itfelf: There fore its Determinations muft be previoufly alto gether unfixed. And can that which is fo unfixed, io contingent,^ be a Caufe fufficient to account for ‘ an Effefl:, in fuch a Manner, and to fuch a De- ■ gree, permanent, fixed, and conftant

onitancy, againlt

all wlanncr of ivdeans to difluade him, do they judge this to be no Argument of any fixed Difpoiicion of Mind, becaufe he being free may determine ti

Evaftons^ from Free-Will

Part I.

do fo, if he will, without any fuch Difpofition? Or if they fee a Nation or People that differ greatly from other Nations, in fuch and fuch In- Icances of their conltant Conduft, as thousj'h their •'I'empers and Inclinations were very diverfe, and any fhould deny it to be from any fuch Caufe, and lay. We cannot judge at all of the 'Pemper or pifpofition of any Nation or People, by any Thing obfervable in their conftant Praflice or Be haviour, becaufe they have all Free-Will, and thcitrore may ail chule to act lo, if they pleale, without any 1 lung in their Temper or Inclination to biafs them •, would fuch an Account of fuch Eiieds be fatisfying to the Reafon of Mankind? But infinitely further would it be from fatisfyinp" a confiderate Mind, to account for the conltanr and univerial Sinfulnefs of Mankind, by fayinothat t'le Will of all Mankind is free, and therefore all Mankind may, if they pleafe, make themfelves Wfickcd: I'hey are free when they firft begin to adl as moral Agents, and therefore all may, if they, pleale, begin to fin as foon as they begin to a£l: They are free as long as they continue to a£l in the World, and therefore they may all commit Sin continually, if they will; Men of all Nations are free, and therefore all Nations may afl alike in thefe Refpeds, if they pleafe (though fome do not know how other Nations do a£t,) — Men of high and low Condition, learned and ignorant, are free and therefore they may agree in ading Wickedly’ if they pleafe (though they do not confult toge ther.)— Men in all Ages are free, and therefore Men in one Age may all agree with Men in every other Age in Wicketinefs, if they pleafe, (thouo-h they do not know how Men in other jiges have adecly 3cc, Ret every one judge whether luch an Account of Things can fatisfy Reafon.

Evafion

^ Example, confidered. tot

Evqficn III. It is faid by many of the Cppofers of the jJcdtrine of Ciipinal Sin, that the Corrupticn of the \Vcild of Mankind may be owinq’, not to depraved feature, but to bad Example. And I think we mujt uneeiitaQ.d Dr. E. as having refpedt to the pjwerful Innuence of bad Inftrudtioa.and Example, y^en he Ays, p. 1 1 8, The Gentiles in their rieainen State, ydien incorporated into tive liody Oi tne Gentije V/orid, were without Skrcii pn, unable to help or recover themfelves.’’ AiiCi in otner xdaces to the like Tuniole.

If tiiCiv, Vvcs no J-vcprayity or IN' atu re, what die could there be ^pt bad'li^ruaion and Example, to iiinocr the EieaLhen World, as a, collective (ior as fuch Dr. A. Ipeaks of them, as may be been p. 117, .118G frqm emerging out of their Coiiuption, on tige Kile of each, neyy Generation? As tojheir bad InMudion, cur Author infifts iron It, that the Heathen, notwithftanding all k.hir Gifativantages, haci fuiiicient Light to knov/ God, and do their whole Duty to him, as we 1ic4,,vl opDrved from T ime to 1 inie. Therefore It muft be chiefly bad Example, that we muft mppole, according to him, rendered their Cafe

Things :

V loliowing

• r m accounting for the Thing by the Thinn- 1 ^^coiinting for the Corruption of the ^01' d by the Corruption of the World. For, that bad Examples are general all over the V/prld to be followed by others, and liave been fo from the Beginning, is only, an Inftance, or rather a

2 Dclcriptioa

I'3'2 "J’be Evafior., Part 1.

pefcription of that Corruption of the World which ■IS to be accounted for. If Mankind are naturally no more inclined to Evil than Good, then how comes there to be fo many more bad Examples than good ones, in ail Ages? And if there are not, how come the bad Exaiiiples that are let, to be fo much more followed than the good ^ If ’the Propenfity of Man’s Nature be not to Evil, how comes the c^urrent of general Example, every where, and at all Times, to be fo much to Evil? And when ^ Oppofition has been made by good Examples, now comes it fo pals that it has had lo iiitie Effect to ffem the Stream of general wicked Prudice?

I think fiom the brief Account the Scripture gives us of the Behaviour of the firft Parents of Mankind, the Expreffions of their Faith and Hope in God’s Mercy revealed to them, we have Reafon to fuppofe, that before ever they had any Children, they repented, and were pardoned, and became truly pious. So that God planted the World at firft with a nohle Vim; and at the Beginning of the Generations of Mankind, he fet the Stream of Example the right Way. And we fee, that Chil dren are more apt to follow the Example of their Parents, than of any others; elpecially in early Youth, their forming Time, when thofe Habits are generally contraded, which abide by them all - their Days. And befides, Adam'?, Children had no other Examples to follow, but thofe of their Parents. Plow therefore came the Stream fo foon

to turn, and to proceed the contrary Way, with fo violent a Current.? Then, when Mankind be came fo univerfaily and defperately corrupt, as not to be fit to live on Earth any longer, and the World was every where full of bad Examples,

God

Chap. f. I from bad Example, confdered.

God deftroyed them all at once, but only righteous Idoah, and his Family, to remove thofe bad Ex amples, and that the World of Mankind might be planted again with good Example, and the Stream again turned the right Way : How there fore came it to pafs, that Pofterity did not

follow his good Example, elpecialiy when they had fuch extraordinary d liings to enlorce his Example, but fo generally, even in his Life-time, became lb exceeding corrupt? One would think, the firft Generations at lealt, while all lived together as one Family, under Noah, their venerable Father, might have followed his good Example: And if they had done lo, then, when the Earth came to be divided in Pekg’s Time, the Fleads of the feveral Families would have fet.out their particular Colonies with good Examples, and the Stream would have been turned the right Way in all the Various Divifions, Colonies, and Nations of the World. But we fee verily the Fait was, that in about fifty Years after.NcaFs Death, the World in general was over-run with dreadful Corruption; lb tliat all Virtue and Goodnefs was like foon to perilh from among Mankind, unlefs fomething extraordinary Ihould be done to prevent it.

Then, for a Remedy,. God feparated Nbraham and his Family from all the reft of the World, that they might be delivered from the Influence of bad Example, that in his Pofterity he might have an holy Seed, Thus God again planted a 7wble Vi7ie; jihvaham, Ifaac, and Jacob being eminently pious. But how Ibon did their Pofterity deo-enerate, till true Religion was like to be fw allowed up?’ We fee how defperately, and almoft univerfally corrupt they were, when God brought them out of and led them in the Wildernefs. ^

K 3 Then

^he Evajton,

Part I.

Thfen_God was pleafed, '^efcre he r’-anted his reo;de in Ccnaan, to deftroy that p'ervcrfe Gcneratr.Ti m the vW uernefi;, thuc he mi^ht plain them tiiere a noUe Fine^ wholly a right Seed, and fet them out wnli g.„oJ. Example, in the Land where tJiey were to have their fettled Abode. Ter. ii. 21. Pis evident, that the Generation which came with jepua into Cfinnan, was an excedent Generation, by innumerable Things faid of them *. But how foon did that People, neverthc!(-;s, become the degenerate Plant of a Jirange Vine?

when the Nation had a long Time proved them. elves defptratcly and incurably corrupt, God deltroyed them, and fent them into Captivity, till the old Rebels were dead and purged out, to de liver their Children from their evil Example: And when the following Generation were puriifed as in a Furnace, God planted them again, in the Land or Ijrael, a noble Vine^ and fet them out with good

Example; which yet was not followed by their. Pofteritv.

When again the Corruption was become inve terate and defperate, the Chriftian Church was j g lous Cu t-pcLiring of the Spirit of God, caufing true Virtue and Piety to beLxemplified in the firft Age of the Church of Chrift, far beyond whatever had been on Earth before ; and the Chriftian Church w'as planted a noble Vine, Eut that primitive good Example has not pre vailed, to caufe Virtue to be gcnemlly and ftedfaftly maintained in the Chriftian World ; To how

great

*• Ixviii. 14. Jolh. yxii. 2. and xxiii. 8. Deuc. IV. 3, 4. Hoi. xi. 1, and ix. 10, Judo-, ii,

Chap. T. 7 from bad Exanipie, confidered. i jc Sed. IX. \

great a Degree it has been otlierwife, has alreadybeen obferved.

After many Ages of genera! and dreadful Apoftacy, God was plcafed to erect the Protefiant Church, as feparaied from the more co; rupt Part of Chriitendorn ^ and true Piety ilourld'ied very much in it at firft, God plan ted it a noble Vine: But notwitnitanning the good Cxanv les ci the firft Refo: mers, v/li:ir a melancholy Pafs is the Protefiaxot World come' to at this Day?

When England grew very corrupt, God brought over a Number of pious Perfons, and planted them in New-England^ and this Land.was planted with a nolle Vine, But how is the Gv>!d become dim! How [mcatly have wc forfaken tlie pious Examples of our Fathers!

So prone have Mankind alway.s proved themfelvcs to De -eneracy, and to Backfliding.

Which fhews plainly their natural Propenirty ^ and that when Good has revived, and l^oon promoted among Men, it has been by Lme divine Interpofition, to oppofe the natimai Cunent; the Fruit of feme extrae rdinary Means, the Eficacy of which has foon been overcome by cunPeant natiiral Biafs, and the Eiiecl of good Example prefently loft, and Evil has regained and. maintained the Domi nion: Like an heavy Body, which may by fomg;- great Pow^r be cauftd to alcend, again't its ture, a little while, but Coon ryo-ds irack again towards the Center, to which it naturally and -conftantly tends.

So that evil Example will in no wife account for the Corruption of Mankind, without luppofmo-

Part L

The Evajion,

a natural Pronenefs to Sin. The Tendency of Example alone will not account for general wicked laftice, as confequent, on good Example. And

r ^ j Example is a Reafon of

fome of the Wickednefs that is in the' World, that alone will not Account for Men’s becoming worfe than the Example fet, and degenerating more and

I /r which has

been the Manner of Mankind.

to the World an Ex-

^ple of Virtue, which, were it not for a dreadful ■ Depiavity of Nature, would have Influence on them that live under the Gofpel, far bevond all

Example of Jefu^

God, who knew the human Nature, and how apt Men are to be influenced by Example, has made anfwerable Provifion. His infinite Wifdom has contrived that we Ihould have fet before us the moft amiable and perfed; Example, in fuch Circumftances, as Ihould have the greateft Tendency m influence all the Principles of Man’s Nature but his Corruption. Men are apt to be moved by the Example of others like themfehes, or in their own Nature; therefore this Example was given in our Nature. Men are ready to follow the Example of the great and honourable j and this Example, though it was ot one in our Nature yet it was of one infinitely higher and more ho nourable than Kings or Angels. A People are apt to follow the Example of their Prince • This IS the Example of that glorious Perfon, who’ftands in a peculiar Relation to Chriftians, as their Lord and King, the fupreme Head of the Church; and not only fo, but the King of Kings, fupreme Head

Example, confidertd. 1 3 -j

of the Univerfe, and Head over all Things to the Church. Children are apt to follow the Example of their Parents: This is the Example of the Author of our Being, and one who is in a peculiar and extraordinary Manner our Father, as he is the Author of our holy and happy Being •, belides his being the Creator of the World, and everlafling Father of the Univerle. Men are very apt to follow the Example of their Friends: The Exam ple of Chrill is of one that is infinitely our greatell Friend, Handing in the moft endearing Relations of our Brother, Redeemer, fpiritual Head and Hufband; whofe Grace and Love expreffed to us, tranfcends all other Love and Friendlhip, as much as Heaven is higher than the Earth. And then the Virtues and Ads of his Example were exhibited to us in the moft endearing and engaging Circumftances.that can polTibiy be conceived°of; His Obedience and Submiftion to God, his Humility, Meekhefs, Patience, Charity, Self-Denial, &c. beinc^ cxercifed and expreffed in a Work of infinite Grace, Love, Condefcenfion, and Beneficence to us; and had all their higheft Expreffions in his laying down his Life for us, and meekly, patiently, and chearfully undergoing fuch extreme and un utterable Suffering, for our eternal Salvation. Men aie peculiarly apt to follow the Example of fuch fs they have great Benefits from; But k is utterly impoffible to conceive of greater Benefits, that we could have by the Virtues of any Perfon, than we have by the virtuous Ads of Chrift who depend upon being thereby faved from eternal Deftrudion, and brought to inconceivable immor tal Glory at God’s right Hand. Surely if it were not for an extreme Corruption of the Heart of Men, fuch an Example would have that ftrona Influence on the Heart, that would as it wrf

fwallow

3. The Influence of bad Example, without Corruption of Nature, will not account for Childrtn s univciiaily O /mmitting Sin as fonn as capable of it; which, I think, is a Fad that has been made eviuent by the Scripture. It will not account lor this, in the Children of eminendy pious Pa rents ; the firft Examples, that are let in their View, being very good ; which, as has been obierved, was efpeciaiiy the Cafe of many Children in Chriftiap Families in the Apoftles lhays, when Ae Apoftle john fupipoles that every individual

1 erf in had Sin to repent of, and confefs to

God.

4. What Dr. IT. fuppoies to have been Fad, with refped to a great Part of Mankiml, cannot confiftenrly bo accounted, for from the Influence of bad Example, viz. the State of the Heathen World, which he fuppofes, confidered as a colledive B-idy, was helplefs, dead in Sin, and un able to recover itfelf. Not evil Example alone, no, nor as united with evil Inftrudion, can be fuppoied a fuilicii.iit l^calbn why every new Ge neration that arofe among them, fhauld not be able to emerge from the Idolatry and Wickednefs of their ikncefcon', in any Conflftence with his Scheme. The ill Example of Anceftors could have no Power to oblige them to fm, any other Way than as a ftrong Temptation. But Dr. "T. himlelf fays, p. 72. S. “To fuppofe Men’s Temp- “ rations to be fuperiour to their Powers, will im- “ peach the Goodnels and Juftice of God, who “ appoints every Man’s Trial.” And as to bad Inftrudions, as was obferved before, he fuppofes

that

? and Sink getting the Start of Re af on. 133

Sedt. IX. )

that they all, yea every individual Peifon, had Light fuiiicient to know God, and do their whole Lutv. And if each one coukl do this for HimleH', then farely they might all be agreed in it through the Power of Free-Wiil, as well as the v/hoie VVorld be agreed in CoiTuption by the lame Pov/er.

Evajrcn IV Some modern Oppofers of the Dodrme of Oiiginal Sin, do thus account for the general Prevalence of Vvickedntfs, viz, that in a Courfe of Nature our Senfes giov/ up iirft, and the animal Pafiiuns get die Start of keafon. So Dr. 5 urnlull lays Senfitive Objeds firit affedt ut, and inafmuch as Reafon is a Principle, which, in the Nature of Things, muit be advaiTCcd to Strength and Vigour, by gradual Cuiiivation, and thefe Objects are continually afiailing and foiiciting us; fo, urilefs a very happy Education prevents, our fenfitivc Appetites murt have

beco

very

Icrong,

before

Rcafan can have Force enough to call them to an Account, and alTume Authority over them.^^ From hence Dr. Eurnhull fiippofes it comes to pafs f, ‘‘ That though fome few may, through “ the Influence of virtuous Example, befaidto be fandtified from the Womb, fo liberal, fo gene rous, fo virtuous. To truly noble is their Caft of Mind; yet, generally fpeaking, the whole World lieth in fuch Vvickedneft, that, with refpedl to the far greater Part of Mankind, the Study of Virtue is beginning to reform, 1 a ere Stj uggle againli bad Habits, early contrafted, and deeply rooted; it is there fore putting off an old inveterate corrupt Nature,

*-4'0 The Evafidn /rm Senfe Part L

ture, and putting on a new Form and Temperborn again, and becoming as Children.— And

,, how few are there in the World who efcape its

1 ollutions, fo as not to be early in that Clafs

or to be among the Righteous that need no -Repentance?

Dr. TsjJr, though he is not fo explicit, feems hint at the fame Thing, p. 192. “ It is by How Degrees (fays he) that Children come to the Ule ol Underftanding; the animal Paffions being tor fome Years the governing Part of their Conftitution. And therefore, though they may be froward and apt to difpleafe us, yet h^'y rat this is Sin in them, we are not capable or judging. But it may fuffice to fay, that it is the AViil of God that Children Ihould have Appetites and Paffions to regulate and reftrain, mat he hath given Parents Initruftions and Commands to aifcipline and inform their Minds, that if Parents firft learned true Wifdom for themfelves, and then endeavoured to bring up their Children in the Way of

Virtue, there would be lefs Wickednefs in the World.”

Concerning thefe T. hings I would oblervc, that filch a Scheme is attended with the very fame Difficulties^ which they that advance it would avoid by it ^ liable to the fame Objedtions, which they make againft God^s ordering k fo that Men fhould be brought into Being with a prevailino- Propenfity to Sin. For this Scheme fuppofes, the Author of Nature has fo ordered Things, that Men fhould come into Being as moral Agents, that is, fhould firft have Exiftence in a State and

Capacity

Cliap. ? gutting the Start of Renfon. 141 bedt. IX. j

Capacity of moral Agency, under a prevailing Propenlity to Sin. For that Strength, which fenfitive Appetites and animal Paffions come to by their habitual Exercife, before Perfons come to the Exercife of their rational Powers, amounts to a -itrong Propenfity to Sin, when they firft come to the Exercife of thofe rational Powers, by the Suppofition: Becaufc this is given as a Reafon why the Scale is turned for Sin among Mankind, and why, generally fpeaking^ the whole World lies hi 14^1 eke cUiefSy and the Study of Virtue is a fevere Struggle dgainjl bad Habits^ early contratled^ and deeply rooted, Thefe deeply rooted Habits muft imply a Tendency to Sin •, otherwife they could not account for that which they are brouo'ht to account for, namely, prevailing Wickednefs^in the -World: For that Caule cannot account for an Efieft, whica is fuppofed to have no Tendeney to that Efiedt. Aik! this ^Sendency vyhicli is liippoled, is altogether equivalent to a natural ^Tendeney: It is as neceffary to the Subject. For it is fuppofed to be brought on the Perfon v/ho is the Subjedl of it, when he has no Power to v/ithfland.or oppofe it: T. he Habit, as Dr. Turnbull fays, becoming very ftrong, before Reafon can have Force enough to call the Pailions to Account, or airume Autho rity over them. And it* is fuppofed, that this Neceffity, by which Men become fubjed to this Propenfity to Sin, is from the Ordering and Dif- ' pofal of the Author oi IN'ature \ and therefore muft be as much from his Fland, and as much without the Hand of the Perfon himfelf, as if lie were firft brought into Being with ilich a Prqpenfity. • Moreover, it is fuppofed that the Eftecd, which the lendency is to, is truly IVkhrunei^ For it is allcdged as a Caule or Rcafon^ the wholC' W oild lies in Jlkickednefs, and why ad

*42 ^he Evaf^on. from_Sen{Q Parti.

but a very few are firft in the Ciafs of the mcked ana not among the ilighteous, that need no Rc! pentance. L they neeu Repentance, what' they are guilty of is truly and properly Wickedncf/, or ni^-ai EvU; for certainly Men need no Reoentance.or mat which is no Sin, or Wamea'de iSvil. Ir ij, be lo, that as a Confequence of this Propennty, the World lies in Wickednefs, anrl the far greater Part are of a wicked Character, wkh- OUL L'oubt, the far greater Part go to eternal Pw.diacm: For Death docs not pick and chuie,

ngiiteous Cnarafter, And ceivain.y that is an evil corrupt State of Thino-s whicii naairajly tends to, and iffues in that Cthileqa.ence, th.at as it were the whole AVorid lies and lives in Wickednels, and dies in Vyickedn-ls and penflyes eternally. And t’lis by the iappofi! tion^is a otate or Tilings, whojiy of the orderinoof tne Author of Nature, b.tfore Mankind are' capaole or haying any iriand in the Affair. And IS nns any Eelief to the Difficulties, which thefc

And I might here alio obferve, that this Way of accounting for the vVickednefs of the W'orid amounts to juft the fame Thing with that Solu tion of Man s Depravity, which was mentioned before, that Dr. T. cries out of as too profs to be admitted, (p. i83, 189.) viz. God’s criatinp the Soul pure, and putting it into fuch a Pody, as natuiaily tends to pollute it. For this Scheme fuppolcs, that Gcd creates the Soul pure, and puty it into a Body, and into fuch a State in that Bo.l/, tnac tne natural Conlequence is a ftrontj’

Prci,.-nfity to Sin, as loon as the Soul is capable of linning.

Chap. 1. 7 gluing the Start of Reafon. i

Dr. Turnbull feems to fuj^pofe, that the Matter coulJ not have been ordered utkerwife, confiftent witn the Nature ci Things, than that animal Pafiions fhnuid be fo aforenand with Reafv)n, as that the Cunfequence Ihoukl ’)e that which has been mentioned ^ hecauie Reafcn is a Faculty of fuch a Nature, that it can have Strength and Vi gour no otherwife than by Exercife and Culture But can there be any Force in this? Is there any Thing in Nature, to make it impolli^jle, but that the fuj;criour ^ Principles of M:\nh Nature fliouid be fo proj'ortioiied to the inferiour, as to pre v^ent fuch a dreadful Coafequence, as the moral and natural Ruin, 2.nci eternal PoiXiition of the far greater Part of Mankind.? Could not thofe fuperiour Principles be in vallly greater Strength at fiift, and yet be capa.bie of endlcis Improvement? And what fhould hinder its being fo ordered by the Cieator, that they iliould improve by valtly fwifter Degrees than they do.?' If we arc Chriftians, we muft [)e forced to allow it to be poflihle in the Nature of Things, that trie Principles of human Nature Ihould be f) balanced, that the Confequence ihouiii!"c no Propcniity to Sin, in the firit iBeginiiing of a Capacity cr moral ilaency; liecaulc we iiiuft own, trait it was lo in Fa6t In when nrft, created, and a!fo in the Man Chrift Jcius; though the ^’acuities of the latter weie fuch as giew by 'Culture andi Improvement^

o that he, increaled in Wiidom as he r>'rcw in Stature. ^

EvfftonN. Seeing Men in this World arc in a State of Trial, it is lit that their Virtue, ihould meet with 1 rials., anrl cenlequendy that it fh('u: have Oppofition and Temptation to overcome

not

Of that Evafton, that Part f;

not only from without, but from within, in the animal PafTions and Appetites we have to ftrueale with; that by the Confiid and Vidory our Virtue may be refined and eftabliflied. Agreeable to this Dr. r. (p. 253.) fay.s, “ Without a right Ufe and ■Application of our Powers, were they naturally ‘ ever fo perfed, we could not be judged’ fit to enter into the Kingdom of God— Thfs ^ives a;; good Reafon why we are now in a S rate of Trial and Temptation, vtz, to prove and difciplme our Minds, to fealbn our Virtue, and to fit us for the Kingdom of God \ for which in the Judgment of infinite Wifdom, we cannot be qualified, but by overcoming our prefent Temptadons.” And in p. 78. S, he fays, We are Upon Trial, and it is the Will of our Father ^ that our Conftitution fliould be attended with various Paffions and Appetites, as well as our outward Condition with various Temptations.” He fays the like in feveral other Places. To the fame Purpofe very often Dr. Turnbull, particularly Chrif. Phil. p. 310. ‘‘ What Merit (fays hej except from Combat? VTat Virtue without the Encounter of fuch Enemies, fuchTemptations as arife both from within, and from abroad? To be virtuous, is to prefei the Pleafures of Virtue, to thofe which come into Competition with it, and Vice holds ‘‘ forth to tempt us; and to dare to adhere to Truth and Goodnefs, whatever Pains and Hard- Ihips it may coft. There muft therefore, in Order to the Formation and Trial, in Order to the^ very Being of Virtue, be Pleafures of a certain Kind to make Temptations to Vice.”

In Reply to thefe Things I would fay, either the State of Temptation, which is fuppofed to be or dered for Men’s Trial, amounts on the whole to

Chap. L ■> Virtue rauji he tried.

a prevailing Tendency to that State of general Wickednefs and Ruin, which has been proved to take Place, or it does not. If it does not amount to a Tendency to fuch an Elfcft, then liow does it account for it? When it is inquired, by what Caufe fuch an E,ft'e6t fhoukl come to pafs, is it not ablurd to alledge a Caufe, which is owned at the fame Time to have no Tendency to fuch an ElFeft? Which is as much as to confefs, that it will not account for it. I think, it has been demonftrated, that this EffecT: muft be owing to fome prevailino- Tendency. _ If the other Part of the Dilemma be taken, and it be faid, that this State of Thin gs does imply a prevailing Tendency to that Eifedt, which has been proved, viz. that all Mankind, without the Exception of fo much as one, fin againft God, to their own deferved and juft eternal Ruin; and not only fo, but fin thus immediately, as foon as capable of it, and fin continually, and have more Sin than Virtue, and have Guilt that infinitely outweighs the Value of all the Goodnefs any ever have, and that the Generality of the World in all Ages are extremely ftupid and foolifti, and of a wicked Charafter, and adlually perifh for ever; I fay, if the State of Temptation implies a natural Tendency to fuch an Etfea; as this, it is a very evil, corrupt, and dreadful State ot Things, as has been already largely fnewn.

Befides, fiich a State has a f endency to defeat its own fuppofed End, winch is to refine, ripen, and perfeft Virtue in Mankind, and lb to fit Men for the greater eternal Happinefs and Glory; Whereas, tne Effebt it tends to, is the Reverie of this, viz. general, eternal Infamy and Ruin, in all Generations. It is fuppofed, that Men’s Virtue muft have PalBons and Appetites to ftru^o'le with

Of Virtue^s being tried.

Part I,

m order to have the Glory and Reward of Vidorv • but the Confequence is, a prevailing, continull’

A effedual Tendency, not to Men’s

Vidory over evil Appetites and Pajfwns, and the glorious Reward of that Viftory, but to the Vic tory of evil Appetites and Lulls over Men, and eternally deftroying them. If a Trial ol Virtue be requifite, yet the Qiiefdon is. Whence con^s fo general a failing in the Trial, if there be no Depravity of Nature? If Confiia; and War be necellary, yet furely there is no Neceffity that there hould be more Cowards than good Soldiers; unlefs it be necelTary that Men Ihould be overcome and deftroyed: Lfpecially it is not necelTary that ihe whole World as it were Ihould lie in Wickednels, and lo lie and die in Cowardice.

I might alfo here obferve, that Dr. T‘urnhull is not very confillent, in fiippofing, that Combat with ^ emptation is requifite to the very Being of Virtue.

. think it clearly follows from his own Notion

of Virtue, that Virtue mull have a Being prior to any virtuous or praife- worthy Combat with 1 emptation. For by his Principles, all Virtue lies m good Affedtion, and no Adlions can be vir tuous, but what proceed from good AlFedlion * Therefore, furely the Combat kfelf can have nc;

irtiie in it, unlefs it proceeds from virtuous Aftodlion: And therefore Virtue mull have an Exi gence before the Combat, and be the Caufe of it.

Chrif. Phil. p. U3, 114,115:.

CHAP.

Chap. II.' Argument from univerfal Mortality. 147

CHAP. II.

Univerfal Mortality -proves Original Sin ; particu larly the Death of Infants, with its various Circumjlancesi

^TT^HE univerfal Reign of Deaths over Perfons 1 of all Ages indifcriininately^ Vv^ith the awful Circumftances and Attendants of Death, proves that Men come finful into the World.

It is needlefs here particularly to inquire. Whe ther God has not a fovereign Right to let Bounds to the Lives of his own Creatures, be they finful or not; and as he gives Life, fo to take it away wheri he pleafes? Or how far God has a Right to bring extreme Sulfenng and Calamity on an inno cent moral Agent? ‘ For Death, with the Pains and Agonies with wliich it is ufually brought on, is not merely a llmidng of -Exiftence, but is f moll terrible Calamity, and to fuch a Creature as Man, capable of conceiving of Immortality, and made with fo earneft a Defire after it, and capable of Forefight and of Refedfion on approaching Death, and that has fuch an extreme Dread of it, is a Calamity above all others terrible, to fuch as are able to refleft upon it. I fay, it is needlefs, elaborately to confider, whether God may not, coniiftent with his Perfeftions, by abfolute So vereignty, bring fo great a Calamity on Mankind v/hen perfedly innocent. It is fuficient, if we have good Evidence from Scripture, that it is not agreeable to God’s Manner of dealing with Man kind fo to do.

It is manifeft, that Mankind were not originally fubjcfled to this Calamity : God brought it on

ity L 2

the 111o

hS Affliction and Death Part L’

them afterwards, on Occafion of Man’s Sin, at a Time of the Manifeftation of God’s great Difpleafure for Sin, and by a Denunciation and Sen tence pronounced by him, as afting the Part of a • Jtidge; as Dr. ‘T. often confelTes. Sin entered into the World, anci Death by Sin, as the Apoftle fays. Which certainly leads us to fuppofe, that this Affair was ordered of God, not merely by the Sovereignty of a Creator, but by the Righteoufnels of a judge. And the Scripture every where fpeaks of all great Affliftions and Calamities, which God in his Providence brings on Mankind, as Teftimonies of his Difpleafure for Sin, in the Subjefl: of thole Calamities; excepting thofe Suf ferings which are to atone for the Sins of others. He ever taught his People to look on fuch Ca lamities as his Rod, the Rod of his Anger, hia Frowns, the Hidings of his Face in Difpleafure. Hence fuch Calamities are in Scripture fo ofteir called by the Name of Judgments, being what God brings on Men as a Judge, executing a righ teous Sentence for Tranfgreffion: Yea, they are often called by the Name of Wrath, efpecially Ca lamities confiiting or iffuing in Death *. And hence alfo is that which Dr. F. would have us take fo m.uch Notice of, that fometimes, in the Scripture, Calamity and Suffering is called by fuch Names as Sin, Iniquity, being guilty, &c. which ■ is evidently by a Metonymy of the Caufe for the Effect. It is ' not likely, that in the Language in Ufe of old among God’s People, Calamity or Suffering would have been called even by the Names of Sin and Guilt, if it had been fo far

from

* See Levit. x. 6. Numb. i. 55. and xvlii. c;. Jofli. ix.

20. 2 Chron. xxiv. 18. and xix. 2, 10. and xxviii* i and

xxxii. 25. Ezra vii, 23, Neh. xiii. 18. Zcch. vii, 12. and

many other Places.

Chap. IT.

prove Original Sin,

from having any Connexion with Sin, that even Death itfelf, which is always Ipoken of as the moft terrible of Calamities, is not fo much as any Sign of the Sinfulnefs of the SubjeCl, or any 7'eftimony of God’s Difpleafure tor any Guilt of his, as Dr. T, fuppofes.

Death is fpoken of in Scripture as the chief of Calamities, the^ moft extreme and terrible of ail thofe natural Kvils, Vv"hicli come on Mankind in this World. I)eadly IDeJlruSficn is fpoken of as the moft terrible Deftrudion. i Sam. v. ir. Deadly Sorrow^ as the moft extreme Sorrow. Ifai. xvii. ii. IMatt. XXVI. and deadly Enewies^ as the moft bitter and terrible Enemfes: Pfal. xvii. 9. The Extremity of Chrift’s Sufferings is reprefented by

Places. Hence the greateft Xefti monies of God’s Anger for the Sins of Men in this World, have been by infliding Death: As on the Sinners of the Old \Vorld, on the Inhabitants of Sodojn and Gomorrah, on Onan, Pharaoh, and the Egyptians, Nadab and Abihu, Korah and his Company, and the reft of the Re Dels in the Wildernefs, on the wicked Inhabitants of Canaan, on Elophni and Phinehas, Ananias and Sapphira, the unbelievino' Jews, upon whom ¥dath came to the uttermoft^

Deftrudion of Jerufalem^ This Calamity is often fpoken of as in a peculiar Manner the Fruit of the Guilt of Sin. Exod. xxviji. 4.^, Dhat they beam not Iniquity and die* Levit. xxii. 9, Left they hear Sin for it and die. So Num. xviii. 22. compared with Levit. x i 2* The very Light of Nature, or Tradition* fimm ancient Revelation, led the Heathen to conceive ^f Death as in a peculiar IVTanner an Evidence of divine Tengeance. Thus we have an Account,

A6l's xxviii. 4, That when the Barbarians faw the venomous Beaft hang on PaulV Hand, they faid among themfelves, no Doubt this Man is a Mur derer, whom though he hath efcaped the Seas, yet VTngeance fuffereth not to live.

Calamities that are very Tmall in Companion of the univerfal temporal Deftruftion of the whole World of Mankind by Deatli, are fpokcn of as manifeft Indications of God^s great Tilpleakire for the Sinfulnels of the Subjecl; fuch as the Deftruc^ tion of particular Cities, Countries, or Numbers of Men, by War or Peftilence. Dent, xxix, 24. All Nations /hall fay. Wherefore hath the Lord done thus unto this Land? what meaneth the Heat of this great ^ Anger? Here compare Deut. xxxii. 30.

I Kings ix. 8. and Jer. xxii. 8, 9. Thefe Cala mities, thus fpoken of as ^lain Teftimonies of God’s great Anger, confifted only in haftening on that Death, which otherwife, by God’s Difpofal, would moft certainly have come in a lliort Time. Now the taking off of 30 or 40 Years from 70 or 80, (if v/e Ihould fuppofe it to be fo much, one v/ith another, in the Time of thefe extraordinary Judo*- ments) is but a fmall Matter, in Comparifon of God’s firft making Man mortal, cutting off his hoped-for Immortality, fubjefting him to inevitable Death, which his Nature fo exceedingly dreads ^ and afterwards Ihortening his Life further, by cutting off more than 800 Years of it: fo brinn:- ing it to be lefs than a twelfth Part of whatsit v/as in the lirft Ages of the World. Befides that innumerable Multitudes in the common Courfe of Things, without any extraordinary Judgment, die in Youth, in Childhood, and Infancy. Therefore how inconfiderable a Thing is the additional or iiaftened Deftrudion, that is fometimes brought

oil

Chap. II. prove Original Sin.

on a particular City or Country by War, com pared with that univerfal Havock which Death makes of the whole Race of Mankind, from Greneration to Generation, without Diftindlion of Sex,' Age, Quality, or Condition, with all the infinitely various difmal Circumftances, Torments^ and Agonies, which attend the Death of old and young, adult Perfons and little Infants? If thofe particular and comparatively trivial Calamities, ex tending perhaps not to more than the thoufandth Part of the Men of one Generation, are clear Evidences of God’s great Anger; certainly this univerfal vaft Deftruclion, by which the whole World in all Generations is fwallowed up, as by a Flood, that Nothing can refift, muft be a moft glaring Manifeftation of God’s Anger for the Sinfulnefs of Mankind. Yea, the Scripture is exprefs in it, that it is fo. Pfal xc. 3, &c. Thou turnejl Man to DeJlruLiion^ and fayejl^ Return^ ye Children of Men. — Thou carried them away as zvith a Flood: They are as a Sleep: In the Morning they are like Grafs., which groweth up *, in the Mornin?’ it flourifketh and grozveth up; in the 'Evening it is cut' down and withereth. For we are confurned by thine Anger., and by thy V/rath are we troubled. Thou hafl fet our Iniquities before thee., our fecret Sms in the Light of thy Count enafice. For all our Days are pajfed away in thy Wrath: JVe fpend our Tears as a Tale that is told. The Days of our Tears are Threefcore Tears and Ten: And if by Reafcn of ' Strenph they be Fourfcore 7~ears, yet is their Strength Labour and Sorrow, for it is foon cut off, and we fly away. Who knoweth the Lower of thine Anger? According to thy Fear, fo is thy IWrath. So teach us to number cur Days that we may apply our Hearts unto fFifdom. How plain and full is this Xeftimony, that the general Mor-

L 4 tality

^ Jffli£lion and Death Parti.

taiity of Mankind is an Evidence of God’s Ano-er

for the Sin of thofe who are the Subjeds of fuch a EJifpenfation?

yiametech ipeaks of it as a I’hing wliich he had

Reafon to conclude from God’s Nature and Per,

fodion, that he would not Jlay a righteous Nation.

tcous World (confining of fo many Nationsflepeating the great Slaughter in every Generation)

or fubjedt the whole World of Mankind to Death

when they are confidered as innocent, as Dr. T

fuppoles Mfo have from Time to Time in Scripture luch Phrafes worthy of Death, and guilty

of Death: But certainly the righteous Judge of

all the Earth will not bring Death on Thou,

lands of Millions, not.only that are not worthy

ol Death, but are worthy of no Punilhment at all.

Dr. T. from Time to Time fpeaks of Affliftion and Death as a great Benefit, as they increafe the Vanity of all earthly Things, and tend to excite fober Refledions, and to induce us to be mode rate in gratifying the Appetites of the Body, and

to mortify Pride and Ambition, &c. To this I would fay,

T, It is not denied but God may fee it needful for Mankind in their prefent State, that they fhould be mortal, and fubjed to outward Afflic tions, to reilrain their Lulls, and mortify their Pride and Ambition, &c. But then is it not an Evidence^ ot Man’s Depravity, that it is fo? Is it not an Evidence of Diilemper of Mind, yea,

Itrong

Chap. II. prove Original Sin.

ftrong Difeafe, when Man Hands in Need of fuch lharp Medicines, fuch fevere and terrible Means to reftrain his Lulls, keep down his Pride, and make him willing to be obedient to God? It mull be becaufe of a corrupt and ungrateful Heart, if the Riches of God’s Bounty, in beftov/ing Life and Prolperity, and Things comfortable and pleafant, will not engage the Heart to God, and to Virtue, and child-like Love and Obedience, but that he mull always have the Rod held over him, and be often chaftifed, and held under the Appre- .henfions of Death, to keep him from running, wild in Pride, Contempt, and Rebellion, ungrate fully ufing the Bleffings dealt forth from God’s Hand, in finning againft him, and ferving his Enemies! If Man has no natural DiHngenuity of Heart, it mull be a myfterious Thing indeed, that the Iweet BlelTings of God’s Bounty have not as powerful an Influence to reftrain him from finning ao-ainft God, as terrible Afftiftions. If any Thin(? caa be a Proof of a perverfe and vile Difpofitiont this mull be a Proof of it, that Men fliould be moft apt m forget and delpife God, when his Provi dence IS moft kind j and that they fhould need to have God chaftife them with great Severity, and even to kill them, to keep them in Order. If we were as much dilpofed to Gratitude to God for his Benefits, as y/e are to Anger at our Fel low-Creatures for Injuries, as we muft be (fo far as I can fee) if we are not of a depraved Heart, the Sweetnels of the divine Bounty, if continued in Life, and the Heiglit of every Enjoyment that is pleafant to innocent numan Nature, would be as powerful Incentives to a proper Regard to God, tending as much to promote Relip'ion and Virtue, as to have the \Vorld filled with Cala mity, and to have God ( to ufe the Language of

Hezekiah^

Ifaiah xxxviii. 13. defcribing Death and

its Agonies) as a Lion, breaking all our Bones,

end from Day even to Night, making an End of us.

Dr. r. himfelf, p. 252. fays, “ That our firft Faients before the Fall were placed in a Condi- “ tion proper to engage their Gratitude, Love, and Obedience.” Which is as much as to fay proper to engage them to the Exercife and Prac tice of all Religion. And if the paradifaical State was proper to engage to all' Religion and Duty, and Men fall come into the World with Hearts as good as the tvio firft or the Species, why is it not propCT to engage them to it ftill? What need of lo vaftly changing Man’s State, depriving him of all thofe BielTings, and inftead of them aliottinoto him a World full of Briers and Thorns, Afflict tion. Calamity, and Death, to engage him to it? The taking away of Life, and all thofe pleafant Enjoyments IVIan had at hrlb, by a -permanent Conftitution, would be no ftated Benefit to Man kind, unlefs there was a ftated Difpofition in them to abule fiich Bleflings. The taking them away is fuppofed to be a Benefit under the Notion of their being Things that tend to lead Men to Sin: But they woulcl have no fuch Tendency, at leaft in a ftated Manner, unlefs there was in Men a fixed Tendency to make that unreafonable Mifimprovement of them. Such a Temper of Mind as amounts to a Difpofition to make fuch a Mifimprovement of Bleffings of that Kind, is often fppken of in Scripture, as moft aftonifhingly vile and perverfe. So concerning Ifrael’s abufing the Bleffings of Canaan, that Land flowing with Milk and Honey -, their Ingratitude in it is fpoken of by the Prophets, as enough to aftonilh all Pleaven

and

Chap. II. prove Origiml Sin. i^e

and Earth, and as more than brutifh Stupidity and Vilenefs. Jer. ii. 7. I brought them into a plen tiful Country, to eat the Fruit thereof, and the Goodnefs thereof But when ye entered, ye defiled my Land, See. See the following Verfes, elpecially ver. 12. Be aftonifhed, O ye Heavens, at this. — So Ifai. i. 2 — 4. Hear, O Heavens, ajtd give Ear, O Earth', I have nourifhed and brought up Children, and they have rebelled againft me. The Ox knoweth his Owner, and the Afs his Mafier’s Crib -, but my People doth not know, Ifrael doth not conftder. Ah,fmful Nation! a People laden with Iniquity, a Seed of Evil-doers, Children that are Corrupters. — Compare Dt’a/. xxxii. 6 — 19. If it fbewed fo great Depravity, to be difpofed thus to abufe the Bleffings of fo fruitful and pleafant a Land as Canaan, furely it would be an Evidence of a no lefs aftonifhing Corruption, to be inclined to abufe the Bleffings of Eden, and tlie Garden of God there,

2. If Death be brought on Mankind only as a Benefit, and in that Manner which Dr. T. men tions, viz. to mortify or moderate their carnal Appetites and Affeflions, wean them from the World, excite them to fober ReflecT:ions, and lead them to the Fear and Obedience of God, &c.— is it not ftrange that it fliould fail fo heavy on Infants, who are not capable of making any fuch Inrprovement of it; fo thatmany more of Man kind luifer Death in Infancy, than in any other equal Part of the Age of' Man.? Our Author fometimes, hints, that the Death of Infants may be for the good of Parents, and thofe that are adult, and may be for the Correftion and Punifliment of the Sins of Parents : But hath God any Need of fuch Methods to add to Parents Afflictions ?

Part I.

tions Arc there not Ways enow that he might

increale their Trouble, without deftroyino- fhe Lrees of fuch Multitudes of thofe that arc pertettly innocent, and have in no Refpeft any Sin belonging to them j on whom Death comes at an Age, when not only the Subjeds are not capable of any Refledion, or making any ImDrovement of It, enher m the Suffering, or Expedation of it • but alio at an Age, when Parents and Friends’ w o alone can make a good Improvement, and

fuffer leaft by being bereaved of them ; thouah

the, Infants themfelves fometimes fuffer to grelt Fxtremity? ^

3- To fuppofe as Dr. r. does, that Death is brought on Mankind in Conlequence of Sin, not at all as a Calamity, but only as a Favour and benefit, is contrary to the Dodrine of the Colpel ; which teaches, that when Chrift, as the lecond comes to remove and deftroy that

Death, which came by the firft Jdam, he finds It not as a Friend, but an Enemy. i Cor. xv. 22 pr as in Adam all die, fo in Chrift (bail all he made alive: with ver. 25 and 26. For he muft reign, till he hath put all Enemies under his

ENEMT that Jhall he deftroyed,

Dr. r. urges, that the Afflidions which Man kind are fubjeded to, and particularly their com mon Mortality, are reprefented in Scripture as the Chaftilements of our heavenly Father; and there fore are defigned for our fpiritual Good, and coniecjuently aie not of tlie iNature of Punifliments. So in p. 68, 69. 38, 39. d

Though

Chap. IL are for Sin. j

Tlioiigh I think the Thing afferted far froni being t!ue, %iz. that the Scripture repreJents the Afflictions of Mankind in general, and particu larly their common Mortality, as the Chaftifements of art heavenly Father; yet it is needlefs to Hand to difpute that Matter: For if it be fo, it will be no Argument that the Afflidions and Death of Man kind are not Evidences of-their Sinfulnefs Thof*

would be ftrange Chaftifements from the Hancl of a

wile and good father, which are wholly for Nothi np-- efpecially fuch fevere Chaftifements, as to break’ tne Childs Bones, when at the fame Time the * !her does not fiippofe any Guilt, Fault, or Offence, m any refped, belonging to the Child; but It 13 chaftiled in this terrible Manner, onlv for fear that it will be faulty hereafter. I d thele would be a fb'ange Sort of Chaftifements J

^bie to make it up to the Child arterwards. Dr. T. tells of Reprefentations made by the whole Current of Scripture;

1 am certain, it is not agreeable to the Current of ..cripture to reprefent divine fatherly Chaftife ments after this Manner. , It is true, that the

FFEAI Chaftening, be ,h

f ruit of God’s Goodnefs; yet at the fame Time It everimm reprefents them as being for the Sin of the Subjed,_ and as Evidences of the divine _ 1 p ealure ror its Sinfulnefs. Thus the Apoftle

God’s chaften-

JFf d Sicknefs, for their Good

a ey might mt he condemned with the JVorld

a,e weak and fukh aryiovo-

)ot!^ ffnu many Jleep: that is for rhee P ' f'

and linful Diforder betore-mentioned. So

ojcknels. as for Mcr’Q ^ r ^

> Pivu i t,T00d ; to withdraw

Alan

^ Fatherly Chajiifement^ Part

Man from his finful Purpofe, and to hide Pride from Man^ ajid keep back his Soul from the Pit; that therefore God chajlens Man with Pain on his Bed^ and the Multitude of his Bones with Jlrony- Pain, But thefe Chaftcnings are for his Sins, as appears by what follows, ven 28. Where it is obierved, that when God by this Means has brought Men to repent and humbly confefs their Sins, he delivers them. Again, the fame Elihu, fpeaking of the unfailing Love of God to the Righteous, ^ even when he chaftens them, and they are hound in Fetters, and holden in Cords of Afflic-^ tion. Chap, xxxvi. 7, &c. yet fpeaks of thefe Chaftenings as being for their Sins, ver.

Then he foewetto them their IFork, and their Franfgreffions, that they have exceeded. So David, Pfal. XXX. fpeaks of God’s Chafiening by fore Afflictions, as being for his Good, and iffuing joyfully ^ and yet being the Fruit of God’s Anger for his Sin, ver. 5. Godl s ANGER endureth but for a Moment, &c.— Compare Pfal. cxix. 67, 71, 75. God’s fa therly Chaltifements are ipoken of as being for Sin. 2 Sam,v\i, 14, I will be his Father, and he Jhall be my Son. If he commit Iniquity, / will chajien him with the Rod of Men, and with the Stripes of the Children of Men but my Mercy floalt not depart away from him. So the Prophet Jere miah fpeaks of the great Affliftion that God’s People of the young Generation fulfered in the rime of the Captivity, as being for their Good. Lam, iii. 25, &c. But yet thefe Chaftifements are fpoken of as being for their Sin; fee efpecially ver. 39, 40. So Chrift fays. Rev. iii. 19. As many as I love, I rebuke and chajien. But the Words following Ihew, that thefe Chaftenings from Love are for Sin that fhould be repented of: Be zealous therefore, and repent. And though Chrift tells us,

they

Chap. II. are for Sin.

they are blened that are perfecutecl for Righteoufnefs Sake, and have Realon to rejoice and be ex ceeding glad; yet even the Perfecutions of God’s People, as ordered in divine Providence, arelpoken of as divine Chaftenings for Sin, like the juft Corredions of a Father, when the Children deferve them, Heb. xii. The Apoftle there fpeaking to the Chriftians concerning the Perfecutions which they^ fufrered, calls their Sufterings by the Name of divine Rebukes; which implies teftifying againfi a Fault. And that they may not be difcoura^ed, puts them in Mind, that whom the Lord loves hrcha- Jiens, and fc our get h every Son that he recciveth. It is alfo very plain, that the Perfecutions of God’s People, as they are from the difpofmg Hand of God, are Chaftifements for Sin, from i Pet. iv-

17, 18. compared with Prov. xi. 31. See alfo Pfal. Ixix. 4 — Q.

^ If divine Chaftifements in general are certain rtvidences that the Subjects are not wholly without Sin, fome Way belonging to them, then in a pe culiar Manner is Death fo ; for thefe Reafons ;

(i.) Becauie flaying, or delivering to Death, is often fpoken of as in general a^more awful Thing than the Chaftifements that are endured in this Life. So Pfal. cxviii. 1 7, 1 8. / Jhall not die, but live, and declare the Works of the Lord. The Lord hath chafiened me fore but he hath not given me over unto Death. So the Pfalmift, in Pfal..

the Extremity of his Affiduon, reprefents it by this, that it was next

^ uffdhied, and ready to die, — while I fuffer thy terrors, I am dijtradied. So David I Sam. XX. 3. So God’s Tendernefs towards Perlons under Chaftifement, is from Time to Time

let

Part t.

Death of Infants

fet forth by that, that he did not proceed fo far

Pfal. Ixxvni. 38, 39. Pfal. ciii. 9. with ver. 14, ir.

rfal. XXX. 2, 3,9. and Job xrxxiii. 22, 23, 24. So we have God’s People often praying, when under gieat Affliftion, that God would not proceed to this, as being the greateft Extremity. Dial. xiii. 3. Conftder, and hear me, O Lord my God ■ lighten 'mine Eyes, left I fteep the Sleep of

Death. So Job X. 9. Pfal. vi. 1-5. Ixxxviif i 10, IT. and cxliii. 7, ^

Efpecially may Death be looked upon as the moft extreme of all temporal Sufferino-s, when attended with fuch dreadful Circumftances, and cxtreiTie Pains, as thole with which Providence fometimes brings it on Infants; as on the Children that were oitered up to Moloch^ and Ibme other Idols, who were tormented to Death in burnino- Brafs. Dr. r. fays, p. 83, 128. 5. The Lord of all Being can never want Time, and Place, and Power,^ to compenfate abundantly any Suf ferings Iniants now undergo in Sublerviency to his good Providence.” But there are no Bounds to fuch a Licence, in evading Evidences from t aft. It might as well be faid, that there is not and cannot be any fiich Thing as Evidence, from Events of God’s Difpleafure; which is moft contrary to the whole Current of Scripture, as may appear in Part from Things which have been obferved. This Gentleman might as well go fur ther ftill, and fay, that God may caft guiltlefs Peribns into Kell-Fire, to remain there in the moft unutterable Torments for Ages of Ages, (which bear no greater Proportion to Eternity than a Quarter of an Hour) and if he does fo, it is no Evidence of God’s Difpleafure; becaufe

Chap. IL pvoves Original Sin. jgx

he can never want Time, Place, and Power, abundantly to compenfate their Sufferings after wards. Ir it be fo, it is not to 'the Purpofe, as long as the Scripture dees lo abundantly teach us to look on great Calamities and Sufferings v/hich. God^ brings on Men, efpecially Death, as Marks of his Dilpleafure for Sin, and for Sin belongino* to them that fuffer.

(2.) Another Thing, which may well lead us to fuppoie Death, in a peculiar Manner, above other temporal Sufferings, intended as a Teftimony of God’s Difpleafure for Sin, is, that Death is a Th ng attended with that awful Appearance, that gloomy and terrible Alpedt, that naturally fuggefts .to our Minds God’s awful Difpleafure. Which is a Thinothat Di\ T. himlelf takes particular Notice o^ p. 69. ipeaking of Death, Herein (fays he) have we before our Eyes a ftrlking Demon^ ftration, that Sin is infinitely hateful to God, and the Corruption and Ruin of our Nature! Nothing is more proper than fuch a Sight to give^ us the utmoft Abhorrence of all Iniquity, &c. Now if Death be no Teftimony of' God’s Difpleafure for Sin, no Evidence that the Subjed is looked upon, by him who inflifts it, as any other than perfedly innocent, free from all Man ner of Imputation of Guilt, and treated only as an Objed- of Favour, is it not ftrange, that God Ihould annex to it fuch afteding Appearances of his Hatred and Anger for Sin, more than to other Chaftifements ? which yet the Scripture teaches us are alv^ys for Sin. Thefe gloomy and ftrikino- Manifeftations of God’s Hatred of Sin attending Death, are equivalent to awful Frowns of Goa attending the Stroke of > his Hand. If w' iFo^iId iee a wift and juft FaAer ch.ftUing his Cldld,

mixina:

1 62 Of the Infants of Sodom, Part I.

mixing terrible Frowns v/itb fevere Strokes, we fhould juftly argue, that the Father confidered his Child as having fomething in him difpleafing to him, and that he did not thus treat his Child only under a Notion of mortifying him, and pre venting his being faulty hereafter, and making it up to him afterwards, when he had been perfedtly innocent, and without Fault, either of Aftion or Difpofition hitherto.

, We may well argue from thefe Things, that Infants are not looked upon by God as finlefs, but that they are by Nature Children of Wrath, feeing this terrible Evil comes fo heavily on Mankind in Infancy. But befides thefe Things, which are obfervable concerning the Mortality of Infants in general, there are fome particular Cafes of the Death of Infants, which the Scripture fets before us, that are attended with Circumftances, in a pe culiar Manner, giving Evidences of the Sinfulnefs of fuch, and their juft Expofednefs to divine Wrath. As particularly,

The deftroying the Infants in Sodom^ and the neighbouring Cities; which Cities, deftroyed in fo extraordinary, miraculous, and awful a Manner, are fet forth as a fignal Example, of God’s dreadful Vengeance for Sin, to the World in all Genera tions; agreeable to that of the Apoftle, Jude^ ver. y. God did not reprove, but manifeftly counte nanced Abraham^ when he faid, with Refpe6l to the Deftrudlion of Sodom^ (Gen. xviii. 23, 25.) TVilt thou dejiroy the Righteous ^joith the IVicked? — That be far from thee to do after this Manner^ to flay the Righteous with the Wicked^ and that the Righteous fhould be as the IVicked^ that be far from thee. Shall not the Judge of hll the Earth do

Chap. II. and of the Old World. 1 5..

right? Ahraham\ Words imply that God would not deftroy the innocent with the guilty. We may well underftand innocent as included in the Word righteous,, according to the Language ufua! in Scripture, in fpeaking of fuch Cafes of Judgment and Punifhment; as is plain in Gen. xx. 4. Exod. xxiii. 7. Dent. xxv. i. 2 Sam. iv. 11. 2 Chron. vi, 23. and Prov. xviii. 5. Eliphaz fays, Job iv., were the righteous cut djf? W^e-fee what great Caic God took tnat Lot Ihould not be involved in that Deftrudlion. jrle was miraculouily refcued by Angels, fent on Purpofe; who laid hold on him, and brought him, and fet him without the Gates of the City; and told him that they could do Nothing till he v/as out of the Vfay. Gen. xix. 22. And not only was he thus miraculoufly deli vered, but his tv/o wicked Daughtei*s for his Sake. The whole Affair, both the Deftrudion, and the Refeue of them that efcaped, was miraculous i And God could as eafily have delivered the In fants which were in thofe Cities. And if they had been without Sin, their perfed Innocency, one fhould think, would have pleaded much more ftrongly for them, than thofe lewd Women’s Re lation to Lot pleaded for them. When in fuch a Cafe, we muft fuppofe thefe Infants much further from deferving to be involved in that Deftruction, than even Lot himfelf. To fay here, that God could make it up to thofe Infants in another could as eafily have made it up to Lot, or to ten fify rigtoteous, ir they had been deftroy ed in the fame Fire: Neverthelefs it is plainly fignified, that this would not have been agreeable to the v/ifc

and holy Proceedings of the Judge of all the Larth.

1 64 Of the Infants of the Old World, Part L

Since God declared, that if there had been found but ten righteous in Sodom^ he would have fpared the whole City for their Sake, may we not well fuppofe, if Infants are perfeftly -innocent, that he would have fpared the old JVorU^ in which there were, without Doubt, many Hundred Thoufand Inrants, and in general, one in every Family, whofe perfeft Innocence pleaded for its Prefervation? Efpecially when fuch vaft Care was taken to fave Noah and his Family, (fome of whom, one at leaft, feem to have been none of the beft) that they might not be involved in that Deftruftion. If the perfe£l Sinlefsnefs of Infants had been a Notion entertained among the People of God of old, in the Ages next following the Flood, handed down from Noah and his Children, who well knew that vaft Multitudes of Infants perifhed in the Flood, is it likely that Eliphaz^ who lived within a few Generations of Shem and Noah^ would have faid to Job^ as he does in that forementioned. Job iv. 7. Who ever 'perijhed^ being innocent? and when were the Righteous cut off? Efpecially fince in the fame Difcourfe (Chap. v. 1.) he appeals to the Tradition of the Ancients for a Confirmation of this very Point; as he alfo does in Chap. xv. 7 — 10. and xxii. 15, 16. In which laft Place he mentions that very Thing, the Deftruftion of the Wicked by the Flood, as an Inftance of that periihing of the V/icked, which he fuppofes to be peculiar to them, for Jobh Conviftion; in which the Wicked were cut down out of Time^ their Foun dation being overflown with a Flood. Where it is alfo oblervable, that he fpeaks of fuch an Untimelinefs of Death as they fuffered by the Flood, as one Evidence of Guilt; as he alfo does. Chap. XV. 32, 33. It floall be accomplifljed before his Fime; and his Branch floall not be green. But thofe that

were

Chap. II.

Canaan, and Egypt.

were deftroyed by the Flood in Infancy, above all the reft were cut down out of "Time; when inftead of living above 900 Years, according to the com mon Period of Man’s Life, many were cut down before they were one Year old.

And when God executed Vengeance on the ancient Inhabitants of Canaan., not only did he not fpare their Cities and Families for the Sake of the Infants that were therein, nor take any Care that they fliould not be involved in the Deftrucftion ^ but often with particular Care re peated his exprefs Comimands, that their Infants fliould not be fpared, but fhould be utterly de ftroyed, without any Pity j while Rahab the Harlot (who had been far from Innocence, though flie’ exprefled her Faith in entertaining, and fafely difmijfTing the Spies) was preferved, and all her Friends for her Sake. And when God executed his Wrath on the Egyptians., by flaying their firft born, though the Children of Ifrael., who v/ei moft of them wicked Men, as w^as before fiiewn, were v/onderfully fpared by the deftroying Angel, yetfuch firft born of the Egyptians as were Infants, were not fpared. They not only were not refeued by the Angel, and no Miracle wrought to fave them (as was obferved in the Cafe of the Infants of Sodom) but the Angel deftroyed them by liis own immediate Hand, and a Miracle v/as wrouo-ht to kill them.

Here not to ftay to be particular concerningthe Command by Mofes., relpcfting the Deftru^ tion of the Infants of the Midianites., Num. xxxi. 17. And that given to Saul to deftroy all the Infants of the Amalekites., 1 Sam. xv. and what is faid concerning Edom., Pfal. cxxxvii. 9. Happy

M 3 Jhal

Of the Infants

Part L

jhall he he that taketh, and dafoeth thy little ones, againft the_ Stones. — I proceed to take Notice ot lomething remarkable concerning the Deftrucnon of Jerufakm, reprefented in Ezek. ix, when <-ommand was given to them, that had Char^re over the City to deftroy the Inhabitants, ver. i-8 And this Reafon is given for it, that their Iniquity requiied it, and it was a juft Recompence of their Sin ver. 9, 10. And God at the fame Time was moft particular and exad in his Care that fuch iliould by no Means be involved in the Slaughter, as had proved by their Behaviour, that they were not iartakers in the Abominations of the City Conimand was given to the Angel to go through the City, and fet a Mark upon their Foreheads, and the deftroying Angel had a ftrid: Charge not to come near any Man, on whom was the Mark; yet the Infants were not marked, nor a Word laid of fpanng them: On the contrary. Infants were exprelsly mentioned as thofe that ihould be utterly deftroyed, without Pity. ver. 6 Go through the City, and /mite: Let not your Eye /fare, neither have ye Pity. Slay utterly old and young, both Maids and little Children: But come not near any Man upon whom is the Mark,

And if any Ihould fufpecft that fuch Inftances?is thefe were peculiar to a more fevere Difpenfation, under the old Teftament, let us conlider a remarkable Inftance in the Days of the glorious Gofpel of the Grace of God; even the laft Deftrudtion of Jerufale7n; which was far more terri ble, and with greater Teffimonies of God’s Wrath and Indignation, than the Deftruftion of Sodom, or of Jerufakm in Nebuchadnezzar's, Time, or any Thing that ever had happened to any City or i copiC, fiom the Beginning of the ’World to that

Time :

Time: Agreeable to Matth. xxiv. 21. and Luke xxi. 22^ 23. But at that Time particular Care was taken to diftinguifli and deliver God’s People, as was foretold Dan. xii. i. And we have in the New Teftaraent a particular Account of the Care Chrift took for the Prefervation of his Fok lov/ers: He gave them a Sign, by which they might know when the Defolation of the City was nigh, that they that were in Jmifalem might flee to the Mountains, and efcape. And as Pliftory gives Account, the Chriftians followed the Direc tions given, and efcaped to a Place in the Moun tains called Pella'^ and v/ere preferved. Yet no Care was taken to preferve the Infants of the City, in general; but according to the Prediftions of that Event, they were involved with others in that great Deftruftion: So heavily did the Calamity fall upon them, that thofe Words were verified, Luke xxiii. 29. Behold the.Days are comings in which they Jhall fay^ Blejfed are the barren.^ and the IV omb that never bare^ and the Paps which never gave Suck, And that Prophecy in Deut. xxxii. 21—25. which has undoubtedly fpecial Refpeft to this very Time, and is fo applied by the befc Commentators. I will provoke the?n to Jealoufyj with thofe that are not a People: — Fora Fire is kindled in mine Anger ^ — and it Jljadl burn to the low eft Hell. I will heap Mif chiefs upon them: I ^will fpend. mine Arrows upon them. Fhey floall be burnt with Hunger^ aitd devoured with burning Heat^ and hitter DejtruSiion. — -Fhe Sword without y and F err or within^ Jhall dejiroy both the young Man^ and the Virgin^ FFIE SUCKLING afoy with the Man of grey Hairs. And it appears by the Hiftory of that Deftruftion, that at that Time was a remarkable Fulfilment of that in Deut. xxviii. 53 — 57* concerning Parents eating their Children

168 Of the Infants of Jerufalem. - Part I.

m the Siege, — a72d the tender and delicate Woman eating her new-horn Child, And here it muft be remembered, that thefe very Deftruftions of that City and Land are fpoken of in thofe Places forementioned, as clear Evidences of God’s Wrath, to all Nations which fliall behold them. And if’fo, they were Evidences of God’s Wrath towards Iitfants; who, equally with the reft, were the Subjedls of the Deftrudlion. If a particular Kind or Rank of Perfons, which made a very confiderable Part of the Inhabitants, were from Xime to Tirne Partakers of the Overthrow, without any Diftinftion made in divine Providence, and yet this was no Evidence at all of God’s Difpleafure with any of them; then a being the Subjefts of fuch a Calamity could not be an Evidence of God s Wrath againft any of the Inhabitants, to the Reafon of all Nations, or any Nation, or fo much as one Perfon.

PART

PART 11.

Containing Obfervations on particular Parts of the holy Scripture^ which prove the Doctrine of Original Sin.

CHAP. I.

Obfervations relating to Takings contained in the three firfl: Chapters of Genefis, with Re ference to the Dodlrine of Original Sin.

SECT. 1.

Concerning Original Righteoufnefs; and whether our fir fi Parents were created with Right eoujnefs^ or moral Rectitude of Heart?

The Do6lrine of Original Righteoufnefs^ or the Creation of our firft Parents with holy Principles and Difpofitions, has a clofe'Conneftion, in feveral Refpedts, with the Dodlrine of Original Sin. Dr. T. was fenfible of this; and accordingly he ftrenuouily oppofes this Doftrine, in his Book againft Original Sin. And therefore in handling the Subjedt, I would in the fiiil Place remove this Author’s main Objeftion againft this Doc trine, and thqn fliew how the Doftrine may be inferred from the Account which Mofes gives us, in the three firfl Chapters of Genefis,

Dr. ^ — r’s grand Objeflion againft this Doc trine, ^ which he abundantly infifts on, is this: That it is utterly inconfiftent with the Nature of

Virtue,

1 yo Of Dr. T — r’s grand Argument Part 11.

Virtue, that it Ihould be concreated with any Perfon; becaufe, if fo, it muft be by an Aft of God’s abfolute Power, without our Knowledge or Concurrence; and that moral Virtue, in its very Nature implieth the Choice and Confent of the moral Agent, without which it cannot be Virtue and Holinefs; That a neceflary Holinefs is no Holinefs. So p. i8o. where he obferves, “That “ Adam muft exift, he muft be created, yea he “ muft exercife Thought and ReHeftion, before “ he was righteous.” See alfo p. 250, 251. In p. 161. S. he fays, “ To fay, that God not only “ endov/ed Aidam with a Capacity of being righ- “ teous, but moreover that Righteoufnefs and “ true Holinefs were created with him, or wrought “ into his Nature, at the fame Time he was made, “ is to affirm a Contradiftion, or what is incon- “ fiftent with the very Nature of Righteoufnefs.” And in like Manner Dr. 'Turnbull i.n many Places infifts upon it, that it is neceffary to the very Being of Virtue, that it be owing to our own Choice, and diligent Culture.

With refpeft to this, I v/ould obferve, that it confifts in a Notion of Virtue quite inconfiftent with the Nature of Things, and the common Notions of Mankind^ and alfo inconfiftcnt with Dr. "T — r’s own Notions of Virtue. Therefore if it be truly fo, that to affirm that to be Virtue or Holinefs, which is not the Fruit of preceding Thought, Reflection, and Choice, is to affirm a Contradiftion, I fhall fliew plainly, that for him to aflirm otherwife, is a, Contradkdion to himfelf.

In the firfl: Place, I think it a Contradiftion to the Nature of Things, as judged of by the com mon Senfe of Mankind. It is agreeable to the

Seiifc

Se£l. I. \

Senfe of the Minds of Men in all Nations and Ages, not only that the Fruit or EfFedt of a good Choice is virtuous, but the good Choice itfelf, from whence that Eifedt proceeds •, yea, and not only fo, but alfo the antecedent good Difpofition, Tem per, or Affection of Mind, from whence proceeds that good Choice, is virtuous. This is the general Notion, not that Principles derive their Goodnefs from Adtions, but that Actions derive their Good nefs from the Principles whence they proceed; and fo that the Adt of chufing that v/hich is good, is no further virtuous than it proceeds from a good Principle, or virtuous Difpofition of Mind, Which fuppofes, that a virtuous Difpofition of Mind may be before a virtuous Adt of Choice v and that therefore it is not neceffary that there fhould firft be Thought, Refledtion, and Choice, before there can be any virtuous Difpofition. If the Choice be firft, before the Exiftence of a good Difpofition of Heart, what fignifies that ChSce? There can, according to our natural Notions, be no Virtue in a Choice which proceeds from na virtuous Principle, but from mere Self-love, Am bition, or fome animal Appetite; and therefore a virtuous T emper of Nlind may be before a crood Adt of Choice, as a Tree may be before the Fruit and the Fountain before the Stream v/hich proceeds from it.

The following Things in Mr. Hutchcfon's In quiry concerning moral Good and Evil, are evi dently agreeable to the Nature of Things, and the Voice of human Senfe and Reafon. Sedt. II. p. ^3^5 ^33’ Every Adtion which we apprehend “ as either morally good or evil, is always fup- “ pofed to FLOW FROM fome Affeddons to- ‘‘ wards fenfitive Natures. And whatever we call

Virtue

172 Of Dr. T — rV grand Argument Part II.

“ Virtue or Vice, is either home fuch Affeftion, “ or fome Aftion CONSEQUENT UPON IT. “ — All the Adions gounted religious in any “ Country, are fuppofed by thofe who count “ them fo, to FLOW FROM fome Affeftions “ towards the Deity: And whatever we call focial “ Virtue, we ftill fjppofe to FLOW FROM

“ Affedtions towards our Fellow- Creatures. _

“ Prudence, if it is only employed in promoting “ private Intereft, is never imagined to be a Vir- “ tue.” In thele Things Dr. ’Turnbull exprefsly agrees with Mr. Hutchefon, who is his admired Author *.

If a virtuous Difpofition or Alfeftion is before Ads that proceed from it, then they are before thole virtuous Ads of Choice which proceed from it. And therefore there is no Neceffity that all virtuous Difpofitions or Affedions flaould be the Effed of Choice: And fo no fuch fuppofed Ne ceffity can be a good Objection againft fuch a Difpofitlon’s being natural, or from a Kind of Inftinft, implanted in the Mind in its Creation. Agreeable to what Mr. Hutchefon fays, (Ibid. Seft. III. p. 196, 197.) I know not, fays he, for what Reafon fome will not allow that to be Virtue, which flows from Inftinfl: or Paffions. But how do they help themfelves? They fay. Virtue arifes from Reafon. What is Reafon, but the Sagacity we have in profecuting any End ^ The ultimate End propofed by common Moralifts, is the Happinefs of the Agent himfelf. And this certainly he is determined to purfue from Inftindf. Now may not another Infiindl tov/ards the Publick, or the good of others, be as proper a Principle of Virtue, as

the

Chap. 1. ) iigainfi Original Rigliteoufnefs. i3C(5t. I. 5

“ the Inftinft towards private Happinefs? — If it “ be faid, that Aftions from Inftinft are not the “ Efledl of Prudence and Choice, this Objeftion “ will hold full as ftrongly againft the Adlions “ which flow from Self-love.”

And if we confider what Dr. 'T. declares as hi.s own Notion of the ElTence of Virtue, v/e fhall find, what he fo confidently and often affirms, of its being efiential to all Virtue, that it fhould follow Choice, and proceed from it, is no lefs re pugnant to that, tlian it is to the Nature of Things, and the general Notions of Mankind. For it is

his Notion, as well as Mr. Hutchefori's, that the Effence of Virtue lies in gocd Aff'eSion, and par ticularly in Benevolence or Love: As he very fully declares in thefe Words in his Key*, “ That “ the Word that fignifies Goodnefs and Mercy “ ffiouid alfo figniiy moral Reflitude in general, “ will not feem ftrange, if we confider that Love “ is the fulfilling of the Law. Goodnefs, accord- “ ing to the Senfe of Scripture, and the Nature “ of J hings, includes all tnoral Ketlitude; which, “ I reckon, may every Part of it, where it is true

“ and genuine, be refolved into this fmgle Prin ciple. If it be fo indeed, then certainly no A6l whatfoever can have moral Reciitude., but what proceeds froiTi this Principle. And conlequently no Act or Volition or Choice can have ■any moral Redfitude, that takes Place before this Principle cxifts. And yet he moll; confidently affirms, that Thought, Refledlion, and Choice mull; go before Virtue, and that all Virtue or Rio-hteoufnefs muft be the Fruit of prccedinp- Chofcc. 1 his b.ings his Scheme to an evident Contradic tion, for no A6t of Choice can be virtuous but

what proceeds from a Principle of Benevolence or l.ove; for he infills that all genuine moral Rectitude, in every Part of it, is refolved into this lingle Principle: And yet the Principle of Bene volence itfelf, cannot be virtuous, unlefs it pro ceeds from Choice; for he affirms, that nothinocan have the Nature of Virtue but what cornel lom _ Choice. So that virtuous Love, as the Principle of all Virtue, mull go before virtuous oice, and be the Principle or Spring of it; and yet virtuous Choice mull go before virtuous Be nevolence, arid be the Spring of that. If a vir- ^lous A6t of Choice goes before a Principle of Benevolence, and produces it, then this virtuous

iT- 7- dillind from that Principle

which follows it, and is its Effea. So that here IS at leall one Part of Virtue, yea the Spring and Source of all Virtue, viz., a virtuous Choice, that

cannot be refolved into that fingle Principle of Love.

Here alfo it is worthy to be obferved, that Dr. 2". p. 128. fays, ne Caufe of every Effefi is alone chargeable with the Effebl it produce th; or which proceedeth from it: And fo he argues, that if the Effeft be bad, the Caufe alone is finfuL Ac cording to which Reafoning, when the Effedl is good, the Caufe alone is righteous or virtuous \ Xo the Caufe is to be afcribed all the Praife of the good Effed: it produceth. And by the fame Rea foning it will follow, that if, as Dr. T, fays, Adam mufl: chufe to be righteous, before he was righ teous, and if it be eflential to the Nature of Righteoufnefs, or moral Reditude, that it be the Effed of Choice, and hence a Principle of Benevolence cannot have moral Reditude, unlels it proceeds from. Choice; then not to the Principle of Bene volence^

Chap. I. ? agaivfi Original Righteoufnels. 1 75

volcnce, which is the Effecft, but to the foregoing Choice alone is to be afcribed all the Virtue or Righteoufnefs that is in the Cafe* And fo, inftead of ail moral Rcftitude in every Part of it, being rcfolved into that finale Principle of Benevolence, no moral Redlitude, in any Part of it, is to be refolved into that Principle: But all is to be refOiVed into the foregoing Choice, which is the Caufe.

^ But yet it follows from tliefe inconfiftent Prin ciples, that there is no moral Reftitude or Virtue in thatfirft A6t of Choice, that is the Caufe of ail coniec^uent Virtue. This follows two Ways, i.Becaufe 3^ t* ^ lies in the benevolent Prin

ciple, which is the Eifea; and therefore no Part of it can lie in the Caufe. 2. The Choice of Virtue, as to the firft A(5l at leaf!:, can have no Virtue or Righteoufnefs at all; becaufe it does not proceed from any foregoing Choice. For Dr. T. infills, that a Man mull firft have Refleftion and Choice^ before he can have Righteoufnefs ^ and that it is ellential to Holinefs, that it proceed from Choice. So that the firfi; Choice of Holinefs, which Holi nefs proceeds from, can have no Virtue at all, becaufe by the Suppofitioii it does not proceed from Choice, being the firll Choice. Hence if it be elTential to Holinefs, that it proceeds from Choice, it mull proceed from an unholy Choice; unlefs the firll holy Choice can be before itfelf’ or there be a virtuous Aft of Choice before that which is firll of all*

And with refpeft to Adam^ let us conlider ho^v upon Dr. T— Ps Principles, it was poffibie he ever Ihould have any fuch Thing as Righteoufnefs, by any Means at all. In the State wherein God

created

■*76 0/ Br. T — gr and Argument^ &c. Part It

created him, he could have no fuch Thing as Tove to God, or any Love or Benevolence in his Heart, tor if fo, there would have been Original Righteoufnefs; there would have been genuine moral ReElhude; Nothing would have been wantino- • For our Author fays, ^rue genuine moral Rediitude, in every Part of it, is to be refolved into this Jingle Principle. But if he were wholly without any fuch Thing as Love to God, or any virtuous Love, how fliould he come by Virtue.? The Anfwer doubtlefs will be. By Ad of Choice; He muft firft chufe to be virtuous. But what if he did chufe to be virtuous i It could not be from Love to God, or any virtuous Principle, that he chofe it; for, by the Suppofition, he has no fuch Prin ciple in his Heart; And if he chufes it without fuch a Principle, ftill, according to this Author there is no Virtue in his Choice; for all Virtuei he fays, is to be refolved into that fingle Principle of Love. Or will he fay, there may be produced in the Heart a virtuous Benevolence by an Ad or Ads of Choice, that are not virtuous? But thiS does not coniiff with what he implicitly alierts, that to the Caufe alone is to be alcribed what is in the Effed. So that there is no Way that can poffibly be devifed, in Confiftence with Dr. T r s Scheme, in which Adatn ever could have any Righteoufnefs, or could ever either ob tain any Principle of Virtue, or perform any one virtuous Ad.

Thefe confufed inconfiftent Aflertions, conceining Virtue and moral Reditude, arile from the abfurd Notions in Vogue, concerning Freedoin of IF ill, as if it confifted in theVVill’s Self-determini>ig Power, fuppofed to be neceiTary to moral Agency, Virtue, and Vice. The Abllirdities of vvhich,

with

with the Grounds of thefe Errors, and what the 1 ruth is refpedting thefe Matters, with the Evi dences ot it, I have, according to my Ability, fully and largely confidered, in my Inquiry otl that Subjedl ; to which I muft refer the Reader, that defines further Satisfadlion, and is willing to

give himfelf the Trouble of reading that Difcourfe.

Having confidered this great Argument, and pretended Demonftration of Dr. T— r’s ao-ainft original Righteoufnefs: I proceed to the Proofs of the Doftrine. And in the firft Place, I would confider, whether there be not Evidence of it in the three firft Chapters of Genefts: Or, whether the Hifiory there delivered, does not lead us to lUppofe, that our firft Parents were created in a State of moral Rediitude and Holinefs.

I. This Hifiory leads us to fuppofe, Adam\ Sin, with Relation to the forbiaden Eruit, was the firft Sin he committed. Which could not have been had he not always, till then, been perfedtly rio-h- ^ous, righteous from the firft Moment of "his Exiftence; and^ confequently, created or brought inm Exiftence righteous. In a moral Agent, fubjeft to moral Obligations, it is the fame Thinoto be perfedtly innocent, as to be perfedtly riXteous. It muft be the fame, becaufe there can no more be any Medium between Sin and Righ teoufnefs, or between being right and beinowrong, in a moral Senfe, than there can be a Medium between ftraight and crooked, in a na tural Senfe. Jda;n was brought into Exiften-'e capable of ading immediately, as a moral A^cnt i And therefore he was immediately under a l-iule of rt^ht Adion: Pie was obliged as foon as he

^ exifted

exifted to a£i right. And if he was obliged to adt right as foon as he exifted, He was obliged even then to be inclined to a6t right. Dr. ’T. fays, p. 166. S. “ Jdatn could not fin without a finful “ Inclination* And, juft for the fame Reafon, he could not do right., without an Inclination to right Adlion. And as he was obliged to aft right from the firft Moment of his Exiftence, and did do fo, till he finned in the Affair of the forbidden bruit, he muft have an Inclination or Dilpolition of Heart to do right the firft Moment of his Exi* ftence; and that is the fame as to be created, or brought into Exiftence, with an Inclination to right Aftion, or, which is the fame Thing, a vir tuous and holy Difpofition of Heart.

Here it will be in vain to fay. It is true, that it vjzs, Jdam's Duty to have a good Difpofition or Inclination, as foon as it was pofiible to be ob tained, in the Nature of Things: But as it could not be without ’Time to eftablifh fuch an Habit, which requires antecedent Thought, Refleftion, and repeated right Adtion; therefore all that Adam could be obliged to in the firft Place, was to refledl and confider Things in a right Manner, and apply himfelf to right Adlion, in order to obtain a right Difpofition. For this fuppofes, that even this Refledtion and Confideration, which he was obliged to, was right Aliion. Surely he was obliged to it no otherv/ife than as a Thing that was right: And therefore he muft have an Inclination to this right Adlion immediately, before he could perform thofe

firft

* 1 his is doubtlefs true ; For although there was no natural ■finful Inclination in Adam, yet an Inclination to that Sin of eating the forbidden Fruit, was begotten in him by the Delufion and Error he was led into ^ and this Inclination to cat the forbidden Fruit, mull precede his aflual Eating.

Sea’ll Original Righteoiifnefs. i

firft right Adions. And as the Inclination to them ihouid be right, the Principle or Difpofition from which he performed even thefe Adions, mult be good: Otherwife the Adions would not be rie-ht in the Sight of Him who looks at the Heart; nor would they anfwer the Man’s Obligations, or be a c oing his Duty, if he had done them for fome ini er End, and not from a Regard to God and IIS uty. Therefore there mult be a Regard to o ^ and his Duty implanted in him at his firft -xiiience; Otherwife it is certain, he would have hone Nothing from a Regard to God and his ^uty; no, not fo much as to refled and conlider and try to obtain fuch a Difpofition. The very -uppolition of a Difpofition to right Adion bein<r hrlt obtained _ by repeated right Aciion^ is grofly inconfiftent with itfelf: For it fuppofes a Courfe

of right Adion, before there is a Difpofition to perform any right Adion.

Ihefe are no invented Quibbles or Sophifms.' it God expeded of Adam any Obedience or Duty to him at all, when he firft made him, whether it was in refleding, confidering, or any Way exert-

° A then God

expeded he fhould immediately exercife Love and

expeded,

hieart, nor could it be expeded he

^tom the Beginninothe Will of his Creator, than to other Things, and as muchRefpedt m him as he ought to haveT then rom the Beginning he had a fupreme and perfed Refped and Love to God; And if fo, he w^as.

created with fuch a Principle. There is no avoid ing the Confequence. Not only external Duties, but internal Duties, fuch as fummarily confift in Love, muft be immediately required of Adam^ as foon as he exifted, if any Duty at all was re quired. For it is moft apparently abfurd, to talk of a fpiritual Being, with the Faculties of Underftanding and Will, being ‘ required to perform external Duties, v/ithout internal. Dr. T. himfelf obferves, that Love is the Fulfilling of the Law, and that all moral ReElitude^ even every Part of it^ mujl be.refolved into that fingle Principle, There fore, if any morally right Aft at all, Refleftion, Confideration, or any Thing elfe, was required of Ada^n immediately, on his firft Exiftence, and was performed as required; then he muft, the firft Moment of his Exiftence, have his Heart poffelTed of that Principle of divine Love; which implies the whole of moral Reftitude in every Part of it, according to our Author’s own Doc trine ^ and fo the whole of moral Reftitude or Righteoufnefs muft begin with his Exiftence: Which is the Thing taught in the Doftrine of original Righteoufnefs.

And let us confider how it could be otherwife, than that Adam w^as always, in every Moment of his Exiftence, obliged to exercife fuch Regard or Refpeft of Heart towards every Objeft or Thing, as was agreeable to the apparent Merit of that Objeft. For Inftance, would it not at any Time have been a becoming Thing in Adam^ on the Exhibition to his Mind of God’s infinite Goodnefs to him, for him to have exercifed anfwerable Gratitude; and the contrary have been unbecom ing and odious? And if fomething had been prefented to Adam'$ View, tranfcendently amiable in

Sea^i^"} Original Rightcoulhefs. i8r

itfelf, as for Inftance, the glorious Perfeflion of the divine Nature, would it not have become him to love, relilh, and delight in it? Would not fuch an Objeft have merited this? And if the View of an Object fo amiable in itfelf did not affecft his Mind with Complacence, would it not, accordinoto the plain Diftates of our Underftanding, have Inewn an unbecoming Temper of Mind? To fay, that he had not had Time, by Culture, to form and eftablifli a good Difpofition or Relilh, is not what would have taken off the Difa^reeablenefs and Odioufnefs of the Temper. A nd if there had been never fo much Time, 1 do not fee, how It could be expelled he Ihould improve it ario-ht m order to obtain a good Difpofition, if he had

not already fome good Difpofition to engao-e him to it. ,

That belonging to the Will and Difpofition of the Heart, which is in itfelf either odious or amiable, unbecoming or decent, always would

ot his Exiftence ; if there be any fuch Thinoas Virtue or Vice; by which Nothin^ can h%

meant, but That in our moral Difpofition and Beor unbecoming, ami able or odious. °

Human Nature muff be created with fome Difpofitions ; a Difpofition to relilh fome Things as ^0 an amiable, and to be averfe to other hin^ as odious and difagreeable : Otherwife,

or Wm Inclination

or Will : It muft be perfedly indifthrent, without

Presence, without Choice, or Averfion towards

any Thing as agreeable or difagreeable. But if it

had any concreated Difpofitions at all, they muft

Part IL

Evidence of the Doctrine

be either right or wrong, either agreeable or difagreeable to the Nature of Things. If Man had at firft the higheft Relifii of thofe Things that were moft excellent and beautiful, a Difpofition to have the quickeft and highelt Delight in thofe Things that were moft v/orthy of it, then his Difpofitions were morally right and amiable, and never can be decent and excellent in a higher Senfe. But if he had a Difpofition to love moft thofe Things that were inferiour and lefs worthy, then his Difpofitions were vicious. And it is evi dent there can be no Medium between thefe,

II. This Notion of Adamh being created with out a Principle of Holinefs in his Heart, taken with the reft of Dr. T — r’s Scheme, is inconfiftent with v/hat the Hiftory in the Beginning of Genefts leads us to fuppofe of the great Favours and. Smiles of Heaven, which Adam enjoyed, while he remained in Innocency. The Mofaic Account fuggefts to us, that till Ada^n finned, he was in happy Circumftances, furrounded with Teftimonies and Fruits of God’s Favour. This is implicitly owned by Dr. T. when he fays, p. 252. That in the Difpenfation our firft Parents were under ‘‘ before the Fall, they were placed in a Condition proper to engage their Gratitude, Love, and Obedience.” But it will follow on our Auithor’s Principles, that Adam while in Inno cency, was placed in far worfe Circumftances, than he was in after his Difobedience, and infinitely worfe than his Pofterity are in; under unfpeakably greater Difadvantages for the avoiding Sin, and the Performance of Duty. For by his Doftrine, AdarAs Pofterity come into the World with their Hearts as free from any Propenfity to Sin as he, and he was made as deftitute of any Propenfity to

Righ-

Chap. 1. 7 of Original Righteoufnefs. 183 Sc(^. r. y

Righteoufnefs as they: And yet God, in Favour to them, does great Things to reftrain them from Sin, and excite them to Virtue, which he never did for Adam in Innocency, but laid him, in the higheft Degree, under contrary Difadvantages.

God, as an Inftance of his great Favour, and fatherly Love to Man, fince the Fall, has denied him the Eafe and Pleafures of Paradife, which gratified and allured his Senfes, and bodily Appe tites; that he might diminifh his Temptations to ' Sin: And as a ftill greater Means to reftrain from Sin, and promote Virtue, has fubjefted him to La bour, Toil, and Sorrow in the World: And not only fo, but as a Means to promote his fpiritual and eternal Good far beyond this, has doomed him to Death: And when all this was found infufficient, he, in further Profecution of the Defigns of his Love, ftiortened Men’s Lives exceed ingly, made them twelve or thirteen Times fhorter than in the firft Ages, And yet this, with all the innumerable Calamiities, which God in great Fa vour to Mankind has brought on the World, whereby their Temptations are fo vaftly cut iliort, and the Means and Inducements to Virtue heaped 'one upon another, to fo great a Degree, all have proved infufficient, now for fo many Thoufand Years together, to reftrain from Wickednefs in any confiderable Degree •, innocent human Na ture, all along, coming into the World v/ith the fame Purity and harmlcfs Difpofitions that our firft Parents had in Paradife. What vaft Difad vantages indeed then muft Adam and Eve be in, that had no more in their Nature to keen theni from Sin, or incline them to Virtue, than their Pofterity, and yet were without all thofe additional and extraordinary Means! Not only without fuch exceeding great Means as we now have, when our

N 4 Lives

•'^ving vaftiv

lefs Advantages than their Antediluvian Pofteri J

them “ "’"ke

them good, had fo much Labour and Toil, Sweat

and Sojow, Briers and Thorns, with a Body gradua% decaying and returning to the Dull; when our firft Parents had the extreme Difadvantage of. plad in the midft of fo many and exceed ing great Temptations, not only without Toil or Sorrow, Pam or Difeafe, to humble and mortify them, and a Sentence of Death to wean them from the World, but in the midft of the moft exqiiifite and alluring fenfitive Delights, the Reverle in every Refpeft, and to the higheft Decrree ot that moft gracious State of requifite Means’ and great Advantages, which Mankind now en joy! U Mankind now under thefe vaft Reftraints and great Advantages, are not reftrained from’ general, and as it were univerfal Wickednefs, how could It be expefted that Jc/am and A-ur, created with no better Hearts than Men bring into the World now, and deftitute of all thefe Advantaaes

and m the midft of all contrary Difadvanta|es,’ mould efcape it? ^

Thefe Things are not agreeable to Me/es’s Account; which reprefents an happy State of peculiar Favours and Bleffings before the Fall, and the Curfe coming afterwards: But accordin’g to this Scheme, the Curfe was before the Fall, and the great Favours and Teftimonies of Love fol lowed the Apoftacy. And the Curfe before the all muft be a Curfe with a Witnefs, beino- to fo high a Degree the Reverfe of fuch Means, Means

and in all their Multitude and Fulnefs provino* too little. Paradife therefore muft be a mere De^

lufion !

kifion! There was indeed a great Shew of Favour, in placing Man in the midft of fuch Delights. But this delightful Garden, it feems, with all its Beauty and Sweetnefs, was in its real Tendency worfe than the Apples of Sodom: It was but a mere Bait, (^God forbid the Blalphemy) the more effedlually enticing by its ‘Beauty and Delicioufnefs, to jddam’s eternal Ruin: Which might be the more expedled to be fatal to him, feeing that he v/as the firft Man that ever exifted, having no NSuperiority of Capacity to his Pofterity, and wholly without the Advantage of the Obfervations, Ex-' pej'iences, and Improvements of preceding Gene^ nations which his Pofterity have,

I proceed now to take Notice of an Additional Proof of the Doctrine we are upon, from another Part of the holy Scripture. A very clear Text for original Right eoufnefs is that in Ecclef. vii. 29. Lo^ this only have I founds that God made Man

upright \ hut they have fought out many Inven tions,

It is an Obfervation of no Weight which Dn T. makes on this Text, that the Word Man is commonly ufed to fignify Mankind in general, or Mankind colledively taken. It is true, it often fignifies the Species of Mankind: But then it is ufed to fignify the Species, with regard to its Du ration and Succejfion from its Beginning, as well as with regard to its Extent. The Englifh Word Mankind is ufed to fignify the Species: But what if it be fo? Would it be an improper or unintel ligible Way of fpeaking, to fay, that when God firft made Mankind^ he placed them in a pleafant Paradlfe, (meaning in their firft Parents) but now they live in the midft of Briers and Thorns? And

Species an Exiftence in their firft Parents, at the Creation of the World, is agreeable to the Scrip. ture^Ufe of fuch an Expreffion. As in Dent. iv. 32. ^^hice the Day that God CREATED MAN upj)n the Earth, Job. xx. 4. Knoweft thou not this old^ fince MAN was placed, upon the Earth. IM, xlv. 12. / have made the Earthy and CREA- TjiD MAN upon it: even?ny Hands ^ have

fir etched out the Heavens. Jer. xxvii, 5. I HAVE MADE the Earth, the MAN and the Beafi that are upon the Ground, hy my great Power. All thefe Texts fpeak of God’s snaking Man, by the Word Man fignifying the Species of Mankind and yet they all pjainly have Refpeft to God’s making Man at firfi, when God made the Earth, and firetcked out the Eleavens, and created the firft Parents or Mankind. In all thefe Places the fame Word Adam is iifed, as here in Eccleftafies and in the laft of tnem, iifed with HE empha-- iicum, as it is here; though Dr. T omits it, when he tells ^ us, he gives us a Catalogue of all the Places in Scripture where the Word is ufed. And it argues Nothing to the Doftor’s Purpofe, that the Pronoun Dhey is ufed. They have fought cut many Inventions. Which is properly applied to the Species, which God made at firft upright: God having begun the Species with more than one, and it being continued in a Mul titude. As Chrift fpeaks of the tv/o Sexes, in the Relation of Man and Wife, as continued in fuccefijve Generations. Matth. xix. 4, He that MADE THEM at the Beginning, made them Male and Female ^ having Reference to Adam and Eve.

Chap, L? cf Original Righteoufnefs. 187 Se6t.I. 5

No lefs impertinent, and alfo very unfair, is his Criticifm on the Word Jafhar^ tranflated Up~ right. Becaufe the Wordfometimes fignifies Rights he would from thence infer, that it does not properly fignify a moral Reftitude, even when ufed to exprefs the Character of moral Agents. He might as well infill, that the Englilh Word Upright., fometimes, and in its moll original Meaning, fignifies right up, or in an ereft Pollure, therefore it does not properly fignify any moral Charafter, when applied to moral Agents: And indeed lefs unreafonably; for it is known, that in the Hebrew Language, in a peculiar Man ner, moil Words ufed to fignify moral and Ipiritual Things, are taken from Things external and natural. The Word Jafiar is ufed, as applied to moral Agents, or to the Words and Adlions of fuch, ( if I have not mif-reckoned * ) about an hundred and ten Times in Scripture; and about an hundred of them, without all Difpute, to fignify Virtue, or moral Rectitude, (though Dr. T. is plealed to lay, the W ord does not generally fignify a moral Charader) and for the moll Part it fignifies true Virtue, or Virtue in fuch a Senfe, as dillinguilhes it from all falfe Appearances of Virtue, or what is only Virtue in fome Refpeds, but not truly fo in the Sight of God. It is ufed at lead eighty Times in this Senfe; And fcarce any W^ord can be found in the Hebrew Languao'e l^ore fignificant of this. It is thus uled conllantly in SohmoVs Writings, (where it is often found) when ufed to exprels a Charader or Property of moral Agents. And it is beyond all Controverfy that he ufes it in this Place, in the vii''^ of Ecclef.

* Making Ufe of Buxtorf^ Concordance, which, according to the Author s profeffed Defign, direds to all the Places where the V7ord is ufsd.

i8g 'B^viditnce of the Doarine, tcc. Part II,

to fignify a moral Reditude, or Charaaer of real Virtue and Integrity. For the wife Man, in this Context, IS fpeaking of Men with refped to their moral Charader, inquiring into the Corruption and Depravity of Mankind (as is confefled p. 1 84 ) and he here declares, he had not found more than one among a Thoufand of the right Stamp, truly and thoroughly virtuous and upright: Which ap peared a Itrange Thing! But in this Text he clears God, and lays the Blame on Man: Man was not made thus at firft. He was made of the right Stamp, altogether good in his Kind, (as all other Things were) truly and thoroughly virtuous, as he ought to be but they have fought out 'many Inventions. Which laft Expreffion lignifies Ihings finful, or morally evil; as is confefled, p. i85.^And this Expreflion, ufed to fignify thofe moral jivils he found in Man, which he lets in Oppofition to the Uprightnefs Man was made in, Ihews, that by Uprightnefs he means the moll true and fincere Goodnels, The ^Vord rendered Inventions., moft naturally and aptly fignifies the fubtile Devices, and crooked deceitful Ways of Hypocrites, wherein they are of a Charadter con trary to Men of Simplicity and godly Sincerity; who, though wife in that which is good, are fimple concerning evil. Thus the fame wife Man, in Prov. xii. 2. lets a truly good Man in Oppofi tion to a Man of wicked Devices, whom God will condemn. Solomon had Occafion to obferve many who put on an artful Difguife and fair Shew of Goodnefs; but on fearching thoroughly, he found very few truly upright. As he fays, Prov. xx. 6. Idojl Men will proclaim every one his own Good nefs: But a faithful Man who can find? So that it is exceeding plain, that by Uprightnefs, in this

Place

Chap.r. ) What Death threatened to Adam.

Place in Ecclefiafles^ Solomon means true moral Goodnefs.

What our Author urges concerning many In ventions being fpoken of, whereas Adam\ eating the forbidden Fruit was but one Invention^ is of as little Weight as the reft of what he fays on this Text, For the many Lufts and Corruptions of Mankind, appearing in innumerable Ways of finning, are all the Confequence of that Sin. The great Corruption Men are fallen into by the original Apoftacy, appears in the Multitude of wicked Ways they are inclined to.- And there fore thefe are properly mentioned as the Fruits and Evidences of the Greatnefs of that Apoftacy and Corruption.

SECT. 11.

Concerning the Kind of Death, threatened to our fir jl Parents^ if they Jhould eat of the forbidden Fruit,

Dr. F, in his Obfervations on the three firft Chapters of Genefis, fays, p. 7. The Threatening to Man in Cafe of Tranfgreflion was, that he Ihould furely die. — Death is the lofing of Life. Death is oppofed to Life, and muft be underftood according to the Nature of that Life, to which it is oppofed. Now the Death here threatened can, with any Certainty, be oppofed only to the Life God gave Adam^ when he created him, ver. 7. Any Thino* befides this muft be pure Conjedure, without folid Foundation/’.

190 The firjl Threatening implied Part II.

To this I would fay; It is true. Death is oppofed to Lfife^ and mujl be underjiood according to the Nature of that Life, to which it is oppofed; But does it therefore follow, that Nothing can be meant by it but the Lofs of Life? Mifery is op pofed to Happinefs, and Sorrow is in Scripture often oppoled to Joy: But can we conclude from thence, that Nothing is meant in Scripture by Sorrow, but the Lofs of Joy? Or that there is no luore in Mifery, than the Lofs or Abfence of Happinels? A nd if it be fo, that the Death threatened to Jdam can, v/ith Certainty, be oppofed only to the Life given to Adam, when God created him; I think, a. State of perfedl, perpetual, and hopelefs Mifery is properly oppofed to that State Adam was in, when God created him, hor I fuppole it will not be denied, that the Life Adam had, was puly a happy Life; happy in perfeifl Innocency, in the Favour of his Maker, furrounded with the happy Fruits and Teffimonies of his Love; And 1 think it has been pi-oved, that he alfo was happy in a State of perfed Righteoufnefs. And Nothing is more manifeft, than that it is agreeable to a very common Acceptation of the Word, Life, in Scripture, that it be underftood as fignifying a State of excellent and happy Exiftence. Now that which is moft oppofite to that Life and State Adam was created in, is a State of total confirmed Wickednefs, and perfeft hopelefs Mifery, under the divine Difpleafure and Curie; not excluding temporal Death, or the Deftrudion of the Body, as an Introdudion to it.

And befides, that v/hich is much more evident, than any Thing Dr. T. fays on this Head, is this, viz'. That the Death, which was to come on Adam, as the Punijhmeni of his Difobedience, was oppofedto

Chap. 1. J fpirkual eternal -jqj:

to that Life^ which he would have had as the Reward of his Obedience in Cafe he had not finned. Obedience and Oifcbedience are Contraries: And the T'hreatenings and Promifes^ that are Sanctions of a Law, are fet in dired Oppohtion: And the promifed Rewards and threatened Punijhments^ are what are nioft properly taken as each others Oppofites. But none will deny, that the Life which Would have been Adam's Reward, if he had perlifccd in Obedience, was eterual J_djc, And there-* fore we argue jtiftly, that the Death which jla7tds e^ppoj'ed to that Life, fDr. L, himlelf being Jt*dge, p.^ 120. S.) is rnanifeftly eternal Death, a Death

widely different from the Death we now die. _ to

ufe his own Words. If Adam, for his perfeverino- Obedience, was to have had everlafling. Life and Llappinefs, in perfect Holinefs, Union with his Maker, and Enjoyment cf his Favour, and this was the Life which was to be confirmed by the Tree of Life; then doubtlefs the Death threatened in Cafe of Difobedience, v/hich fcands in direfl Oppofition to this, was a being given over to everlafling Wickednefs and Mifery, in Reparation from God, and in enduring bis Wrath.

And It may with the greateft B.eai()n be luppofed, that when God firft made Mankind, and made known to them the Methods of his moral Government towards them, in the Revelation he made of Himfelf to the natural Head of the whole Species; and let him know, that Obedience to Him was expefted as his Dutyi and enforced this Duty with the Sanftion of a threatened Punilhment, called by the Name of Death; I fay we may with the greatefc Reafon fuppofe in fuch a Cafe, that by Death was meant that fame Death which God efteemed to be the moil; proper Punillimeat

nifliment of the Sin of Mankind, and which he fpeaks of under that Name, throughout the Scrip ture, as the proper Wages of the Sin of Man, and was always from the Beginning underftood to be fo in the Church of God. It would be ftrano-e indeed, if it Ihould be otherwife. It would have been ftrange, if when the Law of God was firft given, and enforced by the Threatening of a Punilhment, Nothing at all had been mentioned of that great Punilhment, ever fpoken of under the Name of Death, (in the Revelations which he has given to Mankind from Age to Age) as the proper Punilhment of the Sin of Mankind. And it would be no lefs ftrange, if when the Punilh ment which was mentioned and threatened on that Occafion, was called by the fame Name, even Death, yet we muft not underftand it to mean the fame Thing, but fomething infinitely diverfe, and infinitely more inconfiderable.

But now let us confider what that Death is, which the Scripture ever fpeaks of as the proper Wages of the Sin of Mankind, and is Ipoken of as fuch by God’s Saints in all Ages of the Church, from the firft Beginning of a written Revelation, to the Conclufion of it. I’ll begin with the New Teftament. When the Apoftle Paul fays, Rom. vi. 22. The JVages of Sin is Death, Dr. T. tells us, p. 120. S. t'ntLt' this means eternal Death, the fecond Death, a Death widely different from the Death we now die. The fame Apoftle fpeaks of Death as the proper Punilhment due for Sin, in Rom. vii. 5. and Chap. viii. 13. 2 Cor. iii. 7. i Cor. xv. 56. In all which Places, Dr. T. himfelf fuppofes the Apoftle to intend eternal Death *. And when the

Apoftle

* See p. 78. Note on Rom- vii. 7. and Note on ver. 6. Note on Rom. v. 20. Note on Rcni. vii. 8.

CLap. I. ? fpiritual and eternal Death. i a 2 Sedi. II. 3

Apoftle yames fpeaks of Death, as the proper Reward, Fruit, and End of Sin. Jam. i. 15.

it is jinijhed^ bringeth forth Death: It is manifeft, that our Author fuppofes eternal Deftruftion to be meant And the Apoftle John^ agreeable to Dr. "T — r’s Senfe, fpeaks of the fecond Death as that which Sin unrepented of will brin(>' all Men to at laft. Rev. ii. ii. xx. 6, 14. and xxi. 8. In the lame Senfe the Apoftle Johjt ufes the Word in his ift Epiftle, Chap. iii. 14. We know^ that we have pafed fro7?2 Death to Life^ becaiife we love the Brethren: He that hateth his Brothe)"^ ahideth in Death. In the lame iVIanner Chrift ufed the Word from Time to Time, when he was on Earth, and fpake concerning the Puniftiment and IlTlie of Sin. John v. 24. He that heareth my D ord^ and believeth^ &c. hath everlafting Lif? ; and foall not come into Condemnation: hut is pajfed from Death to Life. Where, accord ing to Dr. — r’s own Way of arguing, it cannot be the Death which we now die, that Chiift fpeaks of, but eternal Death, becaufe it is fet in Oppofition to everlafting Life. John vi. 50. Lhis is the Bread which cometh down from Heaven., that a Man may eat thereof., and not die. Chap. viii. 51. Verily., verily., I fay unto you., If a Man keep my Saying., he Jhall never fee Death. Chap. xi. 26. And whofoever liveth and believeth in me.,floall never die. In which places it is plain Chrift does not mean that Believers fhall never fee temporal Death. See alfo Matth. x. 28. and Luke x. 28. In like Manner, the Word \vas commonly ufed by the Prophets of old, when they fpake of Death as the

By comparing wliat be fays, p. 126. with vvbat he often.ays or.hat Death and Dellrudion which is the Demerit and

194 ^he jirjl Threatening implied Part IL

proper End and Recompence of Sin. So, abun dantly by the Prophet EzekieL Ezek. ill. i8. When I fay unto the wicked Man^ thou jhalt furely die. In the Original it is, Dying thou Jhalt die. The fame Form of Expreffion, which God ufed in the Threatening to Adam. We have the fame Words again, Chap, xxxiii. i8.— In Chap, xviii. 4. it is laid, Dhe Soul that finneth., it /ball die. To the like Purpofe are Chap. iii. 19, 20. and xviii. 4, 9,

not meant in thefe Places is plain, becaufe it is promifed moft abfolutely, that the Righteous lhall not die the Death fpoken of. Chap, xviii. 21. He Jhall furely live., he (hall not die. So ver. 9, 17, 19, and 22. and Chap. iii. 21. And it is evident the Prophet Jeremiah ufes the Word in the fame Senfe. Jer. xxxi. 30. Every one ftjall die for his own Ini quity. And the fame Death is fpoken of by the Prophet Ifaiah. Ifai. xi. 4. V/ith the Breath of his Lips Jhall he flay the Wicked. See alfo Chap, Ixvi. 16. with ver. 24. — Solomon., who we muft fuppofe* was thoroughly acquainted with the Senfe in which the Word was ufed by the Wife, and by the An cients, continually fpeaks of Death as the proper Fruit, IlTue, and Recompence of Sin, ufing the Word only in this Senfe. Prov. xi. 19. As Righieoufnefs tendeth to Life, Jo he that purfueth Evif purfieth it to his own Death. So Chap, v. 5, 6,

14. In thefe Places he cannot mean temporal

Deatli 5 for he often fpeaks of it as a Punifhment

of the Wicked, wherein the Righteous {hail cer

tainly be' diftinguiflied from them: As in Prov. xii.

28. In the JV ay of Right eoufnefs is Life, and in

the Path-way thereof is no Death. So in Chap, x.

ipiritual and eternal Death.

Chap. I. 7 Sea. II. 5

2. xi. 4 Xiii. 14. xiv. 27. and many other Places.

Ul we find this fame wife Man obferves, that as to temporal Death, and temporal Events in <Teneral, there is no Diftindion, but that they happen alike to good and bad. Eccl. ii. 14, 15, 16.

viin andix. 2, 3. His V^ords are remarkable

m vii 15. There is a juft Man that perilbeth in his Rtghteoufnefs; and there is a wicked Man that prolongeth his Life in his mckednefs.—So we find, in the Book of Pfalms ufes the Word

Death in the fame Senie, when he fpeaks of it as the proper Wages and Ifilie of Sin. Pfal. xxxiv; 21. Evil Jhall day the_ Wicked. He fpeaks of it as a certain Thing, Pial. cxxxix. 19. Surely Thou s^Ut flay the Wicked, 0 God. And he fpiks of it as a Thing wherein the Wicked are diftinguifned from the Righteous. Pfal.lxix. 28. Let Them be blotted out^ of the Book of the Living, and not be '^ritten with the Righteous.- And thul we find the

S 1 I Pentateuch, or Books of

Mof s: In which Part of the Scripture it is, thar we have the Account of the Threatenine. of Death to Jdain. When Death, in theL Bocks: is fpo4n of as the proper Fruit, and appointed RewLi of ^n. It IS to be underftood of eternal Death So eut. xxx. 15. See, I have fet before thee this Day LiR and Good, and Death and 'Evil. Ver i q I call Heaven and Earth to Record this Day a^airii you that I have fet before you Life and Deal Blejfwg and Curftng. The Life that ' is fpoken of here, is doubtlcxs the fame that is fpokin of in Levit. xviu 5. re ftoatl therefore kelp my Sm-Z

live in them. This 'the Annfl-i j h eterv,,] T tf. Apoitle underftands of

et rnal Life-, as is p^ain by Rom. x. 5. and Gd

the I ^ threatened for Sin in

Law of Mofes meant eternal Death, is what

iq6 ^The firjl Threatening implied Part IIv

Dr. T". abundantly declares. So in his Note on Ivom. V. 20. Par.p. 291 . Such a Confiitution the Law of Mofes was^ fubjctling thofe who were under it to Death for every Lra7fgreffion: Meaning by Death ETERNAL DEATH. Thefe are his Words. The like he aherts in many other Places. When it is faid, in the Place now mentioned, I have fet before thee Life and Death, Bleffing and Curftngy without doubt, the fame Blejfng and Curftng is meant which God had already fet before them with fuch Solemnity, in the 27th and 28th Chap ters; where we have the Sum of the Curfes in thofe lafl: Words of the 27th Chapter, Curfed is every one., which confirmeth not all the Words of this Law to do them. Which the Apoftle fpeaks of as a Threatening of eternal Death; and with him Dr, T. himfelf In this Senfe alfo Job and his Friends, fpake of Death., as the Wages and End of Sin, who lived before any written Reve lation, and had their Religion and their Phrafeology about the Things of Religion from the Ancients.

If any fhould infift upon it as an Objeflion againft fuppofing that Death v/as intended to fignify eternal Death in the Threatening to Adanu that this Ufe of the Word is figurative: I reply, that tho’ this fliould be allowed, yet it is by no Means fo figurative as many other Phrafes ufed in the Hiftory contained in thefe three Chapters: As when it is faid, God faid. Let there he Light', God faid. Let there be a Eirmament, &c. as though God fpake fuch Words with a Voice. So when it is

faid.

Chap. 1.7 fpiritual and eternal Death, igy

Sect. 11. j

faid, God called the Light,, Day: God called the Firmament,, Heaven,, &c. God refted on the feventh Day i as though he had been weary, and then refted. /Ind when it is faid, They heard the Voice of God walking; as though the Deity had two Feet, and took Steps on the Ground. Dr. F, fuppofes, that when it is faid of Adam and Eve, Fheir eyes were opened, and they faw that they were 7iaked\ by the Word naked is meant a State of Guilt. P. 12. Which Se nfe of the Word, naked, is much further from the common Ufe of the Word, than the fuppofed Senfe of the Word Death. So this Author fuppofes the Promife con cerning the Seed of the Woman’s bruifing the Serfends Head, v/hile the Serpent fiiould briiife his Heel, is to be underftood oi the Meff alf s dejtroying the Power and Sovereignty of the Devil, and receiving fome fight Hurt from him. P. 15, 16.

Which makes the Sentence full of Figures, vaftly more befide the common Ufe of Words. And why might not God. deliver Threatenings to our firft Parents in figurative ExprelTions, as well as lAomifes: — Many other ftrong Figures are ufed In thefe Chapters.

<

But indeed, there is no Neceftlty of fuppofing the Word Death, or the Hebrew Word fo translated, if ufed in the Manner that has been fuppofed, to have been figuiative at all. It does not appear but that this Word, in its true and proper Mean ing, might fignify perfed Mifery, and fenfibie Deftrudtion; though the Word was alio applied to fignify fomething more external and vifible. There are many Words in our Language, fuch as Heart, Senfe, View, Difeovery, Conception, Light, and many others, which are applied to fignify external Things, as that mufcular Part of the

O 3 Body

i'93 ne firfi Threatening im^plud Part 11.

Body called Heart', external Feelino; called Senfc' the Sight of the bodily Eye called Viezv', the Riding of a Thing by its being uncovered, called Bifeovery ^ the firit Beginning of the Foetus in the

Conception', and the Rays of the Sun, called Ligrji.* Yet thele Words do as truly and properly fignify other Things of a more fpintUru ^ intei nai ^Nature, as thofe: Such as the Difpofition, AtleSiion, Perception, and Thought of tne jViind, and hdanifeftation and Evidence to the Soul. Common Ufe, which governs the Pro-- priety of Language, makes the latter Things to be as much lignified by thofe Words, in their propCi Meaning, as the former. It is efpecially common in the Hebrew, and I fuppofe, other oriental Languages, tiiat the fame Word that fignifics loDietning external, does no lefs properly and uiually hgnify fomething more fpiritual. So the Hebrew ufed for Breath, have fuch a

double Signiheation; Nefrjama fignifies both Breath ana the Soul ', and the latter a,s commonly as the former: Rtmch is ufed for Breath or F/ind, but ye^t moie commonly fignifies Spirit. Nephefo is tiled for Breath, but yet more commonly fignifies Soul. So the V/orQ Lebh, Heart, no lefs properly fignifies the Soul, elpecially with Regard to the Vfiii and flffe6tions, than that Part of the Body fo cahed. The Word ShaloM, which we render Peace, no lefs properly fignifies Profperity and Happinefs, than mutual Agreement. The Word tranflated Life, fignifies the natural Life of the Body, and alfo the perfedt and happy State of fenfible a(3:ive Being •, and the latter as properly as the former. So the Word Beath, fignifies Deftrudiion, as to outw^ard SejiJibility, Adlivity, and Enjoyment: But it has mofh evidently another Signification, which, in the Hebrew Tongue, is no

Jefs

Chap.!.? Ipiritiial (jW eternal 'Death. jgcj

It is therefore v/holly without Reafon urged, that Death properly fignifies only the Lofs of this prefent Life: And that therefore Nothing elfe was meant by that Death which was threatened for eating the forbidden Fruit. Nor does it at all appear but that Adam,, who from what God faid concerning the Seed of the Woman, that was fo very figurative, could underftand, that Relief v/as promifed as to the Death which was threatened, (as Dr. T, himfelf fuppofesj underftcod the Death that was threatened in the more important Scnfe; efpecially feeing temporal Death, as it is originally, and in itfelf, is evermore, excepting as changed by divine Grace, an Introdudiion or Entrance into that gloomy difmai State of 'Mifery, which is fhadowed forth by the dark and av/ful Circumftances of this Death, naturally fuggefting to the Mind the moft dreadful State oG hopelefs, fenfible Ruin.

As to that Objedtion which fome have made, that the Phrafe, Dying thou fioalt die^ is feverai Times ufed in the Books of Mofes,, to fignify temporal Death, it can be of no Force. For it has been fhewn already, that the fame Phrafe is fometimes ufed in Scrip ture to fignify eternal Death, in Inftances much more parallel with this. But indeed Nothing can be certainly argued concerning the Nature of the Thing intended, from its being expreiled in fucli a Manner. For it is evident, that fuch Repe titions of a Word in the Hebrew Language, are no more than an Emphafis upon a Wordmn the more modern Languages, to fignify the great Degree of a Thing, the Importance of it, or the Certainty of it, &c. When we would fignify aiid

O 4 imprefs

200 Adam dealt with Part II.

imprefs thefe, we commonly put an Emphafis on our Words; Inftead of this, the Hebrews^ when they would cxprels a Thing ftrongly, repeated or doubled the Word, the more to imprefs the Mind of the Hearer; as may be plain to every one in the leaft converfant v/ith the Hebrew Bible. The Repetition in the Threatening to yldjaw^ therefore only implies the Solemnity, and Importance of the T'hieatening. But God may denounce cither eter nal or temporal Death with Per-emptorinefs and Solemnity, and Nothing can certainly be inferred concerning the Nature of the 1 hing threatened, becaufe it is threatened with Emphafis, more than this, that the Threatening is much to be regarded. Though it be true, that it might in an efpecial Manner be expeded that a Threatening of eternal Death would be denounced with great Emphafis, fuch a Threatening being infinitely important, and to be regarded above all others.

SECT. III.

Wherein, it is inquired^ whether there be any Thhi’^ in the Hiftory of the three firjl Chapters of GenefX which fhould lead us to fuppoje, that God., in his Conftitution with Adam, dealt with Mankind in general, as included in. their firft Father, and that the Threatening of Death, in Cafe he fhould eat the forbidden Fruit, had Refpect not only to him, but his Poflerity?

Dr. y. rehearfing that Threatening to

Thou Jhalt furely die, and giving us his Paraphrafe of it, p. 7, 8. concludes thus; “ Obferve, “ here is not one Word relating to Adam\ Polle-

“ ritv.”

Chap. I. I as a federal Head.

Sett. III. S

“ rity.” But it may be obfcrved in Oppofition to this, that there is Icarceiy ofie JVord that we have an Account of, which God ever faid to Adam or Eve, but what does manifeftly include their Pollerity in the Meaning and Defign of it. There is as much of a Word faid about Adam's Poflerity in that Threatening, as there is in thofe Words of God to Adam and Eve, Gen. i. 28. Be fruitful, and mult if ly, and repknifo the Earth, and fubdue it; and as much in Eivents, to lead us to fuppofe Adam's Pofterity to be included. There is as much of a Word of his Pofterity in that Threaten ing, as in thofe Words, ver. 29. Behold, I have given you every Herb bearing Seed, — and every E ree in which is the Fruit of a Free yielding Seed, &c. Even when God v/as about to create Adam, what he faid on that Occafion, had not Refpedl; only to Adam, but to his Pofterity. Gen. i. 10. .Let us make Man in cur Image, and let them have Domi nion over the Fifh of the Sea, &c. And, what is more remarkable, there is as much of a Word faid about Adam's Pofterity in the Threatening of Death, as there is in that Sentence, Gen. iii. r 9. Unto Duft fhalt thou return. W'hich Dr. E. himfelf fuppofes to be a Sentence pronounced for the Execution of that very Threatening, Ehou flsalt furely die: And which Sentence he himfelf alfo often fpeaks of as including Adam's Pofterity: And, what is, much more remarkable ftill, is a Sentence vrhich Dr. E. himfelf often fpeaks of, as including his Pofterity, as a SENTENCE OF

condemnation, as a JUDICIAL Sentence,

and a Sentence which God pronounced with Re gard to Adam's POSI'ERITY, ACTING THE PART OF A JUDGE, and as fuch cordeimung them to temporal Death. Though he is therein utterly inconfiftent with himfelf, inafmuch as he

Adam dealt vtith Part IL

at the fame Time abundantly infills, that Death IS not brought on Adand^ Pollerity in Confequencc of his Sin, at all as a Punilhment; but merely by die gracious Difpofal of a Father, bellowing a Benefit of the highejl Nature upon them *.

^ But I lhall Ihew, that I do not in any of thefe

J hings falfely charge, or mifreprefent Dr T _ He

fpeaks of the Sentence in Chap. iii. in. as prononneed in Puriiiance of the Threatenino* in the former Chapter, in thefe Words, p. 17, 1 8° “ The “ Sentence upon the Man, ver. 17, 18, I’o. firft “ afieds the Earth, upon which he was to lubfill;

The Ground fhould be incumbered with many “ noxious Weeds, and the Tillage of it more “ toiifome; Which would oblige the Man to piocure a Sullenance by hard Eabour, till he lliould die, and drop into the Ground, from w’hence he was taken. Thus Death entered by “ Sin into the World, and Man became mortal +

ACCORDING TO THE THREATENING “ IN JHE FORMER CHAPTER.” Now, if Mankind becomes mortal, and mull die, accoMing to the Threatening in the former Chapter, then doubtlefs the Threatening in the former Chapter, 'Thou Jhalt die, had Relpeft not only to Adatn, but to Mankind, and included Adam'?. Pollerity. Yea, and Dr. T. is exprefs in it, and very often lb, that the Sentence concerning drop ping into the Ground, or returning to the Dull, did include Adam's Pollerity. So, p. 20. fpeakinothere of that Sentence, “ Obferve ffays he) that

t The fubfequent Part of the Quotation the Readei* will not meet with in the third Edition' of Dr. T^r, but in the iecond of 1741.

as a federal Head,

Chap. L 7 Se6t. Ill J

we their Pofterity are in FacSl fubjedled to the fame Affliction and Mortality, here by Sentence inflidled upon our firfc Parents. — P. 42. Note. But yet Men thro’ that long Traft, were all fubjecl to Death, therefore they muft be included in the Sentence.” The fame he affirms in innu merable other Places, fome of which I ffiall have Cccafion to mention prefently.

The Sentence which is founded on the Threaten ing, and (as Dr. T. fays) according to the "Threaten ing^ extends to as many as were included in the Threatening, and to no more. If the Sentence be upon a colledtive Subjedl, infinitely, (as it ^were) the greateft Part of v/hich were not included in the Threatening, nor were ever threatened at ail by any Threatening whatfoever, then certainly this Sentence is not according to the Threatening^ nor built upon it. If the Sentence be according to the Threatening, then we may juftly explain the Threatening by the Sentence: A.nd if we find the Sentence fpoken to the fame Perfon, to whom the Threatening was fpoken, and fpoken in the fecond Perfon fingular, in like Manner with the Threatening, founded on the Threatening, and according to the Threatening; and if we find the Sentence includes Adand^ Pofterity, then v/e may certainly infer, that fo did the Threatening: And hence, that both the Phreatening and Sentence were delivered to Adam as the pubiick Head and Reprefentative of his Pofterity.

And we may alfo further infer from it, in ano ther Refpeft diredlly contrary to Dr. T—A% Doctiine, that the Sentence which included Adand ^ Poftexdty, was to Death, as a Punijhment to that Pofterity, as well as to Adam himfelf. For a Sen tence

204 Ahfnrdity of fuppcftng Adam Part II.

tcnce pronounced in Execution of a Threatening, IS to a Punifliment. Threatenings are of Punilhments. Neither God nor Man are wont to threaten others with Favours and Benefits.

But left any of this Author’s Admirers fhould ftand to it, that it may very properly be faid, God threatened Mankind with beftowing crreac Kindnefs upon them, I would obferve, that L)r. T. often jpeaks of this Sentence as pronounced by God on all.Mankind as condemnwg them^ fpeaks ot It as ^ Sentence of Condeynnation judicially pro nounced^ or a Sentence v/hich God pronounced on all Mankind ahiing as their Judge, and in a judicial Proceeding: \Vhich he aftirms in Multi^ tildes of Places. In p. 20. fpeaking of this Sen tence,^ which, he there fays, fubjedts us, Adam^s^ and Eve's Pofterity, to Affiiftion and Mortality, he calls it a judicial A6t of Condemnation. The judicial Adi of^ Condemnation (fays he) clearly implies, a taking him to Pieces, and turning him to the Ground from whence he was taken.” And p. 28, 29. Note. In all the Scripture from one End to the other, there is recorded but one Judgment to Condemnation, which came upon all Men, and that is, Gen. iii. 17, 18, 19. T)ujl thou art, &c.” P. 40. fpeaking of the fame, he fays, All Men are brought under Condemnation^ In p. 27, 28. By Judgment, Judgment to Condemnation, it appeareth evidently ‘‘ to me, he \Paul^ means the being adjudged to ‘‘ the forementioned Death; he means the Sentence of Death, of a general Mortality, prenounr ced upon Mankind, in Confequence of Adam's firft Tranjgreffion. And the Condemnation inhided by the Judgment of God, anfwereth to,

§nd is in Eiffed the fame I'hing with, being

dead,”

not a federal Head.

Chap I.' ?

Sea III./

dead.’’ P. 30. The many, that is Manklndy were fubjedt to Death by the judicial Atl of God.” P. 31. Being made Sinners, may very well figmfy, being adjudged^ or condemned to Death. — for the Hebrew Word, i£c. finnifies “ to make one a Sinner by a judicial Sentence^ or “ to condemn.” — P. 178. Par. on Rom. v. 19. “ Upon the Account of one Man’s Difobedience, “ Mankind were judicially conjlituted Sinners; that “ is, fubjected to Death, by the Sentence of God “ the."Judge.” And there are many other Places where he repeats the fame I'hing. And it is pretty remarkable, that in p. 48, 49. immediately after citing Prov. xvii, 15. He that jujiifieth the Wicked, and he that condemneth the JuJi, are both an Abo mination to the Lord; And when he is careful in citing thefe Words, to put us in Mind, that it is meant of a judicial ■ Adi; yet in the very next Words, he fuppofes that God himfelf does fo, fince he conftantly fuppofes that Adam\ Pofterity, whom God condemns, are innocent. His Words are thefe, “ From all this it followeth, that as the “ Judgment, that pafied upon all Men to Condem- “ nation, is Death’s coming upon all Men, by the “ judicial Adi of God, upon Occafion of Adamic “ Tranfgreffion: So, &c.”— And it is very remark able, that in p. 3, 4, 7. 5. he infills, “ That in Scrip- “ ture no Aftion is faid to be imputed, reckoned, “ or accounted to any Perfon lor Righteoufnefs or “ CONDEMNATION, but the proper A6t and “ Deed of that Perfon.”— And yet he thus con tinually affirms, that all Mankind are made Sin ners hy z judicial Adi of God the Judge, even to Gondemnation, and judicially conflituted Sinners, and lo iubjected to a judnctal Sentence of Gond.cmnaticn, on Occafion of Aaam s Sin; and all according to the threatening denounced to Adam, thou Jhalt

Jurely

zob Abfurdtty of fuppofing Adam Part IL

furely die : Though he fuppofes Adam\ Pofterhv

were not included in the Threatening, and are

looked upon as perfedbly innocent, and treated wholly as fuch.

I ^ anr fenfible Dr. T. does not run into all this Inconfiftence, only through Overlight and Biundering; but that he is driven to it, to make out his Matters ih his Evafion of that noted Paragraph i.n the fifth Chapter of Romans-, efpecially °thofc t ree.Sentences, ver. i6. T_he Judgment ‘was by one to Condemnation, ver. 1 8. Py the Offence of one. Judgment came upon all Men to Condemnation; and ver. i(y. By one Man's Difobedience many ‘were made Sinners. And I am alfo fenfible of what lie offers to falve the Inconvenience, viz. “ That if the “ Threatening had immediately been executed on Adam, he would have had no Pofterity; and that fo far the poffible Exiflence of Adam's. Po- “ flerity fell under the Threatening of the Law, and into the Hands of the Judge, to be difi pofed of as he fliould think fit; And that this i.s the Ground of the Judgment to Condemna tion, coming upon all IVlen.” * But this is trifling, to a great Degree: For,

I. Suffering Death, and failing of poffible Exiffence, are entirely difierent Phings. If there had never been any fuch Thing as Sin committed, there would have been infinite Numbers of pof fible Beings, which would have failed of Exiflence, by God’s Appointment. God has appointed not to bring into Exiflence numberlefs poffible Worlds, each replenifhed with innumerable poffible Inhabi tants. But is this equivalent to God’s appointino^ them all to fuffer Death.? °

2. Our

not a federal Head.

Chap. I. \ Sea. iir. \

2. Our Author reprefents, that iy Adani’s the poffible Exifience of his Pofierity fell into the Hands of the Judge, to be difpofed of as he foould think fit. But there was no Need of any Sin of Adam's, or any Body’s elfe, in order to their being brought into God’s Flands in this Refpefl. The future poffible Exiftence of all created Beings, i.s in God’s Hands, antecedently to the Exiftence of any Sin. And therefore by God’s fovereign Ap pointment, infinite Numbers of poffible Being.s, without any Relation to Adam, or any other Immng Being, do fail of their poffible Exiftence. And if Adam had never finned, yet it would be unreafonable to fuppofe, but that innumerable Mul titudes of his poffible Pofterity, would have failed of Exiftence by God’s Diipofal. For will any be fo unreafonable as to imagine, that God would and muft have brought into Exiftence as many of his Pofterity as it was poffible fliould be, if he had not finned? Or that m that Cafe, it would not have been poffible, that any other Perfons of his Pofte rity fliould ever have exifted-, than thofe individual Perfons,^ who now aflually fall under that Sen tence of fuftering Death, and returning to the- Duft.^*

^ 3' '''Et have many Accounts in Scripture,, which' imply the- aftual Failing of the poffible Exiftence of innumerable Multitudes of Adam’s 'Pofterity, yea,, of many more than ever come into Exiftence^' As, cf the poffible Pofterity. of Abel, the poffible Pofterity. of all them that were deftroyed by th'* Flood ^and the poffible Pofterity of the innume rable Multitudes, which we read of in Scripture deftroyed by Sword,. Peftilence, &c. And if the

Threatening to reached his Pofterity, in no

ot rer relpefl than this, that they w^ere liable to be

" deprived

208 Abfurdity of fuppoftng Adam Part IL

deprived by it of their poffible Exiftence, then thefe Inltances are much more properly a Fulfil ment of that Threatening, than the Suffering of Death by fuch as adtually come into Exiftence; and fo is that which is moft properly the Judo-! ment to Condemnation, executed by the Sentence ot the Judge, proceeding on the Foot of that Threatening, But where do we ever find this fo reprefented in Scripture? We read of Multitudes cut off for their perfonal Sins, v/ho thereby failed of their pofiible Pofterity. And thefe are men tioned as God’s Judgments on them, and Eftefts of God’s Condemnation of them: But when are they ever fpoken of as God’s judicially pro ceeding againft, and condemning their poffible Pofterity?

4. Dr. T*. in what he fays concerning this Matter, fpeaks of the Threatening of the Law delivered to Adam^ which the poffible Exiftence of his Po fterity fell under, as the Ground of the Judg?nent to Condemnation coming upon all Men, But herein he is exceeding inconfiftent with himfelf : For he affirms in a Place forecited. that the Scripture never fpeaks of any Sentence of Condemnation coming upon all Men, but that Sentence in the third of concerning Man’s turning to Dull.

But according to him, the Threatening of the Law delivered to Adam,, could not be the Ground of that Sentence, for he greatly infifts upon it, that that Law was entirely abrogated before that Sentence was pronounced, that this Law at that Time was not in Being,, had no Exifience to have any fuch Influence, as might procure a Sentence of Death *, and that therefore this Sentence was introduced entirely on anotiier FAot, viz. on- the Foot of a new Difpenfation of Grace. The Reader

may

•

Chap. I. ? (tot a federal Head,' 2oq

may fee this Matter ftrenuoufiy urged, and parti cularly argued by him, p. 113 — 120. S. So that this Sentence could not, according to him, have the Threatening of that Law for its Ground, as he fuppofes; for it never flood upon that Ground. It could not be called a Judgment of Condemna tion, under any fuch View for it could not be viewed under Circumftances, under which it never exifted.

5. If it be as our Author fuppofes, that the Sentence of Death on all Men comes under the Notion of a Judgment to Condemnation by this Means, viz. that the Threatening to Adam was in fome Refpeft the Ground of it ; then it alfo comes under the Notion of a Punifliment; ForThreatenings annexed to Breaches of Laws, are to Punifhments : and a Judgment of Condemnation to the Thing threatened, muft be to Punifhment ; and the i hing condemned to, muft have as much the Notion of a Punilhment, as the Sentence has the Notion of a Judgment to Condemnation. But this Dr. V. wholly denies : He denies that the Death fentenced to, comes as any Punifhment at all ; but infifts that it comes only as a Favour and Benefit, and a Fruit of fatherly Love to Adam's. Pofterity, refpedled not as guilty, but wholly in nocent. So that his Scheme will not admit of its coming under the Notion of a Sentence to Con demnation in any Refpeft whatfoever. Our Au thor’s Suppofition, that the poffible Exiftence of Adam's Pofterity comes under the Threatenino- of the Law, and into the, Hands of the Judo-e,\nd is the Ground of the Condemnation of alHvlen to 13eath, implies, that Death by this Sentence is appointed to Mankind as an Evil, at leaft, neo-atively fo i as it is a Privation of Good ; For “he

•P manifeftly

Part IL

210 Adam mojl evidently

manifeft]y fpeaks of a Non-exiftence as a negative Evil. But herein he is inconfiftent with himfelf: For he continually infifts, that Mankind are fubjedted to Death only as a Benefit, as has been before fhewn. According to him, Death is not appointed to Mankind as a negative Evil, as any Ceflation of Exiftence, as any Ceffation or even Diminution of Good; but on the contrary, as a Means of a more hafpy Exiftence, and a great Increafie ofi Good,

So that tills Evafion, or Salvo of Dr. E — r’s, is fo far from helping the Mktter, or halving the Inconfiftence, that it increafes and multiplies it.

And that the Conftitution or Law, with the Threatening of Death annexed, v/hich was given to Adam, was to him as the Head of Mankind, and to his Pofterity as included in him, not only follows from fome of our Author’s own Afiertions, and the plain and full Declarations of the Apoftle in the fifth of Romans, (of which more afterwards) which drove Dr. T, into fuch grofs Inconfiftencies: But the Account given in the three firft Chapters of Genefis, directly and inevitably lead us to fuch a Conclufion.

Though the Sentence, Gen, iii. 19. Unto Bujl thou Jhalt return, be not of equal Extent with the Threatening in the foregoing Chapter, or an Exe cution of the main Curfe of the Law therein de nounced; for, that it fliould have been fo, would have been inconfiftent with the Intimations of Mercy juft before given: Yet it is plain, this Sentence is in Purfuance of that Threatening, being to fomething that was included in it. The Words of the Sentence were delivered to the fame

Perfon,

a federal Head.

Chap. I. \

Sea. III. f

Perfon, with the Words of the Threatening, and in the fame Manner, in like fingular Terms, as much without any exprefs Mention of his Pofterity: And yet it manifeftly appears by the Confequence, as well as all Circumftances, that his Poilerity were included in the Words of the Sentence; as is confefied on all Plands. And as the AV ords w'ere apparently delivered in the Porm of the Sentence of a Judge ^ condemning for fomething that he was dilpleafed with, and ought to be condemned, viz. Sin; and as the Sentence to him and his Pofterity was but one, dooming to the fame Suffering, under the fame Circumftances, both the one and the other fentenced in the fame V/ords, Ipoken but once, and ' immediately to but one Perfon, we hence juftly -infer, that it was the lame Thing to both; and not as Dr. fuggefes, p. 67. a Sentence to a proper Punifliment to but a mere Promile

of Favour to his Pofterity.

Indeed, fometimes our Author feems to fuppofe, that God meant the Thing denounced in this Sen tence, as a Favour both to Ada?n and his Pofte rity But to his Pofterity, or Mankind in gene ral, who are the main Subjedf, he ever infifts, that it was purely intended as a Favour. And there fore, one would have thought, the Sentence fhould have been delivered, with Manifeftations and Ap pearances of Favour, and not of Anger. How could Adam underftand it as a Promife of erreat Favour, confidering the Manner and Circum ftances of the Denunciation? How could he

think, that God would go about to delude him

forth

Part II.

Adam mojl evidently

forth the Heinoufnefs of his Crime, attended with Cherubims and a flaming Sword; when all that he meant was only higher Teftimonies of Favour, than he had before in a State of Innocence, and to manifeft fatherly Love and Kindnefs, in Promifes of great Bleflings? If this was the Cafe, God’s Words to Adam mufl; be underfliood thus:

‘ Becaufe thou haft done fo wickedly, haft heark- ‘ ened unto the Voice of thy Wife, and haft eaten ‘ of the Tree of which I commanded thee, faying,

‘ Thou fhalt noteat of it; therefore I will be more ‘ kind to thee then I was in thy State of Innocence,

‘ and do now appoint for thee the following great ‘ Favours : Ciirfed he the Ground for thy Sake^

And thus Ada?n muft underftand what was faid, unlefs any will fay (and God forbid that any fliould be fo blafphemousj that God cloathed himfelf with Appearances of Difpleafure, to deceive Adam^ and make him believe the contrary of what he inten ded, and lead him to ‘expeft a difmal Train of Evils on his Pofterity, contrary to all Reafon and •Juftice, implying the moft horribly unrighteous Treatment of Millions of perfeftly innocent Crea tures. It is certain, there is not the leaft Appear ance in what God faid, or the Manner of it, as Mofes gives us the Account, of any other, than that God was now teftifying Difpleafure, condemning the Subjedt of the Sentence he was pronouncing, as juftly expofed to Punifhment for Sin, and for that Sin which he mentions.

When God v/as pronouncing this Sentence, Adam doubtlefs underftood, that God had Relpedt to his Pofterity, as well as Flimfelf; though God ' fpake wholly in the fecond Perfon Angular, Becaufe thou haft eaten^ — In Sorrow fhalt thou eat^ — Unto the Dujl fhalt thou return. But he had as much

Reafon

a federal Head.

Chap. r. \

Sea. III. \

Reafon to underfland God as having Refjaect to his Pofterlty, when he directed his Spcecli to him in like Manner in the Threatening, Thou jhalt furely die. The Sentence plainly refers to the^ Threatening, and refalts from it. The Threaten ing fays, If thou eat^ thou Jhalt die: The Sentence fays, Becaufe thou hafl eaten., thou Jloalt die. And Mofes., who wrote the Account, had no Reafon to doubt but that the Alfair would be thus underftood by his Readers*, for fuch a V\^ay of fpeaking was well underftood in thofe Days: The Hiftory he gives us of the Origin of Things, abounds with it. Such a Manner of fpeaking to the firft of the Kind, or Heads of the Race, having Refpeft to the Progeny, is not only ufed in almoft every Thing that God faid to Adam and Kve., but even in what he faid to the very Birds and Fijhes., Gen. i. 22. And alfo in what he faid afterwards to hoah., Gen. ix. and to She?n., Ham and Japheth.^ and Canaan., Gen. ix. 25, 26, 27. So in Promifes made to Ahrahayn., in which God diredled his Speech to him, and fpake in the fecond Perfon fingular, from Time to Time, but meant chiefly his Pofterity: To thee will I give this Land. In thee /hall all the Families of the Earth he bleffed^ &c. &c. And in what is faid of IJhmael, as of his Perfon, but meant chiefly of his Pofterity, Gen. xvi. 12, and xvii, 20. And fo in \vhat Ifaac faid to Efau and Jacob., in liis Bleiling *, in which he fpake to them in the fecond Perfon fingular \ but meant chiefly their Pofterity. And fo for the moft Part in the Promifes made to Ifaac and Jacob and in Jacobs Bleffing of Ephraim and Manafjel\ and of his twelve Sons.

P 3 eluded

214 Of the Curfe on the Ground. Part II,

eluded in God’s Eftablifhment with him, and the Threatening denounced for his Sin •, and that the Calamities which come upon them in Confequence of his Sin, are brought on them as Punifliments.

This is evident from the Curfe on the Ground-, ■which if it be any Curfe at aii, comes equally on Jdarn’s Poflerity with hirrifelf. And if it be a Curfe, then againft whomfoever it is defigned, and on whomfoever it terminates, it comes as a Punilliment, and not as a Bleffing, fo far as it comes in Confequence of that Sentence. ' '

Dr. T. p. 19. fays, “ A Curfe is pronounced “ upon the Ground, but no Curfe upon the Woman “ and the Man.” And in p. 45, 46. S. he infills, that the Ground only was curfed, and not the Man; lull as though a Curie could terminate on iifelefs fenfelefs Earth! To underhand this Curfe otherwife than as terminating upon Man throuo;h the Ground, v/ould be as fenfelefs as to fuppofe the Meaning to be, The Ground jhall be funijloed^ and Jleall he miferahle for thy Sake. Our Author interprets the Curfe on the Ground, of its being incumbered with noxious Weeds: But would thefe Weeds have been any Curfe on the Ground, if there had been no Inhabitants, or if the Inhabi tants had been of fuch a Nature, that thefe Weeds fiiould not have been noxious, but ufeful to them? It is faid, Deut. xxviii. 17. Cnirfed foall he thy Bafzet^ and thy Store: And would he not be thought to talk very ridiculoufly, who hiould fay, Here ^ is a Curfe upon the Bailcet; but not a Word of ^ any Curfe upon the Owner: And therefore we ^ have no Reafon at all to look upon it as any ^ Punifnment upon him, or any Teltimonv o!

‘ God’s

of the Curfe on the Ground.

Chap. I. ?

Sed:. HI, 5

‘ God’s Difpleaiiire towards him. ’ How plain is it, that when lifeleis Things, which are not capa ble of either Benefit or Suffering, are faid to be curbed or blefled with regard to lenlible Beings, that ufe or poffefs thefe Things, or have Con nection with them, the Meaning muff be, that thefe fenfibie Beings are curfed or bleffed in the other^ or with Refpeft to them! In Exod. xxiii. 25. it is faid. He fuall hlefs thy B?ead and thy Water. And I fuppofe, never any Body yet pro ceeded to fuch a Degree of Subtilry in dittinguifliing, as to fty, ‘ Here is a Bleffmg on the Bread and the Vv^ater, which went into the Pol-

^ feficirs Mouths, but no Bleffmg on them.’ To make fuch a Diftindlion with regard to the Curfe God pronounced on the Ground, would in fome Reipecls be more unreafonable, becaufe God is exprefs in explaining the Matter, declaring that it was/i?r Man's fake., exprelly referring this Curfe to him., as being with Refpedl to him, and for the Sake of his Guilt *, and as confifting in the Sorrow and Suffering he Hiould have from it; In Sorrow JJjalt HHOU eat of it. — T'horns and T'hijlles ftjfiU it bring forth TO THEE. So that God’s own Vfords tell us, v/here the Curfe terminates. The Words are parallel with thofe in Deut. xxviii. 16. but only more plain and explicit, Curfed fhalt THOU be in. the Field., or in the Ground.

If this Part of the Sentence was pronounced under no Notion of any Curfe or Punifhment at all upon Mankind, but on the contrary, as making an Alteration in the Ground, that fiiould be for the better., as to the7n; that inftead of the fweet, but tempting, pernicious Fruits of Paradife, it might produce wholefome Fruits, more for tlie Health of the Soul j that it mipjit brinp* forth

P 4 'riiorna

Thorns and Thiftles, as excellent Medicines to prevent or cure moral Diftempers, Difeafes which would iflue in eternal Death j I fay, if what was pronounced was under this Notion, then it was a blefiing on the Ground, and not a Curfe; and it mig,.t more properly have been faid, ‘ BLESSED Jhall the Ground be for thy Sake.—\ will make a ^ happy Change m it, that it may be a Habitation moie fit for a Creature fo infirm, and fo apt to be overcome with Temptation, as thou art.’

• evident, that in pronounn Refped to

Adcm^ Poftenty, as to himfelf : And fo it was

underftood by his pious Pofterity before the Flood ;

as appears by what Lamech, the Father of Noah

fays, Gen. v. 29. And he called his Name

faying., This fame^ Jhall comfort us concerning our

U ork, and the Loil of our Hands, “ becaufe of the

“ Ground which the Lord hath curfed.”

fterity were included in the Threatening of Death,

and that our firfl; Parents underftood, when fallen, that the 1 empter, in perfuading them to eat the foi bidden Fruit, liad aimed at the Punifhment and Pvuin of both them and their Pofterity, and had procured it, is Adam s immediately givincr his Wife that new Name, Eve, or Life, on the'^Promife or Intimation of the Difappointment and Overthrov/ of the Tempter in that Matter, by her Seed; which Adam underftood to be by his pro curing Life; not only for themfelves, but for many of their Pofterity, and thereby deliverinothem from that Death' and Ruin which the Ser° pent had brought upon them. Thofe that fhould be thus delivered, and obtain Life, Adam calls

the

C-hap. I. I Of Eve’j new Name.

the Living: And becaufe he obferved, by what God had faid, that Deliverance and Life was to be by the Seed of the Woman, he therefore re marks, that Jhe is the Mother of all Livings and thereupon gives her a new Name, calls her Life, Gen, iii. 20.

There is a great deal of Evidence, that this is the Occafion of Adamh giving his Wife her new Name. This was her new Elonour, and the greateft Honour, at leaft in her prelent State, that the Redeemer was to be of her Seed. New Names were wont to be given for fomething that was the Perfon’s peculiar Honour. So it was with regard to the new Names of Abraham^ Sarah^ and Ifrael. Dr. T, himfelf obferves that they who are faved by Chrift, are called the Livers^ 01 ^ccvtz^ 2 Cor. iv. II. the Livings ox they that live. So we find in the Old Teftament, the Righteous are called by the Name of the Living,, Pfal. Ixix. 28. Let them he blotted out of the Book of the Living, and not be written with the Righteous. If what Adam meant by her being the Mother of all Liv ing,, was only her being the Mother of Mankind; and gave her the Name Life upon that Account; it were much the mod likely that he would have given her this Name at firfl; when God firfl: united them, under that BlefTing, Be fruitful and multiply,, and when he had a Prolped of her being the Mother of Mankind in a State of Immortality^ living indeed,, living and never dying. But that Adam fhould at that Time give her only the Name of Ifha,, and then immediately on that me lancholy Change, by their coming under the Sen tence of Death,, v/ith all their Pofterity, having now a new awful Profped: of her being the

Mother

* Note annexed to § 2S7.

Mather of Nothing but a dying Race, all from Generation to Generation turning to Dull, throuo-h her Folly: I fay, that immediately on this, he jhould change her Name into Life, calling her now the Mother of all living, is perfedtly unac countable. Befitles, it is manifell;, that it was not her being the Mother of all Mankind, or her Relation as a Mother, v/hich fhe ilood in to her Pofterity, but the ffyality of thofe Ihe was to be the Mother of, which was the I hing Adam had in View, in giving his Wife this new Name; as appears by the Name itfelf, which fignifies Life. And if it had been only a natural and mortal Life which he had in View, this was No thing diftinguifhing of her Pofterity from the Brutes; for the very fame Name of living ones, or living Things, is given from Time to Time in this Book of Genefis to them: As in Chap. i. 21, 24, 28. Chap. ii. 19. Chap. vi. 19. vii. 23. and viii. I. and many other Places in the Bible. — And befides, if by Life the Quality of her Pofte rity was not meant, there was nothing in it to diftinguifli her from Adam; for thus I'he was no more the Mother of all living, than he w^as the Father of all living; and fhe could no more pro perly be called by the Name of Life on any fuch Account, than he: But Names are given for Diftinction. Doubtlefs Ada^n took Notice of fomethlnor diftincriiilhins; concernino; her, that occafioned his mvino- her this new Name. And I

think, it is exceeding natural to fuppofe, that as Adam had given her her firft Name from the Manner of her Creation^ fo he gave her her new Neime from Redemption., and as it wxre new Crea tion., through a Redeemer, of her Seed: And that he fhould give her this Name from that which comforted him, with refped to the Curfe that

God

Chap. L 7 the Threatenhi^s including Pofterlty. 2 in Sedi.ni. 5

God had pronounced on him and the Earth, as Lamech named Noah^ Gen. v. 29. Sayings This fame fljall comfort us concerning our l'Voi''k^ and Toil of our Hands^ becaufe of the- Ground which the Lord hath curfed. Accordingly he gave her this new Name, not at her firiL Creation, but immediately after the Promife of a Redeemer, of her Seed, See Gen. iii. 1 5 — 20.

Now as to the Confequence which I infer from Adand^ giving his Wife this Name, on the In timation which God had given, that Sataji Ihould by her Seed be overthrown and difappointed, as to his malicious Defign, in that Deed of his which God then fpake of, viz. his tempting the Woman j Adam infers from it^ that preat Numbers of Mankind fhould be faved, whom he calls the Li-vhtg; they Ihould be faved from the Effects of this malicious Defign of the old Serpent, and from that Ruin which he had brought upon them by tempting their firft Parents to Sin; and fo the Serpent would be, with, refped to them, difappointed and overthrown in his Defign. But how is any Death or Ruin, or indeed any Cala mity at all, brought upon their Pofterity by Satan’s Malice in that Temptation, if inftead of tnat, all the Death and Sorrow that w'as coniequent, was the Fruit of God’s fatherly Love, and not Satan’s Malice, and was an Inftance of God’s free and fovereign Favour, fuch Favour as Satan could not poffibly forefee? And if Multitudes of, Eve s Pofterity are faved, from either Ip in trial or temporal Death, by a Redeemer, of her Seed, how is that any Difappointment of Satan’s Defto-n’ in tempting our firft Parents? Flow came he°to have any fuch Thing in View, as the Death of Auam s and ^ve s Pofterity, by tempting them to

Sin,

220 Objeftion, that Man was to die , Part 11.

Sin, or any Expeftation that their Death would be the Confequence, unlefs he knew that thev v/erp included in the Threatening? ^

Some have objefted againft Adamh Pofterity’s being included in the Threatening delivered to Adatn^ that the Threatening itlelf* was inconfiHent with his_ having any Pojlerity: It being that he fliould die on the Day that he ftnned._

To this I anfwer, that the T. hreatening was not inconfiftent with his having Pofterity, on two Ac counts:

Thdfe Words, In the Day thou eat eft thereof thou jhalt furely die^ according to the Uie of fuch like Expreffions among the Hebrews, do not fignify immediate Death, or that the Execu tion lhall be within twenty-four Hours from the Commiffion of the Faft; nor did God by thofe Words limit himfelf as to the Time of executinothe threatened Punifhment j but that was ftill left to God’s Pleafure. Such a Phrafe, accordino- to the Idiom of the Hebrew Tongue, fignifies no more than thefe two Things: ^

I. A real Connexion between the Sin and the Punifhment. So Ezek. xxxiii. 12, 13. HeRtghteoufnefs of the Righteous jhall not deliver him IN THE DAT of his Tranfgreffion. As for the JVickednefs of the Wicked^ He ftoall not fall thereby IN THE DAT that he turneth from his hVickednefs: Neither Jhall the Righteous be able to live IN THE DAT THAT HE SINNETH: But for his Ini quity that he hath committed^ HE SHALE DIE for it. Here it is faid, that in the Day he finnetii, iie lliall not be able to live, but he fhall die; not

fignifying

Chap.L 7 in the Day he finned, anfwered.

fignifying the Time when Death lhall be exe cuted upon him, but the Connedtion between his Sin and Death; fuch a Connexion as in our prefent common Ufe of Language is fignified by the Adverb of Time, V/hen \ As if One fliould fay. According to the Laws of our Nation, fo long as a Man behaves Himfelf as a good Subject, lie may live; but PVhen he turns Rebel, he mull die Not fignifying the Hour, Day, or Month in which he muft be executed, but only the Connedlion between his Crime and Death.

2. Another Thing which feems to be fignified by fuch an Expreffion, is, that Adam fiiould be expofed to Death for one 'Tranfgrejfton^ without waiting on him to try him the fecond Time. If he eat of that Tree, he Ihould immediately fall under Condemnation, though afterwards he might abftain ever fo ftriftly. In this Refpeil the Words are much of the fame Force with thofe Words of Solomon to Shimei^ i Kings ii. 37. For it Jhall he that ON THE DAY that thou go eft out^ and pajfeft over the Brook Kidron, thou Jhalt know for certain, that thou flialt furely die.” Not mean ing, that he ihould certainly be executed on that Day, but that he ihould be alTuredly liable to Death for the firfl; Offence, and that he fiiould not have another Trial to fee whether he would go over the Brook Kidron a fccond Time.

And then befides,

II. If the Words had implied, that Adam ihould die that very Day, within 24 or 12 Hours, or that Moment that he tranfgrefled, yet it will by no Means follow, that God obliged himfelf to exe cute the Funiihment in its utmoft Extent on that

Day.

222 of the threatening no 0^ta:xon. Partll.

Day. The Sentence was in great Part executed immediately; he then died fpiritually; he ioft his Innocence and original Righteoufnefs’ and the Favour of God; a difmal Alteration was made in his Soul, by the Lofs of that holy divine Prin ciple, which was in the higheft Senfe the Life of the Soul. In this he was truly ruined and undone that very Day; becoming corrupt, milerable, and helplefs. And I think it has been fhewn, that llich a fpiritua! Death was one great Thing implied in the^ T hreatening. — And the Alteration then made in his Body and external State, was the Beginning of temporal Death. Grievous external Calamity is called by the Name of Beath in Scriptuie, Exod. X. ly. Intreat ths Lord that he may take away this Death.— Not only was Adam’s Soul mined that Day, but his Body was ruined; it loft its Beauty and Vigour, and became a poor, dull, decaying, dying Thing. And befides all this, Adam was that Day undone in a more dreadful Senfe: He immediately fell under the Curfe of the Law, and Condemnation to eternal Perdition, In the Language of Scripture, he is dead, that is, in a State of Condemnation to Death; even as our Author often explains this Language in his Expofition upon Romans. In Scripture-Language,

in Chrift, immediately receives Life. He pafies at that Time from Death to Life, and thenceforward (to ufethe Apoftle John’s, Phrafe) “ has eternal Life abiding in him.” But yet he does not then receive eternal Life in its higheft Completion; he has but the Beginning of it; and receives it in a vaftly greater Degree at ■ Death: But the proper Time for the compleat Fulnefs is not till the Day of Judgment, When the Angels finned, their Punifhment v/as imme diately executed in a Degree: But their full Punilhment

nilhment is not till the End of the World. And there is nothing in God’s Threatening to Adam that bound him to execute his full Funilhment at.once; nor any Thing which determines, that he Ihould have no Pofterity. The Law or Conftitution which God eftablilhed and declared, determined, that if he finned, and had Pofterity, he and they firould die; But there was no Conftitution deter mining concerning the aftual Being of his Pofte rity in this Cafe; what Pofterity he lliould have, how many, or whether any at all. Ail thefe Things God had referved in his own Power: The

Law and its Sanction intermeddled not v/ith the Matter.

It may be proper in this Place alfo to take fome ■^’'locice of that Objection of Lr. ^—r’s^ againft Adam s being fuppoled to be a federal Head for his Pofterity, that it gives him greater Honour than Chrift, as it fuppofes that ail his Pofterity would have nad eternal E.ife by his Obedience, if he had flood; and fo a greater Number would have had the Benefit of his Obedience, than are faved by Chrift *. — I think, a very little Con fideration is fufficient to Ihew, that tliere is no Weight in this Objedion. For the Benefit of Chritt s IVIei its may neverthelels be vaftly beyond that which would have been by the Obedience of Adam. For thofe that are faved by Chrift, are not merely advanced to Flappinefs by his Merits,' but are faved from the infinitely dreadful Effefts of Adam’^ Sin, and many from immenfe Guilt, Pollution, and Mifery, by perfonal Sins; alio brought to a holy and happy State, as it were through infinite Obftacles; and are exalted to a far greater Degree of Dignity, Felicity, and Glory,

than

than would have been due for Adan^% Obedience \ for aught I know, many Thoufand Times fo great. And there is enough in the Gofpel-Difpenfation, clearly to manifeft the Sufficiency of Chrift’s Merits, for fuch Effects in all Mankind. And how great the Number will be, that ffiall actually be the Subjefts of them, or how great a Proportion of the whole Race, confidering the vaft Succefs of the Gofpel, that ffiall be in that future, extraor dinary, and glorious Seafon, often fpoken of, none can tell. And the Honour of thefe two federal Heads arlfes not fo much from what was propofed to each for his Trial, as from their Succefs, and the Good aftually obtained and alfo the Manner of obtaining: Chrift obtains the Benefits Men have through him by proper Merit of Condignity,. and a true Purchafe by an Equivalent: Which would not have been the Cafe with,Adam if he had obeyed.

I have now particularly confidered the Account which Mofes gives us in the Beginning of the Bible, of our firft Parents, and God’s Dealings with them, the Conftitution he eftabliffied with them, their Tranfgreffion, and what followed. And on the whole, if we confider the Manner in which God apparently fpeaks to Adam from Time to Time; and particularly, if we confider how plainly and undeniably his Pofterity are included in the Sentence of Death pronounced on Ada7n after his Fall, founded on the foregoing Threatening; and confider the Curfe denounced on the Ground for his Sake, and for his and his Pofterity’s Sorrow: And alfo confider what is evidently the Occafion of his giving his Wife the new Name of Eve., and his Meaning in it, and withal confider apparent Ea6t in conllant and univerfal Events, with Rela tion

Chap. L IS^vci of the Ar^.fromyio{^^s Account, 21^ Sedi. HI. \

tlbn to the State of our firft Parents, and their Poftcrity from that Time forward, through all Ages of the World; I cannot but think, it mull appear to every impartial Perfon, that Mofes\ Account does, with fuificient Evidence, lead all Mankind, to whom his Account is communicated, to underftand, that God, in his Conftitution with Adam^ dealt with him as a publick Perfon, and as the Head of the human Species, and had Refpe£l to his Poiterity, as included in liim: And that this Hiftory is given by divine Direction, in the Beginning of the firft-written Revelation, to exhibit to our View the Origin of the prefent finful miferable State of Mankind, that we might fee what that was, which firft gave Occafion for all thole conlequent wonderful Dilpenfations of divine Mercy and Grace towards Mankind, v/hich are the great Subjea: of the Scriptures, both of the old and new Teftament •, And that thefe Things are not obfcurely. and doubtfully pointed forth, but delivered in a plain Account of Things, which eafily and naturally exhibits them to oiir Underftandings,

And by what follows in this Difcourfe, we may have, in ^ Ibme Meafure, Opportunity to lee how other Things in the holy Scripture agree with what has been now oblerved from the three firft Chap ters of Cenefts. ^

Part II.

CHAP. II.

Ohfervations on other Parts of the holy Scriptures^ chiefly in the Old Teftament, that prove the Doc trine of Original Sin.

C ORIGINAL Depravity may well be argued, / from Wickednefs being often fpoken of in Sciiptuie, as a Phing belonging to the Dace of li/Lantiind'^ and as if it were a Property of the Species. So in Pfal. xiv. 2, 3. The Lord looked down from Heaven upon the CHILDREN OF MEN, to fee if there were any that did underftand, and feek God. They are all gone afide; they are altogether become filthy: Lhere is none that doeth Good; no, not one. The like we have ao'ain, Pfal. liii. 2, 3. — Dr. L. fays, p. 104, 105. “'phe “ holy Spirit does not mean this of every Indi- “ vidual; becaufe in the very fame Pfalm, He “ fpeaks of fom.e that were righteous, ver. 5.

God is in the Generation of the Righteous. ” But how little is this Obfervation to the Purpofe? For who ever fuppofed, that no unrighteous Men were ever changed by divine Grace, and afterwards made Righteous? The Pfalmift is fpeakino- of what Men are as they are the Children of Men, born of the corrupt human Race; and not as born of God, whereby they come to be the Children of God, and of the Generation of the Righteous. The Apofde Paul cites this Place in Rom. iii. 10, ii, 12. to prove the univerfal Corruption of Man kind; but yet in the fame Chapter he fuppofes thcfe lame Perfons here fpoken of as Wicked, may become righteous, through the Righteoufnefs and Grace of God.

Chap. II. ^exts^ chiefly of the Old Teft. &c. 227

So Wickednefs is fpoken of in other Places in the Book of Pfalms, as a Thing that belongs to Men^ as of the human Race^ as Softs of Men. Thus, in Pfal. iv. 2. 0 Sons of Men, how long will ye turn tny Glory into Shatne? How long will ye love Vanity? &c. Pfal. Ivii. 4. I lie among them that are fet on Fire.^ even the Sons of Men, whofe Feeth are Spears and Arrows.^ and their Fongtie a fharp Sword. Pfal. Iviii. i, 2. Do ye indeed fpeak Right eoufnefs., O Congregation? Do ye judge up rightly., O ye Sons of Men? Tea., in Heart ye work Wickednefs \ ye weigh out the Violence of your Hands in the Earth. Our Author mentioning thefe Places, fays, p. 105. Note, “ There was a ftrong Party in Ifrael difaffecled to David'^ Perfon and Government, and fometimes he chufeth to denote them by the Sons or Children of Men.” But it would have been worth his while to have inquired. Why the Pfalmifl: fljould chufe to denote the wickedeft and worft Men in Ifrael by this Name? Why he iliould chufe thus to difgrace the human Race, as if the Compellation of Sons of Men moft properly belonged to fuch as were of the vileft Charadler, and as if all the Sons of ‘Men, even every one of them, were of fuch a Charafter, and none of them did good; no, not one? Is it not ftrange, that the Righ teous fliould not be thought v/orthy to be called Sons of Men^ and ranked with that noble Race of Beings, who are born into the World wholly right and innocent! It is a good, eafy, and natural Reafon, why he chufeth to call the Wicked, Sons of Men, as a proper Name for them, Tlut bybeing of the Sons of Men, or of the corrupt ruined Race of Mankind, they come by their Depravity. And the Pfalmift himfelf leads us to this very Reafon, Pfal.

iii. at the Beginning, Do

22 8 Texts^ chiefly of the Old Teftamcnt, Part II.

ye judge uprightly, O ye Sons of Men? yea, in Heart ye work Wlckednefs, ye weigh out the Violence of your Hands. ^Vhe Wicked are efcranged from

the Womb, &c. Of which I fhall fpeak more by and by. ^

^Agreeable to thcfe Places, is Prov. xxi. 8. Vhe TV sy of MAN is froward and ftrange-, but as for the pu) e, his TV )ik is ri^ht. Pie that is perverfe in his Walk, is here called by the Name of Man, as difdnguiihed from the pure: Which I think is abfoliitely unaccountable, if all Mankind by Na ture are pure, and perfedly innocent, and all fuch as are froward and ftrange in their Ways, therein depart from the native Purity of all 'Mankind. The Words naturally lead us to fuppofe the con trary, that Depravity and Perverfenefs properly belong to Mankind as they are naturally, and that a being made pure, is b'y an After-work, by which fome are delivered from native Pollution, and diftinguifhed from Mankind in o-eneral: Which is perfedtly agreeable to the Reprefentation in Rev. xiv. 4. where we have an Account of a Number that were not defiled, but were pure, and followed the Lamb; of whom it is faid, T'kefe were REDEEMED FROM AMO NG MEN.

To thefe Things agree Jer. xvii. 5, 9. In ver, 5. it is faid. Cur fed is he that trufieth in MAN. And in ver. 9. this Reafon is given, Lhe Heart is deceitful above all Lhings, and defperately wicked; who can know it T What Heart is this fo wicked and deceitful? Why, evidently the Heart of him, who, it was faid before, we mujl not truft ■, ancl that is MAN. It alters not the Cafe as to the prefent Argument, whether the Deceitfulnefs of

the

Chap. II. proving Original Corruption. 229

the Heart here fpoken of, be its Deceitfulnefs to the Man himfelf, or to others. So Eccl. ix. 3. Madnefs is in the Heart of the SONS OF MEN, vohile they live. And thofe Words, of Chrift to Peter,, Matth. xvi. 23. Get thee behind me^ Satan — For thou favGureft not the Fhings that he of God,, but the Fhings that be of MEN. Signifying plainly, that to be carnal and vain, and oppofite to what is fpiritual and divine, is what properly belongs to Men in their prefent State. The fame Thing is fuppofed in that of the Apoftle, 1 Cor, iii. 3. For ye are yet carnal. For whereas there is among you Envying and Strife,, are ye not carnal,, and walk as MEN? And that in Hof. vi. 7. But they like MEN,, ha.ve tranfgrefed the Covenant, To thefe Places may be added Matth. vii. ii. If ye being Evil, know how to give good Gifts, — Jam. iv. 5. T)o ye think that the Scripture faith in vain,, She Spirit that dwelleth in us, lufteth to Envy? — I Pet. iv. 2. Fhat he no longer foould live the refi of his Time in the Lufts of MEN, but to the IVill of God, — -Yet above all, that in Job xv* 16. How much more abominable and filthy is MAN

Of which more prefently.

Now what Account can be given of thele Things, on Dr. T — r’s Scheme? How ftrange is it, that we fhould have fuch Defcriptions, all over the Bible, of MAN, and the SONS OF MEN! Why fhould Man be fo continually fpoken of as evil, carnal, perverfe, deceitful, and defperately Wicked, if all Men are by Nature as perfeftly innocent, and free from any Propenfity to Evil, as Jdam was the firll Moment of his Creation, all made right, as our Author would have us under hand, Eccl. vii. 29 ? Why, on the contrary, is it

not laid, at leaft as often, and with equal Rcafon, that The Heart of Man is right and pire\ that The JVay of Man is innocent and holy \ and that he who favours true Virtue and IVifdom^ favours the Things that he of Men? Yea, and why might it not as well have been laid. The Lord looked down from Heaven on the Sons cf Men^ to fee if there were ajiy that did underfiand^ and did feek after God *, and they were all rights altogether pure^ there was none inclined to do Wickednefs^ no^ not one?

Of the like Import with the Texts mentioned are thofe which reprefent Wickednefs as what pro perly belongs to the WORLD; and that they who are otherv/ife, are faved from the Worlds and called out cf it. As John vii. 7. The WORLD cannot hate you; hut me it hateth \ hecaufe I teflify of it,, that the Works thereof are evil. Chap. viii. 2 3 . 2^e are of this WORLD: I am not of this WORLD, Chap. xiv. 17. The Spirit of Truths whom the WORLD cannot receive \ hecaufe it feeth him not,, neither knoweth him: But ye know him. Chap, XV. 18, 19. If the WORLD hate you,, ye know that it hated me before it hated you. If ye were of the WORLD^ the WORLD would love its own: But hecaufe ye are not of the WORLD,, hut I have chofen you out of the WORLD,, therefore the WORLD hateth you. Rev. xiv. 3, 4. Thefe are they which were redeemed from the EARTIf — redeemed from among Men. John xvii. 9. I pray not for the WORLD, hut for them which thou hafi given me, ver. I have given thejn thy Word; mtd the WORLD hath hated them, becatife they are not of the WORLD, even as I am not of the WORLD, J John iii. 13. Marvel not, my Bre thren, if the WDRLD hate you. Chap. iv. 5. They

Chap. 11. proving Original Corruption.

are of the WORLD ^ therefore fpeak they of the WORLD^ and the WORLD heareth them. Chap. V. 19. We are of God^ and the whole WORLD lieth in Wickednefs. It is evident, that in thefe Places, by the World is meant the World of Mankind; not the Plabitation, but the Inhabi tants: For, it is the World fpoken of as loving.^ hating., doing evil W orks., fpeaking^ hearing., &c.

It fhev/s the fame Thing, that Wickednefs is often fpoken of as being Man’s OWN, in Contradiftindion from Virtue and Flolinefs. So Men’s Lulls are often called their OWN Heart’s Lulls, and their praftifing Wickednefs is called walking in their OWN W ays, walking in their OWN Coun"^ fels, in the Imagination of their OWN Heart, and in the Sight of their OWN Eyes, according to their OWN Devices, &c. Thefe Things de^ note Wickednels to be a Quality belonging pro perly to the Charader and Nature of Mankind in their prefent State: As, when Chrill would reprefent that Lying is remarkably the Charader and the very Nature of the Devil in his prefent State, he exprelles it thus, Joh. viii. 44. When he fpeaketha Lye, he fpeaketh of his OWN: For he is a Liar., and the Father of it.

And that Wickednefs belongs to the Nature of Mankind in their prefent State, may be argued from thofe Places which fpeak of Mankind as being wicked in their Childhood., or from their Childhood. So, that in Prov. xxii. 15. Foolifhnefs is hound in the Heart of a Child •, but the Rod of Correhiion ffoall drive it far from him. Nothin^ is moie manifell, than that the wile M^an in this Book continually ufes the Word Folly, or Foolillinefs, for Wickednefs: And ^hat this is what he

0^4 means

-3'^ noted Gen. viii. 21. Part II.

means in this Place, the Words themfelves do iPew: For the Rod of Correftion is proper to drive away no other Foolifnnefs, but that which is of a moral^ Nature. The Word rendered Bounds ilgnifies, as is obferved in Pool^^ Syno'pjts^ a dole and firm Union.^ The fame Word is ufed in Chap. vi. 21. Bind them continually upon thine Heart, And Chap. vii. 3. Bind them upon thy Fingers, write them upon the Fable of thine Heart, To the like Purpofe is Chap. iii. 3. and Dent. xi. iS. where this Word is ufed. The fame Verb is ufed, I Sam. xviii. i. Fhe Soul of Jonathan knit (or bound) to the Soul of David, and Jona than loved him as his own Soul. — But how comes VVickednefs to be lo firmly bound, and ftrongly fixed, in the Hearts of Children, if it be not there naturally? They having had no Time firmly to fix Habits of Sin, by long Cuftom in adual Wickedncfs, as thofe that have lived many Years in the World.

The fame Thing is fignified in that noted Place, Gen. viii. 21. For the Imagination of Man's Heart is evil, FROM HIS YOUTH, — It alters not the Cafe, whether it be tranllated For, or Though the Imagination of Man’s Heart is evil from his Youth, as Dr. T. would have it; ftill the Words luppole it to be fo as is faid. The Word tranllated Youth, fignifies the whole of the former Part of the Age of Man, which commences from the Beginning of Life. ^ The Word in its Derivation, has Reference to the Birth or Beginning of Exiftence. It comes from Nagnar, which fignifies to lhake ofi, as a Tree fhakes off its ripe Fruit, or a Plant its Seed: — the Birth of Children being commonly reprefented by a Tree’s yielding Fruit, or a Plant’s yielding Seed. So that the Word

here

Chap. II. ^ Proof of Original Sin. 233

here tranflated Touth., comprehends not only what we in Englijh moft commonly call the Time of Youth, but alfo Childhood and Infancy, and is very often ufed to fignify thefe latter. A Word of the fame Root is ufed to fignify a young Child., or a little Child., in the following Places; i Sam. i. 23. Job xxxiii. 25. Prov. xxii. 6. xxiii. 13. and xxix. 2 1. Ifai. X. 19. xi. 6. and Ixv. 20. Hof. xi. I. The fame Word is ufed to fignify an hifant., I Sam. i. 22. and iv. 21. 2 Kings v. 14. Ifai. vii.

Dr. P. fays, p. 124. Note, that he conceives.

From the Youth., is a Phrafe fignifying the Greatnefs or long Duration of a Thing.’’ But if by long Duration he means any Thing elfe than what is literally expreffed, viz. from the Beginning of Life, he has no Reafon to conceive fo; neither has what he offers, fo much as the Shadow of a Rea- Ion for his Conception. There is no Appearance in the Words of the two or three Texts he men tions, of their meaning anv Thing elfe than what is moft literally fignified.— And it is certain, that what he fuggefts is not the ordinary Import of fuch a Phrafe among the Hebrews: But that thereby is meant from the Beginning, or early Time of Life, or Exiftence; as may be feen in the Places following, where the fame Word in the Hebrew is ufed, as in this Place in the eighth of Genefis. i Sam. xii. 2. I am old^ and grey-headed — and I have walked before you from my Childhood unto this Day: where the original Word is the fame. Pfal. Ixxi. 5, 6. Yhou art my Yruft from my Youth: By thee have I been holden up from the Womb. Yhou art he that took me out of my Mothers

Bowels.

34- Proof from I^M.lvnl Part II.

Bowels, ver. 17, 18 O God, thou haft taught me from my Youth; and hitherto have I declared thy wondrous ^ Works: Now alfo, when I am old and grey-i'fteaaed^ forfake me not, Pfal. cxxix. 1,2. Mam a Time have they ajfliEied me from my Youth may llrael now fay: Many a Time have they ajfiided me rorn my Youth; yet have they not prevailed againft me. Ifai xlvii. 12. Stand now with the Multitude Of % Sorceries, wherein thou haft laboured from thy Youth So ver. 15. and 2 Sam. xix. 7. That will be worfe unto thee, than all the Evil that befel thee, from thy Youth until now. Jer. iii. 24, 2^. Shame hath devoured the Labour of cur Fathers from our Youth. — W? have finned againft the Lord our God irom our Youth, even to this Bay. So Cien. xlvi. 34. Job xxxi. i8. Jer. xxxii. 30. and xlviii. ri. Ezek. iv. 14. Zech. xiii. 5.

And it is to be obferved, that accordino- to the Manner of the Hebrew Language, when is faid, uich a Thing has been from Touth, or the firft 1 ai t of Exiftence, the Phrafe is to be underftood as including that firft Time of Exiftence. So, ^fir. vi. 21. They utterly deftroyed all, from the Toung ^ to the Old, (fo it is in the Hebrew) i. e.

including both. So Gen. xix. 4. and Efther 111. 13.

And as Mankind are reprefented in Scripture, as being of a wicked Heart from their Touth, fo in other Places they are fpoken of as being thus from the Womb. Pfal. Iviii. 3. The Wicked are eftranged from the Womb; They go aftray as foon as they be born, fpeaking Lies. It is obfervable, that the Pfalmift mentions this as what belono'S to the Wicked, as the SONS OF MEN: For, fhefe aie the preceding Words; “ Bo ye judge uprightly,

Proof from Pfal Ivlil. 3.

O ye Sons of Men? — Tea^ in Heart ye work WickednefsP ( A Phrafe of the like Import with that in Gen, viii. 21, Phe hnagination^ or Operation, as it might have been rendered, of his Heart is evil.) Then it follows, Phe Wicked are ejlranged from the Womb, &c. The next Verfe is, Their Poifon is like the Poifon of a Serpent. It is fo remarkably, as the very Nature of a Ser pent is Poifon: Serpents are poifonous as foon as they come into the World: They derive a poi fonous Nature^ by their Generation. — Dr. 7. p. 134, 135. fays, It is evident that this is a fcriptural figurative Way of aggravating Wick- “ eclnefs on the one Plancl, and of fignifying early and fettled Habits of Virtue on the other, “ to (peak of it as being from the WombP And ' as a probable Inftance of the latter, he cites that in Ifai. xlix. i. Phe Lord hath called me from the Womb; from the Bowels of my Mother he made Mention of my Name, But I apprehend, that in Order to feeing this to be either evident or proba ble,, a Man nuift have Eyes peculiarly affedled. I humbly conceive that fuch Phrafes as that in the 49th of Ifaiah^ oi God’s calling the Prophet from the Womb,, are evidently not of the Import which' he fuppofes; but mean truly from the Beginning of Exiftence, and are manifellly of like Significa tion with that v/hich is faid of the Prophet Jere miah,, Jer. i. 5. Before I formed thee in the Belly,, I knew thee: Before thou ca^nefi out of the Womb^ I fanblified thee, and ordained thee a Prophet unto the Nations, Which furely means fomethino- elfe befides a high Degree of Virtue: It plainly fignifies that he was, from his firft Exiftence, fet apart by God for a Prophet. And it would be as unreafonable to underftand it otherwife, as to fuppofe the Angel meant any other than that Samfon was

fet

ftt apart to be a Nazarite from the Beginning of his Life, when he lays to his Mother, £eMd, thou Jhalt conceive and bear a Son: And now drink no Wine, nor ftrong drink, &c. For the Child (hall be a Fazante to God, from the Womb, to the Jday of his Death. By thefe Inftances it is plain that the Phrafe, From the Womb, as the other’ Froni the Touth, as ufed in Scripture, properly figmhes from the Beginning of Life.

Very remarkable is that Place, Job xv. 14, , r, 16. What is Man, that he fooiild be clea.n? And he that is born of a Woman, that he fhould be righ^ teous? Behold, he futteth no Fruft in his Saints-, yea, the Heavens are not clean in his Sight: How much more abominable and filthy is Man, which drinketh Iniquity like Water? And no lefs remai'kable is our Author’s Method of managing of it. T he i 6th Verle exprelles an exceeding Degree of Wickednels, in as plain and emphatical Terms, almoft, as can be invented; every W^ord reprefenting this in the ftrongeft Manner: How much more abominable and filthy is Man, that drinketh Iniquity like Water? I cannot now recoiled, where we have a Sentence equal to it in the whole Bible, for an emphatical, lively, and ftrong Reprefentation of great Wickednels of Heart. Any one of the Words, as fuch Words are ufed in Scripture, would reprefent great Wickednefs: If it had been only faid. How much more abominable is Man? Or, How much more filthy is Man? Or, Man that drinketh Iniquity. — But all thefe are accumulated with the Addition of — like Water, — the further to reprefent the Boldnefs or Greedinefs of Men in Wickednefs: Though Iniquity be the moft deadly Poifon, yet Men drink it as boldly as they drink Water, arc as familiar with it as with their common Drink,

and

Proof from Job xv. 14, 16.

and drink it with like Greedinefs, as he that is thirfty drinks Water. That Boldnels and Eagernefs in perfecuting the Saints, by which the great Degree of the Depravity of Man’s Heart often appears, is reprefen ted thus, Pfal. xiv. 4. Hava the Workers of Iniquity no Knowledge^ who eat up my People^ as they eat Bread And the greateft Eagernefs of Thirft is reprefented by thirfting as an Animal thirfts after Water, Pfal. xlii. i.

*

Now let ns fee the foft, eafy, light Manner, in which Dr. T. treats this Place, p. 143. “ How “ much more abominable and filthy is Man, IN

“ COMPARISON OF THE DIVINE PURITY,

“ who drinketh Iniquity like Water? who is “ attended with fo many fenfual Appetites, and “ ib apt to indulge them. You fee the Argument, “ Man in his prefent weak and flelhly State, can- “ not be clean before God. Why fo? Becaufe he “ is conceived and born in Sin, by Reafon of “ Adam\ Sin? No fuch Thing. But becaufe, if “ the pureft Creatures are not pure, in Comparifon “ of God, much lefs a Being fubjedt to fo, many “ INFIRMITIES, as a MORTAL Man. Which “ is a Demonftration to Me, not only, that Job “ and his P'riends did not intend to eftablifii the “ Doftrine we are now examining, but that they “ were wholly Strangers to it.” Thus this Author endeavours to reconcile this Text with his Doc trine of the perfed native Innocence of Mankind: In which v/e have a notable Specimen of his Demonflrations, as well as of that great Impartiality and p’airnefs in examining and expoundino- the Scripture, which he makes fo often a Profef- 'fion of.

238 Proof from ]oh XV. 14^, ,6. Part II.

In this Place we are not only told, how wicked Man s Heart is, but alfo how Men' come by fuch

1 * ^3 1 even by being of the Race of Man

kind, by ordinary Generation: mat is Man, that he Jhould he clean? and he that is hovn of a Woman that be fhould be righteous? Our Author p ia.j’ 142. reprefents Man’s being born of a Woman’ as a Peripbrafis, to fignify Man; and that there is no Defign in the Words to give a Reafon, why Man is not clean and righteous. But the Cafe is TDoft evidently otherwile, if we may interpret the Book of fob by itfelf: It is moft plain, that Man’s being born of a Woman is given as a Reafon of his not being clean; Chap. xiv. 4. Who can bring a clean Thing out of an uticlean? Job is fpeakinothere expreQy of Man’s being born of a Woman° as appears in ver. i. And here how plain is it’ that this is given as a Realon of Mean’s not beino* clean? Concerning this Dr. T. fays. That this has no refpeSl to any moral Uncleannefs, but only common Frailty, See. But how evidently is this alfo otherwife? when that Uncleannefs, which a Man has by being born of a Woman, is exprefly explained bi Unrighteoufnefs, in the next Chapter at the 14th Verle. JFhat is Mia?!, that he foould be clean? and he that is born of a Woman, that he foould be RIGHTEOUS? And alfo in Chap. xxv. 4. How then can Man be juftified with God? And how can he be clean that is born of a Woman? It is a moral Cleannefs Bildad is fpeaking of, which a Man needs in order to being jufiified. — His Defign is, to convince Job of his moral Impurity, and from thence of God’s Righteoulhefs in his fevere Judgments upon him 5 and not of his natural prailty.

And

Chap. II. . Proof from Pfal. li. 5. 239

And without Doubt, David has relpeft to this fame Way of Derivation of Wickednefs of Heart, wnen he fays, Pfal. li. 5. Behold^ I was jha'peyi in Iniquity^ and in Sin did my jMiother conceive me. It alters not the Cafe as to the Argument we are upon, whether the Word tranflated conceive^ lignifies conceive, or nurfe; which latter, our Author takes lo much Pains to prove: For when he has done all, he fpeaks of it as a juft Tranftation of the Words to render them thus, / was BORN in Iniquity^ and in Sin did 7ny Mother nurfe me, p. 135. If it is owned that Man is born in Sin^ it is not worth the while to dilpute, whether it is exprefly aflferted, that he is conceived in Sin, But Dr. P, after nis Manner infifts, that fuch Expreffions, as being horn hi Sin,, being PrarNreffors from the Womb,, and the like, are" only Phrafes figuratively to denote Aggravation, and hiafi De gree of W ickednefs. But the contrary has been already demonftrated, from many plain Scripture- Inftances. Nor is one Inftance produced, in which there is any Evidence that fuch a Phrafe is

^ Manner. A poetical Sentence out Oi Virgil % rEneids,, has here been produced, and made much of by fome, as parallel with this, in what Dido fays to ^neas, in thefe Lines:

Perfde^* Diva Parens, Generis nec Dardanus Audlor, Perfide Sed duns genuit te Cautibus horrens V^aucalus, Hyrcan*que admorunt Ubera Tygres.

In which Ihe tells ^neas, that not a Goddefs was his Mother, nor Anchifes his Father ; but that he ha,d been brought forth by a horrid rocky Mountain, and nurfed at the Dugs of IV^'ers to renrewith

240 Noted Lines in Virgil, no Parallel. . Part 11,

with the Paffion of Love, and diftraded with raging Jealoufy and Difappointment, thinkino- herfelt treated with brutifli Perfidy and Cruelty by a

hij^helt Fame had been his ’being the Son of a Goddefs, to aggravate his Inhuma nity and Hard-heartednefs with this, That his Behaviour was not worthy the Son of a Goddefs, nor becoming one whofe Father was an illuftrious Prince: And that he aded more as if he had been brought forth by hard unrelenting Rocks, and had fucked the Dugs of Tygers. But what is there in the Cafe of David^ parallel, or at all in like Manner leading him to fpeak of himfelf as born in Sin, in any fiich Senfe? He is not fpeaking himfelf, nor any one elfe Ipeaking to him, of any excellent and divine P" ather and Mother, that lie was born of; Nor is there any Appearance of his aggravating his Sin, by its being unworthy of his high Birth. There is nothing elfe vifible in David’s Cafe, to lead him to take Notice of his being hrn in Sin, but only his having fuch Expe rience of the Continuance and Power of indwel ling Sin, after fo long a Time, and fo many and great Means to engage him to Holinefs; which Ihewed that Sin was inbred, and in his very Nature.

Dr. T. often objefts to thefe and other Texts, brought by Divines to prove original Sin, that there is no Mention made in them of Adam, nor of his Sin. He cries out. Here is not the leaft 'Mention, or Intimation of Adam, or any ill Effelts of hts Sin upon us.- — Here is not one IHard, nor the leaf Hint of Adam, or any Confequences of his Sin, &c, &c. * He lays -f, “ If fob and his Friends

“ had

Chap. II. Adam not mentioned^ no Obje6llon. 241

had known and believed the Doctrine of a corrupt Nature, derived from Adant'^ Sin only, they ought in Reafon and Truth to have given this as the true and only Reafon of the human Imperfeftion and Uncleannefs they mention/’ But thefe Objed'ions and Exclamations are made no lefs impertinently, than they are frequently. It is no more a Proof, that Corruption of Nature did not come by Adam\ Sin, becaufe many Times when it is mentioned, Adam\ Sin is not exprefJy mentioned as the Caufe of it, than that Death did not come by Adam\ Sin, (as Dr. T. fays it did) becaufe though Death, as incident to Man kind, is mentioned fo often in the Old Teftament, and by our Saviour in his Difeourfes, yet Adamh Sin is not once expreOy mentioned, after the three firft Chapters of Genefis^ any where in all the Old Teftament, or the four Evangelifts, as the Occafion of it.

What Chriftian has there ever been, that be lieved the moral Corruption of the Nature of Mankind, who ever doubted that it came that Way, which the Apoftle fpeaks of, when he fays, By one Man Sin entered into the ¥/orld, and “ Death by Sin?” Nor indeed have they any more Reafon to doubt of it, than to doubt of the whole Hiftory of our firft Parents, becaufe Ada}A^ Name is fo rarely mentioned^ on any Occafion in Scripture, after that firft Account of him, and Eve\ never at all; and becaufe we have no more any exprefs Mention of the par ticular Manner, in which Mankind were firft brought into Being, either with refpeft to the Creation of Adam or Eve. It is fulHcient, that the abiding, moft vifible 'Effects of thefe Thino-s, remain in the View of Mankind in sill Ages, and

R are

are often fpoken of in Scripture; an4 that tlie par ticular Manner of their being introduced, is once plainly fet forth in the Beginning of the Bible, in that Hiftory which gives us an Account of the Origin of all Things. And doubtlefs it was expected, by the great Author of the Bible, that the Account in the three firft Chapters qf Genefts Ihould be taken as a plain Account of the Introdu^iqn of both natural and moral Evil into the World, as it has been {hewn to be fo in deed. The Hiftory of Adam'^ Sin, with its Circumftances, God s Threatening, anti the Sentence pronounced upon him after' his Tranfgreffion, and the immediate Confequences, confiding iii fo vaft an Alteration in his State, and the State of the World, which abides ftftl,’ with refpedt to all his Pofterity, do moft diredlly and fufficiently lead to an Underftanding of the Rife of Calamity, Sin and Death, in this finfql miferable World.

It is fit we all fliould- know', that it does not become us to tell the Moft High, how often he fhall particularly explain and give the Reafon ot any Dodlrine which he teaches, in order to our believing what he fays. If he has at all given us Evidence that it is a Dodtrine agreeattle to his Mind, it becomes us to receive it with full Credit and Submilfion; and not fullenly to rejedl it, becaufe our Notions and Humours are not fuited in the Manner, and Number of I'imes, of lus particularly explaining it to us. How often is Pardon of Sins promifed in tiie Old Teftament to repenting and returning Sin ners? How many hundred Times is God’s Jpecial.favour there promifed to the fincerely Righ teous, without any exprefs Mention of thefc

Benefits

Chap. II. One plain Revelation fufficlent. 243

Benefits being through Chrift? Would it there fore be becoming us to fay, tliat, inafmuch as our Dependence on Chrill for thefe Benefits, is a Do6trine, which, if true, is of fuch Import ance, God ought exprefly to have mentioned Chrift’s Merits as the Reafon and Ground of the Benefits, if he knew they were the Ground of them, and fhould have plainly declared it fooner, and more frequently, if ever he expefted we Ihould believe him, when he did tell us of it? — How often is Vengeance and Mifery threatened in the Old Teftament to the Wicked, without any clear and exprefs Signification of any fuch Thing intended, as that everlafting Fire, v/here there is Wailing and Gnafhing of Teeth, in ano ther World, which Chrift fo often fpeaks of as the Punilhment appointed for all the Wicked? Would it now become a Chriftian, to obje6t and fay, that if God really meant any fuch Thing, he ought in Reafon and 7ruth to have declared it plainly and fully, and not to have been fo filent. about a Matter of fuch vaft Importance to all Mankind, for four Thouland Years to^ gether.

CHAP,

244 Proofs chiefly from the New Tefl"'. Part 11.

CHAP. III.

SECT. I.

Obfervations on John iii. 6. in Connemon with fome other P ajfages in the New 'Teflament.

Those words of Chrift, /giving a Reafon to Is icodemuS'^ why w^e muil be born again, John iii. 6. Phat ‘which is born of the Fleflo, is Flejhy, and that which is horn of the Spirit, is Spirit; have not without good Reafon been pro duced by Divines, as a Proof of the Doftrine of Original Sin: fuppofing, that by Fleflj here is meant the human Nature in a debafed and corrupt State. Yet Dr. F. p. 144. thus explains thefe Words, That which is born of the Flejh, is Flejh-, “ That which is born by natural Defcent and “ Propagation, is a Man confining of Body and Soul, or the mere Conftitution and Powers of “ a Man in their natural State.” But the conftant Ufe of thefe Terms, Flefh, and Spirit, in other Parts of the New Teflament, when thus fet in Oppofition one to another, and the latter faid to be produced by the Spirit of God, as here, and when fpeaking of the fame Thing, which Chrift is here fpeaking of to Nicodsmus, viz. the requifite Qualifications to Salvation, will fully vin dicate the Senfe of our Divines. Thus in the yth and Sth Chapters of Romans, .where thefe ft erms Flejh, and Spirit, and wrieuit) are

abundantly repeated, ?nd fet in Oppofition, as

here.

Chap. III. ) Seift. J. )

Proof from John ili. 6.

here. So, Chap. vii. 14. ^he Law is fpiritiiaJ, (7^p£v/A£tTiK&) but I am carnal, (crapKiK^^) fold under Sin. He cannot only mean, ^ I am a Man^ con- ^ fifling of Body and Soul^ and having the Powers ‘ of a Mand Ver. 18. / know that in me^ that is^ in sny Flefli, dwelleth no good Lhing, He does not mean to condemn his Frame, as confifting of Body and Soul and to affert, that in his human Conftitution^ with the Powers of a Man^ dwells no good Thing. And when he fays in the laft Verfe of the Chapter, JVith the Mind^ I myfelf ferve the T.aw of Gcd^ hut with the Flefli, the Lazv of Sin\ He cannot mean, ‘ I myfelf ferve the Law of God-,

^ but with my innocent human Conftitution^ as ^ having the Pozvers of a Man^ 1 ferve the Law ‘ of Sin.’ And vdien he fays in the next Words in the Beginning of the 8th Chapter, Lhere is no Condemnation to them^ — that zvalk not after the F'lefh, but after the Spirit; and ver. 4. Lbe Righ-f^ ieoufnefs of the Law ts fulfilled in tis^ who walk not after the Bkfj *, He cannot mean, ^ There is ‘ no Condemnation to them that walk not ac-

‘ cording to the Powers of a Man^ &c.’ And when he fays, ver. 5 and 6. Lhey that are after the Flelh, do 7nind the Lhings of the Flefli; and to be carnally mt7tded is Death; He does not intend, ^ They that are according to the hmnan Conftitu- ^ tion^ and the Pozvers of a Man^ do mind the ^ Things of the human Conjlitution and Powers % ^ and to mind thefe, is Death.’ And when he fays, ver. 7 and 8. Lhe carnal (or flefhly) ALind is Enmity againft God, and is not fuhjedi to the Law of God, 7ieithev indeed can be fo that they that are in the F lefh, cannot pleafe God-, He 'Cannot mean, that ‘ to mind the Things which are agreeable to the I cwei s and Confituticn of a ALand (who, as our Author fays, is conftituted or made rightj is

Part IL

Z46 Proof from John ili. 6.

Enmity againft God; and that a Mind which * is agreeable to this right human Confdtution, as ^ God hath made it, is not fubjed to the Law of ^ God, nor indeed can be; and that they wha ‘ are according to fuch a Conilitution, cannot ^ pleafe God.’ And when it is faid, ver. 9. Te are not in the Flefh, hut in the Spirit; the Apoftle cannot mean, ' Ye are not in the human Nature^ ‘ as conflituted of Body and Soul^ and with the ^ Powers of a Mand It is mcft manifeft, that by the Flefi}^ here the Apoftle means fome Nature that is corrupt, and of an evil Tendency, and direftly oppofite to the Law, and holy Nature of God; fo that to be, and walk according to it, and to have a Mind conformed to it,, is to be an utter Enemy to God and his Law, in a perfeft Inconfiftence v/ith being fubjedl to God, and pleafing God; and in a fure and infallible Tendency to Death, and utter Deftrufliion. And it is plain, that here by being and walking after^ or according to the Flejh^ is meant the fame Thing as being and walking according to a corrupt and finfui Nature; and to be and walk according to the Spirit^ is to be and walk according to a holy and divine Nature, or Principle: And to be carnally minded, is the fame as being vicioufly and cor ruptly minded; and to be fpiritually minded, is to be of a virtuous and holy Difpofition,

When Chrift fays, John iii. 6. Fhat which is born of the Flelh, is F'lefli, he reprefents the Flefh not merely as a Quality; for it would be incon gruous, to fpeak of a Quality as a Thing born: It is a Perfon, or Man, that is born. Therefore Man, as in his whole Nature corrupt, is called Flefh: Which is agreeable to other Scripture-Reprefentations, where the corrupt Nature is called the Old Man^ the Body of Sin-y and the Body of

Death,

Death. Agreeable to this are thofe Reprc'fehtarions in the 7th and 8th Chapters of Romans: There FleJfj is figuratively reprelcnted as a Perfon, according to the Apoftk’s Manner, obferved by Mr. Lot'ke., and after him by Ih*. T—r\ who takes^ Notice, that the Apofde, in the 6th and 7th ot Romans., reprefents Sin as a Perfon; and that he figuratively diftinguilhes in himfelf two Perfons, fpeaking of Flefli as Ills Perfon. For I know that imME., that is in my Fleih, dwelleth no good Thing. And it may be oblerved, that in the 8th Chapter he ttill continues this Reprefentation, fpeaking of the Fiejh as a Perfon: And accordingly in the 6th and 7th Verfes, fpeaks of the Mind cf the Fle/Jo.^

ttvo oppofite Perfons, each having a Mind contrary to the Mind of the other. Df. T. interprets this Mind of the Flejij., and Mind of the Spirit., as tho^ the Flefo and the Spirit were here fpoken of as the dif ferent Objciffs., about which the Mind fpoken of is converfant. Which is plainly befide the Apofiie’s Senfe; who fpeaks of the Flefii and Spirit as the Subje£ls and Agents, in which the Mind fpoken of is; and not the Objefts about which it ads. We have the fame Phrafe again, ver. 27. He that fearcheth the Hearts., khoweth what is the MIND OF THE SPIRIT, 'zsvivfj.ctrtSr the Mind

of the fpiritual Nature in the Saints being the fame with the Mind of the Spirit of God himfelf, who imparts and aduates that- fpiritual Nature; here the Spirit is the Subjed and Agent, and not the Objed. The fame Apoftle in like Manfier ufes the Word, in Col. ii. 18. Vainly puffed up by his flefhly Mind, voQr tik ctvnf^

by the Mind of his Flefto. And this Agent fo often' called.reprefented by the as al-

R 4 together

Part II.

Proof fmn John iii. 6.

together evi , wuhout any good Thing dwelling

Tn r r' ; yea perfectly contrary

to God and his Law, and tending only to Death

aiid Rum, and diredly oppofite to the Spirit is

what Chrift fpeaks of to Nicodemus as born in the

hrft Birth, _as giving a Reafon why there is a

^ One Thing is particularly obfervable in that Difcourfe of the Apoftle, in the 7 th and 8 th or Romans, in which he fo often ufes the Term tlefi, ^ oppofite to Spirit, which, as well as many ocher Things m I, is Difcourfe, makes it plain, that by tlejh he means fomething in itfelf corrupt and fintul, and that is, that he exprefly calls tt Muimjh Rom. viii. 3. It is manV that by>/a/ Fleflo he means the fame Thing with that f lelh fpoken of in the immediately foregoing and following Words, and in all the Context; And that when it is faid, Chrift was made in the Likenefs of ftnful Flejh, the Expreflion is equipollent with thofe that fpeak of Chrift as made Sin, and 7nade a Curfe for us

Flejh and Spirit are oppofed to one another in Gal. V. in the fame Manner as in the 8th of Romans: And there, by Flefa cannot be meant only the human Nature of Body and Soul, or the mere Conjlitution and Powers of a Man, as in its natural State, innocent and right. In the i6th ver. the Apoftle fays, TV alk in the Spirit, and ye fhall not fulfil the Lufls of the Flefti: Where the Plelh is Ipoken of as a Thing of an evil Inclina tion, Deftre, or Luft. But this is more ftrongly fignified in the next Words; For the Flelh lufietb againjt the Spirit, and the Spirit againfi the Flelli;

and

mid thefe are contrary the one to the other. What could have been faid more plainly, to fhew that what the Apoftle means by Flejh^ is fomething very evil in its Nature, and an irreconcileable Enemy to all Goodnefs? And it may be obferved, that in thefe Words, and thofe that follow, the Apoftle ftill figuratively reprefents the Flejh as a Ferfon or Agent, defiring, afting, having Lufts, and performing Works. And by Works of the FleJ}j^ and Fruits of the Spirit^ which are oppofed to each other, from ver. 19. to the End, are plainly meant the fame as Works of a finfui Na ture, and Fruits of a holy renewed Nature. Now the Works of the Flelh are manifejt^ which are thefe: Adultery^ Fornication^ Uncleannefs^ Lafcivioufnefs^ Idolatry^ Witchcraft^ Hatred^ Variance^ Wraths Strife^ Seditions^ Herefies^ &c. — But the Fruit of the Spirit is Love^ Jo)\ Peace^ Long-Sufferings GentlenefSs Goodnefs^ &c. The Apoftle, by Fleff^ does not mean any Thing that is innocent and good in itfelf, that only needs to be reftrained, and kept in proper Bounds; but fomething altogether Evil, which is to bedeftroyed, and not merely reftrained. I Cor. V. 5. do deliver fuch an One to SataUs for the Deftruftion of the F'lefli. We muft have no Mercy on it; we cannot be too cruel to it \ it muft even he crucified. Gal. v. 24. Fhey that are Chriffs^ have crucified the Flefh, with the Affediions and Lufts.

The Apoftle Johns the fame Apoftle that writes the Account of what Chrift faid to NicodemuSs by the Spirit means the fame Thing as a new, divine, and holy Nature, exerting itfelf in a Principle of divine Love, which is the Sum of all Chriftian Holinefs. i John hi. 23, 24. And that we ftoould love one another s as he gave us Commandment \ and

25® Proof from John iii. 6. . Part II,

he float keepeth his Commandments^ dwelleth in him and he in him: And hereby we know that he ahideth in us, by the Spirit that he hath given us. With Chap. IV. 12, I'i. If we love one another, God dwel leth tn us, and his Love is perfehled in us: Hereby know we, that^ we ^ dwell in him, becaufe he hath given us of his Spmt. The fpiritual Principle in

us being as it were a Communication of- the Spirit of God to us. ^

And as by ■Eri'st/f/.* is meant a holy Nature, fo yy the Epithet, fpiritual, is meant the

lame as truly virtuous and holy. Gal. vi. i. Te that are fpiritual, rejlore fuch an one in the Spirit V Mseknefs. The Apoftle refers to what he had jult laid, in the End of the foregoing Chapter, where he had mentioned Meeknefs, as a Fruit of the Spirit. And fo by carnal, or flefhly,

. IS meant the fame as finful. Rom. vii. 14,

The Law A fpiritual, (i. e. holyj hut I am carnal, fold under Sin.

_ And it is evident, that by Flejh, as the Word is ufed in the New Teftament, and oppofed to Spirit, when Ipeaking of the Qualifications for eternal Salvation, is not meant only what is now vulgarly called the Sins of the Flejh, confifting in inordinate Appetites of the Body, and their Indul gence; but the whole Body of Sin implying thofe Lufts that are moft fubtil, and furtheft from any Relation to the Body; fuch as Pride, Malice, Envy, &c. When the IVorks of the Flejh are enumerated. Gal. v. 19, 20, 21. they are Vices of the latter Kind chiefly, that are mentioned; Idolatry, Wttchct aft. Hatred, Variance, Emulations, Wrath, Strife, Seditions, Herejies, Envyings. So, Pride of Heart is the Eflesft or Operation of the

Flejh.

Sc£t. .1 S

Flejh. Col ii. i8. Vainly puffed up by his flcflily Mind: In the Greeks by the Mind of the I-^leJh. So, Pridey Envying^ Strijey and I)ivifio7iy are fpoken of as Works of the Fleffy i Cor. iii. 3, 4- For ye CiVe yet cavnal jlcffly.) Fot wheveas tbeve is

Envyingy and Strifey and Eivijiony are ye not carnal, and walk as Men? For while one faitky I am of Paul, and another y I am of Apollos, are ye not carnal? Such Kind of Lulls do not depend^ on the Body, or external Senfes *, for the Devil himfelf has them in the higheft Degree, who has not, nor ever had, any Body or external Senles to 2:ratify.

Here, if it fnould be inquired, how Corruption or Depravity in general, or the Nature ot Man as corrupt and hnful, came to be called Elejh *, and not only that Corruption which confifts in inordinate bodily Appetites? I think, what the Apoftle fays in the laft cited Place, Jre^ ye not carnaly and walk AS MEN? leads us to the true Reafon. It is becaufe a corrupt and finfui Nature is what properly belongs to Mankindy or the Race of Adamy as they are in themfelves, and as they are by Nature. The Word Flejh is often ufed in both Old Teftament and New, to fignify Mankind in their preferit State. To enumerate all the Places, would be very tedious •, I fhall therefore only mention a few Places in the New Teftament. Matth. xxiv. 22. Except thofe Days jbould be Jhortenedy no Flefh fhould be famed. Luke iii. 6. All Flefn ftall fee the Salvation of God. John xvii, 2. Fhou haji given him Power over all Fiefh. See alfo Ads ii. 17. Rom. iii, 20. i Cor. i. 29. Gal. ii. 16. Man’s Nature, being left to itfcif, forfaken of the Spirit of God, as it was when Man fell, and confequently forfaken of divine and holy Prin ciples,

252 Proof from John iii. 6. Part II,

ciples, of itfelf became exceeding corrupt, utterly depraved and nuned: And fo the Word Flefh which fignihes Man, came to be ufed to fi<>nifv Man as he is in himfelf, in his natural State, °debafed, corrupt, and ruined: And on the other Hand, the Word Spirit came to be ufed to fio-nify a divine and holy Principle, or new Nature- becaufe that is not of Man, but of God, by the indwelling and viral Influence of his Spirit. And t us to be corrupt, and to be carnal, or flelhly and to walk as Men, are the fame Thing with the Apoftle. And fo In other Parts of the Scripture to favour the Phings that be of Men, and to favour Pbings which are corrupt, are the fame -, and Sons of Men, and wicked Men, alfo are the fame, as was obferved before. And on the other Hand, to favour the Things that be of God, and to receive the Things of the Spirit of God, are Phrafes that iignify as much as reliihing and embracino- true Holinefs or divine Virtue.

All thele Things confirm what we have flippoled to be Chrift s Meaning, in faying, That which is horn of the Flefh, is Flefh • and that which is born of the Spirit, is Spirit. His Speech implies, that what is born in the firft Birth of Man, is Nothing but Man as he is of himfelf, without any Thing divine in him -, depraved, deiaaled, finful, ruined M^an, utterly unfit to enter into the Kingdom of God, and incapable of the fpiritual divine Happinefs of that Kingdom; But that which is born in the new Birth, of the Spirit of God, is a fpiritual Principle, and holy and divine Nature, meet for the divine and heavenly Kingdom. It is a Confirmation that this is the true Meaning, that it is not only evidently agree able to the conftant Language of the Spirit of

Chrift

in Connexion with other ^exts.

Chap. III. }

Sed. I. 3

Chrilt in the New Teftament; but the Words underftood in this Senfe, contain the proper and true Reafon, why a Man muft be born again, in order to enter into the Kingdom of God; the Reafon that is given every where in other Parts of the Scripture for the Neceffity of a Renovation, ^ a Change of Mind, a new Heart, &c. in order to Salvation: To give a Reafon of which to Nicodemus^ is plainly Chrift’s Defign in the Words which have been inhfted on.

Before I proceed, I would obferve one Thing as a Corollary from what has been faid.

Coral. If by Flefli and Spirit, when fpoken of in the New Teftament, and oppofed to each other, in Difcourfes on the neceflary Qualifications for Salvation, we are to underftand what has been now fuppofed, it will not only follow, that Men by Nature are corrupt, but wholly corrupt., with out any good Thing. If by Flefli is meant Man’s Nature, as he receives it in his firft Birth, then therein dwelleth no good "Thing; as appears by Rom. yii. 18. It is wholly oppofite to God, and to Subjedlion to his Law, as appears by Rom. viii. 7, 8. It is direftly contrary to true Flolinefs, and wholly oppofes it, and Holinefs is oppofite to that ^ as appears by Gal. v, 17. So long as Men are in their natural State, they not only have no good Thing, but it is impolTible they fhould have or do any good Thing; as appears by Rom. viii. 8. There is nothing in their Nature, as they have it by the ^ firft Birth, whence fliould arife any true Subjedlion to God; as appears by Rom. viii. 7. If there were any Thing truly good in the Hejh, or in Many Nature., or natural Difpofition, under a moral View, then it fliould. only be amended;

but

254 Proof from i Cor. ii. 14, ^c. Parti:

but the Scripture reprefents as thou^rh we were t be Enemies to it, and were to feek nothin<^ ihot of Its entire Deftruftion, as has been observed And elfewhere the Apollle direfts tiot to th amending of the old Man, but putting it off am putting on the new Man-, and feeks not to’hav( the Body of Death made better, but to be deliverec from it ; and fays, That if any Man he in Chrijl he is a new Creature (which doubtlefs means the as a IVIan new-^horn) (did Things are (^noi

amended) hut pajfed away, and ALL Things art become new.

But this will be further evident, if we particu larly confider the Apoftle’s Difcourfe in the latter Part of the fecond Chapter of i Cor. and the Beginning of the’ third. There the Apoftle fpeaks of the natural I\Lan, and the Jptrtttial lAan.* where natural and fpiritual are oppofed juft in the fame Manner, as I have obferved carnal ad fpiritual orten are. In Chap. ii. 14, be fays. The na tural Man receiveth not the Things of the Spirit of God: Far they are Foolifhnefs unto him; neither can he know them, hecaufe they are Jpiritually difcerned. But he that is fpiritual, judgeth all Things. And nor only does the Apoftle here oppofe natural and fpiritual, juft as he elfewhere does carnal and fpi ritual, but his following Difcourfe evidently Ihews, that he means the very fame Diftindlion, the fame two diftindl and oppofite Things. For imme diately on his thus fpeaking of the Difference be tween the natural and the fpiritual Man, he turns to the Corinthians, in the firft Words of the next Chapter, connetted with this, and fays. And /, Brethren, could not fpeak unto you- as unto ipiritual, hut as unto carnal. Referring manifeftly to what he had been faying, in the immediately preceding

Difcourfe,

Chap. III.? Proof from i Cor. li. 14, Cfr. 2/:/; Sea. I. i ^

Difcourfe, about fpiritual and natural Men, and evidently ufing the Word, carnal, as fynonymous with natural. By which it is put out of all reafonahle Difpute, that the Apoltle by natural Men means the fame as Men in that carnal, finful State, that they are in by their firft Birth; — notwithftanding all the Glofles and Criticifms, by which modern Writers have endeavoured to palm upon us another Senfe of this Phrafe; and lb to deprive us of the clear Inftruftion the Apoftie gives in that 14th Verfe, concerning the fmful miferable State of Man by Nature. Dr. A. fays, by is meant the animal Man, the Man

who maketh Senfe and Appetite the Law of his Action. If he aims to limit the Meaning of the Word to external Senfe, and bodily Appetite, his Meaning is certainly not the Apoftle’s. For the Apoftie in his Senfe includes the more ij^iritual Vices of Envy, Strife, &c. as appears by the four firft V erfes ot the next Chapter *, where, as I have obferved, he fubftitutes the Word carnal in the Race of So the Apoftie Jude ufes the

Word in like Manner, oppofing it to fpiritual, or having the Spirit, ver. 19. ^eje are they that feparate thcmfelves, fenfual, not having the

Spirit. The Vices he had been juft fpeakino- of, were chiefly of the more fpiritual Kind, verfib. Thefe are Murmurers, Complainers, walking after their own Lufs; and their Mouth fpeaketh great fwelling Words, hawing Men^s Perfons in Admira tion, hecaufe of Advantage. The Vices mentioned are much of the fame Kind with thofe of the Corinthians, for which he calls them carnal. Envying. Strife, and 'Divtfions, and faying, / am of Paul, and / of Apoltos; and being puffed up for one ^ againjl another. We have the lame Word Jam. iii, 14, If ye have hitter Envying

and Strife^ glory mot., and lie not againfl the 'Truth: This IVifdom defcendeth not from above., but is earthly^ fenfual, (4vxuh) and devilijh ^ where alfo the ^ Vices the Apoftle fpeaks of are of the more fpiritvial Kind.

So that on the whole, there is fufficient Reafon to underftand the Apoftle, when he fpeaks of the natural Man in that i Cor. ii. 14. as meaning Man in his native corrupt State. And his Words reprefent him as totally corrupt, wholly a Stranger and Enemy to true Virtue or Holinefs, and Things appertaining to it, v/hich it appears are commonly intended in the New Teftament by Things fpritual., and are doubtlefs here meant by Things of the Spirit of God. Thefe Words alfb reprefent, that it is impofiible Man ftiould be otherwife, while in his natural State. The Expreffions are very ftrong: The natural Man receiveth not the Things of the Spirit of God., is not fufceptible of Things of that Kind, neither can he know them., can have no true Senfe or Relifli of them, or Notion of their real Nature and true Excellency; hecaufe they are fpiritually difcerned; they are not difcerned by Means of any Principle in Nature, but altogether by a Principle that is divine, fomething introduced by the Grace of God’s holy Spirit, which is above all that is natural. The Words are in a confiderable Degree parallel with thofe of our Saviour, John xiv. 16, 17. He fhall give you the Spirit of Truth, whom the TPorld cannot receive, becaufe it feeth him not, neither knoweth him: But ye know him, for he dwelleth with you^ and fhall be in you.

SECT.

SECT. II.

Ohfervations on Rom. iii. 9—24.

IF the Scriptures' reprefent all Mankind as wicked in their firft State, before they are made Par takers of the Benefits of Chrift’s Redemption, then they are wicked by Nature: For doubtlefs Men’s firft State is their native State, or the State they come into the World in. But the Scriptures do thus reprefent all Mankind.

Before I mention particular Texts to this Purpofe, I would obferve, that it alters not the Cafe, as to the Argument in Hand, whether we fuppofe thefe Texts fpeak direftly of InfantSi or only of fuch as are capable of fome Underftanding, fo aS to underftand fomething of their own Duty and Stare. For if it be fo with all Mankind, that aS foon as ever they are capable of refledting and knowing their own moral State, they find themfelves wicked, this proves that they are wicked by Nature; either born wicked, or born with an in fallible Difpofition to be wicked as foon as poffible, if there be any Difference between thefe; and either of them will prove Men to be born ex ceedingly depraved. I have before proved, that a native Propenfity to Sin certainly follows from many Things faid in the Scripture of Mankind: but what I intend now, is fomething more diredt to prove by diredl Scripture-Teftimony, that all Mankind, in their firft State, are really of a wicked Charadter.

To this Purpofe is exceeding full, exprefs, and abundant that Pafiage of the Apoftle, in Rom. iii.

S beginctiap. nr. ? Sea. 11. i

Part 11.

beginning with the 9th ver. to the End of the 24th; which I fhall fet down at large, diftinguifhino- the iiniverfal Terms which are here fo often repeated, by a diftindl. Charadler. The Apoftle having in the firil Chap. ver. i6, 17. laid down his Propofition, that none can be laved in any other Way than through the Righteoufnefs of God, by Faith in Jefus Chrift, he proceeds to prove this Point, by fhewing particularly that all are in themfelves Wicked, and without any Righteoufnefs of their own. Firft, he infills on the Wickednefs of the Gentiles^ in the firll Chapter; and next, on the Wickednefs of the Jews^ in the fecond Chapter. And then in this Place, he comes to fum up the Matter, and draw the Conclufion in the Words following: What then, are we better than they?

“ No, in no wife; for we have before proved ‘‘ both Jews and Gentiles^ that they are ALL under Sin:. As it is written. There is NONE rio-hteous, NO, NOT ONE ^ there is NONE that underllandeth; there is NONE that feeketh after God *, they are ALL gone out of the Way; they are TOGETHER become linprolitable; there is NONE that doth Good, NO, NOT ONE. Their Throat is an open Sepulchre; with their Tongues they have ufed De- ‘‘ ceit; the Poifon of Afps is under their Lips; ‘‘ whofe Mouth is full of Curfing and Bitternefs ^ “ their Feet are fwift to Ihed Blood ^ Deftruftion. ‘‘ and Mifery are in their Ways, and the Way of Peace they have not known; there is no Fear of God before their Eyes. Now we know, that whatfoever Things the Law faith, it faith to them that are under the Law, that EVERY Mouth may be Hopped, and ALL THE cc W ORLD may become guilty before God. Therefore by the Deeds of the Law, there fhall.

Chap. III. } All in their firfi State Wicked. ^259

NO FLESH be juftified in his Sight; for by the Law is the Knowledge of Sin. But now the Righteoufnefs of God Vvdthout the Law, is manifeft, being witnefled by the Law and the Prophets; even the Righteoufnefs of God, which is by Faith, of jefus Chrift, unto ALL, and upon ALL them that believe; for there is NO DIFFERENCE. For ALL have finned, and come fhort of the Glory of God. Being jufti- ‘‘ fied freely by his Grace, through the Redemption which is in Jefus Chrift.” —

Here the Thing which I would prove, viz. that Mankind in their firft State, before they are interefted in the Benefits of Chrift’s Redemption, are univerfally wicked, is declared with the utmoft polfible Fulnefs and Precifion. So that if here this Matter be not fet forth plainly, exprefly, and fully, it muft be becaufe no Words can do it, and it is not in the Power of Language, or any Manner of Terms and Phrafes, however contrived and heaped up one upon another, determinated to fignify any fuch Thing.

Dr. T*. to take off the Force of the whole, would have us to underftand, p. 104 — 107. that thefe Paffages quoted from the Pfalms, and other Parts of the Old Teftament, do not fpeak of all Mari’- kind^ nor of all the 'Jevos ^ hut only oj" them oj' whom they were true. He obferves, there were many that were innocent and righteous; thouo-h there were alfo many, a ftrong Party, that w^re wicked, corrupt, &c. of whom thefe Texts were to be underftood* Concerning winch I would obferve the following Things.

I. Accord-

2 6o Pm/ /raw Rom. ill 9— 24. Part II;

I. According to this, the Univerfality of the Terms that arc found in thefe Places, which the Apoftle cites from the Old Teftament, to prove thztall the IVorld, both Jews and Gentiles, are under' Sin, is nothing to his Purpofe. The Apoftle ufes univerfal Terms in his Propofition, and in his Conclufion, that ALL are under Sin, that EVERY MOUTH is ftopped, ALL THE WORLD guilty, that by the Deeds of the Law NO FLESH can be juftified.' And he chufes out a Number of univerilil Sayings or Claufes out of the Old Teftament, to confirm this Univerfality j ^here ts none righteous *, no, not one,* ^hsy are all gone out of the IV ay-, ‘-There is none that under- Jlandeth, Gfc, But yet the Univerfality of thefe Exprefftons is nothing to his Purpofe, becaufe the univerfal Terms found in them have indeed no Refeience to any luch Univerfality, as this the Apoftle fpeaks 0/ nor any Thing a-kin to it; they mean no Univerfality either in the eolleftive Senfe, or perfonal Senfe -, no Univerfality of the Nations of the World, or of particular Perfons in thofe Nations, or in any one Nation in the World j “ But only of thofe of whom they are trueV That is. There is none of them righteous, of whom it is true, that they are not righteous; no, not one: There is none that underftand, of whom it is true, that they underftand not: They are all gone out of the Way^ of Vv^hom it is true, that they are gone out of the Way, &c. — Or thefe Exprelftons are to be underftood concerning that ftrong Party in Ifrael, in David’s and Solomon’s, Days, and in the Prophets Days; they are to be underftood of them univerfally. And what is that to the Apoftle’s Purpofe? Flow does fuch an Univerfality of Wickednefs, as this, — that all were wicked in Ifrael, who were wicked, — or, that there was a particular evil Party,

Chap. III. 1 All their State Wicked. 261 sea.ir. s

all of which were wicked, —-confirm that Univerfality which the Apoflle would prove, viz. That all Jews and Gentiles.^ and the whole W )rld., were wicked, and every Mouth Jlopped., and that no FleJJj could be juftified by their own Righteoufi nefs.

Here Nothing can be faid to abate the Nonfenfe, but this, That the Apoftle would convince the Jews., that they v/ere capable of being wicked, as well as other Nations; and to prove it, he mentions fome Texts, which Ihew that there was a wicked Party in Ifrael., a I'houfand Years ago: And that as to the univerfal Terms v/hich hap pened to be in thefe Texts, the Apoftle had no Refpefl to thefe; but his reciting them is as it were accidental, they happened to be in fome Texts which fpeak of an evil Party in Ifrael^ and the Apoftle cites them as they are, not becaufe they are any more to his Purpofe for the univerfal Terms, which happen to be in them. But let the Reader look on the Words of the Apoftle, and obferve the Violence of fuch a Suppofition. Par ticularly let the Words of the 9 th and loth Verfes, and their Conneftion, be obferved. All are under Sin: As it is vjr it ten., There is none righteous \ no^ not one. Plow plain is it, that the Apoftle cites that latter univerfal Claufe out of the 14th Pialm, to confirm the preceding univerfal V/ords of liis own Propofition? And yet it will follow from the Things v/hich Dr. T. fuppofes, that the Univerfality of the Terms in the laft Words, There is none righteous; no., not one., hath no Relation at all to that Univerfality he fpeaks of in the pre ceding Claufe, to which they are joined. All an under Sin: and is no more a Confirmation of it, than if the Words were thus, ‘ There are fcmi\

Proof from Rom. iii, 9—24. Part II.

‘ or there are many in Ifrael, that are not riehtcous. °

2. To fuppofe, the Apoftle’s Defign in citing . thele PalTages, was only to prove to the Jews, thal of old there was a confiderable Number of their Nation that weie wicked Men, is to fuppofe him to have gone about to prove what none of the Jews denied, or made the leaft Doubt of. Even the Pharifees , the moft felf-righteous Sedt of them, who went furtheft in glorying in the Diftindbion of their Nation from other Nations, as a holy People, knew it, and owned it ; they openly confefTed that their Forefathers killed the Prophets, Matth. xxiii. 29, 30, 31. And if the Apoftle’s Defign had been only to refrefh their Memories, to put them in Mind of the ancient Wickednefs or tiieir Nation, to lead to Reflection on themfelves as guilty of the like Wickednefs, (as Stephen does, Ads vii.) what Need had the Apoftle to go fo far about to prove this ; gathering up many Sentences here and there, which prove that their Scriptures did fpeak or lome as wicked M^en ^ and then, in the next Place, to prove that the wicked Men fpoken of muft be of the Nation of the Jews, by this Argument, That what Things foever the Law faitn, it faith to them that are under the Law, or that whatfoever the Books of the Old Teftament faid, it muft be underftood of that People that had the Old Teftament i What Need had the Apoftle of fuch an Ambages or Fetch as this, to prove to the Jews, that there had been many of their Nation in fome of the ancient Ages, which were wicked Men ; when the Old Teftament was full of Paffages that aflerted this exprefly, not only of a ftrong Party, but of the Nation in ge- . neral ? How much more would it have been to

fuch

Chap. III. ? All in their firjl State Wicked. 26^ .

Sea. n. 3

fuch a Pnrpofe, to have put them in Mind of the Wickednefs of the People in general, in worlhipping the golden Calf, and the Unbelief, Murmur ing, and Perverfenefs of the whole Congregation in the Wildernefs, for forty Years, as Stephen does ^ Which Things he had no need to prove to be fpoken of their Nation, by any fuch indired; Argument, as that, IVhatfcever things the Law faiths it faith to them that are under the Law,

3. It would have been impertinent to the Apofile’s Purpofe, even as our Author underftands his Purpofe, for him to have gone about to con vince the Jews^ that there had been a ftrong Party of bad Men in Davidh^ and Solomon^^,, and the Prophet’s Times. For Dr. T, fuppofes, the Apoftle’s Aim is to prove the great Corruption of both Jews and Gentiles at that Day, when Chrift came into the World

In order the more fully to evade the clear and abundant Teftimonies to the Do6lrine of Original Sin, contained in this Part of the holy Scripture, our Author fays. The Apoftle is here fpeaking of Bodies of People, of Jews and Gentiles in a colledive Senfe, as two great Bodies into which Mankind are divided *, fpeaking of them in their colleftive Capacity, and not with refpedl to parti cular Perfons •, that the Apoftle’s Defign is to prove, neither of thefe two great coliedive Bodies, in their colleftive Senfe, can be juftified by Law, becaufe both were corrupt •, and fo that no more is implied, than that the Generality of both were wicked f. On this I obferve,

264 Proof from Rom. iii.

(i.) That this fuppofed Senfe difaerees fv

^ Language Ihich the

Apoilk here makes ufe of. For according to this v/e muft underftand, either, ^ ’

at J!lnl Univerfality

t ah but only the far greater Part. But if the

Words which the Apoftle ufes, do not moft

no Worl %nify an Univerfality,

no Words ever ufed m the Bible are fufficient to

on, P ^ challenge any Man to produce any

nin^ Scripture, from the Beginn.ng to the End, where there is fuch a Repetition and Accumulation of Terms, fo ftrongly aL em phatically and careEilIy, toexprefs the moft perfSl and aofolute Univerfality; or any Place ^to be compared to u. What Inftance is there in the Scripture, or indeed any other Writing, when the Meaning is only the much greater Part, where this Meaning IS fignified in fuch a Manner, by repeating ftich Expreffions, They are all,—rhey

7!r T ‘^'^^-^^Kether,-every one,~Jl

to ftrew the Univerfality to be without Exception ;

faying, There is no Flefh,--there is none,~there is

none,— there is none,— there is none, four Times

over- belides the Addition oi No, not one,— no,

vot one^ — once and again !

^ Or, Secondly, if any Univerfality at all be al towed. It IS only of the colledlive Bodies fpoken Ot; and thefe colleftive Bodies but two, as Dr

Ge/r/c World; fuppofing the Apoftle is here reprefenting each of thefe Parts of Mankind as being Wicked. But is this the Way of Men’s uiing Language, when Ipeaking of but two Things,

Chap. in. 7 All in their firji State Wicked. 26^

to exprefs themfelves in univerfal Terms of fuch a Sort, and in fuch a Manner, and when they mean no more than that the Thing affirmed is predicated of both of them? If a Man fpeaking of his two Feet as both lame, fhould fay. All my Feet are lame^ Fhey are all lame^ All together are iecome weak^ None of my Feet are Jlrong^ None of them are found ^ No^ not one; would not he' be thought to be lame in his Underftanding, as well as his Feet? When the Apoftle fays, Fhat every Mouth may he flopped, imift we fuppofe, that he Ipeaks only of thele two great colleftive Bodies, figuratively aferibing to each of them a Mouth, and means that thefe two Mouths are flopped!

And befides, according to our Author’s own Interpretation, the univerfal Terms ufed in thefe Texts cited from the Old Teftament, have no refpea to thole two great colledtive Bodies, nor indeed to either of them; but to fame in Ifrael, a particular difafFefted Party in that one Nation, which was made up of wicked Men. So that his Interpretation is every Way abfurd and inconfiftent.

(2.) If the Apoftle is fpeaking only of the Wickednefs or (juilt of great collective Bodies, then it will follow, that alfo the Juftification he here treats of, is no other than the Juftification of fuch colleftive Bodies. For, they are the fame he fpeaks of as guilty and wicked, that he argues cannot be juflified by the Works of the Law by Reafon of their being Wicked. Otherwife’ his Argument is wholly dilannulled. If tlie Guilt he Ipeaks of be only of colledlive Bodies, then what he argues from that Guilt, mull be only, that folleftive Bodies cannot be juflified by the Works

266 Proof from Rom. iii. 9—24. Part II.

of the Law, having no Refpea to the Juftification of particular Perfons. And indeed this is Dr. IT— r’s declared Opinion. He fuppofes the Apoftle here, and in other Parts of this Epiftle, is fpeakin^ of Men’s Juftification conftdered only as in thefr collective Capacity *. But the contrary is moft manifeft. The 26th and 28th Verfes of this third Chapter, cannot, without the utmoft Violence, be underftood otherwife than of the Juftification of particular Perfons. ‘That he might he juji, and the Jujlifier of HIM that believeth in Jefus.— Therefore we conclude that A MAN is jujlified by Faith, without the Deeds of the Law. So Chap. iv. 5.

' But to HIM that worketh not, but believeth on him that jujiifieth the Migodly, HIS Faith is counted for Right eoufnefs. And what the Apoftle cites in the 6th, 7th and 8th Verfes from the Book of Pfalms, evidently Ihews, that he is fpeaking of the Jufti fication of particular Perfons. Even as David alfo defcribeth the Bleffednefs of THE MAN unto whom God imputeth Righteoufnefs without Works, faying, Blejfed are they whofe Iniquities are forgiven, and whofe Sins are covered. David fays thefe Things in the 3 2d Pfalm, with a Ipecial refped to his own particular Cafe; there expreffing the great Diftrefs he was in, while under a Senfe of the Guilt of his perfonal Sin, and the great Joy he had when God forgave him.

And then, it is very plain in that Paragraph of the third Chapter, which we have been upon, that it is the Juftification of particular Perfons that the Apoftle fpeaks of by that Place in the Old Teftament, which he refers to in ver. 20. Therefore by the Deeds of the Law, there Jhall no

Flefb

• See Note on Rom. iii. to— 19. Chap. v. ii. and Chap. ix. 30, 31.

Chap. III. 7 All in their firjl State Wicked. 267 Sea. ir. J

Flejh he jujiijied in his Sight, He refers. to that in Pfal. cxliii. 2. Enter not into Judgment with thy Servant \ for in thy Sight Jhall NO MAN LIVING he juftified. Here the Pfalmift is not fpeaking of the Juftification of a Nation, as a collective Body, or of ohe of the two Parts of the World, but of a particular Man. And it is further manifeft, that the Apoftle is here fpeaking of perfonal Juftifi cation, inafmuch as this Place is evidently parallel with that Gal. iii. 10, 1 1 . For as majty as are of the Works of the Law^ are under the Curfe: For it is written,, Curfed is EVERT ONE that continueth not in all Things that are written in the Book of the Law to do them. But that NO MAN is juftified hy the Works, of the Law,, is evident *, for the juft Jhall live hy Faith, It is plain, that this Place is parallel with that in the 3d of Romans,, not only as the Thing aflerted is the fame, and the Ar gument by which it is proved here, is the fame as there, viz, that all are guilty, and expofed to be condemned by the Law,: But the fame faying of the Old Teftament is cited here in the Begin ning of this Difcourfe in Galatians,, Chap. ii. 1 6. And many other Things demonftrate, that the Apoftle is fpeaking of the fame Juftification in both Places, which I omit for Brevity’s fake.

And befides all thcfe Things, our Author’s In terpretation makes the Apoftle’s Argument wholly void another Way. The Apoftle is fpeaking of a certain Subjedt, which cannot be juftified by the Works ot the Law; and his Argument is, that that fame Subje6l is guilty, and is condemned by the Law. If he means, that one Subjeft, fuppofe a collective Body or Bodies, cannot be ju ftified by the Law, becaufe another Subjeft, ano ther collective Body, is condemned by the Law,

Proof from Rom. iii. 9—24. Part 11.

it is plain, the Argument would be quite vain and impertinent. Yet thus the Argument muft ftand according to Dr. P — r’s Interpretation. The collecdive Bodies, which he fuppol'es are fpoken of as wicked, and condemned by the Law, confidered as in their colledlive Capacity, are thofe two, the JewtJh^ Nation, and the heathen World: But the colleftive Body which he fuppofes the Apoftle Ipeaks of as juftified without the Deeds of the Law, IS neither of thefe, but the Chriftian Church, or Body of Believers j which is a new colleftive’ Body, a new Creature, and a new Man, (according to our Author’s underftanding of fuch Phrafesj which never had any Exiftence before it was juftified, and therefore never was wicked or con demned, unlefs it was with regard to the Indivi duals of which it was conftituted; and it does not appear, according to our Author’s Scheme, that thele Individuals had before been generally wicked. For according to him, there was\ Num- Bor both among the ‘f€‘ws and Gofitilos^ that were righteous before. And how does it appear, but that the comparatively few Jews and Gentiles, of which this new-created colledlive Body was confti tuted, were chiefly of the beft of each?

So that in every View, this Author’s Wav of explaining this PafTage in the third of Romms, appears vain and abfurd. And fo clearly and fully has the Apoftle exprefled himfelf, that it IS doubtlefs impolfible to invent any other Senfe to put upon his Words, than that which will imply, that all Mankind, even every Individual of the whole Race, but their Redeemer Him felf, are in their firft original State corrupt and wicked. f •

Before

Chap. lir. ? AW in their jirjl State 269

Before I leave this Paflage of the Apoftle, it may be proper to obferve, that it not only is a moft clear and full Teftimony to the native Depra vity of Mankind, but alfo plainly declares that natural Depravity to be total and exceeding great.' It is the Apoftle’s manifell Defign in thefe Cita tions from the Old Teftament, to fhew thefe three Things* i. That all Mankind are by Nature corrupt, 2. That every one is altogether corrupt,^ and as it v/ere, depraved in every Part, That they are in every Part corrupt in an exceeding Degree, — With refpedl to the fecond of thefe, that every one is wholly, and as it were in every Part corrupt, it is plain the Apoftle chufes out, and puts together thofe particular PalTages of the Old Teftament, wherein moft of thofe Members of the Body are mentioned, that are the Soul’s chief Inftruments or Organs of external Aftion. The Hands (implicitly) in thofe Expreffions, They are together become unprofitable,, ^here is none that doth good. The Throat, Tongue, Lips, and Mouth, the Organs of Speech; in thofe^ Words, 27w Throat is an open Sepulchre: With their Tongues they have ufied Deceit: The Poifion efi Afips is under their Lips; whofie M^outh is fiull ofi Qurjing and Bitternefis, The feet in thofe W^ords, ver.

Their Feet are^ fiwifit to jhed Blood, Thefe Things together fignify, that Man is as it were all over corrupt in every Part. And not only is the total Corruption thus intimated, by enumerating the leveral Parts, but by denying of all Good; any true Underftanding or Ipiritual Knov/ledge, any virtuous Aftion, or fo much as truly virtuous Defire, or feeking after God. There is none that underftandeth; There is none that feeketh afiter God: There is none that doth Good: The Way ofi Peace have they not known. And in general, by

270 Proof from 'R.om.v, 6~io. Part 11.

denying all true Piety or Religion in Men in their firft State, ver. 18. There is no Fear of God before their Eyes. — The Expreffions alfo are evi dently chofen to denote a moft extreme and defperate Wickednefs of Heart, An exceeding De pravity is afcribed to every Part: To the Throat, the Scent of an open Sepulchre; to the Tono-ue and Lips, Deceit., and the Poifon of Afps •, to the Mouth, Curfing and Bitternefs-, of their Feet it is faid' they are fwift to fhed Blood; And with regard to the whole Man, it is faid, DeflruSiion and Mifery are in their Ways. The Reprefen ration is very ftrong of each of thefe Things, viz. That all Mankind are corrupt; that every one is wholly and altogether corrupt; and alfo extremely and defperately' corrupt. And it is plain, it is not accidental, that we have here fuch a Colledtion of fuch ftrong Expreffions, fo emphatically fignifying thefe Things; but that they are chofen of the Apoftle on Defign, as being direftly and fully to his Purpofe; which Purpofe appears in all his Difcourfe in the whole of this Chapter, and in deed from the Beginning of the Epiftle*

SECT. III.

Ohfervations on Rom. v. 6— lo. and Eph. ii* 3. with the Conte^ct^ and Rom. vii.

Another Padage of this Apoftle in the fame Epiftle to the Romans^ which Ihews that all that are made Partakers of the Benefits of Chrift’s Redemption, are in their firft State wicked, and defperately wicked, is that. Chap. v. 6 — 10. For when we were yet without Strength, in due

Fme

Ch?ip. IIL ) ^411 in their firji State Wicked.

Sed. III. 5

^Time Chriji died for the Ungodly. For fcarcely for a righteous Man will one die; yet peradventure for a good Many fome would even dare to die. But God commendeth his Love towards uSy in that while we were yet Sinners, Chriji died for us. Much more theUy being now juftified by his Bloody we fhall be faved from Wrath through him. For if while we were Enemies, we were reconciled to God through the Death of his Son \ much morCy being reconcikdy we fhall be faved by his Life.

Here all that Chrift died for, and that are faved by him, are Ipoken of as being in their firft State SinnerSy Ungodlyy Enemies to God, expofed to divine Wrath y and without Strength y without Ability to help themfelves, or deliver their Souls from this milerable State.

Dr. F. fays, The Apoftle here fpeaks of the Gentiles only in their heathen StatCy in Contradiftindtion to the Jews\ and that not of particiTlar Perfons among the heathen Gentiles, or as to the State they were in perfonally; but only of the Gentiles collectively takeUy or of the miferable State of that great colleftive Body, the heathen World: And that thefe Appellations, SinnerSy Ungodlyy Ene mies y &c. were Names by which the Apoftles in their Writings were wont to fignify and diftinguifh the heathen World, in Oppofition to the Jews; and that in this Stnfe thefe Appellations are to be taken in their Epiftles, and in this Place in particular And it is obfervable, that this Way of interpreting thefe Phrafes in the apoftolick Writings, is become fafhionable with many late Writers ^ whereby they not only evade feveral clear

Teltimonies

Page II4-.--I20, See alfo Dr. T — r’s Paraph, and Notes ©n the Place.

Proof from KQm.v. 6— loi Part H;

Teftimonies to the Dodrine of Original Sin, but make void great Part of the New Teftament ; on

which Account it deferves the more particular Confideration.

It is allowed to have been long common and cuftomary among the Jews, in Chrift’s and the Apoftle’s Days, efpecially thofe of the Sed of the Pharifees, in their Pride and Confidence in their Ptivileges as the peculiar People of God, to exalt themlelves exceedingly above' other Nations, and greatly to defpife the Gentiles, and call them by fuch Names as Sinners, Enemies, Dogs^ &c. as Notes of Diftindion from themfelves, whom they accounted in general (excepting the Publicans, and the notorioufly profligate) as the Friends, fpecial Favourites, and Children of God; becaufe they were the Children of Abraham, were circumcifed, and had the Law of Mofes, as their peculiar Pri vilege, and as a Wall of Partition between them and the Gentiles.

But it is very remarkable, that a Chriftian Di vine, who has ftudied the New Teftament, and the Epiftle to the Romans in particular, fo dili gently as Dr. P. Ihould be ftrong in an Imagina tion, that the Apoftles of Jefus Chrift Ihould fo far countenance, and do fo much to cherifti thefe felf-exalting, uncharitable Difpofitions and Notions of the Jews, which gave Rife to fuch a Cuftom, as to fall in with that Cuftom, and adopt that Language of their Pride and Contempt; and efpecially that the Apoftle Paul flrould do it. It is a moft unreafonable Imagination on many Accounts.

I. The whole Gofpel Dilpenfation is calculated entirely to overthrow and abolilh every Thing to

which

thap. HL I All //jf/r firji State Wicked. ’ 273

Sed. in. )

which this felf-diftinguifliing, felf-exaltmg Lan guage of the Jews was owing. It was calculated wholly to exclude fuch Boafting, and to deftroy that Pride and Self-Righteoufiiefs that were the Caufes of it: It was calculated to abolifli the Enmity, and break down the Partition- Wall be tween Jews and Gentiles^ and of ^wain to 7nake 07ie new Man^ fo snaking Peace; to deftroy all Difpofitions in Nations and particular Perfons to defpife one another, or to fay one to another. Stand by thy f elf come not near to me; for I a7n holier than Phou\ and to eftablifli the contrary" Principles of Humility, mutual Efteem, Honour and Love, and univerfal Union, in the moft firm and perfedl Manner.

2. Chrift, when on Earth, fet himfelf, through the Courfe of his Miniftry, to militate againft this Pharifaical Spirit, Praftice, and Language of the Jews'^ appearing in fuch Reprefentations, Names, and Epithets, fo cuftomary among them; by which they lliewed fo much Contempt of the Gentiles^ Publica72S^ and fuch as were openly lewd and vi cious, and fo exalted themfelves above them ; calling them Sinners and Enemies^ and themfelves Holy^ and God^s Children \ not blowing the Gen tile to be their Neighbour, &c. He condemned the Pharifees for not efteeming themfelves Shmers^ as well as the Publicans ; trufting in themfelves that they were righteous, and defpifing others. He militated againft thefe Things in his own Treatment of fome Gentiles, Publicans, and others, whom they called Sinners^ and in what he faid on thofe Occafions

2 74 Proof from Rom. v. 6— lo. Part II.

He oppofed thefe Notions and Manners of the Jews in his Parables *, and in his Inftructions to his Difciples how to treat the unbelieving Jews t and in what he fays to Nicodemus about the Neceffity of a new Birth, even for the Jews, as well as the unclean Gentiles, with rec^ard to their Profelytifm, which fome of the Jwjlooked upon as a new Birth: And in Oppofition to their Notions of their being the Children of* God, becaufe the Children of Abraham, but the Gen tiles by Nature Sinners and Children of Wrath, he tells them that even they were Children of the Devil %. • ■'

3. Though we fliould fuppofe the Apoftles not to have been thoroughly brought off from fuch Notions, Manners, and Language of the Jews, till after Chrift’s Afcenfion ; yet after the pouring

out

* Matth. xxl. 28-32. Chap.xxii. i— jg. Luke xiv. 16-.24.. Compare Luke xiii. 28, 29^ 30.

J John viii. 33—44.

It may alfo be obferved, that John the Baptift greatly contradifted the Je^s Opinion of Themfelves, as being a hol^ People, and accepted of God, becaufe they were the Children

of Abraham, and on that Account better than the Heathen whom they called Sinners, Enemies, 'Unclean, &c. in bapti- 2ing the Je^s as a polluted People, and Sinners, as the Je^s ufed to baptize Profelytes from among the Heathen; eallinothem to Repentance as Sinners, faying. Think not to fay nsjithin yourfehes,^ We ha^e Abraham to our Father; for / fay unto you, that Qodh able, of thefe Stones, to raife up Children /<? Abraham; and teaching the Pharifees, that inftead of their being a holy Generation, and Children of God, as they called themfelves, they were a Generation of Vipers^

Chap. III. } Sedl. III. 3

All in their firft State Wicked.

out of the Spirit on the Day of Pentecoft, or at leaft, after the Calling of the Gentiles^ begun in the Converfion of Cornelius^ they were fully indoftrinated in this Matter, and effec5lually taught no longer to call the Gentiles Unclean^ as a Note of Diftin6tion from the Jews^ Adts x. 28. which was before any of the Apoftolic Epiftles were written*

4. Of all the Apoftles, none were more perfedlly inftrudled in this Matter, and none fo abun dant in inftrudfing others in it, as Paul^ the great Apoftle of xkv€ Gentile^s. He had Abundance to do in 'this Matter : None of the Apoftles had fo much Occafion to exert themfelves againft the forementioned Notions and Language of the Jews^ in Oppofition to Jewifo Teachers, and Judaizing Chriftians, that ftrove to keep up the Separation- Wall between Jews and Gentiles^ and to exalt the former, and fet the latter at nought.

5. This Apoftle does efpecially ftrive in this Matter in his Epiftle to the Romans, above all his other Writings ; exerting himfelf in a moft elabo rate Manner, and with his utmoft Skill and Power to bring the yewijh Chriftians olft from every Thing of this Kind ; endeavouring by all Means that there might no longer be in them any Re mains of thefe old Notions they had been edu cated in, of fuch a great Diftindtion between Jews and Gentiles, as were exprefied in the Names they ufed to diftinguifh them by, calling- the Jews holy^ Children of Abraham, Friends and Children of God ; but the Gentiles Sinners, Unclean, Enemies, and the like. He makes it almoft his whole Bufinefs, from the Beginning of the Epiftle, to this Paflage in the 5th Chapter, which we are upon, to con-

T 2 vines

Part IL

vince them that there was no Ground for any fuch Diftinftion, and to prove that in common, both Jews and Geyitiles^ all were defperately wicked, and none righteous, no, not one. He tells them’ Chap. iii. p. that the Jews were by no Means better than the Gentiles; and (in what follows in that Chapter) that there was no Difference be tween Jews and Gentiles and reprefents all as without Strength, or any Sufficiency of their own in the Affair of Juftification and Redemption: And in the Continuation of the fame Difcourfe, in the 4th Chapter, teaches that all that were juftified by Chrifl, were in themfelves ungodly; and that being the Children of Abraham was not peculiar to the Jews. In this 5th Chap, ftill in Continuation of the fame Difcourfe, on the fame Subjedl and Argument of Juftification through Chrift, and by Faith in him, he fpeaks of Chrift’s dying for the Ungodly and Sinners., and thofe that were without Strength or Sufficiency for their own Salvation, as he had done all along before. But now, it feems, the Apoftle by Sinners and ungodly muft not be underftood according as he ufed thefe Words before •, but muft be fuppofed to mean only the Gentiles as diftinguiffied from the Jews; adopting the Language of thofe felf-righteous, felf-exalting, difdainful Judaizing Teachers, whom he was with all his Might oppofing: countenan cing the very fame Thing in them, which he had been from the Beginning of the Epiftle dif* countenancing and endeavouring to difcourage, and utterly to abolifli, with all his Art and Strength.

One Reafon why the Jews looked on themfelves better than the Gentiles., and called themfelves holy^ and the Gentiles Sinners., was, that they had

the

Chap. III. 7 Sea. III. \

All m their firji State Wicked.

the Law of Mofes. They made their Boap of the Law, But the Apoflle fhews them, that this was fo far from making them better, that it condemned them, and was an Occafion of their being Sinner s,, in a higher Degree, and more aggravated Manner, and more effeftually and dreadfully dead in and by Sin, Chap. vii. 4 — 13. agreeable to thofe Words of Chrift, John v. 45.

It cannot be juftly objedled here, that this Apoftle did indeed ufe this Language, and call the Gentiles Sinners, in Contradiftindlion to the JewSy in what he faid to Peter y which he himfelf gives an Account of in Gal. ii. 15, 16. We who are Jews hy NaturOy and not Sinners of the Gentiles, knowing that a Man is not juft ified by the Works of the LaWy but by Faith in Jefiis Chrift. It is true, that the Apoftle here refers to this Diftinftion, as what was ufually made by the felf-righteous JewSy between themfelves and the Gentiles \ but not in fuch a Manner as to adopt, or favour it; but on the contrary, fo as plainly to fhew his Difapprobation of it; q. d. ^ Though we were born JewSy ‘ and by Nature are of that People which are ‘ wont to make their Boaft of the Law, expefting ‘ to be juftified by it, and truft 'in themfelves * that they are righteous, defpifing others, calling the Gentiles SinnerSy in Diftinftion from them- ^ felves; yet we being now inftrufted in the ‘ Gofpel of Chrift, know better; we nov/ know that ‘ a Man is not juftified by the Works of the ‘ Law; that we are all juftified only by Faith ‘ in Chrift, in whom there is no Diference, no ^ Diftinclion of Greek or Gentiky and Jew-, but all ‘ are one in Chrift Jefus.’ And this is the very Thing he there fpeaks of, which he blamed Peter for; that by his withdrawing and feparating him-

T 3 fclf

Part II.

felf from the Gentiles, refufing to eat with them &c. he had countenanced this felf-exaltino- felf’ diftinguilhing, feparating Spirit and Cuft°om of the Jews, whereby they treated the Gentiles, as in a diftinguilhing Manner, Sinners and Unclean

and not fit to come near them who were a S People. ^

6. The Words themfelves of the Apoftle in this Place, fhew plainly, that he here ufes the Word, Sinners, not as fignifying Gentiles, in Oppofition to Jews, but as denoting the morally evil, in Oppofition to fuch as are righteous or good: Becaufe this latter Oppofition or Diftinftion be tween Sinners and Righteous is here exprefled in plain Terms. Scarcely for a righteous Man will one die ; yet per adventure for a good Man feme would even dare to die ; But God commended his Love towards us, in that while we were yet Sinners, Chrift died for us. By righteous Men are doubtlefs meant the fame that are meant by fuch a Phrafe, throughout this Apoftle’s Writinas, and throughout the New Teftament, and through out the Bible. Will any one pretend, that by *the righteous Man, whom Men would fcarcely die for, and by the good Man, that perhaps fome might even dare to die for, is meant a Jew? Dr. L. himfelf does not explain it fo, in his Expofition of this Epiftle ; and therefore is not very confiftent with himfelf, in fuppofing, that in the other Part of the Diftinftion the Apoftle means Gentiles, as diftinguilhed from the Jews. The Apoftle himfelf had been labouring abundantly, in the precedino- Part of the Epiftle, to prove that the were k^rnners in this Senfe, namely, in Oppofition to 7ighteous ; that all had finned^ that all were under Sin^ and therefore could not be juftified, could

not

Chap. III. ? All in their firft State Wicked. 279 Sea. III. J

not be accepted as righteous^ by their own Righteoufnefs.

7. Another Thing which makes it evident that the Apoftle, when he fpeaks in this Place of the Sinners and Enemies which Chrift died for, does not mean only the Gentiles^ is, that he includes himfelf among them, laying, while IVE were Sin^ ners^ and when JVE were Enemies.

Our Author from Time to Time fays. The Apoftle, though he fpeaks only of the Gentiles in their Heathen State, yet puts himfelf with them^ hecaufe he was the Apoflle of the Gentiles, But this is very violent and unreafonable. There is no more Senfe in it, than there would be in a Father’s ranking himfelf among his Children, when fpeaking to his Children of the Benefits they have by being begotten by himfelf; and faying, W? Chil dren — Or in a Phyfician’s ranking himfelf with his Patients, when talking to them of their Difeafes and Cure ^ faying, We fick Folks. — Faul\ being the Apoftle of the Gentiles,, to fave them from their Heathenifm, is fo far from being a Reafon for him to reckon himfelf among the Heathen,, that on the contrary, it is the very Thing that would render it in a peculiar Manner unnatural and abfurd for him fo to do. Becaufe, as the Apoftle of the Gentiles,, he appears as their Healer and Deliverer from Heathenifm; and therefore in that Capacity does in a peculiar Manner appear in his Diftinftion from the Heathen, and in Oppofition to the State of Heathenifm. For it is by the moft oppofite Qualities only, that he is fitted to be an Apoftle of the Heathen, and Recoverer from Heathenifm, As the clear Light of the Sun is the Thing which makes it a proper Reftorative

T 4 from

*

Proof from Rom. v, 6— lo. Part II,

fliouldbe ranked with Darknefs, or among dark Things And hf

fides (which makes this Suppofition of Dr T— Ps

appear more violent) the Apoftle, in this Epiftle

does expreny rank himfelf with the when

It cannot juftly be alledged in Oppofition to

SSthen ' ' 'p f the

T'-f ^ P^ft of OUR ■ tfe may fuffice US to have wrought the Will of the

nabkldolames. For the Apoftle Uter (who by the Way was not an Apoftle of the Gentiles) here does not fpeak of himfelf as one of the Heathen but as one of the Church of Chrift in general’

ncl Heathens who were now all one Body, of which Body he was a Member. It is this Society herefwe, and not the Gentiles, that he refers to in the Pronoun US. He is fpeaking of the Wickednefs that the Members of this Body or Society had ved in beiore their Converfion; not that every

♦ V'ces here menned, but fome in one, others in another. Very parallel with diat of the Apoftle Paul to W,

rhe"" orfelves alfo (i. e. We of

he Chi iftian Church) were fometimes foolijh, difobedient deceived, ferving divers Lufts and Plea-

Luft and Pleafure, others another) .i^ing m I lahce. Envy, hateful and hating one ano ther.

ther^ &c. There is Nothing in this, but what is very natural. That the Apoftle, fpeaking to the Chriftian Church, and of that Church, confeffing its former Sins, Ihould fpeak of himfelf as one of that Society, and yet mention fome Sins that he perfonally had not been guilty of, and among others, heathenilh Idolatry, is quite a different Thino; from what it would have been for the Apoftle, exprefly diftinguiftiing thofe of the Chriftians, which had been Heathen, from thofe which had been Jews^ to have ranked himfelf with the former, though he was truly of the latter.

If a Minift’er in fome Congregation in England^ fpeaking in a Sermon of the Sins of the Nation, being himfelf of the Nation, ftiould fay, ^ WE have greatly ^ corrupted ourfelves, and provoked God by our ‘ Deifm, Blafph’emy, profane Swearing, LafciviouC- ‘ nefs. Venality, &c.’ fpeaking in the firft Perfon ^ plural, tho* he himfelf never had been a Deift, and perhaps none of his Hearers, and they might alfo have been generally free from other Sins he men tioned; yet there would be nothing unnatural in his thus expreffing himfelf. But it would be a quite different Thing, if one Part of the Britijh Dominions, fuppofe our King’s American Domi nions, had univerfally apoftatized from Chriftianity to Deifm, and had long been in fuch a State, and if One that had been born and brought up in England among Chriftians, the Country being uni verfally Chriftian, fhould be fent among them to Ihew them the Folly and great Evil of Deifm, and convert them to Chriftianity; and this Miffionary, when making a Diftinftion between Englijh Chri ftians, and thefe Deifts, Ihould rank himfelf with the latter, and fay, WE American Deifts^ WE

foolijfi

*82 Proof from 'E^h. \u ^C. Part II.

foolifh blind Infidels, &c. This indeed would be

very unnatural and abfurd.

$

Another PalTage of the Apoftle, to the like Purpofe with that which we have been confidering in the 5th of Romans^ is that in Eph. ii. — And were by Nature Children of fVrath, even as others. This remains 3, plain Teftimony to the Dodtrine of Original Sin, as held by thole that tiled to be called orthodox Chriftians, after all the Pains and Art ufed to torture and pervert it. This Dodrine is here not only plainly and fully taught, but abundantly fo, if we take the Words with the Context; where Chrillians are once and again reprefcnted as being, in their firlt State, dead in SiUy and as quickened and raifed up from fuch a State of Death, in a moll marvellous Dilplay of the free and rich Grace and Love^ and exceeding Greatnefs of the Power of God^ &c.

With relpeft to thofe W^ords yijjav (pu(7£v

Q^ynq^ W? were by Nature Children of Wrath ^ Dr. r. fays, p, 1 12, 1 13, 114. The Apoftle means no more by this, than truly or really Children of Wrath; tiling a metaphorical Expreffion, borrowed from the ^ Word that is ufed to fignify a true and genuine Child of a Family, in Diftindion from one that is a Child only by Adoption.” In which it is owned, that the proper Senfe of the Phrafe, is, being a Child by Nature^ in the fame' Senfe as a Child by Birth or natural Generation; but only he fuppofes, that here the Word is ufed metaphorically. The Inltance he produces as parallel, to confirm his fuppofed me taphorical Senfe of the Phrafe, as meaning only truly,, really,, or properly Children of Wrath, viz, the Apoftle Paul's calling Pimothy his own Son in

the

Chap. in. 7 All in their firfi State Wicked. 283

the Faith, yveaioy rexvov, is fo far from confirming his Senfe, that it is rather direftly againft it. For doubtlefs the Apoftle ufes the Word yi^miov in its original Signification here, meaning his begotten Son •, yvYKxi^ being the Adjeftive from yovo, Olffpring, or the Verb, to beget; as much

as to fay, Timothy my begotten Son in the Faith; only allowing for the two Ways of being begotten, Ipoken of in the New Teftament, one natural, and the other fpiritual •, one being the firft Gene* ration, the other Regeneration; the one a beinobegotten as to the human Nature, the other a being begotten in the Faith, begotten in Chrift, or as to one’s Chriftianity. The-Apoftle exprefsly fignifies which of thefe he means in this Place, Timothy my begotten Son in the Faith, in the fame IVIanner as he fays to the Corinthians, i Cor. iv, 15. In Chrift Jefus I have begotten you through the Gofpel. To fay, the Apoftle ufes the Word, in Eph. li. 3. only as fignifying real, true, and proper, is a moft arbitrary Interpretation, having nothing to warrant it in the whole Bible. The

Word <f)ucr;5 is no where ufedin this Senfe in the New Teftament *.

Another Thing which our Author alledges to evade the Force of this, is, that the Word rendered Nature, fometimes fignifies Habit contrafted by Cuftom, or an acquired Nature. But this is not the proper Meaning of the Word. And it is plain, the Word in its common Ufe, in the New, Teftament, fignifies what we properlv exnrefs in Englijh by the Word Nature. ^T^re is but one

Place

• • The follovying are all the other Places where the Woi IS ufed, Rom. r. 26. and ii. 14. and ver. 27. and xi 21 •

ver. 24. thrice in that Verfe. , Cor. xi. ,4. bal. ii. ..fa^d

• Jarn. iii. j , twice in that Verfe, 'and 2 Pet. i, 4,

284 Proof from Eph. ii. 3, See, Part I]

Pkee where there can be the leaft Pretext for fup pofing it can be ufed otherwife; and that is i Cor xi. 14. Both not even Nature itfelf teach you, tha if a ^Pan have lon^ Bair, it is a Shame unto him j And even here there is, I think, no Manner o Reafon for underftanding Nature otherwife than ii the proper Senfe. The Emphafis uled ccuTn n Nature IP SELF, Ihews that the Apoftle does no mean Cuftom, but Nature in the proper Senfe. Ii Is true, it was long Cuftom, that made having th( Head covered a Token of Subjeftion, and a femi nine Habit or Appearance; as it is Cuftom thai makes any outward Adtion or Word a Sign 01 Signification of any Thing: But Nature itfelf, Na. ture in its proper Senfe, teaches, that it is a Shame for a Man to appear with the eftablilhed Signs oi the Female Sex, and with Significations of Infe riority, &c.. As Nature itfelf fhews it to be a Shame for a Father to bow down or kneel to his own Child or Servant, or for Men to bow to an Idol, becaufe bowing down is by Cuftom an eftablifhed Token or Sign of Subjeftion and Submiffion: Such a Sight therefore would be unna tural, fhocking to a Man’s very Nature. So Na ture would teach, that it is a Shame for a Woman to life fuch and fuch lafcivious Words or Geftures, though it be Cuftom, that eftablifhes the unclean. Signification of thofe Geftures' and Sounds.

It is particularly unnatural and unreafonable, to underftand the Phrafe, ntxvoc (pvo-e, in this Place, any otherwife than in the proper Senfe, on the fol lowing Accounts. I. It may be obfen^d, that both the Words, and (pucr;^, in their original

Signification, have Reference to the Birth or Ge neration. So the Word which comes from

9110;, which fignifies to beget or bring forth Young,

Chap. III. 7 All in their firft State Wicked. 285 Sea. HI. j

or to put forth, or bud forth as a Plant, that brings forth young Buds and Branches. And fo the Word TBxvov comes from t/jcto, which fignifies to bring forth Children. — 2. As though the ApolHe took Care by the Word ufed here, to fignify what we are by Birth, he changes the Word he ufed before for Children. In the preceding Verfe he ufed Ipeaking of the Chtldr en of Diiobe*" dience ^ but here which is a Word derived,

as was now obferved, from Ttycro) to bring forth a Child, and more properly fignifies a begotten or horn Child. — 3. It is natural to fuppofe that the Apoftle here fpeaks in Oppofition to the Pride of fome, efpecially the Jews., (for the Church in Ephefus was made up partly of Jews.,^ as well as the Church in Rome ) who exalted themfelves in the Privileges they had by Birth., becaufe they were horn the Children of Abraham., and were Jews by Nature^ (pvaei IsS^ocioi^ as the Phrafe is, Gal. ii, 15* In Oppofition to this proud Conceit, he teaches the Jews., that notwithftanding this they were by Nature Children of Wrath, even as other s^ i. e. as well as the Gentiles., which the' Jews had been taught to look upon as Sinners., and out of Favour with God by Nature., and born Children of Wraths — 4. It is more plain, that the Apoflile ufes the Word Nature in its proper Senfe here, becaufe he fets what they were by Nature^ in Oppofition to what they are by Grace. In this Verfe, the Apoftle fhews what they are by Nature., viz. Children of Wrath ^ and in the following Verfes he fhews, how very different their State is by Grace; faying, ver. 5. By Grace ye are faved\ repeating it again ver. 8. By Grace ye are faved. But if, by being Children of Wrath by Nature, were meant no more than only their being really and truly Chil dren of Wrath, as Dr. T. fuppofes, there would be

286 Proof from ii. ttc. Part If

no Oppofition in the Signification of thefe Phrafes i lor in this Senfe they were by Nature in a State oj Salvation, as much as by Nature Children of Wrath •

for they were truly, really, and properly in a State or Salvation. ,

If we take thefe Words with the Context, the whole abundantly proves, that by Nature we are Matty corrupt, without any good Thing in us. for if we allow the plain Scope of the Place, without attempting to hide it, by extreme Violence ufed with the Apoflle’s Words and Expreffions, the Defign here is ftrongly to eftablilh this Point j That what Chriftians have that is good in them, or in their State, is in no Part of it naturally in themfelves, or from themfelves, but is wholly from divine^ Grace, all the Gift of God, and his hNorkmanJhip, the Effeft of his Power, and free and wonderful Love: None of our good Works are primarily from ourfelves, but with refpeft to them all, we are God’s W irkmanjhip, created unto good W irks, as it were out of Nothing: Not fo much as Faith itfelf, the' firft Principle of good Works in Chriftians, is of themfelves, but that is the Gift of God. Therefore the Apoftle compares the Work of God, in forming Chriftians to true Virtue and Holinefs, not only to a new Creation, but a Refurregion, or raifing from the Dead. ver. r. Tou hath he quickened, who were dead in F refpaffes and Sins. And again, ver.' 5. Even when we were dead in Sins, hath quickened us together with Chrijl. In fpeaking of Chriftians being quickened with Chrift, the Apoftle has Reference to what he had faid before, in the latter Part of the foregoing Chapter, ■of God’s manifefting the exceeding Greatnefs of his Power towards Chriftian Converts in their Converfion, agreeable to the Operation of his mighty

Power

Power, when he raifed Chrift from the Bead Sr that it is plain by every Thing in this Difc^urfe! the Apoftle would fignify, that by Nature we have, no (aooditefi; but are as deftitute of it as a dead Corpfe IS of Life: And that all Goodnefs, all ^ood 'Works and Faith the Principle of all, are perteftly the Gift of God s Grace, and the Work of his great almighty, and exceeding excellent Power I think’ rtere can be need of Nothing but reading the Chapter, and minding what is read, to convince all who have common Underftanding, of this - whatever any of the moft fubtil Criticki have done’

T and pervert

the Words and Phrafes here ufed/ "

Dr. r. here again infills, that the Apoftle fpeaks only of the Gentiles in their heathen State, when

Nature Children of W -ath ; and that though ^ feems to include himfelf among thefe, fayin<^ /J were by Nature Children of Wrath, WE wm dead m Sms - yet he only puts himfelf among them be

of the Gentiles. The grofs Abfurdity of which may appear from what

was faid before But befides the Thino^s which have been already obferved, there are fom? Thing,

therefore the Apoftle often has Reference to t£ R S rh Epiftle. But the Words in

felf Jid^ orh' ^4- ^ tneans himi V is fully exprefled A^f^r

pathen, that they had been dead in Si^ A had walked according to the Courfe of this^ World!

Proof from Eph. ii. 3, &c. Part It

&c. ver. I and 2. he makes a DiJiinSlion, and fays. Among whom WE ALSO had our Converfation, &c and were by Nature Children of Wrath, EVEE AS OTHERS. Here firft he chang es the Perfon; whereas, before he had fpoken in the fecond Peron, TE were dead,—TE in Time pafi walked, &c, fnow he changes Stile, and ufes the firft Perfon, in a moft manifeft Diftindion, Among whom WE ALSO, that is, we Jews, as well as ye Gentiles: not only changing the Perfon, but adding a Par ticle of Diftindion, Alfo; which would be Nonfenfe, if he meant the fame without Diftindion. And befides all this, more fully to exprefs the Diftindion, the Apoftle further adds a Pronoun of Diftindion; WE alfo, even as OTHERS, or, we as well as others: Moft evidently having refpeft to the Notions, fo generally entertained by the Jews^ of their being much better than the Gentiles^ in being Jews hy Nature^ Children of Ahrahamy and Children of God; when they fuppofed the Gentiles to be utterly caft off, as horn Aliens^ and by Nature Children of Wrath: In Oppofition to this, the Apoftle fays, ^ We Jews^ after all our ‘ glorying in our Diftindion, were by Nature * Children of Wraths as well as the reji of the ^ Worlds And a yet further Evidence, that the Apoftle here means to include the JewSy and even himfelf, is the univerfal Term he ufes. Among whom alfo we ALL had our Converfation^ &c. Tho’ Wickednefs was fuppofed by the Jews to be the Courfe of this Worlds as to the Generality of Man kind, yet they fuppofed themfelves an exempt People, at leaft the Pharifees^ and the devout Obfervers of the Law of Mofes^ and Traditions of the Elders; whatever might be thought of Publicans and Harlots, But in Oppofition to this, the Apo ftle affertSj that they all were no better by Nature

than

Chap. JII. 7 Sed. III. C

All in their firfi State Wicked. 289

And then befides, if the Apoftle chufes to put hirnfelf among the Gentiles^ becaufe he was the Apoftle of the Gentiles^ I would aflc, why does hfe not' do fo in the nth Verfe of the fame Chapter, where he fpeaks of their Gentile State exprefsly? Remember that TE being in SCme paji Ge?itiles in the Flefh, Why does. he here make a Diftin6tion between the Gentiles and hirnfelf? Why did he not fay, Let us remember, that we being in Time paft Gentiles? And why does the fame Apoftie, even univerfally, make the fame Diftinftion, fpeaking either in the fecond or third Perfon, and never in the firft, where he exprefsly fpeaks of the Gentilif?n of thofe that he wrote to *, or fpeaks of them with Reference to their Diftindlion from the Jews? So every where in this fame Epiftle *, as in Chap. i. 12, 13. Vs^here the Diftinflion is made juft in the fame Manner as here, by the Change of the Perfon, and by the diftinguilhing Particle, y^jfo. That WE fhould be to the Praife of his- Glory who firft trufted in'Chrift, (tlie firft Believers in Chrift being of the Jews^ before the Gentiles_ were called) in whom TE ALSO trufted^ after that ye heard the W 'ird of Truths the Gofpel of your Salva tion. And in all the following Part of this fecond Chapter, as ver. ii, 17, 19, and 22. in which laft Verfe the fame diftinguifning Particle again is iifed; In whom TE ALSO are builded together for an Habitation of God through the Spirit. See alfo the following Chapters •, Chap. iii. 6. and iv. 17. And not only in this Epiftle, but conftantly in other Epiftles j as Rom. i. 12, 13. Chap. xi. 13, 14, 17, 18, 19, 20, 21, 22, 23, 24, 25, 28, 30, 3 1. Chap. xv. 1 /;, j6. 1 Cor. xii. 2. Gal. iv. 8.

U Col

290 Proof from Rom. vii. 5, 14, (Jc. Part IL

Col. i. 27. Chap. ii. 13. i Theff. i. c, 6, q. Chap. ii. 13, 14, 15, 16.

Though I am far from thinking our Author’s Expofition of the vii^'^ Chap, of Romans to be in any wife agreeable to the true Senfe of the Apoftle, yet it is needlefs here to ftand particularly to exa mine it; becaufe the Doftrine of Original bin may be argued not the lefs ftrongly, though we fhould allow the Thing wherein he mainly differs from fuch as he oppofes in his Interpretation, viz. That the Apoflle does not fpeak in his own Name, or to reprefent the State of a true Chriftian, but as reprefenting the State of the Jews under the Law. For even on this Suppofition, the Drift of the Place will prove, that every one who is under the Law, and with equal Realbn every one of Mankind, is carnal, fold under Sin, in his firft State, and till delivered by Chrifl-. For it is plain, that the Apoftle’s Defign is to fhew the Infufficiency of the Law to give Life to any one whatfoever. This appears by what he fays when he comes to draw his Conclufion, in the Continuation of this Difcourfe; Chap. viii. 3. * For what the Law could not do, in that it was weak through the Flejh; God fending his own Son, kSc. Our Author fuppofes, this here fpoken of, viz. “ that the Law “ cannot give Life, becaufe it is weak through “ the Flefh,” is true with refpeft to every one of Mankind -j-. And when the Apoftle gives this Reafon, In that it is weak through the Flefh, it is plain, that by the Flefh, which here he oppofes to the Spirit, he means the fame Thing which in the

preceding

* Dr. T . himfelf reckons this a Part of the fame Difcourfe' ®r Paragraph, in the Divifion he makes of the Epiille, in his. F araphrafe and Notes upon it.

f See Note on Rom. v. 20,

Chap. Ill I All i// their firfi State Wicked. 'igi Seft. III. i

preceding Part of the fame Difeourfe, in the fore going Chapter, he had called by the Name FleJlj^ ver. 5, 14, 18. and the Law of the Members^ ver. 23. 2iX\di'the Body of Deaths ver. 24. Which is the Thing that through this Chapter he infills on as the grand Hindrance and Reafon why the Law could not give Life, juft as he does in his Conclufion. Chap. viii. 3. Which in this laft Place, is given as a Reafon \vhy the Lav/ cannot give Life to any of Mankind, And it being the fame Reafon of the fa?ne Things fpoken of in the fame Dif conrfe,, in the former 'Part of it; as appears, be cause this daft Place is the Conclufion, of which that former Part is the Premifes: And inafmuch as the Reafon there given is being in the Flejh^ and a being carnal,, fold under Sin: Therefore taking the whole of the Apoftle’s Difeourfe, this is juftly underftood to be a Reafon v/hy the Law cannot give Life to any of Mankind •, and confeqiiently, that all Mankind are in the Fleflo,, and are carnal,^ fold under Sin,, and fo remain till delivered by Chrift: And confequently, all Mankind in their firft or original State are very finful ^ which wa^ the Thing to he proved.

Remarks on Dr. T

Part II.

CHAP. IV.

.Containing Obfervations on Rom. v. 12. to

the End.

SECT. I.

Remarks on Dr. X — r’s W iy of explaining this

'Text.

*

^"T^HE following Things are worthy to be.1. taken Notice of, concerning our Author’s

^^xpofition of this remarkable Paffase of the Apo- . ftle Paul. ^

I. He greatly infills, that by Death in this.Place no more is meant, than that Death which we all die, when this prefent Life is extinguilhed, and the Body returns to the Dull; that no more ■is meant in the 12, 14, 15, and 17th Verfes. P. 27. he fpeaks of it as evidently, clearly, and infallibly fo, becaufe the Apoftle is ftill difcourfing on the fame Subjedl; plainly implying, that it mull moll infallibly be lb, that the Apoftle means no more by Death, throughout this Paragraph on the Subjefl. But as infallible as this is, if we believe what Dr. T. elfewhere fays, it mull needs be otherwife. He, in p. 120. S. fpeaking of thofe Words in the laft Verle of the next Chapter, The ■ Wages of Sin is DEATH, but the Gift of God is ETERNAL LIFE, through Jefus Chrijl our Lord, fays, “ Death in this Place is widely different “ from the Death we now die; as it Hands there “ oppofed to eternal Life, which is the Gift of God “ through Jefus Chrift, it manifeftly fignilies eternal Deaths the fecond Deaths or that Death

which

Chap. IV. 7 Explanation of Kom. v. 12, &c, 293

which they fliall hereafter die, who live afte^ '

the Flefli.” But Death, (in the Conclufion of the Paragraph we are upon in the 5th Chapter, concerning the Death that comes by Adam) and the Life that comes by Chrift, in the laft Verfe of the Chapter, is oppofed to eternal Life juft in the fame Manner as it is in the laft Verfe of the next Chapter: "That as Sin has reigned unto DEARTH, even fo might Grace reign, through Right eoufnefs, unto EXTERNAL LIFE, by Jefus Chrift our Lord. So that by our Author’s own Argument, Death in this Place alfo is manifeftly widely different from the Death we now die, as it ftands here oppofed to eternal Life, through Jefus Chrift: and fignifies eternal Death, the fecond Death. And yet this is a Part of the fame Difcourfe or Paragraph with' that begun in the 12 th Verfe, as reckoned by Dr.

F. himfelf in his Divifion of Paragraphs, in his Paraphrafe and Notes on the Epiftle. So that if we will follow him, and admit his Reafonings. in the various Parts of his Book, here is majufeft Proof againft infallible Evidence! So that it is true, the Apoftle throughout this whole Pafiage on the fame Subjeft, by Death, evidently, clearly, and infallibly means 'no more than that Death we now die, when this Life is extinguijhed and yet by Death, in fome Part of this Paflage, is meant fomething widely different from the Death we now die, and is MANIFESTLT intended eternal Death, the fecond Death.

But had our Author been more confiftent with himfelf in his laying of it down as fo certain and infallible, that becaufe the Apoftle has a fpecial Refpecft to temporal Death, in the 14th Verfe, 'Death reigned from Adam to Mofes, therefore he means no more in the feveral confequent Parrs of

more by penjhing, in -Luke xiiis 5. when he fays, I tell you. Nay; but except ye repent, ye faall all

likewife perijh ; than fuch a temporal Death, as

came on thofe that died by the Fall of the Tower of Siloam, fpoken of in the preceding Words of the fame Speech ; and' no more infallible, than that by Life, Qhnik meansmo more than this tem poral Life, in each Part of that one Sentence,

Matth. X. 39. He that findeth his Life fhall lofe it; and he thah lofeth his Life for my Sake, flsall find It; becaufe in the firft Parn of each Claufe, he has Refpeft efpecially to temporal, Life

The Truth of the Cafe, with refpedt to what the Apoftle intends by the Word. Death in this Place, is this, viz. That the fame Thing is meant, that is meant by. Death in the foregoing and fol lowing Parts of this Epiftle, and other Writino-s of

this

* There are many Places parallel with thefe, as John xi. 25, 26. I am the Refurre^iton, and the Life : He that belies eth in me, though he nxiere dead, yet he li^e : dnd njjhofoe^er li^eth, and‘ helienjeth in me, Jhall ne^ver die. Here both the Words, Life, and Death, are ufed with this Variation ; I am the Re^ JurreBion and the Life, meaning fpiritual and eternal Life ; He that helie^eth in me, though he nxtere dead, having Refpe6l to temporal Death, yet fiall he linje, with refpedl to fpiritual Life, and the Refloration of the Life of the Body, And ^uchoJoe^jeK linjeth and belie<veth in me, Jhall ne<ver die, meaning a fpiritual and eternal Death. So in John vi. 49, 50. Tour Fathers did eat Manna in the Wildernefs, and are dead, having refpcf!:!: chiefly to temporal Death. This is the Bread -zvhich cometh domen from lieanjen, that a Man may eat thereof, and not die, i. e. by the Lois of fpiritual Life, and by eternal Death. (See alfo ver 5S.) And in the next Verfe, If any Man eat of this Bread, he fall linje for eojer, have eternal Life. So ver. 54, See another like Inflance, John v. 24 — 29.

Chap. IV. ? Explanation of 'Rom. V. 11, 295

this Apoftle, where he fpeaks of Death as the Confequence of Sin, namely, the Whole of that Death, which He, and the Scripture every where, fpeaks of as the proper Wages and Punifhment of Sin, including Death, temporal, fpiritual, and eter nal; though in fome Parts of this Dilcourfe he has a more fpecial refped: to one Part of this Whole, in others to another, as hjs Argument leads him; without any more Variation than^ is common in the fame Difcourfe. That Life, which the Scripture fpeaks of as the Reward of Righteoufnefs, is a Whole containing feveral Parts, viz. The Life of the Body, Union of Soul and Body, and the moil perfect Senfibility, Aftivity, and Felicity of both, which is the chief Thing. In like Manner the Death, which the Scripture fpeaks of as the Punifliment of Sin, is a Whole including the Death of the Body, and the Death of the Soul, and the eternal, fenfible, perfedi^Deftruftion and Mifery of both. It is this latter Whole, that the Apoftle fpeaks of by the Name of Death in this Difcourfe, in Rom. v. though in fome Sentences he has a more fpeciaf Refpect to one Part, in others to another: And this, with out changing the Signification of the Word. For an having Refpeft to feveral Things included in the extenfive Signification of the Word, is not the fame Thing as ufing the Word in feveral ditlinft Significations. As for Inftance, the Appellative, Man^ or the proper Name of any particular Man, is the Name of a Whole, including the different Parts of Soul and Body, And if any one in fpeaking of James or John,, fhould fay, he was a wife Man,, and a beautiful Man *, in the former Part of the Sentence, Refpe£t would be had more efpecially to his Soul, in the latter to his Body, in the Word Man: But yet without any proper Change

Part 11.

of the Signification of the Name to diftinft Senfeq In John xxi. is faid. Pe„r sons a„dt

the following Part of the fame Story it is ftid

Refpeft IS had efpecially to his Body, in the latter to his Soul: But yet here is no proper hange of the Meaning of the Name, DeUr. And as to the Apoftle’s Ufe of the Word Death, m the PafTage now under Confideration, on the ouppofition that he m general means the whole of that Death, whicn is the Wages of Sin, there is nothing but what is perfeaiy natural in fiippofin? that he, in order to evince, that Death, the proin Confequence or Adamh Sin, fhould take Notice

- Punifhment, which is vifible

in this World, and which every Body therefore fees does in Pad come on all Mankind, (as in

j thence fliould infer, that ail

Mankind are expofed to the Whole of that Death v/hich IS the proper Punifiimcnt of Sin, whereof that temporal Death which is vifible is a Part and a vifible Image of the Whole,’ aSd (unS changed by divine Grace) an Introdudion todie principal, and infinitelv the moll dreadful Part.

s Explanation of this Pafiage makes wholly infignificant thofe firft Words, By one Man Sm entered into the World, and leaves this Propo-

Senfe or Signification at all. c poftle had been largely and elaborately reprelenung, how the whole World was full of Sin, in all Parts of it, both among Jews and Gentiles, and all expofed to Death and Condem nation. It IS plain, that in thefe Words he would tell us how this came to pafs, namely, that this lorrowful

Event

Chap. IV. ? Explanation of Rom. v. 12, &c. 207

Event came by one Man, even the firft Man. That the World -was full of Sin, and full of Death, were two great and notorious Fa£ts, deeply affedling the Interefts of Mankind; and they feemed very wonderful Fa6ts, drawing the Atten tion of the more thinking Part of Mankind every where, who often alked this Queftion, ^Whence comes Evil, moral and natural Evil I (the latter chiefly vifible in Death.) It is manifeft, the Apoftle here means to tell us, how thefe came into the World, and came to prevail in. it as they do. But all that is meant, according to Dr. E—r's Interpretation, is “ He.begun E ranfgreffionE * As if all that the Apoftle meant, was, to teU us who happened to fin firft; not how fuch a Malady came upon the World, or how any one in the World, befides Adam himfelf, came by ‘ fuch a Diftemper. The Words of the Apoftle, By one Man Sin entered INEO EHE WORLD, and Death by Sin, ihew the Defign to be, to tell us how thefe Evils came, as affefting the State of jhe W orld; and not only as reaching one Man in the World. If this were not plain enough, in itfelf the Words immediately following demonifrate it - And fo Death pajfed upon ALL MEN, for that all have finned. By Sin’s being in the World, the Apoftle does not mean being in the World only in that one Injiance of Adam s firft T'ranfcrreflion but being abroad in the World, among the Inha bitants of the Earth, in a wide Exten°t, . and con tinued Series of Wickednefs; as is plain in the firft Words of the next Verfe, For until the ^Law Sin was IN EHE WORLD. And therefore when he gives us an Account how it came to be in the World, or, which is the fame Thing, how it entered

into

f Page ;6,

29® ■ Remarks on Dr. T— r’s Part II

inte-' the World, he does not mean only coming it ' in one Inftance. °

If the Cafe were as Dr. r. reprefents, that the Sivioi Adam^ either in its Pollution or Punifhment reached none but hinifelf, any more than the Sir of any other Man, it would be no more propei to fay, that by one Man Sin entered into the World than if it fhould be inquired, how Mankind camt mx.0 America y and there had anciently been a Shif of the Phenicians wrecked at Sea, and- a fingk Man of the Crew was driven afhore on this Con tinent, and here died as foon as he reached th( Shore, it? fhould be faid, By that one Man Man' kind came into America,

And befides, it is not true, that by one Man or by Adam,, Sin entered into the World, in Dr, ^ — r*s Senfe: For it was not he, but Eve,, that begun P’ranfgreJJicn. By one Man Dr. T, underftands Adamy as the Figure of Chrift. And it ij plain, that it was for his Tranfgreffion, and not Eve'Sy that the Sentence of Death was pronounced OH Mankind after the Fall, Gen. iii. 19. It appears unreafonable to fuppofe the Apoftle means to in clude EvCy when he fpeaks of Adam; for he lays great Strefs on it, that it was BT ONEy repeating it feveral' Times.

III. In like Manner this Author brings to NothincT the Senfe of the caufal Particles, in fuch Phrafes as thefe, fo often repeated. Death BT Sin^ ver. 12. If THROUGH the Offence of one, many be dead, ver. 15. BT one that fmnedy — Judgment was BE' one to Condemn atio7ty ver. 16. BT ofte Ma^ds Offence, Death reigned BT one, ver. 17. BT the Offence of one. Judgment came upon all, iAc, ver. 18.

BT one Man's Difobedience. ver. 1^9. Thefe caufal i'articles, fo dwelt upon, and fo varioufly repeated, unlefs we make mere Nonfenl'e of the Difcourfe, fignify fome Connedlion and Dependence, by fbme Sort of Influence of that Sin of one Man, or fome Tendency to that Efledt, which is fo often faid to come BT it. But according to Dr. T. there can be no real Dependence or Influence in the Cafe of any Sort whatfoever. There is no Connexion by any natural Influence of that one Ad to make alh Mankind mortal. Our Author does not pre tend to account for this Effed in any fuch Manner, but in another moft diverfe, viz. A gracious Ad of God, laying Mankind under Afflidion, ToiU and Death, from fpecial Favour and Kindnefs. Nor- can there be any Dependence of this Effed on that Tranfgreflion of Jdam, by any moral In fluence, as deferving fuch a Confequence, or expofing to it on any moral Account: For he fup-. pofes, that Mankind are not in this Way expofed to the leafl: Degree of Evil Nor has this Effed any legal Dependence on that Sin, or any Connedion- by Virtue of any antecedent Conftitution, which God' had eftablifhed with Adam: For he inljfts, that in that Thieatening, Tn the T)ay thou eatejl thou Jh alt die., there is not a Word faid'of his Eollerity; p. 8. And Death on Mankind, accord- ^ug to him, cannot come by Virtue of that leo^al Conftitution snixA Adam-, becaufe the Sentence liy •which it came, was after the annulling and abohfhing that Conftitution j p. 113. 5. And it is manifeft, that this Confequence cannot be throuo-h any Kind of Tendency of that Sin to fuch an Effed • becaufe the Effed comes only as- a Benefit and'i’- ^e Fruit of mere Favour: But Sin has no Ten dency, either natural or moral, to Benefits anri divine Favours. And thus that Stn of X corfd

neither

Soo •' Remarks on Dr. T — r’s Part

ncithei be the effcient Caufe, nor the procuYi Caufe, neither the natural., moral, nor legal Cau nor an exciting and moving Caufe, any more th, Admi\ eating of any other Tree of the Gard< And the only - real Relation- that the Effeft c have to that Sin, is a Relation as to Time, v. that it is after it. And when the iVIatter is clofi examined, 'the whole amounts to no more th this, That God is pleafed, of his mere good 'W and Pleafure, to beftow a greater Favour upon \ than he did upon Adam in Innocency, after th Sin of his eating the forbidden Fruit; which S we are no more concerned in, than in the Sin the King of Pegu, or Emperor of China. ■

IV. It is altogether inconfiftent with 'the Ap file’s Scope, and the Import of what he fays, fuppofe that the Death which he here fpeaks of, i coming on Mankind by Adatrfs Sin, comes not: a Punifhment, but only as a^Pavour. It quii. makes void the Oppofition, in which the Apoft' fets the Confequences of Adames Sin, and the Cor fequences of the Grace and Righteoufmfs of ChriJ. They are fet in Oppofition to each other, as oppe fite Effefts, arifing from oppofite Caufes, througt out the Paragraph: One as the juft Confequence t an Offence, the other a free Gift, ver. 15, 1 6, i; 18. Whereas, according to this Scheme, there i no fuch Oppofition in the Cafe; both are Benefit^ and both are free Gifts. A very wholefome Me dicine to fave from perifhing, ordered by a kinc Fatlier, or a Shield to preferve from an Enemy beftov/ed by a Friend, is as much a free Gift a: plealant Food. The Death that comes by Adam IS let in Oppofition to the Life and Happinefs tha' comes by Chrift, as being the Fruit of Sin, anc Judg?nent for Sin; when the latter is the Fruit Oj ‘ divim

Chap. IV. } Explmiation <?/Rom. v. 12, &c. ^oi Se6I. I. 5

divine Grace ^ ver. 15, 17, 20, 21. Whereas, accor ding to our Author, both came by Grace: Death comes on Mankind by the free Kindnefs and Love of God, much more truly and properly than by jidccm’s Sin. Dr. 7'. fpeaks of it as coming by OC CASION of Adam’s Sin. (But as 1 have obferved, it is an Occafion without any Influence.) Yet the proper CAUSE is God’s Grace: So that the true Caufe is wholly good. Which, by the Way, is diredtly repugnant to the Apoftle’s Dodlrine in Rom. vii. 13. Was then that ‘which is good, made Neath unto me? God forbid. But Sin, that it might.ap pear Sin, ‘working Death in me by that ‘which is good. Where the Apoftle utterly rejedts any fuch Suggeftion, as though that which is good were the proper Caufe of Death -, and fignifies, that Shs is the proper Caufe, and that which is good, only the Occafton. But according to this Author, the Reverfe is true: That which is good in the higheft Senfe, even the Love of God, and a divine gra cious Conftitution, is the proper Caufe of Death, ■and Sin only the Occafton.

But to return, it is plain; that Death by Adam^ and Life and Happinefs by Chrift, are here fet m Gppofition; the latter being fpokcn of as good, the other as evil -, one as the Eftect of Right eoufnefs„ the other, of an ■ Offence; one the Fruit of Obe dience, the other of Difobedience; one as the Fruit of God’s Favour, in Confequence of what was pleafng and acceptable to him, but the other' the Fruit of his Difpleafure, in Confequence of what was _ difpleaftng and hateful to him -, the latter coming by Juflification, the former by the Condem nation of the Subjeft. But according to the Scheme of our Author, there can be no Oppofition in any of thefe Refpeds: The Death here Tpoken of,

nciditr

Remarks on Dr. T— r's

to the Subjed, but as properly the Effed of Go

Favour, no lefs than that which is fpoken of coming by Chrift; yea, and as much as that a pointed by an Ad of JUSTIFICATION of t Subjed; as he underftands and explains the Wc Jujhficatton: F or both are by a Grant of Favoi and are Inftances of Mercy and Goodnefs. A he does abundantly infift upon it, that “ Ab “ Grant of Favour, ANY Inftance of Mer “ and Goodnefs, whereby God delivers and e

empts from any Kind of Danger, Suffering, “ Calamity, or confers ANY Favour, Bleffino- “ Privilege, is called Jufiification, in the Scripmi “ Scnfe and Ufe cT the Word.” * ^

And over and above all thefe Things, oi Author makes void and deftroys the grand ar fundamental Oppofition of all, to illuftrate whic is the chief Scope of this whole Pallage, vix. Th; between the firji and fecond Adam, in the Deai that comes by one, and the Life and Happinels b the ether. For, according to his Doftrine, hoi come by Chrift,, the fecond Adam-, both by h Grace, Righteoufnefs, and Obedience: The Beat that God fentenced Mankind to in Gen. hi. ic - being a great deal more properly and truly b Chrift, than by Adam. For, according to hirr that Sentence was not pronounced on°the Foo of the Covenant with Adam, becaufe that wa abrogated, and entirely let afide, as what was t(

hav(

* § 374. where it is to be obferved, that he himret

puts the Word ANY in Capital Letters. The fame Thing ir Subftance is often alferted elfewhere. And tliis indeed is his main Point in what he calk tbe true GoJfel.Schtme.

Chap. IV. ? Explanation of Rom. v. a 2, &c. 303

have no more Effefl:, before it was pronounced ^ as he largely infills for many Pages together,

113 — 119. 5. He fays, p. 113. S. This Covenant with Ada?n was difannullcd immediately after Adam finned. Even before God paffed Sentence upon Adam^ Grace was introduced.'” And in p* 119. S. He fays, The Death xhat Mankind are the ‘Subjefts of now. Hands under the Covenant of Grace.” And in p. 120.

In the.Counfel and Appointment of ‘God, it flood in this very Eight, even before the Sentence of Death was pronounced upon Adam^^ and confequently. Death is no proper and legai '' Punilhment of Sin.” And he often infills, that it comes only as a Favour and Benefit •, and ftanding, as Fe fays, under the Covenant of Grace, which is by Chrift, therefore is truly one of the Benefits of the new Covenant, which comes by Chrift, the fecond Adam. For he himfelf is in it, to ufe his own Words ^^'That all the Grace of the Gofpel is difpenfed to us,

BY or THROUGH the Son of God.” Nothing is clearer (fays he from -the whole Current of Scripture, than that all the Mercy and Love of God, and all the Blefilngs of the “ Gofpel, from firft • to laft, -are IN, -BY, and THROUGH Chrift, and particularly by hfe Blood, by the Redemption that is In hinu This (fays hej can bear no Dilpute among Chriftians.” What then becomes of all tlm Difeourfe of the Apoftle’s, about the great Dif ference and Oppofition between Adam and Chriji % as Death is.by one, and eternal Life and Happinefs by the other This grand Diftindion be tween the two Adams., and all the other Inftanccs of Oppofition and Difference here infifted on, ai

betv\."scffi

♦ Key, Chap, viii. Title, p. 44. | Key, J 145,

Remarks on 'Dr. T — r’s Part II,

between the Effefts of Sin and Right eoufnefs, the Confequences of Obedience and Oifobedience, of the Offence and the free Gift, Judgment and’ Grace, Condemnation and Juftification, they all come to Nothing: And this whole Difcourfe of the Apoftle’s, wherein he feems to labour much, as if it were to fet forth fome very grand and moft im portant Dijiinbiions and Oppojitions in the State of Things, as derived from the two great Heads of Mankind, proves nothing but a Mfiltitude of Words without Meaning, or rather an Heap of Inconfiftencies.

W Our Author’s own Dodtrine intirely makes void what he fuppofes to be the Apoftle’s Argument in the 13 th and 14th Verfes; in thefe Words, For until the Law, Sin was in the World: but Sin is not imputed where there is no Law. Neverthelefs Death reigned from Adam to Mofes, even over them that had not finned after the Similitude of Adam’j ‘Tranfgrefjion.

What he fuppofes the Apoftle would prove here, is, that Death, or the Mortality of Mankind, comes only by Adamh Sin, and not by Men’s perfonal Sins; and that it is here proved by this Argument, viz. Becaufe there was no Law, threat ening Death to Adam's Pofterity for perfonal Sins, before the Law of Mofes; but Death, or the Mor tality of Adam's Pofterity, took Place many Ages before the Law was given; therefore Death could not be by any Law threatening Death for perfonal Sins, and confequently could be by No thing but Adam’s Sin *. On this I would obferve,

I. That

Cliap. IV. } Explanation f?/Rom. v. r2, &c. 305

I. That which he fuppofes the Apoftle to take for* a Truth in this Aro-ument, viz. That there was no Law of God in Being, by which Men were expofed to Death for perfonal Sin,, during the Time from Mam to Mofes,, is neither true, nor agreeable to this Apoftle’s own Dodrine.

Firjl^ It is 7iot true. For the Law of Nature., written in Men’s Hearts, was then in Being, and was a Law by which Men were expofed to Death for perfonal Sin, That there was a divine Eftablifhment, fixing the Death and Deftruftion of the Sinner, as the Confequence of perfonal Sin, which was well known before the giving of Mofes\ Law, is plain by many Pafiages in the Book of Job,, as fully and clearly implying a Connexion between fuch Sin and fuch a Puniihment, as any Paffage in the Law of Mofes: Such as that in Job xxiv. 19. Drought and Heat confume the Snow-Waters % fo doth the Grave them that have finned, (Compare ver. 20 and 24.) Alfo Chap, xxxvi. 6. He preferveth not the Life of the Wicked, Chap. xxi 29 — 32. Have ye not afied them that go by the Way? and do ye not know their Lokens? That the Wicked is referved to the Day of Deftrublion% they fall be brought forth to the Day of Wrath, Ver. 32. He fall be brought to the Grave

Secondly,, To fuppofe that there is no Law in Being, by which Men are expofed to Death for perfonal Sins,, where or when a revealed Law of God, before, in, or after Mofes\ Time is not in

X Being,

* See alfo Job iv. 7, 8, 9. Chap, xv* 17—3^. Chap, xviii.

5 — 21. xix. 29. and xx. 4 — 8. and ver. 23— 29. Chap. ,xxi* i6 — 18. 20 — 26. xxii. 13 — 20. and xxvii. u. 'to the End. Chap. xxxi. 3, 23. xxxiii, 18, 22^ 23, 24, 28, 30. xxxiv.

.

this I^iftle. Rom. ii. 12, 14, 15, For as many as have finned without Law, (i. e. the revealed Law} Jhall perijh without Law, But how they can be expofed to die and perifh, who have not the Law of Mofes, nor any revealed Law, the Apoftle Ibews us in the 14th and i5thVerfes; viz. In that they have the Law of Nature, by which they fall under Sentence to this Punilhment. For when the Gentiles, which have not the Law, do by Na ture the Things contained in the Law, thefe havin'^ not the Law, are a Law to themfelves; which Jhew the IFork of the Law written in their Hearts; their Confidence alfio bearing JFitnefis. — Their Conlcience not only bore Witnefs to the EJuty prelcribed by this Law, but allb to the Punilhment before Ipoken of, as that which they who finned without Law, were liable to liiffer, viz. that they fhould perilh. _ In which the Apoftle is yet more exprefs. Chap. i. 32. fpeaking more efpecially of the Hea then, Who knowing the Judgment ofi God, that they which commit fiuch Things are worthy of Death. Dr. T. often calls the Law the Rule ofi Right-, and this Rule of Right fentenced thole Sinners to Death, who v/ere not under the Law of Mofies, according to this Author’s own Paraphrafe ot this Verfe, in thefe Words, “ The Heathen were “ not ignorant of the Rule of Right, which God “ has implanted in the human Nature; and which “ Ihews that they which commit fuch Crimes, are “ deferving of Death.” And he himfelf fuppofes Abraham, who lived between Adam and Mofies, to be under Law, by which he would have been expofed to Punijhment without Hope, were it not for the Promife of Grace, — in his Paraphrafe on Rom, iv. 15.

chap. iv. I Explanation of Rom. v. 12, &c. 307

* So that in our Author’s Way of explaining the Paflage before us, the grand Argument, which the Apoftle infills upon here, to prove his main Point, viz, that Death does not come by Men’s perfonal Sins^ but by Adam\ Sin, becaufe it (^ame before the Law was given, that threatened Death for perfonal Sin ; I fay, this Argument which Dr. T, fuppofes fo clear and ftrong is brought to Nothing more than a mere Shadow without Subllance; the very Foundation of the Argument having no Truth. To fay, there was no fuch Law adlually expreffed in any Handing Revelation, would be mere trifling : For it no more appears, that God would not bring temporal Death for per fonal Sins, without a Handing revealed Law threatening it, than that he v/ou!d not bring eternal Death before there was a revealed Law threatening that : W hich yet v/icked Men that lived in Noah\ Time, v/ere expofed to,‘ as appears by I Pet, iii. 19, 20. and which Dr, T, fuppofes all Mankind are expofed to by their perfonal Sins ; and he himfelf fays -f, “ Sin in its own unalterable ^‘ Nature leads to Death.” Yea, it might be argued with as much Strength of Reafon, that God could bring on Men no Punifliment at all for any Sin, that was committed from Ada?n to Mofes,, becaufe' there was no Handing revealed Law then extant, threatening any Punilhment, It may here be pro-'^ perly obferved, that our Author fuppofes,. the fliortening of Man’s Days, and haHening of Death, entered into the IVorld by the Sin of the Antedilu-^ vians, in the fame Senfe as Death and Mortality entered into the World by AdarAs Sin But where was there any Handing revealed Law for that, though the Event was fo univerfal If God might bring this on all Mankind, on Occafion of

X 2 bthef

^ Page 117. S. t Page 77, 78. J P^ge

other Men’s Sins, for which they deferved No thing, without a revealed Law, what could there be to hinder God’s bringing Death on Men for their perfonal Sins, for which their own Confciences tell them they do deferve Death without a revealed Law?

2. If it had been fo, that from Adam to Mofes there had been no Law in Being, of any Kind, revealed or natural, by which Men could be pro perly expofed to temporal Death for perfonal Sin, yet the Mention of Mofes' s Law would have been wholly impertinent, and of no Signification in the Argurnent, according to our Author’s underftanding of it. He fuppofes, what the Apoftle would prove, is, that temporal Death, or the Death we now die, comes by Adam ; and not by any Law threatening fuch a Punilhment for perfonal Sin ; becaufe this Death prevailed before the Law of Mofes was in Being, which is the only Law threat ening Death for perfonal Sin. And yet be himfelf fuppofes, that the Law of Mofes, when it was in Being, threatened no fuch Death for perfonal Sin. For he abundantly aflerts, that the Death which the Law of Mofes threatened for perfonal Sin, was eternal Death, as has been already noted : And he fays in exprefs Terms, that eternal Death is of a Nature widely different from the Death we now die * j as was alfo obferved before.

How impertinently therefore does Dr. T*. make an infpired Writer argue, when, according to hiniy the Apoftle would prove, that this Kind of Death did not come by any Law threatening, this Kind of Death, becaufe it came before the Exiftence of

a

* Page 120. S, He fays to the like Purpofe in his Note o Rom. V, 17.

Chap. IV. 7 Explanation of Kom, v, 12, &c, 309

^ Law threatening another Kind of Deaths of a Nature widely different? How is it to the Apoftle’s Purpofe, to fix on that Period, the Time of giving Mofesh Law, as if that had been the Period wherein Men began to be threatened with this Pnnijhment for their perfonal Sins, when in Truth it was no fuch Thing? And therefore it was no more to his Purpofe, to fix on that Period, from Adam to Mofes^ than from Adam to Davids or any other Period whatfoever. Dr. holds, that even now, fince the Law of Mofes has been given, the Mortality of Mankind, or the Death we now die, does not come by that Law; but that it always comes only by Adam And if it never comes by that Law, we may be fure it never was threatened in that Law.

3- If we Ihould allow the Argument in Dr, ^ — r’s Senfe of it, to prove that Death does not come by perfonal Sin^ yet it will be wholly with out Force to prove the main Point, even that It niuft come by Adam\ Sin : For it might come by God’s fovereign and gracious Pleafure; as innu merable other divine Benefits do. If it be ordered, agreeable to our Author’s Suppofition, not as a Punifhment, nor as a Calamity, but only as a Favour^ what Necefilty of any fettled Conftitution, or revealed Sentence, in order to the beftowing fuch a Favour, more than other Favours ^ and par ticularly more than that great Be7tefit^ which he fays entered into the World by the Sin of the Antediluvians^ the fhortening Men’s Lives fo much after the Flood ? Thus the Apoftle’s arguing, by Dr. T — r’s Explanation of it, is turned into mere Trifling, and a vain and impertinent Ufe of Words, without any real Force or Significance,

Remarks on Dr. T — rh Part II

The Apoftle here fpeahs of that great J3e^ nefit which we have by Chrift, as the Antitype of under the Notion of a Fruit of GRACE I do not mean only that Super-abounding of Grace' wherein the Benefit we have by Chrift (^oes be yond the Damage fuftained by Jdam but 'that Benefit, with Regard to which Adcra was the Fi gure of him that was /a come^ and which is as it were the Counterpart of the Suffering by Adam. and which repairs the *Lofs we have by him. This is here fpoken of as the Fruit of the free Grace of God; as appears by ver. 1 5, 1 6, 17, 18, 20, 21. This, according to our Author, is the Reftoring of Mankind to that Life which they loft in Adam: And he himfelf fuppofes this Reftoration of Life by Clirift to be what Grace does for us, and calls it the Free Gift of God. and the Grace and Favour of the Lawgiver *. And fpeaking of this Reftoration, he breaks out in Admi ration of the unfpeakable Riches of this Grace +.

But it follows from his Dodfrine, that there is NO Grace at all in this Benefit, and it is no more than a mere Adi of Jufiice. being only a removino: of what Mankind fuffer, beipg innocent. Death, as it commonly comes on Mankind, and even on Infants, (as has been obferved) is an extreme pofitive Calamity •, to bring which on the perfedlly innocent, unremedied, and without any Thing to countervail it, we are fufficiently taught, is not confiftent with the Righteoufnefs of the fudge of all the Earth. What Grace therefore, worthy of being fo celebrated, would there be in affording Remedy and Relief, after tliere had been brought

* Page 39, 70, 14S. zy.S, See alfo Contents of this Pa ragraph in Rom. v. in his Notes on the Epi/lie, and his Note ou ver. 15, 16, 17. I Pae J19. S,

Explanation ^/Rom. v. 12, fee. 31 f

on innocent Mankind that which is (as Dr. T. himfelf reprefents the dreadful and iiniverfal Deftruftion of their Nature; being a ftriking Demonftration how infinitely hateful Sin is to God! What Grace in delivering from fuch fliocking Ruin, them that did not deferve the lead; Ca lamity ] Our Author fays, We could not juftly lofe Communion with God by Adafnh Sin."’'f If fo, then we could not juftly lofe our Lives, ^nd be annihilated, after a Courfe of extreme Pains and Agonies of Body and Mind, without any Reftoration; which would be an eternal Lofs of Communion with God, and all other Good, befides the pofitive Suffering. The Apoftle, throughout this Paflage, reprefents the Deaths which is the Confequence of Adam\ TranfgrelTion, as coming in a Way of Jiidgr/ient and Condemnation for Sin; but Deliverance and Life through Chrift, as by Grace ^ and the free Gift of God. Whereas, on the contrary, by Dr. f — r’s Scheme, the Death that comes by Adam^ comes by Grace^ great Grace % it being a great Benefit, ordered in fa therly Love and Kindnefs, and on the Foot of a Covenant of Grace: But in the Deliverance and Reftoration by Chrift, there is no Grace at alL So Things are turned topfy^turvy^ the Apoftle’s Scope and Scheme intirely inverted and con founded,

VII. Dr. r. explains the Words, Judgment^ Condemnation^ Juftification^ and Right eoufnefs^ as ufed in this Place, in a very unreafonable Manner.

I will firft confider the Senfe he puts upon the two former. Judgment and Condemnation. He often calls this Condemnation a judicial Adt^ and a Sen-

X 4 fence

Remarks cn Dr. T — r’s Part 11.

tmce of Condemnation. But, according to his Scheme, it is a judicial Sentence of Condemnation palled upon them that are perfeftly innocent., and viewed by the Judge, even in his paffing the Sentence, and condemning them, as having no Guilt of Sin’ or Fault at all chargeable upon them; and a judl dal Proceeding., Sentence arbitrarily, without

any Law or Rule of Right before efiabliilied; For there w^as no preceding Law or Rult threaten ing Death, that he, or any one elfe, ever pre tended to have been eftablilhed, but only this, In the Day that thou eat eft thereof thou Jhalt furely die. And concerning this, he infills, that there is not a Word faid in it of Adamd^ Fofterity. So that the Condemnation fpoken of, is a Sentence of Condemnation to Death, for, or in Confequence of the Sin of Adam., without anv Law, by which that Sin could be imputed to bring any fuch Con fequence; contrary to the Apoftle’s plain Scope. And not only fo, but over and above all this, it is a judicial Sentence of Condemnation to that which is no Calamity, nor is confidered as fuch in the Sentence; but it is Condemnation to a great Favour!

The Apoftle ufes the Words Judgment and Con demnation in other Places; they are no ftrange and iinufual Terms with him: But never are they ufed by him in this Senfe, or any like it; nor are they ever ufed thus any where elfe in the New Teliament. This Apoftle eifewhere in this Epiftle to the Romans is often fpeaking of Condemnation^ ufing the fame or fimilar Terms and Phrafes as here, but never in the abovefaid Senfe. Chap. ii.

I, 2, 3. fix Times in thefe Verfes; alfo ver. 12 and 27. and Chap. iii. 7. Chap. viii. i and 3. Ciiap. xiv. 3, 4. and ver. 10, 13, 22 and 23.

This

This will be plain to every one that calls his Eye on thefe Places: And if we look into the former Part of this Chapter, the Apoftle’s Difcourfe here makes it evident, that he is here fpeaking of a Condemnation, that is no Teltimony of Favour to the Innocent; but of God’s Difpleafure towards thofe that he is not reconciled to, but looks on as Offenders, Sinners, and Enemies, and holds as the Objeds of his Wrath, which we are delivered from by Chrift; as m-ay be feen in Verfes 6, 7, 8, g, 10, and 1 1.

And viewing this Difcourfe itfelf, in the very Paragraph we are upon, if we may judge any Thing by Language and Manner of Speaking, there is every Thing to lead us to fuppofe, that the Apoftle ufes thefe Words here, as he does elfewhere, properly, and as implying a Suppofition of Sin, chargeable on the Subjeft, and expofing to Punilhment. He fpeaks of Condemnation with Reference to Sin, as what comes by Sin, and as a Condemnation to Death, v/hich feems to be a moll terrible Evil, and capital Punifhment, even in what is temporal and vifible; and this in the Way of Judgment and Execution of Juftice, iit Oppofition to Grace or Favour^ and Gift or a Be nefit coming by Favour. And Sin and Offence, Tranfgreffion and Difobedience are over and over again fpoken of as the Ground of the Condemna tion, and of the capital Suffering condemned to, for ten Verfes fucceffively, that is, in every Verfe Jn the whole Paragraph, without'miffing one.

The Words, Juftification and Right eoufnefs^ are explained by Dr. T. in a no lefs unreafonable Manner. He underflands Juftification^ in ver. 18. md Right eoufnefsy in ven 19. in fuch a Senfe, as

Remarks on Dr. 1'-

■r’s Part 11.

to foppofc tliem to belong to all, and aftually to be applied to all Mankind, good and bad Be iievers and Unbelievers ; to the worft Enemies of bod, remaining fucli, as well as his peculiar Fa vountes, and many that never had any Sin imputed

v*icii T ’■ thereby ,no more than what is

^Inlled m an univerfal Refurredtion from the

Dead, at the laft Day *. Now this is a moft arbi trary forced Senfe. Though thefe Terms are ufed every where, all over the New Teftament, yet nothing like fuch an Ufe of them is to be found in any one Inftance, through all the Writings of Apoftles and Evangelifts. The Words JtcJtsJicatton, and Righteoufnefs, as from God to Men, are never ufed but to fignify a pSileS belonging only to fome^ and that which is peculiar to dijlinguijhed - Favourites. This Apoftle in par ticular, above all the other W^riters of the New Teftament, abounds in the Ufe of thefe Terms; fo that we have ail imaginable Opportunity to underftand his Language, and know the Senle in which he ufcs thefe Words: But he never elfewhere ufes them in the Senfe fuppoled here, nor is there any Pretence that he does. Above all, does this Apoftle abound in the Ufe of thefe Terms in this Epiftle. JUSTIFICATION is the Subjedf he had been upon through all the pre ceding Part of the Epiftle. It was the grand Subjeft of all the foregoing Chapters, and the prece ding Part of this Chapter, where thefe Terms are continually repeated. And the Word, JuftiJication, is conftantly ufed to fignify fomething peculiar to Believers, who had been Sinners; implying Ibme Reconciliation and Forgivenefs of Sin, and Ijiecial Privilege in Nearnefs to God, above the reft of the World. Yea, the Word is conftantly ufed

thus.

So, Page 47, 49, 60, 6i, 6z, and other Places.

Chap. IV. I Explanation of 'Rom. v. 12, &c. 315

thus, according to Dr. T* — r’s own Explanations, in his Paraphrafe and Notes on this Epiftle. And there is not the lead Reafon to fuppofe but that he is ftill Ipeaking of the fame Jufiification Right eoufnefs^ which he had dwelt upon from the Beginning to this Place. Ele fpeaks of Juftification and Right eoufnefs here, juft in the fame Manner as he had done in the preceding Part of the Epiftle. He had all along fpoken of Juftification as ftanding in Relation to 6V;/, Difobedience to God, and Offence againft God, and fo he does here: He had before been fpeaking of Juftifica tion through free Grace., and fo he does here: He before had been fpeaking of Juftification thro* Righteoufnefs^ as in Chrijl Jefus., and fo he does here.

And if we look into the former Part of this very Chapter, there we fhall find Juftification fpoken of juft in the fame Senfe as in the reft of the Epiftle ^ which is alfo luppofed by our Author in his Expofition: It is ftill Juftification hy Faith ^ Juftification of them that had been Sinners., J^ft 'h fixation attended with Reconciliation, Juftification peculiar to them that had the Love of God fhed abroad in their Hearts, The Apoftle’s foregoing Difeourfe on Juftification by Grace through Faith, and what he had fo greatly infifted on as the Evidence of the Truth of this Doftrine, even the univerfal Sinfulnefs of Mankind in their original State, is plainly what introduces this Difeourfe in the latter Part of this 5th Chapter; where he (hews how all Mankind came to be finful and miferable, and fo to need this Grace of God, and Righteoufnefs of Chrift. And therefore we cannot, without the moft abfurd Violence, fuppofe any other than that he is ftill Ipeaking of the lame ]^uJnJicaUon.

And

3*0 Remarks on "Dr. T — r’s Part II

And as to the univerfal Expreffion nfed in the 1 8 th Verfe, By the Right eoufnefs of one, the free ijift came upon ALL MEN to Jufiification of Lije-, It IS needlefs here to go into the Controverfy etween the Remonf rants and Anti-remonjlrants concerning univerfal Redemption, and their difl ferent Interpretations of this ' Place. If we take the Words even as the Arminians do; vet in their Senfe of them, the free Gift comes on all Men to Jufiification only Conditionally, i. e. trovided they believe, repent, &c. But b our Author’s Senle, it actually comes on all, whether they be lieve and repent, or not; which certainly cannot be inferred from the univerfal Expreffion, as here ufed. Dr. L. himfelf fuppofes, the main Defign of the Apoftle in this univerfal Phrafe, All Men, IS to fignify that the Benefits of Chrift ffiall come on Gentiles as well as Jews *. And he fuppofes that the Miany, and the All, here fignify the fame: But It is c|uite certain, that all the Benefits here fpoken of, which the Apoftle fays are to the many, does not actually come upon all Mankind; as particularly the abounding of Grace, fpoken of ver. 15. The Grace of God, and the Gift by Grace, hath abounded unto the many,

This abounding of Grace our Author explains thus; A rich OverpluSvof Grace, in erefting a new Difpenfation, furnifhed with a glorious Fund of Light, Means, and Motives.’^ p. 44. But will any pretend, that all Mankind have actually been Partakers of this new Fund of Light, &c. How were the many Millions of hdians^ on the American Side of the Globe, Partakers of it,

before

* Page 60, 61. See alfo Contents of this Paragraph, in hia Notes on the Epihle.

before the Europeans came hither? Yea, Dr, himfelf fuppofes, all that is meant is, that it is free for all that are willing to accept of it The Agreement between Adam^ as the Type or P'igure of him that was to come, and Chrift as the Anti type, appears as full and clear, if we fuppofe ALL which are IN CHRIST (to ufe the common Scripture Phrafe) have the Benefit of his Obe dience, as ALL that are IN ADAM have the forrowful Fruit of his Difobedience. The Scrip ture fpeaks of Believers as the Seed or Pofterity of Chrift. (GaL iii. 29.) They are in Chrijl by Graccj as Adamh Pofterity are in him by Nature z The one are in the firft Adam naturally^ as the other are in the fecond Adam fpiritually: Exaftly agreeable to the Reprefen tation this Apoftle makes of the Matter, i Cor. xv. 45 — 49. The fpiritiial Seed are thofe which this Apoftle often reprefents as Chrijt’s Body: And the 01 ■moMoi here fpokeii of as made righteous by Chrift’s Obedience, arc doubtiefs the fame with the ol -sroMo; which he Ipeaks of in Chap. xii. 5. fVe, being many, are om Body; or, JVe, the many, 0; -morKoi. tv a-u/uux. eer/uLSi,. And again, i Cor. x. i y* sv crufxoc, oi •Ao'^oi tafav. And the fame which the Apoftle had fpoken of in the preceding Chapter, Rom. iv. 18. compared with Gen. xv. 5.

Dr. T. much infifts on that Place, i Cor. xv. 21, 22. For fince by Man came Death, by Man came alfo the RefurreAion of the Dead: For as m Adam all die, fo in Chrifi Jhall all be made alive; to confirm his Suppofitions, that the Apoftle here in the 5th of Romans, fpeaking of the Death and Condemnation which come by Adam, has refpefionly to the Death we all die, when this Life ends:

And

* Notes on the Epiftle, page 284.

5^8 Remarks on Dr. T _ r’s Part If

And that by the Juftification and Life which come by Chrift, he has refpeft only to the general RefurreSlion at the laft Day. But it is obfervable that his Argument is wholly built on thefe twJ Suppofitions, viz. Firjl, that the Refurredion meant by the Apoftle, in that Place in the i Cor. XV. IS the Refurredion of all Mankind, both Juft and Unjuft. Secondly., Xhat the oppofite Confequences of Adam’s Sin, and Chrift’s Obedience, ^oke of here in Rom. v. are the very fame, neither more nor lefs, than are Ipoken of there. But there

are no Grounds for fuppofing either of thefe Thincrs to be true. • °

I. There is no Evidence, that the RefurreRiori there fpoken of, is the Refurredion both of the Jujl and Unjuft; but abundant Evidence of the contrary. The Refurrediori of the Wicked is feldorht mentioned in the New Teftament, and rarely included in the Meaning of the Word it being efteemed not worthy to be called a Rifing to Life, being only for a great Increafe of the Mifery and Dark^nefs of eternal Death: And therefore by the RefturreElion is moft commonly meant a Rifing to Life and Happinefs; as may be obferved in Matth. xxii. 30. Luke xx. 35, 36. John vi. 39, 40, 54. Philip, iii. ii. and other Places. The Saints are called the Children of the RefurreSiion, as Dr. T. obferves in his Note on Rom. viii. ii. And it is exceeding evident, that it is the Refurredion to Life and Happinefs, the Apoftle is fpeaking of in this i Cor. xv. 21, 22. It appears by each of the three foregoing Verfes, ver. iS’. Then they which are fallen afteep IN CHRIST (i.e. the Saints) perifhed. Ver. 19. If in this Life only JVE (Chriftians or Apoftles) have Hope in Chrijlj (and have no Refurredtion and eternal

life

%

€hap. IV. ? Explanation o/Rom. v. 12, &c. 31^'

Seft. I. 5

Life to hope for) we are of all Men moji miferahUi Ver. 20. But now is Chrijl rifen from the Dead^ and is become the FIRST FRUITS of them that Jlept. He is the Forerunner and firft Fruits only with refpe6t to them that are his; who are to fol low him, and partake with him in the Glory and Happinefs of his Refurreftion; But He is nos the firft Fruits of them that lhall come forth to the Refurre6tion ot Damnation. It alfo appears by the Verfe immediately following, . ver. 25. But every Man in his (xwn Order; Chrijl the fir jl Fruits ^ and afterward they that are Chrijl’s, al his Comings. The fame is plain by what is faid in ver. 29, 30, 31, and 32. and by all that is faid from the 35th Verfe to the End of the Chapter, for tv/enty-three Verfes together: It there exprelly appears, that the Apoftle is fpeaking only of a Rifing to Glorj^ with a glorious Body., as the little. Grain that is fown, being quickened, rifes a beautiful flourifliing Plant. He there fpeaks of the different De grees of Glory among them that lhall rife, and compares it to the different Degrees of Glofy among the celeftial Luminaries. The Refurrediofi which he treats of, is exprelly a being raifed in Incorruption, in Glory, in Power, with a fpiritiial Body, having the Image of the fecond Man, the Ipiritual and heavenly Adam; a Relurreftion where in this Corruptible fhall put on Incorruption, and this Mortal put on Immortality, and Death be fwallowed up in Vtdiory, and the Saints lliall glorioufly triumph over that laft Enemy. Dr. T. himfelf fays that which is in Effedt owning, the Refurredlion here fpoken of, is only of the Righteous; for it is exprefiy a Refurrettion g;/ ccSramma, and apFapata, ver. 53, and 42. But Dr. T. fays,- Thefe are nev^ attributed to the Wicked in ‘Scripture'*. So that

when

* Note on Rom, viii. zy.

Remarks on Dr. T — r’s Part ll.

r here. As ^ in Adam all die,

Jo in Lhrijt jhall all be made alive ; it is as much

as if he had faid. As in Adam we all die, and our ^dies are /own in Corruption, in Dijhonour, and in W ^aknefs; fo in Chrift we all (we Chriftians, whom I have been all along fpeaking of ) Jloall be raifed in Power, Glory, and Incorruption, Jpiritual and heavenly, conformed to the fecond Adam, For as we have borne the Image of the earthy, we (hall alfo bear the Image of the heavenly, ver. 40,

Which clearly explains and determines his Mean-- ing in ver. 21,22.

2. There is no Evidence, that the Benefit by

the fecond Adam, fpoken of in Rom. v. is the very

fame (containing neither more nor lefs) as the

Refurredion fpoken of in r Cor. xv. It is no

Evidence of it, that the Benefit is oppofed to the

Death that comes by the firft Adam, in like Man

ner in both Places. The Refurredion to eternal

Life, though it be not the whole of that Salvation

and Happinefs which comes by the fecond Adam,

yet is it that wherein this Salvation is principally

obtained. The Time of the Saints glorious Refurredion is often fpoken of as the proper Time

of the Saints Salvation, Fhe Day of their Redemp

tion, the Time of their Adoption, .Glory, and Recompenfe. (As in Luke xiv. 14. and xxi. 28.

Rom. viii. 23. Eph. iv. 30. Colof. hi. 4. 2 Lhef i. 7.

2 Dim. iv. 8. i Pet. i. 13. and v. 4. 1 John hi.

2. and other Places) All that Salvation and Hap

pinefs which is given before, is only a Prelibation

and Earneft of their great Reward. Well there

fore may that confummate Salvation bellowed on

them, be fet in Oppolition to the Death and Ruin

which comes by the firft Adam, in like Manner

as the whole of their Salvation is oppofed to the

lame

Chap. iV. 7 Explanation?/Rom. V. 12, &c. gzr Sed. I. 3

fame in Rom. v. Dr. hiinfelf obferves "^5 That the Revival a7id Refuf'rehfion of the Body., is fre-- quently put for our Advancement to eternal Life, It being the higbeft Part, it is often put for the Whole.

This Notion, as if the Juftiftcation, Rightecufnefs, and Life Ipoken of in Rom. v. implied the Refurreftion to Damnation, is not only without Ground from Seripture, but contrary to Reafon. For thofe Things are there fpoken of as great BenefitSj* by the Grace and free Gift of God: But this is the contrary, in the higheft Degree poifible, being the moft confummate and infinite Calamity. To obviate this, our Author fuppofes the Relurreftion of all to be a great Benefit in it f elf though turned into a Calamity by the Sin and Folly of obftinate Sinners, who abuie God’s Goodnefs. But the far greater Part of Mankind, fince Adam^, have never had Opportunity to abuie this Good nefs, it having never been made known to. them. Men cannot abufe a Kindnefs, which they never had either in Poffeifion, Promife, Offer, or fome Intimation: But a Refurroftion is made known^ only by divine Revelation j which fev/ compara tively have enjoyed. So that as to fuch wicked Men as die in Lands of Darknefs, if their Refurreftion comes at all by Chrift, it comes from him, and to them, only as a Cuffe, and not as a Bleffing for it never comes to them' af all by any Convey ance.; Grant., Promife; or Offer; or any Thing by which they can claim it, or know any Thing of it, till it comes as an infinite Calamity, paft alt Remedy.

* Nbts on Rotn. viii; i'#,-

till; Iff

Part 11,

Remarks on Dr. T— r’s

VIII. In a peculiar Manner is there an unreafonable Violence ufed in our Author’s Explanation of the Words Sinners and finned, in the Paracrnr,h before ^us. He fays, “ Thefe Words, By Z “ Man's Difobedience many were made Sinners, mean “ neither more nor lefs, than that by one^Man’s “ Difobedience, the Many were made fubjeft to “ Death, by the judicial Aft of God.”* And he fays in the fame Place, “ By Death, moll cer- “ tainly is meant no other than the Death and “ Mortality common to all Mankind.” And thofe Words, ver. 12. For that all have finned, he thus explains, “ All Men became Sinners, as’ all “ Mankind are brought into a State of Sufferino-.”-|- Here I obferve,

I. The main Thing, by which he jullifies fuch Interpretations, is, that Sin, in various Tnftances, is ufed for Suffering, in the Old Tcftament t’ To which I reply; Though it be true, that the Word Chattaah, fignifies both Sin, and a Sin-offer ing; and this, and fome other Hebrew Words,, whiclr fignify Sin, Iniquity, and Wickednefs, are fometimes put for the Effeft or Punifhment of Iniquity, by a Metonymy of the Caufe for the Effed; yet it does not appear, that thefe Words are ever ufed for enduring Suffering, where the Suffering is not fpoken of under any Notion of a Punifliment of Sin, or a Fruit of God’s Anger for Sin, or of any Imputation of Guilt, or under any Notion of Sin’s being at all laid to the Charge of the Sufferer, or the Suffering’s being a,t all of the Nature of any Recompence, Compenfation, or Satisfadion for Sin. And therefore none of the Inftances he mentions, come up to his Purpofe.. When Lot is commanded to leave Sodom,

that

Chap. rv*. ? Explanation of Rom. v. 12, &c.’ 07^

Sea. 1. s

that he might not be confumed in the Iniquity of the City, meaning in that Fire, which was the EffecSl and Punifliment of the Iniquity of the City; this is quite another Thing, than if that Fire came on the City in general, as no Punifhment at all, nor as any Fruit of a Charge of Ini quity on the City, or of God’s Difpieafure for their Sin, but as a Token of God’s Favour to the Inhabitants; which is what is fuppofed with reipeft to the Death of Mankind; it being intro duced only as a Benefit, on the Foot of a Covenant of Grace. And efpecially is this quite another Thj’ng, than if, dn the Expreflion ufed, the Ini quity had been afcribed to Lot; and God, inftead of faying. Left thou be confumed in the Iniquity of the City^ had faid, Left thou be confumed in thine Iniquity, or, Left thou fin, or he made a Sin ner, 'Whereas the Expreffion is fuch, as does ex prefly remove the Iniquity fpoken of from Lot; and fix it on another Subject, viz, the City. The Place cited by our Author in Jer, li. is exaftly parallel. And as to what Abimelech fays X.6 Abra ham, What have I offended thee, that thou hafi brought on tne, and on?ny Kingdom, a great Sin.?

It is manifeft, Abimelech was afraid that God was

angry, for what he had done to Sarah or^ would have been angry with him,' if he had done what he was about to do, as imputing Sin to hint for it: Wfliich is a quite different Thing from piling fome Calamity, Sin, under no Notion of its being any Punifliment of Sin, nor in the leaft: Degree from God’s Difpieafure. And fo with regard to every Place our Author cites in the Margin, it is plain,* that v/hat is meant in each of them, is the L unijhment oj^ Sin, and not fome Suf fering which is no Punifliment at all. And as tq the Inftances he mentions in his Supplement, p.* 8/

Y 2' the

Remarks on Dr. T-

Part IL

the two that look moft favourable to his Defip-n

w- 39- and 2 Kings vii. g]

With refped to the former, where Jacob faws,

^at which was torn of Beafts, Anochi-achattenah, Dr. /. IS pleafed to tranflate it, 1 was the Sinnerbut property rendered, it is, I expiated it, the Verb in Pihel properly fignifying to expiate, and the p am Meaning is, / bore the Blame of it, and was obliged to pay for it, as being fuppofed to be lolt through my Fault or Negleft: Which is a quite different Thing from Suffering without any uppofition of Fault. And as to the latter Place, where the Lepers fay, Phis Day is a Day of good Pidings, and we hold our Peace: If we tarry till Morning fome Mifchief will befall us: In the He^ brew it is Umetzaanu-gnavon, Iniquity will find us, that is, fome Punifhment of our Fault will come upon us. Ellewhere fuch Phrafes are ufed, as, IT our Iniquity will find you out, and the like. But certainly this is a different Thing from Sufferino* without Fault, or Suppofition of Fault. And It does not appear, that the Verb in Fliphil, Hirfhiang, is ever put for condemn, in any other Senfe than condemning for Sin, or Guilt, or fup pofed Guilt belonging to the Subjeft condemned. This Word is ufed in the Participle of Hiphil, to fignify condemning, in Prov. xvii. 15. He that jujlifieth the Wicked, and he that condemneth the JuJi, even both are an Abomination to the Lord.

' This Dr. T. obferves, as if it were to his Purpofc, when he is endeavouring to fhew, that in this Place in the 5 th of Romans, the Apoftle Ipeaks of God himfolt as condemning the Juft, or perfcftly Innocent, in a Parallel-Signification of Terms. Nor is any Inftance produced, wherein the Verb, fin, which is ufed by the Apollle. when he fays. All have finned, is any where ufed in our Author’s

Senfe,

Senfe, for being brought into a State of Suffering, and that not as a Punilhment for Sin, or as any Thing arifing from God’s Difpleafure ; much lefs for being the Subjeft of what comes only as the Fruit of divine Love, and as a Benefit of the HIGHEST NATURE Nor can any Tiling like this Senfe of the Verb be found in the whole Bible,

2. If there had been any Thing like fuch an life of the Words, Sin and Sinner, as our Author fuppofes, in the Old Teftament, it is evident, that fuch an Ufe of them is quite alien from the Lan guage of the New Eeflament. Where can an Inftance be produced, of any Thing like it, in any one Place, befides what is pretended in this ? and particularly, where elfe fhall we find thefe Words and Phrafes ufed in fuch a Senfe in any of this Apoftle’s Writings ? We have enough of his Wri tings, by which to learn his Language and Way of Ipeaking about Sin, Condemnation, Punifoment, Death, and Suffering. He wrote much more of the New Teftament than any other Perfon, He very often has Occafion to fpeak of Condemna^ tion ; but where does he exprefs it by being made Sinners ? Efpecially how far is he elfewhere from ufing fuch a Phrafe, to fignify a being condemned without Guilt, or any Imputation or Suppofition of Guilt ? Vaftly more ftill is it remote from his Language, fo to ufe the Verb Jin, and to fay, Man finneth, or has finned, though hereby meaning Nothing more nor' lefs, than that he, by a judicial Adt, is condemned, -Qn the Foot of a pifpenfation of Grace, to receive a great Favour I He abundantly ufes the Words Sin and Sinner 5 his Writings are full of fuch Terms ; but where

elfe does he ufe them in fuch a Senfe? Pie has much Occafion in his Epiftles to' fpeak of Death mmporal and eternal; he has much Occafion to fpeak of Suffering, of all Kinds, in this World, and the World to come: But v/here does lie call thcfe I hings Stn? and denominate innocent Men 5/;/- fiers, or fay. They have finned, meaning, that they are brought into a State of Suffering?^ If the ilpoftle, becaule he was a "fiew, was fo addidlcd to' the Hebrew Idiom, as thus in one Paragraph to repeat this particular- Hebraifim, which, at moft, is comparatively rare even in the Old Teftament, ' it is ftrange that never any Thing like it fhould appear any where elfe in his Writings^ and efpecially that he fliould never fall into fuch a Way of fpeaking in his Epiflile to the Hebrews, written to Jews only, who w^re inoft ufed to the Hebrew Idiom, i^nd why does Chrijt never ufe fuch Lan guage in any of his Speeches, though he was born and brought up aniongft the Jews, and delivered almoft all his Speeches only to Jews? And why do none of the reft of the Writers of the New Teftament ever ufe it, who were all born and educated Jews, (at' leaft all excepting LukeJ and fome of them wrote efpecially for the Benefit of the Jews?

It is worthy to be obferved, what Liberty is taken, and Boldnefs ufed v/ith this Apoftle • fuch Words as OLfj^apravcjc, xpifj.a,

ycoc^'a%pifJL(x, S irctio to , S ixocio:ai<^^ and Words of the fame Root and Signification, are Words abun dantly ufed by him elfewhere in this and other Epiftles, and alfo when fpeaking, as he is here, of Chrift’s Redemption and Atonement, and ot the general Sinfulnefs of Mankind, and of the Condemnation of Sinners, and of Juftification by

Chrift,

Chap. IV. 7 Explanation o/Rom. v. 1,2, &c. 327

Sedl. I. 3

Chrift, and of Death as the Confeqnence of Sin, and of Life and Reftoration to Life by Chrlft, as here; yet no where are any of thefe Words ufed, but in a Senfe very remote from what is fuppofed here. However in this Place, thefe Terms muft have a diftmguiJIjed fmgular Senfe found out for them, and annexed^ to them! A new Language muft be coined for the Apoftle, which he is evi dently quite unufed to, and put into his Mouth on this Occafion, for the Sake of evading this clear, precife, and abundant Teftimony of his, to the Doftrine of Original Sin,

3. The putting fuch a Senfe on the Word, 5in^ in this Place, is not only to make the Apoftle greatly to ciifagree with himfelf in the Language he ufes every where elfe, but alfo to difagree with himfelf no lefs in the Language he ufes in this very Paflage. He often here ufes the Word, and other Words plainly of the fame Defign and Import, fuch as Tran/greffion^ T)if obedience^ Offence, Nothing can be more evident, than that thefe are here ufed as feveral Names of the fame Thing for they are ufed interchangeably, and put one for another; as v/ill be manifeft only on the Caft of an Eye on the Place. And thefe Words are ufed no lefs than feventeen Times in this one Paragraph. Perhaps we ihall find no Place in the whole Bible, in which the Word, Sin,, and other Words fynonymous, are ufed fo often in fo little Compafs : And in all the Inflances, in the proper Senfe, as fignifying morcd Evil,, and even fo underftood by Dr. E. himfelf (as appears by his own Expofidon) but only in thefe two Places : where in the Midft of all, to evade a clear Evidence of the Doftrine of Original Sin, another Meaning muft be found pud and it muft be fuppofed that the Apoftle ufes

Remarks on Dr. Tr s'

Part !L

H^ere it is very remarkable, the Gentleman who fo greatly infifted upon it, that the Word, Death, muft needs be underftood in the fame Senfe throughout this Paragraph yea, that it is ezna entl)\ clearly^ and infallibly fo, inafmuch as the Apoftie is {till difcourfing on the fame Subjeft; }ct can, without the leall Difficulty, fuppofe the Word, Sin^ to be ufed fo differently in the very lame Paffage, wherein the Apoftie is difcourfing on the fame Thing. Let us take that one Inftance in ver. 12. Wher^ore as by one Man SIN entered tnto the JVorldy and Death by SIN, and fo Death faffed upon all ^ Men, for that all have SINNED, Here, by Sin, implied in the Word, fnned, in the End of the Sentence, our Author underftands fomethmg pcrfedtly and altogether diverfe from what is^ meant by the Word, Sin, not only in the lame Difcourle on the fame Subjeeft, but twice in the former Part of the very^fame Sentence, of which this latter Part is not only the Conclufion, but the Explication: And allb intirely different from the Ufe of the Word twice in the next Sentence, wherein the Apoftie is ftill moft plainly difcourfing on the fame Subjeft, as is not denied: And in the next Sentence to that (ver. 14.) the Apoftie ufes the very fame Verb, finned, and as lignifying the committing of moral Evil, as our Author himlelf underftands it. Afterwards (ver. the Apoftie u(es the Word, Sinners, which our Author iuppofes to be in feme what of a different Senfe^ ftill. ^ So that here is the utmoft Violence of the Kind tnat can be conceived of, to make out a Scheme againft the plaineft Evidence, in chang-

Ckap. IF. ? Explanation of Rom. v. 12, &c. 329

Se£t. I. 3

ing the Meaning of a Word backward and for ward, in one Paragraph, all about one Thing, and in different Parts of the fame Sentences, coming over and over in quick Repetitions, with a Variety of other fynonymous Words to fix its Signification ; befides the continued life of the Word in the former Part of this Chapter, and in all the preced ing Part of this Epifiie, and the continued Ufe of it in the next Chapter, and in the next to that, and the 8th Chapter following that, and to the End of the Epiftle ; in none of which Places it is pretended, but that the Word is uied in the proper Senfe, by our Author in his Paraphrafe and Notes on the whole Epiftle

But indeed v/e need go no further than that one ver. 12. What the Apoftle means by Sin^ in the latter Part of the Verfe, is evident with the utmoft Plainnefs, by comparing it with the former Part; ' one Part anfwering to another, and the laft Claufe exegetical of the former. Wherefore^ as by one Man Sin entered into the Worlds and Death by Sin; ana fo Death pajfed upon all Men^ for that (or, unto

* Agreeable to this Manner, our Author, in explaining the 7th Chap, of Romans, underftands the Pronoun I, or Me, ufed by the Apohle in that one continued Difcourfe, in no lefs than Six diiferent Senfes. He takes it in the ill to fignify the Apoflfe Paul himfelf. In the 8, 9, 10. and iith Verfes, for the People of the Jenxs, through all Ages, both before and after Mofes, efpecially the carnal ungodly Part of them. In the I 3th ^'er. for an objedling Je^v, entering into a Dialogue with the Apoflle, In the 15, 16, 17, 20th, and latter Part of the 25th ojer, it is underllood in two different Senfes, for two Ps in the fame Perfon ; one, a Man’s Reafon ; and the other, his Pafhons and carnal Appetites. And in the 7th and former Part of thelafl Verfe, for Us Chriflians in general ; or, for all that enjoy the Word of God, the Law and the Gofpel : And thefe diherent Senfes, the mod of them drangely intermixed and interchanged backwards and forwards.

Remarks on T — r’s Part II,

which) all have finned. Here §in and Leath are fpoken of in the former Part, and Sin and Beath are fpoken of in the latter Part; the two Parts of the Sentence fo anfwering one another, that the fame Things are apparently meant by Sin and Death in both Parts.

And befides, to interpret finning., here, of fal ling under the Suffering of Beath, is yet the more violent and unreafonable, becaufe the Apoftle in this very Place does once and again diftinguijh between Sin and Beath; plainly fpeaking of one as the Effect, and the other the Caufe. So in the 2 1 ft Verfe, That as Sin hath reigned unto Death; and in the 12 th Verfe, Sin entered into the World, end Death BT Sin. And this plain Diftinftion holds through all the Difcourfe, as between Death and the Offence, ver. 15, and ver. 17. and be tween the Offence and Condemnation, ver. 1 8.

%

4. Though we fhould omit the Confideration of the Manner in which the Apoftle ufes the Words, Sin-i finned^ &c. in other Places, and in other Parts of this Difcourfe, yet Dr. — r’s Interpretation of them would be very abfurd.

The Cafe ftands thus: According to his Expofition, wx are faid to have finned by an active Verb, as though we had actively finned; yet this is not fpoken truly and properly, but it is put figuratively for our becoming Smntrsi pajjively\ our being made'ox conjiituted Sinners. Yet again, not that we do truly become Sinners paffroely^ or are really 772ade Sinners^ by any Thing that God does; this alfo is only a figurative or tropical Reprefenta- • tion *, and the Meaning is only, we are condemnedy and treated AS IF we were Sinners, Not indeed that we are properly condemned^ for God never

truly.

Chap. IV. 7 Explanation of Rom. v. 12, &c.

truly condemns the Innocent: But this alfo Is only a figurative Reprefentation of the Thing, It is but as it were condemning; becaufe it is appoint ing to Eeath^ a terrible Evil, as if it were a Punhhment. But then, in Reality, here is no Ap pointment to a terrible Evif or any Evil at all; but truly' to a Benefit^ a great Benefit; And fo, in reprelenting Death as aPunilhment or Calamity condemned to, another Figure or Trope is made Ufe of, and an exceeding bold one; for, as we are^ appointed to it, it is fq far from being an Evil or Punilhment, that it is really a Favour^ and fnat ot the higheft Nature, appointed by mere Grace and Love, though it feems to be a Calamity. Thus we have Tropes and Figures multiplied, one upon the back of another; and all in that one Word, Jinned; according to the Manner, as it is fuppofed, the Apoftle ufes it. We have a figura tive Reprefentation^ not of a Reality, but of a figurative Reprefentation, Neither is this a Repre fentation of a Reality, but of another Thing that ftill is but a figurative Reprefentation of fomething elfe: Yea, even this fo?nething elfe is ftill but a Figure^ and one that is very harfti and far-fetched. So that here we have a Figure to reprefent 2, Figure^ even a Figure of a Figure,, reprefenting fome very x^mot^ Figure,, which moft obfeurely reprefents the Thing intended; if the moft terrible Evil can indeed be faid at all to reprefent the contrary Good of the higheft Kind. And" now, what cannot be made of any Place of Scripture, in fuch a Way of managing it, as this? And is there any Hope of ever deciding any Controverfy by the Scripture, in the Way of ufing ftich a Licence with the Scripture, in order to force it to a Compliance with our own Schemes? If the Apoftle indeed ufes Language after fo ftrange a Manner in this

Place, k is perhaps fuch an Inftance, as not only there is not the like of it in all the Bible befides, but perhaps in no Writing whatfoever. And this, not in any parabolical, vifionary, or prophetic Defcription, in which difficult and obfcure Reprefentations are wont to be made Ufe of; nor in a dramatic or poetical Reprefentation, in which a great Licence is often taken, and bold Figures are commonly to be expedted: Rut it is in a familiar Letter, wherein the Apoftle is delivering Gofpel- Inftrudlion, as a Minifter of the New Teflament; and wherein, as he profelfes, he delivers divine Truth without the Vail of ancient Figures and Similitudes, and ufes great Plainnefs of Speech: And in a Difcourfe that is wholly didadlic, nar rative, and argumentative •, evidently fetting himr felf to explain the Dodtrine he is upon, in the Reafon and Nature of it, with a great Variety of Exprelfions, turning it as it were on every Side, to make his Meaning plain, and to fix in his Readers the exadt Notion of what he intends. Dr. T. himfelf obferves This Apoftle takes sreat Care to guard and exolain every Part of “ his Subjeft: And I may venture to fay, he has “ left no Part of it unexplained or unguarded. “ Never was an Author more exaft and cautious “ in this than he. Sometimes he writes Notes on a Sentence liable to Exception, and wanting “ Explanation.” Now I think, this Care and Exaftnefs of the Apoftle no where appears more than in the Place we are upon. Nay, I fcarcely know another Inftance equal to this, of the Apoftle’s Care to be well underftood, by being very particular, explicit, and precife, fetting the Matter forth in every Light, going over and over again with his Doftrine, clearly to exhibit, and fully to

fettle and determine the Thing which he aims at.

^ Pref. to Paraph, on Rom.p, 146, 48.

Chap. IV. I The true Scope ofl^om. v. 33I

SECT. IL

Some Ohfervations on the Coiineclion, Scope, and Senfe of this remarkable Paragraph in Rom. v. With fome Refleblions on the Evidence which we here have of the Pobirine of Original Sin.

rr^HE Connexion of this remarkable Paragraph § with the foregoing Difeourfe in this Epiftle^ is not obfeure and difficult, nor to be fought for at a Diftance. It may be plainly feen, only by a general Glance on Things which went before, from the Bee;inning; of the Eoiftle: And indeed what is faid immediately before in the fame Chap ter, leads diredlly to it. The Apoftle in the pre ceding Part of this Epiftle had largely treated of the Sinfulnefs and Mifery of all Mankind, Jews as well as Gentiles, He had particularly fpoken of the Depravity and Ruin of Mankind in their natural State, in the foregoing Part of this Chap^ ter; reprefenting them as being Sinners,^ Ungodly^ Enemies,, expofed to divine Wrath,, and without Strength, No Wonder now, this leads him to obferve, how this fo great and deplorable an Event came to pafs; how this universal Sin and Ruiii came into the World. And with Regard to the Jews in particular, who, though they might allow the Doftrine of Original Sin in their own Profeffion, yet were ftrongly prejudiced againft what was implied in it, or evidently followed from it, witli regard to themfelves *, in this refpefl they were prejudiced againft the Doftrine of univerfal Sin fulnefs, and Expofednefs to Wrath by Nature looking on themfelves as by Nature holy, and Favourites of God, becaufe they were the Chil dren of Abraham \ and with them- the Apoftle had

laboured

laboured molt in the foregoing Part of the Epiftle to convince them of their being by Nature as finful, and as much the Children of Wrath as the Gentiles : I fay, with regard to them, it was ex ceeding proper, and what the Apoftle’s Defian mod: naturally led him to, to take off their Ey'^es

who was their Father in Diftinclion from other Nations, and direft

mem to their Father Adam, who was the common Father of Mankind, and equally of Jews and Gentiles. And when he was entered on this Doc trine of the Derivation of Sin and Ruin, or Death, to all Mankind from Adam, no Wonder if he thought it needful to be fomewhat particular in it, feeing he _ wrote to Jews and Gentiles-, the ormer of which had been brought up under the Prejudices of a proud Opinion of themlelves, as a holy People by Nature, and the latter had been educated in total Ignorance of all Things of this Kind. ■

Again, the Apoftle had, from the Beginning of the Epiftle, been endeavouring to evince the abfolute Dependence of all Mankind on the free Grace ^ of GOB for Salvation, and the Greatnefs’ of this Grace; and particularly in the former Part of this Chapter. The Greatnefs of this Grace he ftiews efpecially by two Things. (i.J The univerfal Corruption and Mifery of Mankind; as in all the foregoing Chapters, and in the 6, 7, 8, o,- and loth Verfes of this Chapter. (2.) The Greatnels of the Benefits which Believers receive, and the Greatnefs of the Glory they have Hope of.- So elpecially in ver. i, 2, 3, 4, 5, and iith of this Chapter. And here, in tliis Place we are upon, from ver. 1 2 to the End, he is ftill on the fame Defign of magnifying the Grace of God, in

thn

Chap. IV. ? and Senfe c/Rom. v. 12, &c. 00 £

the fame Thing, viz, the Favour, Life, and Happinefs v/hich Believers in Chrift receive; fpeaking heie of the Grace of God,^ the Gift by Grace^ the Abounding of Grace,, and the Reign of Grace, And he ftill fets forth the Freedom and Riches of Grace by the fame two Arguments, viz. The univerfal Sinfulneis and Ruin of Mankind, all having fin-' ned, all being naturally expofed to Death, Judg ment, and Condemnation; and the exceeding Greatnels of tne Benefit received, being far greater than the Mifery which come.s by the firlt Adam, and abounding beyond it. And it is by no Means confiftent with the Apoftle’s Scope, to fuppofe, that_ the Benefit which we have by Chrift, as the Antitype of Adam, here mainly infifted on, is without any Grace at all, being only a Reftoratiort to Dife of fuch as never deferved Death.

Another Thing obfervable in the Apoftle’s Scope from the Beginning of the Epiftle, is, he endeavours to fhew the Greatnefs and Abfolutenefs of the Dependence of all Mankind on the Re demption and Right eoufnefs of Christ, for Jufti-- hcation and Life, that he might magnify and exalt thQ Redeemer which Defign his whole Heart was Iwallowed up in, and may be looked noon as the mam Defign of the whole Epiftle. And this h what he had been upon in the preceding Part of this Chapter; inferring it from the fame Argu ment, the utter Sinfuinefs and Ruin of all Men And he IS evidently ftill on the fame Thino- in this Place, from the 12 th Verfe to the End - fpeaking of the fame Juftifieation and Rio-hteoufnefs, which he had dwelt on before, and not anodier totally diverfe. No Wonder, when the A^oftle IS treating fo fully and largely of our Reftoration, Righteoufnefs, and Life by Chrift, that he is

led

led by It to confider our Fall, Sin, Death, and Ruin by Adam •, and to obferve wherein thefe two oppofite Heads of Mankind agree, and wherein they differ, in the Manner of Conveyance of oppo fite Influences and Communications from Each.

Thus, if the Place be underflood, as it ufed to be underftood by orthodox Divines, the whole Hands in a natural, eafy, and clear Conneftion with the preceding Part of the Chapter, and ad the former Part of the Epiftle and in a plain Agreement with the exprefs Defign of all that the Apoftle had been faying; and alfo in Connec tion with the Words lafl before fpoken, as in troduced by the two immediately preceding Verfes, v/here he is fpeaking of our Juftiftcation, Reconciliation, and Salvation by Chrift; which leads the Apoftle dire6lly to obferve, how, on the contrary, we have Sin and Death by Adam, Tak ing this Difeourfe of the Apoftle in its true and plain Senfe, there is no Need of great Extent of Learning, or Depth of Criticifm, to find' out the Connexion: But if it be underftood in Dr. T—As Senfe, the plain Scope and Connexion are wholly loft, and there was truly Need of a Skill in Criticifm,' and Art of Difcerning, beyond or at leaft different from that of former Divines, and a Faculty of feeing fomething afar of, which other Men’s Sight could not reach, in order to find out the Connexion.

What has been already obferved, may fuffice to fhew the Apoftle’s general Scope in this Place. But yet there feem- to be fome oiber Things, which he has his Eye to; in feveral Exprelfions y fome particular Things in the then prefent State, Temner and Notions of the Jews, v/hicli he- alfohap. IV. I and Senfe ofKom: v. 12, Btc. sfi. II. 3

izi

had before fpokeh of, or had Reference to, in certain Places of the foregoing Part of the Epiftle, As particularly, the Jews had a very fuperftitious and extravagant Notion of their Law, delivered by Mofes; as it it were the prime, grand,' and indeed only Rule of God’s Proceeding with Mankind as their Judge, both in Men’s Juftification and Con demnation, or from whence alk both Sin and Righteoufnefs, was imputed; and had no Confi:- deration ot the Law of Nature, written in the Hearts of the Gentiles, and of all Mankind. Here in they afcribed infinitely too much to their par ticular Law, beyond the true Defign of it. They made their Boaft of the Law, as if their being diftinguifiied from all other Nations by that oreat Privilege, the giving of the Law, fufficiently made them a holy People, and God’s Children. This Notion of theirs the Apoftle evidently refers to,' Chap. ii. 13, 17, 18, I and indeed through that whole Chapter. They looked on the Law of Mofes as intended to be the only Rule and Means of Juftification; and as fucb, trufted in the Works ot the Law, elpeciaily Circumcifion; vrhieh ap-^ pears by the iii‘^ Chapter. But as for the Gentiles; they looked. on them as by Nature Sinners,- and Children of Wrath; becaufe born of uncircurncifed Parents;- and Aliens from their Law, and who' themfelves did not know, profefs and fubmit to the Law of Mofes, become Profelytes,- and receive Circumcifion. What they efteemed the Sum of their Wickednefs and Condemnation, was,- that they did not turn Jews, and aft as Jews *. ’ This Notion of theirs the Apoftle has a plain Refped to, and endeavours to convince them' of the Falfenefs'

T himfexf fays to the faine Purpofe, Key, ^302, 303. antf Preface to Par ^ on to Roni. p. 14-^, 43.

Part n.

3-3^ "The true' Conne^ion^ Scope,

nefs of, in Chap. ii. 12 — 16. And he has a manifeft Regard again to the fame Thing here, in the 12, 13, and 14th Verfes of Chap. v. Which may lead us the more clearly to fee the true Senfe of thofe Verfes •, about the Senfe of which is the main Gontroverfy, and the Meaning of which being determined, it will fettle the Meaning of every other controverted Expreffion through the whole Difcourfe.

Dr.' jT. mifreprefents the Apoftle’s Argument in thele Verfes. (Which as has been demonftrated, is in his Senfe altogether vain and im pertinent.) He fuppofes, the Thing which the Apoftle mainly intends to prove^ is, that Death or Mortality does not come on Mankind by perfonal Sin *, and that he would prove it by this Medium, that^ Death r eigne i when there was no haw in- Being which threatened perfonal Sin with Death. It is acknowledged,, that this is implied,- even that Death came into the World by Adam\ Sin: Yet this is not the main Thing the Apoftle defigns to prove.- But his main Point evidently is, that Sin ‘md GuilP^ and jufi Expofednefs to Death and Ruin^ came into the World by Adam^% Sin; as Rigbteoufnefsy' Juftification^ and a Title to eternal Life come by Chrift. Which Point he confirms by this Confideration^ That from tlie very Time' when Adam finned, thefe Things, namely. Sin, Guilt,^ and Defert of Ruin, became univerfal in the World, long before the Law given by Mofes to the JewiJh Nation had any Being.

The Apoftle’s Remark^ that Sin entered into the World by oyie Many who was' the Father ot the whole human Race, was an Obfervation which afforded proper Inftrudion for the Jews^ who

. looked

t’h’ap. IV. 7 akd Ssnfe c/Rom. v. 12, &c. Se(^. II. \

looked on themfelves as an holy People; becaufe they had the Law of Mafes, and were the Children 6f Abraham^ an holy Father; while they looked on other Nations as by Nature unholy and Sinners; becaufe they were not Abraham\ Children. He leads them up to an higher Anceftor than this Patriarch, even to Adam, who being equally the Father of Jews and Gentiles, both alike come from a finful Father; from whom Guilt and Pollution were derived alike to all Mankind. And this the Apoftle proves by an Argument, which of ail that could poffibly be invented, tended the molt briefly and diredly to convince the Jews-, even, by this Reflection, that Death had come equally oh all Mankind from Adam's Time, arid that the Poflerity of Abraham v/ere equally fubie6t to it with the reft of the World. This was apparent in Fadi, a Thing they all knew.’ Arid the Jews had always been' taught, that Death (which began in the Deftrudtion of the Body, and of this prefent Life) was the proper Puniihmerit of Sin. This they were taught in Mofes’s Fliftory of Adani, and God’s firft Threatening of Punilhment for Sin, and by the conftant Doftnne of the Law arid the’ Pro phets as has been already obi'erved.

And the Apoftle’s Obfervatioh,’ that Sid was id the PForld long before the Law was given, and. was as miverfal in the World from the Times of Adam, as it had been among the Fleathen lines the Law of Mbfes.; this Ihew'ed plainly, that the' Jews were quite miftaken in their Notion of their particular Law •/ arid that’ the Law which' is the original and univerfal Rule of Righteoufnefs and, Judgment for all Mankind,' was anbther Law, of far more ancient Date, even the Law of Nature y ■vt'hich began as early as the human Nature began,*

Z 2 and

and was eftablifhed with the firft Father of Man kind, and in him with the whole Race: The pofitive Precept of abftaining from the forbidden Fjuit, being given for the Trial of his Compliance with this Law of Nature; of which the main Rule is fupreme Regard to God and his Will. And the Apoftle proves that it muft be thus, becaufe, if the Law of Mofes had been the higheft Rule of Judgment, and if there had not been a fuperiour, prior, divine Rule eftablifhed. Mankind in general would not have been judged and con demned as Sinners, kfore that was given, (for

Sin is not imputed, when there is no Law”) as it is apparent in Fa6t they were, becaufe Death reigned before that Time, even from the Times of Adain,

It may be obferved, the Apoftle in this Epiftle, and that to the Galatians^ endeavours to convince the Jews of thefe two Things, in Oppofition to the Notions and Prejudices they had entertained concerning their Law. (i.) That it never was in tended to be the Covenant.^ or Method by which they fhould aftually be juflified. (2.) That it was not the higheft and univerfal Rule or Law, by which Mankind in general, and particularly the heathen World, were condemned. And he proves both by fimilar Arguments. — He proves, that the Law of Mofes was not the Covenant., by which any of Mankind were to obtain Juflification., becaufe 'that Covenant was of older Date, being exprefly eftablifhed in the Time of Abraham., and Abraham himfelf was juflified by it. This Argument the Apoftle particularly handles in the iii"^ Chap, ot Galatians., efpecially in ver. 17, 18, 19. And this Argument is alfo made life of in the Apoftle^s Reafonings in the iv^^ Chap, of this Epiftle to

Chap. !¥. 7 and Senfe ^/Rom. v. 12, &:c. 341

tht Romans^ efpecially ver. 13,14, 15* He proves alfo, that the Law of Mofes was not the prime Rule of Judgment, by which Mankind in general, and particularly the heathen World, were con demned, And this he proves alfo the fame Way, viz, by jfhewing this to be of older Date than that Law, and that it was eftabliflied with Adam, Now, thefe Things tended to lead the Jews to right Notions of their Law, not as the intended Me thod of Juftification,, nor as the original and univerfal Rule of Condemnation,^ but fomething fuperadded to both, both being of older Date *, — luperadded to the latter^ to illuftrate and confirm it, that the Offence might abound \ and fuperadded to the former, to be as a School-Majter,, to prepare Men for the Benefits of it, and to magnify divine Grace in it, that this might much more abound.

The chief Occafion of the Obfeurity and Diffi culty, which feems to attend the Scope and Con nexion of the various Claufes in the three firCh Verfes of this Difeourfe, particularly the 13th and 14th Verfes, is, that there are two Things (altho’ Things clofely conneXed) which the Apoftle has in his Eye at once,, in which he aims to enlighten them he writes to; which will not be thought at all ftrange by them that have been converfant with, and have attended to this Apoftle’s Writings. He would illuftrate the grand Point he had bpen upon from the Beginning, even Juftification thrd Chrffs Righteoufnefs alone,, by fliewing how we are originally in a finful miferable State, and how we derive this Sin and Mifery from Adam, and how we are delivered and juftified by Chrift as a fecond Adam, At the fame Time he would confute thofe foolifli and corrupt Notions of the Jews, about their Na(ton^ and their Law, that were very incon-.

Z 3 fifteut

fiftent with thefe Doftrines. And he here endea vours to eftablilh, at opce, thele two Things in Pppofition to thofe jewijh Notions.

(^*) ts our natviral Relation to

and not to 4iraham, which determines our native moral State; and that therefore the being natural phildren of Abraham^ will not make us by Nature holy in the Sight of God, fince we are the natural Seed of finful Adam: Nor does the'G^*7^j being not defcended from Abraham, denominate them Sinners, any more than the Jews, feeing both alike are defcended from Adam.

(2.) That the I-aw of Mgfes is not the prime and general Law and Rule of Judgment for Man- Jcind, m condemn them, and denominate them Sinners^ -, but that the State 'they are in with regard to a higher, more ancient and univerfal' Law, deter mines' Mankind in general to be Sinners in the Sight of God, and liable to be condemned as fuch. Which Obfervation is, in many Refpedts, to the Apoftle’s Purpo'fe ; particularly in this Refpedt, that if the Jews were convinced, that the Law, •which -was the prime Rule of Condemnation, was given to dl, was common to all Mankind, an4 that all fell under Condemnation throush the Violation of that Law by the common Father of all, both Jews and Gentiles, then they would be led more eafily and naturally to believe, that the Method of JuJlification, which God had eftablilhed, alfo extended equally to ^//Mankind; And that the MeJJiah, by •whom we have this Juftification, is appointed, as Adam was, for a common Head to all, both Jews and Gentiles^

The

Chap. IV. ? and Senfe of Rom. v. 12, he.

The Apoftle’s aiming to confute the JezviJk Notion, is the principal Occafion of thofc Words in the 13 th Verfe, For until the Lnw-, Sin 'was in the World-, but Sin is not imputed, -when there is no Lauo.

As to the Import of that Expreffion, F.ven over them that had not finned after the Similitude of Adam’s Franfgreffion, not only is the Thing lignified by it, in Dr. T— r’s Senfe of it, not true or if it had been true, would have been impertinent, as has been fliewn; But his Interpretation is, otherwife, very much framed and unnatural. Accord ing to him, by “ finning after the Similitude of “ Tranlgreffion,” is not meant any Simi

litude of the Adi of finning, nor of the Command finned againft, nor properly any Circumftance of the Sin--, but only the Similitude of a Circumftance of the Command, the threatening it is atten ded with, A far-fetched Thing, to be called a Similitude of finning I Befides this Expreffion, in inch a Meaning, is only a needlefs, impertinent, and awkward Repeating over again the fame T'hing, which it is fuppofed the Apoftle ftad obferved in the foregoing Verfe, even after he had left it, and had proceeded another Step in tire Series of his Difeourfe, or Chain of Arguing. As thus, in the foregoing Verfe the Apoftle had plainly laid down his Argument, (as our Author underftands it) by which he would prove, Death, did not come by perfonal Sin, viz. that Death reigned before any I.aw, threatening Death fqr perfonal Sin, was in Being; fo that the Sin then committed was againft no Law, threatening Death for perfonal Sin. Ha ving laid this down, the Apoftle leaves tins Part 'of his Argument, and proceeds another Step, Ne- ‘verthclefs Death reigned from Adam to Mofes: And

■

then returns, in a llrange unnatural Manner and repeats that Argument or Affertion again’ bill only more obfcurely tlian before, in thefe vJo-ds Even over them that had not finned after the Simil htude of Adam’s Tranfgrejfion, i, e. over them tliat had not finned againft a Law threatening Death or perfonal Sin. Which is juft the fame Thinoas It the Apoftle had faid, ‘‘They that finned

before the Law did not fin againft a Law threat, I^eath for perfonal Sin ; for there was no

kt 11 fin againft at that Time :

Neverthelefs Death reigned at that Time, even

. overfuch as did not fin againft a Law threaten -

mg Death for perfonal Sin.” Which latter Ciaihe adds Nothing to the Premifes, and tends Nothing to illuftrate what was faid before, but rather to obfeure and darken it. The Particle Uoa) even, when prefixed in this Manner, ufed to iignify Ibmething additional, fome Advance in the Senle or Argument; implying, that the Words lollot^Mg exprels Ibmething more, or exprefs the Jame Thing more fully, plainly, or forcibly. But to unite two Claufes by fuch a Particle, in fuch a Manner, when there is nothing befides a flat Re petition, with no fuperadded Senfe or Force, but pther a greater Uncertainty and Obfeurity, would • pe very unufual, and indeed very abfurd.

^ I can fee no Reafon why we fhould be diffatisfied with that Explanation of this Claufe, which has more commonly been given, viz. That by them who have not ftnned after the Similitude of Adam’j Tranfgrejfon^ are meant Infants', who, though they have indeed linned in /Uiam^ yet never finned as Adam did, by actually tranfgrefling in their own Perfons; unlefs it be, that this Interpretation is too old-i and top eorntnon* It was wclj known by. thofe

Chap. If. I and.Senfe of Rom. v. 12, &c. 345

thofe the Apoftle wrote to, that vaft Numbers had died in Infancy, within that Period which the Apor- Ille fpeaks of, particularly in the Idme of the Deluge; And it would Ije ttrange, the Apoftic fhould not have the Cafe of fuch Infants in his Mind; even fuppofmg his Scope were what our Author fuppofes, and he had only intended to.prove that Death did not come on Mankind for their perfonal Sin. How diredlly would it have ferved the Purpofe of proving this, to have men tioned fo great a Part of Mankind that are fubjeft to Death, who all know, never committed any Sin in their own P erf 0723 ? How much more plain and eafy the Proof of the Point by that, than to go round about, as Dr. P, fuppofes, and bring in a Thing fo dark and uncertain as this, That God never would bring Death on ail Mankind for per fonal Sin, (though they had perfonal Sin) without an exprefs revealed Conftitntion; and then to obferve, that there was no revealed Conftitution of this Nature from Adam to Mofes; which alfo ieems a Thing without any plain Evidence; and then to infer, that it muft needs be fo, that it could* come only on Occafwn of Adam^% Sin, though not for his Sin, or as any Punifhment of it; which In ference alfo is very dark and unintelligible.

If the Apoftle in this Place meant thole who never finned by their perfonal Aft, it is not ftrange that he fliould exprefs this by their not finning after the Similitude of Adam’j Pranfgreffon. We read of two Ways of Men^s being like Adam^ or in which a Similitude to him is aferibed to Men: Dne is a being begotten or born in his Image or Likenefs^ Gen. v. 3, Another is a tranfgreffing God’s Covenantor Law, like hhn^ Hof. vi. 7. P'he)\ like. A.dam, (fo, in the Heb. and Vulg, I.at.) have

tranfgreffed

346 ^ The true Connemon^ Scope^ Part 11.

trmfgreffed the Covenant, Infants have the former Similitude, but not the latter. And it was very natural, when the Apoftle would infer that Infants become. Sinners by that one A^ and Offence of Adanty to obferve, that they had not renewed the Aft of Sin themfelves, by any fecond Inftance of a like Sort. And fucli might be the State of Lan guage among Jews and Chriftians at that Day, that the Apoftle might have no Phrafe more aptly to exprefs this Meaning, The Manner in which the Epithets, Perfonal and Adlual, are ufed and applied now in this Cafe, is probably of later Date, ^d more modern Ufe.

^ And then this Suppofition of the Apoftle’s ha ying the Cafe of Infants in View, in this Expreflion, makes it more to his Purpofe, to mention Death reigning before the Law of Adofes was given. For the Jews looked on all Nations, befidesthemielves, as Sinners^ by Virtue of their Law \ being made fo efpecially by the Law of Circumcifiony given firft to Abraham^ and compleated by MofeSy making the Want of Circumcifion a legal Pollutiony utterly difqualifying for the Privileges of the Sanc tuary, This Law, the Jews fuppofed, made the very Infants of the Gentiles Sinners, polluted and hateful to God 5 they being uncircumcifed, and born of uncircumcifed Parents. But the Apoftle proves, againft thefe Notions of the Jews^ that the Nations of the World do not become Sinners by ' Nature, and Sinners from Infancy, by Virtue of their LaWy in this Manner, but by Adam^^ Sin: Inafmcuh as Infants were treated as Sinners long before the Law of Circumcifion was given, as well as before they had committed aftual 5in.

%

’ What has been faid, may, as I humbly conceive^ lead us to that which is the Scope and Senfc of the Apoftie in thele three Verfes; which I will endeavour more briefly to represent in the foilow-r jng Pardphrafe.

The Things which I have 12. Wherefore.^ at largely infilled on, mz. the hy one Man Sin Evil that is in the World, the tered into the Worlds general Wickednefs, Guilt and and Death ly Sin; Ruin of Mankind, and the op- and fo Death faffed pofite Good, even Juftification upon all Men^ for and Life, as only by Chrift, that all have finned^ lead me to obferve the Likenefs of the Manner in wdiich they are each of them introduced.

For it w^as by one Man^ that the general Corruption and fjiiilt which I have fpoken of, came into the World, and Con demnation and Death by Sin :

And this dreadful Punifhment and Ruin cam^e on all Man kind by the great faw of Works ^ originally eftablifhed %vith Man kind in their firft Father, and by his one Offence^ or Breach of that Lav/ *, All thereby be coming Sinners in God’s Sight, and expofed to final Deltruction.

It is manifeft, that it was 13. Pgr until the in this Way the World became Law Sin was in the finful and guilty; and not in World: But Sin is that Way which the Jews fup- not imputed^ when pofe, viz. That their there is no Law.

n:iven

Part II,'

34S ^he Proof of Original Sin

given by Mofes is the grand univerfal Rule of Righteoufnels and Judgment for Man- I^^ndj and that it is by being Gentiles^ uncircumcifed, and Aliens from that Law, that the Nations of the World are conjtituted Sinners, and unclean.

Por before the Law of Mofes was given. Mankind were all looked upon by the great Judge as Sinners, by Corruption and Guilt derived from Adam\

Violation of the original Law of Works; which Ihews, that the original univerfal Rule of Righteoufnefs is not the Law of Mofes; for if fo, there vmuld have been no Sin imputed be fore that was given; becaufe Sin is not imputed, when there is no Law.

“ But that at that Time Sin 14. Neverthelefs was imputed, and Men were by Death reigned from their Judge reckoned as Sin- Ada.mtoMo{&s,even ners, through Guilt and Cor- over them that had ruption derived from Adam, not finned after the and condemned for Sin to Similitude of AddiVa'i Death, the proper Punilhment 'P’ranfgrejfton. of Sin, we have a plain Proof j in that it appears in Faft, all Mankind, during that whole Time which preceded the Law of Mofes, were fubjefted to that temporal Death, which is the vifible Introdudion and

Image

^a^il I Rom. v, full and fliiin.

Image of that utter Deftruction which Sin deferves, not excepting even Infants, who could be Sinners no other Way than by Virtue of Adam\

Tranfgreffion, having never in their own Perlbns aftually fin ned as Adam did j nor could at that Time be made polluted by the Law of Mofes, as being uncircumcifed, or born of uncircumcifed Parents,”

Now, by Way of Refledliort on the Whole, I would oblerve, that though there are two or three Exprelfions in this Paragraph, Rem. v. 12, &c. the Delign of which is attended with Ibme Difficulty and Obfeurity, as particularly in the 13th and 14th Verfes, yet the Scope and Senfe of the Difeourfe in general is not obfeure, but on the contrary very clear and manifeft and fo is the particular Doc trine mainly taught in it. The Apoftle fets himfelf with great Care and ^Pains to inake it plain, and precilely to fix and fettle the Point he is upon. And the Difeourfe is fo framed, that one Part of it does greatly clear and fix the Meaning of other Parts 5 and the Whole is determined by the clear Connexion it flasjds in with other Parts of the

Epiftle, and by the manifeft Drift of all the ureceding Part of 'it. ^

The Dodtrine of Original Sin is not only here taught, but moft plainly, explicitly, and abundantly taught. This Doftrine is afferted, exprefly or im plicitly, in almoft every Verfe, and in fbme of the Veries feveral Times. It is fully implied in that firft Expreflion in the 1 2 th ver. By one Man Sin

mterei

entered into theJVorld, The Paflfage implies^ that Sirf became univerfal in the World; as the Apoftle had before largely fhewn it was; and not merely (which would be a trifling infignificant Obfervation) that One Man, who was made firft, finned firft, before other Men finned *, or,* that it did not fo happen that many Men began to fin juft together at the fame Moment; The latter Part of the Verfe, jind Death by Sin^ and fo Death paffed upon all Men^ for that (or, if you will, unto which) all have finned^ fliews, that in the Eye of the Jud<^e of the World, in Adam\ firft Sin, dll finned T not only in fame Sorty but all finned fo^ as to be expofed to that Deaths and final Deftruftion, which’ is the proper^ Usages of Sin. The fame Doftrine is taught again twice over in the 14th Verfe. It is there obferved, as a Proof of this Doftrine, that Death reigned over them which had not finned after the Similitude of AdamV Tranfgrejfiony i. e. by their perfonal A6t and therefore could be expofed to Death, only by deriving Guilt and Pollution from Adam^ in Gonfequenee of his Sin And it is taught again in thofe Words, Who is the Figure of him that was to come. The Refeniblance lies very much in this Circumftancey viz-.' our deriving Sin, Guilt, and Punifhmcnt by Adam's Sin, as we do Righteoufnefs, Juftification, and the Reward of Life by Chrift’s Obedience*, for fo the Apoftle explains himfelf. The fame Do6trine ^is exprelly taught againv ver. 1 5% Through the Offence of one^ many be dead. And again twice in the i6th Verfe, It was by one that finned j i. e. It was by Adaniy that Guilt and Punifhment (be forefpoken of) came on Mankind: And in thefe Words, Judgment was by one to Condemnation. It is again plainly and fully laid down in the 17th Verfe, By one Man's Offence^ Death reigned by one. So again in the iSth Verfe,

thap. IV. 7 from Rom. v. full and plain. 3^1 Sedl. II. S

By the Offence of one^ Judgment came upon aU Men to Condemnation Again very plainly in the 19th Verfe, By gne Man's Difobedience^ many were made Sinners.

And here is every Thing to determine and fix the Meaning of all important "TermSy that the Apoflle makes Ufe of: As^ the abundant life of themin all Parts of the New Teftament ^ and efpecially in this Apoltle’s Writings, which make op a very great Part of the New Teftament And his lepeated Ufe of them in this Epiftle in particular, efpecially in the preceding Part of the Epiftle, which leads to and introduces this Difeourfe, and in the former Part of this very Chapter; and alfo the Light that one Sentence in this Paragraph cafts on another, which fully fettles their Meanings As, with refped to the Words Juftification^ B-ighteoufnefsy and Condemnation and above ally in re-' gard of the Word, Siny which is the moft import ant of all, with Relation to the Doftrine and Controverfy \ve are upon. Befides the conftant Ufe of this Term every where elfe through the New Teftament, through the Epiftles of this Apoftle,' this Epiftle in particular, and even the former Part ot this Chapter,- it is often repeated in this very Paragraph, and evidently ufed in the very Senfe that is denied to belong to it in the End of ver. 12, and ver. 19. though owned every where elfe;■ And its Meaning is fully determined by the Apoftle’s varying the Term; ufing together with it, to fignify the fame Thing, fuch a Variety of other fynonymous Words, fuch as Offenee.,Sranf> greffon,, Dtfobedienee. And further, to put tire Matter out of all Cohtroverfy, it is particularly and exprefsly and repeatedly diftinguiflied fror^ that which our Oppofcrs would explain it by, viz.

Condem'-^

552 i'he Proof of Original Sin Part Ij;

Condemnation and Death. And what is meant by Sin^s entering into the JVorld^ in ver. 12. is deter-' mined by a like Phrafe of Sin's being in the Worlds in the next Verfe. — And that by the Offence of one ^ fa often fpoken of here, as bringing Death and Condemnation on all, the Apoftle means the Sin of one, derived in its Guilt and Pollution to Man kind in general, is a Thing which (over and above all that has been already obferved) is fettled and determined by thofe Words in the Conelufion of this Difeourfe^ ver. 20. Moreover^ the Law en tered^ that the Offence might abound: But where Sin abounded^ Grace did much more abound, Thefe Words plainly fhew, that the OFFENCE fpoken' of fa often, and evidently fpoken of ftill in thefe Words, which was the Offence of one Man, became the Sin of all. For when he fays. The Law entered^ that the Offence might abound,, his Meaning cannot be, that the Offence of Adam,, merely as his perfonally, lliould abound \ but, as it exifts in its derived Guilt, corrupt Influence, and evil Fruits,' in the Sin of Mankind in general, even as a Tree in its Root and Branches

It is a Thing that confirms the Certainty of the Proof of the Doftrine of Original Sin,, which this Place affords, that the utmoll Art cannot pervert

^ The Offence, according to Dr. T— r’s Explanation, does not abound by thd Lanjj at all 'really and truly, in any Senfe; neither the Sin, nor the Puni/htnent. For he fays, The

Meaning is not, that Men fhould be made more wicked ;

but, that Men fhould be liable to Death for every Tranf- “ greliicn.” But after all, they are liable to no more Deaths, nor to any worfe Deaths, if they are not more finful': For they were to have Punifhments according to their Deferf, before^* Such as died, and went into another World, before the Law of Mofes was given, were punilhed according to their Deferts y and. the Law, When it cam'e, threatened rtr mure.

‘ttap. IV.7 ' frofn Rom. v. full and plain. ^55 Sed.IL i

if to another Scnfe. What a Variety of the moft artful Methods have been ufed by t\\Q Ene?nies ot this Dodlrine, to wreji and darkenfln^ Paragraph of holy Writ, which flands fo much in their Way, as it were to force the Bible to fpeak a Language that is agreeable to their Mind! How have ExprefTions been drained. Words arid Phrafes racked! What ftrange Figures of Speech have been inven ted, and writh violent Hands thruft into the Apoftle’s Mouth V and then with a bold Countenance and magifterial Airs obtfuded' on the World, as from him! — But, blefied be God, we have his Words as he delivered them, and the reft of the fame Eipiftle, and his other Writings to compare with them; by which his Meaning ftands 'in too ftrong and glaring a Light to be hid by any of the artificiai Mifts which they labour to' throw upon id.

It Is really no lefs than ahtifing the Scripture arid - its Readers, to reprefent this Paragraph as the m.oft cbfcure of all the Places of Scripture, that fpeak of the Confequences of Adum's Sin ^ and to treat it as if there was Need firft to confider other Places as more plain. Vvhereas, it is moft manifeftly a Place in wriiich thefe Things are de clared, beyond all, the moft plainly, particularly,- precifely, and of fet Purpofe, by that great Apoftle, who has moft fully explained to us thofe Doftrines in general, which relate to the Redemp tion by Chrift, and the Sin and Mifery we are redeemed from. And it muft be now left to the Reader’s Judgment, vv^hether the Chrift;ian Church has not proceeded reafonably, in looking on this as a Place of Scripture moft clearly and fully treat ing of thefe Things, and in ufing its determinate

354 Proof from Rom. v. full and plain. Part II.

Scnic as an PIclp to Icttlc the ^^^canin^ of many other Pailages ot facred Writ.

As this Place in general is very full and plain, fo the Dodrine of the Corruption of Nature, as derived from Adam, and alfo t-he Imputation of his firft Sin, are both clearly taught in it. The Imputation of Adam'% one Tranfgreflion, is indeed mo**- diredly and Irequently aflerted. We are here ^ alTured, that by one Man’s Sin.^ Death pajfed on all-, all being adjudged to this Punilhment, as having fmned (fo it is implied) in that one Man’s Sin. And it is repeated over and over, that all are condemned, many are dead, many m.ade Sinners, &c. by one Man’s Offence, by the Difobedience of one, and by one Offence. And the Doftrine of original Depravity is alfo here taught, when the Apoftle fays. By one Man Sin entered into the World -, having a plain Refped (as hath been Ihewn) to that uniyerfal Corruption and Wickednefs, as well as Guilt, which he had before largely treated of.

PART

Proof from Redemption.

Part III. \ Chap. I. 3

PART III.

Obferving the Evidence givert us, relative tS the Do51rtne of Original Sin, in v’kat the Scriptures reveal concerning the Redemption by Christ.

CHAP. I.

Phe Evidence of Origtnul Sin, from the Nature of Redemption, in the Procurement of it.

According to Dr. P — Ps Scheme, a very ^great Part of Mankind are the Subjefts of Chrift’s Redemption, who live and die perfedtlv in nocent, who never have had, and never will have nxyj Sin charged to their Account, and never are either the Subjefts of, or expofed to any Punifiment whatfoever, viz. all that die in Infancy. They are the Subjedts of Chrifth Redemption, as'he re deems them from Death, or as they by his Righteoufnels nave fujiif cation, and by his Obedience are made righteous, in the- Refurredlion of the Body in the Senfe of Rom. v. i8, ig. And all Mankind are thus the Subjedts of Chrift’s Redemption,- while they are perfcdtly guiitkfts, and expofed to ho Punilhrnent, as by Ghrift they are intitied to a RefurreSficn. Though, with reipeft to fuch Perfons' as have fmned, he allows it is in fome Sort by Chrift and his Death, that they are fayed from Sin and the Punifhment of it ’

Now let us fee whether fuch a Scheme well confifts with Che Scripture- Account of the Redemption by Jefus Chnftr ^

Proof of Original Sin Part III,

I. The HeprefcntEtions of the Redemption by Chrift, every where in Scripture, lead us to fuppofe, that all whom he came to redeem, are Shiners \ that his Salvation, as to the Term from vjhich (or the Evil to be redeemed from) in all is Sm^ and the deferved Punijloment of Sin. It is natural to fuppofe, that when he had his Name Jefus, or Saviour^ given him by God’s fpecial and imme diate Appointment, the Salvation meant by that Name fhould be his Salvation in general; and not only a Part of his Salvation, and with Regard only to fome of them that he came to fave. But this Name was given him to fignify his faving his People from their Sins^ Matth. i. 21. And the great Dodrine of Chrift’s Salvation is, that he came into the TVorld to fave Sinners^ i Tim. i. 15. And that Chrifl hath once fuffered^ the Juji for the Unjufl^ I Pet. iii. 18. In this was manifejted the Love of God towards us^ (towards fuch in general as have the Benefit of God’s Love in giving Chrift) that God fent his onf begotten Son into the Worlds that we might live through Him. Herein is Love^ that he fent his Son to be the Propitiation for our Sins^ I John iv. 9, 10. Many other Texts might be mentioned, which feem evidently to fuppofe, that all who are redeemed by Chrift, are faved from Sin. We are led by what Chrift himfelf faid, to fuppofe, that if any are not Sinners^ they have 710 Need of him as a Redeemer, any more than a well Man of a Phyfician, Ma7'k ii. 17.- And that Men, in order to being the proper Subjects of the Mercy of God through Chrift,, muft firft be in a State of Sin^ is implied in GaL iii. 22. But the Scripture hath concluded all under Sin, that the Proynife by Faith of Jefus Chrift might be given to them that believe. To the fameEfted is Rom. xi. 32.

Thcfc

Chap. L from Redemption hy Chrift.

Thefe Things are greatly confirmed by the Scrip ture-Do6trjne of Sacrifices, It is abundantly plain, by both Old and New Teftament, that they were Types of Chrift’s Death, and were for Sin, and fuppofed Sin in thofe for whom they were offered. The Apoflle fuppofes, that in order to any having the Benefit of fhe eternal Inheritance by Chrift, there rntift of Neceff ty be the Death oj the Hejlator; and gives that Reafon for it, that without fhedding of Blood there is no Remijjton,, Heb. ix. 15, &c. And Chrift himlelf, in reprefenting the Benefit of his Blood, in the Inftitiition of the Lord’s Supper, .under the Notion of the Blood of a fTeftament^ calls it, T.he Blood of the Nezv f eftament fjed for the Remiffion of Sins^ Matth. xxvi. 28. But according to the Scheme of our Author, many have the eternal Inheritance by the Death of, the Teftator, who never had any Need of Remiffion,

II. The Scripture reprefents the Redemption by Chrift as a Redemption from deferved Deftruction; and that, not merely as it reipefts fome Particulars, but as the Fruit of God’s Love to Mankind. John iii. 1 6. God fo loved the WORLD, that he gave his only begotten Son, that whofoever believeth in him' SHOULD NOT PERISH, but have everlafiing Life: Implying, that otherwife they m.uft perifh, or be deftroyed: But what Neceftlty of this, if they did not deferve to be deftroyed Now, that the Deftruftion here fpoken of, is deferved Deftrudion, is manifeft, becaufe it is there compared to the periftiing of fuch of the Children of Ifrael as died by the Bite of the fiery Serpents, which God in his Wrath, for their hellion, fent amongft them. And the lame Thing plearly appears by the laft Verfe of the fame

A a 2 Chapter,

358. Dr. T — r’s Scheme fuperfedes Part III,

on the Son, hath everlajhng Life-, and he that believeth not the Son [hall not fee Life, but the Wrath of God abideth on kirn, or, is left remaining on hini : Implyinc, that all in general are found under the Wrath of God, and that they only of all Mankind, who are interefted in Chrift, have this Wrath removed, and eternal

, ^ e re H are left with the Wrath of God fill remaining on them. The fame is clearly hluftrated and confirmed by fohn v. 24. He that believeth, hath everlafing Life, and fhall not come into Condemnation, but is faffed from Heath to Life. In being pafied from Death to Life is implied, that before, they were all in a State of Death; and they are fpoken of as being fo by a Sentence of Condemnation; and if it be a juji Condemnation, it js a deferved Condemnation,

III. It will follow ori Dr. 7*— r’s Scheme, that Chrift’s Redemption, with regard to a great Part of them who are the SubjeDs of it, is pot only a Redemption from no Sin, but from no Calamity, and fo from no Evil of any Jlind. For as to Heath, which Infants are redeemed from, they never v/ere fubjedted to it as a Calamity, but purely as z. Benefit. It came by no Threatening or Curfe denounced upon or through Adam -, the Covenant with him being utterly aholifked, as to all its Force and Power on Mankind (according to our Au thor) before the pronouncing the Sentence of Mortality, Therefore Trouble and Death could be appointed to innocent Mankind’ no other Way than on the Foot of another Covenant, the Cove nant of Qrace •, and in this Channel they come only as Favours, not as Evils. Therefore they could need no Medicine or Remedy, for they had no Difeafe, Even Death itlelf, which it is fupoofed

Chap. I. Redemption Chriji.

Chrift faves them from, is only a Medicine; it is^ preventing Phyfick, and one of the greaitlc ot Benefits. It is ridiculous to talk of Perfons needing a Medicine, or a Phyfician to fave them from an excellent Medicine; or of a Remedy from a happy Remedy! If it be faid, though Death be a Benefit, yet it is fo becaufe Chrift changes it, and turns it into a Benefit, by procuring a Refurre^ion: I would here afk. What can be meant by turning or changing it into a Benefit, when it never was otherwife, nor could ever jujlly be otherwife? In^ fants could not at all be brought under Death as a Calamity; for they never deferved it. And it would be only an Abufe (be it far from us, to afcribe fuch a Thing to God) in any Being, to make the Offer to any poor Sufferers, ot a Re deemer from fome Calamity, which he had brought upon them without the leaft Defert of it on their Part,

' But it is plain, that Death or Mortality was not at firft brought on Mankind as a Blefiing, on the Foot of the Covenant of Grace through Chrift; and that Chrift and Grace do not bring Mankind under Death, but find them under it. 2 Cor. v. 14, JVe thus judge^ that if one died for all^ then were all dead, Luke xix, 10. ^he Son of Man is come to feek and to fave that which was loft, The Grace which appears in providing a Deliverer from any State,* fuppofes the Subject to be in that State prior to that Grace and Deliverance; and not that fuch a State is firft introduced by that Grace. In our Author’s Scheme, there never could be any Sentence of Death or Condemnation, that requires a Saviour from it; becaufe the very Sentence itfelf, according to the true Meaning of iv implies and makes fure all that Good, which is requifite

3 bo - Br. T — r’s Scheme fuperfedes Part III.

to aboliili and make void the feeminp- Evil to the

Sentence itfelf is in Lftett the Deliverer ; and there-is no Need of

^ot^r Deliverer to deliver from that Sentence. Dr. T. infitts upon it, that Nothing comes upon

.. Sill, in any SENSE,

kind, or DEGREE, inconfiftent with the ongtnal Blejjing pronounced on Adam at his Creation •, and Nothing but what is perfedly confittent with God’s Bleffing, Love, and Goodnc s, declared to jidayyi as foon as he came out ‘‘ of his Maker’s Hands If the Cafe be fo,

there is no Eyil or Calamity at all for Chrift to redeem us from •, unlefs Things agreeahk to the divmGocdnefs, Love, and Bleffmg, are Things which v/e need Redemption from.

IV. |t will follow, on our Author’s Principles, not only with Refpea to Infants, but even adult Perfons, that Redemption is needkfs^ and Chrift is dead in vain. Not only is there no Need of Chrift’s Redemption - ip order to Peliverance from any Confequences of yldapi s Sin, but alfo in order to perfeeft Freedom from perfonal Sin, and all its evil Confequences. For God has made other fuffieient Provifion for that, viz, a Jufficient Fewer

in ,all Mankind^ to do all their Dutjy

fnd wholly tg avoid 'Sin* ,Yea, this Author infifts ppon it, that when Men have not fufficient Power to do their Duty, they haye no Duty • 1 to do. ^ We may fafely and aflbredly conclude, (fays he) that Mankind in all Parts of the yfprid have SUFPICIENT Power to do the Duty which God requires of them •, and that “ he requires of them NO MORE than they have $UFPICIENT Powers to dofP And

Chap. I. Redemption hy Chrift. 351

in another Place God has given Powers

EQUAL to the 'Duty which he expefts.” And he expreffes a great Diflike at R. R’s fuppofing, that our Propenlities to Evil, and Temptations, are too ftrong to be EFFECTUALLY and CONSTANTLY refifted; or that we are unavoidably finful IN A DEGREE; that our Appe- ‘Ctites and Paffions wjll be breaking out, notwith-

Handing our eyerlafting Watchfulnefs E-’"* Thefe Things fully, imply, that Men have in their own natural^, Ability Sufficient Means to avoid Sin, and to be perfeftly free frorn it; arid fo, from ail the bad Conftqtiences of it.' And if the Means are fufficieni^ then there is no Need of more; and therefore there is no Need of Chrift’s dying, in Prdejto it. ^ What Dr. Y*. fays, in p. 72. S, fully implies, that it would unjuft in God to give Mankind Being in fuch Circumftances, as that they would be more likely to fin, fo as to be expofed to final Mifery, than othervv^ife. Hence then, without Chrift and his Redemption, and without any Grace at all, MERE JUSTICE fuffi^eient Provifion for our being free from Sin and Mifery, by oiir own Power.

If all Mankind, in all Parts of the World, have fuch fufficient Power to do their whole Duty, without being finful in any Degree^ then they have fufficient Power to obtain Righteoufnefs by the Law: And then, according to the Apoftle Pattl^ Chrift is dead' in'vain. Gal. ii. 21. If ■ Rigbtepnfnefs co7ne by the Law^ Chrift is ftead in vain vofjsv'

very

3<^2 Dr, T — Scheme fuperfedes Part III.

very Place, “ It would have fruftrated or ren- “ dered ufelefs the Grace of God, if Chrift died “ to accomphfli what was or MIGHT have been “ eiftdled by Law itfelf, without his Death * ” So tl.at it moft clearly follows from his own Doc trine, that Chrift is dead in vain, and 'the Grace of God is ufelefs. 'I he fame Apoftle fays, If there bad been a Law which COULD have given Life, verily Righteoufnefs Jhculd have been by the Law,

Gal. iii. 21. i. e. (ftill according to Dr. 1 _ r’s

own Senfe) if there was a Law, that Man, in his prelent State, had fufficient Power perfectly to fulfil, Por Dr, Id. fuppoies the Realon why the Law could not give Lite, to be, “ not becaufe it “ was weak in itfelf, but through the Weaknefs of our Fltfh, and the Infirmity of the human “ Nature in the prefent State f”. But he fays, “We are under a mild Difpenfation of GRACE^ “ making Allowance for our Infirmities J.” By our Infirmities, we may upon good Grounds fuppofe he means that Infirmity of human Nature, which he gives as the Reafon why the Law cannot give Life, But what Grace is there in making that Allowance for our Infirmities, which Juftice itfelf (according to his Doftrine) moll ablblutely requires, as he fuppofes divine Juftice exadlly pro portions our Duty to our Ability?

Again, If it be faid, that although Chrift’s Re^ dcmption was not necefiary to prcferve Men from beginning to fin, and getting into a Courfe of Sin, becaufe they have fufficient Power in themfelvcs to avoid it ; yet it may be neceffary to deliver Men, after they have by their own Folly brought themfelvcs under the Dominion of evil Appetites

and

* Note on Rom. v, 20. p. 297. f Ibid, J Page 92, 6*,

Chap. I. Redemption hj Chrift. 363.

and Paflions *. I anfwer, if it be fo, that Men. need Deliverance from tliofe Habits and Paflions, which are become too ftrong for them, yet that Deliverance, on our Author’s Principles, would be no Salvation from Sin, p'or, the Exercife of Paflions which are too ftrong for us, and which we cannot overcome, is necejfary: And he ftrongly urges, that a necelTary Evil can be no moral Evil. It is true, it is the Effeii of Evil, as it is the Effe£l of a bad Praftice, while the Man remained at Liberty, and had Power to have avoided it. But then, according to Dr. 7”— r, that evil Caufe alone is Sin; and not fo, the necefiary EffeS: P'or he fays exprefly, “ The Caufe of every Effed is “ alone chargeable with the Efted it produceth, “ or which proceedeth from it f And as to that Sin which was the Caufe, the Man needed no Saviour from that, having had fufficient Power in himfelf to have avoided it. So that it follows, by Dur Author’s Scheme, that none of Mankind, neither Infants nor adult Perfons, neither the more nor lefs vicious, neither Jews nor Gentiles, neither Heathens nor Chrifiians, ever did or ever could ftand in any Need of a Saviour; and that, with relped to alf the Xruth is, Chrift is dead in vain.

If any Ihould fay. Although all Mankind in all Ages have fuflicient Ability to do their whole Duty, and fo may by their own Power enjoy perfedt Freedom from Sin, yet God fcrefazv that they would fin, and that after they had finned, phey would need Chrift’s Death; T anfwer, it is plain, by what the Apoftle fays in thofe Places which were jult now mentioned, Gal. ii. 21. and

iii. 2u

* Seep. 228. andal^To whathefa^s of the helpicfs State of the l ..eathen, .n Paraph, and Notes on Rom. vii. and Bee inpng ot Chap. viij. f Page 128. ^

Part III.

Scheme fuperfedei

iii 2 1. that God would have efteemed it needlefs to give his Son to die for Men, unlefs there had been

cour r) ^ Law which

JTu T’" Way by the

ded. And this appears to be agreeable to our

which hi Things, by his Words

wh ch have been cited, tvherein he fays, “ It would

“ tlf r TRUSTO ATED or, rendered USELESS the Glace of God, if Chrift died to accomplifh

by Law itfelf, without his Death.”

,V. It will follow on Dr, iT-r’s Scheme, not omy tnat Chnft’s Redeinption is needlefs for the aving rom Sin, or its Conlequences, but allb that It- does no Good that Way, has no Tendency 'to any Diminution of Sin in the World. For as to any Tnfujtonoi Virtue or Holinefs into the Heart, bv divine Power through Chrift or his Redemption, It is altogether inconfiftent with this Author’s No tions With him, inwrought Virtue, If there were Thing, would be no -Virtue f not being tiie Effed of our own Will, Choice, and Defic^n, but only of a fovereign Ad of God’s Power *. And theiefore, all that Chrift does to increafe Virtue, IS only increafing our Talents, our Light, Advan. tages. Means and Motives j as he often explains the Matter f. But Sin is not at all diminifhed. ^or he fays. Our Duty niufi he mcafured hy our Talents; as, a Child that has lefs Talents, has lefs tity; and therefore muft be no more expofed to commit Sin, than he that has greater Talents;

becaufc

Chap. I. Redemption hy Chrift.

becaufe he that has greater Talents, has more Duty.required, in exaft Proportion*.. If fo, he that has but one Talent, has as much Advantage to perform that one Degree of Duty which is required of him, as he that has Talents, to perform his five Degrees of Duty, and is no more expofed to fail of it. And that Man’s Gtiilt^ who fins againft greater Advantages, Means, and Motives, is greater in Proportion to his Talents T* And therefore it will follow, on Dr. 7" — r’s Principles, that Men Hand no better Chance, have no more eligible or valuable Probability of Freedom from Sin and Punilhment, or of contrading but little Guilt, or of performing required Duty, with the great Advan cages and Talents implied in Chrift’s Redemption, than without them; when all Things are com puted, and put into the Balances together, the Numbers, Degrees, and Aggravations of Sin ex pofed to.. Degrees of Duty required, &c. So that Men have no Redemption from Sin, and no new Means of performing Duty, that are valuable or worth any Thing at all. And thus the great Re demption by Chrift in every Refpeft comes to Nothing, with regard both to Infants and adult Perfons,

t See Paraph, on

Proof of Original Sin

Part Iir.

CHAR II.

The Evidence of the Dollrine of Original Sin front

what the Scripture teaches of the Application of Redemption. •'

The Truth of the Dodlrine of Original Sin is very clearly manifeft from what the Scrippjre fays of that Change of State, which it reprefcnts as neceflary to an adtual Interefl; in the

Jpiritual and eternal Bleffings of the Redeemer’s Kingdom.

In order to this, it fpeaks of it as abfolutely neceflary for every one, that he be regenerated, or horn again. John iii. 3, V erily, verily, I fay unto thee. Except a Man y awHrev, be begotten again, or born again, he cannot fee the Kingdom of God. Dr. T. though he will not allow that this flgnifies any Change from a State of natural Propenfity to Sin, yet fuppofes that the new Birth here fpoken of means a Man’s being brought to a divine Life, tn a right Ufe and Application of the natural Powers,’ in a Life of true Holinefs * ; And that it is the Attainment of thofe Habits of Virtue and Religion,- which gives us the real Charabier of true Chrijlicns, and the Children of God *1“ j and that it is putting on the new Nature of right A£tion\.

But in order to proceed in the moft fure and ^e Manner, in our Underftanding what is meant’ in Scripture by being horn again, and fo in the Inferences we draw from what is faid of the NecelTiiy ot it, let us compare Scripture with Scrip ture,)

Chap, IL from Application of Redemption. 367

ture, and cqnfider what other Terms or Phrafes are ufed in other Places, where Reipedt is evidently had to the fame Change, And here I would ob ferve the following Things.

I, If we compare one Scripture with another, it will be fufficiently maniteft, that by Regeneration, or being begotten., or born again, the fame Change in the State of the Mind is fignified with that which the Scripture Ipeaks of as effedled in true REPENTANCE and CONVERSION, I put Repentance and Converfion together, becaule the Scripture puts them together, Abis iii, 19. and becaufe they plainly fignify much the fame Thing. The Word, ixsTocvoia, (Repentance) fignifies a Change of the Mind-, as the Word, Converfion, means a Change or 'Turning from Sin to God. And that this is the lame Change with that which IS called Regeneration (excepting that this latter Term efpecially fignifies the Change, as the Mind is paffive in it) the following Things do fhew.

In the Change which the Mind pafles under in Repentance znd Converfion, is attained that Charac- ' ter of true Chrillians, which is neceflary to the eternal Privileges of fuch, Afts iii.- 19. Repent ye therefore, and be converted, that your Sins may be blotted out, when the Times of Refrejhing fhall come from the Prefence of the Lord. — Arnh fo it is ' with Regeneration; as is evident from what Chrift fays to Nicodemus, and as is allowed by Dr. T.

The Change the Mind pafles under in Repentance and Converfion, is that in which having Faith IS attained. Markl 15. The Kingdom of Cod is A Hand, repent ye, and believe the Gofpel. A nd fo It IS with a being born again, or born of God ■, as

appears

S&s Proof of Original Sin Part 111.

Appears by John i. 12, ig. But as many as received^ hm^ to them gave he Power to become the Sons of God^ even to the?n that BELIEPE on his JSfarnej which were born not of Blood;' &c. but of God.

Juft as Chrift fays concerning Converfion, Matth. xviir. 3. Verily^ verily^ I fay unto you^ Except ye he converted and become as little Children, ye fhall not enter into the Kingdom of Heaven: So does he fay concerning being born again, in what he fpake to Nicodemus.

By the Change Men pafs under in Converfion, tney become as little Children; which appears in the Place laft cited: And fo they do by Regenera tion, I Pet. i. at the End, and Chap. ii. at the Beginning. Being born again, — IVherefore, as nezvborn Babes, defire, &c. It is no Objeftion, that the Difciples, vdiom Chrift fpake to in Matth, xviii. 3. v/ere converted already: This makes it not lefs proper for Chrift to declare the Necefilty of Ccnverfion to them, leaving it with them to try themfelves, and to make fure their Converfioh: In like Manner as he declared to them theNeceffity oi Re pentance, inZ^y^^xiii. 3, 5, Except ye repent, ye fjall all likewife perifh.

The Change that Men pafs under at their Re pentance, is expreffed and exhibited by Bapfifrn. Hence it is called the Baptifm of Repentance, from Time to Time, Matth, iii. i r. Luke iii. 3. A5ls xiii. 24. and xix. 4. And fo is Regeneration, or being born again, expreffed by Baptifm; as is evident by luch Reprefentations of Regeneration as thofe, John iii. 4. Except a Man be born of Water, and of the Spirit — Tit. iii. 5. He faved us by the Wafhing of Regeneration,' — Many other Things might be'

obferved.

Ciiap. it. from Application of Redemption. ^6^

Obferved, to fhew that the Change Men pafs under in their Repentance and Converfion, is the fame with that which they are the Subjefts of in Re generation. — But theft Obfervations lUay be fuflicient.

II. The Change which a Man palfts under when born again, and in his Repentance and Coriverfion, is the fame that the Scripture calls the CIRCUM CISION OF THE HEART.— This may eaflly appear by confidering,-

That as Regeneration is that in which are at tained the Habits of true Virtue and Hohnefs, as has been Ihewn, and as is confefled; lb is Cifcutncijton of Heart. Deut. xxx. 6. And the Lord thy God will circumcife thine Heart, and the Heart of thy Seed, to love the Lord thy God with all thiM Heart, and with all thy Soul.

Regeneraticih is that whereby Men come to have ^he Charadter of tiue Chrifbians ^ as is evident, and as is confelTed; arid fo is Cirtumcifion of Heart: for by this Men become fews inwardly, or Jews in the Spiritual and Chriftian Senfe (and that is the fame as being Chfiftians) J of old ProfelZs were made Jews by Circumcifion of the Flelh. Rom. ii. z8, 2p, For he is not a Jew, which is one outwardly; neither is that Circumcifion, which is outward in the Flejh: But he is a Jew, which is one inwardly -, and Circumcifion is that of the Heart in the Spirit and not hi the Letter, whore PraiTp not of Men, but of God. ^ ^

That Circumcifion of the Heart is the fame witli Converfion, or turning from Sin to God, is evident by Jer. iv. 1—4. If thou wilt return, G Tfrael, re-

® turn;

Proof of Original Sin Part in’.

-turn (or, convert unto me) — Circumcife yourfehes to the Lord, and put away the Forefnins of your H earr. And Deut. x. i6. Circumcife therefore the Forejkin of your Hearty and be no more mnecked.

Circumcifion of the Heart is the fame Change of the Heart that Men pafs under in their Repentance; as is evident by Levit. xxvi. 41. ^ their uncircurncifed Hearts be humbled., and they accept the Punifhment of their Iniquity.

The Change Men pafs under in Regeneration., Repentance., and Converfton, is fignified by Baptifm., as has been fhewn; and fo is - Circumcifion of the Heart fignified by the fame Thing. None will deny, that it was this internal Circumcifion, which of old was fignified by external Circumcifion; nor v/ill any deny, now under the New Teftament,. that inward and Spiritual Baptifnt, or the Cleanfmg of the Heart, is fignified by external Wafhing or Baptifim. But fpiritual Circumcifion and fpiritual Baptifm are the fame Thing *, both being the puttmg off the Body of the Sins of the Flefb; as is very plain by Colof. ii. 1 1, 12, 13. In whom alfo ye are circumcifed., with the Circumcifion made without Hands., in putting off the Body of the Sins of the Flefli, by the Circumcifion of Chrift., buried with him in Baptifm, wherein alfo ye are rifen with him, &c.

III. This inward Change, called Regeneration, and Circumcifion of the Heart, which Is wrought in Repentance and Converfon, is the fame with that fpiritual RESURRECTION fo often fpoken of,^ and reprefented as a dying unto Sin, and living unto Right eoufnefs.

This

Chap. II. from Application of Redempiion, 37 1

This appears with great Plainnefs in that laft cited Place, Col. ii. In whom alfo ye are circumcifed^ with the Circiimcijion made without Hands ^ — buried with him in Baptifm^ wherein alfo ye are rifen with him, through the Faith of the Operation of Gody &c. Hnd yoUy being dead in your Sms^ and the Unciremneifion of your Flejh^ hath he quickened together with him ^ having forgiven you all F ref pajfes.

The fame appears by Rom. vi. 3, 4, 5. Know ye 7ioty that fo many of us as were baptized mto Jefus Chrift^ were baptized into his Death? Fherefore we are buried with him by Baptifm into Death; that like as Chrift was raifed up from the Dead, by the Glory of the Father^ even fo we alfo Ihould walk in Newnefs of Life, iFc. ver. ii. Likeivife reckon ye' alfo yourfelves to he dead unto Sin, but alive unto God, through Jefus Chrift our Lord,

In which Place alfo it is evident, by the Words recited, and by the whole Context, that this fpirh tual Refurreftion is that Change, in which Perfons are brought to Habits of Holinefs and to the di vine ^ Life, by which Dr. F, deferibes the Thing obtained in being born a^ain,

I hat a fpiritual Refurrehiion to a new divine Life, fhould be called a being born again^ is agree able to the Language of Scripture, in which we find a Refurreblion is called a being born^ or begotten. So thofe Words in the ii^ Pfalm, Fhoti art my Son^ this Day have I begotten thee,, are applied to Chrift’s Refurreblion, Afts xiii. 33. So in Colof i. 18. Chrift is called die firft BORN from the Dead^, and in Rev, i. ^ 5. Fhe firft BEGOFFEN of the Dead. rhe Saints, in their Converjior. or fpiritual RefuT’^

B b 2 rebliori

Part nr.

572 Proof of Original Sin

reSiion, are rifen with Chrift^ and are begotten and born with him. i Pet. i. 3. Which hath begotten us again to a lively Hope, by the Refurreftion of Jefus Chrift from the Dead, to an Inheritance in corruptible. This Inheritance is the fame Thinowith that KINGDOM of HEAVEN, which Men obtain by being born again, according to Chriil’s Words to Nicodemus and that fame Inheritance of them that are fanblified, fpoken of as what is ob tained in true CONVERSION. Afts xxvi. 18. Po turn them (or convert them) from Darknefs to Light, and from the Power of Satan unto God, that they may receive Forgivenefs of Sins, and Inheritance among them that are fanClified, through Faith that is in me. Dr. F—r’s own Words, in his Note on Rom. i. 4. fpeaking of that Place in the ii"* Pfalm, juft now mentioned, are very worthy to be here recited. He obferves how this is applied to Chrift’s Refurrebiion and Exaltation, in the New Teftament, and then has this Remark, “ Note, Begetting is “ conferring a new and happy State: A Son is a “ Perfon put into it. Agreeably to this, good “ Men are faid to be the Sons of God, as they are “ the Sons of the Refurrebiion to eternal Life, which “ is reprefented as a nTa.Xiyym<Tiot,, a being BE- “ GOTTEN, or BORN AGAIN, REGENE- “ RATED.”

So that I think it is abundantly plain, that the fpiritual Refurrebiion fpoken of in Scripture, by which the Saints are brought to a new divine Life, is the fame with that being born again, which Chrift fays is neceffary for every one, in order to his feeing the Kingdom of God.

IV. This Change, which Men are the Snbjefls of,, when they are born again, and circumcifed in

Heart,

Chap. II. from Application of Redemption, 373

Heart,, when they repent,, and are converted, and Ipiritually raifed from the Bead, is the fame Change which is meant when the Scripture fpeaks of mak ing the HEART and SPIRIT NEW, or giving a new Heart and Spirit,

It is needlefs here to ftand to obferve, how evi dently this is fpoken of as neceffary to Salvation, and as the Change in which are attained the Ha bits of true Virtue and Holinefs, and the Charafter of a true Saint; as has been obfcrved of Regene ration, Converjion, &c. and how apparent it is from thence, that the Change is the fame. For it is as it were felf-evident: It is apparent by the Phrafes themfelves, that they are different Expreffions of the fame Thing. Thus Repentance or the Change of the Mind, is the fame as being changed to a NEW Mind, or a NEW Heart and Spirit. Converfon is the turning of the Heart; which is the fame Thing as changing it io, that there ftiall be another Heart, or a ne%v Heart, or a new Spirit. To be born again, is to be born ANEW; which implies a becoming NEW, and is reprefented as becoming new-born Babes: But none fuppofes it is the Body, that is inamediately and properly new, but the Mind, Heart, or Spirit. And fo a fpiritual ReftirreElion is the Refurreftion of the Spirit, or rifing to begin a NEW Exiftence and Life, as to the Mdnd, Heart, or Spirit. So that all thefe Phrafes imply an having a new Heart, and being renewed in the Spirit, ac cording to their plain Signification,

When Nicodemus exprefifed his Wonder at Chrift’s declaring it neceffary, that a Man fliould be born again in order to fee the Kingdom of God, or en joy the Privileges of the Kingdom of the Mefiiah,

374 ■ Proof of Original Sin, 'Src. Part III.

Chrift fays to him, Art thou a Mafier of Ifrael, and knoweft not thefe Things? i. e. ‘ Art thou one ‘ who is fet to teach others the Things written in ‘ the Law and the Prophets, and knoweft not a Doftrine fo plainly taught in your Scriptures, that fucn a Change as I Ipeak of, is necelfary to ‘ a Partaking of the Bleffings of the 'Kingdom of ‘ the Mcffiah But what can Chrift have Refpeft to in this, unlefs fuch Prophecies as that in Ezek. xxxvi. 25, 26, 27 ? Where God, by the Prophet, fpeaking of the Days of the Melftah’s Kingdom, fays. Then will I fprinkle dean Water upon you, and ye flsall be dean.— A NEW HEART alfo will I give you, and A NEW SP IRIT will I put within you and I will put my Spirit within you. Elere God Ipeaks of having a new Heart and Spirit, by being wafhed with Water, and receiving the Spirit of God, as ^ the Qualification of God’s People, that ftiall enjoy tlie Privileges of the Kingdom of the Mefjlah. Hov/ much is this like the Doftrine of Chrift to Nicodetnus, of being born again of Water, and of the Spirit? We have another like Prophecy in Ezek. xi, 19,

Add to thefe Things, that Regeneration, or a being born again, and the RENEWING (or making new) by the Holy Ghoft, are fpoken of as the fame 'Phing, Tit. iii. 5. By the Waflnng cf Regeneration^ and Renewing cf the Holy Ghoft,

V. It is abundantly manifeft, that being horn again a ipi ritually rijing from the Dead to Blewnefs of Rife^ receiving a new Heart,, and being renewed ifl the Spirit of the Mind,, thefe are the lame Thing with that which is called putting oft' the OLD and putting on the NEIV MAN^

Chap. 11. Of putting off the Old Man, &c. 375

The Expreffions are equivalent *, and the Reprefentations are plainly of the fame Thing. When Chrift fpeaks of being born again^ two Births arc iuppofed *5 a ffrji and a fecond-^ an OLD Eirth^ and a NEbV one: And the Thing born is called MAN. So what is born in the firft Birth is the old MAN and what is brought forth in the fecond Births is the new MAN. That which is born in the firft Birth (lays Chrift) is Flejh: It is the car dial Man., wherein wx have borne thc*Image of the earthly Adam., whom the Apoftle calls the FIRST MANh That which, is born in the nev/ Birth, is Spirit., or the fpiritual and heavenly Man: Wherein we proceed from Chrift the SECOND MAN, the new Man, who is made a quickening Spirit, and is ' the Lord from Heaven, and the Head of the new Creation.— \vi the new Birth, Men are reprefented as becoming nevj-horn Babes, (as was obferved before) which is the fame Thing as becoming New Men.

And how apparently is what the Scripture fays of the fpiritual Refurredlion of the Chriftlan Con vert, equivalent and of the very fame Import with putting off the old Man, and putting on the new Man? So in Ro?n. vi. the Convert is fpoken of as dying, and being buried with Chrift^, which is explained in the 6th Verfe, by this, that the OLD MAN is C7nicified, that the Body of Sin 'might be dejiroyed. And in the 4th Verfe, Converts in this Change are fpoken of as rifing to NEWNESS of > Life. Are not thefe Things plain enough? The Apoftle does in Effedt tell us, that v/hen he fpeaks of that fpiritual Death and Refurreftion which is in Converfion, he means the fame Thing as cru- (ifying and burfing the old Man, and rifing a New Man.

276 Of putting off the Old Man, &c. Part III.

And it is moft apparent, that fpiritual Circumcifion, and fpintual Baptifm, and the fpiritual Refurrehlion^ are all the fame with putting off the old Man, zvidi putting on the new Man. This appears Colof. ii. II, 12. In t^hotn alfo ye are eireutneifed with the CIRCUMCISION made without Hands IN PUIRING OFF the Body of the Sins of the Flejh, by the Circumcifion of Chrijl, buried with him m BAPTISM-, wherein alfo ye are RISEN with him. Here it is manifeft, that the fpiritual Cir cumcifion, Baptifm, and Refurreftion, all fignify that Change wherein Men put off the Body of the Sins of the plefh: But that is the fame Thing, in this Apoftle’s Language, as putting off the old Man; as appears by Rom, vi. 6. Our OLD MAN is crucified, that the BODY OF SIN may be defiroyed. And that putting off the old Man is the fame with pitting off the Body of Sins, appears further by Ephef iv. 22, 23, 24. and Colof iii,

As Dr. T*. confelTcSj that a being io'fH (igciiu is that wherein are obtained the Habits of Virtue, Religion, and true Holinefs f ’ fo how evidently is the fame Thing predicated of that Change, \vhich is called putting off the old Man^ putting on the new Man? Eph. iv. 22, 23, 24. ’That ye put off the old Man^ which is corrupt^ &c. and put on the new Man^ which after God is created IN

RIGHTEOUSNESS AND TRUE HOLINESS.

And it is moft plain, that this putting off the old Man, &c. is the very fame Thing with making the Heart and Spirit new. It is apparent in itfclf: the Spirit is called the Man., in the Language of tlie Apoftle j it is called the fiward Man., and the

hidden Man^ Rom. vii. 22. 2 Cor. iv. 16. i Petiii. 4. And therefore putting off the old Man^ is the lame Thing with the Removal of the old Heart; and the putting on the new Man^ is the receiving a new Hearty and a new Spirit. Yea, putting on the new Man is exprefly fpoken of as the lame Thing with receiving a new Spirit., or being renewed in Spirit., Eph. iv. 22, 23, 24. That ye put ojf the old Man — and be renewed in the Spirit of your Mind., and that ye put on the new Man.

From thefe Things it appears, how unreafonablc, and contrary to the utrnoft Degree of fcriptural Evidence, is Dr. T — r’s Way of explaining the old Mein., and the new Man as though thereby was meant Nothing perfonal; but that by the old Man was meant the Heathen State., and by the new Man the Chriftian Hifpenfation., or State of profefTmg Chriflians, or the whole colledfive Body of Profejfors of Chriftianity, made up of Jews and Gentiles; when all the Colour he has for it is, that the Apoftle once calls the Chriftian Church a new Man., Eph. ii. 15. It is very true, in the Scrip tures often, both in the Old Teftament and New, colleftive Bodies, Nations, Peoples, Cities, are figuratively reprefented by Perfons; particularly the Church of Chrift is reprefented as one holy Perfon, and has the fame Appellatives as a par ticular Saint or Believer; and fo is called a Child and a Son of God, Exod. iv. 22. Gal iv. i, 2. and a Servant of God, Ifai. xii. 8, 9. and xliv. i. The Daughter of God, and Spoufe of Chrift, Pfal. xlv. 10, 13, 14. Rev. xix. 7. Neverthelefs, would ic be reafonable to argue from hence, that fuch Ap pellations, as a Servant of God, a Child of God, &c. are always or commonly to be taken as fignifying

only

37^ Of being created a-new, &c. Part III,

only the Church of God in general, or oreat coller tlve Bodies; and not to be underftood fn a perfonal Senfe? But certainly this would not be nwe unreafonable, than to urge, that by the old and the MW Man, as the Phrafes are moftly ufed in Scrip ture, is to be underftood Nothing but the crreat colleftive Bodies of Pagans and of Chriftian?, or the Heathen and the Chriftian World, as to their outvoard Profeffion, and the Dilpenfation they are under. It might have been proper, in this Cafe, to have confidered the Unreafonablenefs of that Pradlice which our Author charges on others, and finds fo m.uch Fault with in them “ That they “ content themfelves with a fev} Scraps of Scrip- “ ture, which though wrong underftood, they make the Teft of Truth, and the Ground of their Principles, in Contradidlion to the whole P'enour of Revelation”

VI. I obferve once more, It is very apparent, that a being born again, and fpiritually raifed, from Death to a State of nev/ Exiftence and Life, having a new Heart created in us, being renewed in the Spirit of our Mind, and being the Subjects of that Change by which we put off the old Man, and put on the new Man, is the fame Thing with that which in Scripture is called a being CREATED ANEW, or made NEW CREATURES.

Here, to pafs over many other Evidences of this, which might be mentioned, I would only obferve, that the Reprefentations are exaftly equi valent. Thefe feveral Phrafes naturally and moft plainly fignify the fame EfFeft. In the firft Birth, or Generation, we are created, or brought into Exiftence; it is then the whole Man firft receives

Being ;

Chap. IL Of being created a-new, &c.

Being: The Soul is then formed^ and then our Bodies are fearfully and wonderfully made^ being curioufy wrought by our Creator: So that a new-born Child is a new Creature, So, when a Man is born again,^ he is created again; in that new Birth^ there is a new Creation; and therein he becomes as a new born Babe, or a NEW CREATURE. So, in a Refurrediion, there is a new Creation, When a Man is dead, that which was created or made in the firft Birth or Creation is deftroyed: When that which was dead is raifed to Life, the mighty Power of the Creator or Author of Life, is exerted the fecond Time, and the Subjeft reftored to new Exiftence, and new Life, as by a new Creation. So giving a new Heart is called CREATING a dean Heart, Pfal. li. lo. Where the Word tranflated, create, is the fame that is ufed in the firft ver. in Genefjs, And when we read in Scripture of the new Creature, the Creature that is called NEW is MAN *, not Angel, or Beaft, or any other Sort of Creature; and therefore the Phrafe, New Man, is evidently equipollent with New Creature; and a putting off the old Man, and putting on the new Man, is fpoken of exprefly as brought to pafs by a Work of Creation, Col. iii. 9, 10. Ye have put off the old Man — and have put on the new Man^ which is renewed in Knowledge, after the Image of him that CREAI ED him. So Eph. iv. 22, 23, 24. Yhat ye put off the old Man, which is corrupt, fffc. and be renewed in the Spirit of your Mind, and that ye put on the new Man, which after God is CREA TED in Right eoufnefs and true Holinefs. ThefeThings abfolutely fix the Meaning of that in 2 Cor. v. 17, If any Mian he in Chrift, he is a new Creature: Old Things are pajjed^ away \ behold, all Things are be come New,

380 All certainly need fuch a Change. Part III.

I. That it is a Truth of the utmoft Certainty, with refpeft to every Man born of the Race of Adam, by ordinary Generation, that unlefs he he born again, he cannot fee the Kingdom of God. This IS true, not only of the Heathen, but of them that are born of the profeffing People of God, as Nicodemus, and the Jews, and every Man born of the Flefh. This is moft manifeft by Chrift's Difcourfe vcijohniix. 3— ii. So it is plain by 2 Cor. v.

17. That every Man who is in Chrijl, is a new Creature.

‘ 2. It appears from this, together with what has been proved above, that it is moft certain with refpedt to every one of the human Race, that he can never have any Intereft in Chrift, or fee the Kingdom of God, unlefs he be the Subjeft of that Change in the Temper and Difpofition of his Heart, which is made in Repentance and Converfion, Circumcifion of Heart, fpiritual Baptifm, dy ing to Sin, and rifing to a new and holy Life; and unlefs he has the old Heart taken away, and a new Heart and Spirit given, and puts off the old Man, and puts on the new Man, and old Lhings are paji away, and all 'Things made new.

3. From what is plainly implied in thefe Things, and from what the Scripture moft clearly teaches of the Nature of them, it is certain, that every Man is born into the World in a State of moral Pollution ; For SPIRITUAL BAPTISM is a Cleanfing from moral Filthinefs. Ezek. xxxvi. 25. compared with Abls ii. 16, and Job. iii. 5. So the walhing of Regeneration, or the NEW BIRTH,

Chap. II. Original Sin argued from the Premifes. 3 S i

is a Change from a State of Wickednefs. Til. iii, 3, 4, 5. Men are fpoken of as purified in theif Regeneration, i Pet. i. 22, 23. See alfo 1 Job. ii. 29. and iii. 1,3. And it appears, that every Man, in his firft or natural State is a Sinner for otherwife he would then need no REPENTANCE, no CONVERSION, no Turning from Sin to God. And it appears, that every Man in his original State has a Heart of Stone; for thus the Scripture calls that old Pleart, which is taken away, when a NEW HEART and NEW SPIRIT is given. Ezek. xi. 19. and xxxvi. 26. And it appears, that Man’s Nature, as in his native State, is corrupt ac cording to the deceitful Lufts, and of.its own Mo tion exerts itfelf in Nothing but wicked Deeds. For thus the Scripture charaderifes the OLD MAN, which is put ofl', when Men are renewed in the Spirit of their Minds, and put on the NEW MAN. Eph. iv. 22, 23, 24. Col. hi, 8, 9, 10. Jn a Word, it appears, that Man’s Nature, as in its native State, is a Body of Sin, which muft be defir oyed, mull die, be buried, and never rife more. For thus the OLD MAN is reprefented, which is crucified, when Men are the Subjeds of a fpiritual RESURRECTION. Rom. vi. 4, 5, 6. Such a Nature, fuch a Body of Sin as this, is put off in the Ipiritual RENOVATION, wherein we put on the NEW MAN, and are the Subjeds of the fpi ritual CIRCUMCISION. Eph. 'vt. 21, 22, 23.

It mull now be left with the Reader to judge for himfelf, whether what the Scripture teaches of the APPLICATION of Chrift’s Redemption, and. xPit Change oi State and Nature necefiary to* true and final Happinefs, does not afford clear and abundant Evidence to the Truth of the Dodrinc of Original Sin.

PART

(

PART IV.

Containing Anfwers to Objections.

Concerning that Objection, That to fuppofe Men's being born in Sin, without their Choice, or any previous A5t of their own, is to fnppofe what IS inconfijlent with the Nature of Sin. '

SOME of the ObjeAions made againft the Doc trine of Original Sin, which have Refei 'ence to particular Arguments ufed' in Defence of it, have been already confidered in the handling of thofe Arguments, What I lhall therefore now confider, are fuch Objedtions as I have not yet had Occahon to take any fpecial Notice of.

There is no Argument Dr. T. infills more upon, than that which is taken from the Arminian and Pelagian Notion of Freedom of Will, confilling in the Will’s Self-determination, as necelfary to the Being of m.oral Good or Evil. He often urges, that if we come into the World infeded with finful and depraved Difpofitions, then Sin mult be natural to us; and if natural, then necejfary; and if necelfary, then no Sin, nor any Thing we are blameable for, or that can in any refped be our Fault, being what we cannot help: And he urges, that Sin mull proceed from our own Choice, &c. *

FIcre

Chap, L anfweredi ■ ■

Here, I would obferve in general, that the forementioned Notion of Freedom of Will, as ellential to moral Agency, and neceffary to the very Exiftence of Virtue and Sin, feems to be a grand favourite Point with Pelagians and Arminians, and all Divines of fuch Charadlers, in their Controverfies with the Orthodox. There is no one Thinomore fundamental in their Schemes of Religion: On the Determination of this one leading Point depends the Iffue of almoft all Controverlies we have with fuch Divines. Neverthelefs, it feems a needlefs Taflc for me particularly to confider that Matter in this Place; having already largely difcuffed it, with all the main Grounds of this Notion, and the Arguments ufed to defend it, in a late Book on this Subjeft, to which I, afk leave to refer the Reader. It is very neceflary, that the modern prevailing Doftrine concerning this Point, Ihould be well underftood, and therefore thoroughly confidered and examined: For vdthout it there is no Hope of putting an End to the Controverfy about Original Sin, and innum.erable other Gontrover&s that fubfift, about many of the main Points of Re ligion, I ftand ready to confefs to the forementioned modern Divines, if they can maintain their peculiar Notion of Freedom, confiding in the felf~ determining Power of the Will, as neceffary to moral Agency, and can thoroughly eftablifh it in Oppofition to the Arguments lying againft it, then they have an impregnable Caftle, to which they may repair, and remain invincible, in all the Controveilies they have with the reformed Divines, con cerning Original Sin, the Sovereignty of Grace, Election, Redemption, Converfton, the efficacious Ope ration of the Holy Spirit, the Nature of favincr Faith, Perfeverance of the Saints, and other Prii:^ ciples of tlie like Kind. However at the fame

Time

3^4 Seing bom in Sin corifijteni Part IV,

Time I think this fame Thing will be as ftroncr a Fortrefs for the Deijts, in common with themt as the great Dodlrines, fubverted by their Notion of Freedom, are fo plainly and abundantly taught in the Scripture. But I am under no Apprehenfions of any Danger, the Caufe of Chriftianity, or the Religion of the Reformed is in, from any Poffibility of that Notion's being ever eftablilhed, or of its being ever evinced that there is not proper, perfeft, and manifold Demonjtration lying againft it. But as I faid, it would be needlefs for me to enter into a particular Difquifition of this Point here ^ from which I ftiall eafily be excufed by any Reader who is willing to give himfelf the Trouble of confulting what I have already written: And as to others, probably they will fcarce be at the Pains of reading the prefent Difeourfe; or at leaft would not, if it Ihould be enlarged by a full Confideration of that Controverfy.

I lhall at this Time therefore only take Notice of fome grofs Inconftftencies that Dr. T. has been guilty of, in his handling this Objedlion againft the Doc trine of Original Sin.

In Places which have been cited, he fays, That Sin mnfl proceed from our own Choice: And that if it does not, it being necejfary to us, it cannot be Sin, it cannot be our Fault, or what we are to blame for: And therefore all our Sin muji be chargeable on our Choice, which is the Caufe of Sin: For he fays, The Caufe of every Effebl is alone chargeable with the Effetl it produceth, and which proceedeth from it Now here are implied feveral grofs Contradiclions. Fie greatly infifts, that Nothing can be jinful, or have the Nature of Sin, but what pro ceeds

^ Page 12S.

Chap. L with the Nature of Sin. 385

cecds from our Choice, Neverthelefs he fays, Not the EffeB,, but the Canfe alone is chargeable with Blame Therefore the Choice,^ which is the Caufe^ is alone blameable, or has the Nature of Sin; and not the Effect of that Choice. Thus Nothing can be finful, but the Effedt of Choice; and yet the Effedt of Choice never can be finful, but only the Catife^ which alone is chargeable with all the Blame.

Again, the Choice,, which chufes and produces Sin, or from which Sin proceeds, is itfelf finfuL Not only is this implied in his faying, The Caufe alone is chargeable with all the Blame^' ^ but he exprefly fpeaks of the Choice as faulty and calls that Choice wicked,, from which Depravity and Corruption proceeds f, Nov/ if the Choice itfelf be SiUy and there be no Sin’ but what proceeds from a finful Choice, then the finful Choice muft proceed from another antecedent Choice, it muft be chofen by a foregoing Aft of Will, determining itfelf to that finful Choice, that fo it may have that which he fpeaks of as abfolutely eftential to the Nature of Sin,, namely, That it proceeds from our Choice,, and does not happen to us necelTariiy. But if the finful Choice itfelf proceeds from a foregoing Choice, then allb' that foregoing Choice I’nuft be finful 5 it being the Caufe of Sin, and fo alone chargeable with the Blame. Yet if that foregoing Choice be finful, then neither muft that happen to us neceffarily, but muft likewife proceed from Choice, another Aft of Choice preceding that: For we muft remember, that Nothing is finful but what proceeds from our Choice"'' And then, for the fame Reafon, even this prior Choice, iaft mentioned, muft alfo be finful, being chargeable

5 Page 190. t ^age 200. See dfo p. 216,

3 S 6 Dr. T — rV Jrguings from Part 1 V.

with all the Blame of that confequent evil Choice, which was its EfFeft. And fo we rnuft ao back till we come to the very firft Volition, th? prime or original Aft of Choice in the whole Chain. And this, to be fure, muft be a finful Choice, becaufe this is -the Origin or primitive Caufe o{ all the Train of Evils which follow; and accordincr to our Author, muft therefore' be “ alone charge^"- “ able with all the Blame.” And yet fo it is, ac cording to him, this cannot be finful,^* becaule it does not “ proceed from our own Choice,” or any foregoing Aft of our Will ^ it being, by the Suppcfition, the very/r/ A eft of Will in the Cafe. And^ therefore it muft be necejjary, as to us, having no Choice or ours to be the Caufe of it.

In p. 232. he lays, “ Adatn's Sin was from his “ oyrn difohedient Will; and fo muft every Man’s Sin, and ail the Sin in the World be, as well as “ his.” By this, it feems, he muft have a “ difobedient “ Will ” before he fins; for the Caufe muft be before the Effeft; And yet that difobedient Will itfelf ii /infill-, otherwife it could not be called dif ohedient, But the Queftion is. How do IVlen come by the difohedient Will, this Caufe of all the Sin in the World? It muft not come necefjcirily, without Men’s Choice; for if fo, it is not Sin, nor is there any Difobedience in it. Therefore that difobedient CV ill m.uft alfo come from a difobedient Will; and fo on, in infinitum. Otherwife it muft be fuppofed,* that there is feme Sin in the World, which does not come from a difobedient Will; contrary to our Author’s dogmatical Alfertions.

In p. 166. 5. he fays, “ K^3.vn could not fin zvith- “ out a Jinful Inclination.^' Here he calls that Incli nation itlclr finful, \Yhich is the Principle tront

whence

Chap. I. the Nature of Sin inconfiftent.

v/hence fmful Ads proceed; as elfewhere he fpeaks ot the difohedient Will from whence all Sin comes: And he allows, * that “ tlie Law reaches to all the “ latent Principles of Sin meaning plainly, that it forbids, and threatens Punifhment for, thofe latent Principles. Now thefe latent Principles of Sin, thefe linful Inclinations, without which, accordinqto oui Author, there can be no finful Adt, cannot ail pi oceed from a finful Choice; becaufe that would imply great Contradiftion. For, by the Suppolition, they are the Principles from whence ' a finfiil Choice comes, and whence all finful Adis of ‘Will proceed; and there can be no finful Adi without them. So that the frf latent Principles and Inclinations, from whence all finful Adis pro ceed, ZYo finful ■, and yet they are not fnful,"^hecaufe they do not proceed from a wicked Choice, without which, according to him; “ Nothing can “ be finful.” ^

Dr. L. Ipeaking of that Propofitlori of the Affembly of Divines, wherein they afiert, that Men is ay Nature utterly corrupt, &c. f thinks himfelf well warranted by the fuppofed great Evidence of thefe his_ contradidloiy Notions, to fay, “ Therefore Sin is not natural to us; and therefore I fhall not “ fcruple to fay, this Propofition in the Affembly of Divines is hA.LSE.” But it may be w'orthy to be confidered, whether it would not have o-reatlv become him, before he had cloathed himfelf with lo much Aflurance, and proceeded, on the fmunlation of thefe his Notions, fo magifteriallv to charge the Afemblyh Propofition with Falfiood to have tdeen Care that his own Propofitions, which he has let m Oppofition to them, lliould be a little

Original Sin does not imply Paxt IV.

more conftjlent; that he might not have contradifted hmfelf, while contradidling them *, left fome impar tial Judges, obferving his Inconfiftence, fhould think they had Warrant to declare with equal Affurance, that They {hall not fcruple to fav Dr T— r’s Doftrine is FALSE.”

CHAR IL

Concerning that Obje^ion againft the Dodlrine of native Corruption, That to fuppofe Men receive their frji Emjience in Sin, is to make Him who is the Author of their Beings the Author of their

Depravity.

ONE Argument againft Men’s being fuppofed to be born with finful Depravity, which Dr. T. greatly infifts upon, is, That this does in Effect charge Him, who is 'the Author of our Nature^ who formed us in the JVomb^ with being the Authorofa finful Corruption of Nature; and that it is highly injurious to the God of our Nature, whofe Hands have formed and fafhioned us^ to believe our Nature to be originally corrupted^ and that in the worft Senfe of Corruption

With refpefl to this, I would obferve in the firft Place, that this Writer, in his handling this grand Objedtion, fuppofes fomething to belong to the Dodlrine objedted againft, as maintained by the Divines whom he is oppofmg, which does not be long to it, nor does follow from it : As particu larly, he fuppofes the Dodtrine of Original Sin to

0 tiler Placsii,

imply,

Chap. IL God’s being the Author of Sin. 3S9

imply, that Nature muft be corrupted by fomc fofitive Influence; fomething, by fome Means or other, infufed into the human Nature *, fomc ^luality or other, not from the Choice of our Minds, but like a "Taint^ Tin5'iure^ or Infe5iion^ altering the natural Conftitution, Faculties, and Difpofitions of our Souls That Sin and evil Difpofitions are IMPLAN'TED in the Foetus in the Womb Whereas truly our Doftrine neither implies nor infers any fuch Thing. In order to account for a finful Corruption of Nature, yea, a total native Depravity of the Fleart of Man, there is not the leaft Need of fuppofing any evil Quality, infufed.^ implanted^ or wrought into the Nature of Man, by any pofitive Caufe, or Influence whatfoever, either from God, or the Creature j or of fuppofing, that Man is conceived and born with a Fountain of Evil in his Fleart, fuch as is any Thing properly pofitive. I think, a little Attention to the Nature of Things will be fufflcient to fatisfy any impartial confiderate Inquirer, that the Abfence of pofitive good Principles, and fo the With holding of a fpecial divine Influence to impart and maintain thofe good Principles, leaving the common natural Principles of Self-Love, natural Appetite, &c. (which were in Man in Innocence) leaving thefe, I fay, to themfelves, without the Governm.ent of faperiour divine Principles, will certainly be followed with the Corruption, yea, the total Corruption of the Fleart, without Occafion for any pofitive Influence at all: And, that it was thus indeed that Corruption of Nature came on Adam., immediately on his Fall, and comes on all his Pofterity, as finning in him, and falling with hini.

The

0} tgl'iicil oiu dots not iwply IV,

The Cafe with Pvlan was plainly this • When God made Man at firft, he implanted in him two Kinds of Principles. There was an inferiour Kind which may be called NATURAL, beina the Principles of mere human Nature ^ fuch a^ Selflove, with thofe natural Appetites and Paffions, which belong to the Nature of Man, in which his Love to his^ own Liberty, Honour, and Pleafure, were exerciJed: Tliefe, w^hen alone, and left to themfelves, are what the Scriptures fometimes call FLESH. Befides thelc, there were fuperiour Prin ciples, that were fpiritual, holy, and divine, fummarily comprehended in divine Love; wherein confifted the fpiritual Image of God, and Man’s Righteoufnefs and true Holinefs ^ which are called in Scripture the Divine Nature. Thefe Principles may, in fome Senfe, be called SUPERNAI'U- RAL '^5 being (however concreated or connate, yet) fuch as are above thofe Principles that are elfentially implied in, or ncceffarily refulting from, and infeparably

^ To prevent all Cavils, the Reader is defired particularly to obferve, in what Senfe I here ufe the Words Natural and Supernatural: — Not as Epithets of Eiflindlion between that which is concreated or connate, and that which is extraordi-.* narily introduced afterwards, befides the firft State of Things, or the Order eftablifhed originally, beginning when Man’s Nature began; — but as diftinguifhing between what belongs to, or flows from, that Nature which Man has, merely as Man, and thole dhings which are abo^e x\\\s, by which one is denominated, not only a Man, but a truly ^cirtuous, holy, and fpiritual M^n; which, though they began in Mam, as focn as^ Humanity began, and are neceflary to the Perfedion and Well-being of the human Nature, yet are not cffential to the Conftitution of it, or neceffary to its Being: Inafmuch as one may have every Thing needful to his being Man, exclufively of them. If in thus ufing the Words, Natural and Supernatural^

ufe them in an uncommon Senfe, it is not from any Aftectation of Singularity, but for Want of other Terms more aptly to exprefs my Meaning,

feparably connefted with, mere human Nature; and being llich as immediately depend on Man’s Union and Communion with God, or divine Communi cations and Influences of God’s Spirit: Which though withdrawn, and Man’s Nature forfaken ot thefe Principles, human Nature would be human Nature ftill, Man’s Nature, as fuch, being entire without thefe divine Principles., which the Scripture fometimes calls SPIRIT, in Contradiftinftion to Flefn. Thefe fuperiour Principles were given to pofiefs the Throne, and maintain an abfolute Do minion in the Heart: The other to be wholly fubordinate and fubfervient. And vdiile Thing's cono

tinned thus, all Things were in excellent Order, Peace, and beautiful Harmony, and in their pro per and perfeft State, Thefe divine Principles thus reigning, were the Dignity, Life, Happinefs, and Glory of Man’s Nature, When Man finned and broke God’s Covenant, and fell under his Curie, thefe fuperiour Principles left his Heart: For indeed God then left him; that Communion ' with God, on which thefe Principles depended, entirely ceafed; the Holy Spirit, that divine In habitant, forfook the Houfe, Becaufe it would have been utterly improper in itfelf, and inconfiftent with the Covenant and Confhitution God had eftabliihed, that God fhould ftill maintain Communion with Man, and continue, by his friendly, gracious vital Influences, to dwell with him and in him, after he was become a Rebel, and had incurred God’s Wrath and Curfe. There fore immediately the fuperiour divine Principles wholly ceafed; fo Light ceafes in a Room when the Candle is vfithdrawn; and thus Man was left in a State of Darknefs, woeful Corruption and Ruin'; Nothing but Fleflj without Spirit. The inferiour Principles of Self-love, and natural Ap-.

39^ Original Sin does not imply Part IV,

petite, which were given only to ferve, beino- alone, ^ and left^ to themfelves, of Courfe beclme reigning Principles; having no fuperiour Princi ples to regulate or controul them, they became abfoliue Matters of^ the Heart. The immediate Confequence of v/hich was a fatal Cataftrophe^ a turning of all Things upfide down, and the Succehion ot a State ot the mott odious and dreadful Confutton. ^ Man did immediately fet up himfelf^ and the Objefts of his private Affedlions and Ap petites, as fupreme; and fo they took the Place of GOD. Thefe inferiour Principles are like Fire in an Houfe; which, we fay, is a good Servant, but a bad Matter; very ufeful while kept in its Place, but if left to take Pottellion of the whole Houfe, foon brings all to Dettruftion. Man’s Lpve to his own Honour, leparate Interett, and private Pleafure, which before was wholly fubordinate unto Love to God, and Regard to his Au thority and Glory, now difpofes and impels him to purfue thofe Objefts, without Regard to God’s Honour, or Law; becaufe there is no true Regard to thefe divine Things left in him. In Confequence of which, he feeks thofe Objedls as much when againtt God’s Honour and Law, as when agreeable to them. And God ttill continuing ttriftly to re quire fupreme Regard to himfelf, and forbidding all Gratifications of thefe inferiour Paflions, but only in perfedl Subordination to the Ends, and Agreeablenefs to the Rules and Limits, which his Holinefs, Honour, and Law preferibe, hence im mediately arifes Fnmity in the Heart, now wholly under the Power of Self-love; and nothing but W ar enfues, in a conftant Courfe, againtt God. As, when a Subjedl has once renounced his lawful Sovereign, and let up a Pretender in his Stead, a State of Enmity and War againtt his rightful

King

Chap. II. God's king the Author cf Sin.

King ncceffarily enfues.' It were eafy to fhew, how every Lvift, and depraved Difpofition of Man $ Heart would naturally arife from this ‘privative Original, if here were Room for it. Thus it is cafy to give an Account, how total Corruption of Heart fhould follow on Man’s eating the forbidden Fruit, though that was but one Aft of Sin, withcut God's putting any Evil into his Heart, or implanting any bad Principle, or infufing any corrupt Taint, and fo becoming the Author of Depravity- Only God’s Withdrawing^ as it was highly proper and necefiary that he Ihould, from Rebel-Man, being as it were driven away by his abominable Wickednefs, and Men’s natural Principles being left to theynfelves^ this is fufhcient to account for his becoming entirely corrupt, and bent on fin ning againft God.

And as Adam's Nature became corrupt, without God’s implanting or infufing any evil Thing into his Nature; fo does the Nature of his Pojterity. God dealing with Adam as the Head of his Fofterity, (as has been ftiewn) and treating them as One, he deals with his Pofterity as having all finned in him. And therefore, as God v/ithdrew fpiritual Communion, and his vital gracious Influence from the common Head, fo he with-holds the fame from all the Members, as they come into Exiftence; whereby they come into the World mere Flefo^ and entirely under the Governipent ot natural and inferiour Principles; and fo become wholly corrupt, as Adam did.

Now, for God fo far to have the Dilpofal of this Affair, as to with-hold thofe Influences, with out which Nature v/ill be corrupt^ is not to be the Author of Sin. But, concerning this, I rnuft refer

394 Original Sin does not imply Part IV.

the Reader to what I have faid of it in my Difcoiirfe on the Freedom of the IVill *. Thouo-h befides what I have there faid, I may here obferve* That if for God fo far to order and difpofe the Being of Sin, as to permit it, by with-holding the gracious Influences neceffary to prevent it, is for him to be the Author of Sin, then fome Things which Dr. T. himfelf lays down, will equally be attended with this very Confequence. For, from Time to Time, he fpeaks of God’s giving Men up to the vileft Lulls and Afleftions, per mitting, or leaving them f. Now, if the Continuance cf SiHy and its Increafe and Prevalence, may be in Confequence of God’s Difpofal, by his with-hold ing that Grace, that is needful, under fuch Clrcumftances, to prevent it, without God’s being the Author of that Continuance and Prevalence of Sin; then, by Parity of Reafon, may the Being of Sin^ in the Race of ^dam., be in Confequence of God’s Difpofal, by his with-holding that Grace, that is needful to prevent it, without his being the Author of that Being cf Sin.

If here it Ihould be faid, that God is not the Author of Sin, in giving Men up to Sin, who have already made themfelves finfiil, becaufe w'hen Men have once made themfelves finful, their con tinuing fo, and Sin’s prevailing in them, and be coming more and more habitual, will follow in a Courfe of Nature: I anfwer. Let that be remem bered, which this Writer fo greatly urges, in Oppofition to them that fuppofe original Corruption comes in a Courfe of Nature, viz. That the Courfe of Nature is nothing voithout God. He utterly rejefts the Notion of the “ Courfe of Nature’s, being

^ Partiv. § 9. p. 554, &c. i Key, § 38S, Note: and Pan on Rom* i 24? 26*

Chap. 11. God’i the Author of Sin.

“ a proper aftive Caufe, which will work, and “ go on by itfelf, without God, if he lets or per- “ mits it.” * But affirms, “ That the Courfe of “ Nature, feparate from the Agency of God, is “ no Caufe, or Nothing ■, and that the Courfe of “ Nature Ihould continue itfelf, or go on to ope- “ rate by itfelf, any more than at firft produce it- “ felf, is ahfolutely impoJfible3' d'hefe ftrong Expreffions are his. Therefore, to explain the Con tinuance of the Habits of Sin in the fame Perfon, when once introduced, yea, to explain the very Being of any fuch Habits, in Confequence of re peated Adis, our Author mull liave Recourfe to thofc fame Principles, which he rejedcs as abfurd to the utmofl Degree, when alledged to explain the Corruption of Nature in the Pofterity of Adam. For, that Habits, either good or bad, ffiouid con tinue, after being once eftabliffied, or that Habits Ihould be fettled and have Exiftence in Conlequence of repeated Adis, can be ovdng only to a Courfe

of Nature, and thofe Laws of Nature which God has eftablifhed.

That the Pofterity of Adam ihould be born with out Holinefs, and fo with a depraved Nature, come.s to pafs as much by the ejiablijhed Courfe of Nature ^ as the Continuance of a corrupt Difpofidon in a particular Perfon, after he once has it; or as much as Adam s continuing unholy and corrupt, after he had once loft his llolinefs. For Adam's Pofte rity are from Him, and as it were in him, and bdonging to him, according to an efiahlifoed Courfe of Nature^ as much as the Branches of a Tree are according to a Courfe of Nature^ from the Tree^ in the Tree, and belonging to the Tree; or (to

make

See alfo witli what Vehemence this is

'3 9 6 Original Sin does not imply Part IV.

make Ufe of the Comparifon which Dr. V. himfelf chufes and makes Ufe of from Time to Time as proper to illuftrate the Matter juft as the Acorn is derived from the Oak, And I think, the Acorn is as much derived from the Oak, accordino- to the Courfe of Nature, as the Buds and Branches. It is true, that God, by his own almighty Power, creates the Soul oi the Infant; and it is alfo true, as Dr. V. often infifts, that God, by his immediate Power, forms and falkions the Body of the Infant in the Womb; yet he does both according to that Courfe^ of Nature, which he has been pleafed to cftablifli. The Courfe of Nature is demonftrated, by late Improvements in Philofophy, to be indeed what our Aiuhor himfelf fays it is, viz. Nothinobut the eftablifhed Order of the Agency and Ope ration of the Author of Nature. And though there be the immediate Agency of God in bringing the Soul into Exiftence in Generation, yet it is done according to the Method and Order eftab lifhed by the Author of Nature, as much as his producing the Bud, or the Acorn of the Oak; and as much as his continuing a particular Perfon in Being, after he once has Exiftence. God’s imme diate Agency in bringing the Soul of a Child into Being, is as much according to an eftablifhed Order, as his immediate Agency in any of the Works of Nature whatfoever. It is agreeable to the eftab lifhed Order of Nature, that the good Qiialities wanting in the Tree, fhould alfo be wanting in the Branches and Fruit. It is agreeable to the Order of Nature, that when a particular Perfon is without good moral Qualities in his Heart, he fliould con tinue without them, till feme new Caufe or Effi ciency produces them: And it is as much agreeable to an eftablifhed Courfe and Order of Nature, that

fince

Chap. II. God’j being the Author of Sin,

fince Adam,, the Head of the Race of Mankind, the Root of that great Tree with many Branches fpringing from it, was deprived of original Righ- * teoufnefs, the Branches fliould come forth without it. Or, if any didike the Word Nature,, as ufed in this lad; Cafe, and inftead of it chufe to call it a Conjlitiition,, or eftabliffjcd Order of fucceffive Events, the Alteration of the Name will not in the lead alter the State of the prefent Argument. Where the Name, Nature,, is allowed without Difpute, no more is meant than an eftablifhed Method and Order of Events, fettled and limited by divine Wifdoni.

If any fhouid object to this, That if the W^iit of original Righteoufnels be thus according to an cftablilhed Courfe of Nature, then why are not Principles of Holinefs, when reftored by divine Grace^ alfo communicated to Peflerity? I anfwer. The divine Laws and Eftablifhments of the Au thor of Nature, are precil'ely fettled by him as he pleafeth, and limited by his Wifdom. Grace is in troduced among the Race of Mankind, by a new Eftablijhment; not on the Foot of the original Eftablifhment of God, as the Head of the natural World, and Author of the firfl Creation; but by a Conftitution of a vaftly higher Kind; wherein Chrijl^ is made the Root of the Tree, whofe Branches are his fpiritual Seed, and He is the Head of the new Creation; of which I need not Hand now to fpeak particularly.

But here I defire it may be noted, that I do not fuppofe the natural Depravity of the Pofterity of Adam is owing to the Courfe of Nature only; it is alfo owing to the juft Judgment of God. But yet I think, it is as truly and in the fame Manner

3'^ C)ri^hwl Sift docs not iinply f*^rt IV'^

owing to the Courfe of Nature, that Adam\ Poftcnty come into the World without original Ri<.hteoufnels, as that Adam continued without it after he had^ once loft it. That Adam continued defti tute ot Holinefs, vyhen he had loft it, and would, always have fo continued, had it not been reftored by a Redeemer, was not only a^/r^t/Confequence according to the Courfe of Things eftabliftied by God, ^ the Author of Nature; but it was alfo a peml Conlequence, or a Punilhment of his Sin.

r ir'^r Judgment, continued to abfent

himleft from Adam after he became a Rebel ; and

with-held from him now thofe Influences of the Holy Spirit, which he before had. And juft thus I fuppofe it to be with every natural Branch of Mankind: All are looked upon as finning in and with their common Root j and God righteoufly with-holds fpecial Influences and fpiritual Com munications from all, foi- this Sin. But of the Manner and Order of thefe Things, more may be faid in the next Chapter.

On the Whole, this grand Objeftion againft the Doflrine of Men’s being born corrupt. That it makes Him yN\\o gave us our Being, to be the Caufe of the Bemg of Corruption, can have no more Force in It, than a like Argument has to prove, that if Men by a Courfe of Nature continue Wicked, or remain without Goodnefs, after they have by vi cious Afts contracted vicious Habits, and fo made themfelves wicked, it makes Him, who is the Caufe of their Continuance in Being, and the Caufe of the Continuance of the Courfe of Nature, to be the Caufe of their continued Wickednefs. Dr. T. lays God w'ould not make any Thing tliat is hateful “ to him; becaufe, by the very Terms, He

would hate to make fuch a Thing.” But if this be good arguing in the Cafe to which it is applied, may I not as well fay, God would not continue a dobing in Being that is hateful to him; becaufe^ by the very ^erms, he would hate to continue fuch a Thing in Being? I think, the very Terms do as much (and no more) infer one of thefe Propolitions, as the other. In like IVlanner, the reft that he fays on that Head may be Ihewn to be unreafonable, by only fubftituting the Word, continue, in the Place of mahe and propagate, I may fairly imitate his W^ay of Reafoning thus: T['o fay,

God continues us according to his own original Deciee, or Law of Continuation, which obliges him to continue us in a, Alanner he abhors, is really to make bad worfe: For it is fuppofinohim to be defective in Wifciom, or by his own Decree or Law to lay fuch a Conftraint upon his own Aftions, that he cannot do what he would, but is continually doing what he would not, what he hates to do, and what he con demns in us; viz. continuing us finful, when he condemns us for continuing ourfelves finfuL” _ -

If the Reafoning be weak in the one Cafe, it is no iels 10 in the other.

If any Ihall flill infift. That there is a Difference between God’s fo difpofing Things as that Depraj continued^ according to the

fettled Courfe of Nature, in the fame Perfon, who has by his own Fault introduced it and his fo difpofing as that Men, according to a Courfe of Nature, fhould be born with Depravity, in Confequence of Adatn’% introducing Sin, by his Aft which we had no Concern in, and cannot be iuftlv charged with: On this I would obferve, that it is quite going off the Objeftion, which we have been

upon.

upon, from God’s Agency, and flying to another. It is then no longer infilled on, that fmply for him, from whofe Agency the Courfe of Nature and our Exiftence derive, fo to difpofe Things, as that we ihould have Exiftence in a corrupt State, is for him to be the Author of Sin: But the Plea now ad vanced is^ That it is not proper and juft for fuch an Agent fo to difpofe, m this Cafe^ and only in Confequence ot Ada7n^s Sin *, it not being juft to charge Adam's. Sin to his Pofterity. And this Matter (hall be particularly confidered, in Anfwer to the next Objection; to which 1 now proceed.

CHAP. III.

^hat great Objeftion againfi the Imputation cf AdarnV Sin to his Pofterity^ confidered^ That fuch Imputation is nnjiijl and unreafonable^ inafmuch as Adam and his Pofterity are not one and the fame. TVith a' brief Refleblien fubjoined of what fome have fnppofed^ of God’s imputing the Guilt of Adam's Sin to his Pofterity, but in an infinitely lefs Degree, than to Adam himfelf.

^I^HAT wC may proceed wdth the greater JL Clearnefs in confidering the main Objections againft fuppofmg the Guilt of Adamh Sin to be imputed to his Pofterity j I would premife fome Obfervations with a View to the right Stating ot the Do6lrine of the Imputation of Adam's firft Sin v and then fhew the Reafonablenefs of this Doftrine, in Oppofition to the great Clamour raifed againft it on this Head.

I thinks

Cliap. in. Us Notion Jlated. 401

I think, it would go far towards direfting us to the more clear and dittindt conceiving and right dating of this Affair,’ were we fteadily to bear this in Mind: That God, in each Step of his Proceeding with Adam, in Relation to the Covenant, or Conftitution eftablifhed with him, looked on his Poflerity as being One with him. (The Propriety of his looking upon them fo, I lhall fpeak to after wards.) And though he dealt more immediately with Adam, yet it was as the Head oi the whole.Body, and the Root of the whole Tree; and in his Proceedings with him, he dealt with all the Branches, as if they had been then exifting in their Root.

• From \vhich it will follow, that both Guilt,- of Expofednefs to Punifhment, and aifo Depravity of Heart, came upon Adam’s Pofterity juft as they came upon him-, as much as if he and they had all co-exifted, like a Tree with many Branches-, allowing only for the Difference neceflarily refultinofrom the Place Adam flood in, as Head or Root of the whole, and being firft and moft immediately dealt with, and moft immediately acling and fuffering. Otherwife, it is as if, in every Step of Proceeding, every Alteration in the Root had been attended, at the fame Inftant, with the fame Steps and Alterations throughout the whole Tree,- ineach individual Branch. I think, this will naturally ■ follow on the Suppofition of there being a conftituted Onenefs or Identity of Adam and his Pofterity in this Affair.'

Therefore I am humbly of Opinion, that if any kave ftippofed the Children of Adam to come into. the V/orld with a double Guilt,^ one the Guilt of' • Adam s S'ln, another the Guilt arifing from their

402 Imputation of Adam^i Sin^ Part IV^

having a corrupt Heart, they have not fo well conceived of the Matter, The Guilt a Man has upon his Soul at his firfl: Exiftence, is one and fimple, viz. the Guilt of the original Apoftacy, the Guilt of the Sin by which the Species firft re belled againft God, This, and the Guilt arifing from the firft Corruption or depraved Difpofition of the Heart, are not to be looked upon as two Things, dijiin5ily imputed and charged upon Men in the Sight of God. Indeed the Guilt that arifes from the Corruption of the Heart, as it remains a confirmed Principle, and appears in its confequent Operations, is a dijiindi and additional Guilt: But the Guilt arifing from the firft Exifting of a de praved Difpofition in Ada-nd^ Pofterity, I apprehend, is not diftindt from their Guilt of Adand^ firft Sin. For fo it was not in Adam himfelf. The firft evil Difpofition or Inclination of the Heart of Adam to Sin, was not properly diftin(il from his firft Aft of Sin, but was included in it. The external Aft he committed was no otherwife his, than as his Eleart was in it, or as that Aftion proceeded from the wicked Inclination of his Heart. Nor was the Guilt he had double^ as for two diftinft Sins: One, the Wickednefs* of hk Heart and Will in that Affair^ another, the Wickednefs of the external Aft, caufed by his Heart. His Guilt was all truly from the Aft of his inward Man •, exclufive of which the Motions of his Body were no more than the Motions of any lifelefs Inftrument. His Sin confifted in Wickednefs of Heart, fully fufficient foTy and intirely amounting to^ all that ap peared in the ^ Aft he committed.

The depraved Difpofition of Adamh Heart is tobe confidered two Ways.- (i.) As the firft Rifing of an evil Inclination in his Heart, exerted in his

firft

Chap. III. its true Notion fluted, 403

firft A6t of Sin, and the Ground of the complete Tranfgreflion. (2.) An evil Difpofition of Heart continuing afterwards^ as a confirmed Principle that came by God’s forfaking him; which was a Punijhment of his firft Tranfgteflioh. This con firmed Corruption, by its remaining and continued Operation, brought additional Guilt on his Soul.

And in like Manrier^ Depravity of Heart is to be confidered two Ways in yldam’s. Pofterity. The firfl Exifling of a corrupt Difpofition in their Hearts, is not to be looked upon as Sin belonging to them, diflinSl from their Participation of Adam’s firft Sin: It is as it were the extended Pollution of that Sin, through the whole Tree, by Virtue of the conftituted Union of the Branches with the Root i or the Inherence of the Sin of that Plead of the Species in the Members, in the Gonfent and Concurrence of the Hearts of the Members with the Head in that firft Aft. (Which may be, with out God’s being the Author of Sin, about which I have fpoken in the former Chapter.) But the Depravity of Nature remaining an eflablijhed Prin~ cipk in the Heart of a Child of Adam, and as exhibited in After-Operations, is a Confeqtience and Punijhment of the firft Apoft-acy thus participated,- and brings new Guilt. The firft Being of an evil Difpofition in the Heart of a Child of Adam, whereby he is difpofed to approve of the Sin of his firft Father, as fully as he himfelf approved of it when he committed it, or fo far as to imply a full and perfeft Confent of Heart to it, I think, is riot to be looked upon as a Confequence of the Imputation of that firft Sin, any more than the full Confent of Adam's own Heart in the Aft of finning; which was not conlequent on the Impu'tatioii of his Sin to himlelf, but rather prior to it in the

Order of Nature. - Indeed the Derivation of the evil Difpofition to the Hearts of Adam's. Pofterity, or rather the Co-exiftence of the evil Difpofition, implied in Adam's firfl; Rebellion^ in the Root and Branches, is a Confequence of the Union that the wife Author of the World has eftablifhed between Adam and his Pofterity, but not properly a Confer qiience of the Imputation of his Sin •, nay, rather antecedent to it, as it was in Adam himfelf. The firft Depravity of Heart, and the Imputation of that Sin, are both the Confequences of that eftabliftied Union; but yet in fuch Order, that the evil Difpofition is firft, and the Charge of Guilt confiequent, as it was in the Cafe of Adam himfelf *.

The

* My Meaning, in the whole of what has been here faid, may be illuftrated thus : Let us fuppofe, that Adam and all his Pofterity had co-exijledt and that his Pofterity had been, through a Law of Nature eftablifhed by the Creator, united to him, fomething as the Branches of a Tree are united to the Root, or the Members of the Body to the Head, fo as to conftitute as it were one complex Perfon, or one moral Whole: So that by the Law of Union there fhould have been a Com munion and Co-exiftence in Adis and Affections ' all jointly participating, and all concurring, as one Whole^ in the Difpofition and Action of the Head : as we fee in the Body natural, the whole Body is alfe6led,as the Head is affected; and the whole Body concurs when the Head a6ts. Now, in this Cafe, the Hearts of all the Branches of Mankind, by the Conftitution of Nature and Law of Union, w'ould have been affedted juft as the Heart of Adam, their common Root, was affedled. When the Heart of the Root, by a full Difpofition, committed the firft Sin, the Hearts of all the Branches would have con curred ; and when the Root, in Confequence of this, became guilty, fo would all the Branches; and when the Heart of the Root, as a Punifhment of the Sin committed, was forfaken of God, in like Manner would it have fared with all the Branches ; and when the Heart of the Root, in Con fequence of this, was confirmed in permanent Depravity, the Cafe would have been the fame with all the Branches ; andas new Guilt on the Soul o^ Adam would have been confequent on this, fo alfo would it have been with his moral

Brandies,

Ciiap. III. its true Notion Jlated, 405

The firft Exiftence of an evil Dilpolition of Heart, amounting to a full Confent to Adam’s, Sin,

Branches. And thus all Things, with Relation to evil DifpoUtion, Guilt, Pollution and Depravity, would exifl, in the fame Order and Dependence, in each Branch, as in the Root. Now, Difference of the Time of Exiftence don’t at all hinder Things fucceeding in the fame Order, any more than Dif ference oi Place in a Co-exiftence of Time.

Here may be worthy to be obferved, as in feveral Refpeds to the prefen t Purpofe, fome Things that are faid by Stapferus^ an eminent Divine of Zurich in S^'itzerland, in his Theologia Pokfnicay publilhed about fourteen Years ago; — in Englijh as follows. “ Seeing all Ada7n\ Pofterity are derived from theiv ftrft Parent, as their Root, the wEole of the human Kind> with its Root, may be confidered as conftituting but one “ Whole, or one Mafs; fo as not to be properly a Thing diftindl from its Root; the Pofterity not dift'ering from it, any othervvife than the Branches from the Tree. From which it eaftly appears, how that when the Root finned, al} that which is derived from it, and with it conftitutes but one Whole, may be looked upon as alfo finning; feeing it is not diftindl from the Root, but is one with it.” — Tom. i^ Cap. 3._ §. 856, 57.

“ It is objedted, againft the Imputation of Adam'^ Sin, that we never committed the fame Sin with Adam^ neither in “ Number nor in Kind. I ani'wer, we fhould diftinguifh here “ between the Phyfical Adi itfelf, which Adam committed, and the Morality of the Adtion, and Confent to it. If we have ‘‘ refpedl only to the external Adi, to Idc fure it muft be confelTed, that Adatn’s, Pofterity did not put forth their Elands to the forbidden Fruit: In which Senfe, that Act of Tranf7 greffion, and that Fall of Adam cannot be phyfcally on^ with the Sin of his Pofterity. But if we confider th^

‘‘ Morality of the Adlion, and what Confent there is to it, it is “ altogether to be maintained, that his Pofterity committed “ the fame Sin, both in Number and in Kind, inafmuch as ‘‘ they are to be looked upon as confenting to it. For where there is Confent to a Sin, there the fame Sin is committed.

Seeing therefore that Ada77\ with all his Pofterity conftitutc “ but 077e moral Perfon, and are united in the fame Covenant^ and are Tranfgreflbrs of the fame Law, they are alfo to bp looked upon as having, in a moral Eftirnation, committed the fame Tranfgreftion of the Law, both in Number and Y Kind* therefore this Rqafpning avails nothing againft

40 6 Imputation of Adam’j Sin, Part jv.

no more infers God’s being the Author of that evil Difpofition in the CMi, than in the Father

The

“ the righteous Imputation of the Sin of to all Man - kind, or to the whole moral Perfon that is confenting to it. And for the Reafon mentioned, we may rather argue thus: “ The Sin of the Poflerjty, on Account of their Confent, and the moral View in which they are to be taken, is the fame with the Sin of Jdam, not only in Kind, but in Number; “ therefore the Sin of Adam is rightfully imputed to his Pofterity.”— . Tom. iv. Cap. i6, §. 6o, 6i.

“ The Imputation of Adam's firft Sin confifls in Nothing elfe than this, that his Pofterity are viewed as in the fame Place, with their Father, and are like him. But feeing, agreeable to what we have already proved, God might, “ according to his own righteous Judgment, which was founded on his moft righteous Law, give Adam a Pofterity that were like himfelf\ and indeed it could not be otherwife, according to the very Laws of Nature; therefore he might ‘f alfo in righteous Judgment impute Adam's Sin to them; inafmuch as to give Adam a Pofterity like himfelf, and to impute his Sin to them, is one and the fame Thing, And therefore if the former be not contrary to the divine Per- “ fedlions, fo neither is the latter. — Our Adverfaries contend “ with us chiefly on this Account, That according to our Dodfrine of Original Sin, fuch an Imputation of the firfl Sin “ is maintained, whereby God, without any Regard to uni- << verfal native Corruption, efleems all Adam's Poflerity as guilty, “ and holds them as liable to Condemnation, purely on Ac- “ count of that finful Adi of their flrfl Parent; fo that They, without any Kefpedt had to their o^uon Sin, and fo, as innocent

** in themfelves, are deftined to eternal Punifhment, _ 1 have

“ therefore ever been careful to Ihew, that they do injurioujly fuppofe thofe Things to be feparated, in our Dodlrine, which 2FC0 by no Means to be feparated. The whole of the Con- “ troverfy they have with us about this Matter, evidently arifes from this. That they fuppofe the mediate and the immediate Imputation are diflinguilhed one from the other, not only in the Manner of Conception, but in Reality. And fo indeed they confider Imputation only as immediate, “ and abflradtly from the mediate; when yet our Divines fuppofe, that neither ought to be confidered feparately from the other. Therefore I chofe not to ufe any fuch Dillindlion, or to fuppofe any fuch Thing, in what I have faid on the Subjedl; but only have endeavoured to explain the Thing

itfelf

Chap. III. its true Notion fiated.

The firft Ariling or.Exifling of that evil Dilpofition in the Heart of Adam^ was by God’s Per^ miffion; who could have prevented it, if he had pleafed, by giving fuch Influences of his Spirit, as would have been abfolutely effeftual to hinder it which, it is plain in Fa6l, he did with-hold: And whatever Myftery may be fuppofed in the Affair, yet no Chriltian will prefume to fay, it was not in perfeil: Confiftence with God’s Holinefs and Righteoufnefs^ notwithftanding Adam had been guilty of no Offence before. So Root and Branches being one, according to God’s wife Conftitution, the Cafe in Fa6t is, that by Virtue of this Onenefs anfwerable Changes or Effefts through all t\\Q Branches co-exift with the Changes in the Root: Confequently an evil Difpofition exifts in the Hearts of Adayn^^ Poflerity, equivalent to that which was exerted in his own Heart, when he eat the for bidden Fruit, Which God has no Hand in, any otherwife, than in not exerting fuch an Influence, as might be effedlual to prevent it; as appears by what was obferved in the former Chapter.

But now the grand Objeffion is againfl: the Reafonablenefs of fuch a Conjiinition^ by which Adam and

“ itfelf, and to reconcile it with the divine Attributes. And therefore I have every where conjoined both thefe Concep- “ tions concerning the Imputation of the firll Sin, as infepa- “ rable; and judged, th^t one ought never to be conftdered without the other. — While I have been writing this Note,

I confulted all the Syilems of Divinity, which I have by me, that I might fee what w'as the true and genuine Opinion of our chief Divines in this Affair; and I found that they “ were of the fame Mind with Me; namely, That thefe two Kinds of Imputation are by no Means to be feparated, or “ to be confidered abftradly one from the other, but that one “ does involve the other.” — -He there particularly cites thofe tvvo famous reformed Divines, Vitringa^ and Tom. iv. Cap, 1 7^ 7S,

4oC Imputation of Adam’s 6V, Part IV,

his Pofterity fhould be looked upon as One^ and dealt with accordingly, in an Affair of fuch infinite Gonfequence; fo that if Adam finned, they mufl necelfarily be made Sinners by his Difobedience, and come into Exiftence with the fame Depravity of Difpofition, and be looked upon and treated as though they were Partakers with Adam in his Ad of Sin. I have not Room here to rehearfe all Dr. ^ r’s vehement Exclamations againft the Reafonablenefs and Juftice of this. The Reader may at his Leifure confult his Book, and fee them in the Places referred to belov/ Whatever black Colours and frightful Reprefentations are employed on this Occafion, all may be fummed up in this. That Adafu and his Pofterity are not one^ but entirely diJlinA Agents, But with Refpe6l to this mighty Out-cry made againft the Reafonablenefs of any fuch Confiitutio7i,, by which God is fuppofed to treat Ada7n and his Pofterity as One^ I would make the following Qbfervations.

I. It fignifies Nothing to exclaim againft plain l^adf. Such is the Fadf,, moft evident and ac knowledged Fadf., with refpedl to the State of all Mankind, without Exception of one Individual among all the natural Defcendants of Adam^ as makes it apparent, that God actually deals with Adam and his Pofterity as One,, in the Affair of his Apoftacy^ and its infinitely terrible Confequences. It has been demonftrated, and fliewn to be in Effedt plainly acknowledged, that every Individual ot Mankind comes into the World in fuch Circumftances, as that there is no Hope or Poffibility pf any other than their violating God’s holy Law, (if they ever live to aft at all as moral Agents)

anc}

and being thereby jnftly expofed to eternal Ruin *. And it is thus by God’s ordering and difpofing of Things. And God either thus deals with Mankind, becauie he looks upon them as one with their firil Father, and fo treats them as finful and guilty by his Apoflacy •, or (which will not mend the Matter) He, without viewing them as at all concerned in that Affair, but as in every Refpedl perfeftly inno cent^ does neverthclefs fubjeft them to this infinitely dreadful Calamity. Adam by his Sin was expofed to the Calatnities and Sorrows of this Life, to tem poral Death and eternal Ruin; as is confehed, And it is alfo in Effedt confefTed, that all his Poflerity come into the World in fuch a State, as that the certain Confequence is their being expofed, and juftly fo, to the Sorrows of this Lfe, to temporal Death, and eternal Rum, unlefs faved by Grace. So that we fee, God in Fad deals with them toge ther, or as one. If God orders the Confequences of Adam's, Sin, with regard to his Poflerity’s Welfare, even in thofe Things which are moll: important, and which do in the higheft Degree concern their.eternal Intereft, to be the fame with the Confe quences to Adam himfelf, tlien he treats Adam and his Poflerity as One in that Affair. Hence, how- ,ever the Matter be attended with Difficulty, FaS obliges us to get over the Difficulty, either by find ing out fome Solution, or by fhutting our Mouths, and acknowledging the Weaknefs and Scantinefs of our Underflandings; as we muft in innumerable other Cafes, where apparent and undeniable Faff, in God’s Works of Creation and Providence, is at tended with Events and Circumfiances, the Manner and Reafon of which are difficult to our Underilandings. — But to proceed.

410 Adam’s heing confiituled Part IV'.

11. We will confider the Difficultm themfelves infifted on in the Objedions of our Oppofers’ They may be reduced to thefe two ; Firft^ That fuch a Conftitution is injurious to Adam\ Pofterity. Secondly^ That it is altogether improper^ as it im plies Faljhood, viewing and treating thofe as one, which indeed are not one, but entirely diftindt.

FIRST JDi^culty, That the appointing Adam to ftand, in this great Affair, as the moral Head of his Pofterity, and fo treating them as one with him, as ftanding or falling with him is injurious to them, and tends to their Hurt. To which I anfwer, it is demonftrably otherwife; that fuch a Conftitution was fo far from being injurious and hurtful to Adam’s Pofterity, or tending to their Calamity, any more than if every one had been appointed to ftand for. himfelf perfonally, that it was, in itfelf confidered, very much of a contrary Tendency, and was attended with a more eligible Probability of a happy Ifilie than the latter would have been: And fo is a Conftitution truly exprefftng the Goodnefs of its Author, For, here the following Things are to be confidered.

I. It is reafonable to fuppofe, that Adam was as likely, on Account of his Capacity and natural Talents, soperfevere in Obedience, as his Pofterity, (taking one with another) if they had all been put on the Trial fingly for themfelves. And fuppofing that there was a conftituted Union or Onenefs of him and his Pofterity, and that he ftood as a pub-: lick Perfon, or common Head, all by this Confti tution would have been as fure to paitake of the Benefit of his Obedience, as of the ill Confequence of his Difobedience, in Cafe of hjs Fall.

2. There

Chap. III. cur common Head^ not injurious. 4x1

2. There was a greater Tendency ^ to a happy IflTue, in fuch an Appointment, than if every one had been appointed to Hand for himfelf; efpecially on two Accounts, (i.) That Adam hz-d jironger Motives to JVatchfulnefs than his Pofterity would have had ; in that not only his own eternal Welfare lay at Stake, but alfo that of all his Pofterity. (2.) Adam was in a State of complete Manhood^ when his Trial began. It was a Conftitiition very agreeable to the Goodnefs of God, confidering the State of Mankind, which was to be propagated in the Way of Generation, that their firjl Father fhould be appointed to ftand for all. For by Reafon of the Manner of their coming into Exiftence in a State of Infancy^ and their coming fo gradually to mature State, and fo remaining for a great while in a State of Childhood and comparative Imper-r feftion, after they were become moral AgenL% they would be lefs fit to ftand for themfejves, than their firft Father to ftand for them.

If any Man, notwithftanding thefe Things, fhall fay. That for his own Part, if the Affair had been propofed to him, he fhould have chofen to have had his eternal Intereft trufted in his own Hands: It is fufficient to anfwer, that no Man’s vain Opinion of himfelf, as more fit to be trufted than others, alters the true Nature and Tendency of Things, as they demonftrably are in themfelves. Nor is;t a juft Objeftion, That this Conftitiition has in Event proved for the Hurt of Mankind. For it does not follow, that no Advantage was given for a happy Event, in fuch an Eftablhhment, becaufe it was not fuch as to make it utterly impoffible fliere fhould be any other Event„

4^2 • ^his Conftitution ^not injurious. Part IV;

• k' Goodnefs of God in fuch a Conftitution mthJdam appears in this : That if there had been no fovereign gracious Eftablilhment at all, but God had proceeded only on the Foot of mere Judice and had gone no further than this required, he might have demanded of Adam and all his Poftemy,^ that they fhould perform perfe^ perpetual Obedience, without ever failing in the leaft Inftance, on P^n of eternal Death ; and might have made this Demand without the Promife of any pofitive Reward foe their Obedience. For perfed; Obe dience is a Debt, that every one owes to his Creator ; and therefore is what his Creator was not obliged to pay him for. None is obliged to pay his Debtor, only for difcharging his juft Debt. — But fuch was evidently the Conftitution with Adam, that an eternal happy Life was to be the Confequence of his perfevering Fidelity, to all fuch as were included within that Conftitution (of which the Pree of Life was a Sign) as well as eternal Death to be the Confequence of his Difobedience.

■ — I come nov/ to confider the

SECOND Difficulty. ~lt being thus manifcft, that this Conftitution, by which Adam and his Fofterity are dealt with as One, is not unreafonable upon Account of its being injurious and hurtful to the Intereft of Mankind, the only Thing remaining in the Objediion againft fuch a Conftitution, is the Impropriety of it, as implying Faljhood, and Contra diction to the true Nature of Things; as hereby they are viewed and treated as one, who are not one, but wholly diftinCt; and no arbitrary Con ftitution can ever make that to be true, which iq itfelf confidered is not true,

Chap. III. Nor implying Falfliood. 41^

This Objeflion, however fpecious, is really founded on a falfe Hypothefis, and wrong Notion of what we call Samenefs or Onenefs., among created Things -y and the feeming Force of the Objeftion arifes from Ignorance or Inconfideration of the Degree, in which created Identity' or Onenefs with paft Exiftence, in general, depends on the fovereign' Conftitution and Law of the fupreme Author and' Difpofer of the Univerfe,

Some Things, being moft fimply confidered, are entirely diJlinS, and very diverfe-, which yet are lb united by the eftablifhed Law of the Creator, in fome Refpedts and with Regard to fome Purpofes andEffedts, that by Virtue of that Eftablilhment it is with them as if they were One. Thus a 'Tree, grown great, and an hundred Years old, is One Plant with the little Sprout, that firft came out of the Ground, from whence it grew, and has been conti nued in conftant Succefiion; though it is now fo ex ceeding diverfe, many thoufand Times bigger, and of a very different Form, and perhaps not one Atom the very fame; Yet' God, according to an eftablillied Law of Nature, has in a conftant Succeffion communicated to it many of the fame Qualities, and moft important Properties, as if it were One. It has been his Pleafure, to conftitute an Union inthele Refpedts, and for thele Purpofes, naturally leading us - to look upon all as One. — So the Body of Man at forty Fears of Age, is., one with the Infant-Body^ which firft came into the World, .from whence it grew; though now conftituted of dif ferent Subftance, and the greater Part of the Subftance probably changed Scores (if not hundreds) of Times: And though it be now in fo many Refpedts exceeding diverfe, yet God, according to the Courfe of Nature; which he has, been pleafcd

4^4 Adam and his Seed One* Part IV,

to eftablifh, has caufed, that in a certain Method it fliould communicate with that infantile Body, in the fame Life, the fame Senfes, the fame Features and many the fame Qualities, and in Union with the fame Soul j and fo, wdth regard to thefe Purpofes, it is dealt with by him as one Body. Again, the Body and Soul of a Man are in a vertf dif ferent Manner, and for different Purpofes. Conlidered in themfelves, they are exceeding different Beings, of a Nature as diverfe as can be conceived; and yet, by a very peculiar divine Conftitution or Law of Nature, which God has been pleafed to eftablifh, they are ftrongly united, and become One^ in moft important Refpedls; a wonderful mutual Communication is eftablillied; fo that both be come different Parts of the fame Man. But the Union and mutual Communication they have, has' Exiftence, and is entirely regulated and limited, according to the fovereign Pleaiure of God, and t-he Conftitution he has been pleafed to eftablifli.

And if we come even to the perfoml Identity of created intelligent Beings, though this be not al lowed to confift wholly in that which Mr. Locke places it in, i. e. Same Confcioufnefs; yet I think it cannot be denied, that this is one Thing effential to it. But it is evident, that the Communication or Continuance of the fame Confcioufnefs and Me mory to any Subje6t, through fucceffive Parts of Duration, depends wholly on a divine Eftablifliment. There would be no Neceffity, that the Remembrance and Ideas of what is paft fhould continue to exifty but by an arbitrary Conftitutioh of the Creator. — If any Ihould here infill, that there is no Need of having Recourfe to any fuch Conjiitution^ in order to account for the Continuance of the fame Confcioufnsfs and fliould fay, that the very

Nature

Chap. III. cmjtjien^ with tie ^ ruth of Things, 41^

Nature of the Soul is fuch as will fufficicntly ac count for it; and that the Soul will.retain the Ideas and Confeioufnefs it once had, according tO^ the Courfe of Nature: — Then let it be remem*^ bered. Who it is, gives the Soul this Nature; and let that be remember’d, which Dr, T, fays of the Courfe of Nature, before obferved; denying, that the Cotirfe of Nature is a proper a^ive Caufe^ which will work and go on by itfelf without God^ if he lets and permits it; faying, that the Courfe of Nature^ feparate from the Agency of God^ is no Caufe\, or No-* thing; and affirming, that it is abfolutely mpofftble^ the Courfe of Nature fhould continue itfelf^ or go on to operate by itfelf,, any more than produce itfelf'^ ; and^ that God,, the Original of all Being,, is the ONJCT CAUSE of all natural EffeBsf, — Here is worthy alfo to be obferved, what Dr. T urnbull fays of the Laws of Nature,, in Words which he cites from Sir Ifaac Newton |]. It is the Will of the Mind that is the frft Caufe^ that gives Subfiftence and ‘‘ Efficacy to all thofc Laws,,- who is the efficient Caufe that produces the Ph^nomena^ which appear in Analogy, Harmony and Agreement,, according to thefe Laws A And he fays, The fame Principles muft take Place in Things pertaining to morale as well as natural Philofophy J.”

From thele Things it will clearly follow, that Identity of Confeioufnefs depends wholly on a Law of Nature 'i and fo, on the fovereign TVill and Agency of GOD ; and therefore, that perfonal Iden tity, and fo the Derivation ,of the Pollution and Guilt of paft Sins in the fame Perfon, depends on

* Page 134. S. ,t .Page 140, p Mor. Phi!, p. 7.

4^6 • ‘All created Onenefs, dependent Part IV,'

an arbitrary divine Conjiitution: and this,- even though we fliould allow the fame Confcimafnefsnot to be the only Thing- which conftitutcs Onenefs of Perfon, but Ihould, befides that, fuppofe Samenefs -of Slibftance requifite/ For, if lame Confcioufnefs be. one Thing neceffary to perfonal Identity, and this depends on God’s fovereign Conftitution, it will ftili follow, that perfonal Identity depends on God’s fovereign ConJlitutionj

' And with refpedl to the Identity of created Sub- -ftance itfelf,,in the different Moments of its Dura tion, ^ I think, we ffiall greatly miftake, if we imagine it to be like that abiolute, independent Identity of the First Being, whereby tj^e is the 'fame Tefterday\ to Day^ and for ever\ Nay, on the 'contrary, it may be demonllrated, that even this 'Onenefs of created Subftance, exifting at different.Times, is a merely dependent Identity; dependent on the Pleafure and fovereign Conftitution of Hird who worketh all in all. This will follow from what •is generally allowed, and is certainly true. That God not only created all Things, and gave them.Being at firft, but continually preferves them, and •upholds' them' in Being. This being a Matter of 'Confiderabie Importance, it may be worthy here to be confidered- with'a little Attention. Let us in quire therefore, in the firft Place, Whether it be mot evident, that God does continually, by his im mediate Power, uphold every created Subftance in Being; and then let us fee the Confequence.

That God does,, by his immediate Power,- up' ■hold every created Subftance im Being, will be -manifeft, it we confider, that their prefent Exiftence is a dependent Exiflence, and therefore is an Effe^ ^nd muft have fome Caufe': and the Caufe inuft

I'le-

Ghap. III. on GOD's foverei'^n Conftitutlon. 417

be one of thefe two; either the antecedent Exijlence of the fame Siibftance, or elfe the Power of the Creator. But it cannot be the antecedent Exiftence of the fame Subftance. For Inftance,’ the Exiftence of the Body of the Moon at this prefent Moment, cannot be the Effedi of its Exiftence at the laft foregoing Moment. For not only was what exifted the laft Moment, no aitive Caufe, but wholly a paflive Thing •, but this alfo is to be confidered, that no Caufe can produce Effedls in a Eime and Place in which itfelf is noti It is plain. Nothing can exert itfelf,' or operate, when and where it is not exifting. But the Moon’s paft Exiftence was neither where nor when its prelent Exiftence is. — In point of Pime., what is paft., en tirely ceafes, when prefent Exiftence begins; otherwife it would not be paft. The paft Moment is ceafed and gone, when the prefent Moment takes Place; and does no more co-exift with it, than does any other Moment that had ceafed twenty Years ago. Nor could the paft Exiftence of the Particles of this moving Body produce Effefts in znyother Place, than where it then was. But its Exiftence at the prefent MomiCnt, in every Point of it,‘ is in a different Place, from where its Exiftence was at

the laft preceding Moment. From thefe Thino-s, I fuppofe, it will certainly follow, that the prefent Exiftence, either of this, or any other created Sub- .ftance, cannot be an Effedt of its paft Exiftence. The Exiftences (fo to fpeak) of an Effeft,. of Thing dependent, in different Parts of Space or Duration, though ever fo near one to another, do not at all co~exift one with the other ^ and therefore are as truly different Effeds, as if thofe Parts of Space and Duration were ever fo far afunder:- And the piior Exiftence can no more be the proper Caule of the new Exiftence, m the next IVloment, or

next

41 8 All created Onenefs, dependent Part iV,

next Part of Space, than if it had been in an Age before or at a Thoufand Miles Diftance, without any Exiftence to fill up the intermediate Time or Space Therefore the Exiftence of created Subftancel in each fucceffive Moment, muft be the Effea of the immediate. Agency, Will, and Power of GOD.

m %r This Reafoning is not good, and

ftall infill u^pon it, that there is w Need of any mmediats divine Power, to produce the prefent Exiftence of created Subftances, but that their pregnt Exiftence is the EfRft or Confequence of paft Exiftence, according to the Nature of Thincys • that the eftablifhed Courfe of Nature is {bffitknt to i'Otnyue where Exiftence is once given;

already, it ts Nothings fepar ate from the Agency of God ^ and that, as Dr. T*. fays, GOZ), the Original of all Beings is the ONLT Caufe of all natural Effe5is, A Father, according to the Courle of Nature, be gets a Child; an Oak, according to the Courfe of Nature, produces an Acorn, or a Bud; fo according to the Courfe of Nature, the former Exiftence of the Trunk of the Tree is followed by its new or pre fent Exiftence. ^ In the one Cafe, and the other, the new Effedt is confequent on the former, only by the eftahlijhed Laws^ and fettled Courfe of Na ture y which is allowed to be Nothing but the con tinued itnrnediate Efficiency of GOD, according to a Conjiitution that he has been pleafed to eftablilh. Therefore, according to what our Author urges, as the Child and the Acorn, which come into Exift ence according to the, Courfe of Nature^ in Confe quence of the prior Exiftence and State of the Parent and the Oak, are truly immediately createdor

Chap. III. on GODV fovereign Conftitutiofl. 41^'

or made by God; lb mull the Exiftence of each created Perion and Thing, at each Moment of it,' be from the immediate continued Creation of God.

It will certainly follow from thefe Things, that God’s preferving created Things in Being is perfeftly equivalent to a continued Creation^ or to his creating thofe Things out of Nothing at each Mo ment of their Exiftence. If the continued Exiftence of created Things be wholly dependent on God’s Prefervation, then thofe Things would drop into Nothing, upon the ceafing of the prefen t Moment,’ ' without a new Exertion of the divine Power to, caufe them to exift in the following Moment. If there be any who own,' that God preferves Things m Being, and yet hold that they would continue in Being without any further Help from him, after they once have Exiftence j I think, it is hard to know what they mean. To v/hat Purpofe can it be, to talk of God’s preferving Things in Being, when there is no Need of his preferving them? Or to talk of their being dependent on God for continned Exiftence, when they would of themfelves continue to exift, without his Help; nay, thouc^k he Ihould wholly withdraw his fuftairiing Fovv^r and Influence ^

It will follow from v;hat has been obfefved, that God’s upholding created Subftance, or caufing its Exiftence in each fucceflive IVIoment, is altocrether equivalent to' an immediate Produdiion out ^ No thing, at each Moment. Becaufe its Exiftence at this Moment is not merely in Part from God, but wholly from him; and not in any Part, or Degree, from its antecedent Exiftence, For the Itippofln^^, that its antecedent Exiftence concurs with God in 'Efficiency, to produce fome Part of the Effeft, is arttended with all the very fame Abfurdities, which

✓

420 JIl created Onenefs, dependent Part IV.

have been fhewn to attend the Suppofition of its producing it wholly. Therefore the antecedent Exiftence is Nothing, as to any proper Influence or Affiftance in the Affair: And confequently God produces the Effedt as much from IS othin^^ as if there had been Nothing before. So that this Effeft differs not at all from the firfl Creation, but only Ciircu^nft anti ally ^ as in firji Creation there had been no fuch Aft and Effeft of God’s Power before: whereas, his giving Exiftence afterwards, follows preceding Afts and Effeds of the fame Kind, in an eftablifhed Order.-

. Now, in the next Place, let us fee how the Confepuence of thefe Things is to my prefent Purpofe. If the Exiftence of created Subjtance, in each fucceftive Moment, be wholly the Effe6l of God’s immediate Power, in that Moment, without any Dependence on prior Exiftence, as much as the firft Creation out of Nothing, then what exifts at this Moment, by this Power, is a new Effebi ^ and limply and abfolutely confidered, not the fame with any paft Exiftence, though it be like it, and follows it according to a certain eftabliftied Me thod And there is no Identity or Onenefs in

the

* When I fuppofe, that an which is produced every Moment, by a new Adlion or Exertion of Power, mull be a ?ie^ EfFe6l in each Moment, and not abfolutely and nume rically the lame with that which exilled in preceding Mo ments, the Thing that I intend, may be illullrated by this Example. The lucid Colour or Brightnefs of the Moon^ as we look lledfallly upon it, feems to be a permanent Thing, as though it were perfe£lly the fame Brightnefs continued. But indeed it is an EfFed produced every Moment. It ceafes, and is renewed, in each fuccelfive Point of Time ; and fo becomes altogether a ne^xj EfFedl at each Inllant ; and no one Thing that belongs to it, is numerically the fame that exilled in the preceding Moment. The Rays of the Sun,- imprelled on that

Body,

Chap. III. on GODV fovereign Conftitution. 421

the Cafe, but what depends on the arbitrary Conr ftkution of the Creator ^ who by his wife fovereign

Eftablifh-

Body, and reflefled from it, which caufe the EfTecl, are none of them the fame: The Impreflion, made in each Moment on our Senfory, is by the Stroke of nenx) Rays: And the Senfation, excited by the Stroke, is a new Elfecl;, an ElFe6l of a Impulfe. Therefore the Brightnefs or lucid Whitenefs ot this Body is no more numerically the fame Thing with that \yhich exifted in the preceding Moment, than the Sound of the Wind that blows now, is individually the fame with the Sound of the Wind that blew juft before j which, though it be like it, 13 not the fame, any more than the agitated Air, that makes the Sound, is the fame; or than the Water, flowing in a River, that now pafTes by, is individually the fame with that which pafled a little before. And if it be thus with the Brightnefs or Colour of the Moon, fo it muft be with its Solidity, and every Thing elfe belonging to its Subftance, if all be, each Moment, as much the immediate EfFetl of a new Exertion or Application of Power.

The Matter may perhaps be in fome Refpcjfis ftill more clearly illuftrated by this.— The Images of Things in a Glafs, as we keep our Eye upon them, feem to remain precifely the feme, with a continuing perfe(!l Identity. But it is known to be otherwife. Fhilofophers well know, that thefe Images are conftantly renenM)ed, by the Impreflion and Reflexion of ne<w Rays of Light; fo that the Image imprefs’d by the former Rays is conftantly vanifhing, and a new Image imprefs’d by new Rays every Moment, both on the Glafs and on the Eye. The Image conftantly renewed, by new fucceflive Rays, is no more numerically the fame, than if it were by fome Artift put on a-new with a Pencil, and the Colours conftantly vanifhing'' as fail: put on. And the new Images being put on imme diately or inftantly, do not make them the fame, any more than if it were done with the Intermifiion of an Hour or a Day. The Image that exifts this Moment, is not at all derived frona the Image which exifted the laft preceding Moment: as may be feen, becaufe, if the Succclhon of new Kays be intercepted, by fomething interpofed betweep the and thq Glafs,

the Image immediately ceafes; the pajl Exijhnce of the Image has no Influence to uphold it, fo much as for one Moment. Which Ihews, that the Image is altogether new-made every Moment; and ftridly fpeaking, is in no Part numerically the feme with that which exiiled the Moment preceding. And trply fo the Matter muft be with the Bodies thcmfelves, as wel?

4^2 Ail created Onenefs, dependent Part IV,

Eftablifhment fo unites thefe fucceffive new Effecls that \\t treats fhem as One^ by communicatino- to giem like Properties, Relations, and Circuniftances *, and fo, leads us to regard and treat them as One. When I pll this an arbitrary Conftitution I mean, that it is a Conftitution which depends on Nothing biit the divine Wilh, which divine Will depends on Nothing but the divine W^ifdom. In this Senfe, the whole Courfe of Nature ^ with all Jat belongs to it, all its Laws and Methods, and Conftancy and Regularity, Continuance and Pro ceeding, IS an arbitrary Conftitutiou. In this Senfe, the Continuance of the very Being of the World’ and all its Parts, as well as the Manner of connnued Being, depends entirely on an arbitrary Qonjiitution: For it does not at all necejfarily follow, that becaufe there was Sound, or Light, or Colour, pt Reliftance, or Gravity, or Thought, or Confciouihels, or any other dependent Thing the laft Moment, that therefore there ftiall be the like at the next. All dependent Exiftence whatfoever is in a conftant Flux, ever palling and returnino' ; renewed every IVIornent, as the Colours of Podies are every Moment renewed by the Light that fhines upon them; and all is conftantly proceeding from GOD, as Light from the Sun. In Him we Jive^ and move^ and have our Bcin^,

Thus

as their Images: They alfo cannot be the fame, with an abfolute Identity, but mull be wholly renewed every Moment, 4 the Cafe be as has been proved, that their prefent Exillence is not, Hriaiy fpeaking, at all the Effea: of their pall Exiftence; but IS vvholly, every Inftant, the ElFeft of a new Agency, or Exertion of the Power, of the Caufe of their Exiftence. If fo, the Exiftence caufed is every Inftant a new Effedl, whether the Caufe be Lights or immediate dinjine Po^iver, or whatever be.

Chap. III. on GOD's fovereign Conftitution. 423

Thus it appears, if we confider Matters ftridlly, there is no fuch Thing as any Identity or Onenefs in created Objedts, exifting at different Times, but what depends on GOD^s fovereign Conftitution^ And fo it appears, that the Objection we are upon, made againft a fuppofed divine Conftitution, where by Adam and his Pofterity are viewed and treated as One^ in the Manner and for the Purpofes fup pofed, as if it were not conjijient with P'ruth^ becaufe no Conftitution can make thofe to be one^ which are not one; I fay, it appears that this Objedtion is built on a falfe Hypothefis: For it appears, that a divine Conftitution is the Thing which makes "Truths in Affairs of this Nature. The Qbjedtion fuppofes, there is a Onenefs in created Beings, whence Qualities and Relations are derived down from paft Exiftence, diftinEi from, and prior to any One nefs that can be fuppofed to be founded on divine Conftitution. Which is demoriftrably falfe and fufficiently appears fo from Things conceded by the Adverfaries themfelves: And therefore the Object tion wholly falls to the Ground.

There are various Kinds of Identity and Onenefs^ found among created Things, by which they be come one in different Manners.^ Refpebls and D^- grees^ and to various Purpofes; feveral of which Differences have been obferved; and every Kind is ordered, regulated and limited, in every Refpedt, by divine Conftitution, Some Things, exifting in different Times and Places, are treated by their Creator as One in one Refpebt,, and others in other •, feme are united for this Communication,, and others for that; but all according to the fovereign Pleafure of the Fountain of all Being and Ope ration,

4^4 No folid Reafon againjl Part IV

It appears, particularly, from what has been faid ^at all Onenefs, by Virtue whereof Rollution and Guilt from pajl Wickednefs are derived, depends entirely on a divhie EJiabliJhment, It is this, and mis only, that muft account for Guilt and an evil amt on any individual Soul, in Confequence of a Lrime committed twenty or forty Years a^o, re maining ftill^ and even to the End of the World and forever. It is this, that muft account for the Continuance of any fuch Thing, any where, as Coujcioufnefs of Acfts that are paft; and for the Continuance of all Habits^ either good or bad: And on this depends every Thing that can belono- ^ ferfonal Identity, And all Communications, iperivations, or Continuation of Qualities, Proper ties, or Relations, natural or moral, from what is fujiy as if the Subjedt were one^ depends on no other Foundation,

^ And I am perfuaded, no folid Reafon can be given, why God, who conftitutes all other created Union or Onenefs, according to his Pleafure, and for what Purpofes, Communications, and Effects, he pleafes, may not eftablifh a Conftitution v/hereby the natural Pojienty of Adam^ proceeding from him, much as the Buds and Branches from the Stock or Root of a Tree, fhould be treated as One with him, for the Derivation, either of Righteoufnefs, and Communion in Rewards, or of the Lois

of Righteoufnefs, and confequent Corruption and Guilt % ‘ ‘

^ I appeal to fuch as are not wont to content themfelves with judging by a fuperficial Appearance and View of Things, but are habituated to examine d’hings llri^lly and clofely, that they may judge righteous Judgment, Whether on Suppoiition that all Mankind had cc-ixijledf in the Manner mentioned be fore.

Chap.IIL conftit^ Unity of Adam a?td Mankind, 425

As I faid before. All Onenefs in created Things, whence Qualities and Relations are derived, de pends on a divine Conftitntion that is arbitrdry\ in every other Refpedt, excepting that it is regulated by divine Wifdom. The Wifdom, which is exercifed in thcfe Conftitutions, appears in thefe two Things. T/r/?, In a beautiful Analogy and Har mony with other Laws or Conftitutions, efpecially ^'elating to the fame Subjeft; and Secondly^ in the

good

fore, any good Rcafon can be given, wby their Creator might not, if he had pleafed, have ehablifhed Inch an Union between Adam and the reft of Mankind, as was in that Cafe fuppofed. Particularly, if it had been the Cafe, that Adam^ Pofterity had adually, according to a Law of Nature, fome how gronxin out of him y and yet remained contiguous and literally united to him, as the Branches to a Tree, or the Members of the Body to the Plead; and had all, before the Fall, exifted together at the fame Tune, though in differe?it Places, as the Head and Members are in different Places: In this Cafe, who can determine, that the Author of Nature might not, if it had pleafed him, have eftablifhed fuch an Union between the Root and Branches of this complex Being, as that all fhould conftitute One moral Whole; fo that by the Law of Union, there fhould be a Communion in each moral Alteration^ and that the Heart of every Branch fhould at the fame Moment participate with 'the Heart of the Root, be conformed to it and concurring with it in all its Aftedfions and Adis, and fo jointly partaking in its State, as a Part of the fame Thing? Why might not God, if he had pleafed, have £xed fuch a Kind of Union as this, an Union of the various Parts of fuch a moral Whole, as well as many other Unions, which he has adlually iix’d, according to his fovereign Pleafure? And if he might, by his fovereign Conftitution, have eftabliftied fuch aa Union of the various Branches of Mankind, when exifting in different Places, 1 do not fee why he might not alfo do^the fame, though they exift in different Times. I know not why Succeifton, or Diverfity of Time, Ihould make any fuch conftituted Union more unreafonable, than Diverfity of Place, The only Reafon, why Diverfity of Tune can feem to make it unreafonable, is, that Difference of Time ftiews, there is no abfolute Identity of the Things exifting in thofe different Times: But it Ihews this, I think, not at all mere than the Difference of the Place of Exiftence.

426 ^he Wifdom of God in this Conftit. Part IV

good M obtained or ufeful Confeiuences offuch

therefore there be any Objection ftill lying againft this Conftitution with and his Pofterity, it muft be, that it is not fufficiently m/e in thefe Refpefts. But what extreme y^rro^a^ce would it be in us, to take upon us to aa as Judges of the Beauty and Wifdom of the Laws and eftablilhed Conftitutions of the fupreme ^om and Creator of the Univerfe? And not only 10, but if this Conftitution, in particular, be well confidered, its hVifdom^ in the two forementioned Kelpedts, may eafily be made evident. There is an apparent manifold Analogy to other Conftitutions and Laws, eftablifhed and maintained throuo'h the whole Syftem of vital Nature in this lower World all Parts of which, in all Succeflions, are derived Lorn the firjt of the Kind^ as from their Root, or Fountain; each deriving from thence all Properties and Qualities, that are proper to the Nature and Capacity of the Kind, or Species: no Derivative having any one Perfeftion (unlefs it be what is merely circumftantialj but what was in its Primi tive. And that AdarA^ Pofterity fhould be with out that original Right eoufnefs^ which Adam had loft, is alfo. analogous to other Laws and Eftablilhmenp, relating to the Nature of Mankind; ac cording to which, Adam\ Pofterity have no one Perfedbion^ of Nature, in any Kind, fuperiour to what was in him, when the human Race began to be propagated from him.

And as fuch a Conftitution was fit and wife in other Refpeds, fo it was in this that follows. Seeing the divine Conftitution concerning the Manner of Mankind’s coming into Exiftence in their Propagation, was fuch as did fo naturally unite them, and rjiade them in fo many Relpeds

One, naturally leading them to a clofe Union in Society, and manifold Intercourfe, and mutual Dependence, Things were wifely fo eftablilhed, that all.Ihould naturally be in one and the fame moral Slate; and not in fuch exceeding different States, as that fome Ihould be perfeftly innocent and holy, but others corrupt and wicked; fomc needing a Saviour, but others needing none; fomc in a confirmed State of perfcdl Happinefs, but others in a State of publick Condemnation to perfeft and eternal Mifery*, fome juflly expofed to great Calamities in this World, but others by their Innocence raifed above all Suffering. Such a vaft Diverfityof State would by no Means have agreed with the natural and neceffary Conftitution and un avoidable Situation and Circumftances of the World of Mankind; all made of one Blood, to dwell on all the Face of the Earth, to be united and blended in Society, and to partake together in the natural and common Goods and Evils of this lower World.

Dr. T". urges that Sorrow and Shame are only for perfonal Sin; and it has often been urged, that Repentance can be for no other Sin. To which I would fay, that the Ufe of Words is very arbitrary: But that Men’s Hearts Ihould be deeply affedted with Grief and Humiliation before God, for the Pollution and Guilt which they bring into the World with them, I think, is not in the leaft unreafonable. Nor is it a Thing ftrange and unheard of, that Men fhould be ajharned of Things done by others, whom they are nearly concerned in. I am jure, it is not unferipturah, efpecially when they are ju% looked upon in the Sight of God, -who fees

the

420 ‘The Objehlion from Part IV.

the Difpofition of their Hearts, as fully confentinz

and concurring, ^

*

_ From what has been obferved it may appear tnere is no fure Ground to conclude, that it muft

f impolfible Thing, for the Race

ot Mankind truly to partake of the Sin of the firft

Apoftacy, fo as that this, in Reality and Propriety, mall become their Sin; by Virtue of a real Union between the Root and Branches of the World of ankind (truly and properly availing to fuch a Confequence) eftablilhed by the Author of the whole Syftem of the Univerle; to whofe Eftablifhments are owing all Propriety and Reality of Union, m any Part of that Syftem; and by Virtue of the full Confent of the Hearts of Adan'^?> Pofterity to that firft Apoftacy. And therefore the Sin of the Apoftacy is not theirs, merely becaufe God imputes It to them j but it is truly and properly theirs, and on that Ground, God imputes it to them.

By Rcafbn of the eftablifhed Union between Auar/i and his Pofterityj the Cafe is far otherwiie between him and them, than it is between diftindt Parts or Individuals of Race ; betwixt

whom is no fiich conftituted Union.* i\s, between Children and other.Anceftors. Concerning whom is apparently to be underftood that Plac?, Ezek, xviii, I— -20. ^ AVhere God reproves the 'yews^ox the Ufe they made of that Proverb, Ehe Fathers have eaten four Grapes^ and the Children^ s F eeth are fet on Fdge\ and tells them, that hereafter they Iball no more have Occafton to ufe this Proverb; and that it a Son fees the Wicked nefs of his Father, and fincerely difapproves it and avoids it, and he himfelf is righteous, he Jhall not die for the Iniquity of his Father; that all Souls, both the Soul

* Which Pr. T, alkdges, p. 10, u.

Chap. III. Ezek. xvlii. i — 20. anfwered. 425

of the Father and the Son^ are his; and that there^ fore the Son jloall not hear the Iniquity of his Father^ nor the Father bear the Iniquity of the Son; but the Soul that fimteth^ it Jhall die; that the Righteoufnefs of the Righteous Jhall be upon him^ and the Wicked^ nefs of the Wicked Jhall be upon him. The Thing denied., is Communion in the Guilt and Punifhment of the Sins of others, that are diftinft Parts of jidamh Race 5 and exprefly, in that Cafe, where there is no Confent and Concurrence., but a fmcerc Difapprobation of the Wickednefs of Anceftors. It is declared, that Children who are adult and come to aft for themfelves, who are righteous^ and do not approve of, but fincerely condemn the Wickednefs of their Fathers., fliali not be puniflied for their difapproved and avoided Iniquities. The Qccafion of what is here faid, as well as the Dejigm and plain Senfe., Ihews, that Nothing is here in tended in the leaft Degree inconjjient with what has been fuppofed concerning Adami's Pofterity’s finning and falling in his Apojiacy. The Occafion is, the People’s murmuring at God’s Methods under the Mofaic Difpenfation; agreeable to that in Levit. xxvi. 39. And they that are left of you., jhall pine away in their Iniquity in their Enemies Land., and alfo in the Iniquities of their Fathers Jhall they pine away with them: And other parallel Places, refpefting external Judgments, which were the Punifliments moft plainly threatened, and chiefly infifted on, under that Difpenfation (which was, as it were, an external and carnal Covenant) and particularly the People’s fuffering fuch terrible Judgments at that Day, even in Ezekiels Time, for the Sins of ManaJJeh; according to what God lays by Jeremiah (Jer. xv. 4.) and agreeable to what is faid in that Confeffion, Lam. v. 7. Our

Fathers

Gods Juftice, not to be difputed. Part IV.

Fathers have ftnned and arc not, and we have borne their Iniquities,

Gofpel-Difpenfation; as is greatly confirmed by comparing this Place witii >r. XXXI. 29 30, 31. Under which Difpenfation,- the Righteoufnefs of God’s Dealings with Mankind ■ would be more fully manifefted, in the clear Reve- Dtion then to be made of the Method of the Jtfdgment of God, by which the fnal State of wicked Men IS determined; which is not accordinc^ to the Behaviour of their particular Jncejlors; bu? every one is dealt with according to the Sin of his own wicked Heart, or finful Nature and Praftice.

. F)envahon of the natural Corruption' ct Mankind in general, and of their Confent io^ and Participation of, the primitive and common Apoiiacy, is not in the leaft intermeddled with, or touched, by any Thing meant or aimed at in the true Scope and Defign of this Place in Ezekiel

On the Whole,’ if any do not like the Philofophy, or the Metaphyficks (as fome perhaps may chufe to call It) made ufe of in the foregoing Reafonings yet I cannot doubt, but that a proper Confidera- .tion of what is apparent and undeniable in Fall,- with relpedf to the Dependence of the State and- Courle of Things in this Univerfe on the fove- ^eign Conjiitutions of the -fupreme Author and' Lord of all, who gives none Account of any of his Matters and whofe W ays are paji finding out^ willbe fufficient, with Perfons of common Modefty and’ Sobriety, to Hop their Mouths, from making per emptory Decifions againft the Jufiice of God, refpefting what is fo plainly and fully taught in his holy Wordy concerning the Derivation of a De pravity

Chap. III. 0/ partial Imputatim to Infants. 43!

pravity and Guilt from Adam to his Pofterity; a Thing fo abundantly confirmed by what is found in the Experience of all Mankind in all Ages.

This is enough, one would think, forever to filence fuch bold ExprelTions as thefe — If this be jujt^ — if the Scriptures teach fuch Dodlrine, S£c. then the Scriptures are of no Ufe — Underftanding is no Underftanding, — and, What a GOD muft he be, that can thus curfe innocent Creatures! — Is this thy GOD, O ChriJiianP^^ &c. &c.

It may not be improper here to add fomething (by Way of Supplement to this Chapter, in which we have had Occafion to fay fo much about the Imputation of Adames Sin) concerning the Opinions of two Divines^ of no inconfiderable Note among the Dijfenters in Emgland^ relating to a partial Im putation of Adamh firft Sin.

One of them fuppofes, that this Sin, though truly imputed to Infants, fo that thereby they arc expofed to a proper Punijhment^ yet is not imputed to them in fuch a Degree^ as that upon this Ac count they fhould be liable to eternal Punifhment, as Adam himfelf was, but only to temporal Deaths or Annihilation \ Adam himfelf, the immediate A6tor, being made infinitely more guilty by it, than his Pofterity. On which ‘ I would obferve; that to fuppofe, God imputes not all the Guilt of Adame's Sin, but only fome little Part of it, relieves Nothing but one’s Imagination, To think of poor little Infants bearing fuch Torments for Adames Sin, as they fometimes do in this World, and thefe Torments ending in Death and Annihilation, may lit eafter on the Imagination,, than to conceive of

/ tlieir’

432 Of partial Imputation to Infants. Part IV,

their fuffering eternal Mifeiy for It. But it docs not at all relieve one’s Reafon. There is no Rule of Reafon, that can be luppofed to lie ao-ainft im puting a Sin in the Whole of it, which was com mitted by one, to another who did not perfonally commit it, but what will alfo lie againft its beine fo imputed and punilhed in Part. For all the Reafons (if there are any) lie againft the Imputation'^ not the ^antity or Degree of what is imputed. If theie be^ any Rule of Realon, that is ftrong and good, lying againft a proper Derivation or Com munication of Guilt, froni one that adled, to another that did not aft; then it lies againft all that is of this Nature. The Force of the Reafons brought againft imputing Adam\ Sin to his Pofterity (if there be any Force in them) lies in this. That Ada?n and his Pofterity are not One, But this lies as properly againft charging a Part of the Guilt, as the Whole. For Adam"^ Pofterity, by not being the fame with him, had no more Hand in a Little of what v/as done, than in the Whole. They were as abfolutely free from being concerned in that Aft partly,, as they were wholly. And there is no Reafon to be brought, why one Man’s Sin cannot be juftly reckoned to another’s Account, who was not then in Being, in the Whole of it; but what will as properly lie againft its being reckoned to him in any.P^r/, fo as that he fhould be fubjeft to any Condemnation or Punifhment on that Account. If thofe Reafons are good, all the Difference ^ there can be, is this; that to bring a great Punillimpt on Infants for Adam's^ Sin, Ts a great Aft of Injuftice, and to bring a comparatively fmall Puniftiment, is a fmaller Aft of Injuftice; but not, that this is not as truly a7id demo7]jlrahly an Aft of Injuftice, as the other.

Chap. III. Of hfants future States

To illndrate this by an Inftance fomething pa rallel. It is uled as an Argument why I may not cxaft from one of my Neighbours, what was due to me from another^ that he and my Debtor are not the Janie\ and that their Concerns, InterefLs and Properties are entirely diftind.^ Now if thi3 Ar gument be good, it lies as truly againft my de manding from him a Part of the Debt, as the Whole. Indeed it is a greater Ad of Injuftice, for me to take from him the Whole of it, than a Part; but not more truly and certainly an A6t of Injuftice.

The other Divine thinks,- there is truly an Im putation of Adant's Sin, fo that Infants cannot be looked upon as innocent Creatures; yet feems to think it not agreeable to the Perfections of God^ to make the State of Infants in another World worfe than a State of Non-exiflence, But this to me ap pears plainly a giving up that grand Point of the Imputation of Adanl^ Sin, both in Whole and in Part. For it fuppofes it to be not right, for God to bring any Evil on a Child of Adam, which is in nocent as to perlonal Sin, without paying for it, or balancing it with Good; fo that ftill the State of the Child fliall be as good, as could be demanded in Jufttce, in cafe of mere Innocence, Which plainly fuppofes, tnat the Child is not expoled to any pro per Punifhment at all, or is npt at all in Debt to divine^ Juftice,- on the Account of AdarA^ Sin. tor if tne Child were truly in Debt, then furely fuftice might take fomething from' him, without paying for it, or Without giving that which makes Its Smte as good, as mere Innocence could in Juftice require. If he owes the fiaffering of fome Punifh-' ihent, then there is^ no Need that Juflicc ihould rtouite the Infant for fuffering that Puniihment ^

or make up for it, by conferring fome Good, that lhall countervail it, and in EfFeft remove and difannul it; fo that, on the Whole, Good and Evil lhall be at an even Balance, yea, lb that the Scale of Good ihzW preponderate; If it is unjuft in a Judge, to order any Quantity of Money to be taken front another, without paying him" again, and fully niaking it up to him, it muft be becaufe he had forfeited none at all.

It feems to me pretty manifeft,- that none can, in good Cenfiftence with themfelves, own a real Lnputation of the Guilt of Adam's, firft Sin to his Pofterity, without owning that they are juftly viewed and treated as Sinners, truly guilty, and CMldren of Wrath, on that Account ; nor unlefs they allow a juft Imputation- of the Whole of the Evil of that T ranfgreffion ; at leaft,- all that per tains to the Elfence of that Aft, as a full and com plete Violation of the Covenant, which God had eftablilhed ; even as much as if each one of Man kind had the like Covenant eftablilhed with him fingly,- and had by the like direft- and full Aft of Rebellion, violated it for himfelft

CHAP. IV.

Wherein feveral other Objeftions are con/idered.

Dr V. objefts agairt'ft Adam's Pofterity’s being fuppofed to come into the World under a Forfeiture of God’s Blejfing, and fubjeft to his Curfe through his Sin, — 'That at the Reftoration of the World after the Flood, God pronounced equivalent or greater Bieffings on Noah and his Sons, than he

•did

Chap. IV. no Argument againji Original Sin. 4^5

did on Adam at his Creation, when he faid, Be fruitful, and multiply, and replenifh the Earth, and have Dominion over the Fifh of the Sea, See. *

To this I anfwer, in the following Remarks.

I. As it has been already Ihewn, that in the Threatening^ denounced for Adam’s Sin, there was Nothing which appears inconjijlent with the Con tinuance of this prefent Life for a Seafon, or with the Propagating his Kind; fo for the like Reafon, tTiere appears Nothing in that Threatening, upon the Suppofition that it reached Adam’s Pofterity, inconjiftent with their enjoying the temporal Bleffings of the prelent Life, as' long as this is continued; even thole temporal Bleffings which God pro nounced on Adam at his firll Creation. For it mull be obferved, that the Bleffings which God pronounced on Adam, when he firft created him,' and before the T rial of his Obedience, were not the fame with the Bleffings which were fufpended on his Obedience. The Bleffings thus fufpended,- were the Bleffings of eternal Life y which,' if he had main tained his Integrity through his Trial,- would have been pronounced upon him afterwards-, when God,' as his Judge, Ihould have given him his Re ward. God mnght indeed, if he had p'leafed, im mediately have deprived him of Life, and of all temporal Bleffings, given him before; But thofe Bleffings pronounced on' him' before-handy were hot the Things, for the obtaining of which his Trial was appointed. Thefe were referved, till the JJjue of his Trial Ihould be feen, and then to be' pronounced in the blefled Sentence, which would have been paffed upon him by hi's Judge, when

43^ ■ Jileffings on Noah and his Sons, Part IV.

God came to decree to him his Reward for his ap proved Fidelity. The pronouncing thefe latter Bleffings on a degenerate Race, that had fallen un der the Threatening denounced, would indeed (with out a Redemption) have been inconfiftent with the Conflitution which had been eftablifhed. But the giving them the former Kind of Bleffings, which v/ere not the Things fufpended on the Trial, or dependent on his Fidelity (and thefe to be con tinued for a Seafon) was not at all inconfiftent therewith.

2. It is no more an Evidence of Adam^^ Pofterity’s being not included in the Threatening, de nounced for his eating the forbidden Fruit, That they Hill have the temporal Bleffings of Fruitfulnefs and a Dominion over the Creatures cofitiniied to them, than it is an Evidence of Adamh being not included in that Threatening; himfelf. That he had thefe Bleffings continued to him, was fruitful, and had Dominion over the Creatures after his Fall^ equally with his Pofterity.

3, 'There is good Evidence, that there were Bleffings implied in the Benedictions God pro nounced on Noah and his Pofterity, which were granted on a new Fou7idation: on the Foot of a Difpenfation diverfe from any Grant, Promife, or Revelation, which God gave to Adam^ antecedently to his Fall *, even on the Foundation of the Cove nant of Grace j eftabliffied in Chriji Jefus % a Dif penfation, the Defign of which is to deliver Men from the Curfe that came upon them by Adam's Sin, and to bring them to greater Bleffings than ever he had. Thefe Bleffings were pronounced on Noah and his Seed, on the fame Foundation, whereon afterwards the Bleffing was pronounced on

Ahrahayn

Chap. IV. no Argument againjl Original Sin. 437

Ahraham and his Seed, which included both fpiritual and temporal Benefits. — I^oah had his Name prophetically given him by his Father Lamech^ becaufe by him and his Seed, Deliverance fhould be obtained from the Curfe^ which came by Adam s Fall. Gen. v. 29. And he called his Name Noah (i. e. Rest) faying^ ^his fame jhall comfort us con^ cerning our fVork^ and Toil of our Hands ^ becaufe of the Ground which the Lord hath cur fed. Purfuant to the Scope and Intent of tliis Prophecy (which indeed feems to refpedt the fame Thing v/ith the Prophecy in Gen.m. 15.) are the BlefTings pro nounced on Noah after the Flood. There is this Evidence of thefe Bleflings being conveyed through the Channel of the Covenant of Grace, and by the Redemption through Jefus Chrift, that they were obtained by^ Sacrifice *, or were beftowed as the Effedt of God^s Favour to Mankind, which was in Confcquence of God'S fmelling a. fweet Savour in the Sacrifice v/hich Noah offered. And it is very evident by the Epiftle to the Hebrews^ that the ancient Sacrifices never obtained the favour of God, but only by Virtue of the Relation they had to the Sacrifice of Chrijl. — Now that Noah and his Family had been fo wonderfully faved from the Wrath of God, which had deftroyed the reft of the World, and the World was as it were reftored from a ruined State, there was a proper Occafion to point to xFq. great Salvation to come by Chrift: As it was a common Thino;, for God, on Occafion of fome great '■Temporal Salvation of his People, or Reftoration from a low and miferable State, to renew the Intimations of the great fpiritual Refto ration of the World by Chrift's Redemption

Ff3 God

^ It may be noted, that Dr. T. himfelf fignifies it as hii Mind, that thefe BlefTings on Noab were on the Foot of ths Qo-yfruwl of Grace, p. Sp 90, 91. 92. 8.

438 Bleffmgs on Noah and his Sons, Part IV,

God deals with the Generality of Mankind, in their prefent State, far differently, 'on Occafion of the Redemption by Jeftis Chrift, from what he otherwife would do: For, being capable Subiefts of faving Mercy, they have a Day of Patience and Grace, and innumerable temporal Bleffint^s beitowed on them; which, as the Apoftle iignifies (ASl. XIV. 17.) are Teftimonies of God’s Reconcileablenefs to finful Men, to put them upon feeking

But befide the Senfe in which the Pofterity of d^cah in general partake of thefe Bleffings of Dommon over the Creatures, &c. Noah himfelf, and ail luch of his Pofterity as have obtained like pre-. pous Faith with that exercifed by him in offering his Sacrific^^ which made it a fweet Savour, and by which It procured thefe Bleffings, have Dominion over the Creatures, through Chrift, in a more eX"*

in Innocency; as they are made Kings and Priejls unto God, and reign with Chrift, and all F kings are theirs, riy a Covenant of Grace. They partake with Chrift in that Dominion over the Beafts of the Earth, the Fowls of the Air, a7id FiJhes of the Sea, fpoken of in the ^th. P f aim \ which is by the Apoftle interpreted of ChrijVs Dominion over the World, i xv. 27. and Heh. ii. 7. And the Time is coming, when the greater 1 art of the Pofterity of Noah and each of his Sons, lhall partake of this more honourable and <^celient Dominion over the Creatures, 'through Him in whom all the Families of the Earth fhall be hlejjed, IN either is there any Need of fuppofing, that thefe Bleffings have their moil complete Accompliihment, till many Ages after they were granted, any more than the Bleffing on Japhet,

Chap. IV. no Argument dgdnjl Original Sin. 439

cxprefled in thofe Words, Godjhall enlarge Japhet, and he fiall dwell in the Tents of Shem.

But that Noah's Pofterity have fuch Bleffings given them through the great Redeemer^ who fuC' pends and removes the Curfe which came through Adam's Sin, furely is no Argument, that they originally, and as they be in their natural State, are not under the Curfe. That Men have Bleffings through Grace., is no Evidence of their being not juftly expofed to the Curfe by Nature \ but it ra-^ ther argues the contrary: For if they did not de~ ferve the Curfe., they would not depend on Qrace and Redemption for the Removal of it, and for bringing them into a State of Favour with God.

Another ObjeSlion^ which our Author ftrenuoufly urges againft the Dodlrine of Original Sin, is. That it difparages the divine Goodnefs in giving us oilr Being; which we ought to receive with Thankfulnefs., as a great Gift of God’s Beneficence, and look upon as the firft, original and fundamental Fruit of the divine Liberality

T. This Argument is built on the fuppofed Truth of a Thing in Bifpute^ and fo is z'begging the ^lejiion. It is built on this Suppofition, That we are not properly looked upon as one with our firft Father., in the State wherein God at firft created him, and in his Fall from that State, If,we are fo, it becomes the whole Race to acknow ledge God’s great Goodnefs to them, in the State wherein Mankind was made at firft ^ in the happji

440 Divine Gbodnefs, not difparaged Part IV,

State they were then in, and the fair Opportunity they then had or obtaining confirmed and eternal Happinefs; and to acknowledge it as an Ae^ra vation of their Apoftafy; and to humble th?mfelves, that they v/ere fo ungrateful as to rebel againft their good Creator. ’ Certainly, we may all do this with as much Reafon, as (yea, much more Jan) the People oi lfrael in Daniel^ and NehemiaF^ Times, did with 1 hankfulnefs acknowledge God’s great Goodnels to their Fathers^ many Ages before, and in their Confeffions bewailed, and took Shame to themfelves for, the Sins committed by their Fathers^ notwithftanding Rich great Goodnels.

See the ixth Chapter of Daniel^ and ixth of Nehemiah,

2. If Dr. T. would Imply in his Objeflion, that it doth not confift with the Goodnefs of God, to give Mankind Being in a State of Mifery\ what ever was done before by Adam^ whether he finned, or did not fin. I reply, If it be juftly fo ordered, that there fliould be a Pofterity of Adam^ which mu ft be looked upon as one with him^ then it is no more contrary to God's, Attribute of Goodnefs to give •Being to his Pofterity in a State of Punifhmdnr, than to continue the Being of the fiame wicked and guilty Perfon, who has made himfelf guilty, in a Stare^ of Punifhment. The giving Being, and the continuing Being are both alike the Work of God’s Power and Will, and both are alike fundarnental to all Bleffings of Man’s prefent and future Exiftence. And if it be faid. It cannot be juftly fo ordered, that there fhould be a Pofterity of Adam^ which fhould be looked upon as one with him, this is begging the Sluefiion,

Chap. IV. ly our Icing born in Sin. • 441

If our Author would have us fuppofe, that it is contrary to the Attribute ot Goodnefs, for God, in ayiy Cafe^ by an immediate Aft of his Power, to caufe Exiftence, and to caufe new Exiftence, which fhall be an exceeding miferable Exiftence, by Reafon of Expofednefs to eternal Ruin •, then bis own Scheme muft be fuppofed contrary to tiie Attribute of God’s Goodnefs: For he fuppofes, that God will raife Multitudes from the Dead at the laft Day (which wdll be giving new Exiftence to their Bodies, and to bodily Life and Senfe) in order only to their fuffering eternal Deftruftion.

4. Notwithftanding we are fo finful and miferable, as we are by Nature, yet w’e may have great Reafon to blefs God, that he has given us our Being under fo glorious a Difpenfation of Grace through Jefus Chritt; by which we have a happy Opportunity to be delivered from this Sin and Mifery, and to obtain unfpeakable eternal i&pp/- nefs. And becaufe, through our own v/icked In clinations, we are difpofed fo to negledt and abiife this Mercy, as to fail of final Benefit by it, this is no Reafon why we ought not to be thankful for it, even according to our Author’s own Sentiments. What (fays He if the ’whole World lies in Wicksdnefs^ and few therefore fnall be faved? “ Have Men no Reafon to be thankful, becaufe “ they are wicked and ungrateful, and abufe their “ Being and God’s Bounty ? Suppofe, our own “ c’vil Inclinations do with-hold us,” [viz. from feeking after Happinefs, which under the Light of the Gofpel we are placed within the nearer and eafier Reach of] “ fuppofe, the whole Cbriftian “ World Ihould lie in Wickednefs, and but few Chriflians Ihould be faved ; is it therefore cer-

..... tainly

442 God good, though we are bom in Sin. Part IV.

“ tainly true, that we cannot reafonablv thank Gnd for the Gofpel Well, and though the eJ Inclinations^ which hinder our feeking and obtain ing Happinefs by fo glorious an Advantage, are what we are born with, yet if thofe Inclinations are our Fault or Sin, that alters not the Cafe; and to lay, they are not our Sin, is ftill begging the Queftion. Yea, it will follow from feveral Thino's alTerted by our Author, put together, that notwithtonding Men are born in fuch Circumftances, as that they are under a very great Improbability of ever becoming righteous, yet they may have Reafon to be thankful iox their Being. Thus, particularly, thofe that were born and lived among the Heathen, before Chrift came. For Dr. F. aflerts, that all Men have Reafon of Thankfulnefs for their Being; and yet he fuppoles, that the Heathen World, taken as a colledtive Body, were dead in Sin, and could not deliver or help themfelves, and therefore flood in Neceffity of the Chriftian Difpenfation. And not only fo, but he fuppofes, that the Chrijlian World is now at length brought to the like de plorable and helplefs Circumftances, and needs a new Difpenfation for its Relief; as I obferved be fore. According to thefe Things, the World in general, nor only formerly, but even at this Day, are dead in Sin, and helplefs as to their Salvation; and therefore the Generality of them that are born into it, are much more likely to perilh, than otherwife, till the new Difpenfation comes: And yet he fuppofes, we all have Reafon to be thankful for our Being. Yea, further ftill, I think, according to our Author’s Dodtrine, Men may have great Reafon to be thankful to God for bringing them into a State, which yet, as the Cafe is, is attended with Mifery, as its certain Confequence. As, with Refpedl to God’s raijing the Wicked to Life, at

the

the laft Day j which, he fuppofes, is in itfelf a great Benefit., procured by Chrijl, and the wonderful Grace of God through him; And if it be the Fruit of God’s wonderful Grape, furely Men ought to be thankful for that Grace, and praife God for it. Our Dcflrine of Original Sin, therefore, no more difparages God’s Goodnefs in Man’s Formation in the Womb, than his Dodtrine difparages God’s Goodnefs in their Refur rediion from the Grave.

Another Argument, which Dr. F. makes Ufe of, againft the DoClrine of Original Sin, is what the Scripture reveals of tJie Procefs of the Day of Judu^ fiient-, which reprefents the Judge as dealing with Men fingly and feparately, rendering to every Man according to his Deeds, and according to the Im provement he has made of the particular Powers and Talents God has given him perfonally *.

But this Objeftion will vanifn, if we confider what is the End or Defign of that publick Judg ment, Now this will not be, that God may find out what Men are, or what Puniihment or Reward is proper for them, or in order to the paffinc a right Judgment of thefe Things within himfelf, which is the End of human Trials; but it is to manifeft what Men are, to their own Confciences, and to the World. As the Day of Judgment is called the Ray of the REVELATION of the righteous Judgment of Cod ■, in order to this, God will make Lfe of Evidences, or Proofs. But the proper Evidences of the Wickednefs of Men’s Hearts (the true Seat of all Wickednels) both as to Corruption of Nature, and additional Pollution and Guilt, are Men’s Works,

The

♦

444 ‘Ihe Objeftion from the Procefs Part IV

■ The fpecial End of God’s pubiick Judgment wdl be, to make a proper, perfedt, open

^ong Men, rightly to ftate and manifeft their Difference one from another, in order to that Sena ration and Dilference in the eternal Retribution that IS to follow: and this Difference will be made to appear, by their perfonal W orks.

There are two Things, with Regard to which iVlen will be tried, and openly difiinguijhed by the perfeft Judgment of God at the laft Day; accordtwofold real Diftindtion fubfifting amona •Mankind: viz. (i) The Difference of ST AT le thal primary and grand Diftinftion, whereby all Mankind are divided into two Sorts, the Righteous ■and the Wicked. (2.) That fecondary Difiindiiony whereby both Sorts differ from others in the fame general State, in DEGREES of additional Fruits of Righteoufnefs and Wickednefs. Now the Judge, in order to manifeji both thefe, will judae Men according to their perfonal PForks. . But to inquire at the Day of udgm.ent, whether finned or no, or whether Men are to be looked upon as one with him, and fo Partakers in his Sin, is what in no Refpeft tends to manifeft either of thefe Diftindtions.

I. Th^firjl Thing to be manifefted, will be the State^ that each Man is in, with Relpeft to the grand Dijiin^ion of the whole World of Mankind into Righteous and PFicked; or, in metaphorical 'Language, Wheat and ’Tares; or, the Children of 'the^ Kingdom of Chrift, and the Children of the PVicked One; the latter, the Head of the Apoflafy; but the former, the Head of the Reftoration and Recovery. The Judge, in manifefting this, will prove Men’s Hearts by their Works^ in fuch as

havo

Chap* IV. of the laft Judgment^ anfwered, 44.^

have had Opportunity to perform any Works in the Body. The m7 Works of the Children of the wicked One will be the proper Mcmi/eftation and Evidence or Proof of whatever belongs to the general State of fuch; and particularly they will prove, that they belong to the Kingdom of the great Deceiver, and Plead of the Apoftafy, as they v/iil demonftrate the exceeding Corruption of their Nature, and full Confent of their Hearts to the common Apoftafy; and alfo that their Hearts never relinquilhed the Apoftafy, by a- cordial Ad herence to Chrift, the great Reftorer.- The Judge %vill alfo make ufe of the good Works of the PJghteous to fhew their Intereft in the Redemption of Chrift; as thereby will be manifefted the Sin cerity of their Hearts in their Acceptance of, and Adherence to the Redeemer and his Righteoufnefs. And in thus proving the State of Men’s Hearts by their Aftions, the Circmnfiances of thofe Adlions muft necefiarily come into Confideration, to manifeft the true S^ality of their Actions; as, each one’s Talents, Opportunities, Advantages, Light, Motives,

2. The other Thing to be manifefted, will be that fecondary DijiinWion^ wherein particular Perfons, both Righteous and Wicked, differ from one another, in the Degree of fecondary Good or Evil, that is fomething befide wdiat is common to all in the fame general State : The Degree of evil PTuir, which is additional to the Guilt and Corruption of the whole Body of Apoftates and Enemies ; and the Degree of perfonal Goodnefs and good Fruit, which is a fecondary Goodnefs, with Refpeft to the Righteonfnefs and Merits of Chrift, which belonoto all by that fincere Faith manifefted in all. Of this alfo each one’s Works^ with their Circumfiances.

ftances, Opportunities, ’Talents^ &c. will be the proper Evidence.- . •

As to the Nature and Aggraivations of the o-ener^ Apoftafy by Adam'% Sin, and alfo the Nature' and Sufficiency of the Redemption by Jefus Chrift the great Rellorer, though both thefe will have vaft Influence on the eternal State, which Men ffiall be adjudged to, yet neither of them will properly belong to the Trial Men will be the Subjefts rfat that Oay, in order to the Manifeflation of their State^ wherein they are diflinguijhed one from an other. They will belong to the Bufinefs of that Day no otherwife, than the Manifeftation of the great Truths of Religion in general; as the Nature and Perfeftions of God, the Dependence of Man kind on God, as their Creator and Preferver, &c. Such Truths as thefe will alfo have great Influence on. the eternal State, which Men will then be adjudged to, as they aggravate the Guilt of Man’s M' ickednefs, and muft be confidered in order to a due Eftimate of Chrift-’s Righteoufnefs, and Men’s perfonal Virtue; yet being of general and equal Concernment, will not properly belong to the Trial of particular Perfons. ^

Another Thing urged by our Author particu larly againfl: the Imputation of Adam's. Sin, is this:

“ Though, in Scripture, Action is frequently faid “ to be imputed, reckoned, accounted to a Perfon, it “ is no other than his ovm Adt and Deed In the fame Place he cites a Number of Places of Scripture, where thefe Words are ufed, which he fays are all that he can find in the Bible.

But

Chap. IV. of the Word^ Impute, anfwered, 44^

But we are no Way concerned with this Argu ment at prefent, any further than it relates to putation of Sin^ or fmful A^ion. Therefore all that is in the Argument, which relates to the prefent Purpofe, is this: That the Word is fo often applied in Scripture to fignify God’s imputing perfonal Sin* but never once to his imputing AdarAs Sin. — So often I — How often — But ^wice. There are but two of all thofe Places which he reckons up, that fpeak of, or fo much as have any Reference to, God’s imputing Sin to any Perfon, where there is any Evidence that only perfonal Sin is meant', and they are Levit, xvii. 3, 4. and 2 Tim, iv. 160 All therefore the Argument comes to, is this: That the V/ord, impute^ is applied in Scripture, Times, to the Cafe of God’s imputing Sin, and neither of thole Times to fignify the imputing of Adam's Sin, but both Times k has Reference to perfonal Sin *, therefore Adam's Sin is not imputed to his Pofterity. And this is to be noted, that one of thefe two Places, even that in Levit. xvii. 3, 4. does not fpeak of imputing the Aft committed, but another not committed. The Words are, JVhat Man foever there be of the Houfe of Ifrael, that killeth an Ox or Lamb or Goat in the Camp^ or that' killeth it out of the Camp^ and bringeth it not unto the Door of the Tabernacle of the Congregation^ to ^ Offering unto the Lord^ before the Tabernacle

' of the Lord, Blood fhall be imputed Unto that Man \ he hath fhed Blood ^ that JMan fhall be cut off front among his People, i. e. plainly, Murder fhall be imputed to him: He fhall be put to Death for it, and therein punifhed with the fame Severity as if he had Jlain a Man. It is plain by Ifai. Ixvi. 3. that in fome Cafes, a fhedding the Blood of Beafts,>

in an unlawful Manner, was imputed to them, as if they flew a Man,

44S Oljeaion from the Sxrrpture-L^^, Fart I\0

. But whether it be fo or not, although in both thefe Places the Word, impute^ be applied to per-- fonal Sin, and to the very Ad done by the Perfoa fpoken of, and in ten more Places^ or alchouo-h this could be faid of all the Places, which our Au thor reckons up ^ yet that the Word, Impute, is jieve! expiefly applied to Adurrl’^ Sin, does no more argue, that it is not imputed to his Poilerity, than it argues, that Pride, Unbelief, Lying, Theft, Oppreffion, Perfecution, Pornication, Adultery, So domy, Perjury, Idolatry, and innumerable other particular moral Evils, are never imputed to the Perfons that committed them, or in whom they are 5 becaufe the Word, impute, though fo often uied in Scripture, is never applied to any of thefe Kinds of Vfickednefs.

I know not what can be faid here,^ except one of thefe two Things: That though thefe Sins are not exprefly faid to be imputed, yet other Words are iifed that do as plainly and certainly imply that they are imputed, as if it were faid fo exprefly. Very well, and fo I fay with refpeft to the Imputation of Adam\ Sin. The Thing meant by the Word, Impute, may be as plainly and certainly exprelTed by ufing other Words, as if that Word were ex prefly ufed; and more certainly, becaufe the Words ufed inflcad of it, may amount to an Explanation of this Word. And this, I think, is the very Cafe here. Though the Word, impute, is not ufed with refpeft to Adames Sin, yet it is faid, yf// have fumed % which, refpcdfing Infants, can be true only of their finning by his Sin, And, it is faid, By his Bifohedunce many were made Sinners; and, Judgment and Condemnation came upon all by that Sin', and that by this Means Death [the Wages of Sin] pajjed on all Men^ &e. Which Phrafes amount to

full

>

Chap. IV. Ohj.fr, a Child’s Humility, anfw. 449

full and precife Explanations of the Word, Impute and therefore do more certainly determine the Point really infilled on.

Or, perhaps it will be faid, With refpeft to thofe perfonal Sins fore-mentioned, Pride^ Unbeliefs &c,' it is no Argument, they are not imputed to thofe who are guilty of them, that the very Word, im pute^ is not applied to them; for the Word itfelf is rarely ufed; not one Time in a hundred, and per haps five hundred, of thofe wherein the Thing meant is plainly implied, or may be certainly in ferred. Well, and the fame alfo may be replied likewife, with Refpedt to Adanl^ Sin.

' It is probable. Dr. T. intends an Argument againft Original Sin, by that v/hich he fays in Oppolition to what R. R. fuggefts of Children's difcovering the Principles of Iniquity, and Seeds of Sin^ before they are capable of moral Altion viz.^ That 'little Children are made Patterns of Humility, Meeknefs and Innocence, in Matth. xviii. 3. i Cor. xiv. 20. and Pfal. cxxxi. 2.

• But when the utmoft is made of this, there cm be no Shadow of Reafon, to underftand more by thefe texts, than that little Children are recom mended as Patterns in regard of a negative Virtue, Innocence with refped to the Exercifes and Fruit] ■of Sin, Harmlefnefs as to the hurtful Effedts of it; •and that Image- of Meeknefs and Humility arifinc^ from this, in Conjunaion with a natural Tendei^ 'nefs oTMihd, Fear, Self-diffidence, Yieldablenefs,

• and Confidence in Parents and others older than themfelves. 5^ And fo, they aio recommended as

%

Pan;e

Patterns of Virtue no more than Doves^ which are an harmlefs Sort of Creature, and have an Image of the Virtues of Meeknefs. and Love. Even accord ing to Dr. T — r’s own Doctrine, no more can be made of it than this: For his Scheme will not admit of any fuch Thing as pofttive Virtue, or virtuous Difpofition, in Infants*, he infifting (as was obferved before) that Virtue mufl: be the Fruit of Thought and RefleElion, But there can be no Thought and Refledtion, that produces pofitive Virtue, in Children, not yet capable -of moral Action \ and it is fuch Children he fpeaks of. And that little Children have a negative Virtue or In nocence, in relation to the 'pofitive Ads and hurt ful Effeds of Vice, is no Argument that they have not a corrupt within them: For let their Na

ture be ever fo corrupt, yet furely it is no Wonder that they be not guilty oi pofitive wicked Adion, before they are capable of any moral Adion at all. A young Viper has a malignant Nature^ though incapable of doing a malignant Adion, and at prefent appearing a harmlefs Creature.

Another Objedioil, which Dr. T. and Ibme others offer againfl: this Dodrine, is, That Contempt upon the human Nature

But their declaiming on this Topic is like addreffino- the Affedions and Conceits of Children. rather than rational arguing with Meit* It feems, this Dodrine is not complaifant enough. I am fenfible, it is not fuited to the Tafte of fome, who are fo very delicate (to fay no worfe) that they can bear Nothing but Compliment and Flattery. No Con tempt is by this Dodrine caft upon the noble Fa culties and Capacities of Man^s Nature^ or the

exalted

Chap. IV. Obje^ion from bad Tendency, anfw. 45!

exalted Bufinefs, and divine and immortal Happinefs he is made capable of. And as to fpeakinoill of Man’s prefent moral State, I prefume, it Vv-ii! not be denied, that Shame belongs to them that are truly Jinful i and to fuppofe,' that this is not the native. Charafter of Mankind, is ftill but meanly begging the Queftion. If we, as we come into the World, are truly finful, and cohfequently milerable, he adts but a friendly Part to us, who endeavours fully to difcover and iftanifeft our Difeafe. Whereas, oh the contrary,- he ads an un friendly Part, who to his utmoft hides it from us; and lo,- in Elred, does what in him lies to prevent our leeking a Remedy from That, which, if not remedied in Time, muft bring us finally to Shame and everlafiing Contempt, and end in perfed and remedilefs Deftrudion hereafter.

^ Another which fome have made ao-ainli

this Dodrine, much like the former, is. That it tends to beget in us an ill Opinion of our Fellow- Creatures^ and fo to promote Ill-blature and mutual Hatred.

To which I would fay. If it Ife ttiily fo, that we all come finful into the World, then our heartily acknowledging it, tends to promote Humility: But our difowning that Sin and Guilty which truly be longs to US, and endeavourihg to perfuade ourfelves that we are yaftly better than in Truth we are, tends to a foolilh Self-Eadltation and Pride: And it is manifeft, by Reafon, Experience, and the Word of God, that Pride is the chief Source of all the Contention,- mutual Hatted, and Ill-lVill which are fo prevalent in the World; and that Nothing fo eltedually promotes the contrarf Tempers arid Deportments, as Humility^ This Dodrine teaches

452 Ohje^ion frcm the bad Tendency Part IV.

us to think no worfe of others, than of ourfelves: It teaches us, that we are all^ as we are by Nature, Companions in a miferable helplefs Condition; which, under a Revelation of the divine Mercy, tends to promote mutual Compajjton. And No thing has a greater Tendency to promote thofe amiable Difpofitions of Mercy, Forbearance, Lonsfuffering, Gentlenefs and Forgivcnefs, than a Senfc of dur own extreme Unv/orthinefs and Mifery, and the infinite Need we have of the divine Pity, For bearance and Forgivenefs, together v/ith a Hope of obtaining Mercy. If the Dodtrine, which teaches that Mankind are corrupt by Nature, tends to pro mote why Ihould not Dr. V — Fs Dodtrine tend to it as much For he teaches us, that the Generality ot Mankind are very wicked^ having made themfelve?> fo'hj their ov/n free Choice, with out any NecefTity: which is a Way of becoming wicked, that renders Men truly worthy of Refeyitment \ but the other, not at all^ even according to his own Dodtrine. ■

Another Exclamation againft this Dodlrine is, That it tends to hinder Comfort and Joy^ and to promote Melancholy" and Glocynmefs of Mind

To which I fhall briefly fay, Doubtlefs, fuppofing Men are really become finful, and fo expofed to the Difpleafure of God, hy whatever Means ^ if they once come to have their Eyes open ed, and are not very ftupid,. the Refledtion on their Cafe will tend to make them forrozvful; and it is y?/. It fhould. Men, with whom this is the Cafe, may well be filled with Sorrow, till tliey are fincerely willing to forfake their Sins, and turn, to God’. But there is Nothing in this Dodtrine, that in the

kaft

* Page 231, and feme other Places.

Chap. IV. of this Bo^lrine^ anfwered.

lead ftands in the Way of Comfort and exceeding Joy, to fuch as find in their Hearts a fincere Willingnefs, wholly to forfake all Sin, and give their Hearts and whole Selves to Chrift, and com ply with the Gofpel-Method of Salvation by him.

Another Thing ohjedfed^ is, That to make Men believe that Wickednefs belongs to their very Na ture^ tends to encourage them in Sin^ and plainly to lead to all Manner of Iniquity •, becaufe they are taught, that Sin is natural^ and therefore necejfary and tmavoidahk^,

*

But if this Doctrine, which teaches that Sin is natural to us, does alfo at the fame Time teach us, that it is never the better^ ox lejs to he conde7nned^ iox its being natural, then it does not at all encourage 'Sin, any more than Dr. T — r’s'Dodtrine encou rages Wickednefs v/hen it is \ytcoxx\tinveterate\ who teaches, that fuch as by Cuftom have contradted ftrong Habits of Sin, are unable to help themfelves d- And is it reafonable, to reprefent it as 'encouraging a Man’s boldly negledting and wilful ly continuing in his Difeafe^ v/ithout feeking a Cure^ to tell.him of his Difeafe, to fliew him that -his Difeafe is real and very fatal, and what he can never cure himfelf of^, yet withal directing him to a great Phyftcian^ Vvdio is fufficient for his Reftoration? But for a more particular Anfwer to what is pbjedled againfc the Dodtrine of our natural Impo tence and Inability^ as being an Encouragement to •go on in Sin, and a Difcburagement to the Ufe of all Means for our Help, I muft for Brevity refer the Reader to what lias been largely written on, . . G g 3 \ this

* Page 139, and, 259. t See his Expolltion of Rom. vii. p. 205 — 220. Put efpecially in his Paraphnifc and Notes o^. the Epilllc.

Dlfcourfe on the Freedom of the

_ Our Author is pkafed to advance another Notion, anrong others, by Way of OhjeElion againft the Dodrine of pngmal Sin : That if this Doc trine e true, it would be unlawful to bezet Chiltrt If natural Generation h, the

!'avoidably conveying all Sin and

World, ft muft itfelf be a ftnful mdmlmful Thing.” Now, if 4ie be

TJ ^'■gument here, it lies in this Propo-

' i ‘a-’ ^ Means or Occafion of the

tfelf beMul. But I imagine Dr. T. hid not thoroughly weighed this Propofition, nor confiderod where It would carry him. For, God’s contF nuing in Being the Devil, and others that are finally given up to Wickednefs, will be attended, moft certainly and infallibly, with an eternal Series of the moft hateful and horrid Wickednefs. But will any be gufity of fuch vile Blafphemy, as to fay. Therefore God s ppholding them in Being is itfelf g. fmfp Thing? In the lame Place our Author lays, “ ^o far as we are generated in Sin, it muft be a ^_to generate,” But there Is no Appear- Evidence in that Pofition, any more than

If i. is upheld in Exiftence in

bin. It is a&?|to uphold them in Exiftence.”

; ^ there were any Reafon in the Cafe, it would

rf latter Pofition : For Parents, as

Vr. T, himfelf pbferves, are not the Juthors of the Beginning o{ Exiftence: Whereas, God is truly the -Author of the Continuance of Exiftence. As it is.the known Will of God, to continue Satan and pillions of others in Being, though the moft fure

Confe^uence

f Page 145.

Confequence is the Continuance of a vaft infernal World, full of everlafting hellifh JVickednefs: fo it is Part of the revealed Will of God, that this World of Mankind lliould be continued-, and the Species propagated^ for his own wile and holy Purpofes \ which Will is complied with by the Parents joined in lawful Marriage: Whofe Children, though they come into the World in Sin, yet are capable Subjefts of eternal Plolinefs and Happinefs:' Which infinite Benefits for their Children, Parents have great Reafon to encourage a Hope of, in the Way of giving up their Children to God in Faith, through a Redeemer, and bringing them up in the Nurture and Admonition of the Lord. I think, this may be Anfwer enough to fuch a Cavil,

Another ObjeSlion is, That the Dodlrine of Ori ginal Sin is no oftner^ and no more plainly fpoken of in Scripture', it being, if true, a very important Doftrine. Dr. T. in many Parts of his Book fuggefts to his Readers, that there are very few T exts, in the whole Bible, wherein there is the leaft Ap pearance of their teaching any fuch Doftrine,

Of this I took.Notice before, but would here fay further: That the Reader who has perufed the preceding Defence of this Doftrine, mull now be left to judge for himfelf, whether there be any Ground for fuch an Allegation; whether there be not Texts in fufficient Number, both in the Old Teftament and New, that exhibit undeniable Evi dence of this great Article of Chriftian Divinity and whether it be not a Doftrine taught in the Scripture with great Plainnefs, I think, there are few, if any, Doftrines of Revelation, taught more.plainly and exprefly. Indeed it is taught'in an explici? Manner more in the New T eft ament, than in the

45 & /rtw Fewnefs Obfcurity Part IV,

0/i.-- Which is not to be wondered at; it bein^ thus with refpea to all the moft important Doctnnes of rcvciilcd Ivcligion, i

But if it had been fo, that this Doftrine were

• Scripture yet if we find that it is

indeed^ I hing.declared to us by God, if there be

ord oi ins, then what belongs to us, is, to be^ (teve^ his Word, and receive the Doftrine which he teaches us; and nor, inftead of this, to preferibe to him how often he lhall fpeak of it, ahd to infill upon knowing what Reafons he has for fpeakina Oi It no oftner, before we will receive i what he teaches us; ox to pretend that he fhould crive us an Account, why he did not fpeak of it plainly as we think he ought to have done, footer than, he did,- In this Way cf Proceeding, if it be reafon^ able, the Sadducees of old, who denied any Refurleftion or future State, might have maintained their Caufe againft Chrift, when he blamed thern tor not knowing the Scriptures, nor the Power of God':, and for not underftanding by-the Scripture, that there would be a Refurrection to fpiritual Enjoy ment, and not to animal Life, and ienfual Grati fications; and they might have infifted, that thefe Doftrines, if true, were very important, and there fore ‘Ought to have been Ipoken of in the Scrip tures eftner and more explicitly, and not that the Church of God fhould be left, dll that Time, with ^ f^'i^ obfeure Intimations of that which fo in finitely concerned them. And they might with Difdain have rejected Chrift’s Argument, by Way of Inference, from God’s calling himfelf, in the Books of Mofes, the GOD of Abraham, Ifaac and Jacob, for Anfwer, they might have faid, That Mofes was fent on Purpofe to teach the People the

Mine}

Chap, IV. of Texts pleaded, 457

Mind and Will of God; and therefore, if theft Doftrines were true,' he ought in Reafon and in ""Truth to have taught them plainly and frequently, and not have left the.People to fpell out fo import tant a Dodtrine, only from God’s faying, that he w'as'the God of >&c.

One great End of the Scripture is, ■ to_ teach the World ^sjohat Manner of Being GOD is; about whichh*the World, without Revelation, has been fo 'wofully in the dark: -^And that God is an infinite Beings is a Dodirine of great Importance^ and a Doc trine’ fufficiently taught in the Scripture. ~ But yet, it appears to me; this Doctrine is- not taught there, in any ‘Meafure,e'with fuch Explicitnefs and Pre^ cifton^ as the Dodtrine- of Original Sin: and the Sociniansfv^ho ditrcY God’s Omnipre fence and.Orn- 'iiifcience, have as much Room left them for Cavil, Pela.gians^ who deny Original Sin. V, C

Dr. V. particularly urges, That fays not

cne fPord of this Dodlrine throughout the four Gofpels\ which 'Dodtrine, if true, beingTo impor tant, and what fo nearlyxoncerneii f he‘.great Work of Redemption, which he came to work out (as is fuppofed) one would i think, it • fhould have been emphatically fpoken of in every^Page of the Gofpels

In Reply to this, it may be obferved, that by the Account' given in the four. Gofpels, Chrift was continually {xfing^ - tbofe Things which plainly implied^ that all Men in their original State are finful and miferable. As, when he declared, that they aMch are whole^ need mot a Phyfician^ but they vMch 'arefickfi That he came toTeek 'and to lave.. . . ^ ' . that

f Page

that which was loft*-. That it was neceffary for alt to be born again, and to be converted, and that otherwife they could not enter into the Kingdom of Heaven f and, that all were Sinners, as well as thofe whofe Blood Pilate mingled with their Sacri fices, and that.ez;^;^ one who did not repent, Jhould perijh J; Withal diredling every one to fray to God for Forgivenefs of Sin |1 Ufing our NecelTity of Forgivenels from God, as.an.Argu ment with all to forgive the Injuries of.their Neighbours §; Teaching, that earthly Parents, though kind to their Children, are in themfelves evil**-. And fignifying, that Things and

corrupt are properly the Things of Men ft Warning his Difciples rather to beware of Men<c than, of wild Beafts Often reprefenting the

WORLD as evil, as wicked in its Works, at En-^ viity with Truth and Holinefs, and hating him HH Yea, and teaching plainly, that all Men are ex tremely and inexpreffibly finful, owing ten Thoufand Talents to their divine , Creditor

And whether Chrift did not plainly teach Nicademus the Dodlrine of original total Depravity, when he came to him to know what his Dodlrine was, muft be left to the Reader to judge, from what has been already obferved on foh. -iii. i — 1 1. And befides, Chrift in the Courfe of his Preaching took the fnoft -proper Method to convince Men of the Corruption of their Nature, and to give them an effedual and pradtical Knowledge of it, in Ap-

* Matt, xviii, ii. Luk. six. lo. f Matt, xvlii. j,

§ Matt. vi. 14, ij. and xviii. 35. *'* Matt. vii. ii.

tt Matt. xvi. 23. Matt. x. 16, 17. |||| Joh. vii,

•j. and viii. 23. and xiv. 17. and xv. 18, 19.

'Matt, xviii, 21. to the End.

plication to themfelves, in particular, by teaching and urging the holy and ftriift Law of God in its Extent and Spirituality and dreadftjl Threatenings: Which, above all Things, tends to fearch the Hearts of Men, and to teach them their inbred exceeding Depravity j not merely as a Matter of Speculation, but by proper Convidlion of Confcience ; which is the only Knowledge of Original Sin, that can avail to prepare the Mind for receiv ing Chrift’s Redemption •, as a Man’s Senfe of hi$ ov/n Sicknefs prepares him to apply ifi good Earncft to the Phyfician,

And as to Chrift’s being no more frequent aiid particular in mentioning and inculcating this Point in a doElrinal Manner, it is probable, one Reafon to be given for it, is the fame that is to be given for his fpeaking no oftner of God’s creating the World: Which, though fo important a Dbflrine, is fcarce ever fpoken of in any of Chrift’s Difcourfes and no'Wonder, feeing this was a Matter which the Jews^ to whom he confined his perfo'nal Miniftry, had all been inftrudled in "from their Forefathers, and never was called in ^eftion among them. And there is a great deal of Rea fon, from the ancient JewiJh Writers, to fuppbfe, that the Doftrine of Original Sin had ever been al! lowed in the open Profeffion of that People * :

* What is found in the more ancient of the Je.-wiJh Rabbies who have wrote fince the Coming of Chrift, is an Argument of this. Many Things of this Sort are taken Notice of bv Slapferm, in his t heohgta Pohmica before-mentioned Some pfthefe Things which are there cited by him in Latin, I (hall here faithfully give in Engli/h, for the Sake of the Engtjh

‘ —^ojlanaffeh, concerning Human Frailty, pag. 120.-, S Gen. vm. zi. I vnll not any more curfe the Earth for Man's

Sake ;

though they were generally, in that corrupt Time, very far from a pra6tical Conviftion of [f, and many Notions were then prevalent, efpecially

among

, Sake; the Appetite of Man is e<vU from his Youth; that is, from the Time when he comes forth fcm his Mother] ‘‘ Womb, For at the fame Time that he fucks the Breads, ‘‘ he follows hisT//^ ; and while he is yet an Inl’ant, he is under the Dominion of Anger, Envy, Hatred and other Vices tOAvhich that tender Age is obnoxious/’ — ‘ Prov.

* xxii. Solotnon fays, Foolijhnefs is bound to the Mind of a

\ Child. Concerning which Place R, Lean Ben Gerfom ob- ‘ ferves thus, “ Foolijhnefs as it ojoere gronvs to him in hk ojer-f “ Beginning,’'"' Concerning this Sin, which is common and

* original to all Men, Daojid fajd, Pfal. li. 5. B-ehold, I fwas

the Concupifcence which is innate \n the Heart of Man, it is “ faid, I am begotten in Iniquity. And the Senfe is, that there is implanted in the Heart of Man, fetzer harang, an evil “ Figment, from his Nativity.”

•“ ‘ And Mana [fell Ben Ifrael, de Fragil. pag. 2. ‘‘ Behold, lavas

formed in Iniquity, and in Sin hath -my Mother av armed??ie. But whether this’be underdood concerning the commomMother, “ which was Eaje,'ov whether Daojid fpake only of his own f Mother, he would fignify, that Sin is as it were natural, and “ infeparahle in this Life. For it is to be obferved, that Ejooe conceived^ after the Tranfo-reffion was committed; and as

many as were begotten afterwards, were not brought forth “ in a Conformity to the Rule of right Reafan, but in Conformity to diforderly and ludful AfFeCtions.” He adds, “ One of the wife Men of the Jeavs, namely, R. dha, rightly obferved, would fignify that it is impoffible, even for

“ pious Men who excel in Virtue, never to commit any Sin.”

‘ job alfo afferts the fame Thing with Da-uid, Chap. xlv. 4.

‘ laying, Who avill give a clean I hing from an unclean! .Fx Ay *■ not one. Concerning which Words Aben-Ezra fays thus:

The Senfe is the fame with that, I avas begotten in Iniquity,

“ becaufe Man is made out of an unclean Thing.’' Stapferusy Theolog. Pblem. Fotn. iii. p. 36, 37.

Id. Ibid. p. 132, &c. ‘ So Sal Jarchi ad Gensaram, Cod,

* Schabbath, foL 'l42r p. 2. * And this is not only to be referred to Sinners ; becaufe all the Poderity ot the ff Man are in like Manner fubje(ded to all the Curfes pronounced op

him.''

Chap. iV. of Texts pleaded, — anfwered, 461

among the Pharifees^ which were indeed inconfiftent with it* And though on Account of thefe Prejudices they might need to have this Dodtrine

explained

liim/’ And Manajfeh Ben Ipael^ in his Preface to Hufnrji

* Frailty f fays, “ I had a Mind to fhew by what Means it

came to pafs, that when the Jirft Father of all had loft his Righteoufnefs, his Poderity are begotten liable to the fame Punijhment with him.” ‘ And Munfterus oh the Gofpel of

* Matthem} cites the following Words, from the Book called

* F he Bundle of Myrrh : “ The Blefled Lord faid to t\\o Jirft “ Man, when he curled him, F horns and Fhiftles fhall it bring

forth to thee; and thou fhalt eat the Herb of the Field, The Thing which he means, is, That becaufe of his Sin all nyjho “ fkould dejccndfrom him, fhould be wicked and perverfe, like ** Fhorns and Fhiftles*, according to that Word of the Lord, fpeaking to the Prophet: thorns and Irritators are ^vith thee^ and thou d<n.velleft among Scorpions, And all this is from the “ Serpent, who was the Devil, Sam-mael, who emitted a mor- “ tiferous and corruptive Poifon into Eoje, and became the Caule of Death to Jda??rh\mft\f, when he eat the Fruit.”

* Remarkable is the Place quoted in Jofeph de Voifin, again!!:

* Martin Raytmmd, p.471. of Menachem Rakanatenjis^

* Sedl. Berefchit, from Midrafch Fehillim ; which is cited by^

* Hoornbekius, agalnft the fe^vs, in thefe Words : It is no “ Wonder, that the Sin of Adam and E^.>e is written and fealed

with the King’s Ring, and to be propagated to all following “ Generations; becaufe on the Day that Adam was created, all Things were hnifhed; fo that he flood forth the Perfec- “ tion and Completion of the whole Workmanfhip of the World: So when he finned, the njohole World finned; whofe Sin we bear and fuffer. But the Matter is not thus with refpedl to the Sins of his Pollerity.” — Thus far Stapferus. Befides thefe, as Ainfivorth on Gen. viii. 21. obferves, ‘‘ Jit Berefhith Rabha (a Hebrew Commentary on this Place) a Rabbin is faid to be afked. When is the e^vil Imagination put into Man I And he anfwered. From the Hour that he is formed P And in?ool\ Synopfis it is added, from Grotius, ‘‘ So Rabbi “ Salomon interprets Gen, viii. 21. Fhe Imagination of Man s Heart is e^jil from his Youth, of its being evil from the Time that he is taken out of his Mother's Bowels.” “ Aben^ Ezra thus interprets Pfal. li. I ^vas Jhapcn in Iniquity, and in Sin did my Mother concchve me; that evil Concupifcence is implanted in the Fleart from Childhood, as if he WXXQ formed

explained and applied to them, yet it is well known, by all acquainted with their Bibles that Chrift, for wife Reafqns, fpake more fparingl’y and

obfcurely

<

m It; and by my Mother, he underhands E<ve, who did not bear Children till fhe had finned. And fo Kafvenaki fays, //(5w JhaL 1 a-uoid fimhig? My Original is corrupt, and from thence are tho/e Sins. So Manajfeh Ben Ifrael, from this

that not only Da^id, but all Mankind, ever fince Sin was introduced into the World,

4! Original. To this Purpofe is the Anfwer

44 ^ 7^j 'vhich there is an Account of in the

lalmud. From ^hat Time does Concupifcence rule o<uer Man P “ From the ^ery Moment of his firfl Formation, or from his Nati- “ Anf. From his Formation.''^ ^VooVs Synopf m Loc.

On thefe Things I obferve, there is the greatefl Reafon to‘ lappo e, that thefe old Rabbies of the fei^vijh Nation, who' gave luch Heed to the Tradition of the Elders, would never have receiased this Doarinc of Original Sin, had it not been delivered down to them from their Forefathers. For it is a ^oarine very difagreeable to thofe praaical Principles and Notions, wherein the Religion of the unbelieving fe-vos mofl fundamentally differs from the Religion maintained among Chrifians: particularly their Notion oi Jufification by their' own Rightepufnefs, and Privileges as the Children oi Abra^ ham, Sec. without landing in Need of any Satisfaaioii, by the Sufferings of the Meffiah. On which Account the modern Je^s^ do now univerfally rejea the Doarine of Original Sin, and Corruption of Nature; as Stapferus obferves. And it is not at all likely, that the ancient if no fuch Doarine had been received by Tradition from the Fathers, would have taken it up from the Chrifiiaiis, whom they had in fuch' great Contempt and Enmity; elpecialfy as it is a Doarine fo pecu liarly agreeable to the Chriftian Notion of the Spiritual Salva tion of Jefus, and fo contrary to their Notions of the Mefljah, and of his Salvation and Kingdom, and fo contrary to their Opinion of themfelves; and a Doarine, which Men' in general are fo apt to be prejudiced againff. And behdes, thele Rabbies do exprefly refer to the Opinion of their Fore fathers; as, ^.Manafeh fays, According to the Opinion of the ANCIENTS, nolle are fubjea to Death, but thofe which ‘‘ have fnned: for where there is no Sin, there is no Death."* Stapfer, Tom. iii, p, 37,' 3.8.

Chap. IV. of Texts pleaded^ — anfwered. 40J

obfcurely of feveral of the moft important Doc trines ot revealed Religion, relating to the Ncceffity. Grounds, Nature and Way of his Redemp tion*

But we have more dire£l Evidence, that the Dodrine of Original Sin was truly a received Dodtrine among the ancient Je^s, even before the Coming of Chrift. "This appears by ancient Je^ijh Writings, which were written before Chrift; as, in the Apocrypha, 2 Efdrasni. 21. For the fix^Adam^ “ bearing a wicked Heart, tranfgreHed, and was overcome: and fo be all they that are horn of hurt. Thus Infirmity was made permanent; and the Law alfo in the Heart of the People, with the Malignity of the Root 5 fo that the Good departed away, and the Fw/ abode Hill.” — 2 E/dras iv. 30- For the Grain of e<vil Seed hath been fown in the Heart oF Adam^ from the Beginning; and how much Ungodlinef# hath it brought tip unto this Time? And how much fhall “ it yet bring forth, till the Time of threfhing fnall come V* And Chap, vii. 46. It had been better, not to have given the Earth unto Adarn; or elfe, when it was given him, to have reflrained him from finning; for what Profit is it, for Men now in this prefent Time, to live in Heavinefs, and after Death, to look for Punifiiment? O thou Adam, what haft thou done! For though it was thou that finned, thou art not fallen alone, but all that come efthee^ And we read,

and through her <we all diel'^

As this Dodlrine of original Corruption was confla^tly main tained in the Church of God from the Beginning; fo from thence, in all Probability, as well as from the Evidence of ic in univerfal Experience, it was, that the wifer Heathen main tained the like Dodlrine. Particularly Plato, that great Philofopher, fo diftinguifhed for his Veneration of ancient Tra ditions, and diligent Inquiries after them. Gale, in his Court of the Gentiles, obferves as follows: “ PLATO fays (Gorg. foL 493’) ^ han:e heard from the ^ifie Men, that are no^ dead,-

and that the Body is but our Sepulchre. And in his Timaus Locrus {fol. 103.) he fays, The Caufe of Vitiofity is from our Parents, and fir fi Principles,- rather than from ou?fel<ves. So that ewe neever relinquijh thofe Afeions, ewhicb lead us to folloew iheje primitioje Blemifhes of our FIRST PARENTS. Plato “ mentions the Corruption of the Will, and feems to difown any Free-Will to true Good; albeit he allows fome f or natural Difpofitions, to cinjil Good, in fome great

Heroes.

4^4 Ohje5im from Yt^ntk ayid Obfcurity Fart IV^

tion, and the Method of the Juftification of Sinners > while he lived here in the Flefh; and leftS Dodrines to be more plainly and fully opened aixit inculcated by the Holy Spirit, after his Afcenfion.

But if after all, Chrift did not fpeak of this Do6trine often enough to fuit Dr. 2"— r, he rido^ht be aficed, Why he fuppofes Chrift did no cftemr,

Dodlrines, which he fo much infifts on? As, That temporal Death comes on all Mankind by Ada?n ^ and,^ That it comes on them by him, not as a Punifhment or Calamity,* but as a great Favour^ being made a rich Benefit, and a Fruit of God’s abundant Grace, by Chrift’s Redemption^ v/ho came into the ^World as a lecond Adam for this End^ Surely, if this were fo, it was of vaft Importance^ that it fhould be known to the Church of God in all Ages, who faw Death reigning over Infants^ as well as others. If Infants were indeed perfeaiy inno cent, was it not needful, that the De/ign of that

which

Heroes. SOCRATES averted the Gorruption of human Nature, or ncDihv ifj.(pvTov. — Grotius affirms, that the Philofo- “ phers acknowledged, it was con-naturai to Men, XofinT, SENECA (Benef. 14,) fays, Wickednefs has not its Jirfi Bsginning in ^dcked Pradice; though by that it is firj} exerci/ed and made manifeft. And PLUTARCH (de Serar vindida) fays, Man does not firji become nxicked^ ^hen he firfl manifefis himfelf io: hut he hath PVickednefs' from the Beginning.; and he fhews it as Joon as he pnds Opportunity and Ability. As Men rightly judge y that the Sting is not firp ingendered in Scorpions nxhen they Jirikcy or the P cifon in Vipers %vhen they bite, — Pool’s Synopf, on Gen. viii. 2 1 .

• 1 o which may be fubjoined what JUVENAL fays,.

-r-Ad Mores Natura recurrit Dainnatos^ fix a et maturi nefcia,

Englifhed thus, in Profe ;

NATURE, a Thing fixed and not knowing how to ehangf, returns to its wicked Manners.

Watts, Ruin and Recoz'ery,

Cliap. IV, of Texts pleaded,— 465

which was fuch a melancholy and awful Difpenfation towards fo many Millions of innocent Crea tures, fhould be known, in order to prevent the worft Thoughts of God from arifing in the Minds of the conftant Speftators of fo myfterious and gloomy a Difpenfation? But why then fuch a total Silence about it, for four Thoufand Years together, and not one Word of it in all the Old 'Tejlatnent; nor one Word of it in all the four Gofpels; and in deed not one Word of it in the whole Bible, but only as forced and wrung out by Dr. T — r’s Arts of Criticifm and Dedudion, againft the plaineft and ftrongeft Evidence!

, As to the Arguments, • made ufe of by many late W^riters, from the iiniverlal jnoral Senfe, and the Reafons they offer from Experience, and Objervation of the iBlatuTe of JMankind, to fhew that we are horn into the World with Principles of Virme-, with a natural prevailing Relifh, Appro bation, and Love of Righteoufnefs, Truth, and Goodnefs, and of whatever tends to the publick Welfare; with a prevailing natural Difpofition to diflike, to refent and condemn what is felfilh, un juft, and immoral; and a native Bent in Mankind to mutual Benevolence, tender Companion, &c. thofe who have had fuch Objedions ao-ainft the Dodrine of Original Sin, thrown in their AVay, and defire to fee them particularly confidered, I afk Leave to refer tliem to a Treatife on the Nature of true Virtue, lying by me prepared for the Prefs which may ere long be exhibited to publick View *!

* The Treatife here mentioned, it is apprehended been lately printed at Bofon in New England, thou'^h not rec(?ived, -

has

yet:

The Conckifion, remarking on

Conclusion.

Gil the whole, I obferve, There are fome othisr Things, beiides Arguments, in Dr. T--r’s Boolc^ yjhich are calculated to influence the Minds, and bias the Judgments of fome Sorts of Readers. Here, not to infill on the taking Profeflion he makes, in many Places, of Sincerity^ Humility^ Meehiefs^ Modejly^ Charity^ .&c. in his fearching after Truth; and freely propofing his Thoughts, with the Reafons of them, to others ^ ; nor on his m^ghf^idal AJfurance^ appearing on many Occalions, and the high Contempt he fome times exprefles of the Opinions and Arguments of very excellent Divines and Fathers in the Church of God, who have thought differently from him y: ■Both of which Things, it is not unlikely, may have a Degree of Influence on fome of his Readers: (Flowever, that they may have only their JuJi In fluence, thefe Things rnight properly be compared together, and fet in Contraft^ one with the other) — I fay, not to dw^ell on thefe Matters, I would take fome Notice of another Thing, obfervable in the Writings of Dr. ^T. and many of the late Oppofers of the more peculiar Doftrines of Chriftianity, tending (efpecially v/ith juvenile and unwary Rea ders) not a little to abate the Force, and prevent the due Effeft, of the cleareft Scripture-Evidences^ in Favour of thofe important Dodlrines; and par ticularly to make void the Arguments taken from the Writings of the Apoltle Paul^ in which thofe Doftrines are more plainly and fully revealed, than in any other Part of the Bible. What I mean, is this: Thefe Gentlemen exprefs a high Opmion of

this

this Apoftle, and that very juftly, for his eminent Genius, his admirable Sagacity, ftrong Powers of Reafoning, acquired Learning, &c. They fpeal of him as a Writer — of mafterly A^ddrefs*, ot extenfive Reach,- and deep Defign, every where in his Epiftles, almoft in every AVord he fays. This looks exceeding; it carries a plaufible Ap

pearance of Chriftian Zeal^ and Attachment to the holy Scriptures^ in fuch a Teftimony of high Vene ration for that great Apoftle^ who was not only the principal Inftrument of propagating Chriftianity, but with his own Hand wrote fo confiderable a Part of the New Teftametit. And I am far from de termining, with refpedi: at leaft to fome of thefe Writers, that they are not fincere in their Declarationsy or that all is mere Artifice^ only to make AVay for the Reception of their own peculiar Sen timents; However, it tends greatly to fubferve luch a Purpofe *, as much as if it were defignedly contrived, with the utmoft Subtilty, for that End. Hereby their incautious Readers are prepared the more eafily to be drav/n into a Belief, that they,, and others in their v/ay of thinking, have not tightly underfijood many of thofe Things in this Apoftle’s Writings, which before feemed plain to them; and they are alfo prepared, by a Prepoffeffion in Fatjour of thefe new Writers^ to entertain a favourable Thought of the Interpretations put by them upon the Vfords and Phrafes of this Apoftle; and to admit in many Pafiages a Meaning which before lay entirely out of Sight* quite foreign' to all that in the View of a common Reader fcems to be their obvious Senfe and moft remote froim the Expofitions agreed in, by thofe which ufed' to be cfteemed the greateft DivineSy and beft Commen tators. For they muft know, that this Apoftle being a Man of no vulgar Underftanding, it is nothing

468 Conclufion, remarking on

ftrange if his Meaning lies very deep-, and no Won der then, if the fuperficial Difcerning and Obfervation of vulgar Chriftians, or indeed of the Herd of common Divines, fuch as the IVeJlminfter-Afferahly, &G. falls vaftly fliort of the Apoftle’s Reach, and frequently does not enter into the true Spirit and Defign of P aul’s Epiftles. They muft underftand, that the firji Reformers, and Preachers and Expolitors in general, both before and fince the Reformation, for fifteen or fixteen Hundred Years pail, were too' unlearned and JhcrtJighted., to* be capable of penetrating into the Senfe, or fit to un dertake the making Comments on the Writings of fo great a Man as this Apoftle; or elfe had dwelt in a Cave of Bigotry and Superjlition^ too gloomy to allow them to ufe their own. Underflandings with Freedom, in reading the Scripture. But at the fame Time, it muft be underftood, that there is rifen up, nov/ at length in this happy Age of Light and Liberty, a Set of Men, of a more free and generous Turn of Mind, a more inquifitive Genius, and better Difcernment. By fuch dnlinuations, they feek Advantage to their Caufe; and thus the moft unreafonable and extravagant Inter pretations of Scripture are palliated and recom mended: So that, if the fimple Reader is not very miich orr his Guard, if he does not clearly fee with his own-'Eyes,; or has too much Indolence, or too little 'Leifure,-' thoroughly to examine for himfelf (as' fewj alas', arc willing to be at the Pains of acquainting* ' themfelves thoroughly with the Apoftle’s Writings, and of comparing one Part of them with another, fo as to be fully able to judge of thele Gentlemen’s Glofles and Pretences) in this Cafe, he is in Danger of being impofed on with delufivc Appearances; as he is prepared by this fair Pretext of exalting the Sagacity of the Apoftli^,

and