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ZFKC
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f
>r
THE
Great Chriftian Do&nnQ
O F
ORIGINAL SIN
DEFENDED}
Evidences of its Truth produced,
AND >:.
Arguments to the contrary anfwered.
Containing, in particular,
A REPLY to the Objeftlons and Arguings of
Dn John Taylor, in his Book, Intided,
" The Scripture-Dodtrine of Orighml Sin pro-'
" pofed to free and candid Examination, &c."
By the late Reverend and Learned
JONATHAN EDWARDS, A.M.
Prefident of the College of New-Jerfey.
— ^ 111 i^^^— ,
Matth. ix. 12. They thai be<wholf, need not a Phyjician\ but
they that are Jfck, •*
— Et haec non tantuip ad Pcccatores referenda eft ; quia in
omnibus Maledidtionibus primi Hominis, omnes ejus Gene-
rationes conveniunt.*- ' R. Sal. Jarchj.
Propter Concupifcentiam, innatam Cordi humane, dicitur.
In Iniquitate genitus fum ; atque Senfus eft, quod a Nati-
vitate implantatum fit Cordi humano Jetzer harang, Fig-
jnentum malum.— Absn-Ezra*
—Ad Mores Natura rtfcurrit
Damnatos, fixa & mutari nefcia.— •
— Dociles imitandis
Turpibus & pravis omnes fumus. — Juv.
BOSTON Printed, LONDON Re-printed,
For J. Johnson and Co. at the Giohe^ in Pat^tnoftir-Ro^iu %
and G. Keith, in Gracecburch-'Stnet* '
M.DCC*LXVI,A '
. ^ r
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48687n
i.
/gi'on. i.'"^'
TILDiN FG.: . : ^ I
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■ < ii^
A brief Account of the Book and \W
AUTHOR.
THE Reverend Author of the following
Piece was removed by Death, before its
Ptiblication, But, ere his Deceafe, the
Copy was finiflied and brought to the Prefs, and
a Number of Sheets paffcd his own Review.
They that were acquainted with the Author, or
kno^y his juft Charafter, and have any Tafte for
the ferious Theme, will want Nothing to be faid
in Recommendation of the enfuing Tra6t, but only
that Mr. Edwards wrote it.
Several valuable Pieces on this Subjedl have
lately been pubHfhed, upon the fame Side of the
Qucftion. But he had no Notice of fo nAich 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 fhould fuperfede this
Work of his ; being defigned on a more extenfive
Plan; comprifing a Variety of Arguments, and
Anfwers jo many Objeftions, 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 Plcafure to every Friend of |
Truth, that fo mafterly a Hand undertook a. ]Reply
to Dr. Taylor; notwithftanding. ..tJbc. various
a 2 • /": Anfwers
iv A Brief Account af the Author,
Anfwers already given him, both at home and
abroad.
. As it has been thought unfit, this Pofthumous
TSook fhould go unattended with a refpeftful Me-
morial of the Author, it is hoped, the Reader will
candidly accept 'the following Minutes of his Life
and Charafter.
Mr. Edwards was the only Son of the late
Reverend Mr. Timothy Edwards, long a faith-
ful Paftor of a Church in fVinfor^ 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 fome Time, purfuing his Studies
with a laudable Diligence. — Took the Degree of
Mafter, at the ufual Time : and for a while ferved
the College in the Station of a Tutor,
He foon entered into the Miniftry, and wais fet-
tled at Northslmpton, . 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
Cofpel^ till Death divided them. — There he con-
tinued his Labours for many Years, in high Efteem
. at homei as well as abroad; till uncomfortable De-
bates arifing about a Right to Sacraments, and after
his beft Attempts finding no rational jProfpeft of any
fafe aftdTpeqdy IfTue or them^ he at length amica-
• v^ bly
%is Life and CharaSler. ^
bly refigrted his Paftoral Relation, and had an
honourable Quietus, Anno 1750.
Soon after this, there being a Vacancy in the
Miflion at Stockbridge, by the Death of the.
Reverend and learned Mr. John Sergeant, the
Board of Commiflioners at Bofton, who aft under
the Society in London, for propagating the Golpel
among the Indians in and about New-England,
turned their Eyes to Mr. Edwards, for a Supply
of that Miflion. And upon their unanimous Invi-
tation, in Concurrence with the Call of the Church
(confifting of Indians and Englifh) at Stockbridge,
he removed thither, and was, regularly re-inftate4
in the Paftoral Office.
He continued his Miniftry there, until on Oc-
cation of the Death of his worthy Son-in-law, the
Reverend and Learned Mr. Aaron Burr, who
had fucceeded the Reverend and Learned Mr,
Jonathan Dickinson, in the Station of Prefi-
dent of the College of New-Jersey, he wa.s by
the Honourable and Reverend Trustees of that
Society cholen to be his Succeflbr. The Com-
miflioners at Bofton having received a Motion fron>
them for his Tranflation, did in Deference* to the
Judgment of fo refpedable a Bocfy^. as well as from
an Efteem for Mr. Edwards, and a View to his
more extenfive Ufefulnefs, generoufly confent to
his Removal : and the venerable Council, to whom
. he finally referred himfelf for Advice on this im-
portant Occafion, giving their unanimous Opinion
for the Clearnefs of his Call to the Prefident's
Place, he at Length (though with much Reluft^icc
and Self-difiidence) relinquiflied his Paftoral Charge
gnd MLoifteri^l Miflion at Stockbridge, and re*?
a 3 . . pa.ovQd/ ;/. ■•%
•/ ' '*■
^^%
vT A Brief Account of the AutnoR,
moved to Prince-Town in New-Jerfcy, where
Nassau-Hall ftands, lately eredled.
But that fatal Diftemper, 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 ad-
vifable 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 fuct-a
Number happened to be feated in his Throat and
Mouth, as prevented his receiving the neceflary
cooling and diluting Draughts •, and fo, upon the
Turn of the Pock, a fecondary Fever came on,
which prevailed to the putting an End (on MarcK
2 2d) to the important Life of this good and great
Man. — As he Hved chearfuUy refigned in all
Things to the Will of Heaveti, fo he died, or ra-
ther, as the Scripture emphatically exprefles it, in
relation to the Saint in Chrift Jefus, he fell cifleep^
without the leaft 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 while,
about the Meaning of this myfterious Conduft of
Providence, in calling him out from his beloved
Privacy, to apublick Scene of Aftion and Influence y
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 View3 ,of the Wifdom and Goodnefs of
God in this furpnfing Event : and readily yielded
to the fovereign Difpbfal of Heaven, with the mod
' placid Submiflipn. A^iidft the Joy of Faith, he
departed
■ I** ■ » I
his Life and CbaraSier. 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 flender
Make. — There was fomething extremely delicate in
his Conftitution ; which always obliged him to the
exadeft Obfervation of the Rules of Temperance,
and every Method of cautious and prudent living.
He experienced very (ignally the Benefit hereof^
as by fuch Means he was helped to go through in»
cejflant Labours, and to bear up under much
Study, which, Solomon obferves, is a Wearinefs to
the Flelh. — Perhaps, never was a Man more con-
ftantly 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
fhen 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 Wearinels or"
Difficulty/- In hi§ Youth, he appeared healthy,
and with a good Pegree 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, ?ind too low
for a Urge Affembly •, though much relieved and
ji^vantaged by a proper Emphafis, juft Cadence^
viii A Brief Account cf the Author,
well-placed Paufes, and great Diftinftnefe in Pro-
nunciation. He had a piercing Eye, the trueil
Index of the Mind. His Afpedt and Mein had a
Mixture of Severity and Plealancy. He had a na-
tural Turn for Gravity and Sedatenefs ; ever con-
templative ; and in Converfation ufually referved,
but always obfervant of a genuine Decorum, in his
Deportment -, free from fullen, fupercilious and
contemptuous Airs, and without any Appearance
of Oftentation, Levity, or Vanity. As to Imagi-
nation, he had enough of it for a great and good
Man : but the Gaieties of a luxuriant Fancy, fo'
captivating to many, were what he neither affefted
himfelf, nor was much delighted with in others.-
He had a natural Ste^dinels of Temper, and For-
titude . of* Mind •, which, being fandlificd by the
Spirit of God, was ever of vaft Advantage to him,
to carry him through difficult Services, and fupport
him under trying Affliftions, in the Courfe of his
Life. Perfonal Injuries he bpre with a becoming
Meeknefs and Patience, and a Difpofition to For-
^ivenefs. The Humility, Modefty, and Serenity
of his Behaviour, much endeared him to his Act
Guaintance.]^ and made him appear amiable in the
Eyes of fuch as had the Privilege of converfing
with him. He was a true and faithful Friend;
and fliew^d much of a difinterefted Benevolence to
bis Neighbour. The feveral Relations fuftained
by him, he adorned with an exemplary Conduft ;
and was felicitous to fill every Station with its pro-
per Duty. He. kept up an extenfive Correfpond-
cnce, with Minifters and others, in various Parts ;
and his Letters always contained fomq fignificant
and valuable Communications, Jn his private
Walk, as a Chriflian, he appeared an Example of
truly rational, confiitent, uniform Religion and Vir^
tue : a fhining Inftance of the Power and Efficacy
of
his Life and Chamber. bt
of that holy Faith, which he was fo firmly attached
to, and fo ftrenuous a Defender of. He exhibited
much of Spirituality, and a heavenly Bent of SouL
In him one faw the lovelieft Appearance, — a rare
Aflcmblagc of Chriftian Graces, united with the
richeft Gifts, and mutually fubfcrving and recom-
mending one another*
As a Scholar, his intelleftual Furniture exceeded
what is common, confidering the Difadvantages wq
labour under in this remote Corner of the Worlds
He very early difcovered a Genius, above the ordi-
nary Size : which gradually ripened and expanded,
by daily Exertment and Application. He was re-
markable for the Penetration and Extent of his
Underftanding, for his Powers of Criticifm and ac-
curate Diftinftion, Quicknefs 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 Meta^
phyfician; but by Speculation, Obfervation, arid
Converfe, greatly improved. He had a good In-
fight into the whole Circle of liberal Arts and
Sciences -, poflefled a very valuable Stock of Claf-
fick Learning, Philofophy, Mathematick^, Hiftdry,
Chronology, &c. By the Bleffing of God' on his
indefatigable Studioufnefs^ to the laft, he was con-
ftantly 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 liave
Reafon to think, he would have graced his new
Station, and been a fignal Bleffing to the College,
and
« A Brief Account of the AtrxHOR,
and therein cxtenfivcly ferved his Generation, ac-
cording to the Will of God.
After all, it muft be owned, Divinity was his Fa*
vourite Study j and the Miniftry, his moft delight-
ful Employment. Among the Luminaries of the
Church, in thefe American Regions, he was juftly
reputed a Star of the firft Magnitude : Thoroughly
terfed in all the Branches of Theology, didaftic,
polemic, cafuiftic, experimental, and practical : In
roint of divine Knowledge and Skill, had few
Equals, and perhaps no Superiour, at lead in thefe
foreign Parts. On the matured Examination of
the different Schemes of Principles, obtaining in
the World, and on comparing them with the facred
Scriptures, the Oracles of God and the great Stan-
dard of Truth, Jie was a Proteftant and a Calvinift
in Judgment j adhering to the main Articles of the
Reformed Religion with an unlhaken Firmnefs,
and with a fervent Zeal, but tempered with Cha-
rity and Candour, and governed by Difcretion.
He feemed as little as moft Men under the Bias of
Education, or the Poffeflion of Bigotry. As to
pra6lical 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 Souls, being brought by him to the feverc
Teft of Reafon and Revelation, preferved him, both
in Sentiment and Condud, from the leaft Tinfture
of Enthufiafm. The accomplifhed Diyine enters
deep into his Charade^
' A3
his Life and CharaUtr^ . ' . id.
' As a Preacher, he was judiciou$> folid, and ia«.
ftruftive. Seldom was he known to bring Con-?
troverfy into the Pulpit ; pr to handle any Subjeft
in the nicer Modes and Forms of fcholaftic Difler-
tation. His Sermons, in general, fe^nKd exceed-
ingly to vary from his controverfial Compofitions.
In his Preaching, ufually all was plain, familiar,
jfententious, praftical ; and v^ry diftant from any
Affeftation of appearing the great Man, or dilplay-;
jng his extraordinary Abilities as a Scholar. Bi;t
ftill he ever preferved the Charadler of a Ikilfwl
and thorough Divine. The common Themes of
his Miniftry were the cioft weighty and profitable 5
and in Ipecial, the great Truths of the Gofpel of
Chrift, on which he himfelf lived by Faith. His
Method in preaching was, firft to apply to the Un-
jdcrftanding and Judgment, labouring to enlighten
and convince them ; and then to perfuade the Will^
engage the Affeftions, and excite the a<5tive Powers
of the Soul. His Language was with Propriety
and Purity, but with a noble Negligence ; nothing
ornamented. Florid Diftion was not the Beauty
he preferred. His Talents were of a fuperiour
Kindi. He regarded Thoughts, rather than Words.
Precifion of Sentiment and Clearnefs of Expreflion
are the principal Charafterifticks of his Pulpit-Stile.
Neither quick nor flow of Speech, there was a cer-
tain Pathos in his Utterance, and fuch Skill of
Addrefs, as feldom failed to draw the Attention^
warm the Hearts, and IFiniulate the Confciences
of the Auditory. He fludied to fliew himfelf ap-
proved unto God, a Workman that needed not to
be afhamed, rightly dividing the Word of Truth.
And he was one that gave himfelf to Prayer, a$
well as to the Miniftry of the Word. Agreeably^
it pleafed God to put great Honour upon him, by
crowning his Laboiirs with furprifing Succeffes,
'. . in
xii^ A Brief 'Account ef the Author,
in the Converfion of Sinners, and the Edification of
Saints, to the Advancement of the Kingdom and
Glory of God our Saviour Jefus Chrift.
Mr. Edwards diftinguiflied himfclf as a Writer,
clpecially in Controverfy, which he was called to on
a Variety of Occafions. Here the Superiority Af
his Genius eminently appeared. He knew to ar-
range his Ideas in an exadt Method: and clofe
Application of Mind, with the uncommon Strength
df his intelleftual PoWers, enabled him in a Man-
ner to exhauft every Subjeft he took under Con-
fideration. He diligently employed the latter
Part of his Life in defending Chriftianity, both in
*ix% doftrinal and praftical 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
Britifh America ; he alfo made a noble Stand againft
Enthufiafm and falfe Religion, when it threatened
to Ipread, by his incomparable Treatife upon reli-
gious AfFeftions. And more lately in Oppofition
to Pelagian, Arminian, and other falfe Principles,
he publifhed a very elaborate Treatife upon the
Liberty of the human Will. A Volume, that has
procured him the Elogy of eminent Divines abroad.
Several Profeflbrs of Divinity in the Dutch Univer-
fitics very lately fent him their Thanks,- for the .
Afflftance he had given them in their Inquiry into
fome controverted Points \ haying 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 Opponent.
Befidea
^■•-/-
his Life^ and Chcrafler. xiii
Befides numerous other fair Manufcripts, he has
a Volume on the Nature of Virtue ; which
he defigned fhould follow the prefent one into the
publick 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 publifhing
more of the valuable Remains of this great Man :
by which, he being dead, may ftill (peak, for the
Inftrudion of Survivors *.
His Writings will- perpetuate his Memory, and
make his Name bloflbm in the Duft. And the
Bleffing of Heaven attending the Perufal of them,
will make them effeftually 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 aboYe-mentioned Piece, with other
of his Works, were printed the laft Year at Bojion^ though not
yet received.
C xlr )
THE
Author's PREFACE.
THE following Difcourfe is intended, not
merely as an Anfwer tq any particular Book
written againft the Doftrine of Original SiUj
but as a general Defence of that great important
Doftrine. Neverthelefs, I have in this Defence
taken Notice of the main Things fidd againft this
Dodrine, by fuch of the more noted Oppofcrs of it^
Ifcs I have had Opportunity to read; particularly
thofe two late Writers, Dr. Turnbull, and Dr.
*rAyLOR oi Norwich 'y but efpecially the latter, in
what he has publiflied in thofe two Books of his,
the firft intitled, T'he Scripture-Do5lrine of Origitihl
Sin propofed to free and candid Examination ; The
other, his Key to the Apoftolic fVritings^ with a Pa-
rapbrafe and Notds on the Epiftle to the Romans.
-I have clofely attended to Dr^ Taylor's Piece oft
Original Sin^ in all its Parts, and have endeavoured
■ that no one Thing there faid, 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, (hould be left
tinanfwered. I look oa 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 Ruin^ both with refpeft to the moral Evil they
are the Subjefts of, and the affliSiive Evil they are
cxpofed to, the one as the Confequence and Punifh-
ment of the other, then doubtlefs the great Salva-
tion
, e ..
^be Author's Pnface^ jtv
Swn by Christ ilands in direft Relation to this
Ruin J as the Remedy to the Difeafe ; and the whole
Go/pel^ or Doftrine . of Salvation, muft fuppofe it ^
and all real Belief, or true Notion of that Gofpcl^
muft be built upon it.. Therefore, as I thkik the
DoArine is moft certainly both true and important
I hope, my attempting a Vin,^ication of it, will be
candidly interpreted ^ and that what I have done
towards its Defence, will be impartially confidcred,
by all that will give themfelves the Trouble to read
the enfuing Difcourfe: in which it is defigned
to examine every Thing material throughout the
Dodor's whole Book, and many Things in that
other Book of Dr. T — r*s, containing his Key and
Expofition on Romans -, as alfo many Things writ-
ten in Oppofition to this Doftrine by fome other
tnodern Authors. And moreover, my Difcourfc
being not only intended for an Anfwer to Dr.
Taylor, and other Oppofers of the Dodtrme irf
Original Sin, but (as was obferved above) for a
general Defence of that Dodlrine ; producing the
Evidence of the Truth of the Dodrine, as well as
anfwering ObjeSlions made againft it : — confidering
thefe Things, I fay, I hope this Attempt of mine
will not be thought needlefs, nor be altogedier
ufelefs, notwithftanding other Publications on this
Subject.
I would alfo hope, that the Extenft'uenefs of the
Plan of the following Treatife will excufc the
Length of it And that when it is confidered, how
much was abfolutely requifite to the full executing
erf" a Defign formed on fuch a Plan ; how much
has been written againft die Doftrine of Original
Sin, and with what Plaufibility ; and how ftroflg
the Prejudices of many are in Favour of what it
, laid in Oppofttion to this Doftrine \ and thatit can-
not
xvi ^he AuTHOR^s Preface.
not be expcftcd, any Thing fliort oizfull Confide-
ration of almoft every Argument advanced by the
main Oppofcrs, cfpecially by this late and fpecious
Writer, Dr. Taylor, will fatisfy many Readers;
and alfp, how much muft unavoidably be faid in
order to a full handling of the Arguments in De-
fence of the Doftrine -, and how important the Doc-
triric muft be, if true ; I fay, when fuch Circum-
ftances as thefe are confidered, I truft, the Length
of the following DUcourfe 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.
StQckbridgi^ Msty 26, 17S7'
The Editor has taken the Liberty of ftriking out
a. few Things from the Preface and the Account
of the Author, the better to adapt them to the
European Reader j and has altered all the Re-
ferences, fo as to fuit them to the laft London
Editions of Dr. 7*— r's Books j whereas Mr. Ed-
wards made ufe of the Irifh.
A DV E RTISEMENT.
When the Page is referred to in this Manner p. 40. p. 5; a.
without mentioning the Book, thereby is to be underilood fuch
a Page in Dr. Taylor's Scripure'DoSrine of Original Sin,
S. intends the Supplement. When the AVord, Key, is ufed to
iignify the Book referred to, thereby is to be underftood Dr.
^Taylors Key to the Apoflolic Writings, This Mark [§] with
Figures or a Number annexed, fignifies fuch a Seftion or Para-
graph in his Key, When after mentioning Preface to Far, on
Epift> to Romans, there is fubjoiiied p. 145, 47. or the like,
thereby is intended Page and Paragraph, page 145, Paragraph
47. The Letter 7". alone, is ufed to iignify Dr. Taylor'*
Name, and no other.
THE
l xvii 3
THE
CONTENTS,
PART L
WHEREIN arc confidered fomc Evidences of Ori-
ginal Sin from Fa£fs and Events j as found by
Obfervation and Experience : Together with Repre-
fentations and Teftimonies of holv Scripture^ and thq
Confeffion and Aflertions of Oppolers.
CHAP, I.
The Evidence of Original Sin from what appears m
Fafl: of the Sinfulnefs of Mankind.
Sect. I. Jll Mankind do conftantly, in all Ages, with*
out Fail in any one Inftancc, 7'un into that moral Evil^
which is in Eflfeft their own utter and eternal Perditiof^^
in a total Privation of God's Favour, and fufFering of
his Vengeance and Wrath* Page i — iqg
■ «
Sect, II. It follows from the Proportion proved in the
foregoing Sedlion, that all Mankind are under the In-
fluence of a prevailing effk^ual 't'endency in their gNatute^
to that Sin and Wickednefs which implies their titter
and eternal Rttin. p. 20-?r3i.
SiCT.
xviii The G O N T E N T S.
Sect. Ill- That Propenjit^^ which has been proved to be
in the Nature of all Mankind, muft be a very <««/, de^
proved^ and pernicious Propenfity ; making it manifeft^
that the Soul of Man, as it is by Nature, is iii a c^r-
rt^tj fallen^ and ruined State: Wnich is the otiicr Part
of the Confequence, drawn from the Propofition' laid
down in the firft Section. page 32— -40.
SscT. IV. The Depravity of Nature appears by a Pro-
penfity in all, to bxi immediately J as foon as they are ca-
. pable of it, ax^d to fin continually and progrejfi^lf *^ and
alfo by the Remains of Sin in the be/i of Men, p. 40— 46.
Sect. V. The Depravity of Nature appears, in that the
general Confequence of tne State and Tendency of Man's
Nature is a much greater Degree of Sin, than Righteoufm
nefs ; not only with Refpe£l to Value and Demerit, but
like wife to Matter and Quantity. p. 47rr-59.
.S£CT* VL Thp 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.
P- 59—74-
Sect. VII. That Man's Nature is corrupt, appears, in
that vaftly the greater Part of Mankind, in sdl Ages^
have been wicked Men^ p. 75 — ^i.
Shct, Vin. The native Depravity of Mankind appears,
in that there Has been fo little good EffeSf of fo mani-
fold and great Means ufed to promote Virtue in the
World, P* 91 — 120.
Sect. IX. Several Eva/ions of the Arguments for Depra-
vity of Nature, from Trial arid Events, confidered.
Evafan I. Adam^s Nature, and the Nature of the Artels
that fell, was not finful, yet they Jinned -^ and all Man-
kind may, without a fmful Nature, fin as well as they.
p. 121 — 127.
Evafion
. Til? CONTENTS.. xh^ ,
kvaft^n II. Man's own Free-Will is a Caufc fufficunt to
account for the general Wickednels of the WorWJ ' '
p. 128—136.
Evafkn III. The Corruption of the World may be owing,
not to a depraved Nature, but to had Example.
p. 131—139.
Evajion IV. The general Prevalence of Wickedniefs, mav,
without fuppohnff a corrupt Nature, be accounted for
by our Senfes being firji in Exercifc, and our animal
Paffums getting the Start of Rcaf<Jn, p. 139 — 143.
Evajion V. Men in this World are in a State of Trtal*, it
is therefore fit, that their Ftrfi^e ftiould be tried by
Oppofttion^ both from without and from within.
p. 143—146.
CHAP. IL
Vmverfal Mortality proves Original Sin ; particularly, the
Death of Infants^ with its various Circumftances,
p. 147 — 168.
PART II.
Containing Obfervations on particular Parts of the holy
Scripture^ which prove the Dodtrine of Original Sin.
p. 169.
CHAP; I.
Obfervations relating to Things contained in the three
firjl Chapters of GENESIS, with Reference to the
.Do<9:rine of Original Sin.
SfiCT. I. Concerning original Righfeouffjefs ; and whether
bur firft Parents were created with Righteoufnefs or
moral Reftitude of Heart. p. 169 — 189.
Sect. II. Concerning the Kind of Death threatenedto our
firft Parents, if they (hould eat of the forbidden Fruit.
p. 189 — 200.
b 2 Sect.
. .J
SkcT. m. Wherein it is^nqpired, wfaetber there be any
•Thine in. the Hiftbrv of the three firft Chapters of
^g.^£fi«^^,y^]^^ thstGod, in
\\rhh Cqf^ftfta^ofl.^t^.^jQ^J/^ Jeijt with Afbmkind in
' genfi-aij as tnclutkd in .^eir firft Father ; and that the
. ^thrgattning of Death, in Cafe he fhould eat the for-
bidden Fruit, bad Refpe^^ not only to him, but to his
Pofterity ? page 200—225.
\. \ CHAP, n-
Qbfervationis on other Paris of the holy Scriptures^ cliiefl/
in the Old Teftamentj that prove Original Sin.
p. 226 — 243.
.*
CHAP. ni.
Qbfen^tions on various other Places of Scripture, prin-
• cipally of the New Tejlanunt^ proving the Doctrine of
Original Sin.
Sect. I. Ohferyations on ^ohn iii. 6. in Conne£tion
• ;wit|h fome other PafTages in the *New Teftament ;
jfhewing all to be Flejh^ by natural Birth, p. 244 — 256.
Sect. II. Obfervations on Rom, iii. 9 — 24. (hewing,
f th^t i/tf/ in. their, jl&y? State are Wi{hd.: - p, 257-^170.
'Sect. in. Obfervations on iJcz^. v. 6^-10. Eph. ii. 3.
with the Context.; and Rfim. v\u confirming it, rthat
All in their firji State are Wicked. . p. 270— 291.
* •
CHAP. IV. •
Containing Obfervatiorii on ^m. v. 12, to the End.
:S£CT. I. Remarks on Dr. jT— r's Way of explaining this
; Paragraph. f>. 292— 332.
Sect; II. Obfervations, fliewingthefrtt^jC^«;r^^flw, Scope^
. 4(nd Senfe of this remarkable Paragraph ; with fome
• Re(le<Slions on the Evidence^ which we here have, of
the Do^ne of Original Sin. p. 333 — 354.
PART
The 6 N T E N T'S, ksi
PART nr.^
»e • «- •» -
OU^rvhig the EvuUfiu pteti tis, v^tfdve €i the DoAh'iJjr
r.#f Originai Sin^ in Irliat die Scif{>t«tttBs reveal eoa-
. ceming the Rukmptim by Christ* ^ 355,
CHAR I.
The EvideAce 6f Original Sin from <ht Ndhtn of Sib*
demption, in the Procwranent of it : Which is iiiper-
fcdcd by Dr. 7*— r's Scheme, P* 3S$— 3^5*
• ... - . ,
CHAP. II.
The Evidence of the Do6bi]ie of Originsil Sin from what
the Scripture teaches concerning th^ Jpptiaxtis^ of Re-
- 4emption« p. 366— jSi^
PART IV.
Containing Aftfwrtrs to OBJECTIONS, p. 382.
CHAP. L
Concerning thait Obje6lion, That to Qippofe Men to be
BORN in Sifiy without their Choice, or any previooi
ASt of their own, is to fuppofe what is incmfiftent with
the Nature of SIN. And Reile£tions, fliewinjg the /w-
^onftflerac of Dr. T*— r's Arguings from this Topic.
p. 382 -388*
CHAP. 11.
Concerning that Objeftion againft the Dofirinc of native
Corruption, That to fuppofe. Men receive their firft
Exigence in Sin^ is to make Him who is the Author
. of their Bfingy alfo the Attthar of their Depravity.
p. 388—400.
CHAP.
JOM ; The' CONTENTS.
CHAP, ni,
Tbat ptit OUc&ion agalnft the ImputatioH of Aian!% Siti
to hi$ Poftenty. confidered, T!hat Juch Imputation is un-
jtift and tmreaion^ble, in as muck as Adam and his Poftc-
nty are not One and the fame : With a brief Reflection
fiibjoinedy on what fome have fuppofed^ of God's im-
puting the Guilt of Adam*s Sin to his Pofterity, but
in an infinitely hfs Degree than to Adam himfelf.
p. 400-- 434-
CHAP. IV,
Wherein feveral other ObjeSltons are confidered. Viz*
That -at die Re/ieration of the World after the Flood,
God iMTonouQced equivalent, or greater BUffmgs on
'/Noah and-his Sons, than he did on Adam at his Crea-
tion, p. 434— 439.
That the Dodbine of Ori^nal Sin^ difparages the divine
Goodttefs in giving us owx Beings and leaves us no Reafon
to tbflnkGoiiiQt it^ as a Gift of hi^ Beneiieence.
^ . ' ' P- 439—443-
That at the Day of Judgment^ the Judge will deal with
every Man yJ/s^/y' znA feparately^ rendering to every Man
.according to his own Works, and his Improvement of
ferfonal Talents, p. '443"*-446'.
That the- Word Impute^ is never ufed in Scripture but
with Refpeft to Men*s ovrnperfcMal AAs. p. 446-^449»
That little Children are propofed as Patterns of Humility^
Meeknefs^ and Iftnocence. ' . p. 449, 450-
Thar the: Dodlrine of Original Sin pours Contempt upon
the human Nature. p. 450, 451.
That it tends to beget in \ii ah ill Opinion of our Fellow-
Creatures, and to promote lU-will and mutual Hatred*
^ . P-4Si» 452.
That it hinders oUr Comfort^ 'and promotes GlooYninefs of
Mihdi p. 452, 453.
That it tends te^ encourage Men in Sin^^ and leads to all
Madtinejr of Iniquity. p. 453.
That if this Dodrine be true, it muft be unlawful to beget .
Children. p. 454, 455.
That
The CONTENTS. xxiii
Th^t it is ftran^e this DocSlrine fliould be jio <ffiner and
not more plainly fpoken of in Scripture ; it t>eing, if
true, a very imporumt l>9^ine, p. 4S5'^4S7«
That Chri/i fays not one Word of this Dodlrine throughout
thefntr Gojpeh. p. 457— 465*
The CONCLUSION.
iCdhtaining fomc brief Obfervations on certain artful
Methodsj ufed by Writers who are Adverfaries tm this
Do^lrine^ ia order to prejudice their Readers againfl:
lu p. 466, lt«t
41
THE
.♦.
, »
i
THE
GREAT CHRISTIAN DOCTRINE
OF
ORI G I N AL SIN
DEFENDED.
PART I.
Wherein are confidered fome Evidences of
Original Sin from FaSts arid Events, as
found by Obfeivation and Experience, to-
gether with Reprefentations and Teftimo-
nies of 'holy Scripture, and the Confeffion
and Affertions of Oppofers. ,
CHAP. i.
'The Evidence o/" Original Sin Jrom nohat appears
in Fa£l of the Sinfulnefi of Mankind.
Se c t. I,
All Mankind do cdnjlantly, in all Ages, without Fail
in any one Injlance, run into that ;noral Evil^
•which is in EffeEt their own utter and eternal Per-
dition^ in a total Privation of GOD^s Favour ^ and
fuffering of bis Vengeance and IVratb.
^^ 2Y Original $i»y as the Phrafe has been
("glpS moft commonly uftd by Divines, is
^ meant the innate finful Depravity of the
I Heart. But yet when the DoHrine of
Original Sift is fpoken of, it is vulgarly under-
B flood
i Of Virtue's fuppofed Prevalence. Part L
ftood in that Latitude, as to include not only thcr
jy^ravity of Nature^ but the Imputation of Adant%
firil Sin •, or in other Words, the Liablenefs or
Expofcdneft of Adan^% Pofterity, in the divine
Judgrhcnt, to partake of the Punifhment of thatSin.
So far 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 op-
|)ofed the other : both are oppofed by the Author
chiefly attended to in the following Difcourfe, in
his Book againtt Original Sin : And it may per-
haps appear in our future Confideration of the
Subject, that they are clofely connefted, 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 firft Place, confider this Dodlrine
more efpecially with regard to the Corruption of -
Nature y and as we treat of this, the other will
naturally come into ConfKkration, in the Profecu-
tion of the Difcourfe, as connefted with it.
As all moral Qualities, all Principles either of
Virtue or Vice, lie in the Difpofition of the Hearty
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
Doftrine of Original Sin ; and particularly by Dr,
'liajlor.
The Way we come by the Idea of any fuch .
Thing as Difpofition or Tendency, is by observing
what is conftant or general in Event •, efpecially
under a great Variety of Circumftances ; and above
all, when the EfFedt or Event continues the fame
through,
Chap. i. 7 of Virttce^s fuppofed Prevalence. ^
through gre^t and various OppofitJon, much and
manifold Force and Means ufcd to the contrajy:
not prevailing to hinder the EfFeft. — I do not
know, that fuch a Prevalence of Effefts is denied
to be an Evidence of prevailing Tendency in
Caufes and Agents ; or that it is exprefsly denied
by the Qppofers of the Doftrlne of Original Sin^
that, if, in the Courfe of Events, it univerfally or
generally proves that Mankind are aftually cor- .
rupt, this would be an Evidence of a prior cor-
rupt Propenfity in the World of Mankind j what-
ever may be faid by fome, which, if taken with
its plain Confequences, may fibem to imply a De-
nial of this ; which may be confidered afterwards.
— But by many the Fa6l is denied j that is, it is
denied, that Corruption and moral Evil 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. Turnhull fays *, " Witk
-•* regard to the Prevalence of Vice in the World,
** Men are apt to let their Imagination run- out
** upon all the Robberies, Pyracies, Murders, Per-
^ juries. Frauds, Maffacres, Aflallinatibns 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 an Hofpital of the Healthfulnefs of a Climate*
" But ought they not to confider, that the Num-
" ber of honeft Citizens and Farmers far furpafles
•V that of all Sorts of Criminals in any State, and
"'^hat the innocent and kind Aftion^ of even Cri--
'V'ininals tbemfelves furpafs their Crimes in Nuni-
♦ Moral rhUof, p. 2S9, 290..
«(
4. Of Virtue* s fuppofed Prevalence. Part %•
4(
cc
bers •, that it is the Rarity of Crimes, in Comj
parifoh of innocent or good Aftions, which c*Y"
gages our Attention to them, and makes tHe'ni
to be recorded in Hiftory, while honeft, ge-
nerous domeftic A6lions are overlooked, ojrily
becaufe they are fo common ? As one great
Danger, or one Month's Sicknefs fliall becpnje
" a frequently repeated Story during a long Lire
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 aftonifhing Iji-
ftances of Barbarity and Wickednefs that h^vip
been perpetrated in any Age, not only the exceed-
ing generous and brave Adtions with which Hi-
ftory fhines, but the prevailing Intioccncy, Good-
Nature, Induftry, Fehcity, and Chearfulnefs of the
** greater Part of Mankind at all Times \ and
'* we Ihall not find Reafori to cry out, as Objeftors
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. Upoa
a fair Computation, the Faft does indeed come
out, that very great Villanies have beep very
uncommon in all Ages, and looked uponw
'* itionftfous ; fo general is the Senfe and Efteem
" of Virtue." — It feems to be with a like View
that Dr. tT. fays, " We muft not take the Meafure
^' of our Health and Enjoyments from a Lazar-
** Houfe, nor of our Underftanding rrom Bedlam^
^ nor of our Morals from a Goal." (p. 77. S.)
With refpeft to the Propriety and Pertinence of
fuch a Reprefentation of Things, and its Force as
to the Confequence defigned, I hope we fhall be
better able to judge, and in fome Meafure to de-
termine, whether the natural Difpofition of the
Hearts
4C
(4
Ciap. 'f- 1 ^ 0/ Grace interpojing. 5
oCCi. 1* \
Hearts of Mankind be corrupt or not, when the
Things which follow have been confidered.
But for the greater Clearncfs, 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 Dodtrine of
Original Sin in their Difputing againit it ; which
h this— —
That is to be looked upon as the true Tendency
of the natural or innate Dilpofition of Man's Heart,
which appears to be its Tendency, when we con-
fider Things as they are in themfelves, or in their
own Nature, without the Interpofition of Divine
Grace. Thus, that State of Man's Nature, that
Dilpofition of the Mind, is to be looked upon as
evil and pernicious, which, as it is in itfclf, tends
.to extremely pernicious Confequences, and would
certainly end therein, were it not that the free
Mercy and Kindnefs of God interpofes to prevent
that Iflue. 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
Moll High may ftep in and oppofe the Tendency,
and prevent the fad EfFeft 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 are
in themfelves, implies his utter Ruin, That muft
be looked upon as an evil Tendency or Propenfity ;
however divine Grace may interpofe, to flive him
from deferved Ruin, and to over-rule Things to
an IfTue contrary to that which they tend to of
themfelves.- Grace is a fovereign Thing, exer-
fifed according to the good Pleafure of God,
' '■ ■ B3 bringing
6 Of Grace interpvjing. f^tL
. bringing Good out of Evil. The Effcft of it be-
Ibhgs 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 oppofe
the natural Tendency, and reverie the Courfe of
Things. But the Event that Things tend to,
according to their own Demerit, and according to
divine Juftice, That is the Event which they tend
to in their own Nature ♦, as Dr. T — r's own Words
fully imply (Pre/, to Par- on Rom. p. 131.) "* God
*' alone (fays he) c^^ declare whether he will pardon
•* or punifli theOngodlinefs and Unrighteoufnefs
'^ of Marikind, which is in ITS OWN NATURE
^* puniftiable." Nothing is more precifely accord-
ing to the Truth of Things, than divine Juftice :
it weighs Things in an even Balance j it views and
eftimateis Things no otherwife than they are truly
in their own Nature. Therefore undoubtedly that
which implies a Tendency to Ruin, according to
the Eftimate of divine Juftice^ does indeed imply
^ fuch a Tendency in its own Nature.
And then it muft be remembered, that it is ^
moral Depravity we are fpeaking of; and there^*
fore when we are confidering whether fuch Depra-
vity do not appear by a Tendency to a bad EfFecEt
or Iflue, it is a moral Tendency to fuch an IfTue,
that is the Thing to be taken into the Account..
A moral Tendehcy or Influence is by Defert.
'TTien may it be faid, Man's Nature or State is
"attended with a pernicious or deftruftive Ten-
dency, in a moral Scnfe, when it tends to that
■which deferves Mifery and Deftruftion. And thc.re«r
fore it equally fhews the moral Depravity of the
Nature of Mankind in their prefent State, whe-
ther that Nature be univerfally attended with ^xi
effeau4l
fc^P* t \ Crace no ' Jr^umeni. &c. 7
Sea. I. / ^ » /
cffeftual fencjenby to deftruftive Vengeance ^:ff«^/^
''execuf4d, or to their defcrving Mifeiy and* Ruin,
or their juft Expofedhefs to Deftruftion, howeyer
that fatal Confequence may be prevented by Graf e,
<)r whatever the aftual Event be.
' One Thing more is to be obferved here, viz^
That the Topic mainly infilled on by the Oppp-
fers of the Doctrine of Original Sin, is the Juftice
of God ; both in their Objedtions againft the
Imputation of Adam^s Sin, and alfo againft its
being fo ordered, that Men fhould come into the
World with a corrupt and ruined Nature, without
having merited the Difpleafure of their Creator by
any perfonal Fault. But the latter is not repug-
nant to God's Juftice, if Men can be, and aftualiy
are, bom into the World with a Tendency to Sin,
and to Mifery and Ruin for their Sin, which ac-
tually will be the Confequence, unlefs mere Grace
fteps in and prevents it. If this be allowed, the
Argument from Jujike is eiven up : For it is to
fuppofe, that their Liablei^ to Mifery and Ruin ♦
comes in a Way of Juftice ; otherwife there would
be no Need of the Interpofition of divine Grace
to favc them-, Juftice alone would 'l^c fufficient
?5ecurity, 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 might
jufily follow, anfi would aSually follow^ did not
Grace prevent. For the Controverfy is not, what
Grace will do, but what Juftice might do.
I have been the more particular on this Head,
becaufe it enervates many of the Reafonings and
B 4 Con-
8 Grace m Argument Parti.
Conclufions by which Dr. 7*. makes out his Scheme ;
in which he argues from that State which Mankind
are in by divine Grace^ yea, which he himfelf fup,-
pofes to be by divine Grace ; and yet not making
iany Allowance for this, he from hence draw^
Conclufions againft what others fuppofe of the
deplorable and ruined State Mankind are in by
the Fall *. Some of his Argurpents and Conclu-
' fion$
* He often fpeaks of Death and Affliflion as coming ox^
^dain% Pofterity in Confcqucnce of hi8 Sin j and in p. 20, 21 .
and many other Places, he fuppofes, that thefe Things come
in Confequcnce of his Sin> not as a Punifliment or a Cala-
xnlty, bat as a Benefit. But in p. 23. he fuppofes, thefe
Things would be a great Calamity and Mifery, if it were not
for the Refurreftion ; which Refurreftion he tiftre, and in the
following Pages, and in many other Places, fpeaks of as being
by Chriil ; and pften fpeaks of it ^s being by the Grace o(
God in Chrift.
P, 63, 64. Speaking of our being fubje£led to Sorrow, La-
bour, and Death, in Confequence of Adani% Sin> he repre-
fents thefe as Evils that are reverfed and turned into Ad-
vantages, and that we are delivered from through Grace in
Chrift. And p. 65, 66^ 67. he ^eaks of God's thus turn-
"^ing Death into an Advantige through Grace in Chrift, as
what vindicates the Juftice of God in bringing Death by
Adam.
P. 152, 156. It is one Thing which he ailed ges againft tl^is
Propofition of the Affembly of Divines, That we are by Na-
ture Bond-flaves to Satan ; ^hat God hath been providiftgt from
the Beginning of the IVorld to this Day^ *various Means and Dtfpen*
fat ions t to prefer<ve and refcue Mankind from the Derui/,
P. 168, 169, 170. One Thing alledged in Anfwer to that
Objedlion againft his Dodlrine, That we are in worfe Cir-
cumftances than Adam, is the happy Circumftances we are
under by the Proviiion and Means furniftied through free
Grace in Chrift,
P. 228. Among other Things which he fays, in anfwering
that Argument againft his Dodlrine, and brought to (hew Men
have Corruption by Nature, i/Zx. That thereis a Law in our
Members, — bringing us into Captivity to the Law of Sin
and Death, fpoktn of Rom, vii. He allows, that the Cafe of
thofe who aie under a Law threatening Death for every Sii^
^which
^ap. L 1 againjt ccrrupi Nature. • g
Scft. I. J
pons to this EfFeft, in order to be made g09d,
muft depend on fuch a Suppofition as this ; That
God's Difpenfations of Grace, are Rectifications
or
(wKl^h Law he elfe where fays, Jhtnjos us the natural and proper
Demerit of Sin, and is ferje^ly confonant to e^verlajiing Truth and
Righttoujntfs ) mttft be quite deplorable ^ if they ha^ve no Relief from
the Liercy of the Lawgiver.
P. 90— 93.5. In Oppoiition to what is fappofed of the
roiferable State Mankind are brought into by Jdam's Sin, one
Thing he alledges, is. The noble Dejtgns of Lo^ve^ manifefied by
advancing a nenjj and happy Difpenfation, founded on the Obedience
and Righteoufnefs of the Son of God; and that, although by
Jdam we aie fubjeded to Death, yet in this Difpenfation a
Refurrcdlion is provided ; and that Adam% Pofterity are under
a mild Difpenfation of Grace^ &c.
P. \\z,S, He vindicates God's Dealings with Adam, m
placing him at firft under the Rigour of Law, Tranfgrefs
and die, (which, as he expreffes it, ivas putting his Happinefs
on a Foot extremely dangerous) by faying, that as God had before
determined in his o*wn Breaji^ fo he immediately ejlablijhed bis Cove-
nant upon a quite difftirent Bottom, namely, up^^n G^a^.
P. 122, 123. S, Againll what R» R, lays. That God for-
fook Man when he iell, and that Mankind after Adam's Sin
were born without the divine Favour, &c. he alledges ainong
other Things, ChriJTs coming to be the Propitiation for the Sins
of the ^Jchole IVorld — And the Riches of God* s Nercy in gi<ving
the Promife of a Redeemer to deftroy the IVorks of the De^uil —
that He caught his Jinning falling Creature in the Arms of his
Grace:
In his Note on Rom. v. 20. p. 297, 298. he fays as fdl*
lows : *' The Law, I conceive, is not a Difpenfation fuitable
^* to the Infirmity of the human Nature in our prefent States
," or it doch not feem congruous to the Goodnefs of God,
•* to afFord us no other Way of Salvation but by Law, which,
*• if we once tranfgrefs, we are ruined for ever. For who
*' then from the iJeginning of the World could be faved ?
" And therefore it leems to me, that the Law \va.s not ab-
" folutely intended to be a Rule for obtaining Life, even
*« to Adam in Paradiie : Grace was the Difpenfation God
** intended Mankind (hould be under ; and therefore
•* Chrift was fore-ordained before the Foundation of the
« yVorld."
There are various other Paffages in this Author^s V^^ritin^s
• gf the like Kind.
%o AH Men Jin. PStt t
car Amendments of his foregoing Conffitudons
and Proceedings, which were merely Icgd; as
though the Difpenfations of Grace, which fuccetd
thofe of mere Law, implied an Acknowledgment,
that the preceding legal Conftitution would be
unjuft,. if left as it was, or at Icaft very hard
Dealing with Mankind ; and that the other were
of the Nature of a Satisfaftion to his Creatures,
for former Injuries, or hard Treatment : fo that
put together, the Injury with the Satisfadion, die
Kgal and injurious Difpenfation taken with the fol^
lowing good Difpeniation, which our Author calls
Grace, and the Unfaimefs or imprc^r Severity
rf the former, amended by the Goodneis of the
latter, both together made up one Righteous D^*
peniation*
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
l|)eak qS fuch and fuch an evil Tendency of Things,
belonging to the prefent Nature and Sute of Man-
kind, underftand Me to mean their Tendency as
ibey are in tbemfelvesj abftra6ked from any Con-
fideration of that Remedy the fovcreign and infi-
mte Grace of God has provided.
Having premifed thefe Things, I now proceed
tofiiy>
That Mankind are all naturally in fuch a State,
3ts is attended, without Fail, with this Confequence
or Iffue ; that they univerfaJly run themfelves into
that which is, in EfFeft, their own utter eternal
Perdition, as being finally accurfed of God, and
the Subjedts of his remedilefs Wrath thro' Sin...
From
Cluip* 1. 1 jUI Men Jin. Ji
sea:r. s "^
Frqm which I infer, that the natural* State xA
die Mind of Man, is attended with a Propenfity
<>f Nature, which is prevalent and efFeftual, to
iHOh an Iffue •, and that therefore their Nature
is corrupt and depraved with a moral Depra-
vity, that anioupts to and implies their utter
undoing.
Here I would firfl: confider the Truth of the
Propofition ; and .then would ihew the Certainty
of the Confequenccs which I infer from it. if
both can be clearly , and certainly proved, then I
truft, none will deny but that the Do6trine of orir
ginal Depravity is evident, and ib the Falfenefs irf
Dr. ?"— r*s Scheme demonftratedi the greateft
Part of whofe Book, called the Scripture Do£frinff
of Original Sin^ &c. is againft the Do6trine of
innate Depravity^ In p. loy. S. he fpeaks of the
Conveyance of a corrupt and finful- Nature to
Jdair^% Pofterity as the grand Point to be proved
by the Maintainers of the Doftrine of Original
Sin.
In order to demonftrate what is aflerted in the
Propofition laid down, there is need only that
thefe two Things Ihould be made manifefl: : Om
is this Faft, that all Mankind come into the World
in fuch a State, as without Fail comes to this Iflue,
namely, the univerfal Commiflion of Sin ; or that
every one who comes to aft in the JPVorW as ^
moral Agent, is, in a greater or lels Degree;
guilty of Sin. The Other is, that all Sin defdrves -,^
and expofes to utter and eternal Deftru<3:ion, under ^
God's Wrath and Curfe ; and would end in it^
were it not for the Interpofition of divine Grace
to prevent the EfFeft. Both which can be abui*-
dantiy
tft jfll Men ftn. ■ Pvt £[
dandy demonftrated to be agreeable to the Word
of God, and to Dr. T* — r^% own Dodtrine.
That every one of Mankind, at leaft of them
that are capable of afting 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 viii. 46. If any Man fin a-
j^ahtji thee •, for there is no Man that finneth not.
Eccl. vii. 20. There is not a juft Man upon Earth
that doeth Good^ and finneth not. Job ix. 2, 3. /
kn0w it is fo of a Truths (i, e. as Bildad had juft
before faid. That God would not caft away a per-
feft Man, &c.) hut how Jhoutd Man be juft with
God ? If he will contend with him^ he cannot an-
fwer him one of a Thoufand. To the like Purpofe,
Pfal. cxliii. 2. Enter not into Judgment with thy
Servant \ for in thy Sight (hall no Man living he
juftified. So the Words of the Apoftle (in which
he has apparent Reference to thofe of the Pfalmift)
Rom. iii. 19, 20. That every Mouth may beftopped^
and all the fVorld become guilty before God. There-
fore by the Deeds of the Law there JhaU no Flejb
ti juftified in his Sight : for by the Law is the
Knowledge of Sin. So, Gal. ii. 16. i Joh. i. 7, — 10.
If we walk in the Lights the Blood of Chrift
eleanfeth us from all Sin. If we fay that we have
na Sin J we deceive ourfelves^ and the Truth is not
in us!^ If: %e cenfefs our Sins^ he is faithful and
juft to forgive us our Sins, and to cleanfe us from
all Unrigbteoufnefs. If we fay that we have not
finned, we make him a Liar, and bis Word is not
in us. As in this Place, fo in innumerable other
Places, Confeffion and Repentance of Sin are
ipoken of, as Duties proper for all ; as alfo Prayer
to
<*ap. I^} All Siu to MttiT Rain. jj
to God for Pardon of Sin •, and Forgivenefs of
thofe that injure us, from that Motive, that. we
hope to be forgiven of God. Univerfal Guilt of*
Sin might alfo be demonftrated from the Appoint-
ment, and the declared Ufe and End of the ancient;
Sacrifices j and alfo from the Ranfom, which every
dne that was numbered in Jfraelj was direfted to
pay, to make Atonement for his Soul, Exod. xxx.
ii — 1 6. All are reprefented, not only as being
finful, but as having great and majiifold Iniquity^
Joi ix. 2, 3. Jam. iii. 1,2.
There are many Scriptures which both declare
the uniyerM Sinfulneis of Mankind, and alfo that
all Sin deferves and juftly expofes to everlafting
Deftruftion, under the Wrath and Curfe of God i
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 are
of the fForks of the Law are under the Curfe -,
for it is written, Curfed is every one that continuetb
not in all Things which are written in the Book of
the Law, to do them. How manifeftly is it implied
in the Apoftle*s Meaning here, that there is no
Man but what fails in fome Inftances of doing all
Things that are written in the Book of the Law^
and therefore as many as have their Dependance
on their fulfilling the Law, are under that Curfe
which is pronounced on them that do fail of it ?
And hence the Apoftle infers in th| nejn Verfe,
that NO MAN is juftified by the Law in the Sight
of God : as he had ikid before in the preceding
Chapter, Yer. 1 6. By the Works of the Law fhall
no Flefh be jujlified. The Apoftle ftiews us that
he underftands, that by this Place which he cites
from Deuteronomy, the Scripture hath concluded, or
fhut up, all under Sin j as in Chap. iii. 22. So
that
!•
14 -^^ Si?r t0 utter Rmn, Fart X,"
that' here wc are* plainly taught, both thai evety /
one of Mankind is a Sinner^ and that every Sinner
is under the Curfe of God.
To the like Piirpbfe is that^ Rbfn. i v.. 1 4. and
alfo 2 Cor. iii. 6, 7, 9. where tKe Law is called
tbt Letter that kills^ the Mniftratian of Deatby and
the Miniftratmt of Condemnation. The Wrath,
Condemnation, and Death, which is threatened
in the Law to all its Tranfgrcflbrs, is final Per-
dition, the fecond Death, eternal Ruin ; as is very
plain, and is confeffed. And this Punifliment
which the Law threatens for every Sin, is a juft
Punifliment ; being what every Sin truly ckferves 5
God's Law being a righteous Law, and the Sen-
tence of it a righteous Sentence.
All thefe Things are what Dr.-?'. himfelf confeffes^
and aflerts. He lays, that the Law (rf God requites
perfeft Obedience. (Note on Rom. 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 Refpeft abo-
liflied, then we might in fome Refpefts trant
grefs the Law, and yet not be guilty of Sin.
" The moral Law, or Law of Nature, is the
*' Truth, everlafting, unchangeable •, and there-
" fore, as fuch, can never be abrogated. On the
*^ contAry, #ur Lord Jefus Chrift has promul-
" gated it anew under the Gofpel, fuller and
" clearer than it was in the Mofaical Conftitution,,
•' or any where elfe ; — having added to its "Pre-
" cepts the Sandtion 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 niay be gathered
from
4(
CS
Cbaptl^l M Sin $0 uiier Ruhu t«
Sea. t: s " ■*
4C
from Bam. viL and viii he fays, *' We are v«iy
^pty in a World full of Temptation, to be de-*
ceived, and drawn into Sin by bodily Appe-
tites, &c* And the Cafe of thofe who are under
a Law threatening Qeath to every Sin, muft be
quite deplorable, if they have no Relief front
the Mercy of the Lawgiver.** But this is very
fully declared in what he fays in his Note on Ronu
V. zo. pu 297* His Words are as follows : *' In-
deed, as a Rule of A6tion prefcribing outji^
Duty, it (the Law) always was, and always
^' mull be a Rule ordained for obtaining Life ^
^' but not as a Rule of JuftiEcation, not as it
*' fubjedts to Death for every Tranfgreffion, jFor
^' if it COULD in its utmoft Rigour have givsen 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 ilri<St and rigorous
** Senfe of Law, WHICH COULD HAVE
^* MADE US LIVE, verily Juftification Ihould
" have been by the Law« But he fuppofes, no fuch
** Law was ever given : and therefore there is Need
^' and Room enough for the Promifes of Grace ; ^a
" as he argues. Gal. ii. 21. it would have fruftra-
*' ted, or rendered ufclefs the Grace of God*
^^ For if Juftification came by the Law, then
truly Chrift is dead in vain, then he died to ac-
complifli what was, or MIGHT HAVE BEEN
EFFECTED by Law itfelf without his Death.
Certainly the Law was not brought in among"
the Jews to be a Rule of Juftification, osc to
*' recover them out of a State of Death, and to
** procure Life by their finlefs Obedience to it :
** For in this, as well as in another Refpeft, it was
" WEAK ; not in itfelf, but thro* the WEAK-
«' NESS of ourFieih, Rom. viii. 3. The Law, I
** conceive, is not a Difpenfatiori fuitable to the
1 " Infirmity
n hi
■ k
2& All Sin to ettmat Pare 1
•' Infirmity of the human Nature in our*prelent
'* State ; or it doth not fecm congruous to the
^^ Goodnefs of God to afford us no other Way of
•' Salvation, but by LAW •, WHICH IF Wfi
•' ONCE TRANSGRESS, WE ARE RUINED
« FOR EVER. FOR WHO THEN, FROM
*' THE BEGINNING OF THE WORLD,
'^ COULD BE SAVED?'' How clear and exprefe
are thefe Things, that no one of Mankind; from
flihe Beginning of the World, can ever be juftified
by Law, becaufe every one tranlgrefles it ? *
And here alfo we fee. Dr. 7*. declares, that by
the Law Men are fcntenped to everlafting Ruin for
one Tranfgreflion. To the like Purpofe he often
cxprefles himfelf. So p. 207. " The Law re-
^ quireth the moft extenfive Obedience, difco-
*' vering Sin in ail its Branches. — It gives Sin a
**^ deadly Force, fubjefting every Tranfgreflion td
•* 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. 2 13. he fpeaks of the Law as extending to
Luft and irregular Dejires^ and to every Branch and
Princifle of Sin \ and even to its latent Principles^
' and minuteji Branches : again (Note on Rom. vii. 6.
p. 308.) to esuery Sin^ how finall foever. And wheri
he fpeaks of the Law fubjedling every Tranfgret
lion 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 the
coti^
* I am fenfible, thefe Things are quite inconfifteiit with
what he fays el fe where, of fufficient Po^er in all Mankind con-
fiantly to do the ^joie Duty wohtch God requires of them^ without!
a Necefllty 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 loconfillences.
c
Ohap.,f, ? anijufi Perditidn. ij
condemnifig Fewer of it^ as binding us in everlafting
Chains. In p. no. S. he fays, that Death which
is the Wages of Sin, is the fecond Death : and- this
p. 78. he explains of final Perdition. In his X^,
p. 107. §. 296. .he fays, " The Curfe of the Lav^
" fubjefted Men for every Tranfgrelfion to eternal
" lieaihP So in Note on Rom. v. 20. p. 291.
" The Law of Mofes fubjefted thofe who were
*' under* it to Death, meaning by Death eternal
" Death." Thefe are his Words.
He alfo fiippofes, that this Sentence of the Law,
thus fubjefting Men for every ^ even the leajl Siny
and every, minuteft Branch and latent Principle of
Sin^ to fo dreadful a Punilhment, is jujl and righ-
teousy dgreeable. to Truth and the Nature of Things^
or to' the natural and proper Demerits of Sin. This
he is very full in. Thus in p. 1 86. P. " It was Sin
(fays he) which fubjedted us to Death by the Law,
JUSTLY threatening Sin with Death.. Wliich
Law was given us, that Sin might appear ; might
^ befetfdrth IN ITS PROPER COLOURS;
*' when we fawit fubje6tcd us to Death by a Law
" PERFECTLY HOLY, JUST, and GOOD ;
that Sin by the Commandment, by the Law, might
be reprefented WHAT IT REALLY IS, an
exceeding great and deadly Evil.** So in Note
on Rom. v. 20. p. 299. '' The Law or Miniftr^j-
" tion of Death, as it fubjedts to Death for every
" Tranfgrefiion,- is ftill of Ufe to fhew the NATU^
" RAL AND PROPER DEMERIT OF SIN."
Ibid. p. 2g2. " The Language of the Law, Dying
*' thou Ihalt die, is to be underftood of the Dcine-
*' r//of the Tranfgreffion, that which it deferves.'*
Ibid. p. 298. " The Law was added, faith Mr.
" Locke J on the Place, becaufe the Ifraelitesy the
*' Pofterity of Abraham^ were TranfgreflbrS a?
C "well
cc
CC
1 8 All fin to eternal Part I.
" well as other Men, to fliew 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^ jujl^ and goody PER-
'' FECTLY CONSONANT TO EVERLAS T-
'' ING TRUTH AND RIGHTEOUSNESS.—
*' Confequently every Sin is inJtriH Jujiice deferving
" of Wrath and Puniftiment ; and the Law in its
^' Rigour was given to the Jews^ to fet-home this
" awful Truth upon their Confciences, to ftiew 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 Law-
" giver, 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 Confti-
tution perfeftly agreeable to God's Holinefs, Ju-
ftice, and Goodnefs ; then he might have put it
exaftly in Execution, agreeably to all thefe his
Perfeftions. Our Author himfelf fays, p. 133. S.
*' How that Conflitution, which eftaWifbcs a Law,
" the making of which is inconfiitent with the
" Juftice. and Goodnefs of God, and the Exe-
" cuting of it inconfiftent with his Holinefs, can
*' be a righteous Conflitution, I confefs, i^ quite
" beyond my Comprchenfion.'*
Now the Reader rs left to judge, whether it be
not moft plainly and fully agreeable to Dr. T—r\
own Doftrine, that there never was any one Per-
fon from the Beginning of the World, who came
■ • to
Chap. I: ) and jufl Perdition, igi
to aft in the World as a moral Agent, and that it
is not to be hoped there ever v/ill be afty, but
what is a Sinner or Tranfgreflbr of the Law of
God 5 and that therefore this proves to be the
Ifliie and Event of Thihgs, with Refpeft to all
Mankind in all Ages, that, by the natural and
proper Demerit of their own Sinrulnefe, and in the
Judgment of the Law of God, which is perfeftly
confonant to Truth, and exhibits Things in their
true Colours, they are the proper Subjefts of the
Curfe of God, eternal Death, and everlafting
Ruin ; Which muft be the aftual Confequence,
tinlefs the Grace or Favour of the Lawgiver in-
terpole^ and Mercy prevail for their Pardon and
Salvation. The Reader has feen alfo how- agree-
able this is to the Doftrine of the holy Scrip-
ture.
And if fo, and what has been obferved con-
cerning the Interpofition of divine Grace be re-
membered, namely, that this alters nbt the Nature
of Things as they are in themfelves, and that it
does not in the leaft afFcft the State of the Con-
troverfy we are upon, concerning tlie true Nature
and Tendency of the State that Mankind come
into the World in,- whether Grace prevents the
fatal EfFeft or no ; I fay, if thefe Things are con-
fidered, I truft, none will deny, that the Propofition
that was laid down,^ is fully proved, as agreeable
to the Word of God, and Dr. 'T — r*s own Words ;
viz. That Mankind are all naturally in fuch a State,
as is attended, without Fail,- with this Confequence
or Iflue, that they univerfally are the Subjefts of
that Guilt and Sinfulnefs, which is, in Effedl, their
utter and eternal Ruin, being caft wholly out of
the Favour of God, and fubjedted to his everlafting
Wrath aad Curfe.
C2 SECT.
\
20 A cotjjiant EffeS Part 1*
SECT. II.
// follows from the Propofition proved in the fore-
going SeilioHj that all Mankind we under the
Influence of a prevailing effedual Tendency
in their Nature, to that Sin and Wickednefs^
which implies their utter and eternal Ruin.
THE Propofition laid down beins proved, the
Confequence of it remains to be made out,
'viz. That the Mind of Man has ^natural Tendency^
or Propenfity to that Event, which has been fliewn
univerfally and infallibly to take Place (if this be
not fufficiently evident of itfelf, without Proofs )
and that this is a corrupt or depraved Propen-
fity.
I ihall here confider the former Part of this
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 m/ and corrupt Nature of
fuch a Propenfity to be confidered afterwards.
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
Queflion at prefent is not. How much Sin there
is a Tendency to \ but. Whether there be a pre-
vailing Propenfity to that IfTue, which it is allowed
all Men do aftually come to, that all fail of keejp-
ing the Law perfeftly ;-^whether there be not a
Tendency to fuch Imperfeftion'of Obedience, as
always
Chap. I. \ proves Tendency. t r
Sed. II. J
always without Fail comes to pafs ; to that Degree
of Sinfulnefs, atleaft, which all fall into; and fo
to that utter Ruin, which that Sinful n'efs implies
and infers. Whether an effedtual Propenfity to
this be worth the Name of Depravity, becaufe of
the Good that may be fuppofed to balance it, (hall
be confidered by and by. If 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 diftradted, and were kind to and tender
of themfelves oftener than they mortally and cruelly
wounded themfelves.
To determine whether the unfailing Conftancy
of the above-named Event be an Evidence of
Tendency, let it be confidered. What can bq meant
by Tendency, but a prevailing Liablenefs or Expo-
fednefs to fuch or fuch an Event ? Wherein confifts
the Notion of any fuch Thing, but fome ftated
Prevalence or Preponderation in the Nature or
State of Caufca or Occafions, that is followed l^y^
and fo' proves to be effediual /(?, 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 ndt what elfe can be meant by it, but
this, or fottiething like this) thea it is manifert,
that where we fee a ftated Prevalence of any Kind
C 3 %i
X
111 4 (onjiant EffeB proves Tendency. Part L
of Effcft or Event, there is a Tendency to that
EfFeft in the Nature and State of its Caufes. A
common gtnd fteady EfFedl fhews, that there is
fomewhere a Preponderation, a prevailing Expb-
fednefs or Liablenefs in the State of Things, to
what comes fo fteadily to pafs. The natural Dic-
tate of Reafon fhews, that where there is an EfFeft,
there is a Caufe, and a Caufe fufficient for the
EfFe<5t ; becaufe, if it were not fufficient,- it would
not be efFeilual ; and that therefore, where there
is a ftated Prevalence of the EfFeft, there is 4
ftated Prevalence in the Caufc : A fteady EtFeft
argues a fteady Caufe. We obtain a Notion of
fuch a. Thing as Tendency, no other Way than by
Obftrvation: 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-r
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
froni hence, that that Side is the heavieft ; but. if
it be thrown without Skill or Care, many Thou-
fands or Millions of Times going, and conftantly
falls on the fame Side, we have not the leaft Doubt
m our Minds, but that there is fomething of Pro-
penfity in the Cafe, by fuperior Weight of that
Side, or in fome other Kefpeft. How ridiculous
would he make himfelf, y^ho |hpuld earneftly
difpute againft any Tendency in the State of
Things to Cold in the Winter, or Heat in the
Summer 1
Chap; T. 7 Univerfal Sin proves Prcpenjity to Sin. 2 3
Summer ; or Ihould Hand to it, that although
it often happened that Water quenched Fire,
yet there was no Tendency in it to fuch an
EfFeft ?
In the Cafe we are upon, the human Nature, as
cxifting in fuch an immenfe Diverfity of Perfons
and Circumftances, and never failing in any one
Inftance, of coming to that Iflue, viz. that Sinful-
nefs, which implies extreme Mifcry and eternal
Ruin, is aa the Die often caft. For it alters not
the Cafe in the leaft, as to the Evidence of Ten^
dency, whether the Subjeft of the conftant Event
be an Individual, or a Nature and Kind. Thus,
if. there be a Sucgeflion of Trees of the fame ;Sort,
proceeding one from another, from the Beginning
of the World, growing in all Countries, Soils, and
Climates, and otherwife in (as it were) an infinite
Variety of Circumftances, all bearing ill Fruit j it
as much proves the Nature and Tendency of the
X/W, as if it v/ere 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, all died of a Confumption, or
all run diftrafted, or all murdered themfelves, it
would be as much an Evidence of the Tendency
of fomething in the Nature or Conftitution of that
Hace, as it Would be, of the. Tendency of fome-
thing in the IS^ature or State of an Individual, if
fome one- Perfon had lived all that Time, and
fome ^remarkable Event had often appeared in him,
wlJif h he'had been; the Agent or Subjeft of from
C4" Yw
jj4 Umverfai Sin Part I,
Year to 'Year, and from Age to Age, continually
and without Fail *.
Thus a Propenfity, 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 ajferts^ the Expreffions and Words
which he ufes^ do plainly imply that all Mankind
have fuch a Propenfity j yea, one of the higheft
Kind, a Propenfity that is invincible^ or a Ten-
dency which really amounts to a fixed conftant
unfailing Neceffity. There is ^ plain Confeflion
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 obfen^ed the Weaknefs of that Objeflion,
made againft the Validity of the Argument for a fixed Pro-
penfity tp Sin. from the Conllancy and Univerfality of the
Event, li\i?xAiiam finned in one Inilance, without a fixed Pro-
penfity. Without Doubt a fingle Event is an Evidence, that
there was fome Caufe or Occafion ofthatEv6nt : But the
Thing we are fpeaking of, is 2l fixed Caufe: Propenfity is a
y?i?/<^ continued Thing. We juftly argue, t\izt 2i flated Effe£l
muft have a fiated Caufe \ and truly obferve, that we obtain
the Notion of Tendency, or fiated Frefonderation in Caufes,
no other Way than by obferving a ftated Prevalence of a par-
ticular Kind of EfFed. But who ever argues a fixed Pro-
penfity from a fingle Event ? And is it ^ot ilrange arguingj
that becaufe an Event which once comes to pafs, does not prove
any flatcd Tendency, therefore the unfailing Confiancy of
an Event is an Evidence of no fuch Thing ? — ^But becaufe
pr. 7*. makes io much of 0iis Objedlion, from Ad(m\ finning
without a Propenfity, Llhall hereafter confider it more parti-
cularly, in the Beginning of ^he ^th BeSiaa of this Chapter ;
where will ^Ifo be confidered what ii objcded from the Fall
»i the Angels.
4(
Ch«p. 1, 1 proves Propenjftty to Sin-. 1^5
oCvt. 11. 3 ....
" and fo APT to indulge them. — " And again,
p. 228, " WE ARE VERY APT, in a World foil
of Temptation, to be deceived, and drawn into
Sin by bodily Appetites." — If we are very apt
or prone to be drawn into Sin by bodily Appetites,
and Jhtfully to indulge 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 Jinfui. —
la the fame Page he reprefents, that on this Ac-
count, and on Account of the Confequences of
tills, the Cafe of thofe who are under a Law,,
threatening Death for every Sin^ muji be quite de-
plorable^ if they have no Relief from the Mercy of
tkt Lawgiver. Which implies, that their Cafe is
hopelefs, as to an Efcape from Death, the Punifh-
ment of Sin, by any other Means than God's
Mercy. And that implies, that there is fuch an
Aptnefs to yield to Temptation to Sin, that it is
hopelefs that any of Mankind (hould wholly avoid
it. But he Ipeaks of it elfewhere, over and c^ver,
as truly impojjible^ or what r^»«^/ be\ as in the
Words which were cited in the laft Section j from
his Note on Rom. v. .20. where he repeatedly
fpeaks of the Law, which fubjefts us to Death
for every Tranfgreflion, as what CANNOT GIVE
LIFE ; and reprefents, that if God offered us no
other Way of Salvation, no Man from the Begin--
fling of the World COULD .be faved. In the fame
Place he with Approbation cites Mr. Locke's
Words, in which, fpeaklng of the Ifraelites^ he
fays, " All Endeavours alter Righteoufnefs was
^' LOST LABOUR, fince any one Slip forfeited
Life, and it was IMI^OSSIBLE for them to
expeft ouglit but Death." Our Author fpeaks
of it as impoflible for the' Law requiring finlcfs
Obedience, to- give Life, not that the Law waf
weak in itfelfj but through the Weaknefs- of 'bur
Flejh.
4(
x6 ■ That all . do Jixy P?utL
Fkjh. Therefore he fays, he conceives the Law not
to be a Difpenfation fuitaile to the Infirmity of the
human Nature in its prefent State. Thefe Things
amount to a full ConfefTion, that the Pronenefs in
Men to Sin, and to a Demerit of and juft Expo-
fcdncfs to eternal Ruin by Sin, is univerfally in-
vincible, or, which is the fame Thing, amounts
to abfojute invincible Neceflity ; which furely is
the higheft Kind of Tendency, or Propenfity:
And that not the lefs for his laying this Propen-
sity to our Infirmity or Weaknefs^ which may
feem 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 defedtive or privative Caufe. But
Sin does not ceafc to be Sin, or a Thing not juftly
cxpofing to eternal Ruin (as is implied in Dr.
2* — 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, beeaufe the Pronenefs arifes from fuch a
Caufe.
It is manifeft, that this Tendency which has
been proved, does not confift in any particulac
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 carry with
them wherever they go, and ftill remains the
fame, however Circumftances may differ. For it
is implied in what has been proved, and fliewn to
be confefled, that the fame Event comes to pa{s
in all Circumftances, that any of Mankind ever
^re, or can be under in the World. In God*5
Sight no Man living can be jujtifiedi but all are
Sinners, and expofed to Condemnation^ This is
trqe
Cfeap. 1. 1 proves Propenfity of Nature. :tj
true of Perfons of all Conftitutiorw, Capacities,
Conditions, Manners, Opinions and Educations^
in all Countries, Climates, Nations, and Ages;
and through all the mighty Changes and Revo*
lutions, which have come to pafs in the habitable
World
We have the feme Evidence, that the Propen-
.fity in this Cafe lies in the Nature of the Subje6t,
and does not arife from any particular Circumftan-
ces, as we have in any Cale whatfoever ; which is
only by the EtFe<5ls appearing to be the fame in
^11 Changes of Time and Place, and under all
Varieties of Circumftances. It is in this .Way
only we judge, that any Propenfities, which we
ohferve 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 Hqxcs^ or of
the Difpofitions which are exercifed in any of the
natural Paflions or Appetites, that they truly be-
long to the Nature of Man •, becaufe they are
obferved in Mankind in general, through all
Countries, Nations, and Ages, and in all Con-
ditions,
If any Ihould fay. Though it be evident that
there is a Tendency in the State of Things to this
general Event, that all Mankind fhould fail of
perfedt Obedience, and fhould fin, and incur a
Demerit of eternal Ruin •, and alfo that this Ten-
dency does not lie in any diflinguifhing Circum-
Ibftces of any particular People, Perfon, or Age ;
yet it may not lie in Man's Nature, but in the ge-
neral Conflitution and Frame, of this World, into
which Men are born : Though the Nature of Man
may be good, without any evil Propenfity inherent
in it J yet the Nature and univerfal State of this
earthly
>{■■
28 "That all do Jin^ Part L
earthly World may be fuch as to be full of fa
many and ftrong Temptations every where, and of
fueh 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 things j to the
Sin and eternal Ruin of every one of Man-
kind.
To this I would reply, that luch an Evafion
will not at all avail to the Purpofe 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 Propenfities 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
\s not good in its Place in the Syftem •, and thofe
inherent Qualities of that Part of the Syftem,
which are not good, but corrupt, in that Place,
arc juftly looked upon as evil inherent Qualities.
That Propenfity is truly efteemed to belong to the
J^ature of any Being, or to be inherent in it, that
£s^ the neceflary Confequence of its Nature, con-
fidered together with its proper Situation in the
univerfal JSyftem of Exiftence, whether that Pro-v
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 J)iftance 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
Ciiap. 1. 1 proves Prepenftty of Nature. 29
Se6t. II. \
proper Place, then it is a good Quality of its
Nature \ but if it be contrariwife, it is an evil
natural Quality. So, if Mankind are of fuck a
Nature, that they have an univerikl effeftual Ten-^
dchcy 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 Depend-:
iance on other Beings, which they Itand in fomc
Connexion with, in the univerfal Syftem of Exi-
ftence : Propenfities are no Propenfities, any other-
wife, than as taken with their Objefts. Thus it is
with the Tendencies obferved in natural Bodies,
fuch as Gravity, Magnetifm, Eleftricity, &c.
And thus it is with the Propenfities obferved in
thte various Kinds of Animals ; and thus it is
with moft of the Propenfities in created Spirits.
It may further be obferved, that it is exactly
the fame Thing, as to the Controverfy concerning
an Agreeablenefs with God's moral Perfedions
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 fliould 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 the Crea-
tor has united it ; which is ts much of God*s
ordering, as Man's Nature itfelf, moft fimply
confidered.
Dr. 7*. (p. 188, 189.) fpeaking of the Attempt
of fome to folve the Difficulty of 'God's being the
Author of our Nature, and yet that our Nature
is
jjo RmarksoffDr.T — *sOhje£liomagainJi PartL
is polluted, by fuppofing that God makes the
Soul pure, but unites it to a polluted ^Body, (of a
Body fo made» as tends to pollute the Soul ;) he
cries out of it as weak and infufficient, and too
grofs ta be admitted : For, fays he. Who infufed the
Soul into the Body ? And if it is polluted by being
infufed into the Body,. IVbais the Author and Caufe
ef its Pollution ? And who created the Body^ &c. ?
— But is not the Cafe juft the fame, as to thofe
who fuppofc that God made the Soul pure, and
places it in a polluted World, or a WorH tending
by its natural State in which it is made^ to pollute
the Soul, or to have fuch an Influence upon it,
that it fhall without Fail be polluted with Sin, and
eternally ruined ? Here, may not I alfo cry out,
on as good Grounds as Dr. 7*, — ^^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, ?*. 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 refpeft to the Soul's being crea-
ted by God, in fuch a Body as it is, and m 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 WorM 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 thefe
Words, ^ Who drinketb in Iniquity like Water ?
cup . I. } the SouPs^ king united to a polluted Body. 3 i
JVbo is attended with fo many fenfual Jppeiit£S^
and fo apt to indulge them f" In thefe Words
our Author in EfFeft fays the individual Thiag
that he cries out of as ib grofs^ viz. The Ten-
dency of the Body, as God has made it, to pol-
lute the Soul, which he lias infufed into it Thefc
fenfual Appetites, wliich incline the Soul, or make
it apt to a fmful Indulgence^ are either from the
Body which God hath made, or otherwife a Prone-
nefs to fmful Indulgence is immediately and ori-
ginally feated in the Soul itfelf, which will not
mend the Matter for Dn Taylor.
I would here laftly obferve, that our Author
infifts upon it, p. 42. S. That this lower World
where w€ 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 Good-
" nefs, and of the moil 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 Fa6t, of the univerfal infal-
lible Tendency of Man's Nature to Sin and
eternal Perdition, as, that the Tendency there
is to this Iflue, 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.
CC
(C
CC
iCC
SECT.
^± ^he above mentioned Propenfity VdftU-
SECT. Ml.
3^ai Propenjftyy which has heeti prdved to be /*
the Nature of all Mankind^ mufi be a very evil,
depraved, and pernicious Propcnfity, making '
it mamfefty that the Soul of Man^ as it i^ ff
Nature^ is in a corrupt, fallen, and ruined State ;
which is the other Part of thd Confequence^
drawn from the Propojition laid down in the firft
Sed:k)n»
TH E Queftion to be confidered, in order ta
determine whether Man's Nature is not de-
praved and ruinedy is not. Whether he is not in^
dined to perform as many good Deeds as bad ones t
But, Which of thefe two he preponderates to, in
the Frame of his Heart, and State of his Nature^
a State of Innocence and Righteoufnefs, and Favour
with God •, or a State of Sin, Guiltinefsj and Abhor* -
rence in the Sight of God ? — Perfevering finleis
Righteoufnefs, or elfe the Guilt of Sin, is the
Alternative, on the Decilion of which depends,
(as is confefled) according to the Nature and
Truth of Things, as they are in themfelves, and
according to the Rule of Right, and of perfect
Juftice, Man's being approved and accepted of
his Maker, . and eternally blefled as good ^ or his
being rejefted, thrown away, and curfed as bad.
And therefore the Determination of the Tendency
of Man's Heart and Nature, with reipeft to thete
Terms, is that which is to be looked at, in order
to determine whether his Nature is good or evil,
furc or corrupt, found or ruined. If fuch be
Man's Nature, and State of his Heart, that he
has an infallibly efFeftual Propcnfity to the latter ^,
of thofe Terms ^ then it is wholly impertinent to*
talk
thap. L 7 ^fi corrupt and pernicious. g^
talk of fhe innocent and kind A8ionSy even of Cri^
nunals tbemfelves^ furpajfing their Crimes in Num-^
hers J and of the prevailing Innocence^ good Nature^
Induftry^ Felicity^ and Cbearfulnefs of the greater
Part of Mankind. Let never fo many Thoufands,
or Millions of Afts of Honefly, good Nature, &c.
be fuppofed ; yety by the Suppofition, there is ait
unfailing Propenfity to fuch moral Evil, as in it»
dreadful Gonfequences infinitely out-weighs all
EfFedts or Gonfequences of any fuppofed Good.
Surely that Tendency, which, in Effeft, is an in-
fallible Tendency to eternal Deftruftion, is ait
infinitely dreadful and pernicious Tendency : And
that Nature and Frame of Mind, which implies
fuch a Tendency, mull be 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 Voyage,
but will infallibly founder and fink by the Way ;
under 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 Hours 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 Ibmc
Parts of it are dangerous, and certainly fatal
to thcni that travel in it -, or to call that a good
Propenfity, which is an inflexible Inclination to
travel in fuch a Way.
A Propenfity to that Sin which brings God's
Eternal Wrath and Curfe (which has beei proved
i{> .belong to the Nature of Man) is evil, not only
D
34 3""*^ tfA Wf nfentiemd Prap990ty Part t.
as it is calamitous and forrowful^ ending in great
natural Evil-, but as it is odious and deteftable\ for
by the Suppofuion, it tends to that moral Evilj by
which the Subjcit becomes odious in the Sight of
God, and liable, as fuch/ to be condemned, and
utterly reje&ed, and curfed by bim. This alfo
makes it evident, that the State which it has been
proved Mankind are in, is a corrupt State in a
waral Senfe^ that it is inconfiftent with the Ful-
filment of the Law of God, which is the Rule of
moral Reditude and Goodnefs. That Tendency,
which is oppofite to that which the moral Law
requires and infifts upon, and prone to that which
the moral Law utterly forbids, and eternally con-
demns the Subfed for, is doubtlefs a corrupt
Tendency, in a moral Senfe.
So that this Depravity is both odious j and alfo
pernicious^ fatal and deftruftive, in the higheft
Senfe, as inevitably tending to that which implies
Man's eternal Ruin ; it fhews, that Man, as he is
by Nature, is in a deplorable and undone State, in
the higheft Senfe. And this proves that Men do
not come into the World perfeftly innocent in the
Sight of God, and without any juft Expofednefs
to his Difpleafure. For the being by Nature in
a loft and ruined State, in the higheft Senfe, is
not confiftent with being by Nature in a State dS
Favour with God.
But if any ftiould ftill infift on a Notion of
Men's good Deeds exceeding their bad ones, and
that, feeing the Good that is in Men is more than
countervails the Evil, they cannot be properly de-
nominated evil ; all Perfons and Things being
moft properly denominated from that which pre^
vails»
Ckap. L } mojt corrupt Mi pernicious. J5
Sed. III. C
Vails, and has the Afcendaht in them -, I would fay
further. That
I prfefume'it will be allowed, that if there is in
Man's Nature a Tendency to Guilt and lii-Defert,
in a vaft Over-balance to Virtud and Merit •, or a
Propenfity to that Sin, the Evil and Demerit of
which is fo great, that the Value and Merit that
ii in him, or in all the virtuous Afts that ever
he performs, are as Nothing to it ; then truly
the Nature of Man may be faid to be corrupt and
evil.
That this is the tnie Cafe, may be demonftrated
by what is evident of the infinite Heinoufnefs of
Sin againft God, from the Nature of Things.
The Heinoufnefs of this muft rife in fome Propor-
tion to the Obligation we are under to regard the
divine Being ; and that muft be in fome Propor-
tion to his Worthinefs of Regard-, which doubtlefe
■is infinitely beyond the Worthinefs of any of our
Fellow-Creatures. But the Merit of our Refpe6t
or Obedience to God is not infinite. The Merit
xxf Refpeft to any Being does not increafe, but is
rather diminiflied, in Proportion to the Obliga-
tions we are under in ftrift Juftice to pay him that
Refped:. There is no great Merit in paying a
"Debt we owe, and by the highcft poffible Obliga-
tions in ftri6t Juftice are obliged to pay, but there
is great Demerit in refufing to pay it. That on
•fuch Accounts as thde, there is an infinife De-
-tnerit in ail Sin againft God, .which mutt therefore
immenfcly outweigh all the Mer|t which can be
futoofed to be in our Virtue, I think, is capable
-or full Demonftrauon ; '^nd that the Futility of
' the Objeftion^ which fome have made againft the
.Ai'gutaenf, ' might mcft" plainly be demonftrated,
*'-• D 2 But
3,6 i:he Sin of all Men Part I.
But I fliall omit a particular » Confidcration of
the Evidence of this Matter from the Nature of
Things, as 1 ftudy Brevity, and left any (houla
cry cut, Metaphyficks ! as the Manner of fome is,
when any A^g^^'^^^t is handled againft any Tenet
they are fond of, with a clofe and exaft Confidera-
tion of the Nature of Things. And this is not fo
neceffary in. the prefent Cafe, in as much as the
Point aflerted, namely^ that he who commits any
one Sin> has Guilt and lll-Defert> which is fo great;
that the Value and Merit of all the Good whicH
it is poffible he fhould do in his whole Life, is as
Nothing to it ; I fay, this Point is not only evi-
dent by Meiaphyjicks^ but is plainly demonftrated
by what has been fhewn to be Fatly with refped
to God's own Conftitutions and Difpenfations to-
wards Mankind : As particularly by this, that
whatever Afts of Virtue and Obedience a Man
performs, yet if he trefpafles in one Point, is
fuilty of any the leaft Sin^ He, according to the
.aw of God, and fo according to the exadt Truth
of Things, and the proper Demerit of Sin, is
expofed to be wholly caft out of Favour with
God, and fubjedled to his Curfe, to be utterly and
eternally deftroyed. This has been proved-, and
ftiewn to be the Doftrine which Dr. T. abundantly
tCiches. But how can it Be agreeable to the
Nature of Things, and exaftly confonant to ever-
lafting Truth and Righteoufnefs^ thus to deal with
a Creature for the leaft finful Aft,, though he
Ihould perform ever fo many Thoufands of honeft
and virtuous A6ls, to countervdl the Evil of that
Sin ? Or how can it be agreeable to the exa£l:
Truth and real Demerit of Things, thus wholly ta
caft off the deficient Creature, without any Regard
to the Merit ot all his good Deeds,^ unlefe that be
in Truth the Cafe, that the Value and Merit of
iU
Chap. L 1 infinUely outweighs their Virtue. ' it
Sea.Iir. f ^ -^ 6 ^/
all thofe good Aftions, bear no Proportion to the
Heinoufiiefs of the leaft Sin ? If it were not Ib^
one would think, that however the offending Pef-
Ibn might have fome proper Punifhment, yet
feeing there is fo much Virtue to lay in the Bal-
Jance againft the Guilt, it would be agreeable to
the Nature of Things, that he'ftiould find fonie
Favour, and not be altogether rejeded, and made
the Subjeft of perfedt an3 eternal Deftruftion ; and
^thiis no Account at all be made of all his Virtue,
ih much as to procure him the leaft Relief or
Hope. How can fuch a Conftitution reprefent Sin
in its proper Colours^ and according to its true Nature
^nd Defert^ (as Dr. 7*. fays it does) unlefs this be
3ts true Nature, that it is fo bajl, that even in the
leaft Inftance it perfedfcly fwallows up all the Value
c^f 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 gf the Umverfe, has
clearly decided it, in the Revelation he has made
of what is agreeable to exaft Truth, Juftice, and
the Nature of Things, in his revealed Law, or
Rule of Righteoufnefs,
He that in any Refpedt or Degree is a Trant^
greflbr of God's Law, is a wicked Man, yea,
wholly wicked in the Eye of the Law \ all his
Goodn^fs being efteemed Nothing, having no Ac-
count made of it, when taken together with his
Wickednefs. And therefore, without any Regard
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,
and curfed for ever •, and muft be fo, unlefs Grace
interpofes, to cover hi^ Tranfgrenion. But Men
. .jre really, in themfehres, what they are in the Eye
Da of
3 8 Sin infinittly. outweighs - Parti.
of the. Law, and by the Voice of ftrift. Equity and
Juftice ; however they may be looked upon, an^
treated by infinite and unmerited Mercy.
So that, on the whole, it appears, all. Mankind
have an infallibly efFeftual Propenfity to that mo-
ral Evil, which infinitely but- weighs the Value of
all the Good that can be in them •, and have fuch a
Difpofition o Heart, that the certain Confequencc
of it is^ their being, in the Eye of perfeft Truth
and Righteoufnefs, wicked Men. And I leave all
to judge, whether fuch a Difpofition be not in the
Eye of Truth a depraved Difpofition ?
Agreeable to thefe Things, the Scripture rcprc^
fents all Mankind, not only as having Guilt, but
immenfe Guilt, which they can have no Merit or
Worthinefs to countervail. Such is the Reprefen-
tation we have in Matth. xviii. 21. to the End.
There, on Peter* s enquiring. How often his Brother
Jhould trefpafs againji bim^ and be forgive him^ whe-
ther until feven times ? Chrift replies, / fay not
unto tbee^ until feven timesj but until feventy times
feven ; apparently meaning, that he fliould efteem
no Number of Offences too many, and no Degree
of Injury it is poflible our Neighbour fliould be
guilty of towards us, too great to be forgiven.
For which this Reafon is given in the Parable there
following, that if ever we obtain P'orgivenefs and
Favour with God, he muft pardon that Guilt and
Injury towards his Majefl:y, 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 •, fo that the
latter would be but as an hundred Pence to ten
thoufand Talents, which iihmenfe Debt wc owe to
God,
Seagirt.} • ^*' ^^'^« "/ ^«- . 59
God, and have nothing to pay ; which implies,
that, we have noMerit to countervail any Part of our
Guilts ; And this muil be, becaufe if all that may
be called Virtue in us, be compared with our ill
Dcfc'rt, it is in the Sight of God as Nothing to it.
The Parable is not to rcprefent Peier's Cafe in
particular, but that of all who then were, or ever
ftiould be, Chrift's Difciples. It appears by the
Conclufion of the Difcourfe, So likewife Jhall my
heavenly Father do^ if ye^ from your Hearts^ forgive.
not every one his Brother their Trefpajjes.
Therefore how abfurd muft it be for Chriftians
to objed- againft the Depravity of Man's Nature,
a greater Number of innocent and kind Aclions,
than of Crimes ; and to talk of a prevailing In-
nocency, good Nature, Induftry, and. Chearful-
nefs of the greater Part of Mankind ? Infinitely
more abfurd, than it would be to inlift, that the
Domettic of a Prince was not a bad Servant, be-
caufe tho' fometimes he contemned and affronted
his Mafter to a great Degree, yet he did not fpit
in his Mailer's Face fo often as he performed Ad:s
of Service ; or, than it would be to affirm, that
hisSpoufe was a good Wife to him, becaufe, al-
though fhe committed Adultery, and that with
the Slaves and Scoundrels fometimes, yet (he did
not do this fo often as fhe did the Duties of a
Wife. Thefc 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 ; there being a vaft Difproportion be-
tween the Merit of the one, and the Ill-Defert of
the other : But in no Meafure fo great, nay infi-
nitdy lefs, than that between the Demerit of our
Offences againft God, and the Value of our A6t&
of Obedience,
V . D 4 T! U3
M Jte Jim immediaiefy. part L
t>i^ ^ ^^-t^ ^S^^''^ throuj^h'wich my firft Argu*
»«c% M«*o$ l^ewn the Evidence of the Truth
4C 9V i^O|X*ic'^oii 1 kid down at firft, and proved
4s 0*^^S*^"^^- ^' there are many other Things,
4ii^ ^toidxvit A Ycry corrupt Tendency or Dif-
ivav>^^ a Mati** Nature, in his prefent State,
%hv^ I :SwU wke Notice of in the following
SECT. IV.
t'hi IV'VVi/y ef Nature appears by a Propenjity
49 4ui iJ Jin immediately, as foon as they are
« ^'>iV of ity and to Jin continually and pro-r
a^TtJlivcly ; and alfo by the Remains of Sin in the
beil of Men.
THE great Depravity of Man's Nature ap-
peal's, not only in that they univerfally com-
mit Sin, who fpend any long Time in the World,
but in that Men are naturally fo prone to Sin, that
none ever fail of immediately tranfgrefling God's
l^w, and fo of bringing infinite Guilt on them-
£rlves, and expofing themfelves to eternal Perdi-^
rion, as loon as they are capable of it.
'. The Scriptures are fo very exprefs in it, that
all Mankind, all Flejh^ all the Worlds eyery Man
livings are guilty of Sin ; that it muft at leaft 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 fo
are but jqft entered on their State of Trial, as
^iiling for themfelves. There are many ThoufandS
conftantiy
Sea. IV. J "^ -^
•qoiiftandy ia the World, who' have riot lived one
Month, or Week, or Day, fince they have arrived
: to any Period that can be affigned from their Birth
to twenty Years' of Age. And if there be riot
a ftrong ^ropenfity in Man's Nature to Sin, that
{hould, as it were^ hurry them on to fpeedy Tranf-
greflion, and they ,hav€ no Guik previous to their
perfonal Sinning, what ftiould hinder but that theirc
might always be a great Number of fuch as a6b
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
perfedly obeyed God's Law, and fo are righteous
in God's Sight, with the Righteoufnefs of the
Law ; and if they Ihould be called out of thd
World without any longer Trial (as great Numbers
die at all Periods of Life) would be juftiSed by
the Deeds of the Law ? And how then can it be
true, that in God's Sight no Man living ^anbejujii"
Jied^ that no Man can be jujt with God^ and that
by the Deeds of the haw no Flejh €an be jujiified^
becaufe by the Law is the Knowledge of Sin ? And
what Ihould hinder but that there may always be
many in the World, who are capable Subjects of
InftrudHon 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
;ieed that God Ihould forgive them, would not be
proper ; and for whom the Lord's Prayer is not fuit-
able, wherein Chrift directs all his Followers to
pray, that God would forgive their Sins, as they
forgive thofe that trefpaft againft them ?
Jf there are any in the World, though but lately
become capable of afting for themfelves, as Siili-
jpds pf the Law of God, who are perfedlly free
from
42 jIU M$n fin imtnediaiely. Port L
from Sin, fuch are. mod likely to be found among
the Children of Cbriftian Parents, who give thdofi
the mod pious Education, and fet thcni tlie beft
Examples : And thveforc fuch would never be fo
likely to be found in any P^rt or Age of the
World, as in the primitive Chriftian Churdi> in the
firft Age of Chriltidnity, (the Age of the Church'^
greateft Purity) fo long after ChFiIlianity had been
citablilhed, that there had been. Time for. great
Numbers of Children to be born, and educated
by thofe primitive Chriftians. It was in that Age,
and in fuch a Part of that Age, that the Apoltlc
John wrote his firft Epiftle to the Chriftians that
then were. But if there was then a Number of
them come to Underftanding, who were perfedly
free from Sin, why does he write as he does ?
I John i. 8, 9, lo. JJf 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 jufi to
forgive us our Sins^ and to cleanfe us from aH Un^
right eoufnefs. If we fay that we have not finned^
we make him a Liar^ and the Truth is not in us*..
Again,
* If any fhould objeft, that this is an overllraining of
Things ; and that it fuppofcs a greater Nicnefs and Exadl-
»efs than is obferved in Scripture- Rcpiefentations and Expref-
£ons, to infer from thefu Exprefions, that all Men fin inune-
diate]y as foon as ever the/ are capable of it. I'o this I
would fay, that I think the Arguments ufed are truly iblid,
and do really and juftly conclude, either that Men are born
guilty, and fo are chargeable with Sin before they come to a6l
tor themfelveb, or elle commit Sin immediately, without tSe
lead: Time intervening, after they are capable of undcr|landing
their Obligations to God, and reficcting on themfelvesj and
that the Scripture clearly determines, there is not one fuchf
Perfon in the World, free from Sin. But whether this be a
ftrtiining 'I'hings up fo toogreatan Exficlncfs, ornoti ytx I,fup-
pofe,. None that do not entirely ict afide thc^ Senfe of {i^cjn
Scri^ptures as have been mentioned, and deny thof« Propofi-
tions which DuT, himfelf allows to be contained infome-ot
them.
Chap.. 1. 7 'MiH Jin-cdMiWAlfy: 43
Again, the Reality and Greattiefe of the Depra-
vity of Man's Nature appears in this. That he has
a prevailing Prbpcnfity to be cmitinually finning
againft God. What has been obftrvcd above,
will clearly .prove- this.. That fame Difpofition of
Nature, which is an effectual Propenfity to imme^
diate Sin,, amounts to a Propenfity to c(mUnp0l
Sin. For a being prone to contimal finning,, is
nothing but a Proneneli to immediate Sm confi--
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 fuUeringr
any confiderable Time to pafs without Sin. Ana
therefore, if the fame"- Propenfity be continued
undiminiftied, there will be an equal Tendency to
immediate finning again, without any confiderable
Time paffing. And fo the fame will always be a
Difpofition ftill immediately to fin, with as little
Time pafling without Sin afterwards, as at firft.
The only Reafon that can be given why Sinning
mujft be immediate at firft, is that tlie Dlfpbfition
is fo great^ that it will no; fuffer any confiderable
Time to pafs without Sin : and therefore, the fame
Difpofition being continued in equal Degree, with-
out
them, will deny they prove, that no confiderahk Time pafles
after Men are capable of ading for themfelves^ as the Sub-
jects of God's Law, before they are guilty of Sin ; becaufc
if the Time were confiderable, it would be great enough to
deferve to be taken Notice of, as an Exception to iuch uni-
verfal Propofitions, as. In thy Sight /hall no Man Irving bejufii-.
fed, &c And if this be aillowed, that N'icn arc fo prone to
iin, that in JPadl all Mankind do fin, as it ivere, immtdiately,
after they Come to be capable of it, or fail not to fin fo
foon, that w toKfiderable^tme pafTes before they run intoTranf-
greffion againft God ; it does not much alter the Lafc, as to
the prei'ent Argument. If the Time of Freedom from Sin be
fo fmall, as not to be worthy of Notice in the lort mentioned
«niverfal Propofitions of Scripture, it is alfo fo imall, as not
to be worthy oi Notice in the prcfent Arguircnt.
44 Men Jin increajtngly. Part I.
out fomc new Reftralnt, or contrary Tendency, ii;
will ftill equally tend to the fame EfFefl:. And
though it is true, the Propenfity may be dimi-
nifhed, or have Reitraints laid up6n it^ by gracious
Difpofals of Providence, of 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 adlual Sins, tends to
ftrengthen it more and more : agreeable to that
Obfervation of Dr. T — r\ p. 228. •* We are apt
** to be drawn into Sin by bodily Appetites, and
*' ^en once we are under the Government of
^* thefe Appetites, it is at leaft exceeding difficulty
** if not impracticable, to recover ourfelves, by
•' the mere Force of Reafon." The Increafe c^
Strength of Difpofition in fuch a Caie, is as in a
falling Body, the Strength of its Tendency to de-
fccnd 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
Prafticc of Wickednefs, is the true Tendency of
Man's depraved Nature, if unreftrained by divine
Grace ; as the true Tendency of the Nature of an
heavy Body, if Obflacles are removed, is not only
to fdl with a continual Motion, but with a con-
ilanuy increafing Motion. And we fee, that \vw
creafing Iniquity is aftually the Confequence of
natural Depravity, in moft Men, notwitnftanding
all the Reftraints they have. Difpofitions to Evil
are commonly much ftronger in adult Perfons,
than in Children, when they firft begin to a£t in
the World as rational Creatures.
If
Chap- LT Sin in the btfi. 45.
If Sin be fuch a Thing as Dr. ST. himfelf rcpre-
fcnta it, p. 69. " a Thing of an odious and de-
** ftruftive 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 vtry evil Difoofition. And if we
may judge of the Pernicioumefs of an Inclination
of Nature, by the Evil of the ESeft it naturally
tends to, the Propenfity of Man's Nature muft be
evil indeed v For the Soul being immortal, as Dr.
7*. acknowledges, p. 94. 5. 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 Wickednels 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 Wickednefs will
come to by its natural Tendency, if divine Grace
does not prevent, it may as truly be faid to be
the Effedl 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 beji Men on Earth, makes it evi-
dent,, that Man's Nature is corrupt, as he comes
into the World. A remaining Depravity of Hear^
in the greateft Saints^ may be argued fiom tht
Sins of nioft 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 loveth^ he chafteneth-y
and fcourgistb every Son whom he receiveth. — JVhal
Son is he J whom the Father chajleneth not ? — If ye
are wifhoui Chajiijementy — then, are ye- BaJlardSy aiid
not
4* Sin in the beft. * iPkrt t
not Sons. But this is dircftly and fully afferted in
fome l^laces ; as in that forcmcntioned Ecclef. vii.
20, Tkere is not a juft Man upon Earthy that doetb
Good J and /tnneth not. Which rs as much as to
fi^. There is no Man on Earth, that is fo juft, as
to have attained to fuch a Degree of Righteouf-
ncfs, as not to commit any Sin. Yea, the Apoftle
James Ipeaks of all Chriftians as often finning, or
committing many Sins ; even in that primitive Age
of the Chriltian Church, an Age diftinguilhed
from, all others by eminent Attainments in Holi-
nefs ; Jam. iii. 2. /// many Things we all offend.
And that there is Pollution in the Hearts of all,
as the Remainder of moral Filth that was there
antecedent to all Attempts or Means for Purifica-
tion, 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. 7*. 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 pcrfeAly avoid the Commiffion of Sin. But
much more might this be the Cafe with Men after
they had, by Care, Diligence, and good Praftice,
attained thofe pofitive Habits of Virtue, whereby
they are at a much greater Diftance from Sin,
than diey 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 World do often commit Sin, and have
remaining Pollution of Heart, this makes it abun-
dantly evident, that Men, when they are no other-
Wife than they were by Nitiire, without any of thofe
virtuous Attainments, have a finful Depfavity ; yea,
muft have great Corruption of Nature.
SECTJ
Sea; V. S
CJiapJ.:? More Siu than yiriue. ^A
Sea. " '
■•»
SECT. V.
vhe Depravity of Nature appears^ in that the
.general Confequence of the State and Tendenej
ef MatCs Nature is a much greater Degree of,
Sif$i than Righteoufnefs ; not only with RefpeS
V to Value and Demerit, but Matter and Quan-
I Have bdfore (hewn, that there is a Propcnfity
in Man's Nature to that Sin, which in Heinouf-
ncfs and Dl-defert immenfely outweighs ail the
Value and Merit of any fujppofed Good, that may
be irt him, or that he can do. I now proceed to
fay further, that fuch is Man's Nature, in his pre-
fen^State, that it tends to this lamentable Effedt,
That there fhould at all Times, through the Courfc
of his Life, be at leaft much more Sin, than Righ-
teoufnefs •, not only as to JVeight and Valiie^ but
as to Matter and Meafure\ more Difagreement
of Heart and Praftice from the Law of God, and
from the Law of Nature and Reafon, than Agree-
ment and Conformity.
The Law of God is the Rule of Right, as Dr.
7*. often calls it : It is the Meafure of Virtue and
Sin : fo much Agreement as there is with this
l^ule, fo much is there of Reftitude, Righteouf-
nels, or true Virtue, and no more ; and . fo much
Difagreement as there is with this Rule, fo mucU
Sin is there*
Having premifed this, the following Things
may be here obierved.
I. The Degree of Difagreement from this Rule
of Right is tD be determined, not only by. the
Degree
4$. M bavi mate Sin FsrtL
Degree of Diilance from it in Excefs^ but alio in
Defe£l \ or in other Words, not only in pofitive
Tranfgrefliojti, or doing what is forbidden^ but alfi>
in witholdirig what is required. The divine Law-
giver does as much prohibit the one as the other,
and does as ntuch 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 curfedy to everlajiing Fire^ fw
their Sin in Defedt and Omiflion : / was an bun^
gredy and ye gave me no Meaty (^c. And the Cafe
is thus, not only when the Defedt is in Word or
Behaviour, but in the inward Temper and Exercife
of the Mind, i Cor. xvi. 2Z. If any Man love
not the Lord Jefus Cbrifty let bim be Anatbima
Maranatha. Dr. ST. fpeaking of the Sentenc^and
Punilhment of the Wicked^ (Mattb. xxv. 41, 46.)
fays, p. 159. " It was manifeftly for WANT of Be*
nevolence> Love^ and Compaflion to their Fel-
low-Creatures, that they were condemned.'* And
elfcwhere, as was obferved before, he fays, that
the Law of God extends to the latent Principles
of Sin to forbid them, and to condemn to eternal
Deftruftion 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.
n. The Sum of our Duty to Gk)d, required iiii
his Law, is Love to God -, taking Love in a larg^
Senfe, for the true Regard of our Hearts to God,
implying Efteem, Honour, Benevolence, Grati-
ttide, Complacence, &c. This is not only verv
plain by the Scripture, but it is evident in itfelr.-
The Sum of what the Law of God requires, is
doubtlc& Obedience to that Law: No Law can
require*
cc
4&
ChaifiL^ than Right eoujnefs. 49^
S cA. V. f
require more than that it be obeyed. But it is
manifeft, that Obedience to God is Nothing, any
otherwife than as a Teftimony of the Ref])e6t of
cur Hearts to God : Without the Heart, Man's
external Ads arc no more than the Motions of the*
Lrimbs of a wooden Image ; have no more of thfe
Nature of either Sin or Righteoufnefs. It muft
therefore needs be fo, that Love to God, or the
Refpe6t of the Heart, muft be the Sum of tlifc
Duty required towards God in his Law.
III. It therefore appears from the Premifes, that
wlK)foever with-holds more of that Love or Rcfpeft
of Heart from God, which his Law requires, than
he affords, has more Sin than Righteoufnels. Not
only he that has Icfs divine Love, than Paflions
and Afieftions which are oppofite ; but alfo he
that does not love God half fo much as he ought,
or has Reafon to do, has juftly more Wrong than
Right imputed to him, according to the Law of
God, and the Law of Reafon -, he has more Irre-
gularity than Reftitude, with Regard to the Law
of Love. The finful Difrefpeft, or Unrefpeft-
fulnefs of his Heart to God, is greater than his
Relped: to him.
But what confiderate Perfon is there, even a-
mong the more virtuous Part of Mankind, but
what would be afhamed to fay, and profefs before
God or Men, that he loves God 'half fo much as
hff ought to do \ or that he exercifes one Half of
that Efteem, Honour and Gratitude towards God,
which would be altogether becoming Hirn ; con-
fidering what God is, and whajt great Manifcftations
he has made of his tranfcendent Excellency and
Goodnefs, and what Benefits he receives from
him ? And if few or none of the beft of Men can
E with
go jffl have more Sin ' Part I*
with Reafon and Truth make even fuch a Profcf-
fion, how far from it muft the Generality of Mai^
kind be ?
The chief and moft fundamental of all the
Commands of the moral Law, requires us to love
the Lord our God with all our Hearts^ and with aU
ifur Soulsj with all our Strength j and all cur Mind :
that is plainly, with all that is within us, or to the
utmoft Capacity of our Nature ^ all that belongs
/^, or is comprehended within the utmoft Extent
or Capacity of our Heart and Soul, and Minded
Strength, is required. God is in Himfelf worthy
of infinitely greater Love, than any Creature can
cxercifc towards him : He is worthy of Love equal
to his Perfeftions, which are infinite : God Ipyes
Himfelf with no greater Love than he is worthy
of, when he loves himfelf infinitely : But we can
give God no more th^n we have. Therefore, if
we give him fo much, if we love him to the utn^oft
Extent of the Faculties of our Nature, we arc
€xcufed :. But when what is propoied, is only that
we fhould love him as much as our Capacity will
allow, this Excufe of Want of Capacity ceaies,
and Obligation takes hold of us ; and we sfre
doubtlefs obliged to love God to the utmoft of
what is poflible for us, with fuch Faculties, and
fuch Opportunities and Advantages to know God,
as we have. And it is evidently implied in tkis
great Commandment of the Law, that our Love
to God fhould be fo great, as to have the moft
abfolute Poffeflion of all the Soul, and the perfeft
Government of all the Principles and Springs of
Aftion that are in our Nature.
Though it is not eafy, precifely to fix the Limits
#f Man's Capacity, as to Love to God ; yet in
general
Chap.r. ) ihan Rizhteottfnefs. ri
Scft. V J & J J ^
general we may determine, that his Capacitj; of
Xove is coextended with his Capacity of Knpw-
ledge : The Exercife of the Underftanding opens
the W^y for thp Exercife pf the othpr Faculty.
Now, though we cannpt have any proper pofitive
Underftanding of Qod's infinite E^fcellency ^ yet
the Capacity of thp hunian Underftanding is very
great, and may be extended far. Jt is needlefs to
difpute, hpw far Pylan's Knowledge may be faid to
be ftridly comprehenfjve of Things that are very
great, ^s of the Extent pf the Expanfe of the
jHeav^jis, or of the pimenfions of fhe Globe of
the E^th ; and of fuch a great Number, as of t^e
in^ny Millions of its Inhabitants. The Word
Gpmprehenfivey fciems to be ambiguous. But doubt-
Je6 we are capable pf fome proper pofitive Under-
ftanding of the Greatnefs of thefe Things, }n
Comparifon of other Things that we know, as
unlpeakably exceeding them. We are capable of
fome clear Underftanding of the Greatnefs or
Confiderablenefs of a whole Nation j or of the
whole World of Mankind, as vaftly exceeding
that of a particular Perfon or Family. We jcan
pofitively underfl^nd, that the whole Globe of the
Earth is vaftly greater than a particular Hill or
Mountain. And can have fome good pofitive
Apprehenfion of the ftarry fleavens, as fo greatly
exceeding the Globe pf the Earch, that the latter
is as it were Nothing to it. So the human Facul-
ties are capable of a jreal and clear Underftanding
of the Greatnefs, Glory, and Good^efs of God,
and of our Dependence Upon him, from the Ma-
' nifeftations which God has made of himfelf to
Mankind^ as being beyond all Expreflion abov^
that of the moft excellent human Friend, or earth-
ly Objeft. And fo we are capable of an Efteepi
and iJove xo "God, which ftiall be prpportionablev
E 2 anil
> »■
52 More Corruption ' Part I.
and as much exceeding that which we haye to ^ny
Creature.
Thefe Things may help us to form fome ]udg*
ment, how vaftly the Generality of Mankind fSl
below their Duty, with refpeft to Love to God j
yea, how far they are from coming half-way i;p
that Height of Love, which is a reeable to the
Rule of Right. Surely if our Efteem of Go(J»
Defires after him, and Delight in him, were fuch
as become us, confidering the Things foremen-
tioned, 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, arc
the Generality of the World from any Appearance
of being influenced and governed by fuch a Pcgriec
of divine Love as this '
If wa confider the Love of God, with refpcft
to that ohe 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 Reafbn
in this ! If we conlider how various, innumerable,
and vaft the BeneBts 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 be-
• gotten Son to die for Sinners ; and alfo how un-
worthy we are all, defer ving (as Dr. 7*, confcfles)
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*
L Mankind let before us in fo afiefting a Manner,
as in the extreme Sufferings of the Son of G6d,
»• being:
CEap. h ? than Rigbteoufnefs^ in atL 53
being carried through thofe Pains by a Love
ftrohger than Death, a Love that cohquered thofe
mighty Agonies, a Love whofe Length and Breadth^
and Depth and Height, paffes Knowledge ? But
oh ! what poor Returns ! — How little the Grati-
tude ! How low, how cold and inconftant the Af*
feftion in the beft, compared with the Obligation '
And what then fhall be faid of the Gratitude of*
the Generality ? Of rather, who can exprefs the
Ingratitude ?
If it were fo, that the greater Part of them that
are called Chriftians, were no Enemies to Cfirift
in Heart and Praftice, were not governed by
Principles oppofite to him and his Gofpel, but
had Ibmc real Love and Gratitude •, yet if their
Love fails vaftly fliort of the Obligation or Occa-
fk>n given, they are guilty of Ihameful and odious
Ingratitude. As, when a Man has been the Sub*
jeft :of fpme Inftance of tranfcendent Generofity^
whereby he has been relieved from th^ moft ex*
treme Calamity, and brought! into very opulent^
honourable, and happy Circumftances, by a Bene-
factor of excellent Charafter ; and yet exprefles no
more Gratitude on fuch an Occafion, than would
be requifite for feme Kindnefs comparatively in-
finitely fniall, he may juftly fall under the Impu-
tation of vile Unthankfulnefs, and of much more
Ingratitude, than Gratitude -, though he may have
no Hl-Will to his Benefactor; or no pofitive Affec-
tion of Mind contrary to Thankfulnefs and Bene-
volence : What is odious in him is his Defeft,
whereby he falls fo vaftly below his Duty,
Dr. 'TurnhuU abundantly infifts, that the Forces
of the AfFeftions naturally in Man are well pro-
portioned ; and often puts a Queftioii to thi*
E 3 Purpofe,
r
I
54 Mort Cmnptim Part % "
Ptirpofe, — How Man's Nature could have been
better conftituted in this Refpeft ? How die AfFec*
tiSns of his Heart could have been beftcr propor-
tioned ? — I will now mention one Inftartce, but erf
many that might be m(*ntioned. Man, if his
Heart were not depraved, might have had a Dif-
gjiition to Gratitude to God for bis Goodnefi^ in
ropbrtion to his Difpofitiort ito Anger toward
Men for their Injuriet.- When I fay, in Proportion,
I mean confidering the Greatnefs and Number of
Favours and Injuries, and the Degree in which
the one and the other are unmerited, and the
Benefit received by the former, and the Damage
fuftained Hy the latter. Is there not an apparent
and vail Difference and Inequality in the Difpofi-
tions to thefe two Kinds of Affeftion, in the Ge^
fterality of both old and young, adult Perfons and
Kttle Children ? How ready is Refentment for
Injuries received from Men ? And how eafily is
it raifed in moll, at leaft to an Equality with the
Dcfert ? And is it fo with refpeft to Gratitude' for
Benefits received from God, in any Degree of
Comparifon ? Dr. ^umbull pleads for the natural
Difpofition to Anger for Injuries, as being good
iind iifeful : But futely Gratitude to God, if wc
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
jiot 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
C^tfPrJ^l than Righteoufntfsy in all 55
Hjghi acdording t6 the infinite Dignity and Glorv
of hU Nature, we Ihall efteem and love him with
ajlviour Heait and Soul, and to the utmoll of the
edacity of our Nature, on this Account ; and
not primarily becaufe he has promoted ourlnterell.
If Groc) be infinitely excellent in Himfelf, then He
is infinitely lovely on that Account -, or in other
Words, infinitely worthy to be loved. And doubt*
lef&, 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 Love to Him, if he be not
loved for what he is in himfclf. For if we love
him not for his own Sake, but for fomething elfe,
then our Love is not terminated on him, but on
ibmething elfe, as its ultimate Objeft* That i&
no true Value for infinite Worth, which impliesr
no Value for that Worthinels in itfelf confidered,
but only on the Account of fomething foreign.
Our Efteem of God is fundamentally defective, if
it be not primarily for the Excellency of his Na-
ture, which is the Foundation of all that is valuable
in him in any Refpeft. If we love not God becaufe
he is what he is, but only becauie he is profitable
to us, in Truth we love him not at all : If we
fcem to love him, our Love is not to him, but to
fomething elfe.
. And now I muft leave it to every one to judge
for himielf, from his own Opportunities of Obfer-
vation and Information concerning Mankind, how
little there 'is of this dilinterefted Love to God»
tbis pure divine Affeftion, in the World. How
very little indeed in Companion of other Ai&c<-
tions altogether diverfe,^ which perpetually urge,
aftuate and govern Mankind, and keep the World,
through all Nations and Ages, in a conpnud Agi-
fadon and Commotion ! This is an Evidence of
£ 4 an
^6 Mffre Corruption . Part*l#
' . • • ■
an horrid Conteinpt of God, reigning in the World
of Mankind. It would juftly be efteenicd a great
inftance of Difrefpect and Contempt of a Prince^ •
if one of his Subjects, when he came into his
Houfe; (hould fet him below his meaneft Slave.
But in fetting the infinite JEHOVAH bebw
earthly Objefts and Enjoyments, Men degrade
him below thofe Things, between which and him
there is an infinitely greater Diftance, than between
the higheft eaithly Potentate, and die moft abjeft
of Mortals. Such a Conduft as the Generality of
Men are guilty of towards God, continually and
through all Ages, in innumerable Refpeds, would
be accounted the nr.oft vile contemptuous Treat-
ment of a Fellow-Creature, of diftinguifhed Dig-
nity. Particularly Men's Treatment of the Offers
God makes of Himfelf to them as their Friend,
their Father, their God, and everlafting Portion ;
their Treatment of the Exhibitions he has made
of his unmeafurable Love, and the boundlefs
Riches of his Grace in Chrift, attended with
earneft repeated Calls, Counfels, Expoftulations,
and Intreaties ; as alfo of the moft dreadful
Threatnings of his eternal Difpleafure and Ven-
geance.
Before I finifli this SeSlion^ it may be proper to
fay fomething in Reply to an Objection, fome may
be ready to make againfl the Force of that Argu-
ment, which has been ufed to prove, that Men in
general have more Sin than Righteoufnels, namely.
That they do not come half-way to that Degree of
Love to God, which becomes them, and is their
Duty.
The Ob^eSiion is this : That the Argument feems
to prove too much, in that it will prove, that event
good
Ckap. K 1 than Right eoufnefs in att. ^^
good Men themfelves have more Sin than Holinefs;
which alfo has been fuppofed. 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
^d Practice 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 Defeft of required Holinefs, than
there is of Holinefs in good Men in this World ;
yet it will not follow, that Sin has the chief Go-
vernment of their Heart and Praftice, for two
Reafens.
1. They may love God more than other Things,
and yet there may not be fo much Love, as there
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. This need not be efteemed a Para-
dox : A Perfon may love a Father, or fome great
Friend and Benefaftor, of a very excellent Cha-
rafter, more than fome other Objeft, a thoufand
Times lefs worthy of his Efteem and Affeftion,
and yet love him ten Times lefs than he oqght ;
and fo be chargeable, all Things confidercd, with
a Deficiency in Refpeft 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 AfFcdtions, or pofitive Principles
of Sin; by which Principles it is, that Sin. has a
pofitive Power and Influence. For evil Affeftions
radically confift in inordinate Love to other Things
befides God: And therefore. Virtue prevailing
beyond thefe, will have the governing Influence,
The
S% Moiri Sm than t^irtut. Vzrt^L^
The Predominance ^ the Love of God in tho
Heans of good Men, is more from the Nature o^
the Objed loved» and the Nature of the Principle •
of true Love, than the Degree of the Principle. *
The Objeft is One of fuprcine Lovelincfe \ im-*
menfely above all other Objefts in Worthinels of
Regard v and it is by fuch a tranfcendent Excel-
lency, that he is God, and worthy to be regarded
and adored as God : Ai^d he that truly loves God,
loves him as God : True Love acknowledges him
to be God, or to be divinely, and fupremely excel-
lent ; and muft arife from fome Knowledge, Senle,
and Convidion of his Worthinefs of fupreme Re-
IpeA : And though the Senfe and View of. it may
be very imperfedt, and the Love that arifes frortt
it in like Manner imperfeft ; yet if there be any
realifing View of fuch divine Excellency, it muft
caufe the Heart to relpeit God above all,
2. Another Reaibn, why a Principle of Holi*
nefs 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 AiTiftance to be on its Side, and to
help It againft its Enemy, that it may not be over-
come. The Juit live by Faith. Holinefs in the
Chriftian, or his fpiritual Life, is maintained, as
it has Refpeft by Faith to its Author and Finilher,
and derives Strength and Efficacy from the divine
Fountain, and by this Means overcomes. For, as
the Apoftle fays, ^his is the ViSory that overcomes
the World J even our Faith. It is our Faith in hin^,^
who has promifed, never to leave nor forfake his
People, and not to fwfake the Work of his own
Hands, nor fuffer his People to be tempted above
their Ability, and that his Grace fliall be fufficient
for
«1>
%MP>I- 7. Extreme Sivfidltj^ ^. b§
for. them, and that his Strength Audi be made
perfect in Weaknefs, and that where he has begun
a - good Work he will carry it oh to the Day of
Ghriftw
W*iM*MdMB«ata*ia^^HHaft
S E C T. VI.
The Corruption of Mdifs Natar^ appears hy in
^ Tendency^ in its prefent State^ to an extreme
Degree of Folly and Stupidity in Matters of
Religivn.
IT appears, that Man's Nature is greatly depfa*
ved, by an apparent Pronenefs to an exceeding
Stupidity and Sottiflinels in thofe Things wherein
his Duty and main Intereft are chiefly concerned*
I fhall inftance in two Things^ viz, Men*s
Pionenefs to Idolatry ; and fo general and great a
pifregard of eternal Things^ aa appears in them
that live under die Light of the GofpeL
It is manifcfl:, that Man's Nature in its prefem
•State is attended with a great Propenfiiy to rorfake
the Acknowledgment and Worihip of the true
God, and to fall Into the moft ftupid Idolatry^
This has been fufficiendy proved by known Fad,
on abundant Trial : Inafmuch as the World of
Mankind in general (excepting one fmall People,
miraculoufly delivered and preferved) through all
Nations, in all Parts of the World, Ages after
Ages, condnued without the Knowledge and Wor-
ihip of the true God, and overwhelmed in grofs
Idolatry, without the leaft Appearance or Proiped
«f its recovering, itfelf from fo great Blindnds, or
, . returning
^6 Ithe IdQlatry of the ff^orti f^rtti
fretufhihg from its brutifli Principles and Cuftoms^
till delivered by divine Grace.
■ ■ -
In Ordet to the moft juft arguing from Fa£t^
concerning the Tendency of Man's Nature, as
that is in itfelf, it fhould be enquired what the
Event has been, where Nature has been left to
itfelf, to operate according to its own Tendency,
with leaft Oppofition made to it by any Thing
fupernatural ; rather than in exempt Places, where
the infinite Power fuid Grace of God have inter-
pofed, and extraordinary Means have been ufcd to
ftem the Current, and bring Men to true Religion
and Virtue. As to the Means by which God'^
People of old, in the Line of Abrahamj were
delivered and preferved from Idolatry, they weft
miraculous, and of mere Grace : Notwithftanding
which, they were often relapfing into the Notions
and Ways of the Heathen ; and when they had
backflidden, never were recovered, but by divine
gracious Interpofitioft. And as to the Means *by
ivhich many Gentile Nations have been debvered
fince the Days of the Gofpel, they are fiich 2^
have been wholly owing to moft 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 Fait, that God
aftually did not, for fo long a Time, beftow greater
Advantages.
Dr. 7*. himfelf obferves, (Key^ p. »•) I'bat in
about four hundred Tears after the Floods the
Generality of Mankind were fallen into Idola-
try. And thus it was every where through
the World, excepting among that People that was
faved and preferved by a conftant Series of Mira-
cles,
CU«frpi t. \ • prbves corrupt Natun. 6i
Sea. VI. J '^
cies, through a Variety of Countries, Nations,
and Climates, great enough^ — and thro' fucceflivfe
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.
That Men fliould forfake the true God for Idols,
is an Evidence of the moft aflx)ni(hing Folly and
Stupidity, by God*s own Teftimpny, Jer. ii. 12,
13. Be aftmijhed^ O ye Heavens^ at this^ and be
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 IVa^
ters^ and have hewed out to themfelves Cijlerni^
broken Cijierns^ that can hold no Water. And -that
Mankind in general did thus, fo foon after the
Flood, was n-om 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 Eifeft (hews 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 Caufc could this great Effed: poflibly
arife from, but a depraved Difpofition, natural to
all Mankind ? It could not arife from Want of a
fufficient Capacity or Means of Knowledge. This
is in EfFedt confeffed on all Hands. Dr. Tumbull
(Chrif. Phil. p. 21.) fays as follows : « The Exiit-
" ence of one infinitely powerful, wife, and good
*' Mind, the Author, Creator, Upholder, and
** Governout of all Things, is a Truth that lies
** plain and obvious to all that will but think;"
And (ibid. p. 245. j " Moral Knowledge, which is
'' the
0i Tbi Ihlatry of the /Fortd Part 1.
*^ the hioft important of all Knowkdge, may
♦^c^ily be acqiiired by all Men." And a^ain^
(ibid^ p. 292.) '* Every Man by himfelf, if he
** woulcl duly empby his Mind in the Concem-
?* pUtion of the Works of God about him, or '
** in the Examination of his own Frame, — ^might
** make very great Progrefs in the Knowledge of
** the Wifiiom and Goodnefs of God. This all
<^ Men, generally (peaking, might do, with very
*' little Afliftancc ; for they have all fufficient
^ Abilities for thus employing their Minds, and
** have all fufficient Time for it." Mr. Locke fays,
(Hum. Und, p. iv. Chap. iy. p. 242. Edit. 11.)
^ Our own Exiftence, and the fenfible Parts of
** the Univerfe, offtr the Proofs of a Deity ib
•' clearly and cogently to our Thoughts, that I
^ deem it impoffible for a confiderate Man to
•* withftand them. For I judge it as certain and
*• clear a Truth, as can any where he delivered,
*' that the invifible Things of God are clearly fecn
** from the Creation of the World, being under-
*' ftood by the Things that are m^de, even his
^* eternal Po%wer and Godhead." And Dr. ^.
himfelf, (in p. 78.) fays, " The Light given' tt>
^ all Ages and Nations of the World, is fufficiciit
** for the Knowledge and Praftice of their Duty.**
And in p. Ill, 112. citing thofe Words of the
Apoftle, Rom. ii. 14, 15. fays, " This clearly
** fui^ofes that the Gentiles, who were then in
*^ |he World, might have done the Things con-
*' tained in the Law by Nature, or their natural
*' Power.** And in one of the next Sentences he
fays, " The Apoftle, in Rom. i. 19, 20, 21. affirms
" that the Gentiles had Light fufficient to have
** feen God*s eternal Power and Godhead, in the
^* Woriks of Creation -, and that the Reafon why
^* they did not glorify him as God, was becfiufe
t . ^' they
.Cbtp,L ? p^ows €orrupt "Nature. ^t^j
*' they became vain in their Inriaginadons, and had
*^ darkened their foolilh Heart ; fo that they were
** without Excufe," And in his Paraphrafe on
thofe Verfes in the ill of Rom. he fpeaocs of the
*' very' Heathens, that were without a- written
^^ Revelation, as having that clear and evident
*' Difcovery of God*s Being and Perfeftions, that
** they are inexcufable in not glorifying him fuit-
" ably to his excellent Nature, and as the Author
** of their Being and Enjoyments.** And in p. 1 46. S.
he iays, ** God affords every Man fufficient Light
** to know his Duty." If all Ages and Nations
■ of the World have fufficient Light for the Know-
ledge a£ God, and their Duty to him, then even
fuch Nations and Ages, in which the moll brutlfli
Ignorance and Barbarity prevailed, had fufficient
Light, if they had had but a Difpoiition to im-
prove it •, and then much more thofe of the Hea-
then, which were more knowing and poHflied, and
in Ages wherein Arts and Learning had made
greateft Advances. But even in fuch Nationts and
Ages, there was no Advance made towards true
Religion -, as Dr. Winder obferves, (Hijl. of Knowh
vol. ii. p. 336.) in the following Words : ** The
" Pagan Reiigion degenerated into greater Abfur-
'** dity, the further it proceeded ; and it prevailed
** in all its Height of x\bfurdity, when the Pagan
** Nations were polifhed to the Height. Though
** they itt out with the Talents of Reafon, and
** had iblid Foundations of Information to build
•* tipon, it in Faft proved,, that with all their
•** lengthened Faculties, and growing Powers of
Reafon, the Edifice of Religion rofe in the jnoft
abfurd Drformities and Difpfoportions, and gra-
dually went on in the moft irrational, difpro-
portioned, incongruous Syftems, of which the
** moft eafy Didates of Reafon would have de-
" monftrated
64 Tbi Idolatry of the World Part I.
mpnftratcd the Abfurdity. They were contrary
to all juft Calculations in moral Mathematicks.**
He obferves, " That tRtir grofleft Abominations
** firft began in Egypt ^ where was an Oftentation
*' of the greateftProgrefs in Learning and Science :
*' And they never renounced clearly any of their
*' Abominations, or openly returned to the Wor-
*' Ihip of the one true God, the Creator of aH
*'^ Things, and to the original, genuine Sentiments
** of the highcft and moft 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 Lu-
*' minaries, and earthly Elements, 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 itfclf, the
Infamy reigned, and circulated through all
Greece \ and finally prevailed, amidft all their
Learning and Politenefs, under the Ptolemy^%
in Egyft^ and the C^far's at Rome, Now if the
*' Knowledge of the Pagan World, in Religion,
*'^ proceeded no further than this •, if they retained*
*' all their Deities, even the moft abfurd of them
" all, their deified Beafts, and* deified Men, even
** to the laft Brea,-th of Pagan Power : We may
juftly afcribe the great Improvements in the
World, on the Subjeft of Religion, .to divine
" Revelation, either vouchfafed in the Beginning,
*' when
(C
iC
(C
■ » V
Chap, u 1 prcves corrupt Nature^ 65
Sed. vr. f
when this Knowledge was competently clear
and copious -, or at the Death of Paganifm,
when this Light (hone forth in its confummate
Luftre at the Coming of Chrift."
Dr. 7*. often fpeaks of the Idolatry of the
Heathen World, as great Wickednefs^ in which
they were wholly inexcufable *, and yet often fpeaks
of their Cafe as remedilefs, and of them as being
dead in Sin, arid unable to recover themfelves. And
if fo, and yet, according to his own Doftrine, every
Age, and every Nation, and every Man, had fuf-
ficient Light afforded, to know God, and to know
and do their whole Duty to him ; then their In-
ability to deliver themfelves muft be a moral
Inability, confifting in a defperate Depravity, ana
moft evil Difpolition of Heart.
And if there had not been fufficient Trial of
the Propenfity of the Hearts of Mankind, thro*
all thofe Ages that pafTed 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 Effefts of the
Light of the Gofpel ; and the difmal Effeft con-
tinues every where unvaried. How was it with
that Multitude of Nations inhabiting South and
U^rtb America ? What Appearance was there,
when the Europeans firft came hither, of their
being recovered, or recovering, in dpy Degree,
from the groffeft Ignorance, Delufioris, and moft
ftupid Paganifm ? And how is it at this Day, in
thofe Parts of Africa and Afia, into which the
Light of the Gofpel has not penetrated .?
. This ftrongand univerfally prevalent Difpofition
of Mankind to Idolatry, of whjch there has been
F / fuch
6^ Of Metfs ftupU Difregard Part L
fuch great Trial, and fo notorious and vaft Prcx)f,
in Faft, is a moft glaring Evidence of the exceed-
ing Depravity of the human Nature j as it is a
Propenfity, in the utmoft Degree, contrary to the
higheft End, the main Buflnefs, and chief Hap-
pineis of Mankind, confifting in the Knowledge,
Service, and Enjoyment of the living God, the
Creator and Governor of the World j — in the higheft
Degree contrary to that for which mainly God
gave Mankind more Underftanding than the Beafts
of the Earth, and made them wil'er than the Fowls
of Heaven •, 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 Gods before JEHOVAHy and that
we fhould 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 brutifh Stupidity. They that worfhip
and truft in Idols, are faid themfelves to- be like
the lifelefs Statues they worfhip, like mere fenfe-
lefs Stocks and Stones, Pfalm gxv, 4 — 8. a»d
CKxxv. 15 — 1 8.
A Second Inftance of the natural Stupidity of the
Minds of Mankind, that I ftiall obfervc, is, that
great Ififregard of their own eternal Inter eft ^ whiqh
appears fo remarkably, fo generally among them
tha^ live under the GofpeL
As Mr, Locke obferves, (Hum. Und. voL L
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
. ^ loofe frooi the infinite eternal Joys of Heaven,
" once
Ch*p. 1. \ pf fterml Things. $7
Sedl. VI. X "^ ^ "^
*' once propofed, and confidered as poflible ; the
** eternal Condition of a future State infinitely
*' outweighing the Expeftation of Riches or Ho-
*' nour, or any other worlcjly Pleafure, which we
*' can propofe to ourfelves •, though we fbould
*' graqt thefe the more probable to be obtained.'*
Again, (p. 228, 229.) " He that will not be fo
far a rational Creature, as to refled ferioufly
upon infinite Happinefs and Mifery, muft needs
" condemn himfelf, as not making that Ufe of
" his Underflanding he Ihould. The Rewards
*' and Puniftiments of another Life, which the
** Almighty ha$ eftablifhed, as the Enforoemcnts
*' of his I^ws, are of Weight enough to deter*
** mine the Choice, . againtt whatfocver Ple^fure
" or Pain |:his Life can (hew. When the eternal
Sfate is cpnCidered but in its bare Poflibility,
which nobody can make any Doubt of, he that
will ^llo-w eyquifite and endjefs Happinefs to be
but the poflible Coniequence of a good Lif(»
here, aiwl ^ contrary State the poflTibTe Reward
of a b^ one, muft own himfelf $0 judge very
€(
<(
" mwh ai;nif9j if he does not coi^clude that a vir-
^' tuous Life, with the certain Expeftation of
4C
C(
((
CC
everfafting Blifs, which may ^ome, is to be
prefj^rr^ to a vicious one, with th^ Fear of that
dreadful State of Mifery, which it is very pot
fiible n>ay overtake the guilty, or at lealt the
terrible uncert^n Hope pf Annihilation. Tjhis
is evidently fp ; though the virtuous Life here
had noishing but Pain, and the vicious cpntinu^
Ple^fure -, which yet is for the moft Part quite
od^rwift, and wicked NJ^n have not mwch th^
" Odds to brag of, ^ven in their prefent Poffef-
" fion : Nay, all Things rightly confidered, hav^s
^*. I think c)^n the .woirft Part here. But 'whw
^* in^aitc H^ppjnefe i$ put m on^ Sfal^,. ^ggji^nft
F 2 *' iniinite
69 Of Men's ftupid Difregard Part f.
C6
infinite Mifery in the other ; if the worft that
comes to the jmous Man, if he miftakes, be the
** beft that the wicked Man can attain to, if he
** be in the right-, who can, without Madncfs,
*' run the Venture ? Who in his Wits would
" chufe to come within a Poflibility of infinitef
*' 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 Ex-
*' peftation 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 difcover 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 Pro-
fperity and Pleafure is not treated with mod perfe6t
Difregard, in all Cafes where there is any Degree
of Competition of earthly Things, with Salvation
from exquifite eternal Mifery, and the Enjoyment
of everlafting Glory and Felicity ; as certainly it
would be, if Men afted according to Reafonl
But is it a Matter of Doubt or Controverfy, whe-
ther Men in general do not ftiew 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
difcern the DiflTerence between Things of a long
and (hort Continuance. It is no hard Matter to
convince Men of the Difference between a being
admitted to the Accommodations and Entertain-
mc;;its of a convenient, beautiful, well-furnilhed
Habitation, and to partake of the Provifions and
.1 Produce
«kap. L 7 of eternal Thiim. fo
Sed.VLJ ' "^ ^ ^
Produce of a plentiful Eftate for a Day, or a Night ;
and having all given to them, and fettled upon
them, as their own, to poflefs as long as they
live, and to be theirs, and their Heirs for ever :
There would be no Need of Men's preaching.
Sermons, and fpending their Strength arid Life,
to convince Men of the Difference, Men know
how to adjuft Things in their Dealings and Con-
tradls one with another, according to the Length
of Time in which any Thing agreed for is to be.
ufcd or enjoyed. In temporal Affairs, Men are
fcnfible that it concerns them to provide for future
Time, as well as for the prefent. 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 fup-
plied for a long Time to come. And not only fo,
but they are willing and forward to fpend and be
Ipent, to provide that which will ftand their Chil-
dren in Stead, after they are dead ; though it be
quite uncertain, who fhall ufe and enjoy what they
lay up, after they have left the World ; and if
their Children Ihould 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, eipeclaliy of the Lives
of others ; and to make anfwerable Provifion for
the Security of their worldly Intereft, that no
coniiderable Part of it may reft only oa fo uncer-
tain a Foundation, as the Life of a Neighbour
or Friend. Common Difcretion leads Men to
«
take good Care, that their outward Pofleffions be
weH fecured, by a good and firm Title. In worldly
Concerns, Men are difcerning of their Opportu-
nities, and carefyl to improve them before they
.... F 3 ^^^
70 Ti^is Stuptdify proves T^avtl.
are paft. The Hulbandfrian' is careful to plow his
Ground, and fow his &ed) in the proper Seafon j
dtherwife he knows he cannot expeft a Crop :
And when the Hanreft is come^ he will not deep
away the Time j for he knows, if he does fo^ the
Crop will foon be loft. How careful and eagle-
eyed is the Merchant to obferve and improve his
Opportunities ind Advantages to enrich himfelf f
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 of
Damage to theif outward Intercft ? And how will
ihey beftir themfelves iii fuch a Cafe, if poflible to
avoid the threatened Calamity ? In Things purely
iecular, arid 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; artd are ready to tnk^
Warning by what they have found th^hnfelves, and
dfo by the Experience of their Neighbours atid
Forefathets.
But if we conflder how Men generally ccndu<5t
themfelves in Things on which their Well-being
does infinitely more depend, how vaft is the Di-
verfity ? In thefe Things how cold, lifclefs, 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 themfelves ?
And when fome Vigilance and Activity 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 kee]^
the Heart from falling afleep ? How many Ol>»
jeftions are made ? And how are Difficulties mag*-
iiified ? And how foori is thfe Mind difcouraged t
How
Chap.!.} dreadful Corrtfpthn af Nature. yt
Sed.VI. J
How many Arguments, and often renewed, and
varioufly 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 Things tempo-
ral, and the like. And after all, how very few are
convinced efFeftually, or in fuch a Manner as to
induce to a praftical Preference of eternial Things ?
How fenfelefs are 'Men of the Ncceffity of im*
proving their Time to provide for Futurity, as to
their fpiritual Intcreil, and their Welfare in another
World? Though it be an endlefs Futurity, and
though it be their own perfonal, infinitely import-
ant Good, after they are dead, that is to be cared
for, and nbt the Good of their Children, which
they Ihall have no Share in. — ^Though Men artf
fo fenfible of the Uncertainty of their Neighbours
Lives, when any confiderable Part 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 im-
menfely ^reat, remedilefs, and endlefs Mifery, is
rifqued by a prefent Delay, through a Dependence
on future Opportunity ? What a dreadful Venture
will Men carelefsiy and boldly run, and repeat and
multiply, with Regard to their eternal Salvation,
who are very careful to have every Thing in a
Deed or Bond firm, and without a Flaw ? Hov^
negligent are they of their fpecial Advantages and
Opportunities for their Soul's Gocxl ? How hardly
awakened by the moft evident and imminent Dan-
gers,' threatening eternal Deltruftion, yea, though
put in Mind of them, and much Pains taken to
point them forth, fhew them plainly, and fully to
reprefcnt them, if poflible to engage their Atten-
tion to them ? How are they like the Horfe, that
boldly ruflies into the Battle ? Hov/ hardly are
F 4 Men
/]% This Stupidity proves Part L
.Men conTinced by their own frequent and abun*
ddknt Experience, of the unfatisfadtory Nature of
.earthly Things, and the Inftability <rf their own
'Hearts in their good Frames and Intentions ? And
-how hardly convinced by their own Obfervation,
aiid the Experience of all paft Generations, of the
.Uncertainty of Life,' and its * Enjoyments ? PfaK
xlix. 1 1 . &c. Their inward Thought isy that thieir
Houfes Jhall cdntinue for ever. — Neverthelefs^ Man
being in Honour^ abi^th not ; he is like ^e Beafts
that perijb. This their Way is their Folly •, yet their
PojUrity approve their Sayings. Like Sheep art
they laid in the Grave.
. In thefe Things, Men that are prudent for
their temporal Intereft, a6t as if they were bereft
x)f Reafon : They have EyeSy and fee not ; Ears^
and hear not ; neither do they underjiand : They are
Uke the Horfe and Mule, that have no Under"
ftanding. — Jen viii. 7. The Stork in the Heaven
knowetb her appointed Times ; and the Turtle^ and
the Crane, and the Swallow^ obferve the Time of
their Coming : But my People know ndt the Judg-
ment of the Lord.
Thefe Things are often mentioned in Scripture^
as Evidences of extreme Folly and Stupidity,
wherein Men aft as great Enemies tothemfelves,
as though they loved their own Ruin i Prov. viii.
%^. Laying wait for their own Blood, Prov. i. 18.
And how can thefe Things be accounted for, but
by fuppofing a moft wretched Depravity of Na-
ture ? Why otherwife ihould 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 chiefly
to enable him to underftand the former, wherein
'<• his
Cbap.il, > dreadful Corruption of Nature. 73
Seft.VI, J * .
his main Intereft, and true Happinefs confifii.
This Faculty would therefore undoubtedly be
every way as fit 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 Interefl^
are ciore obfcure and abilrufe 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 them-
felves in religious Matters, as in other Matters.
And we have far greater Means to aflift us to be
wife for ourfelves in eternal, than in temporal
Things. We have the abundant Inftruftion of
perfed: and infinite Wifdom itfelf, to lead and
.condud us in the Paths of Righteoufnefs, fo that
we may not err. And the Reafons 06 Things arc
moft clearly, varioufly, and abundantly fet before
us in the Word of God ; which is adapted to the
Faculties of Mankind, tending greatly to enlighten
and convince the Mind : Whereas, we have no
fuch excellent and perfed: Ruks to inftruft>and
direft us in Things pertaining to our temporal
Intereft, nor any Thing to be compared to it.
If any (hould 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
(:ertain Things, it would be an Evidence of a Sort
of Madnefs in them, that they fliew no greater
Regard to them in Eradlice : But there is Reafon
to think, this is not the Cafe ; the Things of ano-
ther World being unfeen Things, appear to Men
as
74 5**^5 Stupidity proves^ &?r. Part t
as Things of a very doubtful Nature, and attended
with great Uncertainty. — In Anfwer, I would
obferve, agreeable to what has been cited from
Mr. Locke^ Though eternal Things were confidered
in their bare Poflibility, if Men afted rationally,
they would infinitely outweigh all temporal Things
in their Influence on their Hearts. And I would
alfo obferve, that the fuppofing eternal Things
not to be fully believed, at leaft by them who
enjoy the Light of the Gofpel, does not weaken,
but rather (lengthen the Argument for the De-
pravity of Nature. For the eternal World beinff
what God had chiefly in View in the Creation ^
Men, 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 refpeft to the future State,
and fo eternal Things being in Effeft 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 ate not Infidels will own ;
therefore we may undoubtedly conclude, that if
Men have not refpeft 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, occafioning a fottilh Infenfi-
bility of their Truth and Importance, when ma-
nifefted by the clearefl: Evidence.
SECT.
Chap. I. 7 ^he Generality fif Mankind^ t?r. yi^
Sed. VII. J
SECT. VII.
That Man*s Nature is corrupt^ appears^ in that
vq/tly the greater Part of Mankind^ in all jigeSy
have been wicked Men.
THE Depravity of Man's Nature appears,
not only in its Pmpenfity to Sin in fomtf
Degree^ which renders a Man an evil or wicked
Man in the Eye of the Law^ and Uriel Juftice, as
was before {hewn ^ but it is fo corrupt, that its
Depravity either (hews that Men are^ or tends to
make them to be^ of fuch an evil Character, as
0iall denominate them wicked Men, according to
the Tenor of the Covenant of Grace.
This may be argued from feveral Things which
have been already obfervcd : As from a Tendency
to continual Sin -, a Tendency to much greater'
Degrees of Sin than Righteouihefs, and from the
general extreme Stupidity, of Mankind. But yet
the prefrnt State of Man's Nature, as implying,
or tending to a wicked CbaraRer^ may be worthy
to be more particularly confidercd, and diredtly
proved. And in general, this appears, in that there
have been ic^ very Few in the World, from Age to
Age^ ever fince the World has itood, that have
been of any other Charafter.
It is abundantly evident in Scripture, and is
what I fuppofe none that call themfelves Chriftians
will deny, that the whole World is divided into
Good and Bad, and that all Mankind at the Day
of Judgment will either be approved as righteous,
or condemned as wicked ; either glorified, as ChiU
dren of the Kingdom^ or call into a Furnace of Fire,
as Children of the wicked One.
• ' I need
76 ^he Generality of Part t
I need not Hand to fhew what Things belong
to the Charafter of fuch as (hall hereafter be ac-
cepted as righteous, according to the Word of
God, It may be fufficient for my prefent Purpofe,
to obferve what Dr. ^. himfelf fpeaks of, as be-
longing eflentially to the Charafter of fuch. In
p. 203. he lays, " This is infallibly the Charader'
^' of true Chriftians, and what is eflential to fuch,
** that: they have really mortified the Flefti with
*' its Lulls 5 — ^Thcy 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 horn 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 fpecdily reform,
•' and be efieftually delivered from it ; otherwife
*' certainly we do not come up to the Charafter of
" the true Difciples of Chrift."
In p. 248. he fays, " Unlefs God*s Favour be
>* preferred before all other Enjoyments whatr
*' foever, unlefs there be a Delight in the Worlhip
*' of God, and in Converfe with Him, unlefs every
>^ Appetite be brought into Subjeftion to Reafon
*' and Truth, and unlefe there be a kind and
'' benevolent Difpofition towards our Fellow-Crea-
^' tures, 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.
cc
u
Chap. 1. 1 Mankind are tyicked, *ri
Sea. VII. J ''
there, what it is .to ht a true Chriftian^ he fays^
among other Things, " That he is one who hii
" fuch a Senfe and Pcrfuafion of the Love of God
*' in Chrift, that he devotes his Life to the Honouf
*' 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 ftudjr
'* the Things that are freely <given him of God^
viz. his Eleftion, " Regeneration, &c. that he
may gain a juft Knowledge of thofe jneftimable
Privileges, may tafte that the Lord is gracious i
and rejoice in the Gofpel-Salvation, as his greateft
Happinefs and Glory. — It is neceflary, that he
" work thele Bleflings 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 bcft and worft of this World, carrying his
" Heart into Heaven, and fixing his AfFeSions
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 Trials 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 Righ-
" teoufnefs; neither counts he his very Life dear
to him, that he may do the Will of God, and
finiih his Courfe with Joy. In a Senfe of the
" Love of God in Chrift, he maintains daily
*' Comniunion 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 fucGOur him, he daily addrefles the
*' Throne of Grace, for the Renewal of fpiritual
^VSu'cnorth,
4&
4(
U
U
«
to IVickednefs general P^itL
mention the comparative Smallnefs of the Num-
ber of them that are faved, as a Confequencc of
the peculiiar Perverfenefs of that People, and o^
that Generation ; but as a Confequence of the
general Circumftances of the Way to Life, and
the Way to Deftruftion, the Broadnefs of the onc^
and the Narrownefs of the other. In the Strait-
nefs of the Gate, &c. I fuppofe none will deny,
that Chrift has Refpeft to the Strifthefs 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 Deftruftion, in Confequence of which
many go in thertat, muft imply the Agreeablenefs
of this Way to Men's natural Inclinations. The
like Reafon is given by Chrift, why few are faved*
Luke xiii. 23, 24. "Then faid one unto him^ Lord^
are there few .faved ? And he faid unto ' themy
Strive to enter in at the Jirait Gate : For many
I fay unto you^ fhall feek to enter in^ and fball
not be able. That there are generally but few
good Men in the World, even among them that
have thofe moft diftinguifhing 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^ but few afe chofen. And if there
are but few among thefe, how few, how very few
indeed, muft 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.;!. 7 in all Ages. 84
ReprefentatioDs often made of them as diftin-
guilhed from the World j in which they' are fpok^'n
of as called and chofen out of the IVorldy redeemed.
from the Earth, redeemed from among Men ; as
being thofe that are of God, while the whole World
liech in Wickednefs, and the like. And if we
look into the Old Teftamenr, we Ihall find the
fame Teftimony given. Prov. xx. 6. Moft Men
will proclaim every Man bis own Goodnefs : But a
faithful Man who can find Z' By a faithful ManJ '
is the Phrafe is ufed in Scripture, is intended'
much the fame as a fmcere, upright, or truly good .
Man ; as in Pfai. xii. i. and xxxi. 23. and ci. 6- \
and other Places. Again, Eccl. vii. 25—29. /
applied mine Heart to kmw^ and to fearch, and to
find out Wifdom, and the Re'afon of Things^ and
to know . the Wickednefs of Folly y even pf Foolifh--
nefs and Madnefs : And I find more bitter than
Deaths the Woman wbofe Heart is Snares^ &c.—
Behold^ this have I found, faith the Preacher, count-
ing one by one, to find out the Account^ which yet my
Soul feeketh, but I find not : One Man among a
Thoufand have J found •, but a Woman among all
thefe have 1 not f^ound. Lo, fhis only have I'
found, that God made Man upright -, but they have
fought out many Inventions, Solmon here fignifies,
that when he fet himfelf diligently to find out
the Account or Proportion of true Wifdom, or
thorough Uprightnefs among Men, the Refulc
was, . that he found it tj^ be but as one to a Thou-
sand, &c. Dr. 5r. on this Place, p. 184. fays, " The
^' wife Man in the Context, is inquiring into the
*' Corruption and Depravity of Mankind, c£ the
V Men and Women, THAT LIVED IN HIS
*' TIME/' As though what he faid reprcfented*
Nothing of the State of Things in the World in
general, . bat only in his. Time. But d<>e5 Dr. 5C. '
, ,s G or
fit U^Ukednefs generat Part 1.
©r any Body clfe, fuppofe this only to be the De-
fign of that Book, to reprefent the Vanity and
Evil of the World in that Time^ and to fhew that
all was Vanity and Vexation of Spirit in Solomon^
Day ? (Which Day truly we have Reafon to think,
was a Day of the greateft Smiles of Heaven on
that Nation, that ever had been on any Nation
from the Foundation of the WorldO Not only does
the Subje6t and Argument of the whole Book
fhew it to be othcrwife; but iilfo the decllared
Defign of the Book in the firft Chapter j where
the World is reprefented as very much the fame,
a^ to the Vanity and Evil it is full erf, from Age
to Age, making little or no Progrefs, after all its
Revolutions and reftlefs Motions, Labours and
Purfuits, like the S^a, that has all the Rivers con-
ftantly emptying themfelves into it, from Age 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 Reifon to fupp(^ that the wife Man
has refpeft only to his Time, in thefe Words, than
in thofe immediately preceding, Counfel in the
. Heart of a Man is like deep IVaters ; but a Man of
Underfianding will draw it out. Or in- the Words
next following, The jujl Man walk€th in his In-
tegrity : His Children are hlejfed after him^ Or m
any other Proverb in the whole Biook, And if it
were fo^ that Solomon in thefe Things meant only
to defcribe his own Times, it would not ataU
weaken the Argument. For, if we obferve the
Hiftory of the Old TeQiamcnt, there is Reafon ta
think there never was any Time from Jojhua tor
the Captivity, wherein Wickednefs was more re-
ftrained, and Virtue and Religion more eiScouraged
and pmmoted, than in David^s and Solomon^s Times.
And if there was fo little true piety in that Nation
that was . the only People of God under Heaven,
evcD
'chap. I. 7 in all Jres. 82
Sea. Vil. s ^ i
tven in th^ir very beft Tithes^ what may we fup-
poJe concerning the World in general, take one ,
^ ritt^t with another ?
Notwithllanding what fome Authors advance
concerning the Prevalertce of Virtue, Honefty^
good Neighbourhood, Chcarfulncfs, &c. in the
World ; Solancn^ whom we may juftly cftecm as
wife and juft ah Obferver of human Nature, and
the State of the World of Mankind, as moft in
thcfc Days (befides, Chriftians ought to remember^
that he wrote by divine Infpiration) judged the
Wofld 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,
Sd I returned and confidered all the Oppnjjms thnt
are done under the Sun •, and behold^ the ^ears of
fuch as wen ^ppreffed^ and they had no Comforter :
And on the Side of their Opprejfors there 'ivas Power ;
but they had no Comforter, frherefore^ I praifed tii
diad^ which wire already dead^ more than the livings
winch are yet aUve. Tea^ better is he than both
they, which bath not yet beens ff^HO HMH NOT
SEEN THE EnL fTORK THAT fS DONM
UNDER THE SUN. Surely it will not be faid
that Solomon has only tlefpe^ to his Times here
too, when he fpcaks of the Opprcflions of them
ttoLt were* in Power \ fince H^ himfclf, and otheri^
appointed by him, and wholly under his Controul,
were the Men that were in Power in that Land,
and in dmoft all the neighbouring Countrieii.
The feme inlpired Writer fays, Ecclef. ix. 3.
The Heart of the Sons of Men is full of Evil \ and
Madnefs is in their Heart while they live j and after
that they go to the dead. If thefc general Exprei^
(btis are to be Underftood o^ly of fome^ and chofe
G 2 xJcv^tt
;84 WUkednefs general 'Parti;,
the Icfs Part, when in general, T^ruth^ Honeftyy
Good-Naturey &c. govern the World, why are
fuch general Expreflions from Time to Tirne
ufed ? Why does not this v/ife and noble, and
great-foul'd Prince exprefs himfelf in a more ge-
nerous and benevolent Strain, as well as more
agreeable to Truth, and fay, JVifdcm Js in the
Hearts of the Sons . of Men while they live^ &c*
t— inftead of leaving in his Writings fo many fly,
ill-natured Suggeftion5, which pour fuch Con-
jempt 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 I
If we confider the various fucceffive Parts and
Periods of the Duration of the World, it will, if
poflible, be yet more evident, that vaftly the
greater Part of Mankind have in all Ages been
lof z, wicked Character. The fhort Accounts we
have of Adam and his Family are fuch as lead us
to fuppofe, that far the greater Part of his Pofterity
In his Life-time, yea> in the former Part of his
Lifcy «were Wicked.. It appears, that his ddeft
Son, Cainy was a very wicked Map, who flew his
righteous Brother AieL Arid Adam lived an hun*
dred and thirty Years before Seth was born: And
i)y that Time, we may fuppofe, his Pofl:erity
.began' to be confiderably numerous : When he
,was born, his Mother called. his N^me Seth 'y for
Gody faid She, hath appointed me another. Seed inftead
of Abel. Which naturally fuggefts this to out?
Thoughts; That of all her $ed then exifting,
mone were of any fuch Note for, Religion and
Virtue, as that their Parents could have any great
•Comfort in them.,, or Expeftation from them on
that Account. And by the brief Hiftory we have^
..: it
Chap,!. } m all Ages. 8r
Sea. VII. f 6 :>
it looks 2s if (however there might be fome Inter-
vals of a Revival of Religion, yet) in the general.
Mankind grew more and more corrupt tiJl the
Flood. It is fignified, \h2X^iVhen Men began to
multiply on the Face cf the Earthy Wickednefs
prevailed exceedingly. Gen. vi. at the Beginning.*
And that before God appeared to Noah^ to com-^
mand him to build che Ark, 120 Years before the
Flood, the World had long continued obftinatc
in great and general Wickednefs, and the Difeafe
was become inveterate. The Expreflions we have
in the 3, 5, arid 6 Verfes of jhat Chapter fuggeft
as much : Jnd the Lord /aid. My Spirit Jhall not
ALU^ATS Jirive mth Man.— And God faw^ that
the Wickednefs of Man was great on the Earthy and
that every Imagination of the Thought of his Heart
was evik only evirCOI<!TINUALLT^ and it re-
pented the Lord^ that he had made Man on the Earthy'
and it grieved him at his Heart. And by that
Time, all Flefh had corrupted his IVay upon the
Earthy v. 12. And as Dr. 7". himfclf 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 Abraham •, Dr. 2". fays, as has
been already obferved, that in about 400 Years
after the Flood, the Generality of Mankind v/ere
fallen into Idolatry •, which was before the paffinof
iway 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 general
and extreme Degree of Corruption, all at once ;
but that they had been gradually 'growing more
and more corrupt; though it is true, it. muft be
by very fwift Degrees, (however foon we may (up-
pofe they b^gan) to get to that Pals in one Age.
G 3 An4
((
(&
<(
86. Wtckidmfs general Part I.
And as to the Period from the CaiHng of Al^a^
bam to the Coming of Chrift, Dr. T. juftly ob-
ferves as follows: (Keyy p. 133O '^ If wc reckon
from the Call of Jbrabam to the Coming of
Chrift, the Jewijh Difpenfation continued one
Thoufand nine Hundred and twenty*one Yeafs ;
** during which Period, the other Families 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 Ifraelitesy it is evident that Wickcdnefs was
the generally prevailing Charadter among them»
from Age to Age. If we confider how it was with
Jacol?*s Family, the Behaviour of Reuben with his
Father's Concubine, the Behaviour of jfudab with
^am^fy the Conduft of Jacob's^ Sbns in general
(though Simeon and Levi were leading) towards
the Sbecbemiiesj the Behaviour of Jofepb\ ten Bre-
thren in their cruel Treatment of him \ we cannot
think, that the Character of true Piety belonged
to many of them, according to Dr. 5" — r's own
Notion of fuch a Charafter j though it be true,
they might afterwards repent. And with refpeft
to the Time the Children of Ifrael were in E^t ;
the Scripture, fpeaking of them in general, or as
a colleftive Body, often reprefents them as com*
plying with the abominable Idolatries of the Coun-*
try *. And as to that Generation which went out
of Egypty and wandered in the Wildernefe, they
are abundantly reprefcnted as extremely and almoft
univerfally wicked, pcrverfe, and Children of di-
vine Wrath. And after Jojhuah Death, the Scrip-
ture is very exprefs, that Wickednefs was the
prevailing Charafter in die Nation, from Age to
Age.
• Levit. xvii. 7. Jefh. v. 9. andxxiv, 14. Ezclc j^x. 7, ft.
■•^v-^.
:'iw!!r^*-^
Chap. T. 7 in all Jgis. 87
Sea. VIL \ ^ '
Age. So it was till SamuePs Time. 1 Sam. vtii. 7,
8. T'hey have rejeSled me, that I jhould not reign
ever them \ according to all their Works which they
have done, fince the Day that I brought them out of
Egypty unto this Day. Yea, fo it was till Jeremiah
and EzekiePs Time. Jer. xxxii. 30, 31. For the
Children of Ifrael, 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 Work of their Hands, faith the Lord : For
this City hath been to me a Provocation of mint
Anger, and of my Fury, from the Day they built
it, even unto this Day. (Compare Chap. v. 21,
23. and Chap. vii. 25, 26, 27.) So Ezek. ii. 3, 4.
/ fend thee t<t the Children of Ifrael, to a rebellious
Nation, that hath rebelled againfi me, they and
their Fathers have tranfgreffed againfi me, even
unto this very Day : For they are impudent ChiU
dren, and fiiff-hearted. And it appears by the
Difcourfe of Stephen (Afts vii.) that this was gene-
rally the Cafe with that Nation, from their firft
Rife, even to the Days of the Apoftles. After
his fummary Rehearfal of the Inltances of their
Perverfencfs from the very Time of their feUin^
Jofeph into Egypt, he concludes, (Ver. 51, 52, 53.
Te fliff-necked, and uncircumcifed in Heart and Ears,
ye do ALfVATS rejifi the Holy Ghofl. As your
Fathers did, fo do ye. Which of the Prophets have
mt your Fathers perfecuted ? And they have flain
them which fhewed before of the Coming of that juj^
One, of whom ye have been now the Betrayers and
Murderers : Who have received the Law by the
J^ifpojition of Angels, and have not kept it.
Thus it appears, that Wickednefs was the ge-
nerally prevailing Character in all the Nations of
Mankind^ till Cnrift came. And fo alfo it appears
^ G 4 t<»
8lB Conft ant, general Wickedncfs Part-T;
•
to have bcea fincc. his coming to this Day. Sa
in the ^ge of , the Apoftles-, thougii then, among
thofe that were converted to Chriftianity^ were
great Numbers of Perfons eminent for Piety;
yet this was not the Cafe with the greater Part of
the World, or the greater Part of any one Nation
in it. There was a great Number of Perfons of
a truly pious Charafter in the latter Part of the
apoftolic Age, when Multitudes of Converts had
been made and Chriftianity was as yet in its
primitive Purity. But what fays the Apoftle John
of the Church of God at that Time, as compared
i^^ith the Reft of the World ? i John v. 19. IVe
knoKv that we are of Gody and the whole World
lieth in fVickedu^fs. And after Chriftianity came
to prevail, to that Degree, that Chriftians had the
upper Hand in Nations artd civil Communities,
ftill the greater Part of Mankind remained in their
old Heathen State j which Dr. T. fpeaks of as a
State of great Ignorance and Wickedneis. And
befides, this is noted in all Ecclefiaftical Hiftory,
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, fince Chri-
ftianity began to be eftabliflied by human Laws,
Wickednefs for the moft Part has greatly pre-
vailed ; as is very notorious, . and is implied in
what Dr. T. himfelf fays»; He, in giving an AcT-
count how the Doftrine of Original Sin came to
prevail among Chriftians, fays, p. 167. S, *^ That
the Chriftian Religion was very early and grie-
voufly corrupted, by dreaming, ignorant, fuper-
*' ftitious Monks." In p. 259. he fays, " The
Generality of Chriftians have embraced this
Perfuafion concerning Original Sin ; and the
Confequence has been, that the Generality of
" Chriftianis
6<
iC
4(
Chap, I. ? . ' prices Corruptim bf Nature. 89
" Chriftians have been the moft wicked, lewd^
" bloody, and treacherous of all Mankind."
Thus, a View of the feveral fiicccflive Periods
of the paft Duration of the World, from the Be-
ginning to this Day, fhews, that Wickednefs has
ever been exceeding prevalent, and has had vaftly
the Superiority in the World. And Dr. T. himfelf
in Effect owns^ that it has been fo ever (mcx Adam
firft turned into the Way of Tranfgreffion. p. 168.
** It is certain (fays he) the moral Circumftances
•* oif Mankind, fince the Time Jdam firft turned
** into the Way of Tranfgreflion, 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 Adatifs
Pofterity^ as having funk themfehes into the moft
lamentable Degrees of Ignorance^ Superftition^ Ido--
latry\ Injujlice^ Debauchery^ &c.
Thefe Things clearly determine the Point, con-
cerning the Tendency of Man's Nature to Wicked-
nefs, if we may be allowed to proceed according to
fuch Rules and Methods of Reafoning, as are uni-
verfally made ufe of, and never denied, or doubced
to be good and fure, in experimental Philofophy * ;
or may reafdn from Experience and Fafts, in that
Manner which common Senfe leads all Mankind
to
• Dr. Tm^nhidlj though (o great an Enemy to the Doflrine
of the Depravity of Nature, yet. greatly infifts upon ic, that
the experimental Method of Reafoning ought. to b<i.gone ^nto
in moral Mattersj. and Things pertaining to the ham^n Na*
tore-; and (hon1d cfhiefly Be rdied'upon, in'rtiordl, as well at
■ aiiural Philofophy. See Introduce to Mor, PhiL
§2 Great Means ajtd Part I.
Dr. y. fuppofcs all that Sorrow and D^th,
which came on Mankind, in Confequence. of
AdairC^ Sin, was "brought on them by God, in
great Favour to them; as a hentoolent Father ^
exercifing an *'s>holefome Difcipline towards his Chil-
dren ; to reftrain 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 nfortify
Pride and Ambition ; and that Men might ahvays
have hefore their Eyes a ftriking Demojtflration^
that Sin is infinitely hateful to God, by a Sight of
That, than which Nothing is more proper to give
them the utmoji 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 Puniftirtients, but purely as Means to
keep Men from 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 Bleflings 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 laft, either
through long Languiftiment and lingering Decay,
or fevere Pain and acute Difeafe, to expire and
turn to Putrefadion and Duft. If thefe are only
ufed as Medicines, to prevent and to cure the
Difeafes of the Mind, they are fliarp Medicines
indeed ; efpecially Death ; which, to ufe HezekiaFs
Jleprefentation, is as it were breaking all his Bones :
And one would think, ftiould be very effeftual,
if the Subjedl had no Depravity, no evil and con-
trary
C!iaj:l. 7 u oppofe fFickeJ^tfs. 93
trary Biafs, to refill and hindej:- a proper EfFedt ;
efpecially in the old World, when the Thing which
was the firft Occafion of this terrible Alteration^
this Severity of Means, was frelh in Memory i
jidam continuing alive near two Thirds of the
Time that paffed before the Flood -, fo that a very
great; Part of thofe that were alive till the Flood>
might have Opportunity of feeing and converfing
with him, and hearing from his Mouth, not only
an Account of his Fall, and the Introduftion of
the awful Confequences of it, but alfo of his firft
finding himltlf in Exiftence in the nev/-created
World, and of the Creation of Eve^ and the Things
which pafled between him and his Creator in Pa*
radife.
But what was the Succcfs of thefe great Means,
to reftrain Men from Sin, and to induce them to
Virtue? Did they prove fufficient ? — inftead of
this, the World foon grew exceeding corrupt ;
till it came to that, to ufe our Author's own
Words, That Mankind were univerfally debauched
inlo Lujl^ Senfuality^ Rapine^, and Injuftice^
Then God ufcd farther Means : He fent Noah^
a Preacher of Righteoufnefs, to warn the World
of the . univerfal Deftrudtion which would come
upon them by a Flood of Waters, if they went oil
in Sin. Which Warning he delivered with thefe
.Circumftances, tending to ftrike their Minds, and
command their Attention ; that he immediately
l¥ent a,bout building that vaft Strufture of the
Ark: in which he muft cmplov a great Number
of Hands, and probably fpent all he had in the
Worid., to fave himfelf and his Family. And
under thefe uncommon Means God waited uport
them 120 Years. — But all to no EfFe£t, The whole
World,
$4 Great Meant ufei Parr L
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
diftinguiibed 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 NoaVs Poftcrity, 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 fubjeded to before, in Confequence of
AdanC% Sin ; viz. that God had newly teftified
his dreadful Difpleafure for Sin, in ddlroying the
many Millions of Mankind, all at one Blow, old
and young, Men, Women, and Children, without
Pity on any for all the difnial Shrieks and Cries
which the World was filled with ; when they
themfelves, the remaining Family, were fo won-
derfully diftinguiibed by God's preferving Good-
liefs, that they might be a holy Seed, being deli-
vered from the corrupting Examples of the old
World ; and being all the OtFspring of a living
Parent, whofe pious Inftrudlions 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 ESefts and Sign«
of that univerfal Deftrudtion, to be a continual
afieding Admonition to them. And befideft alt
this, God now fhortcncd the Life of Man, to
about one half of what it ufed to be. The
fliortening Man's Life, Dr. "T. fays, p. 68. " Was,
*' that the wild Range of Anibirion and Luft
" migkt be brought into narrower Bounds, and
'* have
Chap.T. 7 t0 &ppdfi PP^kk^dnifi. 55
06ct. ViJiI. y
*' have lefs Opportunity of doing Mifchirfj and
" that Death, being ftill nearer to our View,
" might be a more powerful Motive to regard
" lefs the Things of a tranfitory World, and
*' to attend more to the Ruks of Truth aftdi
" Wifdom.'"
And now let us obferve the Cbnfequcnce* —
Thefe new and extraordinary Means, in Addition
to the former, were fa far from proving lufficient,
that the new World degenerated, and became
corrupt, by fuch fwift Degrees, thatj a;s Dr. STJ
obfcrves. Mankind in general were funk into Ido-
latry, in about 400 Years after the FkxKl, and {6
in about 50 Years after Noai/s Death : They be*
came fo wicked and brutilh, as to forfake thcf
true God, and turn to the Worlhip of inanimate
Creatures,
When Thingfe were come to this dreadful Pafe^
God was pleafcd, for a Remedy, to introduce a
new and wonderful Difpenfation ; feparating a par-
ticular Family and People, from all the reft of the
World, by a Series of mott aftonifliing Miracles^
done in the open View of the World'; and fixing
their Dwelling, as it were in the Midft of the
Earth, between j^Jiriy Europe and Afrka^ and in
the Midft of th:ie Nations which were moft con-
fiderable and tlnous for Power, Knowledge, and
Arts ; that G^ might, in an extraordinary Man-
ner, dwell among that People, in vifible Tokens
of his Prefence, manifefting himfelf there, and
from thence to the World, by a Courfe of great
and miraculous Operations and Effefts, for many
Ages \ that that People might be holy to God,
and as a Kingdom of Priefts, and might ftanti as
a City on an HjU, to be a Light to the World ;
withal
cc
9^ Gene^ral objiinate Wtckedftefs ' Psitl
withal gradually (hortening Man's Life, till it was
brought to be but about oi^.e twelfth Part- of what
it ufed to be before the Flood ; and fo, according
to Dr. T. vaftly cutting off and diminifliing his
Temptations to Sin^ and increafmg his Excite-
ments to Holinefs. — And now let us confider what
the Succefs of thefe Means was, both as to the
Gentile World, and the Nation of Ifrael.
Dr. y, juftly obferves, (Key^ p. 24. § 75.) " The
Jewilh Difpenfation had refpedt 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
Perfon noted in all the principal Nations that were
then in the World ; as in Egypt^ and the eattern
Monarchies : God made his Name famous by his
wonderful diftinguifhingDifpenfations 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 High God, Poffeffor of Heaven and Earth,
was greatly taken Notice of by Melchizedeck -^ and
one would think, (hould have been Tufficient to
have awakened the Attention ancLConfideration of
all the Nations in that Part of thev^orld, and ta
have led them to the Knowledge ai^l Worlhip 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 Loi*s miraculous
Deliverance •, which doubtlefs were Fa6ls, that in.
their Day were much famed abroad in the Worid.
But there is not the Icaft Appearance, in any Acr.
counts
Ch^p. r. 7 agaittji gr£at Medns. pf
count? we have, of any confiderable good EfFcdt.
On the contrary, thofc Nations which were mpft
in the Way of obferving and being afFedted with
thefe Things, even the Nations of Canaan^ grew
worle and worfe, till their Iniquity came to the
full, in JcJ!:ua'^ Time. And the Poftcrity of Lot^
that Saint fo wonderfully diftinguiftied, foon be-
came lome of the mod grofs Idolaters •, as they
appear to have been in Mofei's Time. (See Num.
XXV.) Yea, and the far greater Part even oi Abra-
ham''s Poilerity, the Cinldren of IJhmaely Ziman^
Jcklhan^ Mcdan^ Mldian, IJhbak and Shuab^ and
Efau^ 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 Jacobs and Jofeph^s Time j
in that God did miraculoufly, by the Hand of
Jgfephy preferve from perifhing by Famine, as it
were the whole World ; as appears by Gen, xli.
56, sj. Agreeably to which, the Name that Pha^
Yaoh gave to Joftph^ Zaphnath-Paaneahy as is faid^
in the Egyptian Language, fignifies Saviour of the
World, But there does not appear to have been
any good abiding Elfeft of this ; no, not fo much
as in the Nation of the Egyptians^ (which feems
to have been the chief of all the Heathen Nations
at that Day) who had thefe great Works of Jeho-
vch in their moft immediate View : On the con-
trary, they grew worf^ and worfe, and frem. to be
far more grofs in their Idolatries and Ignorance of
the true God, and every Way more wicked, and
ripe for Ruin, when Alofes was fcnt to Pharaoh^
than they were m JofepFs Time.
■ H ■ Af:er
98 ^be Htatben IVorld ohfttnate Part L
» -
After this, in Mofes and JoJhucCs Time, the great
GaJ was pleafed to manifeft himfclf in a Scries of
the moft aftonifhing Miracles, for about fifty Yean
together, wrought in the moft publick Manner, in
Eigypt^ in the Wildernefs, and in Canaan^ in the
View as it were of the whole World •, Miracles by
which the World was Ihaken, the whole Frame erf
the vifible Creation, Earth, Seas, and Rivers, the
Atmofphere, the Clouds, Sun, Moon, and Stars
were affedted ; 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 moft proudly, and exhibiting God's awfiil
Difpleafure at the Wickednefs of the Heathep
World. And thefe Things are exprefsly fpoken of
as one End of thefe great Miracles, in Exod. ix. 14.
Numb. xiv. 21. Jofh. iv. 23, 24. and other Places.
However, no Reformation followed thefe Things •,
but by the Scripture- Account, the Nations which
had them moft in View, were dreadfully hardened,
ftupidly refufmg all Conviftion and Reformation,
and obftinately went on in an Oppofitbn to the
living God, to their own Deftruftion.
After this, God did from Time to Time very
pubhckly 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 de-
ftroying, by the Hand of Gideoriy almoft the whole
of that vaft Army of the Midianitesj AmalekiteSj
and all the Children of the Eafiy confifting of about
135000 Men. Judg. vii. 12. and viii. 10. But
«o Reformation followed this, or the other great
Works of God, wrought in the Times of Deborah
and Barak J Jephtha and Samffon.
After
Chai>. t ? m their JVidcednefs. 99
After thefe Things, God ufed new, and m fbmc
RefpeAs much greater Means with the Heathea
World, to bring them to the Knowledge and Ser*^
vice of the true God, in the Days of David and
Salomon. He raifed up David, a Man after his
own Heart, a raoft fervent Worftiipper of the true
God, and zealous Hater of Idols, and fubdued
before him almoft all the Nations between Egypt
and Euphrates -, often miraculoUfly affifting him in
his Battles with his Enemies : And he confirmed
Solomon his Son in the full and quiet Poffeflion 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 World •, and by far the moft fa-
mous, and of greateft Name among the Nations ;
efpecially for his Wildom, and Things concerning
the Name of his God ; particularly the Temple he
built, which was exceeding magnificent, that if
might be of Fame and Glory throughout all Lands ;
t Chron. xxii. 5. And we are told, that there
came of all People to hear the Wifdom of Solomon j
from all Kings of the Earth ; 1 Kings iv. 34. and
X. 24. And the Scripture informs us, that thefe
great Things were done, that the Nations in far
Countries might bear of God's great Name, and of
bis out 'fir etched Arm ; that all the People of the
Earth might fear him, as well as bis People Ifrael :
And that all the People of the Earth might know,
tik9 the LORD was God, and that there was none
elfe. 1 Kings viii. 41, 42, 43, 60. But ftill there
is no Appearance of any confiderable abiding
Efie6t, with regard to any one Heathen Nation.
After this, before the Captivity in Babylon,
many great Things were done in the Sight of the
Gentile Nations, very much tending to eolighten,
H 2' aficct.
4:8S%^\\
loo ^be Heathen U^orU obfitnate Part L
afFeft, and perfuade them : As, God's deftroying
the Army of the Ethiopians of a Thoufand Thou-
fand, before Afa \ Elijah' % and Elijha\ Miracles ;
efpegially Elijah\ miraculoufly confounding BaaPs
Prophets and Worfhippers j Elijha\ healing Naa-
man^ the King of Syrians prime Minifter, and the
miraculous Viftories obtained through Elijha^s
Prayers, over the Syrians^ Moabites^ and Edomites -,
the miraculous Deftruftion of the vaft united
Army of the Children of Moab^ Ammon^ and
Edom^ at Jehofhapbaf^ Prayer. (2 Chron. xx.)
Jonahs 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 efpe-
cially that great Work of God, in deftroying Sen^
nacberibh Army by an Angel, for his Contempt
of the God of 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 Refpedts, much greater Means to
convince and reclaim them, than ever before. In
the firft Place, his People, the Jews^ were removed
to Babylon^ the Head and Heart of the Heathen
World (Cbaldea having been vtry much the Foun-
tain of Idolatry) to carry thither the Revelations
which God had made of Himfelf, contained in the
facred Writings ; and there to bear their Tefti-
mony againft Idolatry, as fome of them, particu*
larly Daniel^ Shadrach^ Mejhacky and Abed-nego,
did, in a very open Manner before the King, and
the greateft Men of the Empire, with fuch Cir-
cumftances as made their Teftimony very famous
in the World -, God confirming it with great Mi-
raqles ; which were publifhed through the Empire,
by
Chap. I. 7 in their Wickedmfs. loi
Sea. vin. s
by Order of its Monarch, as the mighty Works
of the God of Ifrael^ fliewing him to be above
all Gods : Daniel^ that great Prophet, at the fame
Time being exalted to be Governour of all the wife
Men of Babylcn^ and one of the chief Officers of
Nebuchadnezzar* s> 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^ fpeaking of him by
Name, inftrufting him concerning the Nature
and Dominion of the true God. (Ifai. xlv.) Which
Prophecies were probably Ihewn to him, whereby
he was induced to publilh his Tcftimony con-
cerning the God of IfraeU 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 Plim alone ; God confirming his Te-
ftimony for him, before the King and all the
Grandees of his Kingdom, by prcfcrvlng 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
ihe God of Ifrael was the livi'ng God, and Jieadfajl
for ever^ &c.
When, after the Deftruftion of Babylon^ fome
of the Jews returned to their own Land, Mulritudcs
never returned, but were difpcrfcd abroad through
many Parts of the vaft Perfian Empire \ as appears
by the Book of EJlher, And many of them after-
wards, as good Hillories inform, were removed
into the more weftern Parts of the World y and
fo were difperfed as it were all over the Heathen
H 3 World,
f02 The Heathen World cbjiinate Parti.
World, having the holy Scriptures with them, and
Synagogues every where, for the Worihip of the
true God. And fo it continued to be, to the Days
of Chrift and his Apoftles ; as appears by the A5ls
cf the Apojiles. Thus that Light, which God had
given them, was in the Providence of God carried
abroad into all Parts of the World : So that now
they had far greater Advantages, to come to the
Knowledge of the Truth, in Matters of Religion,
if they had been difpoled to improve their Ad-
vantages.
And befides all thefc Things, from about Cyrus* ^
Time, Learning and Philolophy increafed, and
was carried to a great Height. God raifed up
a Number of Men of prodigious Genius, to
inftruft 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 Chrift came, or about that Time.
And now let it be confidered what was the
EfFe6t of all thefe Things. — Inftead of a Refor-
mation, or any Appearance or Profpedt of it, the
Heathen World in general rather grew worfe.
As Dr. Winder obferves, " The inveterate Abfur-
' dities of Pagan Idolatry continued without R^-
' medy, and increafed as Arts and Learning
• increafed ; and Paganifm prevailed in all its
* Height of Abfurdity, when Pagan Nations
' were polilhed to the Height, and in the moft
' polite Cities and Countries ; and thus continued
' to the laft Breath of Pagan Power." And fo it
was with refpeft to Wickednefs;^ in general, as
well 5s Idolatry ; as appears by what the Apoftle
Vaul obferves in Rom. i. — Dr. f. fpeaking of the
Time
"^^i^pw^wipai
((
«(
Seft. VIII. / JO
Time when the Golpel-Scheme was introduced,
(^y § 289.) fays, " The moral and religious
** State of the Heathen was very deplorable, being
generally funk, into great Ignorance, grofs 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 ; fo Dr. T. himfelf obferves, as to that
deteftable Vice of Sodomy, which they commonly
and openly allowed and pradifed without Shame.
See Dr. T — r*s Note on Rom. i. 27.
Having thus confidered the State of the Hea-
then World, with regard to the ESe6l of Means
ufed for its Reformation, during the Jewi/h Dif-
pcnfation, from the firit Foundation of it in
Jbraham^s Time : Let us now confider how it was
with that People themfelves, that were diftin-
guiflied with the ^peculiar Privileges of that Dif-
penfation. 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 were diftinguiihed,
are reprefented in Scripture as vafily above all
parallel, in Pafiages which Dr. 2". takes Notice of.
(£?)», % 54.) And he reckons thefe Privileges
among thofe which he calls antecedatt BleJJlnfs^
confiiting in Motives to Virtu-: and Obedience ,
and fays, fi&y, § (>(>^^ " That this was the very
End and Defign of the Difpenfation of God's
extraordinary Favours to the Jews^ viz. to en-
gage them to Duty and Obedience, or that it
was a Scheme for promoting Virtue, is clear
beyond Dilpute, from every Part of the Old
" Tcftament." * Neverthelefs, as has been already
fliewn, the Generality of that People, thi;cnigh all
H 4 the
I04. ^he OLJiinacy of the Jews Part I.
the fuccelllve Periods of that Difpcnlation, were
Men of a wicked Charader. But it will be more
abundantly nnanifcft, Lew llrcng the natural Biais
to Iniquity appeared to be among that People, by
confidering more particularly how Things were
with them from Time to Time,
Notwithftanding the great Things God had done
in the Times of Ahrahum^ Ifaac^ and jaccb^ to fc-
parate them and their Pofterity fiom the Idolatrous
World, that they might be a holy People to
himfelf; yet in about 200 Years after yaco^B
Death, and in lefs than i po Years after the Death
of Jc/eph^ and while fom>e were alive that bad
ften joftphj the People hj.d in a great Meafure
left the true Religion, and were apace conforming
to the Heathen World: \Vhen, for a Remedy,
and the more efieftually to alienate them firom
Idols, and engage them to the God of their Fa-"
thers, God appeared to bring them out from*
among the Egyptians ^ and fcparate them from the
Heathen World, and to reveal Himfelf in his
Glory and Majefty, in fo afl'ecting and aftonifhing
a Manner,, as tended mcft deeply and durably to
imprefsx their Minds-, that they might never for-
fake him more. But fo perverfe were they, that
they murm.ured even in the Midft of the Miracles
that God wrought for thf.m in Egypt ^ and mur-
mured at the Red-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 fccn fcrgat kis Works, Before they
got to Mount Sinai ^ they openly manifefted their
Perverfenefs from Time ,to Time •, fo that God
fays of them, Exod. xvi. 28. How long refufe ye
to keep my Ccmniandmcnts^ and nry Laws ? After-
wards they murmured again at Rephedim.
In
Cliap. I. ? • ifi their Wickednefs. to 4
Sea, VIII. J "^ ^
In about two Months after thqr came out of
Egyfty they came to Mount Sinai ; where God
entered into a moll folemn Covenant with the
People, that they (hould be an holy People unto
him, with fuch aftonilhing Manifeftations bf his
Power, Majefty, and Holinefs, as were altogether
unparallel'd : As God puts tlie People in Mind,
Deut. iv. 32 — 34. For ajk now of the Hays that
are paji^ isohich were before thee^ fince the Hay that
God created Man upon the Earth ; and afk from
one Side of Heaven unto the other^ whether there has
been any fuch Thing as this great Thing is^ or hath
been heard like it. Did ever People hear the Voic^
of God fpeaking out of the Midji of the Fire^ as
thou hafi heard^ and live ? Or hath God affayed to
• take him a Nation from the MidJi of another Nation^
&c. ? And thefe great Things were to that End,
to imprefs their Minds with fuch a Convidtion and
Senfe of divine Truth, and their Obligadons to
their Duty, that they miglit never forget them:
As God fays, Exod. xix. 9. Lo^ I come unto thee in
a thick Cloudy that the People may hear zvben I
fpeak with thee^ and. believe thee for ever. But
what was the Effeft of aU ? Why, it was not more
than two or three Months, before that People,
there, under that very Mountain, returned to their
old Egyptian Idolatry, and were finging and dan-
cing before a golden Calf, which they had fet up
to woriliip. And after fuch awful Manifeftations
as there v/ere of God's Difpleafure for that Sin,
and fo much done to bring them to Repentance,
and confirm them in Obedience, it v/as but a few
Months before . they came to that Violence of
Spirit, in open Rebellion againft God, that with
the utmofl: Vehemence they declared their Refo--
lution to follow God no longer, but to make them
^ Captain ta return into Egypt, And thus they
went
. \
tc6 The ObJHnaiy tf thi Jews Part L
went on in Ways of pcrverfc Oppofition ta the
moft High, from Time to Time, repeating their
open AAs of Rebellion, in the Midil of continued
aftonilhing Miracles till that Generation was de*
ftroyed. And though the following Generation
ieems to have been the beft that ever was in Ifrael,
yet notwithftanding their good Example, and not-
withftanding all the Wonders of God's Power and
I^ve to that People in Jojhuah Time, how foon
did that People degenerate, and begin to fbrfakc
God, and join with the Heathen in their Idolatries,
till God by fevere Means, and by fending Prophets
and Judges, extraordinarily influenced from abovc^
reclaimed them ? But when they were brought to
fome Reformation by fuch Means, they foon fell
away again into the Pradice of Idolatry ; and (^
fix)m Time to Time, from one Age to another;
and nothing proved eifedtual for any abiding Re^
formation.
After Things had gone on thus {or feveral hurw-
drcd Years, God ufed new Methods witli htii
People, in two Refpefts -, Firft^ He railed up s|
great Prophet, under whom a Number of young
Men were trained up in Schools, that from among
them there might be a conftant SucceflTion of great
Prophets in Ifrael^ of fuch as God fhould chufe %
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 co»-
firm, adorn, and perfed: the Inftitutions of his
publick Worfhip ; and by him to make a more full
Revelation oi the great Salvation, and future glo^
rious Kingdom of the Meffiah. And after him,
raifed up his Son, Solamony the wifeil and greateft
Prince
Chap* I. I in their fVickedmfs. xot
Sea. VIII. J ^
Frince that ever was on Earth, more fully to
iettlc and eftablifh thofc Things which his Father
David had begun, concerning the publick W.orihip
cS God in Ijraely and to build a glorious Temple
for the Honour of JEHOVAH, and the Infti*
tutions of his Worlhip, and to initruct the neigh-
bour Nations ip true Wifdoni and Religion. But
^ to the Succefs of thefe new and extraoxdinary
Means : if we take Dr. 2". for our Expofitor of
Scripture, the Nation muft be extremely corrupt
in David^s Time ; for he fuppofes, he has refpeft
to his own Times, in thofe Words, Pfal. xiv. 2, 3.
9^he Lord looked dozvn from Heaven^ to fee if there
were any that- did underjiandy and feek God : They
are all gone afide\ They are together become filthy. \
There is none that doeth Goody no^ not cne. But
whether Dr. T. be in the right in this, or not,
yet if we confider what appeared in Ifrael, in
jlbfakmh and Sheba's Rebellion, we fh^ll not fee
Caufe to think, that the greater Part of the Nation
at that Day were Men of true Wifdom and Piety,
As to Solomcn*s Time, Dr. T. fuppofes, as has
been already obferved, that Solomon fpeaks of his
<>wn 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
ufcd to promote and' eftabUfli Virtue and true
Reljgbn, in SamuePs^ David% and Solomon's Tinics,
were ib far from having any general abiding good
Effedt in Ifraelj that Solomon himfelf, with all his
Wifdom, and notwithftanding the unparalleled Fa-
vours of God to him, had his Mind corrupted,
{o 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 Worflaip of God, and inftead of it, openly
eftablifticd tire like Idolatry, that the People fell
into
ioS ^be Objiinacy of the Jews Part I.
into at Mount Sinai^ when they made the golckn
Calf-, and continued finally obftinate in this Apo-
ftacy, notwithftanding all Means that could be
ufed with them by the Prophets, which God fcnt,
one after another, to reprove, counfcl, and warn
them, for about 250 Years ; efpecially thofe two
great Prophets, Elijah and Elijha. Of all the
Kings that reigned over them, there was not fo
much as one but what was of a wicked Charafter.
And at laft it came to that, that there Cafe
feemcd utterly defperate : So that Nothing remained
to be done with them, but to remove them out
of God's Sight. Thus 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 refpe6ts far beyond
their Brethren, yet they were generally exceeding
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 Scripturc-
Hiftory, and the Books of the Prophets, And
when they had feen how God had caft off the ten
Tribes, inftead of taking Warning, they made
themfelves vaftly more vile than ever the others
had done; as appears by 2 Kings xvii. 18, 19.
Ezek. xvi. 46, 47, 51. God indeed waited longer
upon them, for his Servant David^s Sake, and for
Jerufalem^s Sake, that he had chofen -, and ufed
more extraordinary Means with them; elpecially
by thofe great Prophets, Ifaiab and Jq^miahy but
to no Effeft : So that at laft it came if> this, as
the Prophets reprefent the Matter, 'that they w^e
like a Body univerfally and defperately difeafcd
and corrupted, that would admit of no Cure,
the
Ckap: I, 7 in their Jf^ickednefSi IK;^'
Seel. VIII. \
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 Temple which he had
among them, made thorough Work in purging
the Land of them -, as when a Man empties a
Dijh^ wipes z7, and turns it upjide down-y or uhen
a Veffel is caft into a fierce Fire^ till its Pilthinefs
is thoroughly burnt out. i 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 after-
wards the Land might be relettled with a more
pure Generation,
After the Return from the Captivity, and God
had built the Jewifh Church again in their own
Land, by a Series of wonderful Providences-, yet
they corrupted themfelves again, to io great a
Degree, that the TranfgrefTors were come to the
full again in the Days of Antiochus Epiphanes ; as the
Matter is reprefented in the Prophecy of Daniel^
Dan, viii. 23. And then God made them the Sub-
jefts of aDifpcnfation, little, if any Thing, lefs ter-
rible, than that which had been in Ncbtickadmzzar''s
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, which is reprefented in the Accounts given
by the Evangelifts.
It may be obferved here in general, t'-iat the
Jews^ though fo vaftly diftinguilhed wiih.Advan-
t;^<K"s
1 1 i 77^ Gtfj!^^/ generally refified Part L
long by Chrift and his Apoftlcs, the Generality
of them rejefted Chrilt and his Gofpel, with ex-
treme Pertinacioufnefs of Spirit. They not oiriy-
went on ftill in that Career of Corruption which
had been increafino; from the Time of the Macca^
bees '^ but Chrift's Coming, and his Dodlrine and
Miracles, and the Preaching of his Followers, and'
the glorious Things that attended the fame, were
the Occafion, thro' their perverfe Mifimprovement,
of an infinite increafe of their Wickcdnels. They
crucified the Lord of Glory, with the utmolt
Malice and Cruelty, and perfecuted his Followers ;
they pleafcd not God, and were contrary to all
Men ; and went on to grow worfe and worfe, till
they filled up the Meafure of their Sin, and Wrath
came upon them to the uttermoft ; and they were
deftroyed, and call out of God's Sight, with un-
fpeakably greater Tokens of the divine Abhorrence
and Indignation, than in the Days of Nebucbcd-
nezzar. The bigger Part of the whole Nation
were (lain, and the reft were fcattered abroad
through the Earth, in the moft abjed: and forlorn
Circumftances. And in the fame Spirit of Unbe-
lief and Malice againil Chrift 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 fet againft it, and perfecuted it with infatiable
Malignity. And among the Profeflbrs of Chri-
ftianity, there prefently appeared in many a Difpo-
fition to Corruption, and to abule the Gofpel unto
the Service of Pride and Licentioufnefs. And the
Apoftles
- t . .
thaj^.t. I hy tews and Gentiles. iiq
Seel. VIII. f -^ "^ ■ ^
Apoftles in their Days foretold a grand Apoftacy
of the Chriftian World, which Ihould continue
tnany Ages \ and obferved, that there appeared
a Difpofition to fuch an Apofiacy, arhong profef-
fing Chriftians, even in that Day. 2 ThefT. ii. 7.
And the greater Part of the Ages which have now
elapfed,' have been ipent in the Duration of that
grand and general Apoftacy, under which the
Chriftian \Vorld, as it is called, has been tranf-
formed into that which has been vaftly more
deformed, more dilhonourable and hateful to God,
and repugnant to true Virtue, than the State of
the Heathen World before : Which is agreeable
to the prophetical Defcriptions given of it by the
Holy Spirit*
In theft latter Ages of the Chriftian Church,
God has raifed up a Number of great and good
Men, to bear Teftimony againft the Corruptions
of the Church of Rome^ and by their Means in-
troduced that Light into the World, by which, in
a fliort Time, at leaft one Third Part of Europe
was delivered from the more grofs Enormities of
Anticbrift : Which was attended at firft with a
great Reformation, as to vital and pradtical 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 par-
ticular! To what a prodigious Height has 3,
Deluge of Infidelity, Profancnefs, Luxury, De-
bauchery, ' and Wickednefs of every Kind, arifen!
The poor favage Americans are mere Babes and
Fools (if I may fo fpeak) as to Proficiency in<
Wickednefs, in Comparifon of Multitudes that
the Chriftian World throngs with. Dr. T. him-
felf, as was before obfefved, reprefenis, that the
Generality of Chvfiians huve been the moji z^cked,
I iezi^J,
114 STi^ Gafpel in general . Part L
lewd^ bloody^ and treacherous of mU Mankind \ and
fays, (Key, § 388.) " The Wickcdncfs of the
*' Chriftian World renders it fo much like the
" Heathen, that the 'good EfFedts of our Change
•* to Chriftianity are but little feen.**
And with refpeft to the dreadful Corruption of
the prefent Day, it is to be confidered, befides
the Advantages already mentioned, that great
Advances in Learning and philofophic Knowledge
have been made in the prefent and paft Century,
;iving great Advantage for a proper and enlarged
"*xercife of our rational Powers, and for our feeing
the bright Manifeftation of God's Perfeftions in
his Works. And it is to be obferved, that the
Means and Inducements to Virtue, which this
Age enjoys, are in Addition to moft of thole
which were mentioned before, as given of old 5
and among other Things, in Addition to the
(hortening of Man's Life to 70 or 80 Years, from
near a Thoufand. And with regard to this, I
would obferve, that as the Cafe now is in Chri-
ftendom, take one with another of them that ever
come to Years of Difcretion, their Life is not
more 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
Profanenefs, Senfuality, and Debauchery, com-
monly prevail to the greateft Degree.
Dr. T. (Key, § i.) truly obferves. That Gcid
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
i^ indeed remarkable, how many Schemes and
Method g
J*
Sca.VIil. )
Methods were tried of old,, both before and after
the Flood \ how many were, Died in the Times of
the Old Teftament, both with Jews and Heathens,
and how inefie6kial 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 of Angels. But even this has now fo long
proved fo inefFeftual, with refpect to the Genera-
lity, that Dr. T"* thinks there is Need df a new
Difpenfation ; the prefent Light of the Go/pel being
infufficient far the full Reformation of the Chriftiam
fVorldy by Reafon of its Corruptions: (Note <m
Rom. i. 27*)— ^And yet all thefe Things, accord-
ing to him, without any natural Biafs to the con-
t«-ary ; no Stream of natural Inclination or Pro-
penfity at all, to oppofe Inducements to Goodncli;
no native Oppoation of Heart, to withftand thofc
gracious Means, which God has ever ufed with
Mankind, .ftom the Beginning of the World to
this Day \ any more than there was in the Hearc
of Adam^ the Moment God created him in peffedt
Innocence.
Surely Dr. ?*— /s Scheme is attended with
ftrange Paradoxes. And that his myfterious Te-
nets may appear in a true Light, it muit be ob-
ferved,— -at the fame Time while he fuppofes thefe
Means, even the very greatefl: and beft of them,
to have proved fo ineffe&ual, that Help from
them, as to any genera} Reformation, is to be
<lefpaired of; yet be maint^jns, that all Mankind,
even the Heathen in all Parts of the World, yea,
every fmgle Pcrfon in .it, (which, muft include
.€very Indian in America^ before tl;c Enrcpeans
J a . ^ came
Ii6 "the Ohftinacy of the World tart 1.
came hither; and every Inhabitant of the un-^
known Parts of Africa and ^erra Aufiralis) has
Ability, Light, and Means fufficient to do thcif
whole Duty, yea, (as many Paflages in his Wri*'
tings plainly fuppofe) to perform perfeA Obedience
to God*s Law, without the Icaft -Degree of Vice
or Iniquity *.
But I muft not omit to obfcrve, — Dr. T*. fup^
pofes, that the Reafon why the Grofpel-Difpenfe-*^
tion has been lb inefFe6tual, is, that it has been
greatly mifunderftood and perverted. In Key,
§ 389, he fays, " Wrong Reprefentations of the
Scheme of the Gofpel have greatly obfcured
the Glory of divine Grace, and contributed
much to the Corruption of its Profeflbrs. — Such
Doftrines have been almoft univerfally taught
and received, as quite fubvert it. Miflaken
" Notions about Nature, Grace, EleAion and
*' Reprobation, Juftification, Regeneration, Re*
" demption. Calling, Adoption, &c. have quite
*' taken away the very Ground of the Chriftian
'• Life.''
But how came the Gofpel to be fo univerfally
and exceedingly mifunderftood ? Is it becaufe it
is in itfelf fo very dark and unintelligible, and
not adapted to the Aj)prehenfion of the humah
Faculties ? If fo, how is the Poffeffion of fuch an
obfcure and unintelligible Thing, fo unfpeakable
and glorious an Advantage? — Or is it becaufe
of the native Blindnefs, Corruption^ and Super*-
ftitioh of Mankind? But this is giving up the
Thing in Queftion, and allowing a great Depra-
vity of Nature.— And Dr. ST. fpeaks of the Go%el
as far otherwife than dark and unintelligible-;
. ht
• See p. 259. 63, 64, ^i. J.
cc
«4
Chap. I, 7 proves Corruption of Nature. ii 7
sea.viri. f r r J /
he reprefehts it as exhibiting the cleatdl and liioft
glorious Light, to deliver the World from Dark-
ncfs, and bring them into marvellous Light. He
fpcaks of the Light which the Jews had, under
the Mofaic Difpenfation, as vaftly exceeding the
Light of Nature, which the Heathen enjoyed :
And yet he fuppofes, that even the latter was fo
clear, as to be fufficient to lead Men to the Know-
ledge of God, and their whole Duty to him. And
he fpeaks of the Light of the Gofpel as vaftly
exceeding the Light of the Old Teftament. He
fays of the Apoftle Paul in particular, " That he.
wrote with great Perfpicuity -, that he- takes-
great Care to explain every Part of his Subjeft ;
that he has left no Part of it unexplaihed and
unguarded; and that never was an Author more
** exadt and cautious in this," * — Is it not ftrange-
therefore, that the Chrijlian Worlds without any
native Depravity to prejudice and darken their-
Minds, fliould be fo blind in the Midft of fuch
glaring Light, as to be all, or the Generality,
agreed, from Age to Age, lb eflentially to mifun--
derjiand that which is made fo very plain ?
Dr. y. fays, p. 167. 5. " It is my Perfuafion,
*' that the Chriftian Religion was very early and
^^ grievoufly corrupted, by dreaming, ignorant,,
fuperftitious Monks ^ too conceited to be fatis-
fied with plain Gofpel -, and has long remained
" in that deplorable State.'* — But how came the
whole Chriftian World, without any blinding De-
pravity, to hearken to thefe ignorant fooliih Men^
rather than unto wifer and better Teachers ? Efpe-
cially, when the latter had plain Gofpel on their
Side, and the Doftrines of the other wfere fas our
Author fuppofes) fo very contrary not only to the
' I 3 plain
• Prcf. to Par. on Rom. p. .146, 4S.
(4
ii8 the Obftinaty of the W^rid' PaitT.
plain Gofpel, but to M^n'& Reafon and common
Senfe ! Or were all the Teachers of the Chrifti^n
Church nothing but a Parcel of ignorant Dreamers f
If fo, this is very ftrange indeed, unleft Mankind
naturally love Darknefs^ rather than Light ; feeing
in all Parts of the Chriftian World, t&re was to
great a Multitude of thofe in the Work of the
Miniftry, who had the Gofpel in their Hands,
and whofe whole Bufinefs it was to ftudy and teach
it 5 and therefore had infinitely greater Advantages
to become truly wife, than the Heathen *Philolb-
phers. But if it did happen k>^ by fome ftrange
and inconceivable Means, that notwithftanding all
thefe glorious Advantages, all the Teachers of the
Chrifliarf' Church through the World, without any
native evil Propenfity, very early became filly
Dreamers, and alfo in their dreaming, generally
ftumbled on the fame individual monftrous Opi-
nions, and fo the World might be blinded for
a while ; yet why did they not hearken to that
wife and great Man, Pelagius, and others like
Him, when he plainly held forth the Truth to
the Chriftian World ? Efpecially feeing his In-
ftruftions were fo agreeable to the plain Doftrines,
and the bright and clear Light of the Gofpel of
Chrift, 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 (according to our Author) if they wer^ true,
it would prove Underftanding to be 7to Underftand-
ingy and the Word of God to he no Rule of Truth,
nor at all to be relied upon, and God to be a Being
worthy of no Regard!
And befides, if the Ineffeftualnefs of the Gofpel
to reftrain Sin and promote Virtue, be owing to
the general Prevalence of thefe Dodrines, which
are
CfcAp. L 7 proves Corruption of Nature. 119
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 muli be
fuppofed on Dr. 2^ — r's Scheme) in this and the
;iaft Age, and thefe monftrous Doftrines of Ori-
ginal Sin, Ele6lion, Reprobation, Juftification, Re-
generation, &c. have been fo much exploded,
efpecially in our Nation, there has been no Refor-
mation attendinor this great Advancement of Light
and Truth : But on the contrary. Vice, and every
Thing that is oppofite to practical Chriftianity,
has gone on to increafe, with fuch a prodigious
Celerity, as to become like an overflowing De-
luge, threatening, unlels God mercifully inter-
pofes, fpeedily to fwallow 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 which Mankind
have had to reftrain Vice, and promote Virtue ;
fuch as Wickednefs being many Ways contrary
to Men's temporal Intereil and Comfort in this
eWorld, and their having continually before their
Eyes fo many Inftances of Perfons made miferable
by their Vices ; the Reftraints 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 fropi 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 Inftances which have been mentioned, pro-
bably would not be convinced, if the World had
I 4 fto*al
110 The Obfiinacy of the JVorld^ ^<. .Parti.
flood a Thoufand Times fo long, and we had the
moft authentick and certain Accounts of Meaas
having been ufed from the Beginning, in a Thou-
fand Times greater Variety ; and new Difpenfa-
lions had been introduced, after others had been
tried in vain, ever fo often, and ftill to little EfFeft.
He that will not be convinced by a Thoufand
good WitnefTes, it is not likely that he would be
•convinced by a Thoufand Thoufand. The Proofs
that have been extant in the World, from Trial
ia'nd Faift, of the Depravity of Man's Nature, are
inexpreflible, and as it were infinite, beyond the
' Reprefentation of all Comparifon and Similitude^
' If there were a Piece of Ground, which abounded
with Briars and Thorns, or fome poifonous Plant,
and all Mankind had ufed their Endeavours, for
a Thoufand Years together, to fupprefs that evil
Growth, and to bring that Ground by Manure
and Cultivation, Planting aftd Sowing, to produce
better Fruit, but all in vain, it would ftill be
over-run with the fame noxious Growth •, it would
not be a Proof, that fuch a Produce was agreeable
to the Nature of that Soil, in any wife to be
'compared to that which is given in divine Provi«
dcnce, that Wickedn^fs is a Produce agreeable to
the Nature of the Field of the World of Mankind \
which has had Means ufed with it, that have been
fo various, great, and wonderful, contrived by the
unfearchable and boundlefs Wifdom of God ; Me-
dicines procured with infinite Expenoe, exhibited
with fo vaft an Apparatus \ fo marvellous a Suc^
ceflion of Difpenlations, introduced one after ano-
ther, difplaying an incomprehenfible Length and
Breadth, Depth and Height, of divine Wifdom,
Love, and Power, and everj'^ Perfeftion of the
Godhead, to the eternal Admiration of the Princi-
palities and Powers in heavenly Places.
. S E c T.:
cc
cc
Cbip.I. 7 Evafions of" the Proofs &c. 121
6ea, IX. s ^
S E C T. IX.
Several Evafions of the Arguments for the De-
pravity of Nature^ from Trial and Events fon^
Jidered.
pVASTONl. Dr.r.fays, p. ?3i, 2'iZ.^^Adanf%
^^ '' Nature, it is allowed, was very far from
** being finful; yet he finned. And therefore,
" the common Dodrine of Original Sin, is no
** more neccflary to account for the Sin that has
"' been or is in the World, than it is to account
*' for Adam\ Sin." Again, p. 52, 53, 54, 5. &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 Righ-
*' teous, and without Sin, and that fome are very
" enormous Sinners, yet it. will not thence follow,
** that they are naturally corrupt. — For, if finful
♦* Adtion infers a Nature originally corrupt, then^
*' whereas Adam (according to them that hold thci
" Doftrine of Original Sin) committed the moft
" heinous and aggravated Sinj that ever was com-
<* mitted in the World ; for, according to them;
*' he had greater Light than any other Man in
" the World, to know his Duty, and greater
" Power than any other Man to fulfil it, and was
^^ under greater Obligations than any other Man
" to Obedience j he finned, when he knew he
*' was thq Reprefentative of Millions, and that
^' the happy or miferable State of all Mankind,
*'• depended on his Conduft; which never was,
" nor can be, the Cafe of any other Man in the
" World : — Then, I fay, it will follow, that his
Nature was originally corrupt^ &cc, — Thus their
Argument frpm the Wiekedncfs of Mankindv
"to
cc
124 Evafians of the Proof: ;• Parti.
It is true, as was obferved before, there is no
Effeft without ibme Caufe, Occafion, Ground, or
Reafon of that EfFeft, and fome Caufe anfwerabJe
to the Elffeft. But certainly it will not follow from
thence, that a tranftent Effeft requires a permanent
Caufe, or a fixed Influence or Propenfity. An
Eflfedt's happening once, though the EfFeft may
be great, yea, though it may come to pafs on the
lame Occafion in many Subje6ts at the fame Time,
will not prove any fixed Propenfity, or permanent
Influence. It is true, it proves an Influence great
and extenfive, anfwerable to the Efiedt, (nice ex-i
crted, or once efFeftual ; but it proves Nothing in
the Caufe fixed or conftant. If a particular Tree,
or a great Number of Trees fl:anding together^
have blafted Fruit on their Branches at a particular
Seafon, yea if the Fruit be very much blafted^
apd entirely fpoiled, it is evident that fonficthing
was the Occafion of fuch an EflFc6t at that Time-;
but this alone does not prove the Nature of the
Tree to be bad. But if it be obferved, that thofe
Trees, and all other Trees of the Kirtd, wherever
planted, and in all Soils, Countries, Climates, and
Seafons, and however cultivated and managed, ftiH
bear ill Fruit, from Year to Year, and in all Ages;
it is a good Evidence of the evil Nature of thA
Tree : And if the Fruit, at all thefe Times, and
in all thefe Cafes, be very bad, it proves die Na-
ture of the Tree to be very. bad. And if wc
argue in like Manner from what appears among
Men, it is eafy to determine, whether the univerfai
Sinfulnefs of Mankind, and their all finning imi
mediately, as foon as capable of it, and all finning
continually, and generally being of a wicked Cha-
rafter, at all Times, in all Ages, and all Places;
and under all pofTible Circumftances, againft Means
and Motive^ inexpreffibly manifold and great,, and
in
Chapi T. \ from Experience confidered. i l «
Sea. IX. C ^ ^
in the utmoft conceivabfe Variety, be from a per-
manent internal great Caufe.
If the Voice of cortimort Seiife were attendedF
to, and heard, there would be no Occafion fof
Labour in multiplying Arguments, and Inftances;'
to ftiew, that one Aft does »not prove a fixed In-
clination -, but that €onftant Praftice and PuifuiC
does. We fee that it is in Fa6t aojreeable to the
Rcafon of all Mankind, to argite fixed Principles,'
Tempers, and prevailing Inclinations, from re-»
peated and continued AdtionSj though the Aftionsf
ate voluntary, and performed of Choice^, and thui
to judge of the Tempers and Inclirtations of Per-
. fons. Ages, Sexes, Tribes, and Nations. But i^
it the Manner of Men to conclude, that whatever
they fee others ortce do, they have a fixed abiding
Inclination to do ? — Yea, there may be feveral
Acts feen, and yet they not taken as good Evi-'
dence of an eftablilh^d Propenfity ; nay, though
attended with that Circumftante, that one Aft, oi*
thofe feveral Afts, are followed with fuCh conftant
Praftice, as afterwards evidences fixed Difpofition;
As for Example-, there may be feveral Inftances of
a Man's drinking fome Ipirituous Liquor, and they
be.no Sign of a fixed Inclination to that Liquor:
But thefe Afts may be iritroduftory to a fettled
Habit or Propenfity, which, may be made very
nianifeft afterwards by conftant Praftice.
From thefe Things it is plain, that what is aU
ledged concerning the firft Sin of Adam^ and of
.the Angels, without a • previous fixed Difpofition
to Sin, cannot in the leaft injure or weaken the
Arjyuments, which have been brought to prove a
fixed Propenfity to Sin in Mankind in thtrir prefenc
S:ate. The Thing which -the Permanence of the
Caufe
X^6 r JEvaficMS of ihe Proof PaitCi
Caufe has been argued from, is the Pcrfnaneficc
of the EfFeft. And that the permanent Caufe
confilb in an internal fixed Fropenfity, and not
any particular external Circumftances has been
argued from .the Efieds being the fame, through
a. valk Variety and Change of Circumftances.
Which Things do not take Place vrith refpedfc
to the firit: Ad of Sin thsLt Jdam or the Angeb
were guilty of; which firfl: A6ts, confidercd in
themielves, were no permanent continued Efie6):9.
And tho' a great Number of the Angels finned,
and the Effed on that Account was the greater,
and more extenfive ; yet this Extent of the Effedt
is a very different Thing from that Permanence^ or
fettled Continuance of the Effeft, which is fup-
poied to {hew a permanent Caufe, or fixed "In-
fluence or Propenfity. Neither was there any
Trial of a vaft Variety of Circumftances attending
a permanent Efieift, to fhew the fixed Caufe to be
internal, confifting in a fettled Difpoficion of Na-
ture, in the Inftances objefted. 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 ten-
ding to deceive and feduce, or otherwife great ;
yet it argues nothing of any fettled Difpofition,
or fixed Caufe at all, either great or fmall \ the
Effeft both in the Angels and our firft Parents^
being in itfclf 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 fuch Means and Motives, proves each of
thefe Things, viz. that the Caufe isfixedj and that
the
Ckap. 1. 7 from Mxfemnce confidcred. t%j
Sc6t, xX- y
the fijied Caufe is interntil^ in Man's Nature, acid
alfo that it is ytvy powirfuL It proves the fii^fi^^
namely, that the Caufe is fixed, bccaufe the £fFe&
is fo abiding, through fo many Changes^ It proves
the fecondy that is, that the fixed Caufe is intemal«
becaufe the Circumftances arc fo various : The
Variety of Means and Motives is one Thing that
is to be referred to the Head of Variety of GiP-
cumftances ; and they are that Kind of Circum-
iiances, which above all others proves this } for
they are fuch Circumftances as cannot pofiiblf
caule the EflFeft, being moft oppofite to the £ffi3&
in their Tendency. And it proves the thirds viz*
the Greatnefs of the internal Caufe, or the Power*
fulnefs of the Propenfity ; becaufe the Meant
which have oppofcd its Influence, have been H^
great, and yet have been ftatedly overcome.
But here I rtiay obferve by the Way, tl\at with
regard to the Motives and Obligations v/lii^h our
firft Father finned againft, it is not reafonably
alledged, that he finned when he knew his Siii
would have dcilrudtive Confequences to all his
Pofterity, and mighty in Procefs of Time^ pave tb$
whole Globe with Skulls y 6fr. Seeing it is io e^*
dent, by the plain Account the Scripture gives us
of the Temptation which prevailed with our firft
Parents to commit that Sin, that it was io con-
trived by the Subdlty q£ the Tempter, as firft to
blind and deceive them as to that Matter* and to
make them believe that their Difobedience Ihould
be followed with no DeftruSicn or Calamity at all
to themfelves, (and therefore not to ti>eir Pofterity)
but on the contrary, with a great Increafe and
Advancement of Dignity and Happiiiefs.
Evo.ftQH
12« TbeEvqfioH ^ sut L.
Evqfion II. Let the Wickednefs of the World
be ever fo general and great, there is no Neceflity
of fuppcrfing ariy Depravity of Nature to be the
Caufe: Mun*s own Frce-JVill is Caufe fufficient.
Let Mankind be more or lefs corrupt, they makd
themfelves corrupt by their own free Choice. This
Dr. 7*. abundantly infifts upon, in many Parts of
his Book *.
But I would afk, how it comes to pafs that
Mankind fo univerlklly agree in this evil Exercife
of their Free-Will ? If their Wills are in the firfl:
Place as free to Good as Evil, what is it to be
afcribed to, that the World of Mankind, conflfting
of fo mtoy Millions, in fo many fucceflive Gene-
rations, 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
being determined to Good as Evil. If the Caufe
is indifferent, why is not the Effeft in fome Mea-
fure indifferent ? If the Balance be no heavier at
one End than the other, why does it perpetually
and 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 j under the
Law, and under the Gofpel; among both Jews
and <i€ntilesy under the Old Teftament -, and fmce
that, among ChriJiianSy Jews, Mahometans-, among
Papifts and Proteftants •, in thofe Nations where
Civility, Politenefs, Arts, and Learning mod pre-
vail, and among the Negroes and Hottentots in
Africa, the "tartars in Afta, and Indians in America^
towards both the Poles, and on every Side of the
Globe ;
•Page 257, 258. S^> S3' ^* and many other Places, .
Ciifp. I. 7 frm Free- Will, confidered. t^c>
6e£l.IX. J
Globe ; in greateft Cities and obfcureft Villages ;
in Palaces and in Huts, Wigwams and Cells under
Ground i Is it enough to reply, It happens fo^
that Men every where, and at all Times, chufc
thus to determine tlieir own Wills, and lb to make
themfelves finful, as foon as ever they are capable
of it, and to fin conftantly as long as they live, and
Xiniverfally to chufe never to come up half Way to
their Duty ?
As has been often obferved, a (teady Effeft re-
quires a fteady Caufe •, but Free- Will, without
any previous Propenficy to influence its Determi-
nations, is no permanent Caufe -, Nothing can be
conceived of, further from it \ For the very Notion
of Freedom of Will, confiding in felf-determining
Power, implies Contingence : And if the Will i$
free in that Scnfe, that it is perfedly free from .
any Government of previous Inclination, its Free- ;
dom muft imply the moft abfolute and perfe^-
Contingence: And furely Nothing can be con-
ceived of, more unfixed than that* The Notion
of Lib^fty of Will, in this Senfe, implies perfect
Freedom from every Thing that fliould grevioufly
fi:^, bind or determine it \ thaf it may-^be left to
be fixed and determined wholly by itfelf ; There-
fore its Determinations muft be pj;cvioufly alto*
gether unfixed. And caa that which is fo unfixed,
fo contingent, be a Caufe fufficient to account for
an Effeft, in fuch a Manner, and to fuch a De-
greq, permanent, fixed, and conll^nt ?
When Men fee only one particular Perfon, going
on in a certain Courfe with great Conitancy, againft
all Manner of Means to difiuade him^ do they judgt
this to be no Argument of any fixed Difpofition
of Mind, bccaufe he being free may det^mine to
K * d«
-^
1 30 Evafions^ from Free- Will Part L '
do fo, if he will, without any fuch Difpofition ?
Or if they fee a Nation or People that diflFer;
greariy from other Nations, in fuch and fuch In-
^ances of their conftant Conduft, as though their
Tempers and Inclinations were very diverfe, and
any fhould deny it to be from any fuch Caufe, and
fhould fay. We cannot judge at all of the Temper
or Difpofition of any Nation or People, by any
Thing obfervable in their conftant Praftice or Be-
haviour, becaufe they have all Free- Will, and
therefore may all chule to ad: fo, if they pleaie,
without any Thing in their Temper or Inclination
tav biafs them •, would fuch an Account t)f fuch
Effefts be fatisfying to the Reafon of Mankind ?
But infinitely ftlrthcr would it be from fatisfying
a confiderate Mind, to account for the conftant
and univerfal Sinfulnefs of Mankind, by faying^
that the Will of all Mankind is free, and therefore
all Mankind may, if they pleafe, make themfelves
Wicked : They are free when they firft begin t»
aft as moral Agents, and therefore all may, if they
pleafe, begin to fin as foon as they begin to aft :
They are free as long as they continue to aft 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 aft alike in
riiefe Refpefts, if they pleafe (though fome do.
not know how other Nations do aft.) — Men of high
and low Conditionj learned and ignorant, are free,,
and therefore they may agree in afting 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 Wickednels, if they pleafe, (thouorh
chey do not know how Men in other Ages have
aftcd) &c. &c. Let every one judge whether luck
an Account of Things can iacisfy Reaibn.
' - Evqfiam
Cli«|>. t. 7 and bad Example, conjidered. 131
Sed. IX. y
Evafim III- It is faid by many of the Oppofers
of the Doajpine of Original Sin, that the Corruption
of the Wodd of Mankind may be owing, not to
a depraved Nature, but to bad Example. And I
thLafc we muft underftand Dr. T*. as having refpeft
to the powerful Influence of bad Inftru6bion and
Example, when he fays, p. 118. " The Gentiles
" in their Heathen State, when incorporated into
" the Body of the Gentile World, were without
'' Strength, unable to help or recover themfelves."
And in feveral other Places to the like PurjK)fe.
If there was no Depravity of Nature, what elfe
could there be but bad Inftruflion and jpxample,
to hinder the Heathen World, as a colleftive
Body, (for as fuch Dr. 2". Ipeaks of "them, as may
be feen p. 117, 1 1 Stik^^^ epfierging out of their
Corruption, on the ttp of each new Generation ?
As tQ their bad Inltruflion, our Author infifts
upon "it, that the Heathen, notv/ithftanding all
tlicir Difadvantagcs, had fufticient Light to know
God, and do their whole Duty to him, as we
huve obferved from Time to Time. Therefore
it muft be chiefly bad Example, that we muft
fuppoie, according to Iiim, rendered their Cafe
helplels.
Now concerning this Way of accounting for
the Corri^tion of the World, by the Influence
of bad Example, I would obferve the following
Things :
I. It is accounting for the Thing by the Thing
ilfelf. It is accounting for the Corruption of the*
World by the Corruption of the World, tor,
that bad Examples arc general all over the World
• 10 be followed by others, and have been fo from
the Beginning* 19 only an Inftance, or rather a
K 2 Defcriptioa
ip "The Evafiorij Part t.
Defcription of that Corruptiort 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 all Ages? And if there are
not, how come the bad Examples that are fet, to
be fo m«ch more followed than the good ? If the
Propenfity of Man's Nature be not to Evil, how
comes the Current of general Example, every
where, and at all Times, to be fo much to Evil ?
And when Oppofition has been made by good
Examples, how comes it to pafs that it has had
fo little EfFeft to ftem tKp Stream of general
wicked Practice ?
I think from the brief Account the ScripCUre
gives us of the Behaviour of the firft Parents of
Mankind, the Expreflions of their Faith and Hope
in God's Mercy revealed to them, we have Reafon
to fuppofc, 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 noble Vifie -, and at the Beginning pf
the Generations of Mankind, he fet the Stream t&
Example the right Way. And we fee, that Chil-
dren are more apt to follow the Example of their
Parents, than of any others •, efpeciaHy in early
Youth, their forming Time, when thofe Habits
are generally contrafted, which abide by them all
their Days. And befides, Adam\ Children had
no other Examples to follow, but thofe of their
Parents. How 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 univerfally 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. 1. 1 from bad Example, conftdereL 133
Scfl:. IX. J
God dcftroyed them all at once, but only righteous
Hoah^ 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-
fare came it to pafs, that NcaFs Pofterity did not
follow his good Example, elpecially when they had
fuch extraordinary Things to enforce his Example,
but fo generally, even in his Life-time, became
fo exceeding corrupt ? One would think, the firft
Generations at lealt, while all lived together as
one Family, under Noahy their venerable Father,
might have followed his good Example : And if
they had done fo, then, when the Earth came to
be divided in Peleg*s Time, the Heads of the fe-
veral 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 Fa6l was, that in
about fifty Years after NoaFs Death, the World
in general was over-run with dreadful Corruption ;
fo that all Virtue and Goodnefs was like foon to
perifh from among Mankind, unlefs fomething
extraordinary fhould be done to prevent it.
Then, for a Remedy, God feparated Ahrahafn
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 noble Vine ;
Abraham^ Ifaac^ and Jacob being eminently pious.
But how foon did their Pofterity degenerate, till
true Religion was like to be fwallowed up ? We
fee how defperately, and almoft univerfally corrupt
they were, when God brought them out of Egypt^
and lc4 them in the Wildernefs.
K 3 Thea
1^4 ^^ Eva/hHy ' ftetl.
Then God was pleafed, before Tie planted kis
People in Canaan^ to dcftroy that perverfe Gene-
ration in the Wildernefs, that he might plant them
there a noble Vine^ wholly a right Seed, and fet
them out with good Example, in the Land where
they were to have their fettled Abode. Jer.)ii, 21.
It is evident, that the Generation which came with
)ua into Canaan^ was an excellent Generation,
>y innumerable Things faid of them *. But how
foon did that People, neverthelefs, become the
degenerate^Plant of a ftrange Vine ?
Jojh
DV i
• 7
•^^
N
And when the Nation had a long Time proved
themfelves defperately and incurably corrupt, C?od
deftroyed 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 purified as in
a Furnace, God planted them again, in the Ijand
of Ifraely a noble Vine^ and fet them out with good
Example; which yet was not followed by their
Pofterity.
When again the Corruption was become inve-
terate and defperate, the Chriftian Church was
planted by a glorious Out-pouring of the Spirit of
God, caufing true Virtue ^nd Piety to be exem-
plified in the firft Age of the Church of Chrrft,
far beyond whatever had been on Earth before ;
and the Chriftian Church was planted a noble Vine.
But that primitive good Example has not pre-
vailed, to caufe Virtue to be generally and Ked-
faftjy maintained in the Chriftian World : To how
great
• See Jer. ii. 2, 3. Pfal. Ixviii. 14. Jofti. xxii. 2..dn4
>:xiii. S. Deut. iv. 3, 4. Hof, xi, i.andix. lo. Jadg.il.
7, 17, 22. and many other Places.
^^Jw* ^-l from bad Example, conjidered. 1^5
great a Degree it has been otherwife, has already
Jbeen obferved^
After many Ages of general and dreadful Apo-
flacy, God was pleafed to ereft the Proteftant
Church, as feparated from the more corrupt Part
c£ Chriltendom ; and true Piety flourifhed very
much in it at firft ; God planted it a noble Vine :
But notwithftanding the good Examples of the
firft Reformers, what a melancholy Pafs is the
Proteftant World come to at this Day ?
When England grew very corrupt, God brought
over a Number of pious Perfons, and planted
thefti in New-England^ and this Land was planted
with a noble Vine. But how is the Gold become
dim! How greatly have we forfaken the pious
'Examples of our Fathers I
So prone have Mankind always proved them-
felves to Degeneracy, and bent to Backfliding.
-Which ftiews plainly their natural Propenfity ; and
that when Good ha? revived, and been promoted
^among Men, it has been^by fome divine Interpo-
fition, to oppofe the natural Current; the Fruit of
ibme extraordinary Means, the Efficacy of which
has foon been overcome by conftant natural Biafs,
and the Effeft of good Example prefently loft,
and Evil has ^-egained and maintained the Domi-
tnion : Like an ' heavy Body, which rnay by fome
•great Power be caufed, to afcend, againft its Na-
•ture, a little while, but foon goes back, again
^towards the Center, to which it naturally and
conftantly tends.
So that evil 'Example wll in ho wife account
•for the Corruptipn of Mankind, without fuppofing
K 4 «
a natural J^roncnefs to Sin. The Tendency ^
Btih)pK*Slldnc'will not account for general wicked
O^taiftice', as confequent on good Example. And
^'t\it Influence of bad Example is a Reafon of
feme of the Wickednefs that is in the World, th^
tione will not Account for Men's becoming worfc
than the Example fet, and degenerating more and
more, and growing worfe and worfe, which has
been the Manner ot Mankind,
2. There has been given to the World an Ex-
ample of Virtue, which, were it not for a dreadful
Depravity of Nature, would have Influence on
them that live under the Gofpel, far beyond all
either Examples 5 aqd that is the Example of Jefus
ehrift,
God, who knew the human Nature, and how
^t Men are to be influenced by Example, has'
made anfwerable Provifion. His infinite Wifdom
has contrived that we fbould have fet before us the
moft amiable and perfect Example, in fuch Cir->
cumftances, as ftiould have the greateft Tendency
to influence all the Principles of Man's Nature,
but his Corruption. Men are apt to be moved
by the Example of others like then^felves^ 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 ; and
this Example, though it was of 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 ferfoq, who ftands
in a peculiar Relation to Chrifl:Ians, as their Lord
and King, the fupreme Head of the Church % and
not only fo, but the King of Kings, fupreme Head .
of
Cbiftl. 7 /r^«» bad Eicamplc, confidered. 137
:<rf the Univerfe, and Head over, all Things to thp
Church. Children are apt. tp follow the Exampfe
of their Parents; This is the Example of th^
Author of our Beitig, and one who is in a peculiar
and extraordinary Manner our Fatjier, as he is th/b
Author of our holy and happy Being ; befides.his
being the Creator of the World, and everlafling
Father of the Univerfe. Men are very apt to
follow the Example of their Friends : The Exam-
ple of Chrift is of one that is infinitely our greateft
Friend, {landing in the moft endearing Relations
of our Brother, Redeemer, fpiritual Head and
Jiulband ; whofe Grace and Love expreffed to us,
tranfcends all other Love and Friendlhip, as mucli
^s Heaven is higher than the Earth* And then the
Virtues and Afts of his Example were exhibited
to us in the moft endearing and engaging Circum-
ftances that can poffibly be conceived ofj His
Obedience and Submiflion to God, his HumiKty,
Meeknefs, Patience, Charity, Self-Denial, &c. being
exercifed and expreffed in a Work of infinite
Grace, Love, Condefcenfion, and Beneficence to
ps : and had all their higheft Expreffions in his
• laying down his Life for us, and meekly, patiently^
and cbearfuUy undergoing fuch extreme and un-
utterable Suffering, for our eternal Salvation. Men
are peculiarly apt to follow the Example of fuch
as they have great Benefits from : But it is utterly
impoffible to cpnceive of greater Benefits, that
we could have by the Virtuesr of any Perfon, than
wc have by the virtuo\j^ Afts of Chrift ; who
depend upon being thereby faved from eternal
Pcftrudion, 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 v/ould have that ftrohg
Jnfluepce or\ the H^art, that would as it were
fw^Uow
•I . '
Iwallow up the Power of all the evil and haceiui
Examples of a Generation of Vipers*
■
5. The Influence of bad Example, without
•Corruption of Nature, will not account for Chil-
dren's univerfally committing Sin as foon as capa- ,
•ble of it ; which, I think, is a Fad that has been
made evident by the Scripture. It mW. not account
-for this, in the Children of emincndy pious Pa-
rents 5 the firft ^Examples, that are fet in their
View, being very good 5 which, as has been ob-
^ferved, was efpecially the Cafe of many Childpen
•in Chriftian Families in the^'Apoftles Days, when
the Apoftle John fuppofes that every individual
Perfon had Sin to repent of, and confefs to
43od.
4* What Dr. T. fuppofes to have been FetSty
-with relped to a great Part of Mankind, cannot
coflfiftently be accourfted for from the Influence
•of bad Example, viz. the State of the Heathen
W(M-ld, which he fuppofes, confidered as a col-
ledtive Body, was helplefs, dead in Sin, and un-
.able to recover itfelf. Not evil Example alone,
no, nor as united with evil Inftruftion, can ^be
^liippded a fiafficient Reafon why every new Ge-
-neration that arofe among them, fhould not be
able to emerge from the Idolatry and Wickedneifs
of their Anceftors, in any Confiftence with his
Scheme. The ill' Example ef Anceftors couk}
•have no Power to oblige them to fin, any other
■Way than as a ftrong Temptation. But Dr. 'ST,
-himfelf fays, p. 72. S. "To fuppofe Men's Temp-
•' tations to be fuperiour to their Powers, will im-
•' peach the Goodnefs and Juftice of God, whb
^ appoints every Man's Trial." And as to baa
' Jpflrudions, as was obfervcd before, he fuppofes
that
(hat they dl, yea every individual ^0rroi>, had
JLight fufficient to -know God, and do itkeiF vdiole
Duty. And if each one could do this for Him-
ielf, then furely they might all be ^reed .in it
through the Power of. Free- Will, as well as the
-whole World be ijgreed*'in Corruption by the
iame Power.
J&vafim IV, Some modern fOppofers of the
. -Podtrine of 'Original Sin, do thus -account for, the
general Prevalence of Wickednefe, viz. ^that^ina
Courfe of Nature our Senfes grow up firft, and
the animal Pai&ons get the Start of Reaibn. So
Dr. fTurnbuU feys *, "Senfitive Objedts ?firft aflfedt
U5, and inafmuch as Reafon is a rPrinqiple,
which, in the Nature of Things, muft he ad-
vanced to Strength and Vigour, by .gradual
Cultivation, and thefe Objeds are continually
af&iling and foliciting us; fo, unlefs a very
** happy Education .prevents, ourfenfitive App^-
^' tites muft have become very ftrong, before
" Reafon can have Force enough to^ call them 5 to
*' an Account, andaflurae Authority over them."
/From 'hence «Dn ^urnbull fuppcrfes it comes to
pals -f, " That though fome few may, tiiTough
the Influence of virtuous Example, ' be 'iaidtabc
fanftified from the Womb, fo liberal, fo gene-
rous, ' lb virtuous, fo truly noble-as: their- Gaft of
Mkid •, yet, generally fpeaking, the whole
*' World lieth in fuch Wickednefs, that, with
** relpeft to the. far greater Part of Mankiad,
*V''the Study of Virtue >is beginning to reform,
acKl'is a fevere Struggle againft badiHabits,
early. contraded, and« deeply rooted; it. is there*
** fore .: putting -pff.^an » old- inveterate corrupt Nar
4&
" ture,
* «^ See 'MorJPlnl. -p.'^TQ. «^ ChripPBih ^.^^74. t Girifi ,
PA^/.^p/282, 283.
140 The Evaficn from Scnfc Part L
turc, and putting on a new Form and Temper;
it is moulding ourfelves anew; it is a being
born again, and becoming as Children. — And
*' how few are there in the World who efcapc its
" Pollutions, fo as not to be early in that Clafs,
*' or to be among the Righteous that need no
" Repentance ?"
Dr. *Taykr^ though he is not fo explicit, feems
to hint at the fame Thing, p. 192. *' It is by flow
*• Degrees (fays he) that Children come to the
*' Ufe of Underftanding ; the animal Paillons
" being for fome Years the governing Part of
*' their Conftitution. And therefore, though they
** may be froward and apt to difpleafc us, yet
*' how far this is Sin in them, we are not capable
*' of judging. But it may fuffice to fay, that it
** is the Will of God that Children fhould have
** Appetites and Paffions to regulate and reftrain,
** that he hath given Parents Inftru6tions and
*' Commands to difcipline and inform their
*' Minds, that if Parents firft learned true Wif-
*' dom for themfelves, and then endeavoured
*' to bring up their Children in the Way of
** Virtue, there would be lefs Wickednefs in the
«' World."
Concerning thefc Things I would obferve, that
fuch a Scheme is attended with the very fame
Difficulties, whiclu they that advance it would
avoid by it ; liable to the fame Objeftions, which
they make againft God's ordering it fo that Men
ihould be brought into Being with a prevailing
Propenfity to Sin. For this Scheme fuppofes, the
Author of Nature has fo ordered Things, that
Men (hould come into Being 2^ moral Agents,
that is, Ihould firft have Exiftence in a State and
Capacity
Chap: I. .7 getting the Sian 'of 'KeafoH. ni
Sed. IX. )
Capacity of moral Agency, under a prevailing
Pfopenlity to Sin. For that Strength, which ferl-
fitive Appetites and animal Paffions come to by
their habitual Exercife, before Perfons come to the
Exercife of their rational Powers, amounts to a
Itrong Propenlity to Sin, when they firft: come to
t)ie Exercife of thofe rational Powers, by the Siip-
pofition : Becaufe this is given as a Reafon why
the Scale is turned for Sin among Mankind, and
why, generally /peaking^ (be whole fVorld lies in
Wtckednefs^ and the Study of Virtue is a fevere
Struggle againji bad Habits^ early contrasted^ and
deeply rooted. Thefe deeply rooted Habits muft:
imply a Tendency to Sin -, otherwife they could
not account for that which they are brought to
account for, namely, prevailing Wickednefs in the
World: For that Caufe cannot account for an
EfFeft, which is fuppofed to have no Tendency to
that Effedt. And this Tendency which is fuppofed,
is altogether equivalent to a natural Tendency : It
is as neceflary to the Subjeft. For it is fuppofed to-
be brought on the Perfon who is the Subjeft of
it, when he has no Power to v/ithftand or oppofc
it : The Habit, as Dr. Turnbull fays, becoming
very ftrong, before Reafon can have Force enough
to call the Paffions to Account, or alTume Autho-
rity over them. And it is fuppofed, that this
Neceffity, by which Men become fubjeft to this
Propenfity to Sin, is from the Ordering and Dif-
pofal of the Author of Nature ; and theretoM
muft be as much from his Hand, and as much
without the Hand of the Perfon himfelf, as if he
were firft brought into Being with fuch a Propen-
fity. Moreover, it is fuppofed thac the Etfcct,
which the Tendency is /^, is truly Wicke^inejs,
For it is alledjjed as a' Caufe or Reafon why
the whole WoilJ lies in Wickednefs^ and why rl:!
bui: a very few are firft in the Clais of the Wiehed^
and not among the Righteous^ that need no. Re-
pentance. If they need Repentance^ what they
are guilty of is truly and properly Wickedhelsy
or nioraL Evil \, for certainly Men need no Repent-
ance for that which is no Stn^ or blameable EviL
If it be fo, that as a Coniequence of this. Pra*
penlity^ the World lies in Wickednefe, and the
far greater Part are of a wicked Charafter^ with-
out Doubt, ^hc far greater Part go to eternal
Perdition : For Death does not pick and chufe,
only for Men of a righteous Character. And
certainly that is an evil corrupt State of Things,
which naturally tends to^ and ifHies in that Con-
fequence> that as it were the whole World licr
ai)d lives in Wickednels, and dies in Wickednefs,
and periihes eternally. And this by the Suppofi-
tion is a .State of Things, wholly of the ordering
of the Author of Nature^ before Mankind are
capable of having any Hand in the Afiair. And
is. this any Relief to the Difficulties, which thefe
Writers objedt againft the Doftrine of natural
Depravity ?
And I might here alio obferve, that this W^
of accounting for the Wickednefs of the World,,
amounts to juft the lame Thing with that Solur*
tion of Man's Depravity, which was mentioned
before, that Dr. T. cries out of as too grofc to bet.
admitted, (p. i88, 189.) viz. God's creating thifi
Soul pure, and putting it into fuch a Body, ^ a&
* naturally tends to pollute it. For this Scheme
fuppofes, that God creates the Soul pure, * and
puts it into a Body, and into fuch a State in that
Body, that the natural Confequence is a ftrong
Propenfity to Sin> as foon as the Soul is capable
of finning.
Chap. 1.1 gMingtbi Start 6f Riofbn. 143 .
Sedl.IX. 3
Dn TurnhuH feems to fuppofc, that the Matter
could not have been ordered oth^rwifc, confiftent
with the Nature of Things, than that animal- -
Paflions fhould be fo aforehand with Reafon, a&
that the Confequence fhould be that which has
been mentioned ; becaufe Reafon 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 impoffible, but that
the fuperiour Principles of Man's Nature flioulA
be fo proportioned to the inferiour, as to prevent
fuch a dreadful Confequence, as the moral and
natural Ruin, and eternal Per^tion of the fer
greater Part of Mankind ? Could not thofc fupe-
riour Principles be in vaftly greater Strength at
firft, and yet be capable of endlefs Improvement?
And what fhould hinder its being fo ordered by
the Creator, that they fhould improve by vaflly
fwifter Degrees than they do? If we are Chriflians^*
we mufl be forced to allow it to be pofTible in die
Nature of Things, that the Principles of huma^
Nature fhould be fo balanced, that the Confer
quence fhould be no Propenfity to Sin, in the firft
Beginning of a Capacity of moral Agency •,. be-
caufe, we mufl own, that it was fo in Fad in
Adam^ when firfl created, and alfq in the Man
Chrifl Jefus; though the Faculties of the latter
were fuch as grew by Culture and Improvement,
fo that he incrcafed in Wifdom as he grew in
Stature* .
%
Evofton V. Seeing Men in this World are inr
a State of Trial, it is fit that their Virtue, fhould
meet with Trials^ and confequently that it fhould
have Oppofmon; aqd Temptation to overcome;
noc
cc
<c
cc
cc
144 Of that EvAfiotiy that . f art*'
not only from without, but from within, in the
animal Paflions and Appetites we have to fttuggW
with ; that by the Conflift and Vidory our Virtue •
may be refined and eilabliflied. Agreeable to this
Dr. T. (p. 253.) fiiy^, " Without a right Ufc and '
" Application of our Powers, were they naturally
'*- ever fo j^eifeft, we could not be judged fit t&
** enter into the Kino;dom of God. — This orives a
** good Rcaion wliy we are now in a State dP
Trial and Temptation, viz. to prove and difci-
pline our Minds; to feafon our Virtue, and to-
" fit us for the Kingdom of God ; for which, irt
the Judgment of infinite Wifdom, we cannot
be qualified, but by overcoming our prcfent
Temptations." And in p. 78. S. he fays, " We'
are upon Trial, and it is the Will of our Father
" that our Conftitution ftiould be attended With va-
'* rious Paflions and Appetites, as well as our out-
'* ward Condition with various Temptations.** He
fays the like in feveral other Places. To the fame
Purpofe very often Dr. Tumbull^ particularly Cbrif^
Phil. p. 310. " What Merit (fays he) except from
Combat ? What Virtue without the Encounter of
fuch Enemies, fuchTemptations as arife both from'
within, and from abroad ? To be virtuous, is
to prefer 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
tkap.i. •» . f^fUi mujt be iried. 14.5.
S«A.IX.X "'
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 EfFeft, then how does
ic account for \t ? When it is inquired, by what
Caufe fuch an EflTedl ihould come to pafs, is it not
abfurd to ailedge a Caufe, which is owned at the
fame Time to have no Tendency to fuch an EfFed ?
Which is as much as to contefs, that it will not
account for it. I thinks it has been demonftrated,
that this EfFeft muft be owing to fome prevailing
Tendency. If the other Part of the Dilemma be
taken, and it be faid, that this State of Things,,
does imply a prevailing Tendency to that Effedt^
which has been proved, viz. that all Mankind^
without the Exception of fo much as one,^ fm
againft God, tQ their own deferved and juft eternal
Ruin *, and not only fo^ but fm thus immediately,
as foon as capable of it, and fin continually, and
have more Sin than Virtue^ and have Guilt that
infinitely outv/eighs the Value of all the Goodneii
any ever have, and that the Generality of the
World in all Ages are extremely ftupid and
foolilh, and of a wicked Charadker, and adually
perifli for ever •, I fay, if the State of Temptation
implies a natural Tendency to fuch an EfFedt as
this, it is a very evil, corrupt, and dreadful State
of Things, as has been already largely Ihewn.
. Bcfides, fuch a State has a Tendency to defeat!
its own fuppofed End, which is to refine, ripen,
and perfeft Virtue in Mankind, and fo to fit Men
for the greater eternal Happinefs and Glory i
Whereas, the Eftedt it tends to, is the Rev^rfe of
this, viz. general, eternal Infamy and Ruin, in
all Generations. It is fuppofed, that Men's Virtu*
niuft have Paflkms and Appetices to ftruggle \v\i\i^
L \tk
i/^$ Of Virtue's hdt^ Med. Part t
ih order to have the Glory and Reward of ViAory :
but the Confequence is> a prevailing, continual^
and generally eSedual Tendency, not to Men's
yiftory aver ev\l. Appetites and Paffimsy and the
glorious Reward of that Vi&ory, but to the Vic-
tory oi evil Appetites and Lxifts ov^ Men^ and
utterly and eternally deftroying them. If a Trial
of Virtue be requifKe, yet the Queftion is, Whence
comes fo general a failing in the Trialy if there be
no Depravity of Nature ? If Conflift and War be
neceffary, yet furely there is no Neceffity that there
fliould be more Cowards than good Soldiers v un-^
lefs it be neceffary that Men flK)uld be overcome
and deltroyed : Eipecially it is not neceffary that
the whole World as it were fliould lie in Wicked-^
nefs> and fo lie ami die in Cowardice.
. I might alio here obferve, that Dr. ^urniull i»
not very eonfiftcnt, in fuppofing, that Combat witb
Temptation is requifite to the very Being of Virtue.
For I think it clearly follows from his own Notion
of Virtue, that Virtue muft have a Being prior
to any virtuous or praife- worthy Combat . vrvStk
Temptation. For by his Principles, all Virtue
lies in good AfFe(9ion, and no Anions can^ be vir^
tuous, but what proceed from good AfFe6tion*v
Therefore, furely the Combat itfelf can have no
Virtue in it, unlefs it proceeds from virtuous Af-
feftion: And therefore Virtue muft have an Exi-
gence before the Combat^ and be the Caufe
of it.
CHAP^
Qfrif, PM. p* n5> i^4i 115^
Cbiap.II; Argument from umverfal Mortality. i4i
CHAP. II.
I
Univerfel Moxxzliixy proves Original Sin ; farticu^
. larly the Death of Infants^ wth its various Cir-
cumfiances.
TH E univerfal Reign of Deaths civer Perfona
of all Ages indifcriminatcly, with the awful
Circumftances and Attendants of Death, proves
that Men come finful into the World.
r
It is rieedlefs here particularly to inquire. Whe-
ther God has not a fovereign Right to fet Bounds
to the Lives of his own Creatures, be they finful
or not ; and as he gives Life, fo to take it away
when he pieafes ? Or how far God has a Right to
bring extreme Suffering and Calamity on an inno-
cent moral Agent ? For Death, with the Pains
and Agonies with which it is ufually brought on,
is not merely a limiting of Exiftence, but is a
moft terrible Calamity ; and to fuch a Creature as
Man, capable of conceiving of Immortality, and
made with fo earneil a Defire after it, and capable
of Forefight and of Refledtion 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 neediefs,
elaborately to confider, whether God mAy not,
confiftent with his Perfc6tions, by abfolute So-
l^ereignty, bring fo great a Calamity on Mankind
when perfed;ly innocent. It is fufficient, if we
have good Evidence from Scripture, that it is not
agreeable to God's Manner of dealing with Man^
kind fp to do.
It is.manifeft, that Mankind were riot originally
fobjefted to this Calamity : God brought it on
L 2 them
148' Affkaion 4ind Heafb VvmM
them afterwards, on Occafion of Man's Sin, at a
Time of the Manifeftation of God's great Dif-
pleafure for^ Sin, and by a Denunciation and Sen-
tence pronounced by him, as afting the Part of a
Judge ; as Dr. T, often confeffes. Sin entered
into the World, and Death by Sin, as the Apoftle
fays. Which certainly leads us to fuppofe, that
this Affair was ordered of God, not mcrfily by the
Sovereignty of a Creator, but by the RighteouiV
nefs 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
Subjeft 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^ his
Frowns^ the Hidings of bis Face in Difpleafure^
Hence fuch Calamities are in Scripture fp often
called by the Name of Judgments^ being what
God brings on Men as a Judge^ executing a righ-
teous Sentence for TranfgrefTion : Yea, they are
often called by the Name cf Wrath^ efpecially Ca-
lamities confifling or ifTuing in Death *. And
hence alfo is that which Dr. 7*. would have us
take fo much Notice of, that fbmetimes, in the
Scripture, Calaniity and Suffering is called by fuch
Names as Sin^ Iniquity^ being guilty^ &cc. which
is evidently by a Metonymy of the Caufe for the
EfFeft. 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. Namb. i. 53. and tviii. 5. Jolh. ix.
20. 2 Chron. xxiv. 18. and xix. 2, 10. and xxviiu 13. and
u. 25. Ezra vii. 23. Neh. xiii. 18. Zech. vii* 12. and
odier Place^.
Chap. n. prove Original Sin. 149
from having any Conncdtion with Sin, that even
Death itfelf, which is always fpoken of as the moft
terrible of Calamities, is not fo much as any Sign
of the Sinfulnefs of the Subjed:, or any Teftimony
of God's Difpleafure for any Guilt of his^ as Dr.
T. fuppofcs.
Death is fpoken of in Scripture as the chief of
Calamities, the moft extreme and terrible of all
thofe natural Evils, which come on Mankind in
this World. Deadly DeftruSion is fpoken of as the
jmoft terrible Deftru6tion- i Sam. v. 11. Deadly
Sorrow^ as the moft extreme Sorrow. Ifai. xvii. 11.
Matt. xxvi. 38. and deadly Enemies^ as the moft
bitter and terrible Enemies. Pfal. xvii. 9. The
Extremity of Chrift's Sufferings is reprefented by
his Suffering unto Death. Philip, ii. 8. and other
Places. Hence the greateft Teftimonies of God's
Anger for the Sins of Men in this World, have
been by infiifting Death : As on the Sinners of
the old World, on the Inhabitants of Sodom and
Gomorrahy on Onan^ Pharaoh^ and the EgypiicinSy
Nadab and Abihuy Korab and his Company, and
the reft of the Rebels in the Wildernefs, on the
wicked Inhabitants of Canaan^ on Hcphni and
PhinehaSy Ananias and Sappbira^ the unbelieving
JewSy upon whom Wrath came to the uttermoft,
in the Time of the laft Deftrudion of Jerufakm.
This Calamity is often fpoken of as in a peculiar
Manner the Fruit of the Guilt of Sin. Exod,
xxviii. 43. Tbat they bear not Iniquity and die.
Levit. xxii. 9. Left they bear Sin for if and die.
So Num. xviii. 22. compared with Levit. x. i, 2.
The very Light of Nature, or Tradition from
ancient Revelation, led the Heathen to conceivtQ
of Death as in a peculiar Manner an Evidence of
divine Vengeance, Thus we have an Account,
L 3 Afts
tffy 4B^^ion and Death PaitL
Ads xxviii. 4. That when the Barbarikus faw the
venomous Beaji hang on PaulV Hand, they /aid
among themfehes, no Doubt this Man is a A&r-
derer, whom though be hath efcaped the SeaSj yei
Vengeance fufFereth not to live.
Calamities that are very fmall in Comparifon of
the univcrfal temporal Deftrudlion of the whole
World of Mankind by Death, are fpoken of as
manifeft Indications of God's great Difpleafure for
the Sinfiilnels of the Subjedl ; Tuch as the Deftnic-
tion of particular Cities^ Countries, or Numbers
of Men, by War or Pellilence. Deut. xxix. 24,
j4ll Nations Jhall fay. Wherefore hath the Lord done
thus unto this Land? what meaneth the Heat ef
this great Anger ? Here compare Deut. xxxii. jcx
I Kings ix. 8. and Jer. xxii. 8, 9. Thefe CalaF-
mities, thus fpoken of as plain Teftimonies 6i
God's great Anger, confiftcd only in haftcning on
that Death, which otherwife, by God's Difpofal,
would moft certainly have come in a (hort Time.
Now the taking off of 30 or 40 Years from 70 or 8oj
(if we Ihould fuppofe it to be fo much, one with
another, in the Time of thefe extraordinary Judg-
ments) is but a fmall Matter, in Comparifon of
God's firft making Man mortal, cutting off his
hoped-for Immortality, fubjedHng him to inevitaWc
Death, which his Nature fo exceedingly dreads 1
and afterwards (hortening his Life further, by
cutting off more than 800 Years of it : fo brings
ing it to be lefs than a twelfth Part of what it
was in the firft 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 op
haftened Deftruftion, that is fometimes brought
on
^r^^f~-w' * ■ ' I ■■ i-T— ^^i^^^^T'
Cin^ II. pnA;e Original Sin^ i:$v
on a particular City or Countiy by War^ com-
pared with that univerfal Havock which Death
makes of the whole Race of Mankind, fronm Ge-
neration to Generation, without Diftin<5tion 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 Pcrfons 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 Deftruftion, by which the whole
World in all Generations is fwallowed up, as by
a Flood, that Nothing can refill, muft be a moft
glaring Manifeftation erf" God's Anger for the Sin-
fulnefs of Mankind. Yea, the Scripture is eX-
prefs in it, that it is fo. Pfal. xc, 3, &c. Thau
turnefi Man td t>eftru£tion^ and ft^eft^ Rit^rn^ ^
Children of Men. — Thou carriejl them away as wUb
a Flood : They are as a Sleep : In the ' Morning they
are like Grafs^ which groweth up ; in the Morning
it flourijheth and groweth up \ in the Evening it is
cut down and ivithereth. For we are confumed by
thine Anger^ and by thy Wrath are we troubled.
Thou haft fet okr Iniquities before thee;, our fecret
Sifts jn the Light of thy Countenance, For all our
Days are paffed away in thy Wrath : ff^e fpend our
Tears as a Tale that is told. The Days of our
Tears ate Threefccrs Tears and Ten: And if by
Reafon of Strength they be Fourfcore Tears^ yet is
their Strength Labour and Sorrow \ for it is foon
ckt off^ and we fly away. W!jO knoweth the Power
of thine Anger ? According to thy Feary fo is thy
IVrath. So teach us to number cur Days that we
fnay apply our Hearts^ unto Wifdom. How plain
^nd full is this Tcftimony, that the general Mor-
L 4 ^^I'l^Y
152 4ffliauin and Death r: BaitX
•tality of Mankind is an Evidence of God^s Anger
for the Sin of thofe who are t;he Subjeds of fucor i^
Jifpenfation ? v.. -r*
Ahimehch fpeaks of it as a Thing which he had
Rcafon to conclude from God's Nature and Per-
fedion, that be 'would not Jlay a righteous Naiipn.
Gen. xjf. 4. By righteous evidently meaning inno^
cent. And if fo, much lefs "j.'ill Gcd fiay a rigbr
teous Worlds (confiding of fo many National-
repeating the great Slaughter in every Generation)
or fubjeS the whole World of Mankind to Deaiih,
when they are confidered as innocent, as Dr. S*.
4uppofes. We have from Time to Time, in Scrips
ture fuch Pl^rafes as — worthy of Deaths and gwtty
^f Death : But certainly the righteous Judge iof
all the Earth will not bring Death on TiiQU-
fands of Millions^ not only, that are not wordiy
of Death, but are worthy of no Punifhrnent
at all V
Dr. T. from Time to Time fpeaks of Affliffcion
and Death as a great Benefit, as they increafe the
Vanity of all earthly Things, and tend to excite
Ibber Refle<5lions, and to induce us to be. modc-
jate 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 needfu.l
for Mankind in their prefent State, that they
ihould be mortal, and fubjed to outward Afliie-
tions, to rellrain their Lufts, and mortify their
Pride and Ambition, &c. But then is it not an
Evidence of Man's Depravity, that it is fo ? Is it
not an Evidence of Diftemper of Mind, ye^,
ftro(\g
• P. 21, 67, and other Places,
Chap. II. pr^ve Original 'Sin. 153
^ftrong-Difeafe, when Man ftands in Need' of fuch
' fliarp Medicines, fuch fevere and terrible Means
to reftrain his Lufts, keep down his Pride, iand
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 bellowing Life
and Profperity, and Things comfortable and plea-
fant, will not engage the Heart to God, and to
Virtue, and child-like L.ove and Obedience, but
that he muft always have the Rod held over him,
and be often cbaftifcd, 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 Difingenuity of Heart, it
muft be a myfterious Thing indeed, that the fweet
Bleflmgs of God's Bounty have not as powerfiil
An Influence to reftrain him from finning againft
God, as terrible Affliftions. If any Thing can
be a Proof of a perverfe and vile Difpoiltion, this
muft be a Proof of it, that Men (hould be moft
apt to forget and defpife God, when his Provi-
dence is moft kind ; and that they fhould need to
have God chafiife them with great Severity, and
even to kill them, to keep theqi in Order. If
we were as much difpofed to Gratitude to God
for his Benefits, as we 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 Sweetnefs of the divine Bounty, if continued
in Life, and the Height of every Enjoyment that
is pleafant to innocent human Nature, would be
as powerful Incentives to a proper Regard to
Grod, tending as much to promote Religion and
Virtue, as to have the World filled with Cala-
.. mity, and to have God ("to yfe the Language of
Hezckiiib^
'54 JffiiSion dnd Dfmtb PaitL
H^^iMb^ Qtiah xxxviii. 13. defcribing Death and
tta Agonies) as a Uofty breaking all cur Bcmsy
and pram Day even to Night j making am End
Dr. IT. hitnfelf, p. 252. fays, •* That our firft
** Patents before the FaJl 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 ftill come into the World with Hearts a$
good as the two firft of the Species,, why is it not
proper to engage them to it ftill ? What need of
lb. vaftly changing Man's State, depriving him of
aU thofe BlelTings, and inftead of them allotting
to him a World fiill of Briers and Thorns, AiB^o*
tion> Calamity, and Death, to enga^ him to it I
The taking away of Life, and all thofe plea&nt
Enjoyments Man had at firft, by a permanent
Conftitution, would be no ftated Benefit to Man-
lindy unlefs there was a ftated Difpofition in
them to abufe fuch Blefllngs. The taking them
away is fuppofed to be a Benefit under the Notion
<if their being Things that tend to lead Men to
Sin : But they would have no fuch Tendency, at
leaft in a ftated Manner, unlefs there was in Men
a fixed Tendency to make that unreafonable Mifinnl-^
provement of them. Such a Temper of Mind
as amounts to a Difpofition to make fuch a Mifim-
provement of Bleflings of that Kind, is often
fpoken of in Scripaire, as moft aftonilhingly vile
and perverfe. So concerning IfraeV% abufing the
Bleflings of Canaan^ that Land flowing with Milk
and Honey ; their Ingratitude in it is fpoken of
by the Prophets^ as enough to aftonift all Hea,ven
s^nd
Cbip. H. friffVi Original Sin. 155
and Eiifth^ and as more than brutilh Stupidity
arid Vilcncfs. Jer. ii. 7. / brought tb&m into a plfn-
tiful Omntfjy to eat the Fruit thereof^ and the
Goodnefs thereof. But tvhen ye entered^ ye defiled '
nry Land^ &c. See the following Verfes, elpe-
cially Ter. 12, Be afionijhed^ O ye Hea'OenSy at this^
-^So Kai. i. 2— -4. Hear^ O Heavens, and givi
JSar^ O Earth \ I have ndurijbed and brought up
Children, and they have rebelled againft ine. The
Ox knoweth his Owner, and the Afs his Mafiefs
Crib ; but my People doth not know, Ifrael doth not
fonfider. 4h,Jinful Nation] a People laden with
Iniquity, a 'Seed tf Evil-doers, Children that are
Corrupters. — Compare Deut. xxxii. 6-*- 19. If it
fhewed fo great Depravity, to be difpofed thus to
abufe the Bleflings of fo fruitful and pleafaiit a
Land as Canaan, fureiy it would be an Evidence
of a no lefs aftonifliing Corruption, to be inclined
to abufe the Bleflings of Eden, and the Garden tsU
God there,
2. If Death he brought on Mankind only as k
Benefit, and in that Manner which Dr. 3", men-
tions, viz. to mortify or moderate their carnal
Appetites and Affeftions, wean them from the
World, excite them to ibber Reflexions, and
lead them to the Fear and Obedience of G6d,
i&c. — is it not ftrange that it fhould fall fo heavy on
Infants, who are not capable of making any fuch
Improvement of it •, fo thatmany mofje of Man-
kind fuffer 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
aduk^ and may be for the Correftion and Punifh-
ment of the Sins of Parents : Byt. hath God any
Need of fuch Methods to add to Parents Afflic-
tions ?
156 Fatherly ChaJlifemenH ; Part I.
tions ? Are there not Ways enow that he mi^
increafe their Trouble, without deftroying the
Lives of fuch Multitudes of xhdk that are per-
fedly innocent^ and have in no Refpedt any Sin
belonging to them ; on whom De^th comes at ati
Age, when not only the Subjcdls are not capable
of any Reflcdion, or making any Improvpment oi
\ty either in the Suffering, or Expectation of it ;
but alfo at an Age, when Parents and Friq^ds,
who alone can make a good Improvement, and
whom Dr. !T. fuppofes alone to be punilhed by it,
fuffer leaft by being bereaved of them •, though
the Infants themfelves fometimes fuSer to great
Extremity ?
3. To fuppofe, as Dr. T. does, that Death is
brought on Mankind in Confcquence of .Adam\
Sin, not at all as a Calamity, but only as a^ Favour
and Benefit, is contrary to the Doftrine of the
Gofpel ; which teaches, that when Chrift, as the
iecond Adam^ comes to remove and deftroy that
Peath, which came by the firft yldamy he finds
it not as a Friend, but an Enemy, i Cor. xv, 22.
For as in Adam all die^ fa in Chriji Jhall all
be made alive: with ver, 25 and 26, For he
tnujl reign^ till be hath put all Enemies under bis
Feet. The laft ENEMT that Jloall be dejlroyed,
is DEATH.
Dr. T. urges, that the AfHidlions which Man-
kind are fubjeded to, and particularly their com-
" mon Mortality, are reprefented in Scripture as the
Chaftifements of our heavenly Father ; ajid there-
fore are dcfigned for our fpiritual Good, and con-
iequcntly are not of the Nature of Punifliments.
So in p. 68 J 69. 38, 39. S.
Though
■r •■
Chafi.Il. are for Sin. .. . . i^j
Though I think the Thirijg. aflertcd far from
being true, viz. that the Scripture repreferits thic
Affliftions of Mankind in general, and particu-
larly their common Mortality, as the Chaftifementss
of an heavenly Father ; yet it is needlefs to ftand
to difpute that Matter : For if it be fo, it will be
no Argument that the Affliftions and Death of Man-
kind are not Evidences of their Sinfulnefs, Thofe
would be ftrangeChaftifements from the Hand of ^
wife and good Father, which are wholly for Nothing;
^(pecially fuch fevere Chaftifements, as to break
the Child's Bones, when at the fame Time the
Father does not fuppofe any Guilt, Fault, of
Offence, in any refped, belonging to the Child -,
but it is chaftifed in this terrible Manner, only
for fear that it will be faulty hereafter. I fay^
thefe would be a ftrange Soft of Chaftifements -,
yea, though he Ihould be able to make it up to
the Child afterwards. Dr. 7*. tells of Reprefenta-
tions made by the whole Current of Scripture :
I am certain, it is not agreeable to the Current of
Scripture, to rcprefent divine fatherly Chaftife-
ments after this Manner. It is true, that the
Scripture fuppofes fuch Chaftenihgs to be the
Fruit of God's Goodnefs ; yet at the fame Time
it evermore reprefents them as being for the Sirt
of the Subjcft, and as Evidences of the divine
Difpleafure for its Sinfulnefs. Thus the Apoftle
in I Cor. xi. 30, 31, 32, fpeaks of God's chaften-
ing his People by mortal Sicknefs, for their Good,
that they might not be condemned with the Worlds
and yet fignifies, that it was for their Sin \ FOR
THIS CAUSE ma7iy are weak and Jickly among
yGU\ and many Jleep : that is, for the Profanenefs
and finful Diforder before-mentioned. So Elihu^
Job xxxiii. 1 6. &c. fpeaks of the fame Cbajleimig
by Sicknefs, as for Men's Good •, to withdraw
Man
^5? ' Fatherly Cbafiifments Fartlj
]^n from his finful Purpofe^ and to bide Pride
from Matty and keep back his Soul from the Pit j
that therefore God chaftens Man with Pain on his
ffedj and the Multitude of his Bones with ftrong
Pain. But thefc Chaftenings are for his Sins, ^^
appears by what follows, ver. 28- Where it i$
ot)ferved, that when God by this Means has
brought Men to repent^ and humbly confefs their
Sins, he delivers them. Again, the fame Elibu^
fpeaking of the unfailing Love of God to the
Righteous, even when he cbajiens them^ and thef
are bound in Fetters^ and holden in Cords of jlffik^
tion^ Chap, xxxvi. 7, &c, yet fpeaks of thefe
Chaftenings as being for their Sins, vcr. 9.
S^ben he fiewetb thent their Worky and their Trai^--'
greffi^nSy that they have exceeded. So David^ Pfd.
XXX. fpeaks of Qod*s Chajiening by fore Afiiiftionsy
as being for his Good, and ifluing joyfully v and
yet being the Fruit of God's Anger for his Sin^
ver. 5. God^s ANGER endureth but for a Moment y-
&c. — Compare Pfal. cxix. 67, 71, 75. God's fa-
therly Chaftifements are fpoken of as being for
Sin. 2 Sam. vii. 14^ 15. / w/7/ be his Father y and
be Jhall be my Son. If he commit Iniquity, / wiU
^baften him with the Rod of Men^ and with the
Strips of the Children of Men \ but nvy Mercy fhall
not depart away from him. So the Prophet Jere^
mah fpeaks of the great Affliftion that God's
People of the young Generation fuffered in the
Time of the Captivity, as being for their Good.
Lam. iii. 25, &c. But yet thefe Chaftifements arc
Ipoken of as being for their Sin ; fee efpecially
ver. 39, 40. So Chrift fays. Rev. iii. 19. As many
as I lovcy I rebuke and chafien. Rut the Wwds
following ftiew, that thefc Chaftenings from Love
are for Sin that fhould be repented of: Be zealots
therefore^ and repent. And though Chrift tells usy
thcjF
Ch4p^ n« are /(Or Sia« 159
they are bleife4 that are perfecuted for RiKhteo]!i&
nefs Sake, and havt Reaion to rejoice ana be ex-
ceeding glad; yet even the Feriecutions of God's
People, a» ordered in divine Providence, are ipoken
of as divine Chaftenings for Sin> like the joft
Corrections of a Father, when the Children xfe^
fcrve them, Heb. xii. The Apoftle there fpeaking
to the Chriftians concerning the Perfecutions which
they fuffered, calls their Suflferings by the Name
of divine Rebukes ; which implies teftifying agasfj/i
a Fault : And that they may not be difcouragcd,
puts them in Mind, that whom the Lord laves he cha^
fiensj andfcourgeth every Son that he receivethu it is
alfo very plain, that the Feriecutions of Ood^s
People, as they are from the difpofing Hand «f
God, are Chaftifcments for Sin, from i Pet. iv-
17, 18. compared with Prov. xu 31. See ^fo
Pfal, Ixiic. 4 — 9.
If divine Chaftifements in general are ceftai»
Evidences that the Subjefts are not wholly without
Sin, fome Way bebngii^ to them, then in a pe-
culiar Manner is Death fo ^ for thefe Reaipns :
(i.) Becaufe (laying, or delivering to Deach^
is often fpoken of as ii> general a more awfbl
Thing than the Chaftifements that are endured in
this Life. So, PfaL cxviii. 17, 18. I Jball not di^
kut live^ and declare the Works of the Lord, The
Lord hath chaftened me fore \ but he hath not given
me over unto Death. So the Pfalmift, in Pfa).'
Ixxxviii. 15. fetting forth the Extremity of his
AffliAion,^ rcprefenta it by this, that it was next
to Death. / am affi£led\ and ready to die^ — while
I fuffer thy terror s^ I am difiraSled. So Davids
I Sam. XX. 3. So God's Tendernefs towards Per-
ibns under Chaftifoment, is from Time to Time
l6o Tbi Death of tnfaiits Putt*.
let forth by that, that he did not proccf d io faf
as to make an End of them by Death -, . as irt
Plal. Ixxviii. 38, 39. Pfal. ciii. 9. withver. 14, 15^
Ffal. XXX. 2, 3, 9. and Job zxxiii. 22, 23, 24.
So we have God's People often praying, when
under great Affli&ion, that God would not pro*
ceed to this, as being the greateft Extremity^
Pfal, xiii. 3. Confider^ and hear me^ O Lord n0
Cod\ lighten mine Eyes^ left I fieep the Sleep of
Death. So Job X. 9. Pial. vi. i — 5. Ixxxviii^ ^
10, II* and cxliii. 7.
Efpecially may Death be looked upon as the
mod extreme of all temporal Sufferings, when
attended with fuch dreadful Circumftances, and
extreme Pains, as thofe with which Providence
ibmetimes brings it on Infants \ as on the Children
that were offered up to Molochy and fome other
Idols, who were tormented to Death in burning
Brafs. Dr. T, fays, p. 83, 128. 5. " The Lord
of all Being can never want Time, and Place,
and Power, to compenfate abundantly any Suf-
" ferings Infants now undergo in Subferviency
" to his good Providence." But there are no
Bounds to fuch a Licence, in evading Evidences
from Faft. It might as well be faid, that there is
not and cannot be any fuch 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 ftiil, and fay, that God may cafl guiltlels
Perfons into HeU-Fire, to remain there in the
mofl 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
he
4(
Chap; II. pYoves Original SiH. t$i
he can never want Time, Place, and Power,'
abundantly to compenfate their Sufferings after*
wards. If it be fo, it is not to the Purpofe, aj!
long as the Scripture does lo abundantly teach us
to look on great Calamities and Sufferings whicK
God brings on Men, elpecially Death, as Marks
of his Dilpleafure for Sin, and for Sin belonging
to them that fuffer.
(2.) Another Thing, which may well lead Us to
fuppofe Death, in a peculiar Manner, above other*
temporal Sufferings, intended as a Teflimony of
God's Difpleaftire for Sin, is, that Death is a Thing
attended with that awful Appearance^ that gloomy
and terrible Afpeft, that naturally fuggefls to our
Minds God*s awful Difpleafure. Which is a Thing
that Dr, T. himfelf takes particular Notice o^
p. 6^. fpeaking of Death, " Herein (fays he)
have we before our Eyes a flriking 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 utmofl Abhorrence of all Iniquity,
&c." Now if Death be no Teftimony of God's
JDifpleafure for Sin, no Evidence that the Subjedt
is looked upon, by him who inflidls it, as any
other than perfedly innocent, free from all Man-
ner of Imputation of Guilt, and treated only* as
an Objeft of Favour, is it not flrange, that God
fliould annex to it fuch affefting Appearances/of
bis Hatred and Anger for Sin, more than to other
Chaftifements ? which yet the Scripture teaches us
are always for Sin. Thefe gloomy and flriking
Manifeftations of God's Hatred of Sin attending
Death, are equivalent to av/ful Frov/ns of Qpd.
attending the Stroke of his Hand. If we fhduld
fee a wife and' juft Father chaflifing his Child,
M mixing
4C
«(
a
*
iGz Of the Infanti of Sbdom, Parti.
mixing terrible Frowns with fevere Strokes, urc
■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 perfe6tly
innocent, and without Fault, either of Aftion or
Dilpofition 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 Sinfiilnefs
of fuch, and their juft Expofednefs to divine
Wrath. As particularly.
The deflroying the Infants in Sodom^ and the
neighbouring Cities; which Cities, deftroyed in
fo extraordinary, miraculous, and awfol 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^ vcr.
7. God did not reprove, but manifeftly counte-
nanced Abraham^ when he faid, with Refpedk to
the Deftruftion of Sodom, (Gen. xviii. 23, 25.)
fFill thou dejtroy the Righteous with the Wicked ?
— That be far from thee to do after this Manmr^
to Jlay the Righteous with the Wicked, and that the
Righteous fhould be as the Wicked, that he far
from thee. Shall not the Judge of all the Earth do
right?
Chap. 11. mi of the Old World. ' 1 6^
right ? Abraham^ 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 ufual ia
Scripture, in fpeaking of fuch Cafes of Judgment
and Puniftiment j as is plain in Gen. xx. 4. Ekod*
xxiii. 7. Deut. xxv. i. 2 Sam. iv. 11. 2 Chron.
vi, 23. and Prov. xviii. 5. Eliphaz fays, Job iv.
7. JVho ever perij}:)ed^ being innocent? or where
w£re the righteous cut off? We fee what great
Care God took that Lot ihould not be involved in
that Deftruftion. He was miraculoufly 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 was out of the Way. Gen, xix.
^22. And not only was he thus miraculoufly deli-
vered, but his two wicked Daughters for his Sake.
The whole Affair, both the Deftrudipn, and the
Refcue of them that efcaped, was miraculous.:
And God could as eafily have delivered the In-
fants which were in thofe Cities. And if they bad
been without Sin, their perfedt Innocency, one
ihould think, would have pleaded much mpre
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 furthier
from deferving to be involved in that Deftruc-
iion, than even Lot himfelf. To fay here, that
iGod could make it up to thofe Infants in ^.nother
World, muft be an infufficient Reply) For fo he
could as eafily have made it up to Lct^ or to ten
or fifty righteous y if they had been deftroy ed in the
fame Fire: Neverthelefs it is. plainly figniiied, that
this would not have been .agreeable to the wife
and holy Proceedings of the Judge of s^ll the
Earth. ''■■ S
M 2 . Since
1 64 Of the Infants of the Old World, Part L
Since God declared, that if there had bceit
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 IVorld, in which
there were, without Doubt, many Hundred Thou^*
fand Infants, and in general, one in every Family,
whofe perfeft Innocence pleaded for its Preferva-
tion ? 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 Deftrudtion:.
If the perfeft Sinlefsnefs of Infants had been a
Notion entertained among the People of God of
pld, 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 EliphaZy who lived within
a few Generations of Shem and Noah, would have
faid to Johy as he does in that forementioned. Job
iv. 7. ff^ho ever perijhed, being innocent ? and when
were the Righteous cut off ? Elpecially fince in the
fame Difcourfe (Chap. v. 1.) he appeals ta 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 pe-
rifhing ot the Wicked, which he fuppofes to be
peculiar to them, for Job'*s Conviftion ; in which ,
the Wicked were cut down out of Time^ their Foun-
dation being overflown with a Flood, Where it is
aMb obfervable, that he fpeaks of fuch an Un-
timelinefs of Death as they fuffered by the Flood,
as one Evidence of Guilt ; as he alfo does. Chap.
XV. 32, 33. It Jball be accomplifhed before his Time^\*
and his Branch fhall not be green. But thofe that
were:
Chap, II. Canaan, and Egypt. 16$
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 Ihould not be involved in the
Deftrudion ; but often with particular Care re-
peated his exprefs Commands, that their Infants
ihould not be fpared, but fhould be utterly de-
ftroyed, without any Pity ; while Rahab the Harlot
(who had been far from Innocence, though {he
'Cxpreffed her Faith in entertaining, and fafely
difmifling 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 were
moft of them wicked Men, as was before (hewn,
were wonderfully fpared by the deftroying Angel,
yet fuch firft born of the Egyptians as were Infants,
were not fpared. They not only were not refcued
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 his
own immediate Hand, and a Miracle was wrought
to kill them.
o
Here not to ftay to be particular concerning
the Command by Mofes^ refpefting the Deftruc-r
tion "of the Infants of the Midianites^ Num. xxxi.
17. And that given to Saul to deftroy all the
Infants of the AmalekiteSj i Sam. xv. 3. and what
h f^id concerning Edom^ Pfal. cxxxvii. 9. Happy
M i pall
i66 Of the Infants PaitL
/ball be be that taketh^ and dajhetb thy Httle meSy
againji the Stones. — I proceed to take Notice
of fomcthing remarkable concerning the Deftruc-
tion of Jerufakmj reprefented in Ezek. ix. when
Command was given to them, that had Charge
over the City, to deftroy the Inhabitants, ver. i— 8.
And this Rcafon is given for it, that their Iniquity
required it, and it was a juft Recompence of their
Sin. ver. 9, 10. And God at the fame Time was
moft particular and exact in his Care that fuch
Ihould by no Means be involved in the Slaughter,
as had proved by their Behaviour, that they were
ijpt Partakers in the Abominations of the City.
Cdtnmand 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
faid of fparing them : On the contrary. Infants
were exprefsly mentioned as thofe that ftiould be
utterly deftroyed, without Pity. ver. 5, 6. Go
through the City, and fmite : Let not your Eye
fpare, neither have ye Pity. Slay utterly old and
young, both Maids and litde Children : But come
mt near any Man upon whom is the Mark.
And if any ftiould fufped: that fuch Inftances
as thefc were peculiar to a more fevere Difpenfa-
tion, under the old Teftament, let us confider a
remarkable Inftance in the Days of the glorious
Gofpel of the Grace of God ; even the laft De-
ftruclion of Jerufalem ; which was far more terri-
ble, and with greater Teftimonies of God*s Wrath
and Indignation, than the Dcftrudion of Sodom^
or of ^yjrufaletn in Nebuchadnezzar's Time, or any
Thing that ever had happened to any City or
People, from the Beginning of the World to that
Time ;
Chap, n, ef Jcrufilem. 1.67
Time: Agreeable to. Matth. xxiv. 21-. and Lwke
xxi.. 22,. 23. Rut at that Time parriculbr Care
was taken to diftinguifh and deliven God's People,
as was foretold Dan. xii. i. And we have in the
New Teftament a particular Account of the
Care Chrift took for the Prefervation of his Fol-
lowers : He gave them a Sign^ by wJiich they
might know when the Defolation of the City w^
nigh, that they that were in Jtr.ufalem might flee
to. the Mountains, and efcape. And as. Hiftory
gives Account, the Chriftiaiis followed the DkeC'-
tions. giveas, and efcaped to. a Place in the Moun-
tains called Pella^ and were preferved; Yet no
Care was. taken to preferve the Infants of the City,
in general; but according to the Predidions. of
that Ev^nt, they were involved with others in that
great DKUrudion : So heavily did the Calamity
fall upon them, that thofe Words were verified,
Luke xxiii. 29. Beheld the .Days are comings m
which they Jhall fay^ Blejfed are the barren^ and the
Womb that never bare^ and the Paps which never
' gave Suck. And that Prophecy in Deut. xxxii.
21 — 25. which has undoubtedly fpecial Refpedt
to this very Time, and is fo applied by the beft
Commentators; / will provoke them to Jealoufy^
with thofe that are not a People : —For a Fire is
kindled in mine Anger ^ — and it Jhall burn to the
loweft HelL I will heap Mifchiefs upon them : I
will Jpend mine Arrows upon them. They [hall be
burnt with Hunger^ and devoured with burning
Heat^ and bitter DeJiruSiion. — The Sword without^
and Terror withi7J^ Jhall dejiroy both the young Man^
and the Virgin, THE SUCKLING al/o, with the
Man of grey Hairs, And it appears by the Hi-
ftory of that Deftruftion, that at that Time was
a remarkable Fulfilment of that in Deut. xxviii,
53 — 57' concerning Parents eating their Children
M 4 in
J 68 Of tU Infants of Jcrufdem. Part I,
in the SiegCy — and the tender and delicate Woman
eating her new-born Child. And here it muft be
remembered, that thefe very Deftrudtions of that
City and Land are fpoken of in thofe Places fore-
mentioned, as clear Evidences of God's Wrath, to
all Nations which fhall behold them. And if fo,
they were Evidences of God's Wrath towards
Infants \ who, equally with the reft, were the
Subjedts of the Deftrudion. If a particular Kind
or Rank of Perfons, which made a very confider-
able Part of the Inhabitants, were from Time to
Time Partakers of the Overthrow, without ^y
PifBnftion made in divine Providence, and!" yet
this was no Evidence at all of God's Difpleafure
with any of them-, then a being the Subjects of
fuch a Calamity could not be an Evidence cf
God's Wrath againft any of the Inhabitants, to
the Reafon of all Nations^ or any Nation, or fii
much ^ one Perfon,
PART
[ 1^9 1 '
PART II.
Containing Obfervations on particular Parts
of the holy Scripture^ which prove the
Dodlrine of Original Sin.
CHAR I.
Obfervations relating to Things contained in the
three firft Chapters of Genefis, with Re^
ference to the DoBrine of Original Sin,
SECT. I.
Concerning Original Righteoufnefs ; and whether
our firft Parents were created with Righteoufnefs^
or moral Reititude of Heart ?
THE Doftriae of Original Righteoufnefs^ or
the Creation of our firft Parents with holy
Principles and Difpofitions, has a dofe Conneftion,
in feveral Relpedts, with the Doftrine of Original
Sin, Dr. fT. was fenfible of this ; and accordingly
he ftrenuoufly oppofes this Doftrine, in his Book
againft Original Sin. And therefore in handling
the Subjeft, I would in the firft Place remove
this Author's main Objeftion againft this Doc-
trine, and then ftiew how the Doftrine may be
inferred from the Account which Mofes gives us,
in the three firft Chapters of Genefis.
Pr. T* — r's grand Objeftion againft this Doc-
trine, which he abundantly infifts on, is this ;
That it is utterly inconfiftent with the Nature of
Virtue,
{
4(
I yo Of Dr. T— r's psnd Argument Part IL"
Virtue, that it fhould 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 HoUnefs is no
Holinefs. So p. i8o. where heobferves, "That
•' jidam muft exift, he muft be created, yea he
. muft exercife Thought and Refleftion, before
he was righteous.'') See alio p. 250, 251. In
p. 161. 5. he fays, ^* To fay, that God omm^ only
•* endowed Adam with a Capacity of being. «igh-
** teous, but moreover that Righteoufnefe and
•* true Holinefs were created with him, or wrought
•* into his Nature, at the feme Time he was made,
** Is to affirm a Contradiftipn, or what is incon-
** fiftent with the very Nature of Righteoufiiefe.^
And in like Manner Dr. Turnbull in many Places
infifts upon it, that it is neceflary to the very
Being of Virtue, that it be owing to our own
Choice, and diligent Culture.
«
With refpeft to this, I would obferve, that it
confifts in a Notion of Virtue quite inconfiftewt
with the Nature of Things, and the common'
Notions of Mankind ; and alfo inconfiftent 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 fliall fliew plainly, that for him
to affirm otherwife, is a Contradiftion to himfelfl
In the firft Place, I think it a Contradiftion to
the Nature of Things, as judged of by the com-
mon Scnfe of Mankind. It is agreeable to the
Senfe
C)*ip.I.:i npm^ Ongktal Rigbfteotifne&. tjt
Se£t. I, ^
iycolk of the Minds c^ Men in atl Nations zni
Ages^ not only that the Fruit or Effet5t of a good
Choice is virtuous^ but the good Choice itfelf,
£x)m whence that Eflfed: proceeds ; yea, and not only
iby but alfo the antecedent good Difpofition, Tem-
per, or Aflfeftion of Mind, from whence proceed*
dax. good Choice, is virtuous. This is the general
Notion, not that Principles derive their Goodnefs
jfrom AiSbions, but that A6tions derive their Good»-
flefe from the Principles whence they proceed ;
and fo that the Afl of chufing that which is good,
is no further virtuous than it proceeds from a
good Principle, or virtuous Difpofition of Mind.
Which fuppofcs, that a virtuous Difpofition of
Mind may be before a virtuous Aft of Choice ;
and that therefore it is not neceflary that there
ihould firft be Thought, Refleftion, 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 Choice?
There can, according to our natural Notions, be
no Virtue in a Choice which proceeds from no
virtuous Principle, but from mere Self-love, Am-
bition, or fome animal Appetite; and therefore
a virtuous Temper of Mind may be before a good
A6t of Choice, as a Tree may be before the Fruit,
and the Fountain before the Stream which proceeds
from it*
The following Things in Mr. Hutchefonh In-
quiry concerning moral Good and Evil, are evi-
dently agreeable to the Nature of Things, and the
Voice of human Senfe and Reafon. Seft. 11. p.
132, 133. " Every Aftion which we apprehend
*' as either morally good or evil, is always fup-
« pofed to FLOW FROM fome Afieaions to^
ff wards fenfitive Natures. And whatever we call
•' Virtue
tji Of Dr. T — rV grand Argument Part IL
^.V Virtue or Vice, is either fome fuch Afiedtion,
« or fome Adion CONSEQUENT UPON IT.
**; — All the Actions counted religious in any
^ Country, are fuppofed by thofe who count
*fr them fo, to FLOW FROM fome Affedkions
*♦ towards the Deity : And whatever we call focial
*' Virtue, we ftill fuppofe to FLOW FROM
*' AfFeftions towards our Fellow - Creatures. —
*^ Prudence, if it is only employed in promoting*
*^ private Intereft, is never imagined to be a Vir-
** tue/' In thefe Things Dr. Tumbull cxprefsly
agrees with. Mr. Hutcbefon^ who is his admired
Author *.
If a virtuous Difpofition or Affe6tion is before
A&s that proceed from it, then they are before
thofe virtuous Afts of .Choice which proceed from
it. And therefore there is no Neceffity that all
virtuous Difpofitions or AfFeftions ftiould be the
EfFedt of Choice : And fo no fuch fuppofed Ne-
ceffity can be a good Objedion againft fuch a
Difpofition's being natural, or from a Kind of
Inftindt, implanted in the Mind in its Creation.
Agreeable to what Mr. Hutchefon fays, (Ibid.
Se6t. III. p. 196, 197.) " I know not, fays he,
*' for what Reafon fome will not allow that to be.
^* Virtue, which flows from Inflinft or Paffions.
" But how do they help themfelves ? Thdy 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 him-,
fclf. And this certainly he is determined to
purfue from Inftinft. Now may not another
^* Inftinft towards the Publick, or the good of
^^ others, be as proper a Principle of Virtue, as
. '^ thQ
• Mer. Phil, p. ijz— 115. p, 142. et alihi fajpm^
thap. h 7 againji Original Rightcoufricfs. 1 7Jf
Sed. I. )
•* the Inftin6lr towards private Happihefs ? — If it
^' be faid, that Adtions from Jnftinft are not the
" Effedt of Prudence and Choice, this Objedtion
** will hold full as ftrongly againft the Addons
** which flow from Self-love/'
I
And if we confider what Dr. T. declares as his
own Notion of the Eflence of Virtue, we fhall
find, what he fo confidently and often affirms^ of
its being effential to all Virtue, that it ftiould
follow Choice, and proceed from it, is no lefs re^
pugnant to that, than it is to the Nature of Things^
and the general Notions of Mankind. For it is
his Notion, as well as Mr. Hu^cheforfs, that the
Eflence of Virtue lies in go/?d Affe£lion^ and par-
ticularly in Benevolence or Love : As he very
ftiUy declares in thefe Words in his Key *, " That
the Word that fignifies Goodnefs and Mercy
fliould alio fignify moral Redlitude in general^
** will not feem flirange, if we confider that Love
is the fulfilling of the Law. Goodnefs, accord-
ing to the Senfe of Scripture, and the Nature
*'. of Things, includes all moral ReSiitude •, which,
*' I reckon, may every Part of it, where it is true
and genuine, be refolved into this fingle Prin^
cipleJ*^ If it bcL fo indeed, then certainly no
Aft whatfoever can have moral ReSitude^ but
what proceeds from this Principle, And confe-*
quently no Aft of Volition or Choice can have
any moral Reftitude, that t;akes Place before this
Principle exifts. And yet he moft confidently
affirms, that Thought, ^ Refleftion, and Choice-
muft go before Virtue, and that all Virtue or Righ-
teoufnefs mufl: be the Fruit of preceding Choice.
This brit^gs his Scheme to an evident Contradic-
tion, For no Aft of Choice can be virtuous but
wlrjtc
* • Mafginal Notf annexed to ^ 358.
4(
4(
4*
4C
1 7+ Of Br. T— r V ^and Argument I^art tL
what proceeds from a Principle of Benevolence or
Love ; for he infills that all genuine moral Rec-
titude, in every Part of it, is refolved into thds
fingle Principle : And yet the Principle of Bene-
volence itfelf, cannot be virtuous, unlefs it pro-
ceeds from Choice ; for he affirms, that nothing
can have the Nature of Virtue but what comes
from Choice. So that virtuous Love, as the
Principle of all Virtue, muft go before virtuous
Choice, and be the Principle or Spring of it -, and
yet virtuous Choice muft go before virtuous Be-
nevolence, and be the Spring of that. If a vir-
tuous A(ft of Choice goes before a Principle of
Benevolence, and produces it, then this virtuous
A6t is fomething diftinft from that Principle
which follows it, and is its Efieft. So that hstt
is at leaft 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 ta be obferved, that Dr^
y. p. 128. fays. The Caufe of every Effefl is alone
tbargeable with the Effeit it produceth ; or which
froceedeth from it : And fo he argues, that if the
EfFeft be bad, the Caufe alone is finfuL Ac-
cording to which Reafoning, when the EfFedt is
good, the Caufe alone is righteoas or virtuous v
To the Caufe is to be afcribed all the Praife of the
good Effedt it produceth^ And by the fame Rea-
foning it will follow, that if, as Dr. 3". fays, Adam
muft chufe to be righteous, befpre he was righ-
teous, and if it be eflential to the Nature of Righ-
teoufnefs, or moral Reftitude, that it be the Effeft
of Choice, and hence a Principle of Benevolence
cannot have moral Reftitude, unlefs it proceeds
from Choice y then not to the Principle of Bene-
volence>
Ch«p* I. ? ^gmfi Otigiflal Righteoufnefs . 175
Se£t. I. 3
volence, which is the EfFe<9:, but to the foregoing
Choice alone is to be aicribed dll the Virtue <k
Righteoufnefs that is in the Cafe. And fo, inftead
of all moral Rectitude in everjr Part of it, being
Tefolved into that fingle iPrinciple of Benevolence,
•no moral Redtitude, in any Part of it, is to be rc-
folved into that Principle : But all is to be re-
do! ved into the foregoing Choice, which is the
Caufe.
But yet it follows from thefe inconfiftcnt Prin-
ciples, that there is no moral Reftitude or Virtue in
that firft Aft of Choice, that is the Caufe of all con-
fequent Virtue. This follows two Ways -, i . Becaufe
every Part of Virtue lies in the benevolent Prin-
ciple, which is the Efieft; and therefore no Part
of it can lie in the Caufe. 2. The Choice of Virtue^
as to the firft: Aft at leaft, can have no Virtue or
Righteoufnefs at all; becaufe it does not proceed
from any foregoing Choice. For Dr. '/. infifts,
that a Man muft firft have Refleftion and Choice,
before he can have Rishteoufnefs : and that it is
effential to Holinefs, that it proceed fi-om Choice.
So that the firft Choice of Holinefs, which Holi-
nefs proceeds from, can have no Viriiue at all,
becaufe by the Suppofition it does not proceed
from Choice, being the firft Choice. Hence if it
be cflential to Holinefs, that it proceeds from
Choice, it muft proceed from an unholy Choice ;
unlefs the firft holy Choice can be before itfelf,
or there be a virtuous Aft of Choice before that
which is firft of all.
And with refpeft to Adani^ let us confider how
upon Dr. T — r's Principles^ it was poflible he ever
fliould have any fuch Thing as Righteoufnefs, by
any Means at all. In the State wherein God
created
•I 7^ Of Dr. T— V grand Argument^ &c. Part ft
created him^ he could have no fuch Thing ail
Love to God, or any Love or Benevolence in his
Heart. For if fo, there would have been Original
Righteoufnefs •, there would have been genuine moral
Reiiistide ; Nothing would have been wanting : For
our Author fays. True genuine moral ReSitude^ in
ivery 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 Ihould he come by Virtue ? The Anfwer
doubtlefs will be. By Aft of Choice: He fnuft
firft chufe to be virtuous. But what if be did
chufe to be virtuous ? It could not be firom 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 Virtue,
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 Aft
or Afts of Choice, that are not virtuous ? But
this does not confift with what he implicitly
aflerts, that to the Caufe alone is to be alcribed
what is in the Effeft. So that there is no Way
that can poflibly be devifed, in Confiftence with
Dr. 7* — r's Scheme, in which Adam ever could
have any Righteoufnefs, or could ever either ob-
tain any Principle of Virtue, or perform anyone
virtuous Aft.
Thefe confufed inconfiftent Aflertions, con-
cerning Virtue and moral Rcftitude, arife from the
abfurd Notions in Vogue, concerning Freedom of
Will^ as if it confifted in the Will's Self-determining
Power^ fuppofed to be neceffary to moral Agency,
Virtue, and Vice. The Abfurdities of which.
ftkaji. I. J Evidence of the DoSirine^ &c. 177
Seit. I. J
with the Grounds of thefe Errors, and what the
Truth i$ refpefting thefe Matters, with the Evi-*
dences of k, I have, according to my Ability,
fully and largely confidered, in my Inquiry on
that Subjed: ; to which I muft refer the Reader,
that defires further Satisfaftion, and is willing to
give: himfelf the Trouble of reading that Dif-
oourfe, .
Havins: confidered this great Argunient, and
pretended Demonftration ot Dr. T — r's againft
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 Genejis : Or, whether
the Hiflory there delivered, does not lead us to
fuppofe, that our firft Parents were created in a
State of moral Reftitude and tlolinefs.
I. This Hiftory leads us to fuppofe, Adamh Sin,
with Relation to the forbidden Fruit, was the firft
Sin he committed. Which could not have been,
had he not always, till then, been perfeftly righ-
teous, righteous from the firft Moment of his
Exiftence -, and confequently, created or brought
into Exiftence righteous. In a moral Agent, fub-
jeft to moral Obligations, it is the fame Thing,
to be perfeftly innocent^ as to be perfeftly righ--
teous. It muft be the fame, becaufe there can
no more be any Medium between Sin and Righ-
teoufnefs, or between being right and being
wrong, in a moral Senfe, than there can be a
Medium between ftraight and crooked, in a na-
tural Senfe. Adam was brought into Exiftence
capable of afting immediately, as a moral Agent :
And therefor^ he was immediately under a Rule
pf right A6tion ; He was obliged as foon as he
N exifted
17S Evidence *i/ the DoSfiiH Part It
exifted to ail right. And if he was obliged to aft
right as foon as he exiiled, He was obliged ev^n
then to be inclined to ad right. Dn T. ^j%^
p. i66« S, ^^ Adam could not Jin without a finful
*' Inclination * :" And, juft for the fame Realbn^
he could not do rigbt^ without an IncUnatian to
right Adtion. ^nd 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
Fruit, he muft have an Inclination or Difpofition
of Heart to do right the firft Moment of his Exi*
flence ^ 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
was Adam^s Duty to have a good Difpofition of
Inclination, as foon as it was poffible 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, Refieftion,
and repeated right Aftion •, therefore all that Adam
could be obliged to in the firft Place, was to refleft
and confider Things in a right Manner, and apply
himfelf to right Aftion, in order to pbtaiii a right
Difpofition. For this fuppofes, that even this R&.
fieftion and Confideration, which he was obliged
to, was right ASion. Surely he was obliged to it
no otherwife than as a Thing that was right : And
therefore he muft have an Inclination to this right
Aftion immediately, before he could perform thofe
firfl
• This is doubtlefs true : For althoufirh there was no natural
finful Inclination in Adam^ yet an Inclination to that Sin of
eating the forbidden Fruit, was begotten in him by rfic De-
lufion and Error he was led into ; and this Indinatioa 'K^
cat the forbidden Fruit; muft pr^gede his aftual £ating.
tAtf, r, 7 if Original Rtghtcotifncfs. 1:79
Sed. I. \
firft right Adions. And as the Inclination to them
Ihould be right, the Principle or Difpofition from
which he performed even thefc Adions, muft be
good : Otherwife the Adkions would not be right
in the Sight of Him who looks at the Heart ; nor
would they anfwer the Marfs Obligations, or be
a doing his Duty, if he had done them for fortie
finifter End, and not from a Regard to God and
his Duty. Therefore there muft be a Regard to
God and his Duty implanted in him at his firft
Exiftence : Otherwife it is certain, he would have
done Nothing from a Regard to God and his
Duty ; no, not fo much as to refleft and conlider,
and try to obtain luch a Difpofition. The very
Suppofition of a Difpofition to right Aftion being
firft obtained by repeated right ASiion^ is grofly
ineonfiftent with itfelf : For it fuppofes a Courfe
of right Adion, before there is a Difpofition to
perform any right Action.
Thefe arc no invented Quibbles or Sophifms.'
If God expeded of Adam any Obedience or Duty
to him at ^1, when he firft made him, whether it
was in reflefting, confidering, or any Way exert-
ing the Faculties he had given him, then God
expedted he ftiould immediately exercife Love and
Regard to him. For how could it be expefted,
that Adam fhould have a ftrift and perfe6t Regard
to God's Commands and Authority, and his Duty
to him, when he had no Love nor Regard to
Him in his Heart, nor could it be expefted he
fhould have any? If Adam from the Beginning
did his Duty to God, and had more Re^eft to
the Will of his Creator, than to other Things, and
as muchRefpcft to him as he ought to have ; then
from the Beginning he had a fupreme and perfe6t
Refpeft and Love to God : And if fo, he was
N 2 created
i8o Evidence of the l^oSrine Part II;
created with fuch a Principle. There is no avoid-
ing the Confequence. Not only external Duties,
but internal Duties, fuch as fummariljr 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 Under-
ftanding and Will, being required to perform
external Duties, without internal. Dr. T. himfelf
obferves, that Love is the Fulfilling of the Law>
and that all moral ReSlitude^ even every Part of itj
muft be refolved into that fingle Principle. There-
fore, if any morally right Aft at all, Refie&ion,
Confideration, or any Thing elfe, was required
of Adam immediately, on his firft Exiftence, and
was performed as required •, then he muft, the firft
Moment of his Exiftence, have his Heart pof-
feffed 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 Redtitude 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 was always, in every Moment of
his Exiftence, obliged to exercife fuch Regard or
Refped 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 Good-
nefs to him, for him- to have exercifed anfwerable
Gratitude ; and the contrary have been unbecom-
ing and odious ? And if fomething had been pre-
fented to Adam^% View, tranfcendently amiable ia
itfelf.
Chap. I.} ^Original Righteoufnefs. 181
Scft. L J
itfelf, as for Inftance, the glorious Perfeftion 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 Objeft fo amiable in itfelf did not afFeft his
Mind with Complacence, would it not, according
to the plain Didlates of our Underftanding, have
fliewn an unbecoming Temper of Mind ? To fay,
that he had not had Time, by Culture, to form
and eftablifh a good Difpofition or Relilh, is not
what would have taken off the Difagreeablenefs
and Odioufnefs of the Temper. And if there had
been never fo much Time, 1 do not fee, how
it could be expefted he Ihould improve it aright,
in order to obtain a good Difpofition, if he had
not already fome good Difpofition to engage 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
have been Adam's Virtue or Sin, in any Moment
of his Exiftence ; if there be any fiich Thing
as Virtue or Vice; by which Nothing can be
meant, but That in our moral Difpofition and Be-
haviour, which is becoming or unbecoming, ami-
able or odious,
Human Nature mull be created with fome Difi
pofitions ; a Difpofition to relilh fome Things as
good and amiable, and to be averfe to other
Things as odious and difagreeable : Otherwife,
it muft be without any fuch Thing as Inclination
or Will : It muft be perfeftly indifferent, without
Preference, without Choice, or Averfion towards
any Thing as agreeable or difagreeable. But if it
had any concrcated Difpofitions at all, they muft
N 3 be
1 82 Evidence $f the DoSlrine Part ff. '
be either right or wrong, either agreeable or jdift^
agreeable to the Nature of Things. If Man had
at firft the higheft Relilh of thofe Things that
were nK)ft excellent and beautiful, a Difpomion to
have the quickeft and higheft Delight in thofe
Things that were nioft worthy of it, then his Dit
pofitions were morally right and amiable, and
never can be decent and excellent in a higher
Senfe. But if he had a Difpofition to love moft
thofe Things that were inferiour and lels worthy,
then his Dilpofitions were vicious. And it is cvfe.
dent there can be no Medium between thefe*
11. This Notion of Adanf% being created withw
out a Principle of Holinefs in his Heart, taken
with the reft of Dr. ST— r*s Scheme, is inconfiftent
with what the Hiftory in the Beginning of Genejis
leads us to fuppofe of the great Favours and
Smiles of Heaven, which Adam enjoyed, while
he remained in Innocency. The Mofaic Account
fuggefts to us, that till Adam finned, he was in
happy Circumftances, furrounded with Teftimonies
and Fruits of God's Favour. This is implicitly
owned by Dr. T. when he fays, p. 252. " That
" in the Difpenfation our firft Parents were under
*' before the Fall, they were placed in a Condi-
*' tion proper to engage their Gratitude, Love,
** and Obedience." But it will follow on our
Author's Principles, that Adam while in Inno*
cency, was placed in far worfe Circumftances, than
he was in after his Difobedience, and infinitely
worfe than his Pofterity are in ; under unfpeakabiy
greater Difadvantages for the avoiding Sin, acia
the Performance of Duty. For by his Doftrinc,
Adam^% Pofterity come into the World with their
Hearts as free from any Propenfity to Sin as he,
and he was made as deftitute of any Propenfity to
Righ^
Sect. !• >
Righteoufiids a$ 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 y^^^w 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 (rf* 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 lb, 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 in-
fufficient, he, in further Profecution of the De-
figns of his Love, fhortened Men's Lives exceed-
ingly, made them twelve or thirteen Times fhorter
than in the firft Ages. And yet this, with all the
innumerable Calamities, which God in great Fa-
vour to Mankind has brought on the World,
whereby their Temptations are fo vaftly cut fliort,
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 with the
feme Purity and harmlefs 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 keep them
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
1 84 Evidence of the D&Orim Ym^lSi
•
I^ives arc made fo very fhort, but having TafHy
Icfs Advantages than their Antediluvian Pofteritfi
who to prevent their being wicked, and to mnke
them good, had fo much Labour and Toil, Sweat
and Sorrow, Briers and Thorns, with a Body gra-
dually decaying and returning to the Duft 5 when*
our firft Parents had the extreme- Difadvantage of-
being placed in the midft of fo many and exceed-'
ing great Temptations, not only without Toil or
Sorrow, Pain or Difeafe, to humble and mortify
them, and a Sentence of Death to wean then*
from the World, but in the midft of the moft
cxquifite arid alluring fenfitive Delights, the Rch-
verie in every Refpeft, and to the higheft Degree^
of that moft gracious State of requifite Means,
and great Advantages, which Mankind now en-
joy ! If Mankind now under thefe vaft Reftraints^
and great Advantages, are not rettraincd from
general, and as it were univerfal Wickednefs, how
could it be expefted that J[dam and Eve^ created
with no better Hearts than Men bring into the
World now, and deftitute of all thefe Advantages,
and in the midft of ail contrary Difadvantages,
Ihould efcape it ? "
Thefe Things are not agreeable to Mofes\
Account ; which reprefents an happy State of
peculiar Favours and Bleflings before the Fall, and
the Curfe coming afterwards: But according 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
Fall muft be a Curfe with a Witnefs, being to fa
high a Degree the Reverfe of fuch Means, Means
fo nec'eflary for fuch a Creature as innocent Man,
and in all their Multitude and Fulnefs proving-
too little. Paradife therefore muft be a mere De-^
* lufion !
QHap* I. f? 9f Original Rightcoufiicfsi i S^
kifion ! There was iitdeed a great Shew of FavouT^
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 Sodtrni : It was but a
mere Bait, ^God forbid the Blafphemy) the more.
efFeftually enticing by its Beauty and Deliciouf-
nefs, to Adam*s eternal Ruin : Which might be
the more expefted to be fatal to him, feeing that
he was the firft Man that ever exifted, having no
Superiority of Capacity to his Pofterity, and wholly .
without the Advantage of the Obfervations, Ex-
periences, and Improvements of preceding Gene-
rations •, 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 Righteoufnefs is that in Ecclef. vii. 29.-
Lo^ this only have I founds that God wade Man
upright \ but they have fought out many Inven-
tions.
It is an Obfervation of no Weight which Dri
2". makes on this Text, that the Word Man \%
commonly ufed to fignify Mankind in general, or
Mankind colleftively 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 Succejfton 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
Paradife, (meaning in their firft Parents). but now-
they live in the midft of Briers and Thorns? And
1 8 8 Evidence of the DoSrine^ &c. Part IL
to fignify a moral Reftitucfe, or Charafter of real
Virtue and Integrity. For the wife Man, in this
Context, is fpeaking of Men with refpefl: to their
moral Chara&er, inquiring into the Corruption
and Depravity of Mankind (as is confeflcd p. 184.^
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 ftrange 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 ; hut they have fought out
many Inventions. Which laft Expreffion fignifies
Things finful, or morally evil ; as is contefled,
p.. 1 85. And this Expreffion, ufed to fignify thofe
moral Evils he found in Man, which he fets in
Oppofition to the Uprightnefs Man was made in,
Ihews, that by Uprightnefs he means the moft
true and fmcere Goodnefs. The Word rendered
Inventions^ moft naturally and aptly fignifies the
fubtile Devices, and crooked deceitful Ways of
Hypocrites, wherein they are of a Chara6ter con-
traiy 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. fets a truly good Man in Oppofi-
tion to a Man of zvicked Devices^ whom God will
condemn. Solomon had Occafion to obfei-ve 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.
Mojt Men ''joill proclaim every one his own Good-
nefs : But a faithful Man *<Jcho can find ? So that
,it is ejcceeding plain, that by Uprightnefs, in this
Place
Cfiap. r. ) What Death threatened to Adam, i 84
Sea. II. J ^
Place in Ecckjiaftes^ Solomon means true moral
Goodnefs.
What our Author urges concerning marrf In-*
ventions being fpoken of, whereas AdarrC^ 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 Luits and Corruptions of
Mankind, appearing ih 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 Grcatnefs of that Apoftacy
and Corruption.
SECT. II.
Concerning the Kind of Death, threatened to our
firji Parents^ if they Jhould eat of the forbidden
Fruit.
DR. T. in his Obfcrvations on the three firfl:
Chapters of Genejis^ 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 Thing
" befides this muft be pure Conjefture, without
" folid Foundation."
To
t|90 T6i Jtrfi Thtdtening imp^ed Fwttt*
.. . To this I would fay ; It is true» Death is op-
pofed to Life J and mujt be underftood according t9
the Nature of that Life^ to which it is oppojfed :
But does it dierefore foUow, that Nothing can be
meant by it but the Lojj of Life ? Mifery is op^
pofed to Happinefs, and Sorrow is in Scripture
often oppofed to Joy : But can we conclude from
thence, that Nothing is meant in Scripture by
Sorrow> but the Lofs of Jcy ? Or that there is no
more in Mifery, than the Lofs or Abfence of Hap-
pinefs ? i^nd if it be fo, that the Death threatened
to Adam can, with Certainty, be oppofed only to
the JJ&. given to Adam^ when God created him ; I
think, a State of perfed, perpetual, and hopele&
Mifery is properly oppofed to that State Adam
was in J when God ^created him. For I fuppofe it
will not be denied, that the Life Adam had, was
truly a happy Life j happy in perfedt Innocency,
in the Favour of his Maker, furrounded with the
happy Fruits and Teftimonies of his Love : And
I think it has been proved, that he alfo was happy
in a State of perfeft Righteoufnefs. And Nothing
is more manifeft, than tliat 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 Dilpleafure and Curfe ; not excluding
temporal Death, or the Deftruition of the Body,
as an Introdu£tion to it.
And befides, that which is much more evident,,
than any Thing Dr. '/. fays on this Head, is this,
viz. That the Death, which was to come on Adam,
as the Punifhment of his Difobedience, was oppofed
to
tl^a^t } &u:Atu^ Md eterA&l Deask t6t
Scd. II. J ^
£0 that Ufe^ whk:b he would have had as the
Edward of hi3 Oiedience in Cafe he had not (inned«
Obedience and Difobedience are Contraries : And
the *Threat^mngs and Promifes^ that are San^Elioas
of a Law, are fet in dired Oppofidon : And th^
fnmufei Rewards and threatened Punijbments^ are
what, are mofk properly taken as each others Op*
polites. But none will deny, that the Life which
would have been Adamis Reward^ if he had per*
iiiled in Obedience, was eternal Life. And th^re^
fore we argue juftly, that the Death which. fia/nd$
ppfofed to that Ufe^ (Dr. 7*. himfelf being Judge,
p. 120. S.) is manifefily eternal Deaths a Death
widely Afferent from the Death we now die. — to
ufe his own Words. If Adam^ for his perfevering
Obedience^ was to have had everlafiing Life and
Happinefs^ in perfeSl Holinefs^ Union with his
Maker, and Enjoyment of 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, which (lands in diredt
Oppolition to this, was a being given over to
everlafiing JVickednefs and Mifery^ in Separation
from Grod, and in enduring his Wrath.
And it may with the greateft Reafon be fup-
pofed, that when God firil 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 Duty •, and enforced
this Duty with the Sanftion of a threatened Pu-
niftiment, called by the Name of Death -, 1 fay,
we may with the greateft Reafon fuppofc in fuch
a Cafe, that by Death was meant that fame Death
which God efteemed to be the moll proper Pu-
nifiimept
igi Tbifirfi Threatening incited ttOtp:
MJfhment of the Sin of Mankind, and which he
ipeaks of under that Name, throughout the Scrips
turc, as the proper Wages of the Sin of Man,
and Mfas always from the Beginning underftood to
be fo in the Church of God. It would be ftrange
indeed, if it Ihould be otherwife. It would
have been ftrange, if when the Law of God wa^
firft given, and enforced by the Threatening of a
Punifhment, Nothing at all had been mentioned
of that great Punfthment, ever fpoken of under
the Name of Deaths (in the Revelations which he
has given to Mankind from Age to Age) aa the
proper Puniftiment of the Sin of Mankind. - And
it would be no lefs ftrange, if when the Punifh-
ment which was mentioned and threatened on that
Odcafion, 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 Tefta-
ment. When the Apoftle Paul fays, Rom. vi. 23^^
S'he Wages of Sin is Death, Dr. 3". tells us, p."
120. S. that this means eternal Deaths the fecond
Death, a Death widely different from the Death we
now die. The fame Apoftle fpeaks of Death as
the proper Punifhment 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. 5, and Note on ver. 6*
Kote on Rom. v. 20. Note on Rem. vii. 8.
(^ftfif K ) ^ ipiritual and eternal Utaih. t^l
Apoftle James {peaks of Death, as the proptf
Reward, Fruit, and End of Sin. Jam. i. 1 5. Sini
Vfben it is fini/hed^ bringetb forth Death : It is
manifeft, that our ^Author fuppofcs eternal De-
itrudion to be meant *. And the Apoftie yobn^
agreeable to Dr. T—r's Senfe, fpeaks of the fecond
Death as that which Sin unrepented of will bring
all Men to at laA. Rev* ii. 11. xx. 6^ 14.
and xxi. 8. In the fame Senfe the Apoftle John
ufes the Word in his ift Epiftle^ Ghap. iii»
14. fFe know J that we have pajfed from Death t9
i^/<jL becaufe we love the Brethren : He that hatetb
his Brother^ abide th in Death. In the fame Manner
Chrift xifed the Word from Time to Time, when
he waa on Earth, and fpake concerning the Pu-
nifliment and Ifllie of Sin. John v. 24. He that
heareth my Word^ and believeth^ &c. hath ever^
lajting Life ; and fhall not come into Condemnation :
but is pajfed from Death to Life. Where, accord-
ing to Dr. T — r^s own Way of arguing, it cannot
be the Death which we now die, that Chrift Ipeaks
of, but eternal Death, becaufe it is fet in Oppo*
fition to everlaljling Life. John vi. 50. This is the
Bread which cometh down from Heaven^ that a
Man may eat thereof^ and not die. Chap. viii. 51.
Verily^ verily j I fay unto yoUj If a Man keep my
Sayings he fhall never fee Death. Ohap. xi. 26.
And whofoever liveth and believe th in me ^ fhall never
die. In which places it is plain C/irift does not
mean that Believers fhall never fee temporal Death.
See alfo Matth. x. 28. and Luke x. 28. In like
Manner, the Word was commonly ufed by the
Prophets of old, when they Ipake of Death as the
/ O proper
* By comparing what he fays, p. 126. with what he often
fays of that Death and Deftruftion which is the Dement and
End of perfond Sin, which he fays is the fefond Dtath, «r
eternal Vefiru&ion.
194 The firft Threatening implkd FartS.
proper End and Recompence of Sin. So, abun-
dantly by the Prophet Ezekiel. Ezek. iii, i8. ff^ben
I fay unto the wicked Man^ thou Jhalt fur<ly die.
In the Original it is. Dying thou Jhalt die. The fame
Form of Expreffion, which God ulcd in the
Threatening to Adam. We have the fame Word*
again, Chap, xxxiii. i8. — In Chap, xviii. 4. it is-
faid. The Soul that ftnneth^ it Jhall die. To the
like Purpofe are .Chap. iii. 19, 20. and xviii. 4, o^
13, 17, iS, 19, 20, 21, 24, 26, 28. Chap, xxxiii,
8, 9, 12, 13, 14, 19. And that temporal Death is
not meant in thefe Places is plain, becaufe it is
promifed moft abfolutely, that the Righteous fliall
not die the Death fpoken of. Chap, xviii. 21. He
Jhall fur ely 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 lame Senfe*
Jer. xxxi. 30. Every one Jhall die for his own Ini*
quity. And the fame Death is fpoken of by the
Prophet Ifaiah. Ifai. xi. 4. ff^ith the Breath of bis
Lips Jhall he flay the IVicked. See alfo Chap. IxvL
1 6. with ver. 24. — Solomon y who we mull fuppofe
was thoroughly acquainted with the Senle in which
the Word was ufed by the Wife, and by the An-
cients, continually fpeaks of Death as the proper
Fruit, Iflue, and Recompence of Sin, ufing the
Word only in this Senfe. Prov. xi. ig. j^s Rigb--
teoufnefs tendeth to Life, fo he that purfueth Evily
purfueth it to his own Death. So Chap, v . 5^ 6^
23. vii. 27. viii. 36. ix. 18. x. 21. xi. 19. xiv* iia.
XV. 10. xviii. 21. xix. 16. xxi. 16. and xxiii. 13,
14. In thefe Places he cannot mean tempond
Death ; for he ofteri fpeaks of it ^ a Punilhment
of the Wicked, wherein the Righteous Ihall cer-
tainly be diftinguiflied from jhem : As in Prov. xii.
28. /» the Way of Right eoufnefs is Life^ and in
the Path'Way thereof is no Death. So in Chap. x.
2.
Chap. t. 7 fpiritual and eternal Death* 1 9^
2. xi. 4. xiii. 14. xiv. 27. and many other Places.
But we find this fame wife Man obferves, that as
to temporal Death, and temporal Events in gcr-
neral, (ikere is no Di(tin6tion, but that they happen
alike to good and bad. EccL ii. 14, 15, 16.
vtii* ?4. and ix. 2, 3. His, Words are remarkable
in EecL vii. 15. There is a juft Man that perifheth
in bis Right eoufmfs -, and there is a wicked Man
that prplongeth his Life in his JVickednefs. — So we
find, David in the Book of Pfalms ufes the Word
Death in the fame Senfe, when he fpeaks^ of it as
the proper Wag^s and Iffue of Sin. Pfal. xxxiv*
'2 1 . Evil JhaU flay the Wicked. He fpeaks of it
as a certain Thing, Pfal. cxxxix. 19. Surely Thou
wilt (Izy the Wicked, O God* And he fpeaks of
it as a Thing wherein the Wicked are diftinguilhed
from the Righteous. Pfal. Ixix. 28. Let tbem be
blotted out of the Book of the Living, and not be
written with the Righteous. — And thus we find the
Word Death ufed in the Pentateuch^ or Books of'
Mofes : In which. Part of the Scripture it is, that-
we have the Account of the Threatening of Death
to jidam. When Death, in thefe Books, is fpoken
of as the proper Fruit, and appointed Reward of
Sin, it is to be underftood of eternal Death. So
Deut. XXX. 15. Seey J have fet before thee this
Day Life and Good, and Dcsith and Evil. Ver. 19.
/ call Heaven and Earth to Record this Day againfi
youj that I have fet before you Life and Death,
Bleffmg and Curjing. The Life that is fpoken of
here, is doubtlefs the fame that is fpqken of in
Levit. xviii. 5* Te fhail therefore keep my Statutes
and my Judgments, which if a Man do, he fball
live in them* This the Apoftle underftands of
eternal Life-, as is plain by Rom. x. 5. and Gal.
iii. 12. But that the Death threatened for Sin in
the Law of Mofes meant eternal Death, is what
O 2 Dr.
f
1^6 ^tbe firft Threatening implied Partlf.
Dr. Sf, abundandy declares^ So in his Note o»
Rom. V. 20. Par.p. 29 1 . Such a Conftitution the Law
of Mofes waiy fubjeSing tbofe who were under k
to Death for every Tran/greffion : Meaning by Death
ETERNAL DEA^H. Thcfc are his Words.
The like he afferts in many other Places. Whe*
it is faid, in the Place now mentioned, I have fet
before thee Life and Death, Blefjing and Curfingj
without doubt, the fame Bleffing and Cnrjmg is
meant which God had already fet before then>
with fuch Solemnity, in the 27th and 28 th Chap-
ters V where we have the Sum of the Curfes m
thofc laft Words of the 27th Chapter, Curfedis
every one^ which confirmeth not all the Words of
this Law to do them. Which the ApofUe fpeaks
of as a Threatening of eternal Death ; and witfe
him Dr. ST. himfelf *, In this Senfe alfo Job and
his Friends, fpake of Deaths as the Wages and
End of Sin, who lived before any written Reve-
lation, and had their Religion and their Phra-
feology about the Things of Religion from thfe
Ancients. '•.
«
If any (hould infill upon it as an Objeftiort
againft fuppofing that Death was intended to fig-
nify eternal Death in the Threatening to Adanty
that this Ufe of the Word is figurative : I reply;
that tho* this fhould be allowed, yet it is by no
Means fo figurative as many other Phrafes ufed in
the Hiftory contained in thcfe three Chapters : A$
when it is faid, God/aid^ Let there be Light -^ God
faidy Let there be a Firmament, &c. as thouc/h God
Ipake fuch Words with a Voice. So when it i!^
faid.
* Note on Roin« v. 20. Par. p. 291—299.
tSap. 1/7 fpiritual and eternal Death. r^y
faid, God called the IJght^ Day : God called the
Firmament^ Heaven^ &c. God relied on the feventb
Day ; . as though he had been weary, and then
refted. Jnd when it is faid^ 'They heard the Voice
of God walking •, as thovigh the Deity had two
Feet, and took Steps on the Ground. Dr. ST.
fuppofes, that when it is faid of Adam and Eve^
^heir eyes were, opened^ und they faw that they were
flaked'^ by the Word naked is meant a State of
<iuilt. P. 1 2- Which Senfe of the Word, naked^
is much fbrther 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 Ser-
penfs Head, while the Serpent fhould bruife his
Heel, is to be underftood of the MeJJiah^s dejtroying
the Power and Sovereignty of the Devil, and re^
reiving fome flight Hurt from him. P. 15, 16.
Which makes the Sentence full of Figures, vaftly
more befaie the common Ufe of Words. And
-why might not God deliver Threatenings to our
firft Parents in figurative Expreflions, as well as
Promifes? — Many other ftrong Figures are ufed
in thefe Chapters.
s
Bat indeed, there is no Neceflity of fuppofing
the Word Death, or the Hebrew Word fo tranflated,
if ufed in the Manner that has been fuppofed, to
have been figurative at all. It does not appear
but that this Word, in its true and proper Mean-
ing, might fignify perfed Mifery, and fenfible
Deftruftion -, though the Word was alfo applied
to fignify fomething more external and vifible.
There are many Words in our Language, fuch as
Heart, Senfe, View, Difcovery, Conception, Lights
and many others, which are applied to fignify
external Things, as that mufcular Part of the
O 3 Body
J 98 The firji Threatening implied Part 11 •
Body called Heart -, external Feeling called Senfe ;
the Sight of the bodily Eye called View\ the
finding of a Thing by its being uncovered, called
Difcovery ; the firil Beginning of the Foetus in the
Womb, called Conception '^ and the Rays of the
Sun, called Light : Yet thefe Words do as truly
^d properly fignify other Things of a more fpi-
ritual internal Nature, as .thofe : Such as the
Difpofition, AfFeftion, Perception, and Thought
of the Mind, and Manifeftation and Evidence to
the Soul. Common Ufe, which governs the E?^
priety of Language, makes the latter Thiop^tD
be as much fignified by thofe Words, in th^
proper Meaning, as the former. It is efpetuaUy
common in the Hebrew^ and I fuppofe, other
oriental Languages, that the fame Word that fig-
nifies fomething external, does no lefs properly
and ufually fignify fomething more fpiritual. So
the Hebrew Words ufed for Breath, have fuch a
double Signification -, Nejhama fignifies both Breath
and the Soul ; and the latter as commonly as the
former : Ruach is ufed for Breath or fVindy but *^' *"
yet more commonly fignifies Spirit. Nepbejh is
ufed for Breathy but yet more commonly fignifies
Soul, So the Word Libh^ Hearty no lefs properly
fignifies the Soulj efpecially with Regard to the
Will and Afieftions, than that Part of the Body
fo called. 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
I Body, and alfo the perfeft and happy State <kf
. fenfible a6tive Being ; and the latter as properly as
the former. So the Word Deaths fignifies De-
. ftrudion, as to outward Senftbility^ Aftivity, and
Enjoyment : But it has moil evid«itly another
Si;^nification, which, in the Hebrew Tongue, is no
lefs
Chap. L 7 ipirirugl and eternal Death. i^
Sedl. ir, 3
leis proper, viz. perfe£l^ fenjible^ hopelefs Ruin and
Mifery.
It is therefore wholly without Reafon urged,
that Death properly fignifies only the Lofs of this
prefcnt Life : And that therefore Nothing elfc
was meant by that Death which was threatened for
eating the forbidden Fruit. Nor docs 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 was
DFfiibifed as to the Death which was threatened,
"(a* Dr. T. himfelf fuppofes) underftood the Death
that was threatened in the more important Senfe ;
efpecially feeing temporal Death, as it is originally,
and in itfelf, is evermore, excepting as changed
by divine Grace, an Introduction or Entrance into
that gloomy difmal State of Mifery, which is fha-
dowed forth by the dark and awful Circumftances
of this Death, naturally fuggefting to the Mind
the moft dreadful State of hopelefs, fenfible Ruin.
As to that Objedlion which fome have made, that
the Phrafe, Dying thonjhalt die^ is feveral 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. Rut indeed Nothing can
be certainly argued concerning the Nature of the
Thing intended, from its being exprefled in foch
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 Word in the
more modem Languages, to fignify the great
Degree of a Thing, the Importance of it, or the
Ccrtauity of, it, &c* When we would fignify and
O 4 inprefs
200 Adatn deah wUb P^rt 11/
\
imprefs thefe, we commonly put an Emphafis oft
our Words : Inftead of this, the Hebrews^ when
they would exprefs 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 with the Hebrew Bible. The
Repetition in the Threatening to Adam^ therefore
only implies the Solemnity, and Importance of the
Threatening. But God may denounce either etCF*-'
nal or temporal Death with Peremptorini^s and
Solemnity, and Nothing can certainly be inferred
concerning the Nature of the Thing threatened,
becaufe it is threatened with Emphalis, more than
this, that the Threatening is much to be regarded.
Though it be true, that it might in an efpedal
Manner be expefted that a Threatening of etemkl
Death would be denounced with great Emphafis,
fuch a Threatening being infinitely important, and
to be regarded above all others.
SECT, m.
Wherein it is inquired^ whether there be any Thing
in the Hijiory of the three firft Chapters of GenefiSy
which Jhould lead us to fuppoje^ that Gody in his
Conjiitution with Adam^ dealt with Mankind in
general, as included in their firfl: Father, and
that the Threatening of Deaths in Cafe he fhould
eat the forbidden Fruity had Refpeft not only to
him, but his Pofterity ?
DR. 5r. rehearfing that Threatening to Adamy
"Thou fhalt furely die^ and giving us his Para-
phrafe of it, p. 7, 8. concludes thusj " Obferve,
♦' here is not one Word relating to Adanfs Pofte*
'' rky/*
Chap. I. 7 as a federal Head. 210
Sea. III. 1
** rity,'* But it may be obferved in Oppofition to
this, that there is fcarcely one fVord that we have
an Account of, which God ever faid to Adam or
Evdj but what does manifeftly include their Pcfc-
fterity in the Meaning and Defign of it. There
is as much of a Word faid about Adam\ Pofterity
in that Threatening, as there is in thofe Words c3f
God to Adam and £w. Gen. i. 28. Be fruitful^
and multiply J and replenijb the Earthy and fubdue
it ; ancl ^ much in Events, 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, vcr. 29. Behold^ I ha^e
given ytm every Herb bearing Seedy — and every Tree
in which is the Fruit of a Tree yielding Seed^ &c.
Even when God was about to create Adam^ what
he faid on that Occafion, had not Refpe£b only to
Adamy but to his Pofterity. Gen. i. 26. Let us
make Man in our Image^ and let them have Domi-
nion over the Fijh of the Sea^ &c* And, what is
more remarkable, there is as much of a Word
laid about Adam's Pofterity in the Threatening of
Death, as there is in that Sentence, Gen. iii. 19,
Unto Duft Jhalt thou return. Which Dr. T. him-
felf fuppofes to be a Sentence pronounced for the
Execution of that very Threatening, Thou fhalt
furely die : And which Sentence he himfelf alfo
often fpeaks of as including Adanfs JPofterity :
And, what is much more remarkable ftill, is a
Sentence which Dr. T. himfelf often fpeaks of,
as including bis Pofterity ^ as a SENTENCE OF
CONDEMNATION, as a JUDICIAL Sentence,
and a Sentence which God pronounced with Re-
gard to Adam's POSTERITY, ACTING THE
PART OF A JUDGE, and as fuch condemning
them to temporal Death. Though he is therein
utterly inconfiftent with himfelf, inafjnuch as he
at
aoa - Adatn dealt whb Part IL
at the fame Time abundantly inMs, that Death
ia not brought on AdanC^ Pofterity in Confequence
of his Sin, at aU as a Punifliment ; but merely by
the gracious Difpofal of a Father, beitowing a
Benefit of the bigheft Nature upon them *.
But I Ihall fhew, that I do not in any of thele
Things falfcly charge, or mifreprefent Dr. T. — He
4)eaks c^ the Sentence in. Chap. iii. 19. as pro-
suHinced in Purfuance of the Threatening in the
former Chapter^ in thefe Words, p. ijy 18. " The
*'. Senteiure upon the Man, ver. 17, 18, 19. firft
^* affefts the Earth, upon which he was to fubfift :
*^ The Ground (hould be incumbered wkh many
*' noxious Weeds, and the Tillage of it more
*' toilfome : Which would oblige the Man to
*^ procure a Suftenance by hard Labour, till he
^' ihould die, and drop into the Ground,, from
•* whence he was taken. Thus Death entered by
<• Sin into the World, and Man became mortal -f-,
^ ACCORDING TO THE THREATENING
^ IN THE FORMER CHAPTER." Now, if
Mankind becomes mortal, and muft die, accord--
ing to the Threatening in the former Chapter,
then doubtlefs the Threatening m the former
Chapter, Thou Jhalt die^ had Rcipq^ not only to
Adamy but to Mankind, and included AdavC%
Pofterity. Xea, and Dr. T". is exprefs in it, and
very often fo, that the Sentence concerning drop-
ping into the Ground, or returning to the Duft,
did include Adan^% Pofterity. So, p. 20. fpeaking
there of that Sentence, " Obfcrve ^fays he) that
" wc
• Page 27. S.
+ The fubfequent Part of the Quotation the Reader will
not meet with in the third Edition of Dr. Ti— -r, but in the
ii^vond of 1741*
Chap. I. 7 XIS41 federal Head. 203
sea. ni. s ^
we theit- Pofterity ace in Fad fubjefted to the
fame Afflidion and Mortality, here by Sentence
inflidled upon our firft Parents, — ^P. 42. Note.
But yet Men thro' that kmg Traft, were all fub-
jeft to Death, therefore they mufl: be included in
** the Sentence." The lame he affirms in innu-
merable other Places, fome of which I fhall have
Occafion to mention prefendy.
The Sentence which is founded on the Threaten-
ing, and (as Dr. T. fays) according to the T^breaten-
ingj extends to as many as were included in the
Threatening, and to no more. If the Sentence
be upon a colle6tive Subject, infinitely, (as it
were) the greateft Part of which were not included
in the Threatening, nor were ever threatened at
all by any Threatening whatfoever, then certainly
this Sentence is not according to the Tbreateningy
nor built upon it. If the Sentence be according
to the Threatening, then we may juftly explain
the Threatening by the Sentence : And if we find
the Sentence fpoken to the fame Perfon, to whom
the Threatening was fpoken, and fpoken in the
fecond Perfon Angular, in like Manner with the
Threatening, and founded on the Threatening, and
according tv the Threatening ; and if we find the
Sentence includes Adan^% Pofterity, then we may
certainly infer, that fo did the Threatening : And
hence, that both the Threatening and Sentence
were delivered to Adam as the publick Head and
Reprefentative of his Pofterity.
And we may alfo further infer from it, in* ano-
ther Refpeft direftly contrary to Dr. 5"— ^r's Doc-
trine, that the Sentence which included Adanf%
Pofterity, was to Death, as a Punijhment to that
Pofltrity, as well as to Adam himfelf. For a Sen-
tence
404 Ahfurdit) of fuppbjing Adam -Pirt IE
tenc€ pronounced in Execution of a Threatcmng,
is- to a Punifhmcnt. Threatenings are of PunilK-
ffyents. Neither God nor Man are wont to threaten
others with Favours and Benefits.
But left any of this Author's Admirers Ihould
(land to it, that it may very properly be faid,
God threatened Mankind with beftowing great
Kindnefs upon them, I would obferve, that Dn
^. often fpeaks of this Sentence as pronounced
by God on all Mankind as amdemnirg them, fpeaks
of it as a Sentence of Condemnation judicially pro^
nonnced, or a Sentence which God pronounced
on all Mankind aSfing as their Judge, and in a
judicial Proceeding : Which he affirms in Multi-
tudes of Places. In p. 20. Ipeaking of this Sen-
tence, which, he there fays, fubjedts us, Jdam'n
and Eve's Pofterity, to Affliftion and Mortality,
he calls it a judicial Aft of Condemnation. " The
** judicial ASl 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 fix)m
*' one End to the other, there is recorded but
one Judgment to Condemnation, vfhich came upon
all Men, and that is. Gen, iii. 17, 18, 19.
*' Duji thou art, &c." P. 40. fpeaking d£ 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 forementioncd Death ; he means the Sen-
^' tence of Death, of a general Mortality, pronoun-
ced upon Mankind, in Confequence of AdamS
firft Tranfgreflion. And the Condemnation in-
" flifted by the Judgment of God, anfwereth to,
*^ and i5 in EfFeft the fame Thing with, being
'' dead,*'
cc
4C
CC
CC
cc
Chap. }.\ not a federal He4d. x ao4
Scam./ ^
« dead.** P. 30. " The many, that is Mankind^
** were fubjeft to Death by the judicial AS of
God." P. 31. " Being made Sinners, may very
well fignify, being adjudgedy or condemned to
Death. — For the Hebrew Word, i^c. fignifies
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 Difobediencc,
Mankind were judicially conjtituted Sinners ; thai
is, fubjefted to Death, by the Sentence of God
the Judge** And there are many other Places
where he repeats the iame Thing. And it is pretty
remarkable, that in p. 48, 49. immediately after
citing Prov. xvii. 15. He that jujlifietb thetVicked^
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 A£t\ yet in the very next
Words-, he fuppofes that God himfelf does fo,i
fince he conftantly fuppofes that Adam^s Pofterity,
whom God condemns, are innocent. His Words
are thefe, " From all this it foUoweth, that as the
Judgment, that paffed upon all Men to Condem-
nation., is Death's coming upon all Men^ by the
" judicial A£l of God^ upon Occafion of Adam*s
**• Tranfgreflion : So, &c." — And it is very remark-
able, that in p. 3, 4, 7. S. he infifts, " That in Scrip-
ture no A&ion is faid to be imputed, reckoned;
or accounted to any Perfon for Righteoufnefs or
CONDEMNATION, but the proper Adt and
" Deed of that Perfon."-:-And yet he thus con-
tinually affirms^ that all Mankind are made Sin-
ners by a judicial A£l of God the Judge^ even to
Condemnation^ and judicially conftituted Sinners^ and
fo fubjefted to a judicial Sentence of Condemnation^
on Occafion of Adam^s Sin ; and all according to
the Threatening denounced to Adam^ Thou Jbalt
furely
cc
cc
4C
CC
CC
ioS Abfurdity of fuff^tig Adam Put H
Junly die : Though he fuppofcs Aiatffs Pofterity
were not included in the Threatening, and are
looked upon as perfedtly innocent^ and treated
wholly as fuch.
I am fenfible Dr. 7*. does not run into all this
Inconfiftencc, only through Overlight and Blun-
dering ; but that he is driven to it, to make out
his Matters in his EvaTion of that noted Paragraph
in the fifth Chapter of Romans -j efpeciaUy thofe
three Sentences, ver. i6. ^be Judgment was iy
*w to Condemnation, ver. 1 8. By the Offence of amy
Judgment came upon all Men to Condemnation \ and
ver. \^, By ^ne Matins Difoiedience many were made
Sinners. - And I am alfo fenfible of what he oflfers
to i^ve the Inconvenience, viz. " That if the
*' Threatening had immediately been executed gi>
** Adam^ he would have had no Pofterity ; and
that fo far the poflible Exiftence of AdanC^ Po-
fterity fell under the Threatening of the Law>
and into the Hands of the Judge, to be dif-
pofed of as he fhould think fit : And that this
is the Ground of the Judgment to Condemna-
tion, coming upon all Men.** * But this \%
trifling, to a great Degree : For,
I. Sufiering Death, and failing of poffible Exi-
ftence, are entirely different 'Hfkigs. 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 Eiiftence^
by God's Appointments God has appointed not
to bring into Exiftence numberlefs poffible Worlds,
each repleniftied with innumerable poffible Inhabi-
tants. But is this equivalent to God's appointing
them all to fuffer Death ?
^. Our
* Page 95. 90, 91. S*
44
«(
(4
(4
C*
(4
Chap. LI not a federal Head. 207
sca.iir. J
2. Our Author rcpirfcnts, that by Mcmfs Sin^
the pqffible Exiftmce of bis Fofterity feU into • the
Hands of the Judge^ to be difpofed of as he (botdd
think fit. But there was no Need of any Sin of
Adam's^ or any Body's elfe, ui order to their being
brought into God's Hands in this Refpeft. Ti«
future poflible Exiftence of all created Beings, is
in God's Hands, antecedently to the Eadftence of
any Sin. And therefore by God's fovereign Ap-»
pointment, infinite Numbers of poffible Beings^
without any Relation to Jdam^ or any other fin-
ning Being, do fail of their poffible £xiftence»
And liJdam had never finned, yet it would be un^
reafonable to fijppofe, but that innumerable Mul-
titudes of his poffible Pofl^rity, would have failed of
Exiftence by God's Difpofal. For will any be fo un-
reafonable as to imagine, that God would and
muft have brought into Exiftence as many 6f his
Pofterity as it was poffible (hould be, if he had
not finned ? Or that in that Cafe, it would not have
been poffible, that any other Perfons of his Pofte-
rity ftiould ever have exifted, than thofc individual
Perlbnsj who now aftually fall under that Sen*-
tence of fufFering Death, and returning to the
Duft?
■
3. We have many Accounts in Scripture, which
imply the adtCsl Failing of the poffible Exiftence
of innumerable Multitudes of Adanf% Pofterity,
yea, of many more than ever conje into Exiftence.
As, of the poffible Pofterity of Abely the poffible
Pofterity of all them that were deflroyed by the
Flood, and the poffible Pofl:erity of the innume-
rable Multitudes, which we read of in Scripture,
deftroyed by Sword, Peftilence, &c. And if the
Threatening .to Adam reached his Pofterity, in no
other refped than this, that they, were liable to be
deprived
2ot Abfurdity of fuppofing Adam Part XL4
deprived by it of their poffible Exiftence, then
thefe Inilances are much more properly a Fulfil-
ment of that Threatening, than the SuiFering of
Death by fuch as aftually come into Exiftencc ;
and fo is that which is moft properly the Judg-
ment to Condemnation, executed by the Sentence
of 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 perlbnal Sins, who thereby failed
of their poflible Pofterity. And thefe are men-
tioned as God's Judgments on them, and Eflfefts
of God*s Condemnation of them : But when arc
they ever fpoken of as God's judicially pro-
ceeding againft, and condemning their poffible
Pofterity ?
4. Dr. jT. in what he fays concerning this Matter,
fpeaks of the Threatening of the Law delivered
to Adam^ which the poffible Exiftencc of his Po-
fterity fell under, as the Ground of the Judgment
to Condemnation coming upon all Men. But huereiB
he is exceeding inconfiftent with himfelf : For he
affirms in a Place forecited, that the Scripture
never (peaks of any Sentence of Condemnation
coming upon all Men, but that Sentence in the
third of Genejisj concerning Man's turning to Duft.
But according to him, the Threatening of the
Law delivered to Adamy 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 Beings had no Exiftenee to have
any fuch Influence, as might procure a Sentence
of Death ; and that therefore this Sentence was
introduced entirely on another Foot, viz, on the
Foot of a new Difpenfation of Grace. The Header
may
Cl^p. h \ Mot a federal Head; aod
Sea. III. y ■ ^
may fee this Matter ftrenuoufly urged, and parti-
cularly argued by him, p* 113 — 120* 5. 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 liot be called a Judgment of Condemna-
tion, binder 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
Ibme Refpeft the Ground of it ; then it alfo comes
under the Notion of a Punifliment : For Threaten-
ings annexed to Breaches of Laws, are to Punifh-
ments : and a Judgment of Condemnation to the
Thing threatened, muft be to Punifhment •, and
the Thing condemned to, muft have as much the
Notion of a Punifhment, as the Sentence has the
Notion of a Judgment to Condemnation. But
this Dr. 7". wholly denies: He denies that the
Death fentenced to, comes as any Punifhment at
alU but infifts that it comes only as a* Favour and
Benefit, and a Fruit of fatherly Love to Adan^%
Pofterity, refpedted 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 poflible Exiftence of
Adanf% Polterity comes under the Threatening of
the Law, and into the Hands of the Judge, and
is the Ground of the Condemnation of all Men to
Death, implies, that Death by this Sentence is
appointed to Mankind as an Evil, at leaft, nega-
tively fo •, as it is a Privation of Good : For he
P manifcflly
2io Ad^m mofi'evidentfy Fartll^
manifeftiy fpeaks of a Non-ex iftence as a negative
Evil. But herein he is inconfillcnt with himfelf :
For he continually infifts, that Mankind are Tub-
jefted. to Death o^y as a Benefit , as has been before
(hewn. According to him, Death is not appointed
to Mankind as a negative Evil, as any^ Ceffation
of Exiftence, as any Ceflation or even Diminution
of Good J but on the contrary, as a Means of
a more happy Exijiencey and a great Increafe of
Good*
So that this Evafion, or Salvo of Dr. T — ^r's, is
fo far from helping the Matter, or falving the In-
confiilence, that it increafes and multiplies it.
V
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 Affertions,
and the plain and full Declarations of the Apoftlc
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 Genejisy direftly and inevitably lead us to fuch
a Conclufion.
Though the Sentence, Gen. iii. 19. Unto Dufi
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 Ihould 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,
Ciiap. t. \ a federal Head. 21 1
Sea. Ill, J
Peribn, 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 Pofterity were included in the Words of the
Sentence; as is confefled on all Hands. And
as the Words were apparently delivered in the
Form of the Sentence of a Judge^ condemning
for fomething that he was difpleafed 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 fen-
tenced in the fame Words, Ipoken but once, and
immediately to but one Peribn, we hence juftly
mfer, that it was the fame Thing to both; and
not as Dr. T, fuggefts, p. 67. a Sentence to a
proper Puniftiment to Adam^ but a mere Promife
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 Adam and his Pofte-
rity *. But to his Pofterity, or Mankind in gene-
ral, who are the main Subjedb, he ever infifts, that
it was purely intended as a Favour. And there-
fore, one would have thought, the Sentence ftiould
have been delivered, with Manifeftations and Ap-
pearances of Favour, and not of Anger. How
could Adam underftand it as a Promife of great
Favour, confidering the Manner and Circum-
ftances of the Denunciation ? How could he
think, that God would go about to delude him,
by cloathiftg himfelf with Garments of Vengeance,
.uflrtg V/ord3 .pf Dilpkafure and Rebuke, felting
P 2 forth
* Page 35, 453 46. ^.
212 Adam mofi evidently Part It.
forth the Heinoufrfefs of his Crime, attended with
Cherubims and a flaming Sword j 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 Pro-
mifes of great Blcflings ? If this was the Cafe,
God's Words to Adam mult be underftood thus :
* Becaufe thou haft done fo wickedly, haft heark-
* cned unto the Voice of thy Wife, and haft eaten
* of the Tree of which I commanded thee, faying,
* Thou ftialt not eat 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 : Curfed be the Ground for thy Sake^ &c.*
And thus Jdavi muft underftand what was faid, un-
lefs any will fay (and God forbid that any ftiould be
lb blafphemous) that God doathed 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 Subjeft of the Sentence he was pronouncing,
as juftly expofed to Puniftiment for Sin, and for
that Sin which he mentions.
When God was pronouncing this Sentence,
Adam ddubdefs underftood, that God had Relpeft
to his Pofterity, as well as Himfelf; though God
fpake wholly in the fecond Perfon fingular, Becaufe
thou hafi eateUy — In Sorrow fhalt thou eat^ — Unto
the Duji Jhalt thou return. But he had a3 much
Reafop
Chap. I. 7 a federal Head. w?
Sea. III. \ ^
Reafon to underftand God as having Refped to
his Pofterity, when he direfted his Speech to him
in like Manner in the Threatening, "Thou Jhalt
furely die. The Sentence plainly refers to the
Threatening, and refults from it. The Threaten-
ing fays, If thou eat^ thou Jhalt die : The Sentence
fays, Becaufe thou haft eaten^ thou Jhalt die. And
Mofes^ -who wrote the Account, had no Reafon to
doubt but that the Affair would be thus underftood
by his Readers ; for fuch a Way 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 tq
the Progeny, is not only ufed in alnioft every
Thing that God faid to Jdam and Eve^ but even
in* what he faid to the very Birds and Fifoes^ Gen.
i. 22. And alfo in what he faid afterwards to
Noah^ Gen. ix. and to Shem^ Ham and Japhethj
and Canaan^ Gen. ix. 25, 26, 27. So in Pronnifes
made to Abraham^ in which God diredled his
Speech to hkn, and fpake in the fecond Perfon
Angular, from Time to Time, but meant chiefly
his Pofterity : 21? thee will I give this Land. In
thee Jhall all the Families of the Earth he hleffed^
&c. &c. And in what is faid of IJhmael^ as of his
Perfon, but meant chiefly of his Pofl;erity, Gen,
xvi. 12. and xvii, 20. And fo in what i/?z^c faid
to Efau and Jacobs in his Rlefllng-, in which he
Ipake to them in the fecoml Perfon Angular ; but
meant chiefly their Pofterity. And fo for the moft
Part in the Promifes made to Ifaac and Jacob \
and in Jacobs BleflTing of Ephraim and Manajfehj
and of his twelve Sons.
But I fhaU/take Notice of one or two Things
fqrther Ihewing that Jdam\ Pofterity werq in-
F 3 eluded
214' Of th Curie on the Ground. PartIL
eluded in God's Eftablifhment with him, and the
Threatening denounced for his Sin •, and that
the Calamities which come upon them in Confc-
quence of his Sin, are brought on them as Pu-
nilhments.
This is evident from the Curfe on the Ground \
which if it be any Curfe at all, comes equally on
Adr.m^% Pofterity with himfelf. And if it be a
Curfe, then againft whomfoever it is defigned, and
on whomfoever it terminates, it comes as a Pu-
nifhment, and not as a Blefling, fo far as it conies
in Confequence of that Sentence,
Dr. 7". p. 19. fays, '^ A Curfe is pronounced
*' upon the Ground, but no Curfe upon the Woman
" and the Man." And in p. 45, 46. 5. he infifts,
that the Ground only was curfed, and not the
Man : Juft as though a Curfe could terminate
on lifelefs fenfelefs Earth! To underftand this
Curfe otherwife than as terminating upon Man
through the Ground, would be as fenfelefs as to
fuppofe the Meaning to be, 7he Ground jhall ie
p2i7iijhed^ and fljall be iniferable fcr tJjy 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 thele Weeds
Ihould not have been ]^cious, but ufeful to them ?
It is faid, Deut. xxviii. 1 7. Curfed Jhall be thy Ba-
fiet^ and thy Store : And would he not be thought
to talk very ridiculoufly, who fhould fay, ' H[er^
' is a Curfe upon the Bafket ; but not a Word of
' any Curfe upon the Owner : And therefore we
* have no Reafon at all to look upon it as any
Punilhment upon him, or any Teftimony of
' God's
Cbap. L 1 Of the Curfe. on the Ground, 21^
Sea. III. y "^ ^
* God*s Difpleafure towards him. ' How plain is
it, that when lifeleis Things, which are not capa-
ble of either Benefit or Suffering, are faid to be
curfed or blefled with regard to fenfible Beings,
that ufe or poflefs thefe Things, or have Con-
nexion with them, the Meaning muft be, that
theie fenfible Beings are curfed or blefled in the
ather^ or with Refpe6t to them ! In Exod, xxiii.
25. it is faid. He Jhall blefs thy Bread and thy
Water, And I fuppofe, never any Body yet pro-
ceeded to fuch a Degree of Subtilty in diftin-
guifliing, as to fay, ' Here is a Blefling on the
* Bread and the Water, which went into the Pof-
* feffors Mouths, but no Blefling on them/ To
make fuch a Diftindion with regard to the Curfe
God pronounced on the Ground, would in fome
Relpefts be more unreafonable, becaufe God is
exprefs in explaining the Matter, declaring that
it was/<?r Man^s fake^ exprefly 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 fhould have from it : In Sorrow
Jhalt "tHOU eat of it,— "Thorns and Thijiles Jhall
it bring forth TO THEE. So that God's own
Words tell us, where the Curfe terminates. The
Words are parallel with thofe in Deut, xxviii. 1 6:
but only more plain and explicit, Curfed fhalt
THOU he in the'Field^ or in the Ground.
If this Part of the Sentence was pronounced
under no Notion of ^ny Curfe or Punifliment at
all upon Mankind, but on the contrary^ as making
an Alteration in the Ground, that fhould be for
the better^ as to them ;. that inftead of the fweet,,
but tempting, pernicious Fruits of Paradife, it
might produce wholefome Fruits, more for the
Health of the Soul j that it might bring forth
• P 4 Thorns
2i6 Of Eve's new Name. PartlL
Thorns ' and Thiftles, as excellent Medicines, to
prevent or cure moral Diftempers, Difeafes whioh
would iffue in eternal Death -, I fay^ if what was
pronounced was under this Notion, then it was a
Blefling on the Ground, and not a Curie •, and: it
might more properly have been faid, * BLESSED
* Jhall the Ground be for thy Sake. — I will make a
' happy Change in it, that it may be a Habitation
* more fit for a Creature fo infirm, and fo apt. to
' be overcome with Temptation, as thou art.* ,
The - Event makes it evident, that in pronoun-
cing this Curfe, God had as much Refpeft to
AdanC% Pofterity, as to himfelf : And fo it was
underftood by his pious Pofterity before the Flood ;
as appears by what Lantech^ the Father of Noaby
lays. Gen. v. 29. And he called his -Name Noah ;
faying^ This fame Jhall comfort us concerning our^
JVorkj and the Toil of our Hands^ " becaufe of the
*' Ground which the Lord hath curfed," '
Another Thing which argues, that Adam*s Po-
fterity were included in the Threatening of Death,
and that our firft Parents underftood, when fallen,
that the Tempter, in perfuading them to eat the
forbidden Fruit, had aimed at the Punifhment and
Ruin of both them and their Pofterity, and had
procured it, is Adam^s immediately giving his
Wife that new Name, Eve^ or Life^ on the Pro-
mife or Intimation of the Difappointment and
Overthrow 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 delivering
them 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
Chap. I. 7 Of Evt^s new Name. a 17
Sea. III. J -^ ^
ihe 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 Chavab^
Life, Gen. iii. 20.
There is a great deal of Evidence, that this Is
the Occafion of yidam^s giving his Wife her new
Name. This was her new Honour, and the greateft
Honour, at lead in her prefent 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^ Sarahj and
Ifrael. Dr. T. himfelf obferves *, that they who
are faved by Chrift, are called the Livers, 0/ ^av-ns
2 Cor. iv. II. 'the Living, or they that live. So
we find in the Old Teftament, the Righteous are
called by the Name of the Livings Pfal. Ixix. 28,
Let them be blotted out of the Book of the Living,
and not be written with the Righteous. If what
jidaM meant by her being the Mother of all Liv^
ing, was only her being the Mother of Mankind j
and gave her the Name Life upon that Account ;
it were much the moft likely that he would have
given her this Name at firft; when God firfl;
united them, under that Blefling, Be fruitful and
multiply, and when he had a Prolpeft of her being
the Mother of Mankind in a State of Immortalityy
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, with all their Pofterity, having
now a new awful Profpeft of her being the
Mother
• Note annexed to § 387.
2 1 8 EveV new Name an Jrgument of Part IL*
Mother of Nothing but a dying Race^ all from
Generation to Generation turning to Duft, through
her Folly : I fay, that immediately on this, he
fhould change her Name into Life^ calling her
now the Mother of all livings is perfedly unac^
countable. Befides, it is manifeft, that it was
not her being the Mother of all Mankind, or
ber Relation as a Mother, which fhe ftood in to
her Pofterity, but the ^ality of thofe fhe was to
be the Mother of, which was the 1 hing Adam
had in View, in giving his Wife this new Nam6 ;
>s 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 diftinguiftiing 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 Genejis to them : As in Chap. i. 21,
24, 28. Chap. ai. 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
diftinguifh' her from Adam ; for thus fhe was no
more the Mother of all living, than he was the
Father of all living ; and ftie could no more pro^
perly be called by the Name of Life on any luch
Account, than he : But Names are given for
Diftindtion. Doubtlefs Adam took Notice of fome^
thing diftinguilhing concerning her, that occa-^
iioned hia giving her this new Name. And I
think, it is exceeding natural to fuppofe, that as
Adam had given her her jirji Name from the
Manner of her Creation^ fo he gave her her nev^
Name from Redemption^ and as it were new Crea^
Hon^ through a Redeemer, of her Seed : And
that he ftiould give her this Name from that which
con^rted him, with refpeft to the Curfe that
God
Chap* !• } the ^breatenings including Poftcrity. xi%
God had pronounced on him and the Earth, as
Lamech named Noab^ Gen, v. 29. Sayings This
fame /hall comfort us concernitig our IVcrky and Toil
of our Hands y becaufe of the Ground which the Lord
bath curfed' Accordingly he gave her this new
.Name, not at her firft Creation, but immediately
after the Promife of a Redeemer,, of her Seed.
See Gen. iii. 15 — 20.
Now as to the Confequence which I infer from
Adani^ giving his Wife this Name, on the In-
timation which God had given, that Satan
ftiould by her Seed be overthrown and difap-
pointed, as to his malicious Defign, in that Deed
of his which God then fpake of, viz. his tempting
the Woman ; Adam infers from it, that great
Numbers of Mankind fliould be faved, whom he
calls the Living •, they fhould be faved from the
Effefts 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 relpeft to them,
difappointed and overthrown in his Defign. But
how is any Death or Ruin, or indeed any Cabir
mity at all, brought upon their Pofterity by
Satanh Malice in that Temptation, if inftead of
that, all the Death and Sorrow that was confe-
quent, 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 poflibly forefce ? And if Multitudes of
Eve*s Pofterity are faved, from either fpiritual or
temporal Death, by a Redeemer, of her Seed,
how is that any Difappointment of Satan-s Defign,
in tempting our firft Parents ? How came he to
have any fuch Thing in View, as the Death of
Adam\s ai^d Eve^s Pofterity, by tempting them to
Sin,
220 Ohgeftion, thai Man kdos to die Part IL
Sin, or any Expeftation that their Death would be
the Confequence, unlcfs he knew that they were
included in the Threatening ?
Some have objected againfl Adam^s Pofterity*s
being included in the Threatening delivered to
Adam^ that the Threatening itfelf was inconfiflent
with his bwcing atry Pojierity: It being that he
Ihould die on the Day that ke finned.
To this I anfwer, that the Threatening was not
inconfiflent with his having Pofterity, on two Ac-
counts :
Thofe Words, In the Day thou eateft thereof
tbou Jhalt furely die^ according to the Ulc of
fuch like Expreffions among the Hebre^xs^ do
not fignify immediate Death, or that the Execu-
tion mail be within twenty-four Hours from the
Commiflion of the Faft ; nor did God by thofe
Words limit himfelf as to the Time of executing
the threatened Punifhment ; but that was ftill left
to God's Pleafure. Such a Phrafe, according to
the Idiom of the Hebrew Tongue, fignifies no
more than thefe two Things :
!• A real Connexion betweerf the Sin and the
Punilhment. So Ezek. xxxiii. 12, 13. The Rigb-
teoufnefs of the Righteous Jhall not deliver him IN
THE DAT of his rranfgreffion. As for the TVicked-^
nefs of the Wicked^ He Jhall not fall thereby IN
THE DAT that he turnetb from bis Wickednefs :
Neither Jhall the Righteous be able to live IN THE
DAT THAT HE SINNJ^H : But for his Ini^
quity that he hath committed^ HE SHALL DIE
for it. Here it is faid, that in the Day he finneth,
Jie fliall not be able to live, but he fhall die ; not
fignif)ung
€4
4(
€4
Chap«L 7 in the Day he finned, onfvoeretL 221
Se£t. Iir. (
fignifying the Time when Death Ihall be exe-
cuted upon him, but the Connexion between his
Sin and Death ; fuch a Connedkion as in our prc-
fent common Ule of Language is fignified by the
Adverb of Time, When ; As if One Ihould fay.
According to the Laws of our Nation, {o loi^
as a Man behaves Himfelf as a good Subjeft, he
may live ; but When he turns Rebel, he muft
die :" Not fignifying the Hour, Day, or Month
in which he muft be executed, but only the Con-f
neftion between his Crime and Death.
2. Another Thing which feems to be fignified
by fuch an Expreflion, is, that Adam fliould 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 ftri6tly. In this Refpefl: the Words
are much of the fame Force with thofe Words of
Solomon to Shimei, i Kings ii. 37. For it Jhall be
that ON THE DAY that thou goeft outj and
paffeji over the Brook Kidron, thou Jhalt know for
*' certain, that thou fiialt furely die/' Not mean-
ing, that he fliould certainly be executed on that>
Day, but that he fliould be afluredly liable to
Death for the firft Offence, and that he fliould not
have another. Trial to fee whether he would go
over the Brook Kidron 2l fecond Time.
And then befidcs,
II. If the Words had implied, that Adam fliould
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 Puniftiment /;j its utnwjt Extent on that
Day.
?
222 l^Qtae§fth€Tintatemf^n9 0bj€£don. Partff.
Day. The Sentence was in great Part executed
immediately ; he then died fpiritually ; he hA
his Innocence and original Righteoufnefs, and the
Favour of God; a dtfmal Alteration was made
in his Soul, by the Lofs of that holy divine Prin-
ciple, which was in the higheft Scnfe the Life of
the Soul. In this he was truly ruined and undone
that very Day ; becoming corrupt, mifcraWe, and
helplefs. And I think it has been (hewn, that
fuch a fpiritual Death was one great Thing implied
in the Threatening. — 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 Death in Scrip-
ture, Exod. X. 1 7. — Intreat the Lord that be may
take away this Death. — ^Not only was Adanf% Soii
ruined 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 deady 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,
he that believes in Chrift, immediately receives
Life. He paffes at that Time from Death to
Life, and thenceforward (to ufe the Apoftle Jobtfs
Phrafe) " has eternal Life abiding in him." But
yet he does not then receive eternal Life in its
higheft Completion j 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 was imme-
diately executed in a Degree : But their full Pu-
nifhment
Cfmp, L I Adam notmpre bcnour^d tbanOmA. 221
Sea. III. J ^
niflimcnt 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 Punifhment at
once ; nor any Thing which determines, that he
(hould have no Pofterity. The Law or Conftitution
which God eftablifhed and declared, determined,
that if he finned, and had Pofterity, he and they
fliould die : But there was no Conftitution deter-
mining concerning the aftual Being of his Poftc-r
rity in this Cafe -, what Pofterity he fhould have^
how many, or whether any af all. All thefe
Things God had referved in his own Power : The
Law and its Sanation intermeddled not with the
Matter.
It may be proper in this Place alfo to take fomc
Notice of that Objeftion of Dr. ^—r^s^ againft
Adam\ being fuppofed to be a federal Head for
his Pofterity, that it gives him greater Honour
than Chrift, as it fuppofes that all his Pofterity
would have had eternal Life by his Obedience, if
he had ftood; and fo a greater Number would
have had the Benefit of his Obedience, than are
faved by Chrift *. — I think, a very little Confi-
deration is fufficient to ftiew, that there is no
Weight in this Objedion. For the Benefit of
Chritt's Merits may neverthelefs be vaftly beyond
that which would have been by the Obedience of
jidam. For thofe that are faved by Chrift, are
jiot merely advanced to Happinefs by his Merits, '
but gre faved from the infinitely dreadful EfFedts
of jidam's Sin, and many from immenfe Guilt,
Pollution, and Mifery, by perfonal Sins; alfo
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,
tlian
♦ Page 120^ &c. S.
224 Sum of fhe ArgK frm Mofes^j Accmit. Pirt IT;
than woiild have been due for Aianf% Obedience %
for aught I know, many Thoufand Times fo great#
And there is enough in the Gofpel-Difpenlation,
clearly to manifeft the Sufficiency of Chrift's Merits
for fuch EfFefts in all Mankind. And how- great
the Number will be, that fhall aSlually be , the
Subjedts of them, or how great a Proportion of
the whole Race, confidering the vaft Succrfs of
the Gofpel, that fliall be in that future, extraor-
dinary, and glorious Seafon, often fpoken of, none
can tell. And the Honour of thefe two federal
Heads arifes not fo much from what was prppofed
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 ynxkAdam 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 eftablilhed 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
«ime -, and particularly, if we confider how plainly
id undeniably his Pofterity are included in the
Sentence of Death pronounced on Adam 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 evidcndy the Occafion
of his giving his Wife the new Name of EvCj and
his Meaning in it, and withal confider apparent
f a6t in conftant and univerlal Events, with Rela-
tion
Chap. I. ISum of the JrgKfromMoks^syiccoutit. 22 5
Sed. JII. 3
tion to the State of our firft Parents, and their
Pofterity from that Time forward, through all
Ages of the World ; I cannot but think, it muft
appear to every impartial Perfon, that Mofes^s
Account does, with fufficient Evidence, lead all ,
Mankind, to whom his Account is communicated,
t6 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
Refpeft to his Pofterity, as included in him : And
that this Hiftory is given by divine Direftion,
in the Beginning of the firft-written Revelation,
to exhibit to our View the Origin of the prefcnt
iinful miferable State of Mankind, that we might
fee what that was, which firft gave Occafioh for
all thofe confequent wonderful Difpenfations of
divine Mercy and Grace towards Mankind, which
are the great Subjed 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 our
Underffandings.
And by what follows in this Diftourfe, we may
have, in fome Meafure, Opportunity to fee how
other Things in the holy Scripture agree with what^^
has been now obferved from the three firft Chap-
ters of Genefis.
^_ • « ^-« ^'aa ^ *.^ « -
Q^ CHAP.
.- '»
( 226 )
PartU,
f
CHAP. 11.
Obfervations on other Parts of the holy Scriptuns^
chiefly in the Old Teftamcnt, that prove the Doc^
trine of Original Sin.
ORIGINAL Depravity may well be argued,
from Wickednefs being often fpoken of ii^
Scripture, as a Thing belonging to the Race €f
Mankinds and as if it' were a Property of the
Species. So in Pftil. xiv, 2, 3. "The Lord locked
down from Heaven upon the CHILDREN OF
MENy to fee if there were any that did underfland^
and feek Gcd. They are all gone afide \ they 4ire
altogether become filthy: There is nom that doetb
Good', noj not one. The like we have agdin,
Pfal. liii. 2, 3. — Dr. T. fays, p. 104, 105. " Tho
*' holy Spirit does not mean this of every Indi-
*^ viduaU becaufe in the very fame Piaiin, He
*' fpeaks of fome that were righteous, ver, 5.
*' Gcd is in the Ge7ieration of the Righteous.''^ Buc
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 fpeaking of
what Men are as they are the Children of Men^
born of the corrupt human Race •, and not as bora
of God, whereby they come to be the Children (^
God, and of the Generation of the Righteotrnf^fCho,
Apoftle Paul cites this Place in Rom. iii, 10, 11,
12. to prove the univerfal Corruption of Man*
kind ; but yet in the fame Chapter he fuppofes
thefe fame Perfons here fpoken of as Wicked, may-
become righteous, through the Righteoufncfe and
Grace of God,
So
'^s
Chap. IL Texfs, 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 Sons of Men.
Thus, in Pfal. iv. 2. O ye Sons of Men, how long
will ye turn my Glory into Shame ? How long wtll
ye love Vanity ? &c. Pfal. Ivii. 4. / lie among them
that are fet on Fire^ even the Sons of Men, wbofe
^eetb are Spears and Arrows^ and their Tongue a
Jharp Sword. Pfal. Iviii. i, 2. Do ye indeed fpeak
Righteoufnefs^ O Congregation ? Do ye judge up-
rightly^ O ye Sons of Men ? Tea^ in Heart ye
work JVickednefs ; 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 difaffcfted to David* s
** 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, IVhy the Pfalmift Jhould
chufe to denote the wickedeft and worft Men in
■Ifrael by this Name ? Why he (hould chufe thus
to difgrace the human Race, as if the Compella*
tion of Sons of Men moft properly belonged to
iuch as were of the vileft Charafter, and as if all
the Sons of Men, even every one of them, were
of Iuch a Character, and none of them did good ;
no, not one ? |s it not ftrange, that the Righ-
teous fhould not be thought worthy to be called
Sons of Men', and ranked with that hoble Race of
Beings; who are born into the World wholly right
and innocent! It is a good, ealy, and natural
Reafon, why he chufeth to call the Wicked, Sons ♦
of Men^ as a proper Name" for them. That by
being of the Sons of Men, or of the corrupt
ruined Race of Mankind, they come by theijc
Depravity, And the Pfalmift himfelf leads us t6
this very Reafon, Pfal. Iviii. at tile Beginning, D(h
228 Text 5^ chiefly of the Old Teftament, Part II.
ye judge uprightly^ O ye Sons of Men ? yea^ in
Heart ye work Wickednefo^ ye weigh out the Violenci
of your Hands, The Wicked are eftranged from
the Womb, &c. Of which I Ihall fpeak more .by
and by.
Agreeable to thefe Places, is Prov. xxi. 8. Th^
Way of MAN is froward and ftrange-^ but as for
the pure^ his Work is right. He that is perverfe
in his Walk, is here called by the Name of Man^
as diftinguilhed from the pure : Which 1 think is
ablolutely unaccountable, if all Mankind by Na^
ture are pure, and perfeftly innocent, and all fuch
as ^e froward and Itrange in their Ways, therein
depart from the native Purity of all Mankind.
lUie Words naturally lead us to fuppofe the con-
, trary; that Depravity and Perverfenels properly
belong to Mankind as they are naturally, and
that a being made pure, is by an After-work, by
which fome are delivered from native Pollution,
and diftinguifhed from Mankind in general :
Which is perfectly agreeable to the Reprefenta^-
tion 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,
rhefe were REDEEMED FROM AMQNG
MEN.
To thefe Things agree Jer. xvii. 5, 9. In vcr,
5. it is faid. Cur fed is he that trufteth in MAN.
And in ver. 9. this Reafon is given. The Heart
is deceitful above all Things^ and defperately wicked ;
who can know it ? What Heart is tliis fo wicked
and deceitful ? Why, evidently the Heart of bim^
who, it was faid before j we muft not truft\ and
that is MAN. It alters not the Cafe as to the
prefent Argument, whether the^ Deceitfulnefs of
tho
Chap. tl. proving Original Corruption.
22
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,
while they live. And thofe Words of Chrift to
Peter^ Matth. xvi. 23. Get thee behind me, Satan
* — For thou favoureji not the Things that be of
God, but the Things 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 fanne
Thing is fuppofed in that of the Apoftle, i Cor.
iii. 3. For ye are yet carnal. For whereas there is
among you Envying and Strife, ate ye not carnal^
and walk as MEN ? And that in Hof. vi. 7.
But they like MEN, have tranfgreffed the Coveimnt.
To thefe Places may be added Matth. vii. 11! If
ye being Evil, know how to give good Gifts. — -
Jam. iv. 5. Do ye think that the Scripture faith in
'vain, The Spirit that dwelleth in us, lufteth to
Envy ? — I Pet. iv. 2. That he no longer fhould live
ibe reft of his Time in the Lufts of MEN, but to
the Will of God. — Yet above allj that in Job xv.
1 6. How much more abominable and filthy is MAN,
WHO DRINKETH INI^ITT LIKE WATER I
Of which mdre prefently.
Now what Account can be given of thefe
Things, on Dr. 7*— r's Scheme ? How ftrange is it,
that we Ihould have fuch Defcriptions, all over
the Bible, of MAN, and the SONS OF MEN !
Why.ftiould Man be fo continually fpoken of as
evil, carnal, perverfe, deceitful, and defperately
Wicked, if all Men are by Nature as perfeftly
inncjcent, and free from any Propenfity to Evil,
as Adam was the firft Moment of his Creation, all
made right, as our Author would have us under-
ftand, EccL vii. 29 ? Why, on the contrary, is it
Q 3 ^^
i^o Itexis, chiefly of the old Tcftamcrit, Part
not faid, at leaft as often, and with equal Reaibn,
that The Heart of Man is right and purei, that
The Way of Man is innocent and holy -, and that &
wbo favours true Virtue and JVifdom^ favours the
Things that be of Men ? Yea, and why might, it
not as well have been faid. The Lord lookid dimm
from Heaven on the Sons cf Men, to fee if there
were any that did underftand, and did feek offer
God ; and they were all right, altogether pure^
there was none inclined to do WickeSiefs, 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 otherwifc, are faved from the fForld^ and
called out of it. As John vii. 7, The WORLD
cannot hate you ; but me it hateth ; becaufe I tejiify
of it, that the Works thereof are evil. Chap, viih
23- r^ are of this WORLD: I am not of this
WORLD. Chap. xiv. 17. The Spirit of Trutby
whom the WORLD cannot receive ; becaufe it feetb
him not, neither knoweth him: But ye know bxm^
Chap. XV. 18, 19. If the WORLD hate yoUy ye
know that it hated me before it hated you. If yt
were of the WORLD, the WORLD would love its
own : But becaufe ye are not of the WORLD, but
I have chofen you out of the WORLDy therefore
the WORLD hateth you. Rev. xiv. 3, 4. Tbefe
are they which were redeemed from the EARTHy
— redeemed from among Men. John xvii. 9. I pray
710 1 for the WORLD, but for them which thou baft
given me. ver. 14. / have given them thy JfTordi
and the WORLD hath hated them, becaufe they, dref
not of the WORLD, even as I am not of the
WORLD. I John iii. 13, Marvel not, my Bre-
thren^ if the WORLD hate you. Chap, iv. 5. Tbey
are
Chap; li. prying Original Cottuptiofi. ^^t
are of the WORLto^ therefore fpeak they of th^
fTORLD, and the WORLD heareth them. Chap.
y. 19. ff^e are of God^ and the whole fVORLD
i^fh in fVickednefs. It is*evident, tha,t in thefe
Places, by the World is me^t the World of
Mankind ; not the Habitation, but the Inha;bi-
tants : For, it is the World fpoken of as loving^
hating^ doing evil JVorks^ Jpeaking, hearing, &c.
It fhews the fame Thing, that Wickcdnefs is
often fpoken of as being Man's OWN, iri Con^
tfadiftiiiftion froni Virtue and Holinefs. So Men's
Lufts are often called their OWN Heart's Lufts,
arid their pradtifing Wickednefs is called walking
in their OWN Ways-, 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-
mote Wickednefs to be a Quality belonging pro-
perly to the Charafter and Nature of Mankind in
their prefent State : As, when Chrift would repre-
fent that Lying is remarkably the Gharafter and
the very Nature of the Dfevil in his prefent State,
he exprefles it thus, Joh. viii. 44. IVhen he fpeak^
eth a Lye, he fpeaketh of his OWN : For he is a
Liar, and the Father of it.
And that Wickednefs belongs to the Nature 0^
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. 1 5. Foolifhnefs
is bound in the Heart of a Child ; but the Rod of
Corrediion Jhall drive it far from him. Nothing is
more manifeft, than that the wife Man in this
Book continually ufes the Word Folly, or Foolifh-
nefs, for Wickednefs: And that this is what he
Qjj. means
a 3 a That noted TVx/, Gen. vUi- ii. .[ Pari: If ^
means in this Place, the Words thpmfelve^ da
fliew : For the Rod of Corredtion is proper to
drive away no other Foolifhnefs, but that which
is of a moral Nature. The Word rendered Bounds
fignifies, as is obferved in Pool's Synopfisy a clofe
and .firm Union. The faifie 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 Table of thifie Heart,
To the like Purpofe is Chap. iii. 3. and Deut- xi.
18. where this Word is ufed. The fame Verb is
ufed, I Sam. xviii. i. The Soul of Jonathan was
knit (or bound) to the Soul of David, and Jona^
than loved him as his own Soul. — But how comes
Wickednefs to be fo 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 actual
Wickednefs, 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 TOUTH.-^lt alters not the
Cafe, whether it be tranflated For, or Though the
Imagination of Man's Heart is evil from his.
Youth, as Dr. T. would have it ; ftill the Words
fuppofe it to be fo as is faid. The Word tranflated
Touth, 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 Exi-
ftence. It comes from Nagnar, which fignifies to
Ihake off, 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
her^
Chap. IL 4 Pfqof of Original SiH^ 233
here tranflated Tcuthy comprehends not only what
we in Englijh moft conunonly 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 j i S^m. i.
24, 25, 27. I Kings iii. 7. and xi, 17. 2 Kings ii.
23. Job xxxiii. 25. Prov. xxii, 6. xxiii, 13. and
xxix. 21. Ifai. X. 19^ xi. 6. and Ixv. 20. Hof. xi.
I . The fame Word is ufed to fignify an Infant j
in Exod. ii. 6, and x. 9. Judg. xiii. 5, 7, 8, 24.
I Sam. i. 22. and iv. 21. 2 Kings v. 14. Ifai. vii.
1 6. and viii. 4.
Dr. T. fays, p. 124. Note, that he " conceives,
" From the Toutby is a Phrafe fignifying the Great-
" nefs or long Duration of a Thing." But if by
long Duration he means any Thing elfe than what
is literally exprefled, 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-
fon for his Conception. There is no Appearance
in the Words of the two or three Texts^he men-
tions, of their meaning any Thing ejfe than what
is mofl 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 feeh in
the Places following, where the fame Word in
the Hebrew is ufed, as in this Place in the eighth
of Genejis. i Sam.yii, 2. I am ol4y 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. Thou art my Tnijl from my
Youth: By thee, have I been holden up from the
Womb. Thou art he that took me out of my Mother^ s
Bowels.
ft 34- Proof frofH'Pfdl. Will ^: FartS^
Bowels, vcr. 17, 18. O God, thou halt taught m
from my Youth y and hitherto have I declared thy
ivondrous Works: Now alfo, when I am old Md
gref --headed^ forfake me not. Pfal. cxxix. 1,2. Mifftf
a ^ime have they affliSted me from my Youth, may
Ifrael now fay : Mairf a Time have they affiiSted me
from my Youth % yet have they not prevailed againfi
me. Ifai. xlvii. 12. Stand now with the Multitude
of thy Sorceries, wherein thou haft laboured fKMn
thy Youth. Sover. 15. and 2 Sam. xix. 7. That
will be worfe unto thee^ than all the Evil that befet
thee j&x>m thy Youth until now* Jer. iii. 24, ^^*
Shame hath devoured the Labour of our Fath&s^
from our Youth. — We have finned againft the Lord
our God from our Youth, even to this Day. So
GcRi 3tlvi. 34. Job xxxi. 18. Jef. xxxii. 30^ and
xlviii* II. Ezek. iv. 14. Zech. xiii. 5.
And it is to be obfetved, that according to the
Manner of the Hebrew Language, when it is faid,
fuch a Thing has been from Touthy or the firft
Part of Exiftence, the Phrafe is to be underftodd
as including that firft Time of Exiftence. So,
Jofli. vi* 21- They utterly deftroyed all^ from the
Toung to the Oldy (fo it is in the Hebrew) i. c.
including both^ So Gen. xix. 4. and Efther
iii. 1^.
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. Pfd. Iviii. 3. The Wicked are
iftranged from the Womb : They go a/fray as foon
as they be born^ fpeaking Lies. It is obfervable,
that the Pfalmift mentions this as what belongs to
the Wicked, as die SONS OF MEN : For, thefe
are the preceding Words; *' Do ye judge uprightly,
« O ye
Chap« II. Proof frtnn Pfali Iviii* 3, 235
C4
O ye Sons of Men i-^Tea^ in Hiart ye work
JVkkednefs'* ( A Phrafe of the like Import
with that in Gen. viii^ 21. The Imaginationy or
Operation, as it might haye been rendered, of his
Heart is eviL) TTien it follows. The Wicked are
eftranged from the Womb, &c. The next Verfc
is, ^heir Poifon is like the Pbifon of a Serpents
It is fo remarkably, as the very Nature of a Ser-
pent is Poiibn : Serpents are poifonous as fbon 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
*' feriptural figurative Way of aggravatii^ Wick-
*' ednefs on the one Hand, and of fignifying
early and fettled Habits of Virtue on the other,
to fpeak of it as being from the Womh!* And
as a probable Inftance of the latter, he cites that
in Ifai. xlix. i . The Lord hath caUed me from the
Womb ; from the Bowels of my Mother he made
Mention of my Name, But 1 apprehend, that in
Order to feeing this to be either evident or proib^
hle^ 2L Man muft have Eyes peculiarly afFe£be(L
I humbly conceive that fuch Phrafes as that in the
49th of Ifaiahi^ of God's calKng the Prophet //-^jW
the Womb^ are evidently no/t of the import vrfiich
he fuppoies ; but mean truly from the Beginnifflg
of Exiftence, and are manifeftly of like Significa^-
tion with that which is faid of the- Prophet Jerer
miah, Jer. i. 5. Before I formed thee in' the Belly^
I knew thee : Before thou tameft, out of- the Wornk^
I fanHified theey and ordained thee a Prdphet unto
the Nations. Which furely nieans fomething elfe
befides a ihigh Degree of Virtue : It plainly figni-
fies that he^was, from his-firft Exiftcncev fet apart
by God for a Pk-ophet. And it ^ould be as un-
reafonable to underftand it otherwife, as to fuppofe
the Angd meant any other than that Samfon was
fet
2^6 Proof from job x v. 14, \6. Patt It*
fet apart to be a Nazaritc from the Beginning of
his Lite, when he fays to his Mother, Bebdldj
thou JhaU conceive and bear a Son : And now dnnk
no JVine^ norfirong drink j 6fr. For the Child fiaU
he a Nazarite to God, from the Womb, to the
Day of his Death. By thefe Inftances it is pl^n^
that the Phrafe, From ^ the tVomb, as the other.
From the Touth, as ufed in Scripture, properly^
fignifics from the Beginning of Life.
Very remarkable is that Place, Job xv. 14, ig^
1 6. ff^at is Man^ that he Jhould be clean ? And be
that is born of a Woman, that he Jhould be rigb-
teous ? Beholdy he putteth no Truft in his Saints ;
yea^ the Heavens are not clean in his Sight : How
much more abominable and filthy is Man^ which
drinketh Iniquity like fVater? And no lefs remark-^
able is our Author's Method of managing of it.
The 1 6th Verfe exprefles an exceeding Degree of
Wickednefs, in as plain and emphatical Terms,
almoft, as can be invented ; every Word repre-
fenting this in the ftrongeft Manner : How much
more abominable and filthy is Man^ that drinketh
Iniquity like Water ? I cannot now recoUeft, where
we have a Sentence equal to it in the whole Bible,
for an emphatical, lively, and ftrong Reprefenta-
tion of great Wickednefs 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 Greedinefe of Men in Wickednefs !
Though Iniquity be the moft deadly Poifon, yet
Men drink it as boldly as they drink Water, are
as familiar with it as with their common Drink,
and
Chap. II. Proof frm Job xv. 14, 1 6. 237
and drink it with like Grcedinefs, as he that is
thirfty drinks Water. That Boldnefe and Eager-
nefs in perfecuting the Saints, by which the great
Degree of the Depravity of Man's. Heart oftea
appears, is reprefented thus, Pfal. xiv. 4. Have
the IVorkers of Iniquity no Knowledge^ who eat up
my People^ as they eat Bread ? And the greateft
Eagernefs of Thirlt is reprefented by thirfting as
an Animal thirfts after Water, Pfal. yXiu i.
Now let us 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
*^ fo apt to indulge them. You fee the Argument,
Man in his prefent weak and flefhly State, can-
not be clean befofe God. Why fo ? Becaufe he
*' is conceivied and born in Sin, by Reafon of
" Jdam*s Sin ? No fuch Thing. But becaufe, if
^' the pureft Creatures are not pure, in Comparifon
*' of Gody much lefs a Being fubjeft to fo many
" INFIRMITIES, as a MORTAL Man. Which
" is a Demonftration to Me, not only, that Job
" and his Friends did not intend to eftablifli the
^' Dodrine 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 we have a notable Specimen of his
Demonftrations\f as well as of that great Impartiality
and Fairnefs in examining and expounding the
Scripture, which he makes fo often a Profef-
fion of. • '
In
^;
a^S Proof from Job wr^ 14, i6. Part B.
In this Place we are not only told, how wicked
Man's Heart is, but aUb how Men come by fuch
Wkkedneis ; even hy being of the Race of Nfan*
kind, by ordinary Generation : itn:>at is Man^ thai
bejbould be. clean ? and be that is bom of a WomaHy
that be fbouU be rigbteotts? Our Author p. 141,
142. reprefents Man's being born of a Woman,
as a PeripbrafiSj 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
mofl: evidently otherwife, if we may interpret the
Book of Job by itfelf : It is moft plain, that Man's
being bom of a tVoman is given as a Reafon of his
not being clean ; Chap. xiv. 4. Who can bring a
clean Thing out of 4in unclean? Job is fpeaking
there exprcfly of Man's being born of a Woman^
ds appears in ver. i. And l^re how i^dkn iis it,,
that this is given as a Reafon of Man^ not being
clean ? Concerning this Dr. T. fays, ^bat ibis has
no refpeS to any moral Uncleatmefs^ but only common
Frailty^ &c. But how evidently is this alfo other-
wife ? when that Uncleannefs, which a Man has
by being bom of a Woman, is exprefly e)cplained
of Unrigbteoufnefs^ in the next Chapter at the 14th
Verfc. fH?at is Man^ that he fhould be clean ? and
he that is born of a Wrnnan^ that be fhould be
RIGHTEOUS ? And alfo in Chap. xxv. 4. How
then can Man bejuftified 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 juftifed. — His Defign
is, to convince Job of his moral Impurity, and
from thence of God's Righteoufnefs in his fevere
Judgments upon himj and not of his natural
Frailty.
And
Chap-H. Proof Jrm Pfel. li. 5, 23^
And without Doubt, David hafi relf>e6k to tlu»
fame Way of Derivation of Wickcdnefe of Hearty:
lyhea he lays, Plal. li. 5. Behold^ I was Jhflfen in
Iniquity^ and in Sin dU n^ Mother conceive we.
It alters not the Cafe as tjo the Argument we arc
upon, whether the Word tranflated conceive^ fig-
nifies conceive, or nurfe ^ which latter, our Author;
takes fo much Pains tp prove : For when he ha»
done all, he fpeaks of it as a jufl: Tranflation <rf
the Words to render them thus, / was BORN in
Iniquity^ and in Sin did my Mother nurfe me. p.
135. If it is owned that Man ishorn in Sin, it is
not worth the while to difpute, whether it isi
exprefly afferted, that he is conceived in Sin. Buc
Dr. "T, after his Manner infifts, that fuch Exprcf-
fions, as being hrn in Sin, being Tranfgreffors
from the Won^^^ and the like, are only Phrafea
figuratively to denote Aggravation, and high De-
gree of Wickedwls. But the contrary has been
already demonftrated, from many plain Scripture-
Inftances. — Nor is one Inftance produced, ia
which there is any Evidence that fuch a Phrafe is
ufed in fuch a Manner. A poetical Sentence out
of Firgil's JSneids^ has here been produced, and
made much of by fome, as parallel with this, in
what Dido fays to Mneas^, in thefe Lines :
Nee tibi Diva Parens, Generis nee Dardanus Auftor,
Perfide : Sed duris genuit te Cautibus horrens
Caucafus, Hyrcanaecjue admorunt Ubera Tygres.
In which fhe tells Mneas, that not a Goddefs was
his Mother, nor Anchifes his Father ; but that he
had been brought forth by a horrid rocky Moun-
tain, and nurfed at the Dugs of Tygers, to repre-
fent the Greatnefs of his Cruelty to her. But how
unlike and unparallel is this ? Nothing could be
more natural, than for a Woman overpowered
with
140 Noted Lines in Vii^il,^ Parallel. Part II.
with the Paflion of Love, and diftra6ted with
raging Jealoufy and Difappointment, thinking her-
feli treated with brutifh Perfidy and Cradty, by a
Lover whofe higheft Fame had been his being
the Son of a Goddefs, to aggravate his Inhuma-^
nity and Hard-hearted nefs with this. That his
Behaviour was not worthy the Son of a Goddefs,
nor becoming one whofe Father was an illuilrious
Prince : And that he a6led 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
bom in Sin, in any fuch Senfe ? He is not fpeak-
ing himfelf, nor any one elfe fpeaking to him, of
any excellent and divine Father and Mother, that
he 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 iorn 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
ftie\sred that Sin was inbred, and in hds very-
Nature.
Dr. 7*. 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
Meniion, or Intimation of Adam, or any ill Effehs
of his Sin upon us.- — Here is not one Word, nor the
leaft Hint of Adam, or any Confequences of his Sin^
&c. &c: * He fays f, ^' If Job and his Friends
" had
• Page 5, 64, 96, 97, 98, 102, 108, 112, 118, 120, 122,
127, 128, 136, 142. 143, 149, 152, 155, 229. t i4=-
Chap. II. Adam not n^ntioned^ no Objeftion. 24 1
** had known and believed the Doftrine of a
" corrupt Nature, derived from Adam^s Sin only,
" they ought in Rcafon and Truth to have given
" this as the true and only Reafon of the human
** Imperfeftion and Uncicannefs they mention/*
But thefe Objeftions and Exclamations are made
no lefs impertinently, than thtry are frequently.
It is no more a Proof, that CoiTuption of Nature
did not come by Jdam^s Sm, becaufe many Times
when it is mentioned, AdnCs Sin is not exprefly
mentioned as the Caufe of it, than that Death
did not come by AdanC% Sin, (as Dr. 2". fays it
did) becaufe though Death, as incident to Man-
kind, is mentioned fo often in the Old Telta-
ment, and by our Saviour in his Difcourfes, yet
Adamh Sin is not once exprefly mentioned, after
the three firft Chapters of Genejis^ any where in
all the Old Teftament, or the four Evangelifts, as
the Occafion of it.
What Chriflian 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 World, 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
Adamh Name is fo rarely mentioned, on any
Occafion in Scripture, after that firft Account of
him, and Eve's never at all ; and becaufe we
have no more any exprcfs Mention of tlie par-
ticular Manner, in which Mankind were firft
brought into Being, either with refpeft to the
Creation of Adam or Eve. It is fufficient, that
the abiding, moft vifible Effects of theft; Thin-rs,
remain in the View of Mankind in all -Alcs, and
R arc
242 One plain Revelatiop fufficient. Part II. •'
are often fpoken of in Scripture •, and that the par-
ticular Manner of their being introduced, is once
plaiiiiy fet forth in the Beginning of the Bible,
i») tiiat Hiftory which gives us an Account of
tht Origin of all Things. And doubtlefs it was
expecU d, by the great Author of the Bible, that
the Account in the three firft Chapters of Gencfis
ihoulcl i'^ taken as a plain Account of the In-
troJuction cf both natural and moral Evil into *
the World, as ic has been fhewn to be fo in-
deed. The Hiilory of Jdam's Sin, with its Cir-
cumftances, God's Threatening, and the Sentence
pronounced upon him after his Tranfgreflion,
and the imniediate Confequences, confilting in
fo vail an Alteraricn in his State, and the State
of the World, which abides ftlU, with refpe<5t to
all his Pofterity, do mod diredtly and fuffi-
ciently lead to an Underftanding of the Rife of
Calamity, Sin and Death, in this finful miferablp
World.
It is fit we all fhould know, that it does not
beconric us to tell the Moll High, how often
he fhall particularly explain and give the Reafon
of any Do6trine which he teaches, in order to
our believing what he fays. If he has at all
given us Evidence that it is a Doftrine agree-
ible to his Mind, it becomes us to receive it
with full Credit and Submifllon ; and not fuUenly
to rq'..*6l it, becaufe our Notions and Humours
are not fuited in the Manner, and Number of
Times, of his particularly explaining it to us.
How often is Pardon of Sins promiied in the
Old Tcflament to repenting and returning Sin-
ners ? How many hundred Times is God*s fpecial
Favour there promifed to the fincerely Righ-
teous, without any cxprefs Meiuicn of thefe
Benefits
4V > .
Chap. II. One plain RevelattM fufEcient, 243
Benefits being through Chrift ? Would it there-
fore be becoming us to fay, that, inafmuch as
our Dependence on Chrift for theft Benefits, is '
a Doftrine, 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 fliould have plainly declared it fooner,
and more frequently, if ever he expefted we
fhould 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, where
there is Wailing and Gnafhing of Teeth, in ano-
ther World, which Chrift fo often fpeaks of as
the Punifliment appointed for all the Wicked ?
Would it now become a Chriftian, to objeft and
fay, that if God really meant any fvich Thing,
he ought in Reafon and Truth to have declared
it plainly and fully ; and not to have been fo
jQlent about a Matter of fuch vaft Importance
to all Mankind, for four Thoufand Years to-
gether,
Jl 2 CHAP.
•»■> .^j
. ■» '.
,ir
X
.1
244 Proofs chiefly from the New Teft°*. Part !!•
CHAP. III.
Obfervations on various other Places of Scrip-'
ture^ principally of the New Teftament,
proroing the DoSlrine of Original Sin.
S E C T. I.
Obfervations on John iii. 6. in ConneSlion with fome
other Faffages in the New Teftament,
THOSE Words of Chrift, giving a Reafon to
NicodemiiSy why we mult be born again,
John iii. 6. That which is born of the Flefh^ is
Flefh ; and that which is born of the Spirit ^ is
Spirit ; have not without good Reafon been pio-
duced by Divines, as a Proof of the Doftrine of
Original Sin : fuppofing, that by Fle/h here is
meant the human Nature in a debafed and corrupt
State. Yet Dr. 71 p. 144. thus explains thefe
Words, That which is born of the Flejh^ is Flefh ;
That which is born by natural Defcent and
Propagation, is a Man confifling of Body and
'• Soul, or the mere Conftitution and Powers of
^' a Man in their natural State." But the con-
ftant Ufe of thcfe Terms, Flefh^ and Spirit^ in
other Parts of the New Teftament, 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 Nicodemus^ viz. tho
requifitc Qualifications to Salvation, will fully vin-
dicate the Scnfe of our Divines. Thus in the
7th and 8th Chapters of Romans^ where thefe
Terms Flefh^ and Spirit^ (tra^^ and t^vivyLtt) are
abundantly repeated, and fet in Oppofition, as
here.
4(
Chap. 111. 7 Proof from John jiL 6. 1245
Se6t. I. J
here. So, Chap. vii. 14. The Law is fpiritual,
{7fi¥ivyLdLTi^®-) but I am carnal, (crrtpxix^) fold under
Sin. He cannot only mean, ' I am /? Man^ con^
* Jifting of Body and Soul, and having the Powers
*' of a Man,^ Ver. 18. / know that in me, that
is, in my Flefh, dwelletb no good Thing. He does
not mean to condemn his Frame, as conjifting of
Body and Soul-, and to aflert, that in his human
Conjiitution, with the Powers of a Man, dwells no
good Thing. And when he fays in the laft Verfe
of the Chapter, IVith the Mind, I myfelf ferve the
Law of God, but with the Flefh, the Law of Sin -,
He can^1&l>^mean, * I myfelf ferve the Law of God\
* but with my innocent human Conftitution, ai$
* having the Powers of a Man, 1 ferve the Law
* of Sin.' And when he fays in the next Words
in the Beginning of the 8th Chapter, There is
no Condemnation to them, — that walk not after the
Flefh, but after the Spirit ; and ver. 4. The Rigb-
ieoufnefs of the Law is fulfilled in us, who walk
not after the Flejb ; 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 anJ 6. They that are after the
Flefh, do mind the Things of the Flefh ; and to be
carnally minded is Death-, He does not intend,
* They that are according to the human Confiitu-
' tion, and the Powers of a Man, do mind the
' Things of the human Conftitution ami Powers -,
* and to mind thefe, is Death.' And when he
fays, ver. 7 and 8. The carnal (or fleihly) Mind
is Enniity againft God^ and is not fubje^t to the Law
of God, neither indeed can be -, fo that they that are in
the Flefh, cannot pleafe God-, He cannot mean,
that ' to mind the Thino;s which are agreeable to
' the Powers and Conftitution ^f a Man^ (who, as
our Author fays, is conilituteu 0P made right) ' is
R 3 ' '; ' Enmity
246 Proof frm John iii. 6. Part II.
* Enmity againft God ; and that a Mind which
* is agreeable to this right human Conftitution, as
* God hath made it, is not fubjedb to the Law of
* Goid, nor indeed can be ; and that they who
* are according to fuch a Conftitution, cannot
^ pleafe God.* And when it is faid, ver. 9. Te
are mi in the Flelh, but in the Spirit ; the Apoftle
cannot mean, ' Ye are not in the human Nature^
* as conjiituted of Body and Soul, and with the
* Powers of a Man.* It is moft manifeft, that by
the 77^, here the Apoftle means fome Nature
that is corrupt, and of an evil Tendency, and
dire6tly 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 Incon-
fiftcnce with being fubjeft to God, and pleafing
God-, and in a fure and infallible Tendency to
Death, and utter Deftruftion. J^nd it is plain,
that here by being and walking a/ter^ or according
to the Fleflf, is meant the fame Thing as being
and walking according to a corrupt and finful
Nature •, and to be and walk according to the
Spirity 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. ^hat which is
horn of the Flefh, is Flefh, he reprefents the Flefl)
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
Flejh : Which is agreeable to other Scripture-Re-
prefentations, where the corrupt Nature is called
the Old Many the Body of Siny and the Body of
Death.
i
^ap. IIt.7 in Connexion with other ^exts. 247
Sea. I. i ^^
Death. Agreeable to this are thofe Reprefenta-
tions in the 7th and Sth Chapters of Romans:
There Flejh is figuratively reprefcnted as a Perfon,
according to the Apoftle's Manner, obferved by
Mr. Locke^ and after him by Dr. T — r, who takes
Notice, that the Apoftle, in the 6th and 7th of
Romans^ reprefents Sin as a Perfon; and that
he figuratively diftinguifties in himfelf two Peiibns,
fpeaking of Flefh as his Perfon. For I know that
in ME^ that is in 7ny Flefh, dwelleth no good Thing.
And it may be obferved, that in the Sth Chapter
he ftill continues this Reprefentation, fpeaking of
the Flejh as a Perfon : And accordingly in the 6th
and 7th Verfes, fpeaks of the Mind of the FleJJj^
^SovufjLA (7-tffjc^, and of the Mind of the Spirit^,
<!?§ovi)iAA ^yiVfjLet7&- ; as if the Flejh and Spirit were
two oppofite Perfons, each having a Mind contrary
to the Mintl of the other. Dr. T. in'terprets this
Mind of the Flejh, and Aiind of the Sph'-it, as tho* the
Flejh and the Spirit were here fpoken of as the dif-
ferent Ohjeols^ about which the Mind fpoken of is
converfant. Which is plainly befide the Apoftle's
Senfe ; who fpeaks of the Flefti and Spirit as the Sub-
jedls and Agents, in which the Mind fpoken of is 5
and not the Objefts about which- it afts. We
have the fame Phrafe again, ver. 27. He that
fearcheth the Hearts, knoweth what is the MIND
OF THE SPIRIT, <t ?oi/»^ct wvgy^r (S^ ., the Mind
of the fpiritual Nature in the Saints being the
fame with the Mind of the Spirit of God himfelf,
who imparts and actuates diat fpiritual Nature;
here the Spirit is the Subje<^ and Agent, and not
the Objeft. The fame Apoftle in like Manner
ufes the Word, y»^, in Col, ii. 18. Vainly puffed up
by his flefhly Mind, ttT.% t» vo^ t»k ca^y.Q- ctyrv,
by the Mind of his Flefh. And this Agent (o often
called Flefh J repreicnted by the y\poftle, as al-
R 4 together
148 Trwf from John iii. 6. ^PirtW
together evil, without any good Thing dwelling
in it, or belonging to it; yea pcrfeftly contrary
to God and his Law, and tending only to Death
and Ruin, and dircftly oppofitc to the Spirit, is
what Chrift fpeaks of co Nicodemus as born in the
/firit Birth, as giving a Reafon why there is a
Ncccflity of a New-birth, in order to a better
Trod u(^t ion.
One Thing is particularly obfervable in that
Dilcourlr of the Apoftle, in the 7th and 8th
of Romans^ in which he fo often ufes the Term
Fhp^ as ()|>poritc to Spirit^ which, as well as many
orhir 'rhinj.;s in his Difcourfe, makes it plain,
ilia! by I'ltiflj he means fomething in itfclf cor-
I up! antl linful, and that is, that he exprefly calls
it //////// I'lcjb^ Rom. viii. 3. It is manifeft, that
\^\Jnifti/ lleflj he means the fame Thing with that
I'lrlh fpokcn of in the immediately foregoing and.
foll()win{i; Words, and in all the Context: And
tliiu when it is laid, Chrift was made in the Like-
nefs of Jinful Fle/h^ the Expreflion is equipollent
with thofe that fpeak of Chrift as made Sin, and
vnidc a Curfe for us.
Fiejh and Spirit are oppofed to one another in
Gal. V. in the fame Manner as in the 8th of
Romans : And there, by FleJh cannot be meant
only the human Nature of Body and Soul, or the
mere Conftitution and Powers of a Man, as in its
natural State, innocent and right. In the i6th
ver. the Apoftle fays, fValk in the Spirit, and ye
Jhall not fulfil the Lufts of the Flefh : Where the
Flelh* is fpoken of as a Thing of an evil Inclina-
tion, Defire, or Luft. But this is more ftrongly
fignified in the next Words ; For the Flefh lufleth
againft the Spirit, and the Spirit againjl the Flefh ;
and
dhap. llL ) in CotmeSli&n with other texts. i±q
Sea. I. s
and tbefe 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
Perfon or Agent, defiring, afting, having Lufts,
and performing Works. And by Works of the
Flefh^ 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 finful Na-
ture, and Fruits of a holy renewed Nature. Now-
the fVorks of the Flelh are manifejiy which are
thefe : Adultery^ Fornication^ Uncleannefs^ Lafciviouf-
nefs^ Idolatry^ IVitchcrafty Hatred^ Variance^ Wrath^
Strife^ Seditions^ Herefies^ &c. — But the Fruit of
the Spirit is Love^ Joy^ Peace^ Long-Sufferings Gen*
tlenefs, Goodnefsy &c. The Apoftle, by Flejhy 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 be deftroyed, and not merely reftrained.
I Cor. V. 5. ^0 deliver fuch an One to Satan^ for
the Deftruftion of the Flefh- We muft have no
Mercy on it ; we cannot be too cruel to it •, it muft
even be crucified. Gal. v. 24. They that are Chrijfs^
have crucified the Flefti, with the AffeSlions and
Lufis.
The Apoftle John^ the fame Apoftle that writes
the Account of what Chrift faid to Nicodemus^ 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 iii. 23, 24. And that we fhould
love one another^ as he gave us Comnlandment j and
he
^SO Proof from John iii. 6. Part It,
be that keepetb his Commandments^ dwelletb in bim^
and he in him : And hereby we know that he ahidetb
in uSj by the Spirit that he hath given us. With
Chap. iv. 12., 13. If we love one another^ God dweU
leth in us^ and his Love is perfected in us : Hereby
know wey that we dvSell in himy becaufe he batb
given us of bis Spirit. The fpiritual Principle in
us being as it were a Communication of the Spirit
of God to us.
And as by 'arytvyLn is meant a holy Nature, {o
by the Epithet, t^vtviA^r^K^^ fpiritual^ is meant the
fame as truly virtuous and holy. Gal. vi. !• Te
that are fpiritual, rejiore fuch an one in the Spirit
of Meeknefs. The Apoftle refers to what he had
juft faid, in the End of the foregoing Chapter,
where he had mentioned Meeknefs^ as a Fruit of
the Spirit. And fo by carnal^ or flejhly^ ^*f jw*®',
is meant the fame as fmful. Rom. vii. 14.
*The Law is fpiritual, (i. e. holyj but I am carnal^
fold under Sin.
And it is evident, that by Flejh^ as the Won!
is ufed in the New Teftament, and oppofed to
Spirity when fpeaking of the Qualifications for
eternal Salvation, is not meant only what is now
vulgarly called the Sins of the Flejhy cpnfifting in
inordinate Appetites of the Body, and their Indul-
gence ; but the whole Body of Sin implying thofe
Lulls that are moft fubtil, and furtheft from any
Relation to the Body -, fuch as Pride, Malice,
Envy, &c. When the fVorks of the Flefh are
enumerated. Gal. v. 19, 20, 21. they are Vices
of the latter Kind chiefly, that are mentioned ;
Idolatry y Witchcrafty HatredyVariancey Emulations ^
Wrathy Strifey Seditions. HereJieSy Envyings. So,
Pride of Heart is the Effed or Operation of the
Flefh.
Gkap. in.? in Connexion with other Texts. 251
Sea. .1 V
Flejh. Col. ii. 18. Vainly puffed up hy his fleflily
Mind : In the Greeks hy the Mind of the Flejh.
So, Pride^ Envying^ Strife^ and Divifion^ are fpoken
of as Works of the Flejh^ i Cor. iii. 3, 4. For ye
are yet carnal {(f^^^^t^^i^fieftoly.) For whereas there is
Envying, and Strife, and Divijion, are ye not carnal,
and walk as Men ? For while one faith, I am of
Paul, and avMther^ I am of Apollos, are ye not
carnal ? Such Kind of Lufts do not depend on
the Body, or external Senfes -,. for the Devil him-
fclf has them in the higheft Degree, who has
not, nor ever had, any Body or external Senfes to
gratify.
Here, if it ftiould be inquired, how Corruption
or Depravity in general, or the Nature of Man
as corrupt and linfui, came to be called Flefh ;
and not only that Corruption which confifts in
inordinate bodily Appetites .? I think, what the
Apoftle fays in the laft cited Place, Jre ye net
carnal, and walk AS MEN ? leads us to the true
Reafon. It is becaufe a corrupt and finful Nature
is what properly belongs to Mankind, or the Race
of Adam, as they are in themfelves, and as they
are ky Nature, The Word Fleflo is often ufed in
both Old Teftament and New, to fignify Mankind
in their ^ prefent 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 ffjould he
jhortened, no Flefli (bould he faved. Luke iii. 6.
All Flefh fhall fee the Salvation of God. John xvii.
2. Thou haft given him Power over all Flefh. See
alfo Ad:s ii. ly. Rom. iii. 20. i Cor. i. 29. Gal.
ii. 16. Man's Nature, being left to itfelf, forfaken
of the Spirit of God, as it was when Man fell,
and confequently forfaken of divine and holy Prin-
ciples,
i^l Proof from John iii. 6. Part IT^,
ciples, of itfelf became exceeding corrupt, utterly
depraved and ruined : And fo the Word Flejby
which fignifies Man^ came to be ufed to fignify
Man as he is in himfelf, in his natural State, de-
bafed, corrupt, and ruined : And on the other
Hand, the "Word Spirit came to be ufed to fignify
a divine and holy Principle, or new Nature -, be-
caufe that is not of Man^ but of Godj by the
indwelling and vital Influence of his Spirit. And
thus to be corrupt, and to be carnal, or flefhly^
and to walk as Men, are the fame Thing with the
Apoftle. And fo in other Parts of the Scripture,
to favour the things that be of Men, and to favour
Things 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 receiire
the Things of the Spirit of God, are Phrafes that
fignify as much as relifhing and embracing true
Holinefs or divine Virtue.
All thefe Things confirm what we have fup-
pofcd to be Chrift's Meaning, in faying, Thaf
which is born of the Flefh, is Flefh \ and that
which is born of the Spirit, is Spirit, His Speech
implies, that what is born in the firfl Birth of
Man, is Nothing but Man as he is of himfelf,
withput any Thing divine in him ; depraved, de-
bafed, finful, ruined Man, 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 heave;nly
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
Chap. m. 1 in Connexion with other ^exts. 2 ^ ?
Seafl.. \ ^^
Chrift 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 Neceflity of a Renovation, a
Change of Mind, a neiw Heart, &c. in order to
Salvation :• To give a Reafon of which to Nico-
dcmus^ is plainly Chrift's Defign in the Words
which have been infilled on.
Before I proceed, I would obferve one Thing
as a Corollary from what has been faid.
CoroL If by Flefli and Spirit, when fpoken of
in the New Teftament, and oppofed to each other,
in Difcourfes on the neceffary 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. vii. 18. It is wholly oppofite to God, and
to Subjedtion to his Law, as appears by Rom. viii.
7, 8. It is direftly contrary to true Holinels, and
wholly oppofcs it, and Holinefs is oppofite to that v
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 impoflible they fhould have or do
any good Thing; as appears by Rom. viil. 8.
The^e is nothing in their Nature, as they have it
by the firft Birth, whence ftiould arife any true
Subjeftion to God; as appears by Rom. viii. 7.
If there were any Thing truly good in the Flefi^
or in Man^s Nature^ or natural Difpoiition, under
^ moral Vi?w, then it fliould only be amended ;
but
25+ Proof from i Cor. ii. 14, lie. Part II.'
but the Scripture reprefents as though we were to
be Enemies to it, and were to fcek nothing fhort
of its entire Deftruclion, as has been obferved.
And eliewhere the Apoftle direfts not to the
amending of the old Man^ but putting it off^ and
putting on the nevj Man -, and feeks not to have
the Body of Death made better, but to be delivered
from it ; and fays, That if any Man be in Chrifty
he is a new Creature (which doubtlefs means the
fame as a Man new-born) Old Things are (not
amended) but faffed away^ and ALL Things are
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 Man^ and the fplriiual Man : where
natural and fpiritual arc oppofed juft in the fame
Manner, as I have obfcr\ ed carnal a;/d fpiritual
often are. In Chap. ii. 14, 15. he fays. The na-
tural Man receivetb not the Things of the Spirit of
God: For they are Foolifhnefs unto' him ; neither can
he know tkem^ becaufe they are jpiritually difcerned.
But he that . is fpiritual^ judgeth all Things. And
not only does the Apoftle here oppofe natural and
fpiritual,, juft as he eliewhere does carnal and fpi-
ritual,, but his following Difcourfe evidently {hews^
that he means the very fame Diftinftion, the fame
two diftincl and oppofire Things. For imme-
diately on his thus fpeaking of the Difference be-.
tvveen the 7wtural and the fpiritual Man, he turns
to the CcrinlhianSj in the firft Words of the next
Chapter, connefted with this, and fays, And /,
Brethren^ could not fpeak unto you as unto fpiritual,
but as unto carnal. Referring manifeftly to what
!ic had been laying, in the immediately preceding
Difcourfe,
Chap. III. 7 Proof from i Cor. ii. 14, &fr. 255
Sed. I. J
Difcourfc, about fpiritual and natural Men^ and
evidently ufmg the Word, carnal, as fynonymous
with natural. By which it is put out of all rea-
fonable Difpute, that the Apoftle by natural Men
means the fame as Men in that carnal, finful
State, that they are in by their firft Birth ; — not-
withftanding all the Gloffes 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' Apoftle
gives in that 14th Verfe, concerning the finful
miferable State of Man by Nature. Dr. ST. fays,
by A'^x^^'®''i '^^ meant the animal Man, the Man
who maketh Senfe and Appetite the Lav/ of his
Aftion. 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
Apoftle in his Senfe includes the more fpiritual
Vices of Envy, Strife, &c. as appears by the four
firft Verfes of the next Chapter -, where, as I have
obferved, he fubftitutes the Word carnal in the
Place of -4/^%/*®-. So the Apoftle Jude ufes the
Word in like Manner, oppofing it to fpiritual, or
having the Spirit, ver. 19. Thefe are they that fepa-
rate themfelves, fenfual, (>I/v;^/xot) not having the
Spirit. The Vices he had been juft fpeaking of,
were chiefly of the more fpiritual Kind. ver. 16.
^hefe are Murmurers, Complainers, walking after
their own Lujis ; and their Mouth fpeaketh great
fwelling IVordSy having Men^s Perfons in Adfrnra-
lion, becaufe of Advantage. The Vices mentioned
are much of the fame Kind with thofe of the
Corinthians, for which he calls them carnal, E?rjy'
ing. Strife, and Divijions, and faying, / am of
Paul, and / of ApoUos •, and being puffed up for
one againft another. We * have ^ the iame Worcl
again, Jam, iii, 14, 15. If ^e ^ave hitter Envying ^
and
%
f^ ■^■>
2^6 Proof from i Cor. ii. 14, 6?r, Part II,
and Strife^ glory not^ and lie not againft the Truth .*
This Wifdom defcendeth not from above^ but is
earthly^ fenfual, (4wx'**») and devilifh ; where alfo
the Vices the Apoftle Ipeaks of are of the more
fpiritual Kind.
So that on the whole, there is fufEcient Reafon
to underftand the Apoftie, 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, which it appears are commonly
intended in 'the New Teftament by Things fpiri--
tualj and are doubtlefs here meant by Things of
the Spirit of God. Thefe Words alfo reprefent^
that it is impoflible Man fhould be otherwife,
while in his natural State. The Expreflions arc
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 tbem^
can have no true Senfe or Relifh of them, or
Notion of their real Nature and true Excellency ;
becaufe they are fpiritually difcerned •, they are not
difcerned by Means of any Principle in Nature,
but altogether by a Principle that is divine, Ibme-
thing 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 Truths whom the World cannot
receive^ becaufe it feeth him not^ neither knowetb
him : But ye know him -, for he dwelleth with you^
and fijall be in ycu^
SECT,
fchap. IIL 7 Remarks t)n Rom. iii. 9—24. 257
Bed. 11. J
SECT. IL
Obfervatiens 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 Beneifits of Chrift's Redenription, then
they are wicked by Nature : .For doubtlefs Men*s
firfl: State is their native State, or the State they
come into the World in. But the Scriptures do
thus reprefent all Mankinds •
Before I mention particular Texts to this Pur-
pofe, I would obferve, that it alters not the Cafej
as to the Argument in Hand, whether we fuppofe
thefe Texts fpeak direftly of Infants, or only of
fuch as are capable of fome Underftanding, fo as
to underftand fomething of t;hcir own Duty and ■
State. For if it be fo with all Mankind, that as
foon as ever they are capable of reflefting and
knowing their own moral State, they find them-
felves wicked, this proves that they are wicked by
Nature; either born wicked, or born with an in-
fallible Dilpofition to be wicked as foon as poflible,
if there be any Difference between thefe ; and
either of them will prove Men to be bom 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 mtend now, is fomething more direct,
to prove by direft Scripture-Teftimony, that all
Mankind, in their firft State, are really of a
wdcked Charafter.
To this Purpofe is exceeding full, expreis, and
abundant that Paflfage of the ApoiUc, in Rem. iii.
S be&in-
nL
258 Proof from Rom. iii. 9—24. Part II;
beginning with the 9th ver. to the End of the 24th 5
which I Ihall fet down at large, diftinguifhing the
\miverfal Terms which are here fo often repeated,
by a diftindt Charaftcr. The Apoftle having in
the firft Chap. ver. 16, 17. laid down his Propo-
fition, 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 infifts on the Wickednels of the
Gentiles^ in the firft Chapter •, and next, on the
Wickednefs of the Jews^ in the fecond Chapter*
Arid then in this Place, he comes to fum up the
Matter, and draw the Conclufion in the Words
following i " What then, are we better than they ?
No, in no wife ; for we have before prowd
both Jews and Gentiles^ that they are ALL under
" Sin : As it is written. There is NONE righ-
^' teous, NO, NOT ONE j there is NONE that
*' underftandeth -, there is NONE that feeketh
after God ; they are ALL gone out of the
Way ; they are TOGETHER become unpro-
fitable ; there is NONE that doth Good, NO,
NOT ONE. Their Throat is an open Sepid-
chre •, with their Tongues they have ufed De-
ceit ; the Poilon of Afps is under their Lips ;
whofe Mouth is full of Curfing and Bittemefi ^
their Feet are fwift to fhed Blood ; Deftru6fcion
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 ft6pped, and ALL THE
WORLD may become guilty before God.
" Therefore by the Deeds of the Law, there (hall
" NO
Ghap. lit. ) All t» their jirfi State Wicked. 259
Se£t< II. )
« NO FLESH be juftified in his Sight ; for by
^' the Law is the Knowledge of Sin. But now
*' the Righteoufnefs of God without the Law, is
manifeft, being witnefled by the Law and the
Prophets •, even the Righteoufnefs of God, wl^iich
is by Faith of Jefus Chrift, unto ALL, and
upon ALL thenfi 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 Redemp-
tion which is in Jefus Chrift." —
cc
«c
cc
cc
cc
Here the Thing which I would prove, viz. that
Mankind in their firft State, before they are in-
terefted in the Benefits of Chrift's Redemption,
are univerfally wicked, is declared with the utmoft
poffible 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, determinately to
fignify any fuch Thing.
Dr. 2". to take oflF the Force of the whole,' would
have us to underftand, p. 104 — 107. that thefe
PafTages quoted from the Pfalms, and other Parts
of the Old Teftament, do not fpeak of all Man-
kind^ nor of all the Jews -, but only of ^tbem of
whom they were true. He obferves, there were
many that were innocent and righteous •,, though
there were alfo many, a ftrong Party, jhat were
wicked, corrupt, &c. of whom thefe Texts were
to be underftood. Concerning which I would ob-
ferve the following Things.
S 2 1 . Accor^i-
i6o Proof from Kom.m. 9 — 24. PartU.
I. According to this, the Univerfality of the
Terms that are found in thcfe Places, which the
Apoftle cites from the Old Teftament, to prove
that all the IVorld^ both Jews and Gentiles^ are under
Sin^ is nothing to his Purpofe. The Apoftle ufes
univcrfal Terms in his Propofition, and in his
Conclufion, that ALL are under Sin, that EVERY
MOUTH is flopped, ALL THE WORLD
guilty, — that by the Deeds of the Law NO
FLESH can be juftified. And he chules out a
Number of univerfal Sayings or Claufes out of
the Old Teftament, to confirm this Univerfality ;
as, There is none righteous'-^ no, not one : They arc
all gone out of the Way \ There is none that under-
fiandetb, ^c. But yet the Univerfality of thefc
Expreflions is nothing to his Purpofe, becaufe the
univerfal Terms found in them have indeed no
Reference to any fuch Univerfality, as this the
Apoftle fpeaks of, nor any Thing a-kin to it ;
they mean no Univerfality either in the colle<9ivc
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 :
" But only of thofe of whom they are true^^ That
is, There is none of them righteous, of whom it is
true, that they are not righteous ; no, not one : Tbe^e
is none that underfiand, of whom it is true, that they
underftand not : They are all gone out of the Way^
of whom it is true, that they are gone out of the
Way, &c. — Or thefe Expreflions are to be under-
ftood 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 univ^r-
ially. And what is that to the Apoftle*s Purpofe ?
How 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,
all
Chap. III. ) All iu their firft State Wicked. 261
Sedl.ir. J
all of which were wicked, — confirm that Univer-
fality which the Apoftle would prove, viz. That
all Jews and Gentiles^ and the whole Worlds were
wicked, and every Mouth flopped^ and that no
Flejh could be juftified by their own Righteouf-
nefsv
Here Nothing can be faid to abate the Non-
fenfe, but this, That the Apoftle would convince
the Jew5^ that they were capable of being wicked,
as well as other Nations ; and to prove it, he
mentions fome Texts, which fhew that there was
a wicked Party in Ifrael, 2l Thoufand Years ago :
And that as to the univerfal Terms which hap-
pened to be in thefe Texts, the Apoftle had no
Refpeft 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 becaufc
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 9th and loth Verfes,
and their Connexion, be obferved. j4ll are under
Sin: As it is written^ There is none righteous \ vo^
not one. How plain is it, that the Apoftle cites
that latter univerfal Claufe out of the 14th Pfalm,
to confirm the preceding univerfal Words of his
own Propofition ? And yet it will follow from the
Things which I^* T*. fuppofes, that the Univer-
fality 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 are
U7ider Sin^: and is no more a Confirmation of it,
than if the Words were thus, ' There aie foms^
S3 w
262 Proof from Rom. iii. 9—24, Part IT,
' or there arc mavy in Ifratly that arc not righn
* teous/
2* To fuppofe, the Apoftle's Defign in citing
thefe Paflagcs, was only to prove to the Jeao^^ that
of old there was a confiderable Number of their
Nation that were wicked Men, is to fuppofe hinx
to have gone about to prove what none of the
Jenjos denied, or made the leaft Doubt of. Even
the Pharifees, the moft felf-righteous Seft erf"
them, who went furtheft in glorying in the Di-
ftinftion of their Nation from other Nations, as z,
holy People, knew it, and owned it ; they openly
confefled that their Forefathers killed the Prophets^
Matth. xxiii. 29, 30, 31. And if the Apoftlc*s
Defign had been only to refrefh their Memories,
to put them in Mind of the ancient Wickednds
of their Nation, to lead to Refle6tion on themfelvcs
as guilty of the like Wickednefs, (as Stephen does,
Afts 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 of feme as wicked Men •, and then, in
the next Place, to prove that the wicked Men
fpoken of muft be of the Nation of the JewSy by
this Argument, That ivhat Things foever the haw
faithy it faith to them that are under the LaWy or
that whatfoevcr the Books of the Old Teftament
faid, it muft be underftood of that People that
had the Old Teftament ? 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 Paflages that afferted this exprefly, not
(jnly cf a ftrong Party, but of the Nation in ge-
neral ? How much more would it have been to
fuch
Chap. ra. I All in their firft State Wicked. 2 63
Seft. n. J
fuch a Puipofe, to have put them in Mind of the
Wickedneis of the People in general, in worihip-
ping the golden Calf, and the Unbelief, Murmur-
ing, and Perverfenefs of the whole Congregation
in the Wildernefs, for forty Years, as Stefben
does i Which Things he had no need to prove
to be fpoken of their Nafion, by ahy fuch in^
direft Argument, as that. Whatsoever Things the
Law faiths it faith to them that are under th^
Law.
3. It would have been impertinent to the Apo-
file'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 David^^, and Solomon^s^ 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 Chr^Ji
came into the World *,
In order the more fully to evade the dear and
abundant Teftimonies to the Do6trine 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 coU
leftive Senfe, as two great Bodies into which
Mankind are divided -, fpeaking of them in their
colleftive Capacity, and not with refpeft to parti-
cular Perfons j that the Apoflle's Pefign is to
prove, neither of thefe two great colle6tivc Bodies,
in their coUeftive Senfe, can be juflified 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 obfervej,
S 4 (i.) That
• See Key, 4 l^7> V^ t Page 102, 104, 117, 119, 12a,
4Uid Note on Rom. iiit IQ — 19.
264 Proof from Rom. iii. 9 — 24. Part U,
(i.) That this fuppofed Senfe difagrees ex-
tremely with the Terms and Language which the
Apoftle here makes ufe of. For according to this,
we muft underftand, either,
Firfi^ That the Apoftle means no Univerfality
at all, but only the far greater Part. But if the
Words which the Apoftle ufes, do not nnoft
fully and determinately fignify an Univerlality,
no Words ever ufcd in the Bible are fufficient to
do it. I might challenge apy Man to produce any
one Paragra^ h in the Scripture, from the Begin-
ning to the End, where there is fuch a Repetition
and Accumulation of Terms, fo ftrongly and em-
phatically and carefully, to exprefs the moft perfeft
and abfolute Univerfality •, or any Place to be
compared to it. 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 fignlfied in fuch a Manner, by
repeating fuch Expreflions, They are ally — They
are all. — They are all — together ^ — every one^ — all
the World •, joined to multiplied negative Terms,
to fhew the Univerfality to be without Exception ;
faying, There is no Flefb^ — there is none^ — there is
}io7;ej — there is none, — there is none^ fqur Times
ever ; befides the Addition of No, not one, — w,
not Gtiey — once and again !
Or, Secondly^ if any Univerfality at all be al-
lowed, it is only of the colleftive Bodies Ipoken
of ; and thefe colleftive Bodies but two, as Dr.
3". reckons them, viz. the Jewifh Nation, and the
Gentile World j fuppofing the Apoftle is here rc-
prefenting each of thefe Parts of Mankind as
being Wicked. But is this the Way of Men's
vfing Language, when fpeaking of but twoThin^,
Cliap. in. 7 All in Heir firfi State Wicked. % 6k
Sea. IT. s
to exprefe 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, j4ll ff^
Feet are lame^ They are all lame^ uill together are
become weak^ None of my Feet are ftrong^ 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, '-Ihat every
Mouth may he flopped^ muft we fuppofe, that he
fpeaks only of thefe two great colledtive Bodies,
figuratively afcribing to each of them a Mouth,
and means that thefe two Mouths are Hopped !
And befides, according to our Author's own
Interpretation, the univerfal Terms ufed in thefe
Texts cited from the Old Teftament, have no
relpeft to thofe two great colledtive Bodies, nor
indeed to either of them j but to fome 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 incon-
. fiftent.
(2.) If the Apoftle is (peaking only of the
Wickednefs or Guilt of great coUeftive Bodies,
then it will follow, that alfo the Juftification he
here treats of, is no other than the Juftification of
fuch coUeftive Bodies. For, they are the fame
he fpeaks of as guilty and wicked, that he argues
cannot be jujiified by the Works of the Law, by
Reafon of their being Wicked. Otherwife his
Argument is wholly difannuUed. If the Guilt he
fpeaks of be only of colleftive Bodies, then what
he argues from that Guilt, muft be only, that
colleftive Bodies cannot be juftified by the Works
of
26i Proof from Rom. iii. 9 — 24. Part H.
it is plain, the Argument would be quite vain and
impertinent. Yet thus the Argument muft ftand
according to Dr. T — r*s Interpretation. The col-
Icftive Bodies, which he fuppoles are fpoken of as
« wicked, and condemned by the Law, confidered
^ as in their colleftive Capacity, are thofe two, the
Jewijb Nation, and the heathen World : But the •
cplleftive Body which he fuppofes the Apoftle
Ipeaks of as juftified without the Deeds cf 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 jufti-
fied, 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 thefe Individuals had before been generally
wicked. For according to him, there was a Num-
ber both among the Jews and Gentiles^ that were
righteous before. And how does it appear, but
that the comparatively few Jews and Gentiles^ of
which this new-created colledtive Body was confti-
tuted, were chiefly of the beft of each ?
So that in every View, this Author's Way of
explaining this Paflage in the third of RomanSy
appears vain and abfurd. And fo clearly arid
fiiUy has the Apoftle expreffed himfelf, that it
is doubtlefs impoffible to invent any other Scnfe
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.
Before
Chap. in. 7 AH in their firft State WickW. 2169
Before I leave this Paflage of the Apoftle, it
may* be proper to obferve, that it not only is a
mod clear and full Teftimdny 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 itianifeft 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 were, deprived in every Part. 3, That
they are in every Part corrupt in an exceeding
Degree, — With refpedt 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 Paflages of the Old
Teftament, wherein mod of thofe Members of
the Body are mentioned, that are the Soul's chief
Inftruments or Organs of external Adlion^ The
Hands (implicitly) in thofe Expreflions, ^hey are
together become unprofitable^ ^here is none that doth
good. The Throat, Tongue, Lips, and Mouth,
the Organs of Speech*, in thofe Words, Their
Throat is an open Sepulchre : IVith their Tongues
they have ufed Deceit : The Poifon of Afps is under
their Lips ; whofe Mouth is full of Curjing and
Bitternefs. The Feet in thofe Words, ver. 15,
Their Feet are fwift to fhed 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
feveral Parts, but by denying of all Good j any
true XJnderftanding or fpiritual Knowledge, any
virtuous Aftion, or fo much as truly virtuous
Defire, or fceking after God. There is none that
underftandetb ; There is none that feeketh after
God : Thtre is none that doth Good : The Way of
Peace have they not known. And in general, by
^ d mying
-7«> p'Mr r-JM RxT- V. c — ir. Part H.
uciiviiig ill "'-'? ?j<^ oc RecaJiiQ JE Moi in
UjciT dr.: Su::;, v;:. i j. rirfr/ ;,- c^ Pcir tf God
iifun :'ct-.' L-'i:. — T-.-: £jtp-ne.Ii;cj ij:> are evi-
decdy ^JtOi^;:! :j ic3j;e x zt.-'jO: ercdie aad def-
permit Wi^'itinciA 0£* Hrirr. Ar. cxcwiiac Dc-
prav:-.- :.i iirlrei :3 iv;r^- Pirt : To 'Ja Tmaat,
the S*:;n: oi m ;_;ti ■■i-pni^sri ^ ta ibe Tooguc and
Lips, r'v-s.-, ar.ii .ii ?:\ '.xtf Aj: ; :o zag Mouth,
CmrjWt i^.i B^^r-trT.^/: -, o: Li<:r fic: :t is laid,
/iir» ^rrf _ "::■./; ;j ^Z-^J £.';;-' : A:u: wid: rvgaid lo
we ir: --".e'.r \\,i;.-i. The RepreKZ'-idia is very
ftrons or ra;a or '3^ Trings, c;i. That «//
ManSir.J are ccmp: ; iI-j: everj- or.i: is vhaify
and aliij"gc"."er ctKrup; ; ir.i jdib fx:rtmthi and
dcfperaccly corrupt. And i: is piiL';, ic is not
accidental, :?u: we hiv; here luch i Colkokia ot
fuch ftrong ExpTe'Tior::, lb eoipiuziciily ligMying
thcfe Thlr.gi ; bu: ihj: they an; cholcn <tf tlK
Apoille on Defigr., as bei.ig direfdy and hiHy lo
his PurpofCi which Purpoie appei.-s in ail' his
Dilcourfc in the whole or' :hii Chipter, and in-
deed from the BeginnLig or the EpiiVtc.
Ohfervatiens on Rom. v. 6 — lo. and Eph. ii. 3.
■mtb the Context, and Rom. vii.
ANOTHER Paffage of this Apoftlc in the
fame EpifUe to the RemanSy which Ihews
thai all that are made Partakers of the Beiiefits of
JiVs Redemption, are in their firft State wicked,
defperately wricked, is that. Chap. v. 6 — 10.
}ben we •autre yet without Strength, in due
Time
CKtp. in. ) AU in their firfi State Wicked. 871
Sed. III. )
"Time Ciriji died for the Ungodly. For fcareely 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 us^ in that while we
were yet Sinners, Chrift died for us. Much more
then^ being now jujlified 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 more^ being reconciled^
we fhall be faved by his Life.
Here all that Chrift died for, and that are faved
by him, are fpoken of as being in their firft State
Sinnersy Ungodly^ Enemies to God, expofed to divine
Wrathy and without Strength^ without Ability to
help themfelves, or deliver their Souls from this
miferable State*
Dr. "T. fays. The Apoftle here fpeafcs of the
Gentiles only in their heathen Siate^ in Contradi-
ftinftion to the Jews ; and that not of particular
Perfons among the heathen Gentiles, or as to the
State they were in perlbnally j but only of the
Gentiles colleSively taken^ or of the miferable State
of that great colleftive Body, the heathen World :
And that thefe Appellations, Sinners^ Ungodly^ Ene^
miesy &c. were Names by which the Apoftles in
their Writings were wont to fignify and diftinguilh
the heathen World, in Oppofition to the Jews -,
and that in thi#Senfe thefe Appellations are to
be taken in their Epiftles, and in this Place in
particular *. And it is obfervable, that this Wav
of interpreting thefe Phrafes in the apoftolick
Writings, is become fafhionable with many late
Writers ; whereby they not only evade feveral clear
Teftimonies
• Page 1 14-- 1 20." Sec alfo Dr. 71- r's Paraph, and Notes
on the Place.
_ ■ ^
372 Proof from Rom. v. 6 — '\6. Part II;
Teftimonies to the Do6trine of Original Sin, buc
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
cuilomary among the Jews^ in Chrift's and the
Apoftle's Days, efpecially thofe of the Seft of the
Pbarifees^ in their Pride and Confidence in their
Privileges as the peculiar People of God, to exalt
themfeives exceedingly above other Nations, and
greatly to deipife the Gentiles, and call them by
luch Names as Sinners^ Enemies^ Dogs^ &c. as
Notes of Diftindtion from themfeives, whom they
accounted in general (excepting the Publicans^ and
the notorioufly profligate) as the Friends^ fpecial
Favourites^ and Children of God ; beeaufe they
were the Children of Abrahanty 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 Teflament, and
the Epiftle to the Romans in paiticular, fo dili-
gently as Dr. T. Ihould be flrong in an Imagina-
tion, that tlie Apoflles of Jefus Chrift Ihould fb
far countenance, and do fo much to cherilh thefe
felf-exalting, uncharitable Difpofitions and Notions
of the JewSy which gave Rife to fuch a Cuftonl,
is to fall in with that Cuftom, and adopt that
Language of their Pride and Contempt ; and
efpecially that the Apofl:le Paul (hould do it.
It is a moil unfeafonable Imagination on many
Accounts.
I. The whole Gofpel Difpenfation is calculated
entirely to overthrow and abolilh every Thing to
which
tUhzpAU. i AH in tbmrjirft State Wid^tL i'j^-
which this felf-diftinguilhing^ fclf-exalting Lan-
guage of the yeivs was owing; It was calculated
wholly to exclude fuch Boafting, and to deftroy
that Pride and Sclf-Righteoufnefs that were the
Caufes of it: It was calculated to abolifti the
Enmity, and break doWn the Partition- Wall be-
tween Jews and Gentiles^ arid of Twain to make
one new Man, fo making ^Peace ; to deftroy all Dif*
pofitions in Nations and particular Perfons to
defpife one another, or to fay one to another^
Stand by thyfelf come not near td me\ for I am
holier than Thou ; and to eftablifh the contrary
Principles of Humility, mutual Efteem, Honour
and Love, and univerlal Union, in the moft firnl
and perfeft Mannen
2* Chrift, when on Eatth, let himielf, througji
the Courfe of his Miniftry, to militate againft this
Pharifaical Spirit, Pi^ftice, and Language of the
Jews-, appearing in fuch Reprefentations, Names,
and Epithets, fo cuftomary among them-, by which
they fliew^d fo much Contempt of the Gentiles^
Publicans^ 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 allowing the Gdh-
tile to be their Neighbour, &c. He condemned
the Pharifees fot not efteemitig themfelves Sinners^
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
thofc Occafions **
T tic
* Matth. viii. 5— «3. Chap. ix. 9—^13. Chap. xi. 19—24.
Chap. XV. 21 — »28. Luke vii. 37; tathe End. Chap. xvii.
i2-*^i9. Chap. xix. i-— 16. John iv, 9, &c. ver, 39, 55c,
Compare Luke x. 29, &C.
174- Proof from Rom. v. 6— ibi Part 11;
He oppofed thele Notions and Manners of
the Jews in his Parables *, and in his Inftruc^
tions to his Difciples how to treat the unbelieving
Jews + ; and in what he fays to Nicodemus about
the Neceflity of a new Birth^ even for the Jews^
as well as the unclean Gentiles^ with regard to
their ^^rofelytifm, which fome of the Jews looked
up6n as a new Birth : And in Oppolidon to thor
Notions of their being the Children of God^
becaufc the Children of Abraham^ but the Gep-
tiles by Nature Sinners and Children of Wrath,
he tells them that even they were Children of tb§
Devil J.
3. Thbudi we fliould fuppofe the ApofUes not
to have bera thoroughly brought off from fuch
Notions, Manners, and Language of the Jews^
till after Chriffs Afcenfion j yet 5ter the pouring
cue
♦ Matth. xxi. 28—32. Chap. xxii. i — lo. Luke xiv. 16-24^
Compare Luke xiii. 28, 29, 30.
f Matth. X. »4y 15.
J John viii. 33 — 44.
It may alfo be obferved, that Jokif the BapHft grcady cort-!
ii^di^ed the Jwu/ Opinion of Themfdves, as being a holy
People, and accepted of God, becaufe they were the Children
of Abmhamy and on that Account better than the Heathen
whom they called Sinners, Enemies, Unclean, &c. in bapd-
aing the Jrws as a polluted People, and Sinners^ as the Je^s
nfed to baptize Profelytes from among the Heathen ; calling
them to Repentance as Sinners, faying. Think not to fay luithim
jourfihvesy We harje Abraham to our Father ; fir I fay untoyoM,
that God is able, of thefe Stones, to rafe up Children «»/« Abraham |
and teaching the Pharifees, that inftead of their being a holy
Generation, and Children of God, as they called thcmfclvcs,
ihey were a Generation of Vipers.
tXtif. Itl. 7 All /» ibeirfirjl State Wicked. 47^
SeA. III. }
out of^the Spirit on the JDay of Pentecorf, or at
kaft, after the Calling of the Gentiles^ begun in
the Converfion d£ Cornelius^ they were fully in-
doarinatcd in this Matter, and efFedtually taught
no longer to call the Gentiles Unclean^ as a Note
of Diftindtion from the Jews^ A6ts x. 28. which
was before any of the Apoftolic Epiltles were
written*
4. Of all the Apoftles, none were more pef-*
fcftly inflrufted in this Matter, and none fo abun-
dant in inftrufting others in it, as Paul^ the great
Apoftle of the Gentiles. He had Abundance to
do in this Matter : "None of the ApoftlesJiad fo
much Occafion to exert themfelves againit the
forementioned Notions and Language ofthe Jews^
in Oppolition to- Jewijh Teachers, and Judaizing
Chriftians, that ftrove to keep up the Separa,tion-
Wall between Jews and Gentiles^ and to exalt the
former, arid 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 j exerting himfelf in a moft elabo^
rate Manner, and with his utmoft Skill and Power
to bring the Jewijh 'Chriftians off from every
Thing of this Kind •, endeavouring by all Means
that there might no longer be in them any Re-
mains of thde old Notions they had been edu-
cated in, of fuch a great Diftindion between Jews
and Gentiles^ as were expreffcd in the Names they
ufed to diftinguifti 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 Faffage
in the 5th Chapter, which we afe upon, to con-
T 2 vince
"%
476 Proof from Rom. v, 6 — it. Part 11.
vincc them that there was no Ground for any fuch
DUtindion, and to prove that in common, both
Jews and Gentiles^ all were defperatcly wicked,
and none righteous, no, not one. He tells them^
Chap. iii. 9. that the Jews were by no Means
better than the Gentiles ; and (in what follows in
that Chapter) that there was no Difierence be-
tween Jews and Gentiles \ and reprefenta all as
without Strength, or any Sufficiency of their own
in the Affair of Juftification and Redempdon:
And in the Continuation of the fame Difcourfe,
in the 4th Chapter, teaches that all that were
juftified by Chrift, were in themfelves un^odtfy
and that being the Children oi ^Abraham was not
peculiar to the Jews. In this 5th Chap, ftill in
Continuation of the fame Difcourfe, on the lame
Subjeft and Argument of Juftification through
Chnft, and by Faith in him, he (peaks of Chim'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 diftinguilhed 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 Epiftlc dif-
countenancing and endeavouring to difcourage»
and utterly to abolifli, with all his An an(i
Strength.
One Reafon why the Jews looked on themfelves.
better than the Gentiles^ and called themfelves
boly^ and the Gentiles Sinners^ was, that they had
the
Chap. III. 7 All in their firft State Wicked. 277
Sc€t, III. \
-■ ■ . <
the Law of Mofes. They made their Boajl of the
Law. But the Apoftle fhews them, that this was
fo far from making them better, that it condemned
them, and was an Occafion of their being Sinners^
in a higher Degree, and more aggravated Manner,
and more efFeftually and dreadfully dead in and by
Sin, Chap. vif. 4 — 13. agreeable to thofe Words
of Chrift, John v. 45.
It cannot be juftly objected here, that this
Apoftle did indeed ufe this Language, and call the
Gentiles Sinners, in Contradiftinftion to the Jews^
in what he faid to Peter^ which he himfelf gives
an Account of in Gal. ii. 15, 16, PTe who are
Jews by Nature y and not Sinners of the Gentiles,
knowing that a Man is not juftified by the Works of
the LaWy but by Faith in Jefus 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 ; butt)n
the contrary, fo as plainly to Ihew his Difappro-
batiou 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, defoifing others, calling
* the Gentiles Sinner Sy in Diftinftion from them-
^ fclves J yet we being now inftrufted in the
< Gofpel of Chrift, know better ; we now know that
* a Man is not juftified by the Works qf the
* Law ; that we ^re all juftified only by Faith
^ in Chrift, in whom there is no Difference, no
* piftindion of Greek or Gentile, and Jewy but all
* are one in Chrift Jefus.* And this is the very
Thing he tjiere (peaks qf, which he blamed Peter
for ; that by his withdrawing and feparating him-
T 3 ftlt"
278 Proof frm Kom. y. S-r^io. V^xitJl.
fdf irom the Gentiles^ reftifing to ^at with then),,
&c, he had countenanced this felf-exalting, felf^
diftinguilhing, feparating Spirit and Cuftom of
the Jews^ whereby they treated the GentikSy as^
in a diftinguifhing Manner, Sinners and Unclean^
and not fit to come near them who were ^ holy
People.
6. The Words themfelves of the Apoftle ia
this Place, fliew plainly, that he here ufcs the
Word, Sinnersy not as fignifying Gentiles^ in Op-
pofition to JewSy but as denoting the tnorally eviU
in Oppofition to fuch as are righteous or good:
Becaufe this latter Oppofition or Diftinftion be-
tween Sinners and Righteous is here exprefled ia
plain Terms. Scarcely for a righteous Mau wiJl
one die 5 yet feradventure for a good Man fomt
would even dare to die\ But God commended bis
Love towards us^ in that while we were" yet
Sinners, Chriji died for us^ By righteous Men.
are doubtlefs meant the fame that are meant by
fuch a Phrafe, throughout this Apoftle's Writings^j
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. T^
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 Diftindion the Apoftle means Gentiles^ as
diftinguiflied from the Jews. The Apoftle himfelf
had been labouring abundantly, in the preceding
Part of the Epiftle, to prove that the Jews were
Simiers in this Senfe, namely, in Oppofition to
righteous j that all had finned^ that all were under
&*//, and therefore could not be juftified, could
nqt
Chap. HI. 7 Ail in their firfi SMe WicRed. 1279
Se'd. m. J
not be accepted as rigbfeousy by their own Righ*
teoufnefs.
7. Another Thing which makes it evident that
the Apoftle, when he fpeaks in this Place of thie
Sinners and Enemies which Chrift died for, does
not mean only the Gentiles^ is, that he included
himfelf among them!, faying, while JVE were Sin*
nerSy and when WE v^ere Enemies.
Our Author from Time to Time fays. The
Apoftle, though he Ipeaks only of the Gentiles
in their Heathen State, yet puts himfelf with them^
hecaufe he was the Apoftle 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 fpeak-
ing to his Children of the Benefits they have by
being begotten by himfelf; and faying, We ChiU
dren — Or in a Phyfician's ranking himfelf with
his Patients, when talking to them of their Difeafes
and Cure ; faying., We Jick Folks, — Paulas being
the Apoftle of the Gentiles^ to favc 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
^nd abfurd for him fo to do. Becaufe, as the
Apoftle of the Gentiles^ he appears as their Healer
and Deliverer from Heathenifm ; and therefore irx
that Capacity docs in a peculiar Manner appear
in his DiftiniSion from the Heathen, and in Op-
pofition to the State of Heathenifm. For it is by
the moft Qppofite Qualities only, that he is fitted
to be an Apoftle of the Heathen, and Recov^rer
from Heathenifm. As the clear Light of the Sun
is the Thing which makes it a proper Reftorative
T 4 fmiu
i8o PrciffirimKom-yy, 6—^6. ? WlS^^:
_• ■■/
from Darkne£s ; and therefore the Sun'» being
ipoken of as fuch a Remedy, none would fuppoie
to be a good Reafon why it ihould be ranked
with Darknefs, or among dark Things. And bcr
fides (which makes this Suppofition of Dr. T — f's
appear more violent) the Apoltie, in this Epiftle^
does exprefly rank himfelf with the Jews^ when
he fpeaks of them as diftinguifhed from the Goh-
tiles i as in Chap. iii. 9 . What then ? are WE better
than They ? That is, are we Jews better than the
Gentiles ?
It cannot juftly be alledged in Oppofition to
this, that the Apoftle Peter puts himfelf with the
Heathen, i Pet. iv. 3. For the Time faft of OUR
Ufe may fuffice US to have wrought the JViU of tbt
Gentiles -, when WE walked in Lafcivioufjufs^ l^^ffi^t
Excefs of Wine^ Revellings^ BanquetingSj and ab&mi^
7iable Idolatries. For the Apoftle Peter (who by
die 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,
made up of thofe that had been Jews^ ProfelyteSj
and HeathefiSy who were now all one Body, of
which Body he was a Member. It is this Society
therefore, and not the Gentiles, that he refers to
in the Pronoun US. He is fpeaking of the Wickcd-
nefs that the Members of this Bo^ or Society had
lived in before their Converfion; not that every
Member had lived in all thofe Vices here men-*
tioned, but fome in one, others in another. Very
parallel with that of the Apoftle Paul to Titus^
Chap. iii. 3. For WE ourfehes alfo (i. e. We of
the Chriftian Church) were fometimes foolijh^ dif
6bedie7it^ deceived^ ferving divers Lujis and Plea^
fttres^ (fome one Luft and Pleafure, others another)
iiinjig iri Malice^ Eirvy^ hateful and hating one ant^
ther^
Oj^Hl.l A\i4n ibeir pji Stafie Wxc^td: 4U
$ca.ni. J
rt^y &c; There is Nothing in this, but what is
very natural. That the Apoftle, Ipeaking to the
Chriftian Church, and cf that Church, confefling
its fc»:mer Sins, Ihould fpeak of himfelf as one of
dtat Society, and yet mention fome Sins that he
perfbnailly had not been guilty of, and among
others, heatheniih Idolatry, is quite a different
Thing from what it would have been for the
Apoftle, exprefly diftinguiftiing thofe of the Chri-
ftians, 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 Minifter in fome Congregation in England^
fpeaking in a Sermon of the Sins pf the Nation, being
himfelf of the Nation, ftiould fay, * WE have greatly
^ corrupted ourfelves, and provoked God by our
^ Deifm, Blaibhemy, profane Swearing, Lafciviou&
* nefs. Venality, &c.* fpeaking in the firil Perlba
plural, tho* he himfelf never had been a Deift, and
perhaps none of his Hearers, and they might alfo
have been generally fi=ee from other Sins he men-^
tioned 5 yet there would be nothing unnatural in
his thus e3q)refl[ing himfelf But it would be a
quite different Thing, if one Part, of the Britijb
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-
ve^ly Chriftian, fhould be fent among them to
fliew them the Folly and great Evil of Deifm,' and
convert them to Chriftianity -, and this Miffionary,
when making a Diftinftion between Englijh Chn*
ftians, and thefe Deifts, Ihould rank himfelf with
the latter, and fay, 1VE American Deifts^ WE
foolifb
t«« Pfwf firm Eph, ii. 5, &c. Part H.
fodtifi^ blind If^dds^ &c. This indeed would bc^
very unnatural and abfurd>
Another Paflage of the ApofUe, to the like
Purpc^ with that which we have been confidering
in the 5th of Romans^ is that in Eph. ii. 3. — And
foere by Nature Children of fVratb^ even as otbers.
TUs remains a plain Teftimony to die Do£brine of
CXiginal Sin, as held by thofe that ufed to be
called orthodox Chriftians, after all the Pains and
Art ufed co torture and pervert it. This Do&rine
is here not only plainly and fully taught, but
abundantly fo, if we take the Words with the
Context; where Chriftians are once and again re-
preiented as being, in their firft State, dead in
Sin^ and as quickened and raifed up from fuch a
State of Death, in a moil marvellous Difplay of
die free and rich Grace and Love^ and exceedi^
Hreatnefs vf the Power of God, &c.
With refpeft to thofe Words vfitv Ttxm %j»m
e^gj We were by Nature Children of Wratb^ Dr.
T. fays, p. 119, 113, 114. ^' The Apoftle means
** no more by this, than truly or really Children of
♦* Wrath ; ufing a metaphorical Expreflion, bor-
*' rowed from the Word that is ufed to fignify
^* a true and genuine Child of a Family, in Di-^
*' ftindion from one that is a Child only by Adop-
** tion.'* 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 Inftance 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 Paulas calling Timothy his oin^n Son in
the
Chap. III. 1 All in their Jirji State Wicked. aSj
the Faitb^ yvmiov r&cyov^ is fo far from confirming
his Senfe, that it is rather dire6Uy ag^inft it. For
doubtlefs the Apoftle ufes the Word yvwiov in its
original Signification here, meaning his begotten
Son ; yvwi®^ being the Adjeftive from yoyy,^ OflPf
ipring, or the Verb, ytwococy to beget ; as much
as to fay, Timothy my begotten Son in the Faitb i
pnly allpwing for the two Ways of being begotten,
i^poken of in the New Teftament, one natural,
^d the other Ipirityal ; one being the firft Gene»
ration, the other Regeneration ; the one a being
begotten 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 thefc he means in this Place,
Timothy my begotten Son in the Faith, in the fame
Manner as he fays to the Corinthians^ i Cor, iv.
1 5. In Chrift J^fu^ I have begotten you through the
Gofpel, To fay, the Apoftle ufes the Word, $u<7e,
in Eph, ii. 3, only as fignifying real^ true, and
proper, is a moft arbitrary Interpretation, having
nothing to warrant it in the whole Bible, The
Word ^voiLS is no wher^ ufed in this Senfe in the
New Teftament *,
Another T^i^g which our Author alledges to
evade the Force of this, is, that the Word rendered
Nature^ fometimes fignifies Habit contrafted by
Cuftomj 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 properly exprefs in
Engli/b by the Word Nature. There is but one
Place
\
• The following are all the other Places where the Word
is ufed, Rom. i. 26. and ii, 14. and ver. 27. and xi. 21. and
ver. 24. thrice in that Verfe. i Cor. xi. 14. Gal. n, 15, and iv*
S. Jam, ill. 7. twice in that Verfe, and 2 Pet. L 4,
«g4 Proof from Eph. \\. 3, &c. Part II.
Place where there can be the leaft Pretext for fup-
pofing It can be ufed otherwife •, and that is i Cor,
xu 14. Doth not even Nature it f elf teach youy that
if M Man have long Hair^ it is a Shame unto him ?
And even here there is, I think, no Manner of
Rea{bn for underftanding Nature otherwife than ia
the proper Senfe. The Emphafis ufed aDrn n (pvarts^
Nature ITSELFy fhews that the Apoftle does not
mean Cujlom, but Nature in the proper Senfe. It
is true, it was long Cuftom, that made having the
Head covered a Token of Subjeftion, and a femi-
nine Habit or Appearance ^ as it is Cuftom that
makes any outwjud Aftion or Word a Sign Of
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 eftablifhed Signs of
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 ati
eftablifhed Token or Sign of Subjedtion and Sub-
miflion : Such a Sight therefore would be unna^
tural, Jhocking to a Man's very Nature. So Na-
ture would teach, that it is a Shame for a Woman
to ufe fuch and fuch lafcivious Words or Geflurc5,
though it be Cuftom, that cftablifhes the unclean
Signification of thofe Gcfhires and Sounds.
It is particularly unnatural and unreafonable, tQ
underftand the Phrafe, tbkvx ^va&^ in this Place^
any otherwife than in the proper Senfe, on the folr
lowing Accounts. 1. It may be obferved, that
both the Words, riy.voc and (f uo-;?, in their original
Signification, have Reference to the Birth or Ge-
neration. So the Word (p^jc-^-, which comes from
9'jw, which fignifies to beget or bring forth Young,
or
Chap. ni. I All in their firfi State Wicked. i 85
Se£i. III. )
or to put forth, or bud forth as a Plant, that brings
forth young Buds and Branches. And fo the
Word TBTtyov comes from T^scT&r, which fignifies to
bring forth Children. — 2. As though the Apoftle
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 yw/, fpeaking of the Children of Difobe-
dience ; but here Tgxi^a, which is a Word derived,
as was now obferved, from nycrco to bring forth a
Child, and more properly fignifies a begotten or
horn-Child. — 3, It is natural to fuppofe that the
Apoflile here fpeaks in Oppofition to the Pride c£
fome, efpecially the Jews^ (for the Church in Epbe-
Jus 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^ (pvtrei Wa;e?/, as the Phrafe is. Gal. ii. 1 5,
In Oppofition to this proud Conceit, he teaches
the Jews^ that notwithftanding this they were by
Nature Children of Wrath, even as others, i. e. as
well as the Gentiles, which the Jews had beea
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 Apoftle ufes the
Word Nature in its proper Senfe here, becaufe te
fcts what they were by Nature, in Oppofition to
what they are by Grace, In this Verfe, the Apoftle
fliews what they are by Nature, viz. Children* of
Wrath ; and in the following Verfcs he fliews,
how very difFerept- their State is by Grace ; laying,
ver. 5. By Grace ye are faved; repeating It again
ver. 8. By Grace ye are fayed. 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
no
ii6 Pmf from Ep|i. ii, 3, ire. Fdrttti
no Oppofition in the Signification of thefePhrales)
for in this Senfe they were hy Nature in a State of
Salvation^ as much as by Nature Children of JVratb :
for they were truly^ really^ and properly in a Stattf
of Salvation.
If we take thcfe Words with the Context, tfatf
whole abund^itly proves, that by Nature we are*'
totally corrupt^ without any good Thing in us.
For if we allow the pliun Scope of the Place,
without attempting to hide it, by extreme Violence
ufed with the Apoftle's Words and Expreflions^
die Defign here is ftrongly to eftablilh this Point $
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 wboUf
from divine Grace^ all the Gift of God^ and InS
fForkmanfbip^ the Effeft of his Power, and free
and wonderful Love : None of our good JV'orks are
primarily from ourfelves, but with refpeft to them
all, we are God^s Workmanfhipj created unto good
Works ^ 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 tlie Apoftle compares the Work
of God, in forming Chriftians to true Virtue and
Holinefs, not only to a new Creation^ but a Refur^
reiliony or raifing from the Dead. ver. r. Tou bath
he quickened^ who were dead in Trefpajfes and Sins.
And again, ver. 5. Even when we were dead in
SinSy hath quickened us together with Chrifl. 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 bis
Power towards Chriftian Converts in their Con-
verfion, agreeable to the Operation of his mighty
Power
Ciiap. M.\ AAm their firjt Stuta Wicked, lii
sca.ni: / '
Power ^ when be raifed Ckrift from the Dead. S6
that it is piain by every Thing in this Difcourfej
the Apoflie would fignify, that by Nature we havtJ
no Goodnefs. ; but are as deftitute of k as a dead
Coipib ifi of Life : And that all Goodnefs, all good
Works, and Faith the Principle of all, arc pert eftly
the Gift of God's Gcace, and the Work of his great^
almighty, and exceeding excellent Powen I think,
there can be need of Nothing but reading the
Chapter, and mindii^ what is »bad, to convince
all who have common Underftanding, of thiS").
whatever any of the moft fubtil Criticks have donc^
or ever can do, to twift, rack, perplex, and pervert
the Words and Phrafes here ufed-
Vk. T. here again infifts^ that the ApoIHe fpeaks
pnly of the Gentiles in their heathen State, when
he ^aks of thofe that were dead in Sin, and ly
Nature Children of fVratb ; and that though he
feems to include himfclf among thefe, fayirrg,. WE
were by Nature Children of Wrath^ WE were dead
in Sins ; yet he only puts himfclf among them be-
caufe ^e was the Apoftle of the Gentiles. The
grols A;bfurdity of which may appear feom what
was faid before. But befides the Things which
have been already obferved, there are feme Things
which make it peculiarly unreafonable to under-
ftand it fo here. It is true, the greater Part of"
the Church of Ephefus had been Heathens, and
therefore the Apoftle often has Reference to thdr
heathen State, in this Epiftle. But the Words ia
this Chap. ii. 3. plainly ihew, that he means himr-
felf and other Jews in Diftinftion from the Gen-^
tiles'!, for the Diftindion is fully exprefled. After
he had told the Ephejians^ who had been generally
Heathen, that they had been diead in Sin, and
had walked according to the Cbielje-of this World,
aSS Proof from Eph. ii. ^, &c. 1^ tt;
&c. ven I and 2* he makes a Diftin^ion^ ^^^t^VSf
jhnong whom WE ALSO had our Converfationj 06c.
md were by Nature Children of Wratb^ EVEN
AS OTHERS. Here firft he changes the Peribn >
whereas, before he had fpoken in die fecond Per-
oily TE were dead^ — TE in Time paft walked^ &c.
ihow he changes Sdle, and ufes the firik PerlfM!^
in a moil manifeit Diftinfbion, Among whom HfE
ALSOy that is, we Jews^ as well as ye Gentiles :
not only changing the Perfon, but adding a Par-'
tide of Diftinftion, Alfo ; which would be Non-
^^ie, if he meant the fame without Diilindi<Hi.
And befides all this, more fully to eicpreis the
Diftinftion, the Apoftle further adds a Pronoun rf
biftinftion ; WE alfo, even as OTHERS, or, wc
as well as others : Moft evidently having rcfyddi
to the Notions, fo generally entertained by the
Jews J of their being much better than the GeftHles^
in being Jews by Nature^ Children of Abrabam,
and Children of God; when they fuppoled the
Gentiles to be utterly call off, as born Aliens, and
by Nature Children of Wrath : In Oppofition to
this, the Apoftle fays, ' We Jews, ^ter all our
' glorying in our Diftindtion, were by Naturt
■ Children of Wrath, as well as the reft of the
• WorW And a yet further Evidence, that the
Apoftle here means to include the Jews, 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 World, as to the Generality of Man-
kind, yet they fuppofed themfelves an exempt
People, at leaft the Pharifees, and the devout Oo-
fervers 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 aiierts, that tbq all were no better by Nature
than
■■•><
eiiap.nr.? ijjl /» their Jrfi State Wicked. ^89
than, others, but were to be reckoned amonor the
CiiUren of Difobedience^ and Children of. Wrath. '
' And then befidcs, if the Apoftle chufes to put
himfelf among the Gentiles^ becaufe he was the
Apoftle of the Gentiles^ I would afk, why does he
not do fo in the 1 1 th Verfe of the fame Chapter,
where he fpeaks of their Gentile State exprelsly ?
Remember that TE being in Time pafi Gentiles in
the Flejh. Why does he here make a Diftinftion
between the Gentiles dnd himfclf ? Why did he
not fay. Let tls remember, that w^ being in Time
paft Gentiles ? And why does the fame ApolBc^'
even univerfally, make the fame Diftinftion, fpeak--
ing either in the fecond or third Perfon^ and never
in the firft, where he exprefsly fpeaks of the Gen--
tilifm of thofe that he wrote tO; or fpeaks of
them with Reference to their Diftinta:ion from the
Jews ? So every where in this fame Epiftle ; as
in Chap. i. 12, 13. where the DiftinftiOn is madd
juft in the fame Manner as here, by the Change'
of the Perfon, and by the diftinguilhing Particle,
Alfo. That JVEfhouldbe to the Praife of his Glory
tvho firji trUjled in Chriji^ (the firft Believers iix
Chrift being of the Jews^ before the Gentiles were
called) in whom TE ALSO trufied^ after that ye
beard the Word of Truths tJM Gofpel of your Salva^
tion. And in all the follo^^ Part of this fecond
Chapter, as ver. 11, 17, 19, and 22. in which laft
Verfe the fame diftinguiftiing Particle aigain is
ufed ; In whom TE ALSO are builded together for
an Habitation of God through the Spirit. See alfo
the following Chapters % Chap. \\u 6. and iv.
17. And not only in this Epiftle, but conftantly
in other Epiftles •, as Rom. i. 12, 13. Chap, xi.
13, 14, 17, 18, 19, 20, 21, 22, 23, 24, 25, 2$,
io, 31. Chap. XV. 15, 16. i Cor. xii. 2. Gal. iv, ^^
U . - GoU
290 Proof from Rom. vii. 5, 14, (^e. Part VL
Col. L 27. Chap. ii. 13. i Thcff. i. 5, 6, 9^
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 ApofUe,
yet it is needlefs here to ftand particularly to exa-
mine it ; becaufe the Doftrine of Original Sin may
be argued not the lefs flrongly, though we fliould
1,;^^ allow the Thing wherein he mainly differs from
• ''V fuch as he oppotes in his Interpretation, viz. That
•^t^ the Apoftle does not fpeak in his own Name, or
to rcprefent the State of a true. Chriltian, but as
*• t ^'cprcfcnting the State of the Jews under the Law4
For even on this Suppofition, the Drift of the
Place will prove, that every one who is under
the Law, and with equal Reafon every one of
Mankind, is carnal^ fold under Sin^ in his firft
State, and till delivered by Chrift. For it is plain,
that the Apoftle's Defign is to fliew the Infuffi-
ciency of the Law to give Life to any one what-
foever. This appears by what he fays when he
comes to draw his Conclufion, in the Continuation
of this Difcourfe ; Chap. viii. 3. * For what ibe
Law could not doj in that it was weak through the
Flefb ; God fending his own Son^ (dc. Our Author
fuppofes, this here fodcen of, viz. " that the Law
" cannot give Life,ffc^:aufe it is weak through
*' the Flelh," is true with refpeft to every one of
Mankind -f. 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. 7. himfelf reckons this a Part of the fame Difcourfe
or Paragraph, in the Divifion he makes of the Epiftle, ia hi»
Paraphrafi and Notes upon it.
t See Nott on Rom. y. 20.
A^rfik.
Chap. Ill ) All in their firfi State Wicked, igi
Sea. III. \ ^
preceding Part of the fame t)ifcourfe, in the fore-
going Chapter, he had called by the Name Flejh^
ver. 5, 14, 18. and the Laijo of the Member s^ ven
23. and the Body of Heathy ycr. 24. Which is the
Thing that through this Chapter he infifts on as
the grand Hindrance ^ and Reafon why the Law
could not give Life, juft as he does in his Conclu-
fion. Chap. viii. 3. Which in this laft Place, is
given as a Reafon why the Law cannot give Life
to any of Mankind. And it being the fame Reafon j-
of the fame T'hingj fpoken of%tn the fame Dif ^
eeurfsy in the fwrner Part of it ; as appears, be- # •
caufe this laft Place is the Conclufion, of which ^
that former Part is the Premifes : And inaimuch ^
as the Reafon there given is being in the Fleft)^ and
a being carnal^ fold under Sin : Therefore taking
the whole of the Apoftle*s Difcourfe, this is juftly
underftood to be a Reafon why the Law cannot
give Life to any of Mankind ; and confequently,
that all Mankind are in the Flelh^ 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 be proved.-
^
U a CHAPj
29Z Remarks on Dr. T— r*s Part IL
C H A P. IV.
Containing Obfervatiom on Rom. v. 12. to
the End^
S E C T. I.
Rtmarks on Dr. T—r's IVay of explaining this
Text.
#
THE following Things are worthy to be
taken Notice of, concerning our Author's
Ejcpofition of this remarkable PafTage of the Apo^
ftle Paul.
L He gteatly infijUs^ 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 Duft ^ that no more
is meant in the 12, 14, 15, and 17th Verfes. P. 27.
he i^peaks of it as evidently, clearly, and infallibly
fo, becaufe the Apoftle is ftill difcourfmg on the
fame Subjeft; plainly implying, that it muft moft
infallibly be fo, that the Apoftle means no more
by Death, throughout this Paragraph on the Sub-
jedt. But as infalliUe as this is, if we believe
what Dr. T. elfewliCTe fays, it muft needs be
otherwife- He, in p. 120. S. Ipeaking of thofe
Words in the laft Verfe of the next Chapter, The
Wages of Sin is BEATH, but the Gift of God is
ETERNAL LIFE, through Jefus Chrift our Lord,
fays, " Death in this Place is widely different
*' from the Death we now die ; as it ftands there
eppofed to eternal Life, which is the Gift of God
through Jefus Chrift, it manifeftly fignifies eter-
\[ nal Beathy the fecond Death, or Aat Death
- " which
Chap. IV. 1 Escplanation of Rom* v. 12, &c, 293
Sect* X« J
** which they Ihall hereaftet irV, who live after
" the Flefh." But Death, (in the Conclufion d£
the Paragraph we arc upon in the 5th Chapter,
concerning the Death that conges by Adam) and
die Life that cofties by Chrift, in the laft Verfe of
the Chapter, is appofed to eternal Life juft in the
feme Manner as it is in the laft Verfe of the next
Chapter: STi^tf/ as Sin has reigned unto DEATfi^
even fo might Grace reign^ through Righteoufnefsj
unto ETERNAL LIFE, by Jefus Chrift our Lord.
So that by our Author's own Argument, D^th
in this Place alfo is manifeftly widely different from
the Death we now die, as it ftands here opfvfed to
eternal Life, through Jefus Chrift : and ftgnifUs
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.
T. 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 manifeft
Proof againft- infallible Evidence ! So that it is
true, the Apoftle throughout this whole Paflage
on the fame Subjeft, by Death, evidently, clearly,
and infallibly means no more than that Death we
pow die, when this Life is extinguift)e4 -, and yet
by Death, in fome Part of this Paff^ge, is meant
Ibmething widely different from the Death we now
die, and is MANIFESTLY intended eternal Death, •
the fecond Death.
But had our Author been more confiftent witji
himfelf in his laying of it down as fo certain and
infallible, that becaufe the' Apoftle has a fpecial
Refpedt to temporal Death, in the 14th Verfe,
Death reigned from Adam to Mofes, therefore he
mean$ no more in the feveral confecjuent JP^rts of
U 3 ^Wi
N
^94. - Remarks en Dr. T— I's Part II,
this Paflage, yet he is doubtlefs too conBdent artd
pofitive in this Matter. This is no more evident^
deary and infallibUy than that Chrift meant no
more by pertjhing^ in Luke xiii. 5. when he fays,
/ tell yoUy Najy hut except ye repent^ ye fi>all all
likewife perijh ; than fuch a temporal Death, as
came on thofc that died by the Fall of the Tower
of Siloamy fpoken of in the preceding Words of
the fame Speech ; and no more infallible, than
that by Life^ Chrift means no more than this tem-
poral Life, in each Part of that one Sentence,
Matth. X. 39. He that findetb his Life JhaU lofe
it ; and be that lofeth bis Life for my Sake^ foaU
find it i bccaufe in the firft Part of each Clauie^ he
has Relpe£t efpecially to temporal Life *.
The Truth of the Cafe, with refped to wliat
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 Writings of
this
* There are many Places parallel with thefe, as John xi.
35» 26. I am thi Refurre^ion^ and the Lift: He thai belirveth iu
me J f hough he txtere deai^ yet Jhall he linje : And ixhofiever Ihieth^
and heiieveth in me^ Jhall nt'ver (Re, Here both the WtM%^
Lifet and Death,' are ufed with this Variation ; I eum the Re-
fwreBion and the Life, meaning fpiritual and eternal Lilt;
Be thai helie^tth in me, though he ivere dead, having Rcfpefi to
temporal Death, yet Jhall he li*ve, with refpedl to fpiritual Lift,
and the Reftoration of the Life of the Body. And ^wbofee'ver
liveth and hetteveth in me, Jhall never die, meaning a fpiritusd and
eternal Death. So in Johp vi. 49, 50. Tour Fathers did eat
Joanna in the Wildernefs, and are dead, having refpeQ chiefly to
temporal Death. T/'/j is the Bread nvhich cometh donvn /hm
Heiwen, that a Man may eat thereof, and not die, i. e. by the
Lofs of fpiritual Life, apd by eternal Death. (See alfo ver. 58.)
And in the next Vcrfe, If any Man eat of this Bread, be Jhall
lii/e for e^ver, have eternal Life. So ver. 54. See another like
Inftance, John v. 24 — 29. •
Chap. IV. I Explanation efKoixtf v* 12, &c. 295
Sed, I. 3
this Apoftlc, 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 eterrr
nal; though in fome Parts of this Difcourfe he
has a more fpecial refped to one • Part of thi3
Whole, in others to another, as his Argument
leads him ; without any more Variation than i^
common in the fame Difcourfe. That Life, which
the Scripture fpeaks of as the Reward of Righ-?
teoufnefs, is a Whole containing feveral Parts,
viz. The Life of the Body, Union of Soul and
Body, and the mofl: perfedt Senfibility, Adlivity,
and Felicity of both, which is the chief Thing.
In like Manner the Death, which the Scripture
ipeaks t>f as the Puniftiment of Sin, is a Whole
including the Death of the Body, and the Death
of the Soul, and the eternal, fenfible, perfe(3: De-
Itruftiori an4 Mifery of both. It is this latter
Whole, that the Apoftle Ipeaks of by the Name
of Death in this Difcourfe, in Rom. v. though
in fome Sentences he has a more fpecial Relped:
to one Part, in others to another : And this, with-
out changing th^ Sijgnification of the Word. For
an having Refpedt to feveral Things included in
the extenfive Signification of the Word, is not the
fame Thing as pfing the Word in feveral diftindt
Significations. As for Jnftaijce, the Appellative,
Many or the proper Name of any particular Man,
is the Name of a Whole, including the different
P^rts of Soul and Body. And if any one in fpeak-
ing of James or John, fhould fay, hp was a wife
il^», and a beautiful Man 5 in the forrner Part of
the Sentence, Refpeft wouldi be had more efpe-
cially to his Soul, in the latter to his Body, in the
Word Man : But yet without any proper Change
U4 rf
iar the 5ignificatJ6n of Ac Name w diftinft Senfes,
In John xxi. 7. it is faid, Peter was naked, ind in
^the following Part of tlie ^Jf&tee Story it is faid,
'ipetcr was ' grieved. ' In the former Propofition,
Rclpedt js^ nad efpecially to his B6dy, in the
latter to his Soul : But yet here is ho proper
^Change of the Meaning of the Name, Peter.
And as to the Apoftle's Ufe of the Word Deatb^
in the Paffage now under Confideration, on the
Suppofition that he in general means the whofe'of
that Peath, which is the Wages of Sin, there is
nothing but what is perfeftly natural in fuppbfing
that he, in order to evince, that Death,-* the pro-
per Punifhment of Sin, comes on iall Mankmd,
. m Confequence of Adam^s Sin, fhould take Notice
of that Part of this Punifhment, which is vifiblc
in this World, and which every Body therefore
fees does in Faft come on all Mankind, (as in
ver. 14.) and from thence fhould infer, tKat all
Mankind are expofcd to the Whole of that Death
which is the proper Punifliment of Sin, whereof
that temporal Death which is vifible, is a Part,
and a vifible Image of the Whole, and (unlefs
changed by divine Grace) an Introduftion to
the principal, and infinitely the moft dreadful
Part.
II. Dr. 5r— Vs Explanation of this PafTa^ makes
wholly infignificant thofe firfl Words, By one Man
Sin entered into the World, arid leaves this Propo-
fition without any Senfe or Signification at all.
The Apoflle had been largely and elaborately re^
prefenting, how the whole World was full i>i Sin,
in all Parts of it, both among Jews and gentiles,
and all expofed to Death and Condemnation. It
is plain, that in thefe Words he would tell us how
this came to pafs, namely, that this forrowful
Event
Sed« I* J
Event came by one Many even the.firft Man.
That the World was full of Sin, and full of
Death, were two great and notorious Fadts, deepljt
afie&ing the Interefts o£ Mankind; and tfaef
foemed very wonderful .Fa£bs, drawing the Atten-
tion of the more thinking Part of Mankind evciy
where, who ofteff ^ikfcd this Queftion, WbmcB
con^s Evily moral and natural Evil ? (the latter
chiefly vifible in .Death.) It i^ manifeft, the Apo*
file. 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. fT— rr's
Interpretation, is " He begun Tranfgrejfwn*^ * As
-if all that the Apoftle meant, was, to tell 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. Thci Word$ of the Apoitie, By 4fne
Man Sin. entered jmo THE IFORLD, and Death
iy StHy. fliew the Defign to be, to tell us how
Jiefe Evils came, as affefting .the State of the
Wfirld'j and not only as reaching, one Man in the
World. If. this were not plain enough in itfelf,
the Words immediately following depwnftrate it ;
. And fo Death faffed upon ALL MEN^ for that
all have finned. By Sitis being in the Worlds the
Apoftle does not mean being in the World only
in that one Inftance of Adanf^ firft Tranigreflion,
but being abroad in the Worlds among the Inha-
. bitants of the Earth, in a wide Extdnt^, ^ and con-
, tinued Series of Wickednefs ; as is plain in the
.firft Words of the next Verfe, For until the Law^
Sin was IN THE WORLD. And therefore when
he gives us an Account how it came to be in the
Worlds or, which is the fame Thing, how it entered
into
* Page 56,
39S Remarks m Dr. T-^r^s Part n.
intff the. ff^orUy he does not mean only coming is
in one Inftance.
-• «
If the Cafe were as Dr. 9\ reprefents, that the
Sin of Adamy either in its Pollution or Puniftitnent,
reached none but himfelf, any more than the Sia
of any other Man, it would . bfe no more pn^r
to fay^ that iy one Man Sin entered into the H^ld^
than if it ihould be inquired, how Mankind came
into America^ and there had anciently been a Ship
of the Pbeni4:ians wrecked at Sea, and a fingte
Man of the Crew was driven afhore on this Con-
tinent, and here died as ibon as he reached the
Shore, it fhould be faid. By that one Man Mam-
Und catne into America.
And befides, it is not true, that by one Afm^
or by Adantj Sin entered into the World, in Dr,
^— r's Senfe : For it was not he, but Eve^ that
t^n Tranjgreffion. By one Man Dr. T. under-
ftands Adam^ as the Figure of Chrift. And it is
plain, that it was for his Tranfgrefl[k>n, and not
£t;tf*s, that the Sentence of Death was pronounced
on Mankind after the Fall, Gen. iii. 19. It app^rs
unreafonabk to fuppofe the Apoille n^eans to in-
elude Eve^ when he fpeaks of Adam ; for he lays
great Strefs on it, that it was BT ONE^ repeating
it feveral Times.
III. In like Manner this Author brings to No-
thing the Senfe of the caufal Particles, in foch
Phrafes as thefe, fo often repeated. Death BT Sin^
ver. 12. If THROUGH the Offence ofcne^ trntrf be
deady ver. 15. BT one that firmed^ — Judgment was
BT ^ne to Condemnation^ ver. 1 6. BT one Man's
Offence J Death reigned BT one^ ver. ij. BT the
Offence of one^ Judgment came upon alh ^c. ver. 1 8.
BT
€!iap. iV. ) EnpUmatiM ff Rom. <y< 1 2 , &c . 299
BTcne Marfs DifihiditKce. ven i9«. . Thefe cau&l
Particles, fo dwelt upon, and io varioufly repeated,
unleis we make mere Nonfenle of the Dilcourfe,
fignify fome Conneftion and Dependence, by fome
Sort c^ Influence of diat Sia of one Man, or fome
Tendency to that Efied;, which is fo often faid to
come 57* it. But' according to Dr. T. there can
be no real Dependence or Influence in the Cafe
of any Sort whadbcver. There is qo Conned:ion
by any natural Influence of that one A£b to make
all Mankind mortal Our Author does not pre-
tend to account for this Efie^St in any fuch Manner,
but in another molt diyerfe, viz. A gracious Aft
of God, laying Mankind under Afilidion, Toil,
and Death, from fpecial Favour and Kindnefs.
Nor can there be any Dependence of this Effeft
on that Tranigrefllon oi,Jfdam^ by any mvral In-
fluence, as deferving fuch a Confequence, or ex-
pofing to it on any moral yi^cmnt ; For he fup-
poies, that Mankind are not in this Way expofed
to the leafl: Degree of Evil. Nor has this Efieft
any legal Dependence on that Sin, or any Con-
nedkion by Virtue of any antecedent Conftitution,
which God had eftabliihed with Adam: For he
inMs, that in that Threatening, In the Day tbeu
€at0 thoujhalt die^ there is not a Word ikid of his
Ppftciityi p. 8* And Death on Mankind, accord-
itig to him, cannot come by Virtue of that legal
Conflitution with Adam\ becaufe the Sentence oy
wjhich it came, was after the annulling and abo-
Jilhing that Conftitution ; p. 113. ^. And it is
manifeft, that this Confequence cannot be through
any Kind of tendency of tnat Sin to fuch an Effed ;
becaufe the Effect comes only as a Benefit, and is
the Fruit of mere Favour : But Sin has no Ten-
dency, either natural or morale to Benefits and
divine favours. And thus that Sin q£ Adam coiihl
neither
300 Runarkf oh Br, T— **« Part 11,
ndther be the effixient Caufe, nor the procuring
Caufe, neither the natural^ morale nor legal Cauie^
nor an exciting and moving Caufe, any more than
jiiani% eating of any other Tree of the Garden.
And the only real Relation that the EfFeft can
have to that Sin^ is a Relation as to Time, vi^.
that it is after it. And when the Matter is clofe^
examined, the whole amounts to no more than
tbk^ That God is pleafed, of his mere good Will
and Plcafure, to beftow a greater Favour upon us,
than he did upon Adam in Innocency, after tbst
Sin of his eating the forbidden Fruit ; which- Sin
we are no more concerned in, than in the Sin of
the King of Pegu^ or Emperor of China.
IV. It is altogether inconfiftent with the Apo^
ftle*s Scope, and the Import of what he fays, to
fuppofe that the Death which he here fpeaks of, as
coming on Mankind by Adamh Sir^, comes not a$
a Punilhment, but only as a Favoun It quite
makes void the Oppofition, in which the Apoftle
fets the Confequences of Adan^s Sin^ and the Con-
fequences of the Grace and Rigbteoufnefs of Chriji.
They are fet in Oppofition to each other, as oppo^
lite EfFefts, arifing from oppofite Caufes, through-
out the Paragraph : One as the juji Confequeme of
an Offence^ the other a free Gift^ ver. 15,16, 17,
1 8. Whereas, according to this Scheme, there is
no fuch Oppofition in the Cafe -, both are Benefits,
and both are free Gifts. A very wholelbme Me-
dicine to fave from perilhing, ordered by a kind
Father, or a Shield to preferve from an Enemy,
beftowed by a Friend, is as much a free Gift as
pleafant Food. The Death that comes by Adam^
is fet in Oppofition to the Life and Happinefs that
comes by Chrifl:, as being the Fruit of 5/», and
Judgment for Sin ; when the latter is the Fruit of
divino
Chap. IV. 7 Explanation ofVLoiA. V, 12, &c. 301
jiivine 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 Dave
of God, much more truly and properly than by
jldam^s Sin. Dr. 7*. fpeaks of it as coming by OC-
CASION of Adam's Sin. (But as I 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 die Way, is di-
redly repugnant to the Apoftle*s Doftrine in Rom,
vii. 13. ff^as then that which is goody made Death
unto me ? God forbid. But Sin^ that it might <ap^
pear Sin^ working Death in me by that which h
good. Where the Apoftle utterly rgefts any fuch
Suggeftion, as though that which is . good were
the proper Caufe of Death \ and fignifies, that Sin
is the proper Chufe^ and- that which is good^ only
the Occafion. But accoTflhg -to this Author, the
Reverie is true : That which IS good in the highefl:
Senfe, even the Love of God, and a divine gra-
cious Conftitution, is the proper Caufe of Death,
and Sin only the Occafion.
But to return, it is plain, that Death by Adam^
and Life and Happinefs by Chriji^ are here fet in
Oppofition-, the latter being fpoken of as goodj the
other as evil ; one as the Effeft of Righteoufnefs,
the other of an Offence 5 one the Fruit of Ohe^
dience^ the other of Difobedience j one as the Fruit
of Godh Favour y in Confequence of what was
pleafing and acceptable to him, but the other the
Fruit of his Difpleafure^ in Confequence of what
was difpleafing and hateful to him; the latter
coming by Juftification^ the former by the Condemn
nation oi the Subjedt But according to the Scheme
of our Author, there can be no Oppofition in any
of thefc Refpefts : The Death here Ipoken o^
' neither
30Z Remarks on Dr. T — r*» Pari IL
neither comes as. an Evil^ nor from an evil Qmfo^
cither an evil efficient Caufe^ or procuring Canfe i,
nor at ail as any 1 eftimony of God^s Difpleafure
to the Sub)e4^ but as properly the Effed cdP God's
FavoUTy no lefs thiui that which is fpoken of a^
coming by Chrift \ yea, aiid as much as thaty ap-
pointed by w Aa of JUSTIFICATION of the
Subje<% ; a$ Ive underftands aad explatn» the Word
Juftification : For both are by a Grant of Favour^
and are Inftanccs of Mercy and Goodnefe*^ Atd
he does abundantly infift upon it> that ''ANY
Grant of J?avour, ANY finance of ^ercy
and Goodneis^ whereby God delivers and ex-
empts from any Kind (£ Danger, Sufiering^ or
Calamity, or confers ANY Favour, Bleffing^ or
Privilege^ is called Juftification^ in the: Scripture*
" Sent and life of the Word." * •
iC
iC
Ci
cc
And over and above all thcfe Things^ oor
Author makes void and deftroys the o:rand and
fundamental Oppofition of all, to illuftrate which
is the chief Scope of this whole Paffage, viz. That
between the Jirft and fecond Adam^ in the "Death
that comes by one^ and the Life and Happinefs by
the otber^ For, according to his Dodrine, hoth
come by Cbrifty the fecond Adam\ both by his
Grace, Righteoufnefe, and Obedience : The Death
that God fcntenced Mankind to in Gen^ ni. 19.
being a great deal more properly and truly by
Chrift, than by Adam. For, according to him».
that Sentence was not pronounced on liie Foot
of the Covenant with Ad^m^ becaufe that was
abrogated, and entirely iet afide, as what vi^ ta
have
* ^» 5 374» where it i» to be obferved, that he himfelf
puts the Word ANY in Capital Letters. The fatcie Thing ia>
Subftance is often aiTerted eliewhere. And this indeed k hi*>
main Point in what he calls th $ru§ Go/pel'Scbfrng..
Chtp. IV, 7 Explanation ^feom. v, iS, i&c, 30 1
Se6i. I. \
have no more EfFcd, before it was pronounced 5
as he largely infifts for niany Pages together, p.
113 — 119. S. He lays, p, 113. 5, " This Cove-
^' nant with Adam was difannuUed immediately
^^ after Adam finned. Even before God pafli&l
** Sentence upon Adam^ Grace was introduced/*
And in p* 119, 5. He fays, ** The Death that
Mankind are the Subjeds of now, ftands under
the Covenant of Grace." And in pu 120. &
In the Counfel and Appointment of God, it
flood in this very Light, even before the Sta-
tence of Death was pronounced upon Adam \
and confequently. Death is no proper and legal
Puniihmeat of Sn«" And he often infifts, that
it comes only as a Favour and Benefit ; and flaad-
ing, as he lays, under the Covenant of Grace,
which i^ by Chrift, therefore is truly one of the
Benefits of the new Covenant, which comes bj
Chrifl, the fecond Adam. For he himfelf is full
in it, to ufe his own Words *, *' Tbat ail die
*' Grace of the Gofpel is difpenfed to us, IN,
*' BY or THROUGH the Son of God." ^ No-
*' thing is clearer (fays he -f) from the whok
Current of Scripture, than that all the Mocy
and Love of God, and all the Blefliags of dae
Gofpel, from firfl: to lafl, are IN, BY, and
THROUGH Chrifl, and particularly by his
^' Blood, by the Redemption that is in binou
*' This (fays he) can bear no Dilpute amonjg
** Chriftians.'* What then beconaes of all this.
Difcourfe of the Apoflle's, about the great Dif-
ference and C^:{K>fition between Adam and Chrifi:^
as Death is by one, and eternal Life and Hap-
{xnefs by the other f This grand Diflindion be-
tween the two Adams^ and all the other Inftances
of Oppofition and Difference here infifled on, as
betwecQ
* Kiy, Chap. viii. Title, p. 44. t J^cy* $ H5- ^
4C
3^4 Remarks on Dr. T — r*s l^art ffr
between the EfFefts of 5m and Rightioufnefs^ the
Confequehces of Obedience and Bifobedience^ of the
Offence and the free Gifty Judgment and Grace^
Condemnation and JuJiificatioHy they alt conie to
Nothing : And this whole Difcoune of the Apo<»
file's, wierein he feems to labour much, as it 'it
were tjo fet forth fome very grand arid moft im-
portant DiftinHions and Oppqfitions in the State' of^
Things, as derived from the two great Heads of
Mankind, proves nothing but a Multitude qf
Words without Meaning, or rather an Heap of
Inconfiftencies.
V. Our Author's . own l)oftririe intirely ihtd^s
*uoid what he fuppofes to be the Apoftle*s Argumtnt
in the 13 th and 14th Verfes; in thefe Words,
For until the Lavo^ Sin was in the World : but Sin
is not imputed where there is no Law. Nevertbekfs
Death reigned from Adam to Mofes, even over them
that had not finned after the Similitude of Aizm'J
TranJgrCjffion.
What he luppofes the Apoftle would pirove
here, is, that Death, or the Mortality of Mankind,
comes only by Adamh Sin, and not by Men's
perfonal Sin^ 5 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 Mdfes ; 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 ob-^
ferve,
i. That
* Page 40, 41, 42, 57. aiid oftcfl elfcwlierc.
Chap.iy. ) Explanatiofi of '9.0m. v. 12, &c. J05
Sedl. I. J
I . I'hat which he fuppofes the Apoftle to take
for a Truth in this Argument, vis^. That therd
was no Law (f God in Being, by which Men were
iexpofed to Death for perfdnal Sin^ duriijg the
Time from "Adam to Mofes^ is neither true^ hof
Agreeable to this Apoftle's own Doilriite-
Firfi^ It is not true. For the Law of 'Nature^
tvHtten in Men's Hearts, was then in Being, and
was a Law by which Men were expofcd to Death
for perfonal Sin. That there was a divine Eftab-
lifhmeht, fixing the Death and Deftruftioh of the
Sinner, as the Confequence of peribrial Sift, which
was well known before th^ giving of Mofts\% Law,
is plain by many Paffages in the Book of Joh^ ai
fully and clearly implying a; Conneftion between,
fuch Sin and fuch a Punilhment, as any Paffage
in the Law of Mofes : Such ^s that irr Job xxiv.
19. "Drought and Heat confume the Snow-ff^ater's i
fo doth the Grave them that have Jinfied. (Compare
ver. 20 and 24.) Alfo Chap, xixxvi. 6. He prefer-
*ueth not the Life of the Wicked. Chap. xxi. 29 — 32.'
Have ye not ajked them that go by the Way ? and
do ye not know their 'Tokens ? That the Wicked is
referved to the Day of DeJlruSlion ; they fhall he
brought forth to the Day of Wrath. Ver. 32. Hi
fhall 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 Bdngy
* See alfo Job Tv. 7, 8, 9* Gha^. xV. 17 — 35. Ghap. xviii.
5 — 21. xix. 29. and xx. 4 — 8. and ver. 23— 29.. Chap. XXi^
16 — 18. 20—26. xxii. 13 — 20. and xxvii. 11. to the. End.
Chap. xxxi. 3, 23. xxxiii. 18,22, 23, 24, 28, 30. xxxiv. 11/
lli-^26. xxxvii. i2i i8i 19, 20. and xxxviij/ i^.
^o6 Remarks en Dr. T — r's Part IL
Being, is contrary to this Apoftle^s own DvEfrine in
this Epiftle. Rom. ii. 12, 14, 15. For as many as
havejinmd without Law^ (ir e. the revealed Law)
fiall perijb 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
fhews us in the 1 4th and 1 5th Verfcs 5 viz. In
that they have the Law of Nature, by which they
fall under Sentence to this Punifhment. For when
the Gentiles^ which have not the Law^ do by Na-
ture the ^Things contained in the LaWy tbefe having
not the Law J are a Law to tbemfelves j which Jhew
the Work of the Law written in their Hearts ; their
Confcience alfo hearing fVilnefs. — Their Confcience
not only bore Witnefs to the Duty prefcribed by
this Law, but alfo to the Punifhment before
fpoken ofy as that which they who finned without
Law, were liable to fufFer, viz. that they Ihould
perifh. In which the Apoftle is yet more exprefs,
Chap. i. 32. fpeaking more efpecially of the Hea-
then, IVbo knowing the Judgment of God^ that they
which commit fuch Things are worthy of Death,
Dr. 7*. often calls the Law the Rule of Rjght\ and
this Rule of Right fentenced thofe Sinners to
Death, who were not under the Law of Mofes^
according to this Author's own Paraphrafe ot
this Verfe, in thefe Words, " The Heathen were
" not ignorant of the Rule of Rights which God
" has implanted in the human Nature ; and which
*• fhews that they which commit fuch Crimes, arc
" deferving of Death.** And he himfelf fuppofes
Abraham^ who lived between Adam and MofeSy
to be under LaWy by which he would have been
expofed to Punifhment without HopCj were it not
for the Promife of Grace, — in his Paraphrafe on
Rom. iv. 15,
So
CTap.iV. 7 Explanation of Rom. v. 12, tec. 30 f
Seft. I. J
So that in our Author^s Way of explaining the
Paflage before us^ the grand Argument^ whichi
the Apoftle infifts upon here^ to prove his main
Point, viz. that Death does not come by Men's
perfonal Sins^ but by Aianfs Sin, becaufe it cam#
before the Law was given, that threatened Death
for perfonal Sin ; I fay, this Argument which Dr.
ST. luppofes fo clear and ftrong *, is brought to
. Nothing more than ^ mere Shadow without Sub-^
Itance; the very Foundation of the Argument
having no Truth. To fay, there was no fuch Law
actually exprefled in any ftanding Revelation^
would be mere trifling : For it no more appears^
that God would not bring temporal Death for per-
fonal Sins, without a ftanding revealed Law
threatening it, thai) that he would not br}ng
eternal Death before there was a revealed Law
threatening that: Which yet wicked Men that
lived in Noab^s Time, were expofcd to, as appears
by I Pit. iii. ^9, 20. and which Dr. T^ fuppofes
all Mankind are expofed to by their perfonal Sins 3
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 Punifhment at all for any Sin^
that was committed from jidam to Mofes^ becaufe
there was no ftanding revealed Law then extant^
threatening any Punilhment. It may here be pro-
perly obferved, that our Author fuppofes, the
ihortening of Man's Days, and haftening of Deaths
entered into the World by the Sin of the Antedilu-
vians ^ in the fame Senfe as Death and Mortality
entered into the World by Adam\ Sin J. But
where was there any ftanding revealed Law for
that^ though the Ev-ent was fo univerfal ? If God
might bring this on all Mankind, on Occasion of
X 2 other
• Page 117. S. t t^g^lif 78# % E«gft6».
jo8 Remarks on Dr. T— r's Pait %
9tber Men's Sins, for which they deferved No-
thing, without a revealed Law, what could thenS
be to hinder God's bringing Death on Men foe
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 Mofesh Law would have been
wholly impertinent, and of no Signification in the
Argument, according to our Author's underftand-
ing of it. He fuppofes, what the Apbftle would
prove, is, that temporal Death, or the Death wc
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 he himfelf
fuppofes, that the Law of Mofes^ when it was in
Beings threatened no fuch Death for perfonal Sin.
For he abundantly afferts, that the Death which
the Law of Mofes threatened for perfonal Sin, was
eternal Deaths 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 * ; as was alfo obferved before.
How impertinently therefore does Dr. ST. niake.
an infpired Writer argue, when, according to him,
the Apoftle would prove, that this Ki^id of Death
did not come by any Law threatening this Kind
tf' Deaths becaufe it came before the Exiftence of
• Page 120, 5, He fays t© the like Purpofe in his Note ow
Rom. V, 17, , ;
Chap. IV. 7 Explanation of Kom. v. 12, &c. 309
Scft. h S
a Law threatening another Kind of Death, of a
Nature widely different ? How is it to the Apo-
ftle's Purpofe, to fix on that Period, the Time of
giving Mofef% Law, as if that had heen the Period
wherein Men began to be threatened with this
Punifhment for their perfonal Sins, when in Tfvth
it was no fuch Thing ? And therefore it was no
more to his Purpofe, to fix on that Period, from
jidam to Moffis, than irom Adam to David, or any-
other Period whatfoever, Dr. T, holds, thateve'n
now, fince the Law of Mofes has been given, r£%
Mortality of Mankind, or the Death we now diey
does not come by that Law -, but that it always
comes only by Adam *. And if' it never comei-hy
that Law, wc may be fure it ttever was threatened
in that Law. - ^-
3. If we fliould allow tl^e Argument in Dr;
y — 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
muft come by Adamh 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
Punilhment, nor as a Calamity, but only as a
Favour, what Neceflity of any fettled Conftitution,
or revealed Sentence, in order to the beftowing
fuch a Favour, more than other Favours -, and parr
ticularly more than that great Bejiefit, which he
fays entered into the World by the Sin of the
Antediluvians, the (hortening Men's Lives fo much
after the Flood ? Thus the Apoftle's arguing, by
Dr, 7* — r's Explanation of it, is turned into mere
Trifling, and a vain and impertinent Ufe of Words,
without 4ny real Force or Significance,
X 3 VI. The
t This is plaip by what he fays, p. ^8, 40^ 55. 1 if. h
jio Remarks on Dr. T — i*s Part H,
VI. The Apoftlc here fpcaks of that great Bcr
ncfit which we have by Chrift, as the Antitype of
jidam^ und^r the Notion of a Fruit of GRACE.
I do not mean only that Super-abounding of Grace,
wherein the Benefit we have by Chrift goes be-
yond the Damage fuftained by Jdam ; but that
Benefit, with Regard to which Adam was the Fi-
gure of him that was to come^ and which is as it
were the Counterpart of the Sufifering by Adam^
and whi(:h repairs the Lofs we have by him.
This is here fpoken of as the Fruit of die free
Grace of God\ as appears by ven 15, 16, 17, 18^
20, 21. This, according to our Author, is the
lleftoring of Mankind to that Life which they
loft in Adam : And he himfelf fuppofes this Re-
ftoration of Life by Chrift to be what Grace does
for us, and calls it the Free Gift of God^ and the
Grace and Favour of the Lawgiver *• And fpeak*
ing of this Reftoration, he breaks out in Admi-*
ration of the unfpeakable Riches of this Grace f .
But it follows from hb Doftrine, that there is
JVO Grace at all in this Benefit, and it is no more
than a mere Aft of Jujlice^ being only a removing
of what Mankind uiffer, being innocent. Death,
as it commonly comes on Mankind, and even op
Infants, (as has been obferved) is an extreme
pofitive Calamity ; to bring which on the perfeftly
innocentj unremedied, and without any Thing to
countervail it, we are fufficiently taught, is not
confiftent with the Rightepufnefs of the Judge of
all the Earth. What Grace therefore, worthy of
being fo celebrated, would there be in afibrding
]^emedy and Relief, after there had been brought
on
* Page 39, 70, T48, 27. 5. See alfo Contents of this Pa^
ragraph in Rom. v. in his Notes on th« Kpidle, and his Note
on ver, 15, i6, 17. t Page 119, S,
I
t
Chap. IV. 7 Explanation of Rom. v. 1 2, &c. lit
Sedl. I. 3
on innocent Mankind that which is (as Dr« T.
himfelf reprefents *) the dreadful and univerfal
Deftruftion of their Nature ; being a (hiking
Demonflration how infinitely hateful Sin is to
God \ What Grace in delivering from fuch fhock-
ing Ruin, them that did not dcferve the leaft Ca-
lamity ! Our Author fays, " We could not jujihf
*' lofe G>mmunion with God by Adam^s Sin."-j-
If fo, then we could not jufUy lofe our Lives, and
be annihilated, after a Courfe of extreme Paihs
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 Suflfering* The Apoftle, throughout
this Paflage-,. reprefents the Deaths which is the
Confequence of AdanC^ Tranfgreffion, as coming
in a Way of Judgment 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. T — 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 arc turned topfy^turuy^ the Apoftlc's
Scope and Scheme intirely inverted and con-
founded.
VII. Dr. ST, explains the Words, Judgmepti
Condemnation^ Juftificationj and Righteoufnefs^ 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 A£t^ and a Seuf
X 4 tenoe
jia Rjsmarks on Dr. T — r's Part If,
tfnce of Condemnation. But, according to his Scheme,
it is a, judicial Sentence of Condemnation pafled
upon them that are perfeftly innocent^ apd viewed
by the Judge, even in his paffing . the Sentence,
and condemning them, ^s having no Guilt of Sin,
or Fault at all chargeable upon them ; and a judi-
cial Proceedings P^Jfi^S Sentence arbifrarjly, without
any Jl^aw or Rule of Right before eftablifhed 2
For there was no preceding Law or Rule threaten-
ing Death, that he, or any one elfe, ever pre-
tended to have been eftablifhed, but only this.
In the Day that thou eat eft thereof ^ thpu fioalt furely
die. And concerning this, he infifts, that there is
not a Word faid in it of Adatri^ Pofterity. So
that the Condemnation fpoken of, is a Sentence
of Condemnation to Death, for, or in Confequencg
of the Sin of Adam^ without any Law, by which
that Sin cpulcj be imputed to bring any fuch Con-
fequence ; contrary tx) the Apoftle's plain Scope.
And not only fo, but over and above all this, it
is a judicial Sentence of Cqndemnation to that which
is no Calamity, nor is confidered as fuch in the
Sentence; but it is Condemnation to a great
Favpqj: !
The Apoftle ufes the Words Judgment and Con^
dcmnation in other l^laces ; they are no ftrange and
unufual Terms with him : But never are they ufc^ .
by him in this Senle, or any like it ; nor are they
ever ufed thus any where elfe in the New Tefta-
ipent. This Apoftle elfewhere in this Epiftle to
tjie Roman} is often (peaking 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. i^
and %"], and Chap. iii. 7. Chap. viii. i and 3.
). xiv. 3, 4. and vpr. 10,^ 13, 22 and 23^
This
Oiap. IV. \ Explanation cf Rom, v. 1 2, &c. 313
Se6l. I. 1
This will be plain to every one that cafts 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 9
Condemnation, that is no Teftimony of Favour to
the Innocent J but of God's Difpleafure towards
thofe that he is not reconciled to, but looks on
as Offenders, Sinners, ^nd Enemies, and holds as
the Objects of his Wrath, which we ^re delivered
from by Chrift ; as may be feen in Verfes 6, 7, 8,
9, 10, and II.
And viewing' this Difcourfe itfelf, in the very
l^aragraph 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 ufcs thefe Words here, as he does
c]fewhere, properly, and as implying a Suppofition
of Sin, chargeable on the Subje£b, and expoling
^o Punilhment. He fpeaks of Condemnation with
Reference to Sin, as what comes by Sin, and as
a Condemnadon to Death, which feems to be a
moft terrible Evil, and capital Punifhment, even
in what is temporal and vifible ; and this in the
Way of judgment ^ and Execution of Juftice, in
Oppofiuon to Grace or Favour^ and Gift or a Be-
nefit roming by Favour. And Sin and Offence,
Tranfgreflion and Pilbbedience are over and over
again fpoken of as the Ground of the Condemna-
tion, and of the .capital SuiFering condemned to,
for ten Verfes fucceffively, that is, in every Verfe
Ja the whole Paragraph, without miffing one.
The Words, Jufiification and Rigbteoufnefs^ are
cxplmned by Dr. fT. in a no lefs unreafonablc
IVIanner. He underftands Juftification^ in ver. 18.
Sipd Rigbteoufne/Sj in ver. 19. in fuch a Senfe, as
tt
JX4 Remarks oh t>r. T — r's Part IL
to (uppofc them to belong to all, and aftually to
be applied to all Mankind^ good and bad> Be-
lievers and Unbelievers ; to the worft Enemies of
God^ remaining fuch, as well as his peculiar Fa-
vourites, and many that never had any Sin imputed
to them ; meaning thereby no more than wnat is
tuIfiUed in an univerfal Refurreftion from the
Dead, at the laft Day *. Now this is a moft arbi-
trary forced Senfe. Though thefe Terms arc ufcd
every where, .all over the New Teftament, yet
nothing like fuch an Ufc of them is to be found
in any one Inftance, through all the Writings d£
the Apoftles and Evangelifts. The Words Juftify^
Juftificatien^ and Righteoufnefs^ as from God to
j^en> are never ufed but to fignify a Privilege
belonging only to fome^ and that which is peculiar
to iijiinguijhed Favourites. This Apoftlc in par-
ticular, above all the other Writers of the New
Teftament, abounds in the Ufe of thefe Terms ;
fo that we have all imaginable Opportunity to
uftderftand his Language, and know the Scnle in
which he ufes thefe Words: But he never elfe-
wherc ufes them in the Senfe fuppofed here, nor
is there any Pretence that he does. Above all,
does this Apoftle abound in the Ufe of thefe
Terms in diis Epiftle. JUSTIFICATION is the
Subjeft he had been upon through all the pre-
ceding Part of the Epiftle. It was the grand Sub-
.^jei^jji- all the foregoing Chapters, and the prece-
ding Part of this Chapter, where thefe Terms are
continually repeated. And the Word, Juftification^
is conftantly ufed to fignify fomething peculiar to
Believers, who had been Sinners ; implying foinc
Reconciliation and Forgivenefs of Sin, and fpecial
Privilege in Nearnefs to God, above the reft of
the World. Yea, the Word is conftantly ufed
thus^
• So, Page 47, 49, 60, 61, 62, and other Places*
Chap. IV. 7 Explanation of Rom. v. 1 2, &c. 315
thus» according to Dr. T — r's own Explanations,
in his Paraphrafe and Notes on this Epiftle. And
there is not the leafl Reafon to fuppofe but that
he is flill fpeaking of the fame Juftification and
Rigbteoufnefs^ which he had dwelt upon from the
Beginning to this Place. He fpeaks oi JuftificatioH.
and Righteoufnefs here, juft in the fame Manner
as he had done in the preceding Part of the
Epiftle. He had all along fpoken of Juftificatioa
as ftanding in Relation to Sin-^ Difobedience to
God, and Offence againft God, and fo he does
here : He had before been fpeaking of Juftifica-
tion through free Grace^ and io he does here:
He before had been fpeaking of Juftification thro*
fiigbUoufne/Sj as in Cbrijl Jejiis^ and fo he does heitf
And if we look into the former Part of thk
vtpry Chapter, there we fhall find Jufitficc^im
ipoken of juft in the fame Senfe as in the refl;cf
the Epiftle ; which is alio fuppofed ^y our Author
in his Bxpofition : It is ftill Juftification by Faitb^
Juftification of them that had been Sinners^ J^fti'
fication attended with Reconciliation^ Juftification
peculiar to them that had tbe Love of God fbei
abroad in their Hearts. The Apoftle*s foregoing
Difcourfe on Juftification by Grace through Faith,
and what he had fo greatly infifted on as the
Evidence of the Truth of this Dodlrine, even the
univerfal Sinfulnefs of Mankind in their original
State, is plainly what introduces this Difcoune 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 Cfa^rift. And therefore we cannot,
without the moft abfurd Violence, fuppofe any
other than that he is ftJU fpeaking of tlie lame
Juftification.
Aad
3 1 6 Remarks on Br. T— r*» Part II,
And as to the univerfal Expreflion ufed in the
1 8 th Verfc, By the Righteoufnefs of one^ the free
Gift came upon ALL MEN to Jujiification of
Life\ it is necdlefe here to go into the Controverfy
between thfc Remonfirants and Anti^rethonftrants^
concerning univerfal Redemption, and their dif-
ferent Interpretations of this Place. If we take
the Words even as the Arminians do ; yet, in their
Senfe of them, the free Gift conies on all Men
to Juftification only Conditionally^ i. e. provided
they believe, repent, &c. But in our Authot^^
Senfe^ it aSually comes on all, whether they be-
lieve and repent, or not ; which certainly ca^inot
be inferred from the univerfal Expreffion, as here
uftd. Eh". ST. himfelf fuppofes, the main Defign
of the Apoftle in this univerfal Phrafe, All Men^
is to figni^ that the Benefits of Chrifl fhall come
on Gentiles as well as Jews *. And he fuppofes
that the Many^ and the All^ here fignify the fame :
But it is quite certain, that all the Benefits here
ipoken of, which the Apoflle fays are to the many^
does not adually come upon all Mankind; as
particularly the abounding of Grace^ fpoken of ven
1 5, The Grace of God, and the Gift ly Grace^ bath
abounded unto the many^ cig tbs 'zzroMy^.
This abounding of Grace our Author explains
thus ; " A rich Overplus of Grace, in erefting a
** new Difbenfation, furnifhed with a glorious
" Fund of^ Light, Means, and Motives." p. 44.
But will any pretend, that all Mankind have
aftually been Partakers of this new Fund of Light,
&c. How were the many Millions of IndianSy on
the American Side of the Globe, Partakers of it,
before
, * Page 60, 61. See alfo ContenH of this Paragraph^ inhi^
Notee on the Epiille.
*^P- ^-1 Eicplanatiort of Rom. v. 12, &c. 31^
Seft. I. 3
before the Europeans came hither ? Yea, Dn IT;
himfelf fuj^ofes, 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 Figure
of him that w^ 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 bf his Difobedience. The Scrip-^
ture fpeaks of Believers as the Seed or Poftcrity .
of Chrift. {GaL iii. 29.) They are in Chrifi by
Grace^ as Adan^^ Pofterity are in him by Nature :i-
The one are in the firft Adam naturally^ as the
other are in the fecond Adam fpirituallj : Exadly
agreeable to the Reprefentation this Apoftle makes?
of the Matter, i Cor. xv. 45 — 49. The fpiriftwl.
Seed are thofe which this Apoftle often reprefents
as Chrift 5 Body : And the a 'zzroMo/ here fpokea
of as made righteous by Chrift's Obedience, are
doubtlefs the fame with the ol '^zroTXoi which he
Ipeaks of in Chap. xii. 5. tf^e^ being mdf^^ are vm
Body V or, We^ the many, 0; 7S'o?\of bv o-cojulo^ ^fJL&fm
And again, i Cor, x. i /• bv (tou^m 01 tmtoM.oi mptm'^
And the fame which the Apoftle had fpoken of in
the preceding Chapter, Rom. iv. 18, compared
with Gen. xv. 5.
Dr. y. much infifts on that Place, i Cor. xv.
a I, 22- For ftnce by Man came Heathy by Man
came alfo the Refurre£iion of the Dead : For as in
Adam aU die^ fo in Chrift Jhall all be made alive 5
to confirm his Suppofitions, that the Apoftle here
in the 5th of Romans^ fpeaking of the Death and
Condemnation which come by Adam^ has refpeft
only to the Death we all dicy when this Life ends:
And
• Notes OA the Epiftlc, p.ige 284*
ji8 Remarks on Dr. T — r^s Part tt
And that by the Juftification and Life which come
by Chrift, he has refpedt only to the general Re^
furreSlion at the laft Day. But it is obfervable,
that his Argument is wholly built on thefe two
Suppofitions, viz. Firftj that the Refurrcftion
meant by the Apoftle, in that Place in the i Cor.
zv. is the Refurre&ion of all Mankind, both Juft*
and Unjuft. Secondly^ That the oppofite Confe-
quences of AdanC% Sin, and Chrift's Obedience^
fpoke of here in Rom. v. are the very fame, neither
more nor lefs, than are fpoken of there. But thero
ve no Grounds for fuppofing either of thefe Things;
to be true.
I. There is no Evidence, that the ReJurreSion
there fpoken of, is the Refurreftion both of the
Jufi and Unjufi ^ but abundant Evidence erf" the
contrary. The Refurreftion of the Wicked is
feldom mentioned in the New Teftament, and
rarely included in the Meaning of the Word ; it
• being eftcemed not worthy to be called a Rifing
to Life, being only for a great Increafe of the Mi-
fery and Darknefs of eternal Death : And therefore
by the Refurre£lion is moft commonly meant a Rifing
to Life and Happinefs; as may be obferved ia
Matth. xxii. 30* Luke xx. 35, 36. John vi. 39^
40, 54. Philip, iii. 11. and other Places. The
Saints are called the Children of the RefurreSlion^ as
Dr. jT. obferves in his Note on Rom. viii. ir.
And it is exceeding evident, that it is the Refur^
reftion toi 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. 18^
Then they which are fallen afleepJN CHRIST
(i. e. the Saints) are periftied. Ver. ig* If in this
Lffe only ff^E (Chriftians or Apoftle^) have Hopef
in Chriji^ (and have no Refurrc6tion and eternal
JUife
Chap. IV. > Explanation of Kom. v. 12, &c. 31^
SedU L 3
Life to hope for) we an of all Men mefi miferaik^
Ver. 20. Bui now is Chriji rifen from the Dead^
and is become the FIRST FRUITS of them that
flept. He is the Forerunner and firft Fruits only
with refpedt to them that are his ; who are to folr
low him, and partake with him in the Glory and
Happinefs of his RefurreAion : But He is not
the &il Fruits of them that fhall come forth to the
Refurredion of Damnation. It aUb appears by
the Verfe immediately following, ver. 23. But
every Man in bis own Order > Cbrift the firft Fruits^
and afterward they that are Chrift^s^ at 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 twenty-three
Verics together: It there exprefly appears, that
the Apome is fpeaking only oi a Rifing to Glory^
with a glorious Body^ as the litde Grain that is
fown, being quickened, riies a beautiful flourifh*
ing Plant. He there fpeaks of the different Ete-
grees of Glory among them that ihall rife, and
compares it to the different Degrees of Glory
among the celeftial Luminaries. The Rcfurredioa
which he treats of, is exprefly a being raifed iff
Incorruption^ in Glory ^ in Power ^ with a fpiritual
Bodyy having the Image of the fecond Man^ the
fpiritual and heavenly Adam ; a Refqrrec^ion where^
in this Corruptible fhaU put on Ineorruption^ and this
Mortal put on Immortality j and Death befwallowed
up in Victory ^ and the Saints Ihall glorioufly triumph
over that laJft Enemy. Dr. S'.liimfelf &ys that
which is in £fie£i: owning, the Refurreftioa here
fpbken of, is only of the Righteous ; for it is ex-
prefly a Refunji^tion sv aSruvxa-iocj and ccp^cc^tna^
ver. 53, and fP But Dr. T. fays, Thefe are never
attributed to the Wicked in Scripture % So that
wheo
* Note on Rom. viit, 17.
^io Remarks on Dr. T — r's f^art II:
when the Apoftle fays here. As in Adam all diCy
fo in Chrift Jhall all be* made alive ; it is as much
as if he had faid, As in Adam we all die^ and our
Bodies are fown in Corruption^ in Dijhonour^ and
in Weaknefs\ fo in Chrift we all (we Chriftians,
whom I have been all along fpeaking of ) Jhalt ie
rdifed in Power ^ Glory ^ and Incorruption^ fpiritual
Mnd heavenly^ conformed to the fccond Adain.
For as we have borne the Image of the earthy ^ we
(hall alfo bear the Image of the heavenly y ver. 49.
Which clearly explains and determines his Mean- "
ing in ver. 21, 22,
'2. Thet« is no Evidence, that the Benefit by
the fecond Adam^ Ipoken of in Rom. v. is the very
fame (containing neither more nor Icfs) as tht'
Refurre6Hon Ipoken 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 Maff^'
ncr in both Places. The Reiurreftion to eternal
Life, though it be not the whole of that Salvatiorf
arid Happinefs which comes by the fecond Adam^
yet is it that wherein this SaWatbn i^ principally .
obtained. The Time of the Saints glorious Re-
furreftion is often fpoken of as the proper Time
of the Saints Salvation, The Day of their Redemp-
tion, the Time of their Adoption^ Glory, and Re-
compenfe. (As in Luke xiv. 14. and xxi. 28.
Rom. viii. 23. Eph. iv, 30. Colof iii. 4. 2 Thef i. 7.
2 Tim. iv. 8. i Pet, i. 13. and v. 4. i John iii.
2. and other Places) All that Salvatbn and Hap-
pinefs which is given before, . is only a Prelibation
and Earneft of their great Reward. Well there-
fore may that confummate SalvatJM beftowed on
them, be fet in Oppofition to theTPfath and Ruin
which comes by the firft Adam^ in like Manner
as the whole of their Salvation is oppofed to the
thap. rv. 7 Explanation <?/Rom. v. 12, oct. ^ii
Sea. I. 1 '0
fame in Rom, v. Dr. T, hifnfclf obftrves *, '^hai
the Revival and RefurreSlion of the Body^ is frt'^
quently put for our Advancement to eternal Lifd.
It being the liigheft Part, it is often pvft for the
Whole.
This Notion, as if the Juftificatrdn, kighte^uf-
nefs, and Life Ipoken of in Rom. v. implied tKe
Refurreftion to Damnation, is not only without
Ground from Scripture, but contrary to Reafon.
For thofe Things arc ther6 fpokeh of as great
Benefits, by the Grace and freie Gift of God : But
this is the contrary, in the highellf Degree poflible,
being the moft coitfiTmmate and infihite Calamity.
To obviate this, our Author fuppofes the RefuN
redlion of all to be a great Bcaefit in itfelf though
turned into a Calanlity by the Sin ind Folly of
obftinate Sinners, who abufe God*s Goodneft.
But the far greater Part of Mankind, fince Adatiiy
have never had Opportunity to abufc this' Good-
nefs, it having never been macfe known' to them^
Men carfnot abufe a Kindnefs,- which they never
had either in Poffeflion, Promife, Offer, or fom'e
Intimation: But a Refurreftion is fnacde known'
Only by divine Revelation; which few coimpara-
tively have enjoyed. So that a^ to fuch wicked
Menf as die in Landsf of Darknefs', if their Refur-
reftion comes, at all by Chrift, it conies from him,
and to them, only as arCurfe, and not as a Bleffiflg ;'
for it never' comes to them at all by any Con^bej-
Mcey Grants Piomife^ or Offer, or any Thmg by.
which they cart claim it, or know any Thing df
it,, till it \comes' as an infinite Calamity, paft all
Remedy.
f Note Oft Rom, vhr. rU
522 Remarks on Dr. T — r's Part IL
VIIL In a peculiar Manner is there an unrea^
fonable Violence ufed in our Author's Explanation
of the Words Sinners and finneiy in the Paragraph
before us. He fays, " Thefe Words, By one
" 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 fanw Place, " By Death, moft cer-
tainly is meant no other than the Death and
Mortality common to all Mankind." And
tbofc Words, ver* 1 2. For that all ha*De finned^ he .
thus explains, *^ All Men became Sinners^ as alt
*' Mankind are brought into a State of Suffering/-^
Here I obferve,
•
I • The riiain Thing, by which he juftifies fucb
Interpretations, is, that &Vi, in various Inftances,
is ufed for Sufferingy in the Old Tcftament ^
To which I reply 5 Though it be true, that the
Word Cbattaaby fignifies both Sin, and a Sii>-oflfer-
ing i and this, and fome other Hebrew Woids,
-which fignify Sin, Iniquity, and Wickedneis, are
fometimes put for the Effeft or Punifhment of
Iniquity, by a Metonymy of the Caufe for the
EfFedt i yet it does not appear, that thefe Words
are ever ufed for enduring Suffering, where the
Suffering is not fpoken oS under any Notion q£ a
Puniftiment of Sin, or a Fruit of God*s Anger
for Sin, or of any Imputation of Guilt, or under
^ny Notion of Sin's being at all laid ta the
Charge of the Sufferer, or the Suffering's being
at all qS the Nature of any Recompence, Compen-
fation, or Satisfaftion for Sin^ And thertfofc
none of the Inftances he mentions, come up to his
Purpofe, When Lot is eommanK^ to leave Sodom^
that
? Page 5a. t Page 54, and elfewhcjpc. * JP^age 54,
tkajj. iV: ? EiepjamitdH of Ilottij V. ts, &c* 3i|
Sedt. L 3
that he might not be cotifumed in the Iniquity of
the City, meaning in that Fire^ which was the
Effeft and Punilhment of the Iniquity of the
City^ this is quite another Thing, than if that
Fire came on the City in general, as no Punifli'*
ment at all, nor as any Fruit of a Charge of Ini-
quity on the City, or of God's Difpleafure for
their Sin, but as a Token of God^s Favour to the
Inhabitants • which is what is fuppofed with re^
Ipeft to the Death of Mankind ; it being intro-
duced only as a Benefit j on the Foot of a Covenant
of Grace4 And efpecially is this quite anothei^
Thing, than if, in the Expreflion ufed, the Ini-
quity had been afcribed to Lot % and God, inftead
of faying. Left thou be confurncd in the Iniquity
Hf the City, had faid^ Left thou be corifumed i^
thine Iniquity^ or^ Left thou Jin^ or be made a Sin*
fieri Whereas the Expreffion is fuch^ as docs 6x^
prefly remove the Iniquity Ipoken of from l^U
and fix it on another Subjeft, viZi the City^ The
Place cited by our Author in Jer^ li. is exa&ly
parallel. And as to what Abimelech lays to Abra*
ham. What have I offended thee, thai thou haji
iri^ught on me, arid on my Kingdom, a great Sin t
it is manifeft, Abimelech was afraid that God was
angry^ for what he had done to Sarah ^ or^
Ivould have been angry with him^ if he had done
what he was about to do, as imputing Sin to him
for it i Which is a quite difierent Thing from
calling fome Calamity, Sin^ under no. Notion ojf
its being any Puniihment of Sin, nor in the leaft
Degree from God's Difpleafure. And fo With
regard to every Place our Author cites in the
Margin, it is plain^ that what is meant in each ^
them, is the Punijhmelit of Sift, and riot fome Suf-
fering which is na Puniihment ai alL Aftd sts to
the Inftances he mentions in his Supplement, p^ S/
324 Remarks on l)r. T — r^s Part tt
the two that look moft favourable to his Defign,
are thofe in Gen. xxxi. 39. and 2 Kings vii. 9.
With refpeft to' the former, where Jacob fays,
J'bat which was torn of Beajls^ Anochi-achattenah,
Dr. 7*. is pleafed to tranflate it, / was the Sinner \
but properly rendered, it is, / expiated it-, the
Verb in Pihel properly fignifying to expiate ; and
the plain Meaning is, / bore the Blame of itj and
was obliged to pay for it, as being fuppofcd to be
loft through my Fault or Negleft r Which is a
quite different Thing from Suffering without an^
Suppofition of Fault. And as to the latter Placed
where the Lepers fay, ^his Day is a Day of good
Tidings, and we bold cur Peace : If we tarty tiU
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. Elfewhere fuch Phrafes are uled,as.
Tour Iniquity will find you cut, and the like. But
certainly this is a different Thing from Sufiering
without Fault, or Suppofition of Fault. And
it does not appear, that the Verb in Hiphil,
Hirfhiang, is ever put for condemn, in any othef
Senfe than condemning for Sin, or Guilt, or fup-
pofcd Guilt belonging to the Subjeft condemned.
This Word is uled in the Participle of .Hiphil,
to fignify condemning, in Prc^•. xvii. 15. He that
juflifieth the Wicked, and he that condemnetb the
Juft, even both are an Abomination to the Lord.
This Dr. T. obferves, as if it were to his Purpofe,
when he is- endeavouring to flicw, that in this
Place in the 5th of Romans, the Apoftle fpeaks
of God himfelf as condemning the Juft, or perleftly
Innocent, in a Parallel-Signification of Terms.
Nor is any Inftance produced, wherein the Verb^
fin, which is ufed by the Apoftle >yhen he fays.
All have finnedy is any where ufed in- our Author's
Senfe,
Chap. IV. 1 Explanation of Rom. v. 12, &c. 325
occt. 1. I
Scnfe, for being brought into a State of Sufiering^
and that not as a Punifhment for Sin, or as any
Thing arifing from God's Difpleafure 5 much lefe
for being the Sgbjeft of what comes only as the
Fruit of divine Love, and as a Benefit of the
HIGHEST NATURE *. Nor can any Thing
like this Senfe of the Verb be found in the whole
Bible,
m
2. If there had been . any. Thing like fuch an
.Ufe 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 Teftament. Where can an In-
ftance 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 fpeaking about Sin, Condemnation, Punijbment,
Death, and Suffering, K[e wrote rpuch more of
the New Teftament than any other Perfon. He
very often has Occafion to fpeak of Condemna-
tion ', hut where does he exprefs it by bein^
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 ? V^ftly n^ore ftill is it
remote from his Language, fo to ufe the Verb
fm, and to fay, Mtinjinneth, or has finned, diough
hereby meaning Nothing more nor lefs, than that
he, by a judical A^, is condemned^ oa the f qqt pf
a Difpeniation of Grace^ to regeive a gxeat Favour !
He abundantly ules the Words Sin and Sinner ;
his Writings are fvU of fuch Terms > but; whevo
* fage 27. ?.
i
3^6 Remarks en Dr. T— r"a Pj« D,
die does he life them in fuch a Scnfe? He has
much Occ^fion in his Epiftles to fpe^k of Deatb^
temporal and eternal ; he has much Occaiion to
fpcak of Sufferin^^ of all Kinds, in this World, ant}
tne World to come : But where does he call thcfe
Things Sin ? and denominate innocent Men Sin-
nerf^ or fay. They have finne^^ meaning, that
they are brought into a State of Suffering ? If the
Apoftle, becayfe he was a 7^w, was fo addided
to the Hcbre^v Idiom, as tnus in one ^Paragraph
to repeat this particular Hehraifm^ which, at moft,
is comparatively rare even in the Qld Tcftament^
it is ftrange that never any Thing like it ihoyld
appear any where elfe in his Writings \ ^d eipp^
cially that he (hould never fall into fuch a Way of
fpeaking in his Epiftle to the Hebrews^ wptten to
Jews only, who were moft ufed to the Htbrew
Idiom, And why does Chrift never ufe fuch Lan-
guage in any of his Speeches, though he was bom
and brought up amongft the Jews^ and delivered
almoft all his Speeches only to Jew^ ? And why
do none pf the reft of the Writers of the J^ew
Teftament ever ufe it, who were all born and
educated Jews^ (at leaft all excepting Jjuke) and
fome of them wrote efpegially for the Benefit of
the Jews ?
It is worthy to be obferved, what Liberty is
taken, and Boldnefs ufed with this Apoule;
fuch Words as cc/>cagiToA@<, ocjma^rap&jj y.pifxa'^
xotTUTicifJLa^ Sizaicce, Sixociooai^^ and Words of the
fame Koot and Signification, are Words abun-f
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 of
the general Sinfulnefs of Mankind, and of the
Condemnation of Sinners, and of Juftification by
Chrift,
CImp. IV. I Explanation of Rom» v. 1 2 , &c. 3 ly
Sedl. I. J
Chrifl:,. and of Death as the Confcquence of Sin,
and of Life and Reftoration to Life by Chrill, 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 dijtinguijhed fingular 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 Do6lrine of Original Sin.
3. The putting fuch a Senfe on the Word, 5i»,
in this Place, is not only to make the Apoftle
greatly to difagree with himfelf in the Language
he ufes every where clfc, but alfo to difagree with
himfelf no le(s in the Language he ufes in this
very Paffage. He often here ufes the Word, &*»,
and other Words plainly of the fame Defign and
Import, fuch as Tranfgreffton^ Difobedience^ Offince.
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 tor
another ; as will be manifeft only on the Cafi of
an Eye on the Place. And thele 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, S/;/, and other Words fy.no-
nymous, are ufed fo often in fo little Compafs : And
in all the Inflances, in the proper Senfe, as fignify-
ing moral Evily and even fo underftood by Dr. T.
himfelf (as appears by his own Expofition) but
only in thefe two Places : where in the Midft of
all, to evade a clear Evidence of the Dodlrine of
Original Sin, another Meaning muft be found
out, and it muft be fuppofed that the Apoftle ufes
Y 4 the
^26 Remarks t>n Br. T-^Ps Part^L
the W^td in a* Scnfe intirely different, fighifyrn^
ijomeching that neither inrplres not fufpofes ^ny
-moral Evil at all in the Subjeft. •'■■•' •' e>
- -^
Here it is very remarkable, the Genrieman who
fo greatly infifted wpo'n it, that the Word, Deaths
riiuft needs be underftood in the fame - Senfe
throughout this ' Paragraph •, yea, that it is evi-^
denthfy clearly^ and infallibly fo, inaftnuch as the
Apoftle is ftill difcourfing on the fame Subjeft;
yet can, without the leaft Difficulty, fuppofe the
Word, 5/;/, to be ufed fo differently in the ver/
fame Paffagc, wherein the Apoftle is difcoyrfing
on the fame Thinor. Let us take that one Inftance
in ver. 1 2 . Wherefore as by one Man SIN entered
into the fVorld:, and Death by SINy and fo Death
pdffed upon all Men, for that all have SINNED.
^cre, by Sin, implied in the Word, Jinned, in the
End of the Sentence, our Author underftands
fomething perfedtly and altogether diverfe from
what is meant by the Word,'5/», not only in the
fame Difcourfe on the fame Subjeft, 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 alfo intirely different
from the Ufe of the Word twice in the next
Sentence, wherein the Apoftle is ftill moft plainly
difcourfing on the fame Subjeft, as is not denied':
And in the next Sentence to that (ver. 14.) the
Apoftle ufes the very fame Verb, finned, and as
fignifying the committing of moral Evil, as our
Author himfelf underftands it. Afterwards (ver. 19.)
the Apoftle ufes the Word, Sinners, which our
Author fuppofes to be in feme what of a different
Senfe ftill. So that here is the utmoft Violence of
the Kind that can be conceived of, to make out
a Scheme againft the plaineft Evidence, in chang-
ing
cai»p;'IV, 7 E^planati^ of Rom. v. 12, &c. 329
Sc6t. I. 3
iiig the Meaning of a Word bickward and for-
ward, in one Paragraph, all about one Thing, and
in different Parts of the lame Sentences,, coming
over and over in quick Repetitions, with a Variety
of other fynonymous Words to fix its Signification \
befides the continued Ufe of the Word in the
former Part of this Chapter, and in all the preced-
wig Part of this Epiftle, 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 ufed in the
proper Senfc, by our Author in his Paraphrafe and
Notes on the whole Epiftle *,
But indeed we need go no further than that one
ver. 12. What the Apoftle means by 5/», in -the
latter Part of the Verfe, is evident with the utmbft
Plainnefs, by comparing it with the former JPait ;
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 j ana
Jo Death faffed upon all Men^ for that (or, unto
which)
* Agreeable to this Manner, our Author, in explaining the
7th Chap, of Hofpanst underfbnds the Pronoun /, or Jlf^r, ufed
by the Apoflle in that one continued Difcourfe, in no lefs thaa
Six different Senfcs. He takes it in the ill 'vfr, to fignify tfte
Apofths Pan/ himfclf. In the 8, 9, 10, and nth Vcfres,
for the People of the Jews, through all Ages, both before and
after Mc/i:j, efpecially the carnal ungodly Part of xhem. In the
I 3th ver. for an dbje^^ipg y£iv, entering into a Dialogue with
the Ap^ftlc. In the 15, 16, 17, 20th, and latter Part of thu
25th *ver, it is anderftood in two different Scnfes, for two /'s
in the fame Perfon ; one, a plan's Reafon ; and the other, his
Paflions and carnal Appetites. And in the 7th and former Part
of the laft Verfe, for Us Chriftians in general ; or, for all that
enioy the Word of God, the Law and the Gofpel : And tliefe
diftcrent Scnfes, the moil of them ih-angely intermixed and
ffiterchangcd backwards and forwards.
3 JO Remarks on Dr. T — rt Part IL
vrhich) all have finned. Here Sin and Death arc
ipoken of in the former Part, and Sin and Death are
ipoken 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*
Kng under the Suffering of Deaths is yet the more
vidfent and unreafonable, becaufe the Apoille in
this very Place does once and again difiinguifb
between Sin and D^atb-, plainly fpeaking of one
as the Effcdt, and the other the Caufe. So in the
2 1 ft Verfe, That as Sin bath reigned unto Death 5
and in the 12 th Verfe, Sin entered into the Worlds
and Death BT Sin. And this plain Diftin^on
holds through all the Difcoude, as between Death
and the Offence^ ver, ig^ and ver. 17, and be*
tweenthe Offence and Condemnation^ ver. 18.
4. Though we fhould omit the Confideration of
the Manner in which the Apoftle ufes the Words,
Sin^ftnned^ &c. in other Places, and in other Parts
of this Difcourfe, yet Dr. T — r's Interpretation of
them would be very abfurd.
The Cafe ftands thus : According to his Expo*
fition, we are faid to have finned by an a&ive
Verb, as though we had adively finned ; yet this
is not fpoken truly and properly, but it is put
figuratively for our becoming Sinners pajjivelyy our
being made or conftituted Sinners, Yet again, not
that we do truly become Sinners paffivelyy or are
really made Sinners^ by any Thing that God does ;
this alfo is only a figurative or tropical Reprefenta*
tion •, and the Meaning is only, we are condemmd%
and treated AS IF we were Sinners. Not indeed
that we are properly condemned^ for God never
truly
Chap IV. 1 EnpUafation of Rom, r; 1 2, &c. 331
Sedt. T. J
truly condemns the Iimocent : But this alfo Is only
a figurative Reprelentation of the Thing, It is
but as it were condemning ; becaufe it is appoint^
ing %o Death J a terrible Evil, as if it were a Pu-
niftimei^t. But then, in Reality, here is no Ap^
pointment to a terrible JEw7, or any Evil at all ^
put truly xo a Benefit^ a great Benefit : And lb,
in repreienting Death as a runifhment or Calamity
cpndemncd to, another Figure or Trope is made
Uf? of, and an exceeding bold one 3 for, as we
are appointed to it, it is fo far from being an
Evil or Punifhment, that it is really a Favour ^ and
that of the bigheft Nature, appointed by mere?
Grace and JU>ve, 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 ApofUe ules it. We have a jfigura^
tive ReprefentatioUj not of a Reality, but. of a
figurative Reprefentation. Neither is this a Repre-
fentatioQ of a Reality, but of another Thing that
ftill is but a figurative Reprefentation of fomething
^Ife : Yea, even this fometbing elfe is ftill but ^
Figure^ and one that is very harlh and far-fetched.
So that here we have a Figure to reprefent a Figure^
even a Figure of a Figure^ reprefenting fome very
remote Figure^ which moft obfcurely 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 fuch a Licence with the
Scripture, in qrdcr to force it to a Compliance
with our own Schemes ? If the Apoftle indeed
yre3 Language after fo ftrange a Manner in this
Place,
jJ32 On Dr. T— r's Sen/e of Rom. v. Sec PartH*
Place, it is perhaps fuch an Inilance, as not onty
there is not the like of it in all the Bible befides,
but periiaps in no Writing whatfoever. And this,
not in any parabolical, vifionary, or prophetic De*-
fcription, in which difHcult and obfcure Kepre*-
ifentations are wont to be made Ule of ; nor in a
dramatic ■ cm* poetical Reprefentation, in which a
great Licence is often taken, and bold Figures are
commonly to be expe&ed : But it is in a familiar
Letter, wherein the Apoftle is delivering Goipel-
Iriftruftion, as a Minifter of the New Teftament ;
and wherein, ^s he profefies, he delivers divine §
Trttth without the Vail of ancient Figures and
Similitudes, and ufes great Plainnefs of Speech :
And in a Difcourfe that is wholly didadric, nar-
jative, and argumentative ; evidently fetuhg hini-
felf to explain the Doftrine he is upon, in the
Reafon and Nature of it, with a great Variety of
ExprelRons, turning it as it were on every Side,
to make his Meaning plain, and to fix in his
Readers the exa6t Notion of what he intends.
Dr. T. himfelf obferves *, " This Apoftle takes
gfcat Care to guard and explain 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 o^i
** a Sentence liable to Exception, and wanting
*' Explanation." Now I think, this Care and
Exadnefs 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 Apo-
ftle's Care to be well underftood, by being very
particular, explicit, and precife, fecting the Matter
forth in every Light, going over and pver again
with his Doftrine, clearly to exhibit, and fully to
fettle and determine the Thing which he air^s at,
se;ct,
• Pref, to Paraph, on Rom. p. 146, 48,
4C
4C
:liap.lV. 7 The true Scope tf VLom^ y. ti^itc. ^jj
jcft. II. y
S EC T. II.
Some Obfervations on /A^ Coftneftion, Scope, and
Senfe of this remarkable Paragraph itf Rom. v.-
JVith fome RefleSiiofis 0t the Evidence whkb
we here have of the DoSrine of Original Sin^
s
THE Conneftiofl of this remarkable Pafagfaph
with the foregoing Difcoiirfe in this Epiftte;
h not obfcure and difficult, nor to be fought for
at a Diftance. It may be plainly feeti, only by 1
general Glance on Things which went before^
from the Beginning of the Epiftle : And indeed
v/hat is faid immediately before in the fame Chap-
ter, leads direftly to it. The Apoftlr in the pre«
ceding Part of this Epiftle had largely treated of
the Sinfulnefs and Mfery of all Mslnkind, Jewi
as well as Gentiles. He had particularly fpokcit
of the Depravity and Ruin of Mankind inthetr
natural State, in the foregoing Part of this CJbap-
ter ; reprefenting them as being Sinners^ Ungodly^
Enemies, expctfed to divine Wrath, and imthoui
Strength. No Wonder how, this leads him ttf
©bferve, hotv this fo great and deplorable an Event
came to pafs •, how this univerfal Sin and Ruirt
came into the World. And with Regard to the
Jews in particular, who, though they might alloTT
tlie Doftrine of Original Sin in their own Profeflion,-
yet were ftrongly prejudiced againft what was?
rmplied in it^ or evidently followed from it, with:
regard to themfelves; in this refpeft they were
pr^'judiced againft the Doftrine of univerfal Sin-
fulnefs, and Expdfednefs to Wrath by Nature,
looking on themfelves as by Nature lioly, anif
Favourites of God^ becaufe they were the Chii-
drea of Abraham 5 and wlf b them the a^^oftle h^ct
labourci
^54 ^^^ ^^^ CcnneHionj Scope^ Fait &
laboured mod in the foregoing Part of the Epiftle^
to convince them of their being by Nature a^
finful, and as much the Children or Wrath, as the
QtntiUs :—^ fay^ with regard to them, it was ex*
ceeding proper, and what the Apoftle's Defign
mod naturally led him to, to take oflF their Eye^
from their Father Abraham^ who was theit Father
in DiftindioA from other Nations^ and dire6t
them to their Father Aiami who was the commoii
Father of Mankind^ and equally of Jews and
Cen$iles4, And when he was entered on this Doc-^
trine of the Derivation of Sin and Ruin, or Deaths
to all Mankind from Adam^ nd Wonder if hi
thought it needful to be fomewhat particular in "
it^ feeing he wrote to Je^s and Gentiles \ the
»rmer of which had been brought up under the
Vejudices of a proud Opinion of themfelves^ asf
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 ab-
iblute Dependence of all Mankind on the free
Grace of GOD for Salvation, and the Greatnefs
of this Grace ; and particularly in the fcwmer Part
of this Chapter. The Greatnefs of this Grace he
fliews efpecially by two Things, (i.^ The univer-«
fal Corruption and Mifery of Mankind ^ as in all
the foregoing Chapters, and in the 6, 7, 8, 9,^
and loth Vertes of this Chapter. (2.) The Great-'
nefs of the Benefits which Believers receive, and
th6 Greatnefs of the Glory they have Hope of^
So efpecially in ver. j, 2, 3, 4, 5, and nth of
this Chapter, And here, in this Place we are
upon, from ver. 12 to the End, he is ft ill on the
fame Defign of magnifying the Grace of God, in
the?
« 1
Chip. iV. > end Senfe of 'Rom. v. 12^ ice. ^3^
Sed. II« )
the fame Thing, viz. the Favour, Life, and H^
pinefs which Believers in Chrift receive > fpeaking
here of the Grace of Godj tie Gift by Graces tlm
Abounding of Grace^ and the Reign of Grace. And
he ftill ftts forth the Freedom and Riches of Grace
by the fame two Arguments, viz. The univerial
Sinfulnefs and Ruin of Mankind^ all having fin-'
ned, all being naturidly expoied to Death, Judg-
ment, and Condenmation ^ and the exceeding
Greatnefs of the Benefit received, being far greater
than the Mifery which comes by the fifit jidam^
and abounding beyond it* And it is by no Means
confident with the Apoftle*s Scope^ to iuppoie^
that the Benefit which we have by Chrift, as the
Antitype of Adant, here mainly infifted on, is
without any Grace at all^ being only a Reiloratiofi
to Life of fuch as never defer ved I>eath.
Another Thing obfervable int the Apc^Ue's
Scope from the Beginning of the Epiftle, b, her
endeavours to fhew the Greatnefs and Abfolutene&
of the Dependence of all Mankind on the Re--
demption and Rigbteoufnefs of Christ, for Julli-^
fication and Life, that he might magnify and exaU:
the Redeemer -^ which Defign his whole Idfeart was
fwallowed up in, and may be looked upon as the
main Defign of the whole Epiflle^ And this is
what he had been upon in the preceding Part of
this Chapter I inferring it from the fame Argu«
ment, the utter Sinfulnefs and Ruin of all Men^
And he is evidently ftill on the . fame Thing in
this Place, from the .12th Verfe to. the End;
fpeaking cf the fame Juflification and Righteotst'
nefs, which he had dwelt on before, and not ano«
ther totally diverfc* No Wonder, when the Apo-
ftle is treating fo fully and largely of .our Reflora-
tion> Righteoufhef3> and Life by Chrift^ that -hd 19
kd
'jjS The true ConneSlion^ Scopiy ife^jaft IL
led by it to confider our Fall, Sin, Death, and
Ruin by Adam -, and to obferve wherein thefe two
oppofite Heads of Mankifid agree, and whereiii
they differ, in the Manner of Conveyance of oppo-
fite Influences and Communications from Each.
Thus, if the Place be urtderftood, as it ufed
to be underflood by orthodox Divines, the whole
ftiands in a natural, eafy, and clear Cohnedtioii
with the preceding Part of the Chapter, and all
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 iit Connec-
tion with the Words laft before fpoken, as in-
troduced by the two immediately preceding
Verfes, where he is fpeaking of our Juftification,
Reconciliation, and Salvation by Chrift •, whicli
leads the Apoftle diredlly to obferve, how, on the
contrary, we have Sin and Death by Adam. Tak-
ing this Difcourfe of the Apoftle iri its tfue and
plain Senfe, there is no Need of gfeat Extent
of Learning, or Depth of Criticifm, to find out
the Conneftron : But if it be underft'ood in Di^.
ST— r's Senfe, th^ plain Scope and Conneftion are
wholly loft, and there was truly Need of a" Skill in
Criticifm, and Art of Difcerning, beyond or at
kaft 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 ouft
the Coiineftion.
What has been already obferv'ed, m^y fuffice to
ftiew the Apoftle's general Scope in this Place.
But yet there feerti to be fome other Things,
which he has his Eye to, in feveral Expfeflions-,
fome particular Things in the then prefent State,
Temper and Notions- of the Jnos^ which he alfb
badF
CKkp. tV; ? and Sinfe ^/Rom. v. 1:2, tec. 3^7*
Sed. II. 3
had before fpoken of, or had Reference to, lit'
certain Places of the foregoing Part of the Epiftle.
As particularly, * the Jews had a very fupcrfbtious
and extravagant Notion of their Law, delivered by
Mofes ; as if 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 •
dcmnation, or from whence all, both Sin and
Righteoufnefs, was imputed; and- had no Confi-
deration of the Law of Nature, written in the
Hearts of the Gentiles^ and of all Mankind. Here-
in they afcribed infinitely too much to their parri *
ticular Law, beyond the true Defign of it. They
made their Bo^ of the Law\ as if their being
diftinguilhed from all other Nations' by that great
Privilege, the giving of the LaWy fufficiently made
them a holy People, and God's Children. This \
Notion of theirs the Apoftle evidently refers to.
Chap. ii. 13, 17,18,19. 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 fuch, trufted in the Works
of the Law, efpecially Circumcifion •, which ap-
pears by the iii"^ Chapter. But as fof the Gentiles^
they looked on them as by Nature Sinners, and
Children of Wrath; bccaufe born of uncircumcifed
Parents, . and Aliens from their Law, and who
themfelves did not know, prbfefs and fubmit to
the Law of Mofes^ become Profelytes, and receive
Circumcifion. What they eftcemed 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 Refpeft
to, and endeavours to convince them of the Falfe-
Z ncfs
* Here are worthy to be obferved the Things which Dr.^
7. himfelf fays to the fame Purpofe, Key^ § 30^, 503. and
F re face to Par, on Eftji[ to Rom. p. 144, 43.
3fj8 ^te true CenmSlionj Scope^ Part H, '
nf:J^ (^, in Chap. iL 12-^1 6. And he has a ms^
nifeft Regatd again to the fame Thing here, m
the 12, 13, and 14th Verfes of Chap. v. Which
may lead us the more clearly to fee the true Scnfe
of thofe Verfes •, about the Senfe of which is the
main Gontrovcrfy, and the Meaning of whick
being determined, it will fettle the Meaning of
every other controverted Expreffion through the
whole Difeourfe.
Dr. ?*. mifreprefents the Apbfile's Argument ,
in thefe Verfes. (Which as has been demon-
ilrated, is in his Senfe altogether vain and im-
pertinent.) He fuppofes^ the Thing which the
Apoftle m^nly intends- to prove, is, that Deaths
or Mortality does not come on Mankind by per-
final Sip;, and that he would prove it by this
Medium, that Death reigned when there was na
Law 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 tWs is not the main Thing the Apoftle
defigns to prove. But his main Point evidently
is, that Sin^nd Guilty znAjuJi Expofednefs to Death
* and Ruin J came inta the World by Jdamh Sin ;
as Righteoufnefsj' Jujlificationy and a Title to eternal
Life come by Ghrift. Which Point he confirms
by this Confideration^ That from the very Time
when Adan^ fmned,, thefe Things,, namely. Sin,
Guilt,: and Defcrt of Ruin, became univerfal in'
the Worlds long before the Law given by Mofis
to the Jewijh Nation had any Being.
The Apoftle's Remark^ that Sin entered into
the World by om Man, who was the Father of
the whole human Race, was an Obfervation which
afforded proper Inflruftion for the Jews, wha-
lookedr^
oiap. F(r. 7 anH Sepfi of Rom. v. liy &:c. ^^j
oe^ Ii« 3 I
looked oni themfdvcs as an holy People, becaiife
they had the Law of MafeSj ajpd yr^re t;he (li^tiUdreK
pf Abraham^ an holy Jt'ather 5 ^hile they looked
on other Nations as by Nature unholy and Signers;
becaufe they were not Abrahm^ji Ghildren. He
leads theih up to aii higher Ateeftpr than this
Patriarchy even to Adam^ who b^ing ecpiaUy the
Father of Jtws aAd Gentiles^ both aJifeLC com^ fron^
k finful Father ; from whpnfi Guilt and PpUutiori
were derived alike to ^H Mankind. AiJi^d this the
Apoftie proves by an Argumjent, which of all that
iould polfibly be invented, tended the nioft briefly
txA direftly to convince the Jews j even by this?
Refleftion, that Death had come equally on s^tt
Mankind from Adam'% Time, and that the Pofte-
fity of Abtahani were equally fubjeft to it with'
the reft of the World. This was apparent in
FaSly a Thing they all knew. And the '^•ews had
Always been taught, that Death (which beg^n in
the Deftruftipn of tte Body, and Of thi$. prefent
Life) was the proper Puniflitneht of Sin. Thxi
i\\ty were taught in' Mofe^s Hiftory of Adafd^ zfl^
God's firft Threatening of Puniflimeht for Sin, aadt
by thi conftant Dodtrine of the Law and the Pro- ,
phets i as has been already obferyed.
•
And the Apbftle's Obferv^^tioh, that Sin ms iff
the World long before the Law was given, and
was as aniverfai M the World from the Times of
AdafUj as it had been anibrig the Heathen fince
the Law of MSfes,' thisT ftiisjwed plaiftly, that fhti
Jews were quite miftakerf in their Notion of their
particular Law ; and that the Law which is the
original and univerfg^l Rule of Righteoufnefs and,:
Judgment fofatf Mankind/ Was aribther Law, d?
far more ancient Date, even the Law of Nature -/
which began as early as the human Nature began,
Z 2 and
340 The true ConneSlion^ Scope^ Part IL
and was eftablilhed'with the firft Father of Man-^
kind, and in him with the whole Race : The po-*
fitive Precept of abftaining from the forbidden
Fruit, 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 fupe-
riour, prior, divine Rule eftabliflied. Mankind ifi
general would not have been judged and con-
demned as Sinners, before that was given, (for
^' Sin is not imputed, when there is no Law")
as it is apparent in Fa6l: they were, becaufe Death
reigned before that Time, even from the Times
of Adam.
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 jujlified. (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 Jiiftification^ becaufe
that Covenant was of older Date, being exprefly
eftabliflied in the Time of Abraham^ and Abraham
himfelf was jujiifed by it. This Argument the
Apoftle particularly handles in the iii^ Chap, of
Galatiansy efpecially in ver. 17, 18, 19, And this
Argument is alfo made Ufe of in the Apoftle's
Reafonings in the iv^^ Chap, of this Epiftle to
the
Chap. IV. 7 and Senje of Rom. v- 1 2, &c. 341
Sedl. II. \
the Romans^ elpccially ver. 13, 14, 15. He proves
alfb, 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 Ihewing this to be of older Date than that
Law, and that it was eftablifhed with Adam. Now,
thefe Things tended to lead the Jews to right
Notions of their Law, not as the intended Me-
thod of Jujiification^ nor as the original and unir '
verfal Rule of Condemnation^ but fomething fupe^
added to both, both being of older Date -, — lupef-
added to the lattery to illuftrate and confirm . it,
that the Offence might abound -, and fuperadded to
the former, to "be as a School-Majlery to prepare
Men for the Benefits of it, and to magnify divine
Grace in it, that this might niuch more abound.
The chief Occafion of the Obfcurity and Diffi-
culty, which feems to attend the Scope and Con-
nexion of the various Claufes in the three firfl:
Verfes of this Difcourfe, particularly the 1 3th and
14th Verfes, is, that there are two Things (althq*
Things clofely connefted) which the Apoltle; 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 beea *
upon from the Beginning, even Juftification thro"
Chriji's Righteoufnefs alone, by fhewing how we ^ «
originally in a finful miferable State, and how wjC
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 cqnfutq thofe
foolilh and corrupt Notions of the Jews, about
their Nation, an,d their Law, that were very incon-
Z 3 fiftcnt
fiftent mdi thcfe Dodbrines. And he here endea-
vours to eftablHh, at once, thcfe two Things in
Pppofitioh to diofe Jcwifi Notions.
4
(i.) That it is our natural Relation to AJamy
and not to Abrabam^ which d.etermines our nadve
moral State \ and that therefore the l^ing natural
ChiMren of Abrabamy wiU not make ys by Nature^
^oly in the Sight of God, fihce we are the hatoral
Sect! of fmful Adam : Nor does the GenHles being
tiot defcended from Ahrabatn^ denominate them
Sinners, any more than the y^j, feeing bpthadfloe
^re defcended from Adam.
(tz.) That the Law of Mpfes is not the prion;
tftdd general Law and RxAc of Judgment for Mao-
kind, to condemn them, iand denominate th|^ Sh'
ners •, but that the State they are in with regard to
•a higher, more ancient and pnhrerfal Law, deter-
•mines Mankind in general to be Sinners in the
5^t of God, imd liable to be condemned as inch.
Which Obfcnradon is, in many Refpedis, to die
Apoftle's Purpofc; particularly in this Re^xd,
that if the Jews were convinced, that the Law^
-which i^as die prime Rule of Condemnation^ was
rg^ven to all, was common to all Mankind, «nd
that all fell under Condemnation through the
Violation of that Law by the common Father of
all, both Jews and Gentiles, then they would be
led more eafily juid naturally to believe, that the
Method of Jiiftijication, which God had ellabliihed,
aUb extended equally to all Mankind ; And that
the Meffiaby by whom we have this Juilification,
• js appointed, as Adam was, for a common Head to
all, both Jews and Gentiles.
The
iaiap.IV. 7 a$i4 Senfe of Rom. v, 1 2, &c. j^j
The Apoftle's jaiming to confiatc the Jewijk
^otion^ is the principal Qccafion of thofe Words
in the 13 th Verfe, Far smtil the Ijw^ Sm "jms in
the JVorld'^ hut Sin is not imputed^ when there is
no Law,.
As to the Import of that Expreffion, ^ven
ever them that had not Jinn fd after the Similitude of
Adam's Tranfgrejjion^ no]t only is the Thing fignir
fied by it, in Dr. ^T*— r*s Senfe of it, noJt true i or
if it had been true, would have been impertinent,
as has been ihewn : But his Interpretation is, other^
wife, very much Jlrained and unnatural Accord-
ing to him, by " finning after the Similitude of
*' Mam^s Tranfgreflion," is not jneant any Simi-
litude of the Aft of finning, nqr of the Command
finned againft, nor properly any Circumftance of
the Sin ; but only die Similitude of 9 Circumftance
of the Command^ viz, the Threatening it i& atten-
ded with.. A far-fetphed Thing, to be called a
Similitude ofjinnir^! 3efidcs this Expreflion, in
fuch a Meaning, is only a needlefs, impertinent,
and awkward R^eating over again the fame Thing,
which it is fuppofed the Apoftle had obfefved in
(the foregoing Verfe, even after be had left it, and
had propepded .another Stf p in the Series pf hi^i
Pifcourfc, or Chain of ^rguing. As thus, in the
foregoing Verfp the Apoftle h^d plainly laid down
his Argument, (as our Author underftands it) by
which he would prQve, peatb did not come by
perfonal Sin, viz. that Death reigned before any
Law J threatening Death fpr perfonal Sin, wa? in
Being ; fo that the S\t\ then committed was againft
no Lawy threatening Death for perfonal Sin* Ha-
ying laid this down, the Apoftle leaves this JPart
of his Argument, and proceeds another Step, Ne-
ver tbelefs Deafh reigned from Adam to Mofe« : A*\d
^4- tU<^^
§44- ^^^ ^^^^ CotmeRioUi Scgpe^ - Part It>
then returns, in a llrange unnatural Manner, and
repeats that Argument or AiTertion again, but
only more oibfcurcLy than before, in thefe Wordsi
Even ,Gijer them that bad not finned after the Simfi-
litude of Adam's Tranfgrxjfiony i, e. over them that
had not finned againft a Law threatening Death
fpr perfpn^l Sin, Which is juft the fame Thing
as it the Apoftle had faid, '^ They that finned
" before tbe.Lftrjo^ did not fin againft a Law threat-
" ening Death for perfonal Sin ; for there was na
" fuch Law for any to fin againft at that Time i
S' Neverthelefs Death reigned at that Time, men
« over fuch as did not fin againft a Law threaten -
?' ing Death for perfonal Sin." Which latter
Claufe adds Nothing to the Premifes, and tends
Nothing to iiiuftrate what was faid betbre, but
rather to obfcure and darken it. The Particle
(;ta/) ^'«;, when prefixed in this Manner, uledtb
fignify fomething additional, fome Advance in the
Senfe or Argument ; implying, that the Words
following exprefs fomething more, or exprefs the
fame 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
rather a greater Uncertainty and Dbfcurity, would
te very unufual, and indeed very abfurd.
. I can f^e no Reafon why we fhould be diflatisfied
with th^t Explanation of this Claufe, which has
more cpmmonly been given, viz. That by them
luoho have not finned after the Similitude of Adam'i
Tranfgrejfiony are meant Infants -, who, though they
have indeed finned in Adam-^ yet never finned as
Adam did, by actually tranfgreffing in their own
Perfons; unlefs it be, that this Interpretation is
too old^ and too common. It was v/.cil known by
thoib
^OainJV. 7 ifnd 'Senfe of Rom. v. li, tec. 545
thofe the Apoftle wrdte to, that vaft Numbers had
died in Infancy, within that Period which the Apo-
ftle fpeaks of, particularly in the Time of the
Deluge : And it would be llrange, the Apoftle
Ihould not have the Cafe of fuch Infants in his
Mind; even fuppofing his Scope were what our
Author fuppofes, and he had only intended td
prove that Death did not come on Mankind for
their perfbnal Sin, How direftly would it have
ferved the Purpofe of proving this, to have men-
tioned fo great a Part of Mankind that are fubjefi:
to Death, who all know, never committed any Sin
in their own Perfom ? How much more plain and
eafy the Proof of the Point by that, than to go
round about, as Dr. ST. fuppofes, and bring in a
-Thing fo dark and . uncertain as this. That God
never would bring Death on all Mankind for per^
fonal Sin, (though they bad perfonal. .Sin): without
an exprefs revealed Conjlitution •, and then to obr
ierve, that there was . no revealed Conftitution of
this Nature from Adam to Mofes\ which alfo
feems a Thing without any plain Evidence ; and
then to infer, that it muft needs be fo, that it could
come only on Occafion of Adamh Sin, though not
for his Sin, or as any Punilhment of it ; which Ii»-
ference alfo is very dark and unintelligible.
If the Apoftle in thi$ Place meant thofe who
never finned by their perfpnal Act^ it is not ftrange
that he fliould exprefs this by their notjinning after
the ^ Similitude of AdamV ^ranfgreffon. . We read
of two Ways of Men's being X^tAdam^ or in
which a Similitude:- to him is aferib^d to Men;
Dne is a being begotten qr borp in his Image or
i/te/?/5,..Gen. ^v. 3*: AnoU^r is. a tranfgreffing
God's Covenant or Law, like him ^ Hof. vi. 7. Ihey^
like Adam, (fo, in the Hcb. and Vulg, Lat.) have
tranfgreffed
-^^ '^be true ConneShn^ Scfipe^ Part \i^
prfmfgrejfed the Qovenant. Infants have the former
^Similitude, bu|t not the latter. And it w;^ very
^tural> when the Ap9llle would infer that Infants
l)€CQme Sinners by that one Aft and Offence of
Jidam^ to pbferve, that they had not renewed the
Aft of Sin themfelvcs, bv any fecond Inftance of
^ likp Sort. And fuch might be the State of I,*anr
jguage amoiig Jews and Chriftistns at that Dav^
that the Apoftle might have no Phrafe more apdy
to cxprefe this Meaning. The Manner in which
the Epithets, Perfon^l and AElualy are ufed and
applied now In this Cafe, is probably of later Date^
and mori^ modern Ufe.
And thpn this Suppofition of the Apoftlc*s ha^
ving the Cafe of Inrants in View, in this Exprrft
iion, makes it nwre to his Puroofe, to mention
peath reigning before the t-av oi Mofes was given^
For the Jews looked on all Nations, befidcs them<r
felves, as Sinners^ by Virtue of their Lnw ; being
inadiB fo efpecially by the Law of Circumcifiony
^ivcn firft to Abraham^ and compleated by Mofes^
making the Want of Circumcilion a legal Pollution, >
wtterly difqualifying for the Privileges of the Sanc-
liuary. This Law, the Jews fupppfed, made the
very Infants of the Gentiles Sini)ers, polluted an4
hateful to God ; they being uncircumcifed, and
born of uncircumcifed Parents, But the Apoftle
S roves, ;^gainft thefe Notions of the Jews^^ that the
rations of the World do not become Sinners by
-Nature, and Sinners from Infancy, by Virtue of
their l^vfy in this Manner, but by Adam^s Sin ;
Jnafmcuh as Infants were treated as Sinners long
hefore the Law of CircunKifion was given, ^ w?U
^ l^fore they had committed ^ftvfal Siq.
What
piap. ly . 7 and Senfe ^ Rdm. h, iz, &c. ^14^
What has been faid, may, as I hpmbly conceive^
lead us to that which is the true Scope aod Senfe
of the Apoftle in theij: three Verfcs; which J iwiU
endeavour more briefly to reppdfent in the folfayMr
ing Parapbrafe.
" The Things which I hav« 12. fVhenfore^ «f
largely infifted on, viz. the hy 0ne JMkn Sin «r
^vil that is in the Wof id, the tmdinto the Jf^crli^
general Wickednefs, (juilt i^nd and J)eatb ^ Sin^
'Ruin of Mankind, and thp op- and fo THaih f^fii
polite Good, even Juftific^tion upon nU, Mm^ fm
and Life, as only by Chrift, that M hwe (iwpd*
lead me to obferve the Likenefs
of the Manner in which they
are each of them introduced^
For it was by one Man^ that . .
the general Corruption and
puilt which I have ^ken of^
came info the World, and Cdn-
idemnation and Death by Sin ;
And this dreadful punifliment
. and Ruiij came on all Man-
kind by the grieat l^am offVorks^
originally cftabliihcd with Manr
kind in their fitfl: Father, an4
by his ope Offente^ or Bitach
of that. Law ; Ml thereby be-
coming Sinners in God's Sight,
and' expofed to final Deftrucr
tion.
" lit is manifeft, that it was 13. For until thi
in this Way the World became Law Sin was in the
finful and guilty; 'zr\6. not \n World : But Sink
that Way which the Jews^iv^^ not imputed^ when
pofc, viz. That their Law, tkere is m Law.
"" given
•uou^MUakvUkHHU
34$ ■ ^i^e Proof of Original Sin Part IL
given by Mofes is the grand
univerfal Rule of Righteouf-
nefs and Judgmeht for Man-
kind, and that it is by being
Gentiles^ uncircumcifed, and
Aliens from that Law, that
the Nations of the World are
eonjiituted Sinners ^ and unclean.
!por before the Law of Mofes
was giveirt, Mankind were all
looked upon by the great Judge
as Sinners, by Corruption and
Guilt derived from Adanf%
Violation of the original Law
of Works ; which fhews, that
the original univerfal Rule of
Righteoufnefs is not the Law
of Mofes \ for if fo, there would
have been no Sin imputed he-
fore that was given •, becaufe
Sin is not imputed, when there
is no Law.
" But that at that Time Sin 14. Never tbelefs
was imputed^ and Men were by Death reigned from
their Judge reckoned as Sin- Adam toMofcs^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 Ad3.voL^
Deaths the proper Punifhment Tranfgrejion.
of Sin, we have a plain Proof;
in that it appears in Faft, all
j^fankind, during that whole
Time which preceded the Law
of Mofes J were fubjefted to
that temporal Death, which is
the vifible Introdudion and
Image
Chap. IV. 7 ftm RcMn. V. full mi flAin. ^49
Sedt.II. J
linage of that utter Deftruc-
tion which Sin <Jeferves, not
excepting even Infants^ who
could be Sinners no other Way
than by Virtue of AdanC%
Tranfgreffion, having never in
their own Perfons aftually fin-
ned as Adam did ; nor could
at that Time be made polluted
by the Law of Mofes^ as being
uncircumcifed, or born of un-
circumcifed Parents."
Now, by Way of Reflefliioii on the Whole, I
would obferve, that though there are two or three
Expreffions in this Paragraph, Rom. v. 12, &c. the
Defign of which is attended with fome Difficulty
and Obfcurity, as particularly in the 13th and 14th
Verfes, yet the Scope and Senfe of the Difcourfc
in general is not obfcure, but on the contrary very*
clear and manifeft ; and fo is the particular Doc-
trine mainly taught in it. The Apoftle fcts himfelf
with great Care and Pains to make it plain, and
precifely to fix and fettle the Point he is upon.
And the Difcourfc is fo framed, that one Part of
it does greatly clear and fix the Meaning of other
Parts ; and the Whole is determined by the clear
Connection it ftands in with other Parts of tlic
Epiftle, and by the manifeft Drift of all the pre-
ceding Part of it.
The Doftrine of Original Sin is not only here
taught, but moft plainly, explicitly, and abundantly
taught. This Doftrine is aflerted, exprefly or im-
plicitly, in almoft every Verfe, and in fome of the
Verfes feveral Times. It is fully implied in that
firft Expreffion in the 1 2th ver. By one Man Siz
€3Jter£d
3SO Tie Proof of Original Si;t Art It.
tntered into the World. The Paflfage implies, that Siri
became univerfal in the World ^ as the ApofUc
had before largely ftiewn it was ; and itot merely
(which would be a trifling infignificant ObfervaticMi)
that one Man, who was made firft^ finned firft;
before other Men finned ^ or, that it did not fo
Iiappen that many Men began to fin juflr together
tx, the fame Moment. The latter Part of Ac
Vcrfe, And Death by Sin^ and fo Death faffed upon
all Men^ for that (or, if you will, unto which) alt
bavejinnedy (hews, that in the Eye of the Judge of
the World, in Adanf^ firft Sin, all fimied;* not
only in fom€ Sort^ but ail finned y^ as to be cx-
pofed to that J)eathy' and final Deftru6tion, whicht
is the proper fFages of Sin. The fame Dod3rin«
IS taught again twice over in the 1 4th Verfe. It
is there obfcrved, as a Proof of this Doftrine, that
Death reigned over them which had not Jinned after
the Similitude of Adam's Tranfgreffion^ i. e. by dieif
pcrfonal Aft j and therefore could be expofed to
Death, only by deriving Guilt and Pollution fronr
Jfdamy in Confequence of his Sin. And it is taught
again in thofe Words, ff^ho is the Figure of Bim
that was to come. The Refemblance lies very much
in this Circumfl:ance,- viz.- our deriving Sin, Guilt,'
and Punilhment by Adam's Sin, as we do R^h-
ttoufnefs, Juftification, and the Reward of Life by
Chrift's Obedience; for fo the Apoftle explains
himfelf. The faiAQ Doftrine is exprefly taught
again, ver. 1 5-. Through the Offence of one^ manjf be
dead. And again twice in the 1 6th Vcrfe, It wat
hf one that finned v i. e. It was by Adam^ that
Guilt and Punilhment (be foriefpokon of) came on"
Mankind : And in thefe Words, Judgment was by
one to Condemnation. It is again plainly and full/
hid down in the 17th Verfe, By o?te Man's Offence,
Death reigmd by om* So again in the i8th Verf^^»
By
fcfcap. tV.\ from Rom, v. fdl and fim. $^i
Se6t. II. J
By th^ QffencB $f dM^ Judgment came upn aS,
Mm to Condemnation Again very plainly in die
19th Verie, By ene Mat^s Difobedienct^ msxy werti
made Sinners.
And here is every Thiiig ta determine and fir
the Meaning of g^ important 3Vi»jy that the Apo-i
file makes Ufe of: As, the abundant Ufe o£ them
in all Parts of the New Teftament j and efpecially
in this Apoftle's Writings, which make up a very
great Part of the New Teftament : And his ;pc-
peated Ufe oi them in this Epiftle in particular^
efpecially in the preceding Part of the Epiftle^
which leadfs to and introduces this Difcourie, an4'
in the former Part of this very Chi4)ter ; and alfo'
the Ligift that one Sentence ill this Par^^raph cafts'
on another, which fully fettles their Meaning:
As, with refpeft to the Words Jufiificatiot^ iSif^-
teoufnefiy and Condemnation ; and above ^, in re«
gard of the Word, Sin^ whicfe is the moft impoit-
ant of all, with Relation to the DoSirine and Coo^
troverfy we are upon. Befides the conftant Ufe
of this Term every where eUe through the New'
Teftament, through the Epiftleis of this Apoftk^
this Epiftle in particular, and even the former'
Part of this Chapter, it is often repeated in thi*
very Paragraph, and evidently ufed in the verj^
Senfe tliat is denied to belong to it in the End of
ver^ 12, and ven 19. though owned every where
elfe : And its Meaning is fully determined by the
Apoftle^s varying the Term ; ufiiig together with;,
it, to fignify the fame Thing, fuch a Variety of
other fynonymous Words, fuch as Offenee^ Tranf-
greffwn^ Dtfobedienee. And further, to p^t the
Matter out of all Cohtroverfy, it is particularly
and exprefsly and repeatedly diftinguiihed frpnr
that which our Qppofers would expUmt it by, ,tsr;p^
Cond£m*
354 ^^oof JrmjRfVS^X' fnU and ptm^ Part II,
Senfe as an Help to fettle the Meaning of mftny
other Paflages of' fecred Writ^ .
As this Place in general is . very full and pMn^
fo the Doftriftc of the Corruption cf Nature^^ a$
derived from Adam^ and alfa, the Impucatipn of
his firft Sin, are hfoth clearly tatught in m, ^ht
imputation of Aianf^ one TranfgreflH^fr, is iridbcd
molt direftly and frequently aflerted. We are here
aiTured^ that hy oni Ma1t$ Sini Death pajfed m
all '9 all being adjudged to this Puniflunent, as
having ^nned (fo it is implied) in that one Manli
Sin. And it is repeated over and over, that all
are condemnedy mafrf are deadj many made Simtersj
&c. by one Maris Offence^ hy the Difobediencet^^cf
cnej afid iy one Offence. And the DoEtnwl if^
(Kiginal Depravity is alio here taught, when thft
Apoflle fays. By one Man Sin entered ini& fie
World % having a plain Refpeft (as hath been
ihewn) to that univerfal Corruption and. Wicked-
nefs, as well as Guilt, which he had bdR>re hrgel^
treated of
FARt
tltfthi:!) ho^ffrm Redemption. 355:
Chap.I. )
-».■■-
*, ' _ ■ ■ ■
PART III.
(Serving tie Evidence giveri us, r^/afive id
'" ' tie Dodirine of Original Sin, in what the
]\ Scriptures reveal concerning the Redemption
j'; Jy Christ..
vv. C H A t^. L
STbt Evidence of Original Sin^ from^ the Nature cf
Vi .. Redemption, . in the Procurement ef it% -.
\\ CCORDING to Dr r— r?s Scheme, i0i vtrf
ijr\ great Part of Mankind are the Subjefts of
t3irift*s Redemptidtf^ who live and die pcrfc6tiy in-
mcent'^ who never have had, and never will have
anjF 5/^ charged' to their Account,' and never are
either the Subjefts of^ or expofed to any Punijh"
io^ whatibever, viz. sXX ih2it^\t\t\r Infancy . They
are the Subjefts of Chrifi\ Redeinption^ as he re-
deems them from Deaths or as they by his Righ-
teoufnefs have Juftification^ and by his Obedience
are made righteousy in the Refurreilion of the Body,
in the Senfe of Rom; v. 18, 19. And dll Mankind
are thus the Subjefts of Chrift*s Redemption,
while they are perfeftly guiltkfs, and expofed ta
no Punilhment, as by Chrift they are inticled to a
Refurre^lioHi Though, with refpeft to fuch Perfohs
as have finned^ he allows it is infome Sort by Chriff
and his Death, that they are faved from Sin, and
the Punilhment of it. ^
r
Now let te fee whether fucfi a ScK'eme well con-
fifts with the Scripture- Account of the Redemption
by Jefus Ghrift.
A a 2 ' 1 The
356 Proof of Original Sin Part III*
m
I. The Reprefentations of the Redemption by
Chrift, every where in Scripture, lead us to fup-
pofe, that all whom he came to redeem, are Sinners -^
that his Salvation, as to the Term from wbUb (or
the Evil to be redeemed from) in all is Sin^ and
the deferved Punijhmeni of Sin. It is natural to
fuppofe, that when he had his Name Jefus^ cm*
Saviour^ given him by God's fpedal and imme-
diate Appointment, the Salvation meant by that
Name (hould 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 bis faving bis
People from their Sins^ Matth. i. 21. And the great
Doftrine of Chriffs Salvation is, that he came into
the World to fave Sinners^ i Tim. i. 1 5. And that
Chrift bath once fuffered^ the Juft for the Unjufij
I Pet. iii. 18. In this was mamfefted 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 only begotten Son into the Worlds that
we might live through Him. Herein is Love^ that
be fent his Son to he the Propitiation for our Sins,
I /John iv. 9, iQ. Many other Texts might be
mentioned, which feem evidently to fuppofe, that
all who are redeemed by Chrift, are faved frona
Sin. We are led by what Chrift himfelf faid, ;to
fuppofe, that if any are not Sinners, they have
no Need of him as a Redeemer, any more than a
well Man of a Phyfician, Mark 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
Prcmife by Faith of Jefus Chrift might be given to
thcra that believe. To the fameEffed is Ro7n. xi. 32.
Thefc
Chap. I. from Redemption hy Chrift. J57
* Thefe Things are greatly confirmed by the
Scripture-Dodrine of Sacrifices. It is abundantly
plain, by both Old and New Teftament, that
they were Types of Chriffs Death, and were for
Sin, and fuppofcd Sin in thofe for whom chey
were offered. The Apoftle fuppofes, that in order
to any having the Benefit of the eternal Inheritance
by Chrift, there muji of Necejfity be the Death of
the TeJiator\ and gives that Reafon for it, that
without' fhedding of Blood there is no Remi£ion^ Heb.
ix. 15, &c. And Chrift himlelf, in reprcfenting
the Benefit of his* Blood, in the Inftitntion of the
Lord's Supper, under the Notion of the Blood
of a Teftament^ calls it,- The Blood of the New Te-
fiament fhed for the Remijfton of ^ins^ 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 Rc-
imiflion.
IT. The Scripture reprefents the Redemption
by Chrift as a Redemption frotji deferued Deftruc-
tion ; and that, not merely as it refpefts fomc
Particulars, but as. the Fruit of God's Love to
Mankind. John iih ij6. Godfo iovedjhe WORLD,
thai he gave bis only begotten Son, that whofoever
believeth in him SHOULD NOT PERISH, but
have everlajiing Life : Implying;, that otherwife
they muft pcrifh, or be deftroyed : But what
Neceflity of this, if they did not deferve to be
deftroyed ? Now, that the Deftruftion here fpoken
of, is deferved Deftruftion, is manifeft, becaufe it
is there compared (o the peri(hing of fuch of the
Children of Ifrael as died by the Bite of the fiery
Serpents, which God in his Wrath, for their Re-
hllion, fent amongft them. And the fame Thing
clearly appears by the laft Verfe of the fame
A a 3 Chapter,
•358 Dr. T-^^Sfheme fuperftdes Fart IB,
Chapter, He ibat believetb on the Sen^ bdtb euep--
hji:n7 Life \ and be tbat believetb not tbe Son^ /bMff
not fee Life^ hut tbe Wratb of God abidetb m bviiy
tty is left remaining on him : Implying, that aU
m general are found under the Wratb of God, imd
thut they only of all Mankind, who are interefittd
in Chriit, have this Wrath removed^ and eoemai
Life beflowed ; the reft are left with the Wr4tih
of Gcd ftill remaining on tbeml The fame is ckaitf
illuftrated and con&med by Jobn v. 24. ffe fintt
lelircetb^ batb everlafting Life^ and fball not com
into Condemnationy but is fajfed from Death to JJfi.
In being pafled 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 Sentenced
Condemnation ; and if it bfc zjujl Condemnatio^^^^
is a deferved Condemnation, ^
III. It will follow on Dr. 7*—r^s Scheme, ^th'St
Chrift*s Redemption, with regard to a great Part
of them who are the Subjcfts of it, is not oiiJy a
Kedtmption from no Sin^ but from no Cahmitj^
and fo from no Evil of any Kind. For &^-te
Deatby which Infants arc redeemed from, ttey
never were fubjefted fo it as a Calaniity, buf: p<Mly
as a Beneft. It came by no Threatening o^Cuiib
denounced upon or through ^dam ; the Go^n^t
with him being ytterly abolijhedj as to all its^HoNc
and Power on Mankind (according to our-Aii-
thor) before the pronouncing the Sentence r^
Mortality. Therefore Trouble and Death ixm^
be appointed to innocent Mankind no other iWiy
than on the Foot of another Covenant, the.Qnre-
nant of Grace ; and in this Channel they conie
oniy as FazourSy net as Evils. Therefore they
could need no Medicine or Remedy, for they had
no Difeafe. Even Death itfclf, which itis-iuppofed
Chrifi
Cbap^^ h Hedempdon tjCbriJt. 35^
Cluift iaves tfaem from, is only a Medicine ^ it is
preventing Phyfick, and one oif the greatdt pf
JBenefits. It is ridiculous to tiUk of Perfons needing
a Medicine, or a Phyfician to fave them from ah
cvpellent Medicine^ or of a Remedy from a happy
Remedy ! If it be faid, though Peath be a Benebc,
yet it IS fo becaufe .Chrift changes it, and turns }t
inco a Benefit^ by procuring ^a RefurreSion: I
would hei:c a(k, What can be ogieant by turmng or
ebanging it into. a. Benefit, when it never was
odierwife, nWKOiAd ever jiffiJy. ie otherwife? /«-
f^s could not ^ all be brought under Death as
a 4Calami^ ^ fc^ thty never deferved it. Audit
imuld: be JOfAyf i|0 Abufe (be it far from us, to
isfcribe fuch. aXbing to God) in any Being, t6
make the Qfier to any poor Su^^rs, of a Re^
dcsemer from Tome Calamity, wliicHj^ had brought
Upon diem ^MtbQUt the leaft Defirt of it on their
Part.- .->
% * «.k
, ■ . ■ ^ - —
But it is plain j dut Deatli or Mortality, was
not at firft bUMlghl: on Manl^nd as a Bleflins, on
the Foot of tha Cbvenant of Grace through Cnrift ;
and that Chrift anil Grace do not bring Mankind
under Death, byt^j^/them under it, % Cor. v, 14,
Wtthus judge^ 4haf if one died for ally then were
aU dead, JUukiK x»* to. ^be Son of Man is C4>ine
to fetk and fo fave that which was loft. The
Grace which appeals in providing i Deliverer from
any State, fuppofes the Subjeft to be in that State
ftttul' to that Grace and Deliverance ; and not that
fueh a State is firft introduced by that Grace. In
our Author^s Scheme, there never could be any
Seiftence c£ Peath or Condemnation, that requires
a Saviour from it \ becaufe the very Sentence lU
l^lf, according to the true Meaning of it, implies
and mal^s fure all that Good, which is recjuifite
Aa4 to
g^ Dr. :S^f^^s^'S€baniiigpa^es Parj^BO;
tDvabolilh und makeivoid the feeming fivil'ta Aa
jciriocent Subjeft. i So chatitdio.itSentence.iHJ^ns
^n .£&& thbDelivctier; and'>theittis:'n6 Nced?ik£
anotben.DeiiveFer .to deliver; iSnom't^atiSemend^
•Dr. ?*. infiffcs'upon it; that ^^ Notlvufig cocneaitopott
t^: us in Confequcnce of; jidBm^iSm^i in aby S£NS£»
*V<KIND, or DEGREE, ihconfiftciit withi; the
£^ eriginad JSUffing pronounced, .vn^'utdion . at . his
?^. Creation; and .In othing bliiitvywhto isi:pe£ft&ly
^.^ conliftcnt widi God's BleiTing^. Love, ^an^£kxjd^
:^i:.nefsj^ declared toi jfdam as ibtovas. he came.*«nit
^? of his .Maker's Hands *.f If the Cafe be (£>i
it is certain there is no £vilt)hGidamityiabalLsfi>r
.ChriH to redeem us from; unlcA ifjfingiragtmfiifi
Jo the divine Goodnefi^ LovCy and'Bliffixg^ aiic Xhuigs
.which we peed Redemption from, z-?^^ ' .>^ - tjiiuur.;
. .^- . _ .» I.; ■ ' . ■ ■ I. ...»_••.■.* 1 ■■ ■• I .-- ■t.l^]l''(>w'
: '■ Vif.i It wilL follow, on bur Amtbcir^s Prindpl^j
not only with Refpefb to Infants, but even admt
Perfons, that Redemption is needlefs^ and Chrifb is
dead in vain. .Not only'is there mfJ^eed of QhdTs
Rjedtmpiion in order ;iol Pelivetaoce ^rom'^ any
Confequences of Aiani% £in, . bub alfo in ordtr^o
perfedt Freedom from perfonal Sin,- and^ialll^its
evil Confequences. For God h^s. m^e other fuf--
ficicnt Provifion for that, mz,-'- ^ Jjuffiuent Siowk
and Jhilityiy in all Mankind^ to id^ all their \ijttHjf^
and wholly to avoid Sin. Yea, this- Author infifts
Mpon it, that " when Men b^ve not fuf&debt
^* .Power, to do their Duty, they have no Djity
*' to do. We may fafely and afluredly conclude^
" (fays he) that Mankind in all f j^rts of-'thc
^' World have SUFFICIENT Power, to dp fiiie
" Duty which God requires of them ; and thrft
". he requires of them NO MORE than they
« have SUFFICIENT Powers to dof/' An4
in
:* Page 88, 89. 5, f Page in. 63, 64. S.
la another Pkce *, *' God has given Poweis
♦' EQUAL to the Duty which he expefts.'* And
he exprefles a great Diflike at R. R's fuppofing,
*' that our Fropenfities to Evil, and Temptations,
*S.arc too ftrong to be EFFECTUAil.Y and
*f CONSTANTLY refitted; or that we are un-
^* avoidably finful IN A DEGREE ; that our Appe-
'^ tites and Paifions will be breaking out, notwith-
" ftancjing our evcrlafting Watchfulnefs -j-." Thcfe
Things ^Uy imply, that Men have in their own
natural Ability Sufficient Means to avoid Sin, and
to be perfectly free from it ; and fo, from all the
bad Confequences of it. And if the Means are
fiffficien^j': lien tljere is no Need of more ; and
•jtherefore there is no Need of Chrift's dying, in
jQrder to it;. ;Wh%t Dr; T. fays, in p.. 72. 5. fully
impii§$a that it i^ould be unjuft in God to give
JiS^tjkiti^ Qeing in fuch Circumftances, as that they
^wpuld be more likely to fin^ fo as to be expofed to
4n^ Mifery, than otherwife. Hence then, without
ChrijEtand his f Redemption, and without any Grace
a^alli,M£{lE^ JUSTICE. niakes fuff^ient Provi.
fionSxxi our being free frorp $in and Mifery, by our
pWftFQWer. • . ;
'.; I .\\ ■■:' ..." \ n .:■■
. If all Mankind, in all Parts of the World, have
fuch fufficient Power to, .do fcheir ,whale Dqty,
vrithout being finful in any Degree^ then they have
fufficient Power to '.obtain Rrghteoufnefs. by 'the
. JLavj ;• And then, according to the Apolile Paul^
Chrift is dead in vain. Gal.ii. 2.1. If^RigbteoufneJs
come by the Jmw^ Chrift is dead in vain -^-r-rAkx vou.e,
without. the. Article, by Law ^ or the Rj^le of right
Aftipn, as our Author explains , the Phrafe ij;. And
according po the Senfe in- which he explains lYiVk
.'. very
* P^ge 67, y. t Cage ,68. S. ^ % P|;ef. to Par. on
Rom. p. 143, 38,
36z Dr. T— r^s icbime fupetJUes Pwtt UL
rcrj Plade, " It would faave fruftreted ot ten^
^ dered ufelefs the Grace of God, if Chrift dieCl
** to accompliih what was or MIGHT have been
** efFefted by Law itfclf, without his I>ath ••*•
So that it mod clearly follows from his own Doc-r
frine^ that Cbrift is d^d in vain^ and the Grace of
God is fiftlefs. The fame Apoftle fays^ If there
bad been n Law which COULD have givien Life^
verify Rightetmfnefs ftxmld have been by tbi JLme^^
Gal. iii. 21. i. e. (ftill according to Or* 5?^— r^a
own Senfe) if there was a Law^ that MAn/4ti htft
prefent State^ had fuflkicnt Power perfeftl]ft'tb
nilfil. For Dr. ?*. fuppoTes the Reafon-wfayr.the
Law could not give Lire» to be, ^^ Ao^ faeiMife k
^* was ^eak in itfeU; but through the W^ihncft
^ of our Flcft, and the Infirmity of ih<S> htttkilk
•* Nature in the prefent State f", But^fifi^
** We are under a mild Difpenfatioft of ^EtAOl^
" making AUowieinte for our Infirmities* J.^-..%
tnr Infirmities^ we kiay upon good Grounds ft^
pofe he means that Infirmity of human NUtun^i,
which he gives as theReafen why the ]Law cannot
give Life. But what-Griftf i$ the* iH aifljkliig,
that Allowance for our Infirmities, which }^i»/liir#
itfelf (according to his Po£trine) molt abfolutefy
requires, as he fuppofes divine Juftice exa^y pro^*
portions our JDuty to our Ability I
•- 4*.
Again, If it be faid, that although Chnfif^ |te«
demption was not heceffary to preferve Men fiom
beginning to fin, and getnng into ar Co\3*fo^Df Sn,
bccaufe they have fufficient Power in thc'mfelvta
to avoid it J yet it may be ileceflary to ddiver
Men, afier they have by their own Folly brought
themfelvcs under the D^^ion of evil Appetite^
and
* Kote on Rom. v. 20. p. 297. t Tfpli. t Pan
92. s.
\
Cfapip* I» Redemption by Cbrffi. gSg
»d Baffions \ I anfwer, if it be fo, that Me$^
peed Peliverance from tivofe Habits and Pafljoos^
which ^e become too ftrong for them, yet thac
Deliverancty on oyr Authors Principles^ woidd
be no Salvation from Sin^ For, the Exercife ^
Paffions which ^e top ftrong for us, and which
we cannot overcome, \s necejfary: And he ftronghf
urges, that a necejQ^ Evil can be no. mafal EviL
|t is true, it is the £ffeff of Evil, as it is the
£fie£i of a bad Praiftice,; while the Man remained
at liberty, and had Power to have avoided it
But then, fu:cording to Pr^ T — r, that evil Cdufe
alone is Sin i and not fo, the neceflary ^ffefl : For
he iays exprefly, ^' tie Caufe of every EfFeft is
.^^ alone chargeable with the Effeft it produceth,
fVpr which proce^detb from itf.^*. And as to
that Sin which was the Cau/e^ the Man needed no
Saviour ;fit)m fhaf^ having b$d fufficUni Pawir in
i^imfelf to have avoided it. So that it follows, by
pur Author's Scheme, th^ none of Mankind,
neithef Infants nor adult piprfons, neither the more
nor. lefs vicious, neither yew^ nor GentiUs^ neither
fieatbens nor Chrijiian^^ ever did. or ever could
jbmd in any Need of a Saviour ; aj;ui that, with
-jrei^pe^ to ^//, the Truth is, Cbrift is dead in vain.
If any ihould fay. Although all Mankmd in all
Ages have fufficient Ability to do their whole
Puty, ^d fo may by thcjr own Power enjoy
:|)erfe€t Freedom from Sin, yet God forefaw that
they ^auU fin^ and that after they had finned,
they would need Chriflfs Peath : I anfwer, it is
-plain, by what the ApofUe fays in thofe Places
-which w?re juft now mentioned, Qal. ii. 21. and
iii. 2 1,
* See p, 2z8.«8nd alfo what he fays of the helplefs State <><
' the HeathtB, in Paraph, and Notes on Rrai, vfi. and .Begin-
ning of Chap. viii. f Page 128.
364 Dr: T — fs Sebme fuperfedes Part TR.
iii 21. that God would have eftcemed it nc«Hefs' to
give his Son to die for Men, unlefs there had been
a prior Impoffibility of their having Righteoufhds
by Law; and that, // there had been a Law v)hicb
COULD have given Life^ this other Way by the
Death of Ghrift would not have been provi-
ded. And this appears to bfe agreeable to our
Author's own Senfe of Things, hj ^^* Words
which have bcert eited, wherein he fays, "It would
•^ have FRUSTRATED or rendered USELESS
" the Grace of God, if Chrift died to acconrpiifh
•* what was or MIGHT HAVE BEEN efifefted
*^ by Law itfelf, -witJhout his- Death." ■ ■ : •'"
' .. .... ..',■■
V. It ^11 follow on pf/7'-^ir^s.Schenie,Jpi0t
only that Chriflfs Redemption li needlefs forthjEi
(aving from Sin,, or its Confequences, but alio that
it does no Good that Way, has nb Tendency to any
Diminution of Sin in the Wpfld. , For ks, /to any
Infujionof Virtue or:HQlinefs* iiito the Hearty by
divine Power through Chriffi. or his Redemption,*
it is altogether inconfiiftcnt with this A uthor*s "Nor
tions. With him, inwrought Virtue, if there were
any fuch Thing, would be: »^ Virtue i riot'being;
the Effeft of our own Will, Choice, and Defign,
but only of a fovereign Adk of God^s Power *, And
therefore, all that Chrift does to increafe Virtue,
is only increafing our Talents, our Light, Advan-
tages, Means and Moti es -, as he often dxplainsi'
the Matter f . But" Sin is not at alj dinriinifhed*
For he fays,. Our Duty muft be meafurcd' by our
Talents y as, a Child that has' icfe Talents, has leFs
Duty; and therefore muft be no more expoftd to
commit Sin, than he that has greater Talents ;
becaufe
* See p. 180, 24J, 250. t In p. 44, 50, and inna*
merable other Places*
r
Chap. L Redemption hj Cbrift. ^6g
becaufe he that has greater Talents, has more Duty
required, in exad Propordon *. 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 five ^Talents, to perform his Jive
Degrees of Duty, and is no more expofed to fail
of it. And that Man's Guilty who fins againfl:
greater Advantages, Means, and Motives, is greater
in Proportion to his Talents +. And therefore it
will follow, on Dr. 7*— rr's Pririciples, that MeA
ftand no better Chance, have no more eligible or
valuable Probability of Freedom from Sin and Pti*
nilhment, or of contrafting but litde Guilt, or of
performing required Duty, with the great Advan-
tages 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 Refped comes to
Nothing, with regard- both to Infants and adult
Pcrfons-
CHAP,
*♦ See page 234. 61, 64—70. S. f Sefc Paraph, on
Kom. ii. 9, alfo on ver. 12.
0(58 Procf ef Ori^nal Sin Fart lit,
appears by John i. 12, i^. But as many as received
bimy to them gave be Power to become the Sons of
God J even to them that BELIEVE on bis NamCy.
winch were born not of Bloody &c. but of God.
Juft as Chrift lays concerning Converfion, Matth.
xviii. 3. Verily^ verily^ I fay unto yoUy Except ye
he- converted and become as little Children^ yejhall not
enter into the Kingdom of Heaven : So does he fay
concerning being born again^ in what he fpake ta
Nicodemus.
' By the Change Men pafs under in Converfion,
they become as little Children ; which appears in
the Place laft cited : And fo they do by Regenera-
iioTiy I Pet. i. at the End, and Chap. ii. at the
Beginning. Being born again. — fFherefore^ as new-
born BabeSy dejire^ £5?f. It is no Objeftion, that
the Difciples, whom Chrift fpake to in Mattb. xviii.
3. were converted already : This makes it not lefs
proper for Chrift to declare the Neceffity of Con-
verfion to them, leaving it with them to try them-
felves, and to make fure their Convcrfion : In like
Mariner as he declared to them the Neceffity q£ Re-
pentancCj inZ«^^xiii. 3, 5. Except ye repent y ye Jhall
all likewife perijh.
The Chahge that Men pafs under at their Re^
pentance^ is exprefled and exhibited by Baptifm.-
Hence it is called the Baptifm of Repentance^ from
Time to Time, Matth. iii. 11. Lukem. 3. ASlsxtiu
24. and xix. 4. And fo is Regeneration, or being
born again, exprefled by Baptifm ; as is evident
by fuch Reprefentations of Regeneration as thofe,
John rii. 5. Except a Man be born of Water ^ and of
the Spirit — Tit. iii. 5. He faved us by the tVaJhing
cf Regeneration. — Many other Things might be
obferved.
f . , -1 -■ ■ •- .■ ■ '," • ■■ ■ ': ■ ».
«,■•■■ • . ■ •
Chap. it. from Application of Redemption. 369
Obferved, to ftiew that the Change Men pafs under
in their Repentance and Converfion, is tht fame
with that which they are the SabjeAs of in Re-
jgcneration. — But thefe Obfervations may be fuf-
ficient.
II. The Change which a Man paffes under when
born again, and in his Repentance and Converfion;
is the fame that the Scripture calls the CIRCUM-
CISION OF THE HEART.— This may eafily
appear by confidering.
That as Regeneratbn is^ that in which are at-
tained the Habits of true Virtue and Holinefs, a^
has been fhewn, and as is confeffed -, fo i's Circum^
cifton of Heart, Deut. xxx.. 6. And the Lord thy
God will circumcife thine Heart, and the Heart of
thy Seedj to love the Lord thy God ivitb all thine
Heart J and with all thy Soul.
Regeneration is that whereby Men conie to have!
the Charafter of true Chriftians ^ as is evident, and
as is confeffed ; and fo is Cirtumcifion of Heart :
for by this Men become Jews inwardly^ or Jewi
in the Spiritual and Chrijlian Senfe (and that is the
fame as being true Chriftians) as of old Profelytes
were made *Jews by Circumcifion of the Flelh.
Ram. ii. 28, 29, Fof he is not a Jew, which is one
outwardly \ neither is that Circumcifion, which /V
outward in the Flefh : But he is a Jew, which is one
inwardly ; and Circumcifion is that of the Heart,
in the Spirit and not in the Letter^ whofe Praife iJ
not of Men, but of God.
That Circumcifion of the Heart is the fame with
Converfion, or turning from Sin to God,- is evident
by Jer. iv. i — 4. If thou wilt return^ IfraeU re-
B b turn'
?,
370 Proof of Original Sin Part 111*
turn (or, convert unto me) — Circumcife yourfelves
to the Lord^ and put away the Forejkins of your
Heart. And Deut. x. 16. Circumcife therefore
the Forejkin of your Heart, and be no more ftiff^
necked.
Circumcijion of the Heart is the fame Change of
the Heart that Men pafc under in their Repentance ;
as is evident by Levit. xxvi. \\* If their uncir-
cumcifed Hearts he humbled^ and they accept the
Funifhment of their Iniquity.
The Change Men pafs under in Regenerationy
Repentanccy and Converjiony is fignified by Baptifniy
as has been fhewn ; and fo is Circumcijion of the
Heart fignified by the lame Thing. None will
deny, that it was this internal .Circumcifion, which
of old was fignified by external Circumcifion ; nor
will any deny, now under the New Teftament, that
inward and Spiritual Baptifm, or the Cleanfing of
the Heart, is fignified by external Wafliing or
Baptifm. But foiritual Circumcifion and fpiritual
Baptifm are the lame Thing -, both being the putting
off the Body of the Sins of the Flefh ; as is very
plain by Colof. ii. 11, 12, 13. /;/ whom alfo ye are
drcumcifedy with the Circumcifion made without
Handsj in putting off the Body of the Sins of the
Flefti, by the Circumcifion of Chrijl^ buried with him
in Baptifm,, wherein alfo ye are rifen with him^ &c.
III. This inward Change, called Regenerationy
and Circumcifion of the Hearty which is wrought in
Repentance and Converjion^ is the fame with that
fpiritual RESURRECTION fo often fpoken of,
and reprefented as a dying unto Sin^ and living unto
Righteoufiiefs.
This
Ghap^ II. from Application of Redemption. 37 1
This appears with great Plainnefs in that laft
cited Place, Col. ii. In whom alfo ye are cirtumcifed^
with the Circumcijion made without Hands^-^buried
with him in Baptifm^ wherein alfo ye are rifen with
him, through the Faith of the Operation of God^
&c. And yott^ iehjg dead in your Sins^ ^and the
VncircumdftoH of yaur Fkfh^ bath be quickened
together with him 5 having forgiven you all Tref
paffes.
The fame appears by Rom. vi, 3, 4, 5* Kn&w
ye not J that fo many of us as were baptized into
Jefus Chrift^ were baptized into his Death ? Inhere*
fore we are buried with bim by Baptifm into Death ;
that like as Chriji was raifed up from the Dead, by
the Glory of the Father^ even fo we alfo ftiould
walk in Newnefs of Life, i^c. ver. 1 1 . Likewife
reckon ye alfo yourfelves to be 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 (piri-
tual Refurre£tion is that Change^ in which Peribns
are brought to Habits of Holinefs and to the di-
vine Life, by which Dr. 9". defcribes the Thing
obtained in being born again.
That ^fpiritual RefurreSion to a liew divine
Life, Ihould be called a being born again^ is agree-
able to the Language of Scripture, in which we
find a Refurre£iion is called a bdng born^ or begotten.
So thofe Words in the ii^ Pfalm, Thou art my Sony
this Day have I begotten thee, are applied to Chrift's
RefurreSiion^ Afts xiii. 33. So in Colof i. 18. Chrift
is called the firji BORN from the Dead-y and in
Rev. i. 5. The firfi BEGOTTEN of the Dead.
The Saints, in their Converfion or fpiritual Refur^
B b 2 rekion
3/2 ¥roof of Original Sin Part III;
reSion^ are rifen with Cbrift^ and arc begctten and
bom with him. i Pet. L 3. IVhicb bath begotten
us again to a lively Hope^ by the Refurre&ion of
Jefus Chrift fix)in the Dead, to an Inheritance in-
corruptible. This Inheritance is the fame Thing
with that KINGDOM of HEAVEN, which Men
obtain by being born again^ according to Chriif s
Words to Nicodemus ; and that fame Inheritance of
them that are fan£!ifiedy fpoken of as what is ob-
tained in true CONVERSION. A6b xrvi. iSi
^0 turn them (or convert them) from Darknefs to
Ught, and from the Power of Satan unto Godj thai
they may receive Forgivenefs of SinSj and Inheritance
among them that are fandified, through Faith tbat^
is in me. Dr. 2"— r's own Words, in his Note on
Rom. i. 4. fpeaking of that Place in the ii* Pfalmj
juft now mentioned, are very worthy to be here
recited. He obferves how this is applied to Chrift's
Refurre&ion and Exaltation, in the New TeftamenJ^
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 arc
'' the Sons of the Refurre&ion to eternal Ufe^ which
'' is reprefented as a 7ruKLyyzv€(jia^ a being BE-
« GOTTEN, or BORN AGAIN, REGENE^
*• RATED."
So that I think it is abundandy plain, that the
fpiritual Refurre&ion 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 itecejfary for every one, in order to his feeing
the Kingdom of God.
IV. This Change, v^hich Men are the Subje6ls
of, when they are born again, and circumcifed in
Hearty
Chap. JI. from Application of Redemption. 373
Hearty when they repent^ and are converted^ and
Ipiritually rat fed from the Dead^ 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 neceflary to Salvation,'
and as the Change in which are attained the Ha-
bits of true Virtue and HoUnefs, and the Charafter
of a true Saint ; as has been obferved of Regene^
ration^ Converfon^ &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 Expref-
fions of the fame Thing. Thus Repentance
{fxeioivotot) or the Change of the Mind, is the
fame as being changed to a NEW Mind, or a
NEW Heart and Spirit. Converjion is the turning
of the Heart ; which is the fame Thing as changing
it fo, that therc^ ftiall be another Heart, or a new
Hearty 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 imme-
diately and properly new, but the iWiW, Hearty or
Spirit. And fo a fpiritual Refurre£iion is the Re-
furreftion of thp Spirit, or rifing to begin a NEW
Exiftence and Life, as to the Mind^ Hearty or
Spirit. So that all thefe Phrafes imply an having
a new Hearty and being renewed in the Spirit ^ aC'
cording to their plain Signification,
When Nicodemus expreffed his Wonder at Chrift*s
declaring it neceflary,, that a Man fhould be born
figain in order to fee the King4on> of God, or en-
joy the Privileges of the Kingdon^ of tlie Meffiah,
Bb3 Chrift
374 -Pro^f of Qrigiml Sin^ &c. - Part III.-
Chrift fays to him, j4r( thou a M^fier of Ifrael,
and knoweft not tbefe Things ? i. e. ' Art thou one ..
* who is let to teach others the Things written in
* the Law and the Prophets, and knoweft not a
* Doftrine fo plainly taught in your Scriptures,
* that fuch a Change as I fpeak of, is neceffary to
* a Partaking of the Bleffings of the Kingdom of
> the Meffiah ?' — ^But what can Chrift have Refpef^
to in this, unlefs fuch Prophecies as that in Ezek.
:^xxvi. 25, 26, 27 ? Where God, by the Prophet^
Ibeaking of the Days of the Mefliah's Kingdom,
lays, Then will I fpr inkle clean Water upon ybUy and
ye /ball be clean.— A NEW HEART alfo will Igivfi
you, and A NEW SPIRIT will I put within you
— and I will put my Spirit within you. Here God.
fpeaks of having a new Heart and Spirit j by being
wajhed with Water, and receiving the Spirit of
Godj as the Qualification of God's People, that
ftiall enjoy the Privileges of the Kingdom of the'
Meffiah. How much is this like the Do£trine of
Chrift to Nicodemus, 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 j by the Holy Ghoft, are fpoken of as the fame
Thing, Tit. iii. 5. By the Wajhing of Regeneration^
and Renewing of the Holy Ghoft.
V. It is abundantly manifeft, that being born
again, 2l fpiritually riftngfrom the T>ead to Newnefs
of Life, receiving a new Heart, and being renewed
in the Spirit of the Mind, thefe are the fame Thing
with that which is called putting off the OLD
MAN, and putting on the NJ^W Ud^,
Th?
Chap. 11. Of flitting off the Old Man, &c. 375
The Expreflions are equivalent; and the Re-
prefentations are plainly of the fame Thing, When
Chrift fpeaks of being horn again, two Births are
fugpofed; a jftrjl and a fecond% an OLD Birthy
and a NEfV 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
Birtby is the new MAN. That which is born in
the firft Birth (fays Chrift) is Flejh : It is the car-
nal Many wherein we have borne the Image of the
earthly Adam, whom the Apoftle calls the FIRST
MAN. That which is born in the new 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. — In the new Birth, Men are reprefented
as becoming new-born 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 RefurreSlion of the Chriftian Con-
vert, equivalent and of the very fame Import with
putting oft the old Man, and putting on the new
Man ? So in Rom. 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 crucified, that the Body of Sin might be
deftroyed. And in the 4th Verfe, Converts in this
Change are fpoken of as rijing to NEWNESS of
Life. Arp not thefe Things plain enough ? The
Apoftle does in EfFeft tell us, that when he fpeaks
of that fpiritual Death and Refurreftion which is
in Converfion, he means the fame Thing as cm-
(ifying and burying the old Man, and rifing a New
B b 4 And
\J
^%i^ Qf$utSmg^'QJf-ib€ Old Man^o&c- '^P^rtill,
* .And.it is. moft apparent, that fpiritual Cinumd-*
Jwn^ .and fpiritual Baptifm^ and the fpiritual Jiefur-'
rfHion^ are all the fame with putting off the old
Man^ and putting on the new -Man. This appears
by Colof ii. ii, 12. IH whom alfo ye are circumcifed
.with the CIRCUMCISION made without Hafidsy
IN PUTTING OFF the Body of the Sins, of the
Flejhy by the Circumcijionof Chriji^ buried with hhn
in BAFT IS My wherein alfo ye are RISEN with
him. Here it is -.manifeft, that the fpiritual Cir-r
cumcifion, Baptifm, and Refurreftion, all fignify
that Change wherein Men put off the Body of the
Sins of the Flefh: But thaf is the fame Thing, in
this Apolile's Language, as putting off the .old
Man ; as appears by Rom. vi. 6. Our OLD. J^AN
is crucified^ that the BODY OF SIN. tnay. be de-
Jiroyed, And that putting off the old Man is the
feme with putting off the Body of SinSy appears
further by Ephef iv. 22, 23, 24. and Colof. iii,
8, 9, 10.
As Dr. T. confeffes, that a being horn again is
*!^ that wherein are obtained the Habits of Virtue,
V Religion, and true Holinefs ;" fo how evidendy
15 the fame Thing predicated of that Change,
which is called putting off the old Man^ and putting ,
• c,n the Jiew Man? Eph. iv. 22, 23, 24. That. ye
put off the 0I4 Manj which is corrupt ^ &c. and put
en the new Man^ which after Gcd 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 itfelf :
the Spirit is called the Man^ in the Language of
the Apoftle j it is called the inward MaUy and the
hidden
Chap. II. Dr.T — ^s Cenftrulfim aijuri. ^yy
hidden Man^ -Rom. vii. 22. 2 Cor. iv. r6. i Pet.
iii. 4. And therefore putting off the old Man^ is
• the lame Thing with the Removal of the old Heart j
and the putting on the new Man, is the receiving .
^ new Hearty and a new Spirit. Yea, putting on
the new Man is exprefly fpoken of as the fame
Thing with receiving a new Spirit ^.hv being renewed
in Spirit^ Eph. iv. 22, 23, 24. That ye put off 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 unrealbnable,
and contrary to the 'litmoft Degree of fcriptural
Evidence, is Dr. T — r^s Way of explaining the
old Man^ 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 Chrijlian Difpenfation^ or 5tate <rf
profeffing Chriflians, or the whole colkSiive Body
of Profeffors of Chriftianity, made up of Jews aird
Gentiles ; when all the Colour he has for it isj that
the Apoftle once calls the Chriftian Church a new
.Many Eph. ii, 15. It is very true, in the Scrips
tures often, both in the Old Teftament and New,
xolledive Bodies, Nations, Peoples, Cities, arc
iiguratively 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. xli. 8, 9. and xliv. i. Tho
Daughter of God, znd Spoufe of Chrijl, Pfal. odv.
10, 13, 14. Rev. xix, 7. Neverthelefs, would it
be reafonable to argue from hence, that fuch Apr
pellations, as a Servant of God, a Child of God, &cc^
are always or commonly to be taken as fignifying
only
• Pnge 149—153. fi,
378 Cy^ i^/i*^ created a-new, &:c. Part III,
iDidy the Church of God in general, or great collec-
tive Bodies \ and not to be underftood in a perfonai
Scafc ? But certainly this would not be more un-
fcafonable, than to urge, that by the old and the
mux Matiy as the Phrafes are moftly ufed in Scrip-
ture, is to be underftood Nothing but the great
coUeftive Bodies of Pagans and of Chriftians, or
the Heathen and the Chriftian World, as to their
mtward Profeflion, and the Difpenfation they are
under. It might have been proper, in this Cafe,
to have confidered the Unreafonablenefs of that
Praftice which our Author charges on others, and
finds fo much Fault with in them *, " That they
•* content themfelves with a few Scrap of Scrip-
** ture, which though wrong underftood, they
** make the Teft of Truth, and the Ground of
** their Principles, in Contradidlion to the whffU
••^ ^enour of Revelations^
VL I obferve once more. It is very apparent,
that a being horn again^ and fpiritually raffed from
Death to a State of new Exiftence and Life, having
a new Heart created in us^ being renewed in the;
Spirit of our A^nd, and being the Subjefts of that
'Change by which we ^«/ off the old Man^ and put
on the new Man^ is the fame Thing with that which
in Scripttire 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
pldnly fignify the fame EfFeft. In the firft Birtb^
or Generation, we are created^ or brought into
Exiftence •, it is then the whole Man firft receive^
Being; i
* Page 224.
Chap. IL Of hmg created a-ncWj &c. 37f;
Bting : The Soul is then formed^ and tlicn our
Bodies are fearfully and wtmderfully made^ heing cu^,
rioufly wrought by cur Creator : So that a new-born
Child is a new. Creature. So, -when a Man is Ifom
again^ he is created again ; in that new Birth, there
is a 7tew Creation ; and therein he becomes as a new^
horn Babe, or a NEW CREATURE. So, in a
RefurreSion^ there is a ^^w Creation. When at
Man is ^^^^, 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 Subjcft reftorcd to new
Exiftence, and new Life, as by a new Crsation.
So giving a new Heart is called CREATING s
cledn Hearty Pfal. li. i o. Where the Word trant
lated, create, is the fame that is ufed in the firft ver.
in Genefjs. And when we read in Scripture of th^
new Creature, the Creature that is called NEW is
MAN 5 not Angel, or Beaft, or any other Sort of
Creature ; and therefore the Phrafe, New Man, is
evidcndy equipollent with New Creature-, and a
putting off the old Man, and putting on the new
Man, is fpoken of exprefly as brought to pais by
a Work of Creation. Col. iii. 9, i o. Te have put
off the old Man — and have put on the new Marip
which is renewed in Knowledge, after the Image of^
him that CREATED him. So Eph. iv. 22, 23, 24.
That ye put off the old Man, which is corrupt, fcf r.
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 Hdinefs. ThefcThings
abfolutely fix the Meaning of that in 2 Cor. v. 1 7,
If any Man be in Chrift, be is a new Creature : Old
Things are pajfed a'ysay \ bebgldj all Things are be^
fome New.
On
•^o All certainty need fucb a Change. Part IIL^
On the Whole, the following RefleftionS may
made :
1. 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
horn again J • 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 Nico^
demusj and the Jews^ and every Man i?orn of the
Flefh. This is moft manifeft by Chrift's Difcourfe
mJohn\\\. 3 — II, So it is plain by 2 Cor. v/
17. That every Man who is in Chrifiy is a ne^
Creature. ' '
2. It appears from this, together with what \m
been proved above, that it is moft certain with
refpeft 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 Subjedt of
that Change in the Temper and Difpofition oS
his Heart, which is made in Repentance and Con-
verfion, Circumcifion of Hearty fpiritual Baptifm, dy-
ing to Sin^ and rijing 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 things are pafi
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 Filthincfs. Ezek. xxxvi. 25.
compared with A5ls ii. 16. and Joh. m. 5. So
the walhing of Regeneration, or the NEW BIRTH,
is
Ghap. IL Original Sin argued from the Premifes. ^tt
is a Change from a State of Wickednefs. 27a iiu
3,4, 5. Men are fpokcn of as purified in their
Regeneration, i Pet. i. 22, 23. See alfp i y/)h, lu
29. and iii. i, 3. And it appears, that every Man,
in his firft or natural State is a Sinner -, for other-
wife 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 j for'thivs the Scripture
calls that old Hearty 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 rorrupt ac^
cording to the deceitful Lujls^ and of its own Mo-
tion exerts itfelf in Nothing but wicked Deeds.
For thus the Scripture charafterifes the OLD
Man, which is put off, when Men are renewed
in the Spirit of their Minds, and put on the NEW
Man.' Eph. iv. 22, 2.3, 24. Col. iii. S, 9, 10*
In a Word, it appears, that Man's Nature, as in
its native State, is a Body of Sin^ which muft b£
dejtroyed, muft die^ be buried^ and never rife more^
For thus the OLD MAN is reprefented, which is
crucified^ when Men are the Subjeds of a Ipiritual
RESURRECTION. Rom. vL 4, 5, 6. Such a
Nature, fuch a Body of Sin as this, is put off in
the fpiritual RENOVATION, wherein we put on
the NEW MAN, and are the Subjedts of the fpi-
ritual CIRCUMCISION. Eph.w. li, 22, 23.
It muft now be left with the Reader to judge
for himfelf, whether what the Scripture teaches of
the APPLICATION of Chrift's Redemption, aiid
the Change of State and Nature neceflaiy to true
and final Happinefs, does not afford clear and
abundant Evidence to the Truth of the Doftrinc
of Original Sin.
* ' "PART
3§1 TieOifemeH/hmtitH&turcofSm, PvtjS;
• - "^
PART IV,
Containing Anfwers to Objection s»
CHAP. 1.
Concerning that Objection, That to fuppofe
Men^s being born in Sin, without their Choice^
or any previous A£l of their own^ is to fup-
pofe what is inconjiftent with the Nature of
Sin.
SOME of the Objeftions made againft the Doc-
^ trine of Original Sin, which have Reference
to particular Arguments ufed in Defence of it^
have been already confidered in the handling of
thofe Arguments.* What I fhall therefore now
confider, are fuch Objeftions as I have not yet had
Occafion to take any Ipecial Notice of.
There is no Argument Dr. T*. infifts more upon,
thaii that which is taken from the Arminian and
Pelagian Notion of Freedom of Will, confiding in
ihe Will's Self-determination^ as neceffary to the
Being of moral Good or Evil. He often urges,
that if we come into the World infeded with
finful and depraved Difpofitions, then Sin muft be
natural to us j and if natural, then neceffary ; and
if neceflary, then no Sin, nor any Thing we are
blameable for, or that can in any refpedt be our
Fault, being what we cannot help : And he
urges, that Sin mull proceed from our own
f Cboicey &c. *
I Here
* Page 1 2 <7, 128, 129, 130, 1 86, 187, 188, 190,200, 245
246, 253, 258. 63, 64, i6i, 5. and other Places.
Chap.L Mfwered. j^J
Here I would obferve in general, that the fore-
mentioned Notion of Freedom of Will, as cflcn-
tial to moral Agency, and neceflary to the very
JExiftence of Virtue and Sin, feems to be a grand
favourite Point with Pelagians and Arminians^ and
all Divines of fuch Characters, in their Controver-
fies with the Orthodox, There is no one Thing
more fundamental in their Schemes of Religion :
On the Determination of this one leading Point
depends the Iffue of almofl: all Controverfics w^
have with fuch Divines, Neverthelefs, it feems a
jiiedlefs Talk for me particularly to confider that
Matter in this Place ; having already largely dif-
cuffed it, with all the main Grounds of this Notion,
and the Arguments ufed to defend it, in a late
Book on this Subjedt, to which I afk leave to refer
the Reader. It is very neceflary, that the modem
prevailing Dodtrine concerning this Point, ihould
be well underftood, and therefore thoroughly coo-
fidered and examined : For without it there is no
Hope of putting an End to the Cx)ntroverfy aboac
Original Sin, and innumerable other Controverfics
that fubfift, about many of the main Points of Re*
ligion, I (land ready to confefs to the foremen-
tioned. modern Divines, if they can maintain thek
peculiar Notion of Freedom^ confifting in the felf-
determining Power of tb£ Willy as neceflary to moral
Agency y and can thoroughly eftablifh it in Oppo«
fition to the Arguments lying againfl: it, then they
have an impregnable Gaftle, to which they may
repair, and remain invincible, in all the Contro-
verfics they have with the reformed Divines, con-
cerning Original Sin^ the Sovereignty of Grace,
ElcEtiony Redemption^ Converjiony the efficacious Ope-'
ration of the Holy Spirit, the Nature of faving
Faithy Perfeverance of the Saints, and other Prin^
ciples of the like Kind. However at the iame
Time
3?+ Being borri In SUn conjijieiit Part tV^
Time I think this fame Thing will be as ftrong
a Fortrefs for the Deijls^ in common with them,
as the great Doftrines, fubverted by their Notion of
Freedom^ are fo plainly and abundantly taught in
the Scripture. But I am under no Apprehenlions:
of any Danger, the Caufe of Chriftianity, or the
Religion of the Reformed is in, from any Poffibi-
lity of that Notion's being ever eftabliftied, or of
its being ever evinced that there is not proper,
perfeft, and manifold Demonjlration lying againffi
it. But as I faid, it would be needlefs for me to
enter into a particular Difquifition of this Point
here ; from which I fhall 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 Difcourfe -, or at leaft would
not, if it ftiould be enlarged by a full Confidera-
tion of that Controverfy.
I Ihall at this Time therefore only take Notice of
fome grofs Inconjijlencies 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 muft proceed from our own Choice : And that //
it does not^ it being necejfary to us, it cannot be Sin,
it cannot be our Fault, or ivhat we are to blame for :
And therefore all our Sin mujl be chargeable on 0ut
Choice, which is the Caufe of Sin : For he fays,
"^he Caufe cf every Effect is alone chargeable with
the Efccf it prcduceth, and which procecdetb front
it *, Now here are implied feveral grofs Contra-
diftions. He greatly infifts, that Nothing can be
ftnful, or have the Nature of Sin, but what pro-
ceedSr
* Page 12S.
Chap. L iviih the Nature of Sin. 38^
eeeds from our Choice. Neverthelefs he fays, " Not
" the Effeif, but the Caufe alone is chargeable with*
" BlameJ"* Th^refdre the Choice^ which is the Caufe;
is alohe blameable, or has the Nature of Sin ;
and not the Effe£l of that Choice. Thus Nothing
can be finful, but the EfFeft of Choice; and yet'
the Effeft of Choice never can be finful, but
only the Caufe^ which alone is chargeable with al!
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 Ipeaks of the Choice as fauhy *, and calls
that Choice wicked, from which Depravity and
Corruption proceeds -f-. Now if the Choice itfelf be
Sin, and there be no Sin but what proceeds froni
a finful Choice,^ then the finful Choice muft proceed
from another antecedent Choice ; it muft be chofcn
by a foregoing A6k of Will, determining itfelf to
that finful Choice, that fo it may have that which
he fpeaks of as abfolutely eflfentid to the Nature
of Sin, namely, That it proceeds from our Choice^
and does not happen^ to us neceffarily. But if the
finful Choice itfelf proceeds from a foregoing
Choice, then alfo that foregoing Choice muft be
finful J 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 neceflfarily, but muft likewife proceed from
Choice, another Aft of Choice preceding that :
For we muft remember, th^ " Nothing is* finfiil
" but what proceeds from our Choice." And then,
for the fame Reafon, even this prior Choice,* laft
mentioned, itiuft alfo be finful, being chargeable
C c with
• Page 190. f Page 2oa» See alfo p. 216.
386 Dr.T'^x's Arguingsfrm t^artlV. -
with all the Blaine of that confequent evil Choice^
which was its Effect. And fo we muft gp back
till we come to the very firft Volition, the prime
or (Higinal A£fc of Choice in the whole Chain.
And tbis^ to be fure, muft be a Jinful Choice, be-
caufe this is the Origin or primitive Caufe of all
the Train of Evils which follow ; and according
to our Author, muft therefore be " alone chai^-
** able with all the Blame.** And yet fo it is, ac-
cording to him, this " cannot be finful,** becaufe
it docs not " proceed from our own Choice,** or
any foregoing A6k of our Will ; it being, by the
Suppofition, the very firfi Aft of Will in the Cafe.
And therefore it muft be necejfary^ as to us, having
no Choice of ours to be the Caufe of it.
In p. 232. he fays, " Adamh Sin was fix>m his
*' own dtfobedient fFill-, and fo muft every Man*s
•' Sin, and all the Sin in the World be, as well as
his." By this, it fcems, he muft have a " difobedient
Will " before he fins ; for the Caufe muft bd
before the EfFeft : And yet that difobedient Will
itfelf is Jinful 'y otherwife it could not be called dif-
obedient. But the Queftion is. How do Men come
by the difobedient WilU this Caufe of all the Sin in
the World ? It muft not come neceffarily^ without
Men's Choice •, for if fo, it is not Sin, nor is there
any Difobedience in it. Therefore that difobedient
Will muft alfo come from a difobedient U^ill ; 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 Aflertions.
In p. 166. 5. he fays, " K^^rn could not fin with-
" out a Jinful Inclination.^^ Here he calls that Incli-
nation ixSdi fmftil^ which is the Principle from-
whence
cc
Chap, ii the Natiire of Sin ihcohfiAerit. ^f
Vherlce finflil A(fb proceed 5 as elftwherd he Ipeaks
of the difobedient fftll ffOiii whehce all Sin comes 2
And he allows, * that " the Law reaches to all the
" latent Principles of Sitt;/* meailirig plainly, that
it ferhids^ and thY'eatfns Punijhtnent for ^ thofe latent
Principles. Now thefe latent Principles of Sin^
thefe finful Inclinations, without which, according
to our Author, there can be no finful Aft, cannot
all proceed from a Jinful Choice \ becaufe that
would imply great Contfadiftion. For, by the
Suppofitiori, they are the Principles from whence
a fidful Choice comes, and whence all finful Afts
bf Will proceed ; and there can be no finful Aft
without them. So that the Jirfi latent Principles
and Inclinations, froih whence all finful Afts pro-
ceed, are finful y and yet they are not Jinful, be-
caufe they do not proceed from a wicked Choice^
without which, according to him^ " Nothing cart
*• be finful.'^
Dr. 7*. fp^aking of that Propofitiort of the Jf
fembly of Di'Vines, wherein they affert, that Man is
by Nature utterly corrupt^ &c. -f thinks himfelf well
warranted by the fuppofed great Evidence of thefe
his contradiftory Notions, to fay, " Therefore Sin
^' is not natural to us j and therefore I fhall not
" fcruple to fay, this Propofition in the Ajfembly of
<« Divines is FALSE." But it may be worthy to
be confidered^ whether^ it would not have greatly
become him, before he had cloathed himfelf with
fo much AflTurance, and proceeded^ on the Foun-
dation of thefe his Notions, fo magifterially ta
charge the AffemUf% Propofitioit with Falfhood, to
have taken Care that his own Propofitions, which
he has let in O'ppofition to them, ftiou^ld be a littlef
C c 2 more
* Contents of«Roifi. Chap. vii. in Nottifs 6n the ipiftl^i
+ Page 1 2 J.
388 Original Sin does not imply Part IV.
more con/ijlent \ that he might not have contradiAed
bimfelf^ while contradifting them •, left fome impar-
tial Judges, obferving his Inconfiftence, fhould
think they had Warrant to declare with equal At
furance, that *' They ftiall not fcruplc to fay. Dr.
i^ r— r's Doftrine is FALSE/'
CHAR 11.
Concerning that ObjeSIion againft the Do6bine of
native Corruption, That to fuppofe Men receive
their firft Exijience 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 Effeft
charge Him, who is the Author of our Nature^
who formed us in the Womb^ with being the Au-
thor of a finful Corruption of Nature j 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 V*
With refpeft "to this, I would obferve in the firft
Place, that this Writer, in his handhng. this grand
Objeftion, fuppofes fomething to belong to the
Doftrine objedted againft, as maintained by the
Divines whom he is oppofing, which does no^ be-
long to it, nor doeS follow from it : As particu-
larly, he fuppofes the Dodrine of Original Sin to
imply,
•Page 137, 187, 188, 189, 256, 258, 260, 143,5. andJ
onier Places.
(C
iC
4(
(C
Chap, IL God*s 3^/»^ the Author of Sin. 389
imply, that Nature muft be corrupted by feme
pqfitive Influence ; " fomething, by fome Means or
other, infufed into the human Nature ; fome
^ality or other, not from the Choice of our
Minds, but like a Taint^ Tin^ure, or Infeffion,
*' altering the natural ConftitutioAi, Faculties, and
Difpofitions of our Souls *. That Sin and evil
Difpofitions are IMPLANTED in the Foetus
in the Womb -f •" Whereas truly our Dodtrine
neither implies nor infers any fuch Thing. In
order to account for a finful Corruption of Nature,
yea, a total native Depravity of the Heart of Man,
there is not the leaft Need of fuppofing any evil
Quality, infufed^ implanted^ or wrought into the
Nature of Man, by any pofitivc Caufe, or Influence
whatfoever, either from God, or the Creature \ or
pf fuppofing, that Man is conceived and born with
a Fountain of Evil in his Heart, fuch as is any
Thing properly pofitive. I think, a little Attention
to the Nature of Things will be fufHcient to fatisfy
any impartial confiderate Inquirer, that the Ab-
fence of pofitive good Principles, and fo the With-
holding of a fpecial divine Influence to impart and
maintain thofegood 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 Govern-
ment of fuperiour divine Principles, will certainly
be followed with the Corruption, yea, the total
Corruption of the Heart, without Occafion for
any pofitive Influence at all : And, that it was thus
indeed that Corruption of Nature came on Jdari,
immediately on his F^U, and comes on all hi§
Ppfterity, as finning in him, and falling with him.
C c 3 Th^
• Page 187. t Page 146, 148, 149. S, and the lik^ ir^
jnany other Places,
390 Ofiginal i:» dus p:;: i^!j ^ar( IV,
T\kt C2SC with Man W2s plainly thjs : When
God made Man ar nril, he ioiplanted in him two
Kinds of Principles. There was an infcriour Kind,
which may be called NATURAL, being the
Principles of mere human Nature ^ luch as Self-
love, with thofe narjral Appetites and Pafiions,
which belong to the Natun cf Man^ in which hi5
Love to his own Liberty, Honour, and Pleafure,
were ezerciied: Th^e, when alone, apd left to
themfelves, are what the Scriptures Ibmedmes call
FLESH- PeCdes theie, there were fuperiour Prin-
ciples, th^t were Ipirinial, holy, and divine, flimr
marilv comprehended in divine Love; whereia
confifted the fpiritual Image of God, and Map's
Righteoufnefs and true Holinefs ; which are called
in Scripture the Divine Nature. Thefe Principle^
inay, in fome Senle, be called SUPERNATUt
RAL *, being (however concreated or conpate, yet)
fuch as are above thoie principles that are eflentially
implied ip, or neceflanly refulting from, and in-
feparably
* To prevent all Cavils, the Reader is dcfired particularly
to obferve, in what Senfe I here ule the Words Natural and
Supernatural : — Not as Epithets of Diflindion between that
which is concreated or connate, and that which is extraordit
narily introduced afterwards, befides the £ril State of Things,
pr the Order edabliihed originally, beginning when Man^s
Nature began ; — but as diflinguifliing between what belongs
to, or flows from, that Nature which Man has, merely as
Man, and thofe Things which are abcve this, by which one if
denominated, not only a Man, but a truly lirtucus, bolj^ an4
ffiritual Man ; which, though they began in Adam, as foon
as Humanity began, and are neceflary to the Perfection and
Will-being of t)ie human Nature, yet are not eilential to the
Conftitution of it, or neceffary to its Being : Inafmuch as one
may have every Thing needful to his being Man, exdulively
of them. If in thus ufing the Words, Natural and Suftmatural^
1 ufe them in an uncommon Senfe, it is not from any Affec-
tation of Singularity, but for Want of oth^r 'I'erms mpr^
aptly to exprcfs my Meaning.
Chap, 11, GodV being the Author of Sin, 391
fcparably conneftcd with, mere human Nature ; and
being fuch 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 of
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 Contradiftin&ion to
Flejh. Thefe fuperiour Principles were given to
poffefs the Throne, and maintain an abfolute Do-
minion in the Heart : The other to be wholly fub-
ordinate and fubfervient. And while Things con-
tinued thus, all Things werq in excellent Order,
Peace, and beautiful Harmony, and in their pro-
per and perfect 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
Curfe, thefe fuperiour Principles left his Heart ;
For indeed God then left him j that Communion
with God, on which thefe Principles depended,
entirely ce^fed ; the Holy Spirit, that divihe In-
habitant, forfook the Houfe. Becaufe it would
have been utterly improper in itfelf, and incon-
fiftent with the Covenant and Conftitution God
had eftablifhed, that God fhould ftill maintain
Communion with Man, and continue, by hi$
friendly, gracious vital Influences, to dwell with
him apd in him, after he was become a RebeU
and had incurred God's Wrath and Curfe* Therer
fore immediately the fuperiour divine Principle5
wholly ceafed •, fo Light ceafes in a Room when
the Candle is withdrawn \ and thus Man was left
in a State of Darknefs, woeful Corruption and
Ruin; Nothing but Flejb without Spirits The
inferiour Principles of Sclf-loye, and natural Ap^
C c ^ petite^
39^- Original Sin does not impfy ^ Part IV •
petite, which were given only to ferve,' being a*
lone, and left to themfelves, of Courfe became
reigning Principles ; haying no fuperiour Princi-
ples to regulate or controul them, they became
abfoliite Matters of the Heart. The immediate
Confequence of which was a fatal Catajlropbej a
turning of all Things upfide down, and the Suc-
ceffion of a State of the moft odious and dreadful
Confufion. Man did immediately fet up bimfelfj
and the Objefts of his private Affeftions 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 Pofleflion of the whole
Houfe, foon brings all to Dettruftion. Man's
Love to his own Honour, feparate Interett, and
private Pleafure, which before was wholly fubor-
dinate unto Love to God, and Regard to his Au-
thority and Glory, ngw difpofes and impels him to
purfue- thofe Objeds, without Regard to God's
Honour, or Law ; becaufe there is no true Regard
to thefe divine Things left in him. In Conlequence
of which, he feeks thofe Objeds as much when
againtt God's Honour and Law, as when agreeable
to them. And God ftill continuing ftriftly to re-
quire fupreme Regard to himfelf, and forbidding
all Gratifications of thefe inferiour Paffions, but
only in perfect Subordination to the Ends, and
Agreeablenefs to the Rules and Limits,- which his
Holinefs, Honour, and Law prefcribe, hence im-
mediately arifes Enmity in the Heart, now wholly
under the Power of Self-love; and nothing -but
JVar enfues, in a conftant Courfe, againtt God.
As, when a Subjeft has once renounced his lawful
Sovereign, and fet up a Pretender in his Stead, a
State of Enmity and War againtt his rightful
Kin§
Ghap. Hi God*j heing the Author of Sini ggj
King neccflarily enfues. It were eafy to Ihew, how
every Lull, and depraved Difpofition of Man^s
Heart would naturally arife from this privativg
Original, if here were Room for it. Thus it is
eafy to give an Account, how total Corruption of
Heart Ihould follow on Man*s eating the forbidden
Fruit, though that was but one Aft of Sin, witb^
out God's putting any Evil into his Heart, or ijw-
planting any bad Principle, or infufing any corrupt
Taint, and io becoming the Author of Depravity,
Only God's Withdrawing^ as it was highly proper
and heceflary that he Ihould, from Rebel-Man,
being as it were driven away by his abominable
Wickednefs, and Men's natural Principles being
left to themfelves^ this is fufficient to account for
his becoming entirely corrupt, and bent on liiir
ning againft God,
And as Jdanfs 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 Poftc-
rity, (as has been fhewn) and treating them as
One, he deals with his Pofterity as having all finned
in him. And therefore, as God withdrew Ipiritual
Communion, and his vital gracious Influence from
the common Head, fo he with-holds the f^mc
from all the Members, as they come into Exiftence;
whereby they come into the World mere Flefb^ and
entirely under the Government of natural and in-
feriour "Principles ; and fo become wholly corrupt,
as Adam did.
Now, for God fo far to have the Difpofal of
this Affiiir, as to with-hold thofe Influences, with-
out which Nature will be corrupt^ is not to be the
^ufhor of Sin. But, concerning this, X mufl: refer
:t the
394 Original Sin does not in^fy pint IV.
die Reader to what I have (aid of it in my Diil
courfe on the Freedom of the Will *. Though,
befides what I have there faid, I may here obiervc.
That if ioic God (b far to order and difpofe the
Being of Sin, as to permit it, by with^holding the
gracious Influences neceflary to prevent it, i$ for
him to be the Author of Sin, then fonie Things
which Dn 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 Lufts and Afiedions, by per-
mitring, or leaving them f. Now, if the Cwtfiwour r
0f Sin^ and its Increafe and Prevalence, may be
in Confcquence of God*s Difpofal, by his with-hold-
ing that Grace, that is needful, under fuch Clrcum-
ftances, 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 Jdam^ be in Confequence of God's
Difpofal, by his with-holding that Grace, that i$
needful to prevent it, without his being the Author
of that Being of Sin.
If here it fhould be faid, that God is not the
Author of Sin, in giving Men up to Sin, who
have already made themfelves finful, becaufe when
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 Op-
pofition to them that fuppofe original Corruption
comes in a Courfe of Nature, viz. That the Courfe
of Natftre is nothing without God. He utterly re-
jects the Notion of the '^ Courfe of ^atur^$ being
♦ Part iv. § 9. p. 354, *c. tK^, $ j88. Note : ^^d |V^
Qn Rom. 4. 24» a6»
Chap. II. GodV i^ing tif Aythpf of Sin. S95
^^ a proper a6Hve Caufc, which will workt aai
" go on by itfclf, without God, if he lets or pptr
.« mits it." ♦ But affirms, " That the Courfe of
" Nature, fcparatc from the Agency of God, U
" no Caufcy or Nothing \ and that the Courf^ of
*' Nature ftiould continue itfelf, or go on to opcr
" rate by itfelf, any more than at firft prpdgce it-
^' fclf, is abfolutely impojfible'^ Thefc ftrong E«r
preflions are his. Therefore, to explain the Qos^
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 ^ ttr
peated Afts> our Author muft have Recourfe to
thofe fame Principles, which he rejefts as abfurd
to the utmoft Degree, when alleciged to explain
the Corruption (rf Nature in the Poftcrity of Mam.
For, that Habits, cither good or bad, fhpuld con*
tinfte^ after being once eftablifhed, pr that Habits
ihould be fettled and have Exigence in Con&quencr
of repeated Afts, can be owing only to a Cfitfrfi
0f Nature^ and thofe Laws of Nature which God
has eftablilhed.
That the Pofterity of Adam (hould be born with-
out HoKnels, and fo with a depraved Nature, comes
to pafs as mych hy the eftabljjhed Courfe of Nature^
as the Continuance of a corrupt Difpofition 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 Holinefs. For Adam^^ Pofte-
rity are from Himj and as it werp in him, and
belonging to him, according to an eft(ibltfhed Courfe
. of Nature, as much as the Branches of a Tree arc,
according to a Courfe of Natur^^ from the Tree,
in the Tree, and belonging to the Tree ; or (to
make
* F^^ '34- ^' See alfo with what Vehemence this is
Vrgei in p. 137. S, ,
39^ Or/^/W/ Sin does not in^ly Part IV.
make Ufe of the Comparifon which Dr. T. himfelf
chufes and makes Ufe of from Time to Time, as
proper to illuftrate the Matter *) juft as the Acorn
it derived from the Oak. And I think, the Acorn
is as much derived from the Oak, according to
the Course of Nature^ as the Buds and Branches.
Jt is true, that God, by his own almighty Power,
creates the Soul of the Infant ; and it is alfo true,
as Dr. 7*. often infifts, that God, by his immediate
Pow;er, forms and falhions the Body of the Infant
in the Womb ; yet he does both according to that
Courfe of Nature^ which he has been pleafed to
cftablifh. The Courfe of Nature is demonftrated,
by late Improvements in Philofophy, to be indeed
what our Author himfelf fays it is, vix. Nothing
but 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-
lilhed 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 ejlablijhed 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 Qualities
wanting in the Treej ftiould 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 fhould con-
tinue without them, till fome new Caufe or Effer
ciency produces them: And it is as much agreeable
to an eftabliftied Courfe and Order of JNature, that
YmcQ
• * Page 146, 187,
Chap. II. GodV being the Author of Sin. J97
(kice Mantj 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 (hould come forth without
it. Or, if any diflike the Word Nature^ as ufed
in this laft Cafe, and inftead of it chufe to call it
a Conftitution^ or eftablifhed Order of fucceflive
Events, the Alteration of the Name will not in
the leaft alter the State of the prefcnt Argument,
Where the Name, Nature^ is allowed ifrithout
Difpute, no more is meant than an eftablifhed
Method and Order of Events, fetded and limited
by divine Wifdotn.
m
•
If any ftiould objeft to this,. That if the Want
of original Righteoufnefs be thus according to an
eftablifhed Courfe of Nature^ then why are not
Principles of Holinefs, when reftored by divine
Gracey alfo communicated to Poflerity ? I anfwer^
• The divine Laws and Eilablifliments of the Au-
thor of Nature^ are precifely fetded by him as fee
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
Eftablifliment of God, as the Head of the natural
World, and Author of the firft Creation ; but by
a Conftitution of a vaftly higher Kind ; wherein
Cbriji is made the Root of the Tree, whofe Branches
are his fpiritual Seed^ and He is the Head oi the
new Creation ; of which I need not ftand now to
fpeak particularly.
But here I defire it may be noted, that I do not
fuppofe the natural Depravity ci the Pofterity of
Adam ;is owing to the Courfe of Nature only ; it
is alfo owing to die |uft Judgment of God. But
yet I thmk, it is as truly and in the fame Manner
owing
f 9^ Original Sin dots not impfy Part IV^
Cfwing to the Gourfe of Nature^ that Adanfs Pofte-
fity eeme into the World without original Righ-*
feouihefs, as that Adam contintied without it, stft^r
he had once loft it* That Adam continued diffti-
tote of Holinefs, when he bad loft ity and would .
always have! fo continued, had it not been reftofeid
Iby a jiiedeemer, was not only a^r^/^r^/Conibqtiencey'
according to the Courfe of Things eftabliflbied by
God, as the Author of Nature ; but it was alfo ^
ftnal Confequence, or a Punifhment of hh Sii>.
God, in righteous Judgment^ continued to abient
Imnfelf from Adam after he became a Rebel ; and
with-held frorti him now thofe Influences of thd
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 Jinning in and
with their common Root ; and God righteoufly
with-holds Ipeeial Influences and fpiritual Com-
munications from all, for this Sin. But of th€
Manner and Order of thefe Things, more may be
ioid in the next Chapter.
On the Whole, thii grand Objection agaiiifl: the
Doftrine of Men's being born corrupt^ T^hat it
makes Him who gave tts our Beings to be the Gaufe
ef the Being of Corruption^ can have no more Force
Ml it, than a like Argument has to prove, that if
Men by ^ Gourfe of Naturfr continue Wicked^ er'
remain without Goodnefs, after they have by vi-c
cious Afts contradted vicious Habits, and fo made
themfelves wicked, it makes Him, who is the Gaa/e
of their Continuance in Beings and the Caufe of the
Continuance of the Courfe of Nature^ to be the '
Gaufe of their continued fFickednefs. Df . T. lays %
'' God would not make any Thing that is ireful
" to him ; becaufe, by the very Termsy ling.
^. would
* Page 136. St
Chap. 11. God'i being the Author {>f Sin. gf J
" would bate 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
Thing in Being that is hateful to him •, becaafe^ by
the very TermSy he would hate to continue fuch d
Thing in Being? I think, the vety Terms do aft
much (and no more) infer one of thefe Propo^
iitions, as the other. In like Manner, the reft msa
he fays on that Head may be fhewn to be unrea^
fonable, by only fubftituting the Word, continue,
in the Place of make and propagate. I may fairly
imitate his Way of Reafoning thus : *' To fay,
God continues us according to his own original
Decree, or Lxiw of Continuation^ which obliges
him to continue us in a Manner he abhors, is
really to make bad worfe : For it is fuppoling
him to be drfedtive in Wifdom, or by his owa
Decree or Law to lay fuch a Conftraint upon
^^ his own Actions, that he cannot do what hb
** would, but is continually doing what he would
*^ not, what lie 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
lefs fo in the other. '
If any fhall flill infift. That there is a Difference
between God*s fo difpoiing Things as that Depra-
vity of Heart ihall be continued^ according to thcf
fettled Courfe of Nature, in the fame Perfon, wlrty
has by his own Fault introduced it ; and his (o
difpoiing as that Men, according to a Courfe of
Nature, fhould be born with Depravity, in Coftfe-
quence of jidam^s introducing Sin, by his A(9v
which *c had no Concern in, and cannot be juftly
charged widi: On this I would obferve, that it h
quite going oflf the Obje^tiony which we have beea
upo%
400 Imputation of AdamV Striy Part I\ -
upon, from God's Agency, and flying to another.
It is then no longer infilled on, x}[izx.fimply for him,
from whofe Agency the Courfc of Nature and ouf
Exiftence derive, fo to difpofe Things, as thgt we
fhould 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, in this Cafe^ and only in
Confequence of Adamh Sin -, it not being juft to
charge Adnm^s Sin to his Pofterity. And this
Matter fliall be particularly confidered, in Anfwer
to the next Objeftion ; to which 1 now proceed,;
CHAP. IIL
^bat great Objeftion againft the Imputation of
AdamV Sin to his Poflmty^ confidered^ That fuch I
Imputation is unjufi and unreafonahle^ inafmuch
as Adam and his Pofterity are not one and the
fame. With a brief Reflexion fubjoined of what
fome have fuppofed^ of God's imputing the Guik
of Adam's Sin to his Pofterity^ but in an mfinitely
lefs Degree, than to Adam himfelf.
THAT we may proceed with the greater
Clearnefs in confidering the main Objections
againft fuppofing the Guilt of Adam-s Sin to ht
imputed to his Pofterity ; I would premife fome
Obfervations with a View to the right Stating rf
the Doftrine of the Imputation of Adanf% firft Sin ;
and then fliew the Reafonablenefs of this Doftrine,
in Oppofition to the great Clamour raifed againft
it on this Head. ^^
i thinlyi
(Zhap. III. its true Notion fiated.. 46*
I think, it would go far towards direfting us tor
the more clear and diftindk conceiving and right
Hating of this Affair, were we fteadily to bear this i«
Mind : That God, in each Step of his Proceeding
with Adam^ in Relation to the Covenant or Con-
ftitution eftablifhed with him, looked on his P6ftc-
rity as being One with him. (The Propriety of
his looking upon them fo, I fhall fpeafc to after-
wards.) And though he dealt more immediately
with Adam^ yet it was as the Head of 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 which it will follow, that both Guilt, or
Expofednefs to Punifhiment, and alfo Depravity of
Heart, came upon AdanC% 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 refulting
from the Place Adam ftood iri, as Head oe Root
of the whole, and being firft and moft immediately
.dealt with, and moft immediately acking and fuf-
fering. 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 Treey iri
each individual Branch. I think, this will naturally
follow on the Suppofition of there being a confti-
tuted Onenefs or Identity oi Adam and his Pofterity
in this Affair. .
Therefore I am humbly of Opinion, that if any
liave fuppofed the Children of Adam to come into'
the World with a double Guilt, one the Guilt df
Adam% Sin, a(K>ther the Guilt arifing from thek
D d having
404 Imputation tf Adam'j SiV/, 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 firft Exiitence, 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 ariling
from the firft Corruption or depraved Diipofition
of the Heart, are not to be looked upon as two
Things, diJiinSly imputed and charged upon Men
in the Sight of God, Indeed the Guilt that arifes
from the Corruption of the Heart, as it remsdns a
confirmed Principle, and appears in its confequent
Operations, is a dijiinil and additional Guilt : But
the Guilt arifing from the firft Exifting of a de-
praved Difpofition in Adam's Pofterity, I apprehend,
is not diftinft from their Guilt of Adanf% iirft 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 diftind from his firft A£t of
Sin, but was included in it. The external Aft he
committed was no otherwife his, than as his Heart
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 Wicked nefs of his Heart and Will in that
Affair; another, the Wickednefs of the external
Aft, caufed by his Heart. His Guilt was aH truly
from the Adt 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 fufii-
cient for^ and intirely amounting to^ ail that ap-
peared in the Aft he committed.
The depraved Difpofition of Adam\ Heart is to
be confidered two Ways, (i.) As the firft Riling
of an evil Inclination in his Hearty exerted in his-
firft
fchap. ill. its true Notion Jiated, 40 j
firft A6k of Sin, and the Ground of the complete
Tranfgreflion. (2.) An evil Difpofition of Hearc
continuing afterwards^ as a confirmed Principle
that came by . God*s forfaking him ; which was a
Punijhment of his firft Tranfgreflion. This con-
firmed Corruption, by its remaining and continued
Operation, brought additional Guilt on his SouK
And in like Manner, Depravity of Heart is to be
confidered two Ways in Adam's Pofterity. The
frji Esifting of a corrupt Difpofition in their
Hearts, is not to be looked upon as Sin belonging
to them, diJtinSt from their Participation of Adam's
firft Sin : It is as it were the eic tended Pollution of
that Sin, through the whole Tree, by Virtue of
the conftituted Union of the Branches with the
Root ; or the Inherence of the Sin of that Head of
the Species in the Members, in the Confent 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 fpoben in the former Chapter.) But the
Depravity of Nature remaining an ejiablifhed Prin-^
ciple in the Heart of a Child of Adam^ and asf
exhibited in After-Operations, is a Confequence and
Punijhment of the firft Apoftacy 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 thef Sin of
his firft Father, as fully as he himfelf approved of
it when he comraitted it, or fo far as to imply a
full and perfeft Confent of Heart to it, I think, is
not 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 A6t of fin-
ning ; which was not confequent on the Imputation
©f his Sin to Wmfclf, but rather prior to it in thef
D d 2 Order
V
404 Imputation of AdamV &'/f. Part IV*
Order of Nature. Indeed the Derivation of the
evil Difpofnion to the Hearts of Addm^s Pofterity,
or rather the Co-exiftence of the evil Difpofition,
implied in AdanC% firft Rebellion, in the Root and
Branches^ is a Confequence of the Union that the
wife Author of the World has eftabliflied between
Adam and his Pofterity, but not properly a Confe-
quence 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 eftab-
liflied Union •, but yet in fuch Order, that the evil
Difpofition is firjt^ and the Charge of Guilt confe-
quentj as it was in the Cafe of Adam himfelf *.
The
* My Meaning, in the whole of what has been Here faid,
may be illuHrated thus: Let us fuppofe, that jidam and all
his Pofterity had co-exifled, and that his Pofterity had been,
through a Law of Nature eftabliflied by the Creator, united
to him, fojnething 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 c?ie complex Perfon, or one moral Whole:
So that by the Law of Union there ftiould have been a Com-
mun'ion and Co-exijlence in Ads and AfFedions ; all jointly
participating, and all concurring, as one Whohy in the Difpo-
fition and Adion of the Head : as we fee in the Body natural,
the whole Body is afFe^led as the Head is affeded ; and the
whole Body concurs when the Head a£ls. Now, in this Cafe,
the Hearts of all the Branches of Mankind, by the Conftitu-
tion of Nature and Law of Union, would have been affected
juft as the Heart of Adam, their common Root, was affed^ed.
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 Conicquence of this, became
guilty, fo would all the Branches > and when the lleart of
the Root, as a Punifhmcnt of the Sin committed, was for-
faken 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 ; and
as new Guilt on the Soul of Adam would have been confe-
qucnt on this, fo alfo would it have been wilh his mocal
Branches
Chap. III. its true Notion Jlated. 405
The firft Exiftence of an evil Difpofition of
Heart, amounting to a full Confent to Adam^^ Sin,
D d 3 » jio
Branches. And thus all Things, with Relation to evil Dif-
pofition, Guik, Pollution and Depravity, would exiil, in the
fame Order and Dependence, in each Branch, as in the Root.
Now, DiiFerence of the l^ime 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 Rcfpefts
to the prefent Purpofe, fome Things that are faid by Stapfertts^
an eminent Divine of Zurich in Siuitzerland^ in his Theologia
Poiemica, publiflied about fourteen Years ago ; — in EnglijT? as
follows. «* Seeing all Jdam\ Pofterity are derived from their
" £rfl Parent, as their Root, the whole of the human Kind,
'' with its Root, may be confidered as conflituting but one
" Whole, or one Mafs ; fo as not to be properly a Thing
♦' diftindi from its Root ; the Pofterity not differing from
** it, any otherwife than the Branches from the Tree. From
*' which it eafily appears, how that when the Root finned, all
*< that which is derived from it, and with it conftitutes but one
" Whole, may be looked upon as alfo finning ; feeing it is
** not diflindl from the Root, but is one with it."— T^p/w, i.
Cap. 3. %. 856, 57.
" It is objedted, againft the Imputation of Adcmt^ Sin, that
** we never committed the fame Sin with Adantt neither in
" Number nor in Kind. I anfwcr, we fhould diftinguilh here
<* between the Phyfical AH itfelf, which Adam committed, and
" the Afortf//Vy of the Aftion, and Confent to it. If we have
** refpedl only to the external Aft, to be fure it muft be con-
** feflbd, that Adam^s Pofterity did not put forth their Hands
«« to the forbidden Fruit; In which Senfe, that Act of Tranf-
«* grelTion, and that Fall of Adam cannot be fhy/ically one
<* with the Sin of his Pofterity. But if we confider the
<* 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 Adam with all his Pofterity conftitute
*• but one moral P erf on , and are united in the fame Covenant,
«' and are TranfgrefTors of the fame Law, they are alfo to be
<* looked upon as having, in a moral Eftirnation, comn>itted
*f the fame Tranfgreffion of tjie Law, both in Number and
^y in j^ind. Therefore this Reafoning avails nothing againft ■
*' thq
4X)6 Imputation of Adam*i S/», P*t IV.
no more infers God's being the Author of that
pvil Difpofition in the Chilis than in the Father.
The
*< the righteoas Imputation of the Sin of^^^w to all Man-
f ' kind, or to the whole moral Perfon that is confenting to it.
*< And for the Reafon mentioned, we may rather argae thus;
" The Sin of the Pofterity, on Account of their Confent, and
*' the moral View in which they are to be taken, is the (amo
^' with the Sin oi Adam^ not only in Kind, but in Number;
*< therefore the Sin of Adam is rightfully imputed to his
♦• Pofterity."— 7</. Tom. iv. C^p. i6. f 60, 61.
•* The Imputation of Adam's firft Sin conMs in Nothing
** elfe than this, that his Pofterity are viewed as in the {kmo
^< Place with their Father, and are like him. Bqt feeing,
" agreeable to what we have §lready proved, God might,
'' according to his own righteous Judgment, which was
** founded on his moft righteous Law, give Adam a Pofterity
*' that were Uke himfelf\ and indeed it could not be otherwiie,
♦* according to the very Laws of Nature; therefore he might
** alfo in righteous Judgment impute Adarn^ Sin to thpm \
•* inafmuch as to give Adam a Pofterity like himfelf^ and to
f* impitte his Sin to them, is one and the fame Thing. And
«* therefore if the former be not contrary to the divine Pcr-
*« fedlions, fo neither is the latter. — Our Adverfaries contend
•* with us chiefly on this Account, That according to our
** Dodlrine of Original Sin, fuch an hnputation of the firft Sin
** is maintained, whereby God, without any Regard to uni-
*« verfal native Corruption j efteems all Adams Pofterity as guilty^
«< and holds them as liable to Condemnation, purely on Ac-
«* count of that finful Aft of their firft Parent ; fo that They,
*• without any Refpedl had to ibeir (ywn Sitty and fo, as innocent
*' in themfclves, are deftined to eternal Punifliment. — I have
" therefore ever been careful to ftievv, that they do injurioufly
« fuppofe thofe Things to h^feparatedy in our Dodlrine, which
*• are 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 diftinguiftied one from the other,
" not only in the Manner of Conception, but in Reality.
<« And fo indeed they coniider Imputation only as immediate ^
** and abftradlly from the mediate; when yet our Divines fup-
" pofe, that neither ought to be coniidercd /eparateiy from the
« other. Therefore I chofe not to ufe any fuch Diftinflion,
«< or to fuppofe any fuch Thing, in what I have faid on the
?• Subjeft ; bnt only have endeavoured to explain the Thing
Chap. III. sU true Notion Jtated. 407
The firft Arifing or Exifldng of that evil Difpo-
fition in the Heart of Adam^ was by God's Per^
mjfton ; who could have prevented it, if he had
plcafed, by giving fuoh Influences of his Spirit, as
would have been abfolutely effedlual to hinder it ;
which, it is plain in Fad, he did witb^bold : And
whatever Myftery may be fuppofed in the Affair,
yet no Chriftian will prefume to fay, it was not in
perfed Confiftence with God's Holinefs and Rigb-r
teoufnefsy notwithftanding jidam had been guilty of
no Offence before. So Root and Branches being
one, according to God's wife Conftitution, the
Cafe in Faft is, that by Virtue of this Onencfs an^
fwerable Changes or Effefts through all tht Branches
co-exift with the Changes in the Root : Confe-
quently an evil Difpofition exifts in the Hearts of
Jidam's Pofterity, 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 effectual to prevent it -, as appears by
what was obfervcd in the former Chapter,
But now the grand Objeftion is againft the Rea-'
fonablenefs of f\xchd.ConJiirution^ by which ^dam and
P d 4 his
*' 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 firft Sin, as infepa-
** rable; and judged, that one ought never to be confidered
*' without the other. — While I have been writing this Note,
♦* I confulted al} the Syft^Ris of Divinity, which I have b^ me,
" that I might fee what was the true and genuine Opinion of
♦* our chief Divines in this Affair j and I found that they
^' were of the fame IV^ind with Me ; namely, That thefe two
^« Kinds of Imputation are by no Means to be feparated, or
•• to be confidered abftraftly one from the other, but that one
^* does involve the other." — He there particularly cites thofe
two famous reformed Divix^eSi Fitri^g'^i ^vA Lam^im^-^
Tofla. iv. Cap, 17, J' 78,
\
^.o8 Imputation af Adam's 5///, Part IV,
his Pofterity (hould be lcx)kcd upon as One^ and
dealt with accordingly, in an Affair of fuch infiiniti^
Confequence ; fo that if Adam finned, they muft
■ neceflarily 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 Jdam in his Aft
of Sittf I have not Room here to rehearfe all Dr.
T — r^s vehement Exclamations againft the Rea-
fonablenefs and Juftice of this. The Reader may
at his Leifure confult his Book, and fee them
in the Places referred to beloyr *, Whatever
black Colours and frightful Reprefrntations are
employed on this Occafion, all may be fgmmed up
in this, That Adam and his Pofterity are not one^
but entirely dtftinil Agents. But with RefpejSt to
this mighty Out-cry made againft the Reafona^lenefs
of any fuch Conftitution, by which God is fuppofed
to treat Adam and his Pofterity as On(j I would
make the following Obfervations.
I. It fignifies Nothing to exclaim againft plain
Faff. Such is the Faff, moft evident and ac-
knowledged Faff, with refpeft to the State of all
Mankind, without Exception of one Individual
V among all the natural Defcendants of Adam, as
makes it apparent, that God aftually deals with
Adafn and his Pofterity as One, in the Affair of his
Apoftacy, and its infinitely terribje Confequences,
It has been demonftrated, and fhewn to be in
EfFed plainly acknowledged, that every Individual
erf" Mankind comes into the World in fuch Cir-
cumftances, as that there is no Hope or PofTibility
of any other than their violating God's holy Law,
(if they ever live to aft at all as moral Agents)
an4
* Page 13. 150, ijr, 156, 261. 108, 109, lii? ^?
Chap. ill. its Reafonabknefs and Jufticc. 409
and being thereby juftly expofed to el!ernal Ruin *
And it is thus by God's ordering and difpofing of
Things. And God either thus deals with Mankind,
becaufe he looks upon them as one with their firft
Father, and lb treats them as ^nful and guilty by
his Apoftacy -, or (which will not mend the Matter)
He, without viewing them as at all concerned in
that Affair, but as in every Refpeft perfectly inno--
cent^ does neverthelefs fubjeft them to this infinitely
dreadful Calamity. Adam by his Sin was expofed
to the Calamities and Sorrows of this Life^ to tern--
poral Death and eternal Ruin ; as is confefled. And
it is alfo in Effeft confefltd, that all his Pofterity
<:ome into the World in fuch a State, as that the
certain Confequeace is their being espofed^ and
jujily fo, to the Sorrows of this Life^ to temporal
JDeath^ and eternal Ruin^ unlefs faved by Grace.
So that we fee, God in Fa6t deals with them toge-
ther, or as one. If God orders the Confequences of
Adamh Sin, with regard to his Pofterjty's Welfare,
even in thofe Things which are moft important,
and which do in the higheft Degree concern their
eternal Intereft, to be the fame with the Confe-
quences to 4dam himfelf, then he treats Adam and
his Pofterity as One in that Affair. Hence, how-
ever the Matter be attended with Difficulty, paS-
obliges us to get over the PifEculty, either by. find-
ing out fome Solution, or by fhutting our Mouths,
^nd acknowledging the Weaknefs and Scantinefs
of our Under^andings ; as we muft in innumerable
.other Cafes, where apparent and undeniable Fa£t^
in God's Works of Creation and Providence, is at-
tended with Events and Circumftances, xht Manner
and Reafon of which are difficult to our Under-
^andings.-s— But to proceed,
II. We
«► P^rt !• Chap. I. the three firft Se£lipn»,
'4IO Adam's ieing c^nftituted Part JV,
n. We will confider the Difficulties themfelvcs,
infifted on in the Objeftions of our Oppofers.
They may be reduced to thefe two : Firfty That
fuch a Conftitution is injurious to Adam^s Pofterity.
Secondly^ That it is altogether improper ^ as it im-
plies Faljhoodj viewing and treating thofe as one,
which indeed are not one, but entirely diftinSl.
FIRST Difficulty J That the appointing Jdam to
itand, in this great Affair, as the moral Head a£
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 AdanC% 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, vefy much of a contrary
Tendency, and was attended with a more eligible
Probability of a bappy Iffue than the latter would
have been : And fo is a Conftitution truly expref-
fing 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, to perfevere 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 partake of the
Benefit of his Obedience, as of the ill Confe-
quence of his Pifobedience, in Cafe of his Fall.
?• Thcr?
Chap. III. our common Heady not. injurious. 411
2. There was a greater Tendency to a happy
Iflue, in fuch an Appointment, than if every one
had been appointed to ftand for hinrifelf; efpecially
on two Accounts, (i.) That j4dan^ had ftrong€r.
Motives to fVatchfulnefs than his Pofterity would
have had ; in that not only his own eternal Welfare
lay at Stake, but alfo that of all hi;5 Pofterityi
(2.) Adam was in a State of cpmplete Manhood^
when his Trial began. It was a Conftitution very
agreeable to the Goodnefs of God, confid^ring tte
State of Mankind, which was to be propagated in
the Way of Generation, that their firji Father
flbould be appointed to ftand for all. For by Rea*
fon of the Manner of their coming into Exiftencc
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 Jmper-^
feftion, after they were become moral Agents^i
they would be lefs Jit to lland for thcmfelyes, thao
jheir 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 Jiands : It is
fuificient to anfwer, that no Man's vain Opinion
of himfelf, as more Jit to be trufted than others,
alters the true Nature and Tendency of Things,
as they demonftrably are in themfelves. Nor is
^t a juft Qbj^dtion, That this Conftitution has in
Event proved for the Hurt of Mankind. For it
does not follow, that no Advantage was givea for
a happy Event, in fuch an Eftablilhment, becaufe
it was not fuch as to make it utterly impoffible
there fhould be any other Event,
3- The
412 This Conjlitution not injurious. . Part IV.
g. The Goodnefs of God in fuch a Conftitution
DWth Adam appears in this : That if there had been
no fovereign gracious Eftablilhment at all, but God
had proceeded only on the Foot of mere Jujiice^
and had gone no further than this required, he
might have demanded of Adam and all his Pofte-
rity, that they Ihould perform perfeSl perpetual
Obediencey without ever failing in the leaft Inftance,
on Pain of eternal Death ; and might have made
this Demand without the Promife of any pofitive
Reward for their Obedience. For perreft Obe-
dien(:e 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 jult Debt. —
But fuch was evidently the Conftitution with Adam^
that an eternal happy Life was to be the Confe-
quence of his perfevering Fidelity, to all fuch as
were included within that Conftitution (of which
the ^ree of Life was a Sign) as well as eternal
Death to be the Confequence of his Difobedience,
*— I come now to confider the
SECOND Difficulty, — It being thus manifcft,
that this Conftitution, by which Adam and his
Pofterity 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 Objeftion againft fuch a Conftitution, is the
Impropriety of it, as implying Falfhood^ and Contra-
diction to the true Nature of Things ; as hereby
they are viewed and treated as one^ who are not
one, but wholly diftinft \ and no arbitrary Con-
ftitution can ever make that to be true, which in
itfelf cqnfidered is not true.
This
Chap- III- Nor implying Falfhood. 41 J
This Objedion, however fpecious, is really-
founded on a falfe Hypothefis, and wrong Notion
of what we call Samenefs or Onenefsy among created
Things •, 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 moil fimply confidered, arc
entirely dijiin^, and very diverfe-^ which yet are fo
united by the eftablifhed Law of the Creator, in
fome Reipefts and with Regard to fome Purpofes
and EfFefts, that by Virtue of that Eftablilhment it
is with them as if they were One. Thus a TreCy
grown great, and an hundred Years old, is One
Plant with the litde 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 diverfey many thoufand Times bigger, and
of a very different Form, and perhaps not one Atom
the very fame : Yet God, according to an eftab-
liftied Law of Nature, has in a conftant Succefiion
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 in
thefe Refpedts, and for thefe Purpofes, naturally
leading us to look upon all as One, — So the Body
of Man at forty Years of Age, is one with the /»-
fant'Body which firft came into the World, from
whence it grew ; though now conftituted of dif-
ferent Subftance, and the gt-eater Part of the Sub-
ftance probably changed Scores (if not hundreds)
of Times: And though it be now in fo many
Refpefts exceeding diverfe, yet God, according to
the Courfe of Nature, which he has been pleafed
to
4^4 Adam and bis Seed One, Part tV.
to cftablifli, has caufed, that in a certain Method it
frould communicate with that infantile Body, in
the lame Life, the fame Senfes, the fame Features,
and many the fame Qualities, and in Union with
the fame Soul •, and fo, with regard to thefc Pur-
pofcs, it is dealt with by him as one Body, Again^
the Body and Sotd of a Man are one^ in a very dif-
ferent Manner, and for different Purpofes. Con-
fidered in themfelves, they are exceeding different
Beings, of a Nature as diverfe as can be conceived v
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 Oney
in moft important Refpefts j a wonderful mutual
Communication is eftabliftied; fo that both be-
come different Parts of the fame Man. But the
Union and mutual Communication they have, has
Exiftence, a;nd is entirely regulated and limited,
according to the fovereign Pleafure of God, and
the Conftitution he has been pleafed to eftablifh.
And if we come even to the perfonal Identity of
created intelligent Beings, though this be not al-
lowed to confift wholly in that which Mr. Locke
places it in, i. c. Same Cotifcioufnefs % yet I think it
cannot be denied, that this is one Thing eflential to
it. But it is evident, that the Communication or
Continuance of the fame Confcioufnefs and Me-
mory to any Subjeft, through fucceflive Parts of
Duration, depends wholly on a divine Eftablifti-
ment. There would be no Neceffity, that the
Remembrance and Ideas of what is paft ftiould
continue to exift, but by an arbitrary Conftitution
of the Creator. — If any Ihould here infift, that there
is no Need of having Recourfe to any fuch Confii-'
ttttiot^ in order to account for the Continuance of'
the fame Confcioufnefs > and fhould fay,, that the very
Nature
I
I
Chap. III. confijlent ^itb the Truth 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 Confcioufnefs 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 remembered, which Dr. T. fays of thd
Courfe of Nature, before obferved \ denying, that
the Courfe of Nature is a proper aSiive Caufe^ which
will work and go on by itfelf without God, if he Jets
and permits it ; faying, that the Courfe of Nature^
feparate from the Agency of God, is no Caufe, or No-^
ihing -, and affirming, that it is abfolutely impojftble^
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 Beings is the ONLT
CAUSE of all natural Effe£ls f. — Here is worthy
alfo to be obferved, what Dr. Tumbull fays of the
Laws of Nature, in Words which he cites from Sir
'Ifaac Newton |1. " It is the Will of the Mind that
is the firjt Caufe, that gives Subfiftence and
Efficacy to all thofe Laws, who is the efficient
Caufe that produces the Phenomena, which ap-
pear in Analogy, Harmony and Agreement,
according to thefe Laws^^ And he fays, " The
fame Principles muft take Place in Things per-
taining to moral, as well as natural Philo-
" fophy Xr
From thefe Things it will clearly follow, that
Identity of Confcioufnefs depends wholly on a Ldiw
of Nature •, and fo, on the fovereign WiU and
Agency of GOD ; and therefore, that perfonal Iden-
tity, and fo the Derivation of the Pollution and
Guilt of paft Sins in the fanle Perfon, depends on
an
♦ Page 134. J, t Page i4o« ^^ \ Mor. Phil. p. 1*,
t Ibid p. 9. '
4(
At 6 ylll created Onenefe, dependent Fart IV'^
kn arbitrary divine Conjiitution : and this, even
though we fhould allow the fame Confciouihers
mot to be the only Thing which conftitutes Onc-
nefs of Perfon, but ftiould, befides that, fuppofe
.Samenefs of Subftance requifite. For, if fame
Gonfcioufnefs be one Thing neceflary to perfonai
Identity, and this depends on God's fovereign Con-^
Pitutmt^ ic will ftill follow, that perfonai Identity
depends on God's fovereign Conjtitutien.
And with relped to the Identity of created Sub^.
ftance itfelf, in the different Moments of its Dura*
tion, I think, we (hall greatly miftake, if we
imagine it to be like that abfolute, independent
Identity of the First Being, whereby He is the
fame Tejierday^ to Day^ and for ever. Nay, on the
contrary, it may be demonftrated, that even this
Onenefe of created Subftance, exifting. at different
Times, is a merely dependent Identity ; dependent
on the Pleafure and fovereign Conftitution^ of Hinl
who wcrkelh all in all. This will follow from what
is generally aUowed, and is certainly true. That
God not only created all Things, and gave thenl
Being at firft, but continually preferves them, and
upholds them in: Being. This being a Matter of
confiderable 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
not 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 in Being, will be
iDanifeft, if we confider, that their prefent Exifl:ence
is a dependent Exiflence, and therefore is an Effe£f
and muft have fome Caufe : and the Gaufe muft
be
Chap. III. on GOiys ftfvereign Conftiturion. 4tf
be one oftHefe two; either the antecedent Exift-^
ence of the fame Subftance, or elfe the Power of
the Creator. But it cannot be the antecedent
Exiftence of the fame Subftance; For Inftancc, the
Exiftence of the Body of the Moon at this prefent
Moment, cannot be the EffeSl of its Exiftence at
the laft foregoing Moment. For not only was
what exifted the laft Moment, no aftive Caufc,
but wholly a paffive Thing ; but this alfo is to be
confidered, that no Caufe can produce EfFe&S irt a
Time and Place in which itfelf is not^ It is plain.
Nothing can exert itfelf, or operate, wbeh ahd
where it is not exifting. But the Moon's paft
Exiftence was neither where nor when its prefent
Exiftence is. — In point of 97w^, what is pajl^ en-
tirely ceafes, when prefent Exiftence begins ; other-
wife it would not be paft. The paft Moment \%
ceafed and gone, when the prefent Moment take^
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 EfFe6ts in any other
Place J than where it then was. But its Exiftence
at the prefent Moment^ in every Point of it^ is in a
different Place^ from where its Exifterice Was at
the laft preceding Moment. From thefe Things,
I fuppofe, it will certainly folbw, that the prefent
Exiftence, cither of this, or any other created Sub-*
fiance, cannot be an EfFeA of its paft Exiftence*
The Exiftences (fo to fpeak) of an EfFedb, or
Thing dependent, in different Parts of Space ot
Duration, though ever fo near one to dnodief, do
not at all co-exift one with the other j and therefore
are as truly different EfFefts, as if thofe Farts of
Space and Duration were ever fo far afunder i And
the prior Exiftence can no more be the proper
Caufe of the new Exiftence, in the next Moment, or
£ e nexc
41 8 AU created Onenefs, dependent .Fart iV*
next Part of Space, than If it had been in an Age be-
fore, or at a Thoulknd Miles Diftance, without any
Exiftence to fill up the intermediate Time or Space.
Therefore the Exiftence of created Subftances, in
each fucceflive Moment, muft be the EfFe6b of the
immediate Agency, Will, and Power of GOD.
If any fhall fay, This Reafoning is not good, and
fliall infift upon it, that there is no Need of any
immediate divine Power, to produce the pre&nt
Exiftence of created Subftances, but that their prc-
fent Exiftence is the Effeft or Confequence of paft
Exiftence, according to the Nature of Things ;.
that the eftabliihed Courfe of Nature is fufficient to
£ontinue Exiftence, where Exiftence is once ^ven ^
I allow it : But then it (hould be remembered, what
Nature is in created Things ; and what the eftabliih-
ed Courfe of Nature is •, that, as has been obferved
already, // is Nothings feparate from t^e Agency of
God'j and that, as Dr.?*. fays, GOD^ the Original of
all Being, is the ONLT Caufe of all natural EffeSs.
A Father, according to the Courfe of Nature, be-
gets a Child i 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 prc-
fent Exiftence. In the one Cafe, and j:hc other,
the new EfFeft is confequent on the former, only
by the ejlahlifhed Laws, and fettled Courfe of Na*
ture ; which is allowed to be Nothing but the con-
tinued irpmediate Efficiency of GOD,, according
to a Confiitution that he has been pleafed to eftablifh.
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* created
or
dhap.Ilt. bn GOJys fovereign Conftitution; 4t$>
or made by God ; fo muft the Exiftence of each
created Perfon and Thing, at each Moment of it,
be from the immediate continued Creation of God;
It will certainly follow from thcfe Things, that
God's preferving created Things in Being is per-
feftly 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 intd
Nothing, upon the ceafmg of the prefent 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
in Being, and yet hold that they would continue
in Being without any further Help from him, after
they once have Exiftence 5 I think, it is hard to
know what they mean. To what Purpofe can it
be, to talk of God's preferving Things in Being,
when there is no Need of his preferving them ? Of*
to talk -of their being dependent on God for con-
tinued Exiftence, when they would of themfelves
continue to exift, without his Help ; nay, though
he Ihould wholly withdraw his fuftaining Power
and Influence ?
It will follow from what has been obferved, that
God's upholding created Subftance, or cauftng its
Exiftence in each fucceflive Moment, is altogether
equivalent to an immediate ProduHion out of No-
things at each Moment. Bec^ufe its Exiftence at
this Moment is not merely in Part from God^ but
wholly from him ; and not in any Part, or Degree,
from it^ antecedent Exiftence. For the fuppofing,
that its antecedent Exiftence concurs with God irt
Efficiency^ to produce fome Part of the Efteft, is
attended Vith all the very fame Abfurdities, which
Ee % have
'^
420 Jll created Oncnefs, dependent Part IV/
have been Ihewn to attend the Suppofition of its
producing it wholly. Therefore the antecedent
Eidftence is Nothing, as to any proper Influence
or Affiftance in the Aflfair : And confequently God
produces the EfFeft as much from Nothings as tf
there had been Nothing before. So that this Effed
differs not at all from the firft Creation, but only
Circumftantially ; as in firft Creation there had been
no fueh Aft and EfFeft of God's Power before :
whereas, his giving Exiftence afterwards, follows
preceding Afts and Effects of the feme Kind, in
an eftabliflied Order.
Now, in the next Place, let us fee how the Con-*
fequence of thefe Things is to my prefent Purpofe.
If the Exiftence of created Subftance^ in each foc-
ceffive Moment, be wholly the Effe6t of God's
immediate Power, in that Moment, without any
Dependence on prior Exiftence, as much as the
firft Creation out of Nothings then what exifts at
this Moment, by this Power, is a new EffeS ; and
fimply and absolutely confidered, not the fame
with any paft Exiftence, though it be like it, and
follows it according to a certain eftabliflied Me-
thod *. And there is no Identity or Onenefs in
the
♦ When I fuppofe, that an EfFeft which is produced every
Moment, by a new Aftion or Exertion of Pbwer, muft be a
neiu EiFed in each Moment, and not abfolutely and nume-
rically the fame with that which exifted in preceding Mo-
ments, the Thing that I intend, may be ilkftrated by this
Example. The lucid Colour or Brightnefs of the Moon^ as
we look ftedfailly upon it, feems to be a permanent Thing, as
though it were perfedlly the fame Brightnefs continued. Bat
indeed it is an EfFed produced every Moment. It ceafes, and
is renewed, in each fucceffive Point of Time ; and fo becomes
altogether a ne<w EfFed at each Inftant ; and no one Thing
that belongs to it, is numerically the fame that exited in die
preceding Moment. The Rays of the Sun, impre^ on diat
Body,
Chap. III. on GOUs fivereign Coaftitution. 4^1
the Cafe, but what depends on the arbitrary Con-^
ftitution of the Creator j who by his wife fovereign
Eftablifh-
Body, and refle£led from it, which caafe the EiFefl, are none
of them the fame : The Impreilion, made in each Moment
on our Senfory, is by the Stroke of nenu Rays : And the Sen*
fation, excited by the Stroke, is a new EfFeft, an EfFeft of a
nemo Impulfe. Therefore the Brightnefs or lucid Whitenefs of
this Body is no more numerically the fame Thing with that
>vhich exifled in the preceding Moment, than the Soumi of the
Wind that blows now, is individually the fame with the Sound
of the Wind that blew juft before ^ which, though it be like it,
is not the fame, any more than the agitated Jtr, that makes
the Sound, is the fame ; or than the JVater, flowing in a River,
that now pafles by, is individually the fame with that which
paffed a little before. And if it be thus with the Brightnefs
or Colour of the Moon, fo it muft be with its Solidityy and
.every Thing elfe belonging to its Subdance, if all be, each
Moment, as much the immediate ^iFe^ of 4 new Exertion or
Application of Power.
The Matter may perhaps be in fome Refpefls flill more
clearly illuftratcd by this.— The Images of Things in a Glafs^
as we keep our Eye upon them, feem to remain precifely the
fame, with a continuing perfedl Identity. But it is known to
be other wife. Philofophers well know, that thefe Images aro
coriftantly rene<vjed^ by the Impreffion and Reflexion of ne-w
Rays of Light ; fo that the Image imprefs'd by the former
R.ays is conflantly vanifhing, and a new Image imprefs'd by
ne'w Rays every Moment, both on the Glafs and on the Eye.
The Image conftantly renewed, by new fqcceflive Rays, isjno
more numerically the fame, than if it were by forae Artift put
on a-new with a Pencil, and the Colours conftantly vaniihing
as fail as put on. And the new Images being put on imme-
4iately or inflantly, do not make them the fame, any more
than if it were done with the Intermiflion of an Hour or a Day»
The Image that ex ills this Moment, is not j\t all derinfed fron>
the Image which exifled the lafl preceding Monient: ^s may
be feen, becaufe, if the Succeflion of new Kays be intercepted,
by fomething Jnterpofed between the Objeft and the Glafs,
^he Image immediately ceafes ; the ^aji Zo^ifience of the Image
has no Influence to uphold it, fo much as for one Moment.
Which fliews, that the Image \% altogether new-made every
Moment ; and flri£tiy fpeaking, is in no Part numerically the
iame with that which exifled the Moment preceding. An<J
^f ul^ fo ^he Matter muft be with the Bodies themfelvcs, as well
Ee 5 ft'i
422 All cre^fd Onenefe, dependent Plrt IV,
Eftablifliment fo unites thefe fucceffive new Effedb,
that he treats tbtm as One^ by communicating to
them like Properties, Relations, and Circum-
Jlances \ and fo, leads us to regard and treat then>
as One. When J call this an arbitfary Cmftitution^
I mean, that it is a Conftitution which depends
on Nothing but the divine Wilh^ which divine
Will depends on Nothing but the divine Wijdom.
In this Senfe, the whole Course of Nature^ with all
that belongs to it, all its I^aws and Methods, an4
Conftancy and Regularity, Continuance and Pro-
ceeding, is an arbitrary Conftitution. In this Senfe,
the Continuance of the very Being of the World
jind aU its Parts, as well as the Manner of con-
tinued Being, depends entirely on an arbitrary
Conftitution : For it does not at all necejfarily foUow^^
that becaufe there was Sound, or Light, or Colour,
or Refiftance, or Gravity, or Thoviffht, or Con-
fcioufnefs, or any other dependent Thing the laft
Moment, that therefore there fhall be the like at
the next. All dependent Exiftence whatfoever i^
in a conftant Flux, ever paffing and returning ^
renewed every Moment, as the Colours of Bodies
arie 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
fivej and move, and i^ave our Being.
Thus
^s their Images : They alfo cannot be the fame, with at)
abfolute Identity; but muft be wholly renewed every Moment,
if the Cafe be as has been proved, that their prefent Exiftence
is not, /Iriftly fpeaking, at ajl the Effedl of their paft plxiftencc jf
but is wholly, every Inftant, the EfFeft of a new Agency, or
Exertion of the Power, of the Caufe of theij- Exiftence. If fo,
the Exiftence caufcd is evtty Inftant a new Efi^edl, whether
the Caufe be Lights or immediate divine Power, or whatever
it be.
Chap. III. en GOB^ s fovefeign Con^itntion. 42 j
Thus it appears, if we confider Matters ftriftly,
there is no fuch Thing as any Identity or Onenefs
in created Objefts, exifting at different Times, but
what depends on GO Us fovereign Conftitution^ .
And fo it appears, that the ObjeSfion we are upon,
made againft a fuppofrd divine Conftitution, where-
by Adam and his Pojierity are viewed and treated
as One^ in the Manner and for the Purpofes fup-
pofed, as if it were not confijtent with Truths becaufe
no Conftitution can make thofe to be one^ which
are not one ; I fay, it appears that this Objeftion is
built on a falfe Hypothefis : For it appears, that a
divine Conftitutiin is the Thing which makes Truths
in Affairs of this Nature. The Objeftion fup-
pofes, there is a Onenefs in created Beings, whence
Qualities and Relations are derived down from
paft Exiftence, dijiinil from, and prior to any One-
nefs that can be fuppofed to be founded on divine
Conftitution. Which is demonftrably falfe; and
fufficiently appears fo from Things conceded by th^
Adverfaries themfelves : And therefore the Objec-r
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^ RefpeSis and De^
grees^ and to various Purpofes ; feveral of which
Differences have been obferved ; and every Kind
is ordered, regulated and limited, in every Relpeft,
by divine Conftitution. Some Things, exifting in
different Times and Places, are treated by their
Creator as One in one RefpeSl^ and others in an-
other ; forne are united foj this Communication', and
others for that ; but all according to the fovereign
Pleafure of the Fountain of all Being and Ope-
ration ,
i^a4 Hio-foUd-Re^fon againjt • .PaJ?tlV<
' Jt appears, -particularly, from what has been feid,
jhat aU Onepefs, hry Virtue whereof Pollution and
Guilt from paji Wickednefs are derived, depends
entirely on 2i divine Eftatblijhmeni, . It is this, and
this only, that muft account for Guilt and ;an ^vil
Taint on any individual Sopl, in Qonfequence of a
Crime committed twenty or forty Years figo, re-
maining ftill, apd even tp the End of the World
.and forever. It is this, that muft account, fpr th^
Continuance of any fuch Thing, any wherp, as
Confcioufnefs of A(Ss that are paft; and for the
Continuance of all HaUiSy either good or bad :
And on this depends every Thing that can belong
to prfonal Identity. And all Communications,
Derivations, or Continuation of Qualities, Proper-
ties, or Relations, natural or moral, from what is
pafiy as if the Subjedt were one^ depends on no
other Foundation,
And I am perfuaded, no folid Reafon can be
given, why God, whq conftitutes all other created
Union or Onenefs, according to his Pleafure, an^
for what Purpofes, Communications, and EfFefts,
he pleafes, may not eftablifti a Conftitution where-
by the natural Pojlerity of Adam^ proceeding from
him, mufh as the Buds and Branches from the
Stock or Root of a Tree, Ihould be treated as One
with him, for the Derivation, either of Righteouf-
nefs, and Communion in Rewards, or of the Lofs
of Righteoufnefs, and confequent Corruption and
Gyilt *,
As
* I appeal to fuch as are not wont tq content themfelves
with judging by a fupcrficial Appearance and View of I'hings,
but are habituated to examine Things ftri(5lly and clofely, that
they may judge righteous Judgment, Whether on Suppbfitioh
that all Mankind had co^ex'tfied^ in the Manper mentioned be-
fore.
Chap. HI. ponftit* Unity of K^acm and Mankind. 4^^
As I faid before. All Onenefs in cr<iated Things,
•xvhence Qualities and Relations arc derived, cjc*-
pends on a divine Conftitution that is arbitrary^ in
every other Refpeft, excepting that it is regulated
by divine Wifdom. The Wiftlom, which is cxep-
cited in thefe Conftitutions, appears in thefe two
Things. Firft^ In a beautiful Analogy and Har^
tnony with other Laws or Conftitutions, efpeciall^
relating to the fame Svibjeft ; and S^fondly^ in the
gopd
fore, any good Reafon can b$ giyen, why their Creator
might not, if he had pleafed, have efiablifhed fuch an Unioik
between Adam and the reft of Mankind, as was in that Cafe
fuppofed. Particularly, if it had been the Cafe, that Adav^x
Pofierity had adually, according to • a Law of Nature, fome
how grown out of him, and yet remained contiguous apd literally
united to bim, as the Branches to a Tree, or the Members of
the Body to the Head ; and had all, before the Fall, exifted
together at the fame Time, though in different Places, as the
Head and Members are in dijFerent Places : In this Cafe, who
can determine^ that the Author of Nature might not, if it
had pleaied him, have eflablifhed fuch an Union between the
Root and Branches of this complex Being, as that all fhonld
conftitute One n^oral Whole ; fo that by the Law of Union,
there ihould be a Communion in each moral Alteration, and
jthat the Heart of every Branch ihould at the fame Moment
participate with the Heart of the Root, be coniformed to it and
concurring with it in all its AfFedions and A£ls, and fo
jointly partaking in its State, ae a Part of the fame Thing P
Why might not iGod, 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
aftually iix'd, according to his fovereign Pleafure ? And if he
might, by his fovereign Conftitution, have eftabliihed fuch an
Union of the various Branches of Mankind, when exifting in
different Places, 1 do not fee why be might not alfo do the
fame, though they exift in different Times. I know not why
Succeflion, or Diverfity of Time, Ihould make any fuch con-
ilituted Union more unreafonable, than Diverfity of Place.
The only Reafon, why Piverfity of Time pan feem to make it
unreafonable, is, that Difference of Time ihews, there is no
jabfolute Identity of the ^Things exifting in thofe different
Times : But it fli^w^ this, I think, not at all piorc than the
Pifference of the Place of Exiftence.
426 The Vlifdom of Ga^ in f bis Con&it. Part IV,
good Ends obtained, or ufeflil Confequences of iuch
a Conftitution. If therefore there be any Objec-
tion ftiil lying ^ainft this Conftitution with Adam
and his Pofterity, it muft be, that it is not fufli-
ciently wife-in thefe Refpefts. But what extreme
Arrogance would it be in us, to take upon M to
z6i as Judges of the Beauty and Wifdom of the
Laws and eftablifhed Conftitutions of the fupreme
Lord and Creator of the Univerfe ? And not only
fOj but if this Conftitution, in particular, be well
confidered, its Wifdomj in the two fprementioned
ReipefbSy may eafily be made evident. There is
an apparent manifold Analogy to other Conftitutions
and Laws, eftabliflied and maintained through the
whole Syftem of vital Nature in this lower World ;
all Parts of which, in all Succeflions, are derived
from the firji of the Kindj 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 D^ivative
having any one Perfeftion (unlefs it be what is
merely circumftantial) but what was in its Primi-
tive. And that Adam*s Pofterity ftiould be with-
out that original Rigbteoufnefs^ which Adam had
loft, is alfo analogous to other Laws and Eftablifti-
ments, relating to the Nature of Mankind; ac-r
cording to which, Adam^s Pofterity have no one
Perfedtion 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 \r\
other Refpedts, 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 made them in fo many Refpe6ts
One^
Chap.III. Gncf »nd Shvimt for Original Sin, juft. ^ty
One, naturally leading them to a clofe Union in
Society, and manifold Intcrcourfej and mutual
Dependence, Things were wifely fo eftabliflied,
that all Ihould naturally be in one and the fame
moral State -, and not in fuch exceeding different
States, as that fome ihould be perfe6ay innoceni
and holy, but others corrupt and wicked; fomc
needing a Saviour, but others needing none ; fome
in a confirmed State of perfeft Happinefs, but
others in a State of publick Condemnation to per-
fect and eternal Mifery \ fome juftly expofed to
great Calamities in this World, but others by their
Innocence raifed above all Suffering. Such a vafl:
Diverfity of State would by no Means have agreed
with the natural and neceffary Conftitution and un-
avoidable Situation and Circumftances of the
World of Mankind ; aU 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
patural and common Goods and Evils of this lower
World,
Dr. 7*. 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 lay, that the Ufe oi Words \% very arbitrary:
But that Men's Hearts Ihould be deeply affefted
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 a»-
reafonahle. Nor is it a Thing ftrange and unheard
of, that Men ftiould be afhamed of Things done by
others, whorn they are nearly Concerned in. I am
fure, it is not unfcriptural ; efpecially when they are
juftly looked upon in the Sight of God, who fees
the
s . • «
p
* Page 14;
4a8 Th€ ObjeSim from Part IV.
the Diipofitioii of their Hearts^ as fully amfaaing
and concurripgj
From what has been obierved it may appear,
there is no fure Ground to conclude, that ic muft
be an abfurd and impoffible Thing, for the Race
of Mankind truly to partake of the Sin of the firft
Apoftacy, ib as that this, in Reahty and Propriety,
Iball become their Sin ; by Virtue of a real Union
between the Root and Branches of the World of
Mankind (truly and properly availing to fuch a
Onifequ^nce) eftabUfhed by the Author of the
whole Syftem.of the Univerfe; to whofe £ftablifhr
ments are owing all Propriety and Reality of Union,
in any Part of that Syftem ; and by Virtue of the
full Confent of the Hearts of Adani^ Pofterity to
that firft Apoftacy. And therefore the Sin of the
Apoftacy is not theirs, merely becaufe God imputes
it to them; but it is truly and properly theirs, and
on that Ground, God imputes it to them.
By Reafon of the eftablifhed Union between
Adam and his Pofterity, the Cafe is far otherwife
between him and them, than it is between diftinft
Parts or Individuals of AdanC^ Race-, betwixt
whom is no fuch conftituted Union : As, between
Children and other Anceftors. Concerning whom
is apparently to be underftood that Place, Ezek.
xviii. I — 2Q. * Where God reproves the Jews for
the Ufe they made of that Proverb, The Fathers
have eaten four Grapes, and the Children's Teeth
are fet on Edge % and tells them, that hereafter they
fliall no more have Occajion to ufe this Proverb ;
and that if a Son f^es the Wickednefs of his
Father, and |in(:erely difapproves it and avoids it,
and he himfelf is righteous, he Jhall not die for the
Jniquity ^/ his Father-, that all Souls, both the Soul
• Which Dr. f. alledgesj p. lo, ii. ?, •
Chap. III. Ezcfc. xviii. 1—20. anfwered. 429
cf ihe Father and the Son^ are his ; and that there--
fore the Son Jhall not hear the Iniquity of his Father^
nor the Father bear the Iniquity of the Son ; but the
Saul thatjinneth^ it fhall die \ that ihe Rightemfnefs
of the Righteous fhall be upon him, and the Wicked*
nefs of the Wicked fhall be upon him^ The Thing
denied^ is Communion in the Guilt and Punifhment
of the Sins of others, that are diftinft Parts of
Adan^% Race; and exprefly, in that Cafe, where
there is no Confent and Concurrence^ but a fincere
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
Wickednefe of their Fathers^ fhall not be punifhed
for their difapproved and avoided Iniquities. The
Occafion of what is here faid, as well as the Dejign
and plain Senfe^ ihews, that Nothing is here in*
tended in the leaft Degree inconfijient with what
has been fuppofed concerning Adam^^ Poftcrity's
finning and falling in his Jpojiacy^ The Occafion
is, the People's murmuring at God*s Methods
under the Mofaic Diipenfation ; agreeable to that
in Levit. xxvi. 39. And they that are left of you^
fhall pine away in their Iniquity in their Enemies
Landj and alfo in the Iniquities of their Fathers
fhall they pine away with them : And other parallel
Places, refpefting external Judgments, which were
the Punifhments 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 EzekiePs Time,
for the. Sins of iW^;/^^-, according to what God
fays by Jeremiah (Jer. xv. 4.) and agreeable to
what is laid in that Confeflion, Lam. v. 7. Our
Fathers
4^o Gofs Juftice, not to he dijputed. Paft Vt;,
Fathers have fainei and are not, and ^ce have borne
their Iniquilies*
■
In what is (aid here, there is a fpecial Relped to
the introducing the Gofpel-Difpenfation ; as is
greatly confirmed by comparing this Place with
Jer. xxxi. 29, 30, 31. Under which Di^peniation^
the Righteoufnefs cf God's Dealings with Mankind
would be more fully manifefted, in the clear Reve-
lation then to be made of the Method of the
Jndgment of God, by which the final State of
wicked Men is determined ; which is not according
to the Behaviour of their particular Anceftors ; but
every one is dealt with according to the Sin of bis
own wicked Heart, or finful Nature and Praftice.
The Affair of Derivation of the natural Corruption
of Mankind in general, and of their Conient tOy
and Participation ofy the primitive and common
Apoftacy, 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 Philofopby^
or the Metaphyjicks (as fome perhaps may chufe ta
call it) made ufe of in the foregoing Reafonings v
yet I cannot doubt, but that a proper Confidcra-
tion of what is apparent and undeniable in Fa£t^
with refpedt to the Dependence of the State and
Courfe of Things in this Univerfe on the fove-
reign Conjiitutions of the fupreme Author and
Lord of all, who gives none Account of any of bis
Matters y and whofe Ways are pajl finding out ^ will
be fufficient, with Perfons of common Modefly and
Sobriety, to ftop their Mouths, from making per-
emptory Decifions againft the Jujiice of God,
refpeding what is fo plainly and fully taught in
bis holy Wordy concerning the Derivation of a De-
pravity
Chap. III. Of partial imputation to Infant?!, 43 1
pravity and Guilt from Mam to his Pofterity ; ft
Thing fo abundantly confirmed by what is found
in the Experience of all Mankind in all Ages.
This is enough, one would thinks forever to
fllence fuch bold Expreflions as thefe — " If this be
juft^ — if the Scriptures teach fuch Doctrine, fcf r*
then the Scriptures are of no Ufe — Underftand-
ing is no Underftanding, — and, What a GOD
muft he be, that can thus curfe innocent Crea-
*' tyres!— Is this thy GOD, O Cbrijlian r --^
&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 Adam^% Sin) concernhig the Opinions
of two Divines^ of no inconfiderable Note among
the' Dijfenters in England, relating to a partial hn-*
putation of Adam^s firft Sin.
One of them fuppofes, that this Sin, though
truly imputed to Infants, fo that thereby they are
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 Punilhment,
as Adam himfelf was, but only to temporal Deaths
or Annihilation:, Adam himfelf, the immediate
Aftor, being made infinitely more guilty by it, than
his Pofterity. On which I would obfervc; that
to fuppofe, God imputes not all the Guilt oiAdam^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 Aaanf%
Sin, as they fometimes do in this World, and thefe
Torments ending in Death and Annihilation, may
fit eafier on the Imagination, than to conceive of
their
452 0/ paitiai im^^ainL U Infants. Part IT;
»
tbcir fuSering cucmsl >Exfy fof it. Bi|t it doe»
cot at all iciicTc ooe's Ru/hs, There is no Rule
of Reafon, thai cm be fuppcied to lie againfl im-
ptmng a Sin in the /iF^ rciif of ir, which was com-
mitted by one, to another wiio did not perfonally
commit it, but what will alio lie ag^dnll its being.
b imputed and puniihed in Part. For all the
Reafons (if there are any ^ lie againil the Imputation ;
not the ^u£fitity or Degree cf wbci is imputed. If
there be any Rule of Realbn, that is (bong and
good, lying againft a proper Derivation or Com-
munication of Guilt, from one that acted, 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
Adam and bis Pofterity are not One. But this lies
as properly againft charging a Part of the Guilt,
as the Whole. For Adam's Pofterity, by not being
the fame with him, had no more Hand in a Uttle
of what was done, than in the Whole. They
were as abfolurely free from being concerned in
that A6t 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 JVhole of it •,
but what will as properly lie againft its being
reckoned to him in any Part^ fo as that he (hould
be fubjeft to any Condemnation or Puniftiment on
that Account. If thofe Reafons are good, all the
Difference there can be, is this; that to bring a
great Punilhment on Infants for Adam\ Sin, is a
great Aft of Injuftice, and to bring a comparatively
fmall Punilhment, is a frnaller Aft of Injuftice v
but not, that this is not as truly and demonjlrably an
Aft of Injuftice, as the other.
T
a
Chap. ni. Of Infants future State. 433
To illuftrate this by an Inftance fomething pa-»
rallel. It is ufed as an Argument why I may - not
exaft from one of my Neighbours, what was due
to me from anqiber^ that he and my Debtor are not
the fame ; and that their Concerns, Interefts and
Properties are entirely diiiind:. Now if. this 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 Aft of
Injuftice.
The other Divine thinks, there is truly an Im-
J)Utation of Adam^s Sin, fo that Infants cannot be
looked upon as innocent Creatures ; yet feems to
think it not 'agreeable to the PetfeSlions of God, to
make the State of Infants in another World worfe
than a State of Non-exijlence. But this to me ap*
pears plainly a giving up that grand Point of the
Imputation of Adam's 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 perfonal Sin, without paying for it, or
balancing it with Good] fo that ftill the State of
the Child fhall be as goody as could be demanded
in Jujlice, in cafe of mere Innocence* Which plainly
fuppofes, that the Child is not expofed to any pro-
per Punifhment at all, or is not at all in Debt to
divine Juftice, on the Account of Adam's Sin.
For if the Child were truly in Debty then furely
Jujiice might take fomething from him, ijbithout
paying for it, or without giving that which makes
its State as goodj as mere Itinocence could in Juftice
require. If he owes the fuffering of fome Punifh^
menty then there is no Need that Jujiice fhould
rcqtiite the. Infant for fuffering that Punifhment ;
F f or
43(4 J^teffi^gs on Noah and his Sonsj Part IV^
©r make nf for itj by conferring fome Good, that
flull countervail it, and in £Se£t remove and.dif-'
annul it; fo that, on the Whole^ Good and EvU
fliall be at an even Balance, yea, fo that the Scale
©f Good fh?!! preponderate. If it is unjuft in a Judge,
to order arty Quantity of Money to be taken from
another, without paying him again, and fully
making it up to lum, it muft be becau^ he had
juftly forfeited none at all.
It feems to me pretty manifeft,. that none can, in
good Confiftence with themfclves, own a real Im^
futation of the Guilt of Adam'?, firft Sin to his
Pofterity, without owning that they are juftly
viewed and treated as Sinners, truly guilty, and
Children of Wrath, on that Account ; nor unlels
they allow ajuft Imputation pf the Whole ci the
Evil of that Tranfgreffion •, at leaft, all that per-
tains to the Effence of that Aft, as a full and com-
plete Violation of the Covenant, which God had
cftabiifhed ;. even as much as if each oik of Man-
kind had the like Covenant eftabliftied with him
fmgly, and had by the like dired and full Aft of
Rebellion, violated it for himfclf*
>■ lit I I 1 I !«■
CHAF. rv.
Wherein fe'Oerat other Objeftions are confidered.-
DR Tl. objefts againft -^ii/tf^i'sPofterity's being:
fuppofed to come into the WoiJd 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 Bleffings on Noah and his Sons,, than he
did
Chap. IV. no Argument againft Original Sin. 43^
did on Adam at his Creation, when he faid. Be
fruitful^ and multiply^ and repknijb the Earthy and
have Dominion over the Fijh of the Sea^ &c. *
To this I anfwcr, in the following Remarks;
I. As it has been already (hewn, that in the
Threatening^ denounced for Adam*s Sin, there was
Nothing which appears inconfijient with the Con^
tinuance of this prefent Life for a Seafon, or with
the Propagating his Kind ; fo for the like Reafon,
there appears Nothing in that Threatening, upon
the Suppofition that it reached Adam's Pofterity,
inconfiftent with their enjoying the temporal Bleffings
of the prefent Life, as long as this is continued ;
even thofe temporal Bleflings which God pro-
nounced on Adam at his firfl. Creation. For it
muft be obferved, that the Bleflings which God
pronounced on -rf^iw, when he firft created him,
and before the Trial of his Obedience, were hot the
fame with the Bleffings which were fufpended on his'
Obedience. The Bleffings thus fufpended, were the
Bleffings of eternal Life ; which, if he had main-
tained his Integrity through his Trial, would have
been pronounced upon him afterwards % when
God, as his Judge, fliould have given him his Re-
Ijirard. God might indeed,- if he had pleafed, />»-
mediately luvc deprived him of Ufe, and of all
temporal Bleffings, given him before. But thofe
Bleffings pronounced on Invti before-hand,- were
not the Things^ for the obtaining of which his
Trial was appointed. Thefe were referved,- till the
Iffue of his Trial fliould be ktrii and then to be
pronovinced in the Weffed Sentence, which would
have been pafied upon him by his Judge, when
F f 2^ Got*
* Sec p. SV. &c. Si
43^ Bleffings M Noah and bis StmSj PartlV^
God came to decree to him his Reward for his ap^
proved Fidelity, The pronouncing thefe latter
Bleilings on a degenerate Race, that had fallen un-»
der the 'Threatening denounced, would indeed (with-
out a Redemption) have been inconfifient with the
Conftitution which had been eftablilhed. But the
giving them the fcrmer Kind of Bleffings, which
were 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 oi Adam^s Pofte-
rity*s being not included in the Threatening, de-
nounced for his eating the forbidden Fruit, That
they ftill have the temporal Bleffings of Fruitfulnefs
and a Dominion over the Creatures continued to
them, than it is an Evidence of Adam's being not
included in that Threatening himfelf. That be had
thefe Bleffings continued to him, was fruitful, and
had Dominion over the Creatures after his Fally
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 Foundation: on the Foot of a
Difpenfation diverfe from any Grant, Proniife, or
Revelation, which God gave to Adam^ antecedently
to his Fall ; even on the Foundation of the Cove-
nant of Grace^ eftablilhed 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
Abraham
Chap. IV. no Argument agidhft Original Shf. 437
Abraham and his Seed, which included both fpiri-^
tual and temporal Benefits. — Noah had his Name*
prophetically given hinn by his Father Lamechj
becaufe by him and his Seed, Deliverance fhould
be obtained from the Curfe^ which came bv Adam^%.
Fall. Gen. v. 29. And he called his Name Noah
(i. e. Rest) faying^ This fame Jhall comfort us con-
cerning our IVork^ and Toil of our Hands^ becaufe of
the Ground which the Lord hath curfed. Purfuant
to the Scope and Intent of this Prophecy (which
indeed feems to refped: the fame Thing with the
Prophecy in Gen/in. 15.) are the Bleffings pro-
nounced on Nmh after the .Flood. There is this
Evidence of thefe Bleffings 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
EfFeft of God^s Favour to Mankind, which was in
Confequence of God's fmelling a fweet Savour in
the Sacrifice which 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 Chrift, — 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 Occafioa
to point to the great Salvation to come by Chrift i
As it was a common Thing, for God, on Occafion
of fome great Temporal Salvation of his People, or
Reftoration from, a* low and mifcrable State, to
renew the Intimations of the great fpiritual Refto*,
ration of the World by Chrift^s Redemptim *,
F f 3 God.
* It mav be noted, thsct Dr. T. himfelf figiifies it as hi$'
Mind, th^t thefe Bleffings on NoaJ!; were on thp Foot of the
Qo^'ctiant of Grace J p. S^j., 90, 91, 92. 5,
4j8 $kgmg$ iff N6ah and hif Sansj Fatt IV,
God deals with the Generality of Mankind^ ii>
their prcfcnt State, far difiercntly, on Occafioii of
the Redemption by Jefus Ghnft, from what hq
othcrWife would d6 : For, being capable Siibjefts
pf faring Mercy, they have a Day of Patience and
.Grace, and inr>umerabk tjcmppral Bleffmgs bc-f
ftowed on them ; which, as the Apoftle fignifies
(j4Sf. xiv. 17.) are Teftimonies of God*s Recon*
cileablenefs to finful Men, to put them upon feeking
after God.
But befide the Senfe in which the Pofterity uf
Noah in general partake of thcfe Bleffings of
tytminion over the Creatures^ &c. N^tah himfetr, and
all fuch of his Pofterity as have obtained like prc^
cious Faith with that exercifed by him in ofietin^
his Sacrifice^ which made it ^fweft Savour^ and by
which it procured thefe Bleffings, have Dominion
over the Creatures, through Chrift, in a more ex-
cellent Senfe than Jdam in Innocency, as thcf
are wade Kings and Priejis unto God^ and reign with
Chrift^ and all things are theirs^ by a Covenant of
Grace. They partake with Chrift hi that Dominion
pver the Beafts of the Earthy the Fowls of the Air^
andFifhes of the Sea^ fpoken of in the 8thP/i/w,
which' is by the Apoftle interpreted of ChriJ^s
JDominion over the World. iCcr. xv. 27. and
Heb. ij, 7. And the Time is coming, when the
greater Part of the Pofterity of Noah and each of
his Sons, ihall partake of this more honourable and
excellent Dominion over the Creatures, through
Him in whom all the Families of the Earth fball he
hkfjed. Neither is there any Need of fuppofing,
that thefe Bleffings have their moft complete
Accomplilhment, till many Ages after they were
granted^ any more than the Bleffing on Jafhetj
• ^ cx:preffe4
Chap. IV. no A^umeui agmffi Original &n. 439
cxprefled in thofe Words, Godjhall enlarge Japhet»
and beJhaU dwell in ibe Tents of Sheen.
But that Noah'^ Pofterity have fuch Bl^gs
given them through the great Redeemer j who fdi
pends and removes the Curfe which came through
yidam's Sin, furely is no Argument, that they
originally, and as they be in their natural State, arc
not under' the Curfe. That Men have Blcffingi
through Gracej is no Evidence of their beiAg not
juftly expofed to the Curfe l?y Nature \ but it ra»
ther argues the contrary : For if they did not de*.
ierve the Curfe^ they would not depend on Grace
and Redemption for the Removal of it, and«ibr
bringing them into a State of Favour with God.
Another Oi/eSion, which our Author ftrenuoufly
urges againft the Dodrine of Original Sin, is, That
it dtjparages the divine Goodnefs in giving us our
Being 5 which we ought to receive with ThankfuU
nefs^ as a great Gift of God's Peneficence, and
look upon as the firft, original and fundamental
Fruit of the divine Liberality *,
To this I anfwer, in the foUowiiig Obfcrvatious.
I. This Argument is built on the fuppofcd
Truth of a Thing in Dilute ; and fo is a begging
the ^ejiion. It is built on this Suppofition, That
we are not properly looked upon as one with our
firft fat her y in the State whereiit God at firft
created hin*, and in his Fajl ^om that State. If
we are fo, it becomes the whole Race to acknow-
ledge God's great G^dnefi to them, in the State
wherein Mankind was made at J^fi \ in the happy
Ff4 State
♦ Page $56, 257, 260. 7x^74. 5»
j(40 2>/i^ jGbodnefs; tioi dijfaraged PartlV;
State t^ey were then iiH and the feir Opportunity
they then had of obtaining confirmed and eternal
Happinefs ; and to acknowledge it as an Aggra-
vation of their Apoftafy; and to humble them-
felves, that they were fo ungrateful as to rebel
againft their good Creator. Certainly, we may all
do this with as much Reafon, as (yea, much more
than) the People o&lfrael in Daniers and Nehemiah^s
Times, did with Thankfulnefs acknowledge God's
great Goodnefi to their Fathers^ many Ages before,
and in their Confeflions bewailed, and took Shame
to themfelves for, the Sins committed by their
Fathers^ notwithftanding fuch great Goodnefs,
Seo^the ixth Chapter of Daniel^ and ixth of
J^ebemiab.
2. If Dr. 7*. would imply in his Objedion, 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 Ihould be a Pofterity of Adam^ which muft
be looked upon as one with him^ then it is no more
contrary to God^% Attribute of Goodnefs to give
Being to his Pofterity in a State of Puniflimenr,
than to continue the Being of the fame wicked and
guilty Perfon, who has made himfelf guilty, in a
State of Punifhment. The giving Being, and the
continuing Being are both alike the Work of
God's Power and Will, and both are alike fundar-
mental to all Bleflings of Man's prefent and future
Exiftence. And if it be faid. It cannot be juftly
fo ordered, that there (hould be a Pofterity oijldam^
which ftiould be looked upon as one with him, thij
is begging the S^eflion^
3- ^
Chap. IV. hy tnir Iting born in Sin. 441
3. if our Author would have us fuppofe, that it
is contrary to the Attribute of Goodncfs, for God,
in any 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 his
cwn Scheme muft be fuppofed contrary to the
Attribute of God's Goodnefe : For he fuppofes, that
God will raife Multitudes from the Dead at the
laft Day (which will be giving new Exiftence to
their Bodies, and to bodily Life and Senfe). la
order only to their fuffering eternal Deftrudlion.
4. Notwithftanding we are io finful and pufera-
ble, as we are by Nature, yet we may have great
Reafon to blefs God, that he has given us our
Being under fo glorious a Difpenfation of Grace
through Jefus Chrift ; by which we have a happy
Opportunity to be delivered from, this Sin and
Mifery, and to obtain unfpeakable eternal Happi-
nefs. And becaufe, through our own wicked In-
clinations, we are difpofed fo to negledt and abufc
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
'' Wickednefs^ and few therefore ftiall 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
♦' evil 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 Chriftian
^' World ihould lie in Wickednefe, and but few
f* Chriftian3 fliould be. feved j is it therefore cer-
-. . w .. . " tainljr
* Page 72, 73. S,
I
441 God good, though we an bom in Sin. Part IV,
•• tainly true, that wc cannot reaibnably thank God
" for the Gofpel ?** Well, and though the rjtl
Jmclinationsy which hinder our feeking and obtain-
ing Happinefs by fo glorious an Advantage^ are
Urbat we are hrn with, yet if thofe Inclinations are
MET Fault or &>, that alters not the Cafe : and to
fsfj they are not our Sin, 'is ftill bdgging the Quef-
iSon. Yea, it will follow from fevcral Things
aflferted by our Author, put together, that notwith-
iltnding Men are torn in fuch Circumftances, as
that they are under a very great Improbability of
cvef becoming righteous^ yet they may have Reafon
to be thankful for their Being, Thus, particularly,
thofe that were born and lived among the Heathen^
before Chrift came. For Dr. T. aSerts, that all
Men have Reafon of Thankfulnefs for their Being 1
and yet he fuppofes, that the Heathen World, taken
as a collective Body, were dead in SiUy and coold
not deliver or help themfelves, and therefore ftood
in Neceffity of the Chriftian Difpenfation. And
not only fo, but he fuppofes, that the Chrifiian
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, not only formerly, but even at this Day,
are dead in 3in^ and helplefs as to their Salvation ;
and therefore the Generality of them that are born
Into it, are much more likely to perilh, than other-
wife, 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 Way have great
Reafon to he thankful to God for bringing. them
into a State, which yet, as the Cstfe is, is attended
with Mifery^ as its certain Confequeiice, A% with
Refpeft to God's raijing th^ Wicked to Life, at
Chap, IV. Olye£lhnffcmf[jture]udgm.r^fbud. 44j
the laft Pay ; %hidi, he fuppofes, is in itfelf agreat
B^nefity procured by CbriX and the V^ottderfM
Grace of God through him : And if it be tht Fruit
of God's wondcrfbl Grace, furtrly Men oaght to fete
thankful for that Grace^ and praife 0^ for rl
Our DbSrinc of Original Sin, therefore, no liiotb
difparages God's Goodnefs in Man's Fofmaiyn ih
the Womb, than bis Dodrine difparages God's
Goodnefs in their RefurreSlicn from th? GrXVe.
Another Argument^ which Dr. It. m&ti Uft
of, againft the Dcyfkrine of Original Sin^ is what iht
Scripture reveals of the Proceft of the Diy of J*<^
mnt % which reprefents the Judge ais dealing iivitll
Men Jingly and feparately^ rendering ^ every MaA
according to his Dieeds, and according to the JEiA^
provement he lias made of the parricufef Power*
^nd Talents God has given bim peyfoj^alfy ^«
But this Objeftion will vanift, if we cOnfidci:
what is the End or Jyefign of that publicfe Judg-
ment, Now this wilt not be, that God mfay fiM
cut what Men are, or what Punilhment or Regard
is proper for them> or in order to the paffing i
right Judgment of thefe Things within himfelfj
which is the End of human Tri^s j but it is ^
manifeji what Men are, to their own Confciences,
and to the World. As the Day of Judgment is
called the Day of the REVELATION 1/ the
righteous Judgment of God ; in order to tbiis, God
will make Ufe of Evidences^ or Proofs, But th*
proper Evidences of the "Wkkednefs of Mcn'i
Hearts (the true Seat of all Wicfcednefe) both a^ t6
Corruption of Nature, and acklitional PdlutioA
and Guilt, arc Men's tf^orks.
-. .. I . • •
f fage 65, 66, iii. S,
444 ^^ Olge£don frtm the Procefs Part IV*
The fpccial End of GocTs pubHck Judgment
ill be, to make a proper, perfeft, open DiftinBion
among Men, rightly to ftate and manifeft their
Dijfertnee one from another, in order to that Sepa*
ration and Difference in the eternal Retribution,
that is to follow : and this Difference will be mad^
to appear, by their perfonal IVorks. \
There are two Things, with Regard to which
Men will be tried, and openly dijiingui/hed by the
peifedl Judgment of God at the laft Day -, accord-
ing to the twofold real DiftinSion fubfifting among
Mankind: viz. (i) The Difference of STATE i
that primary and grand Diftinftion, whereby aU
, Mankind are divided into two Sorts, the Righteous
- :, ^>fii the Wicked. (2.) llSit fecondary DiJtinSion^
' ^^ 'l^ereby both Sorts differ from others in the fame
*^ ]^neral State, in DEGREES of additional Fruits
of Righteoufnefs and Wickednefs. Now the
Judge, in order to manifeft both thefe, will judge
Men according to their perfonal JVorks. But to
inquire at the Day of Judgment, whether Adam
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 Diftindlions.
I. The frft Thing to be manifefted, will be the
Statey that each Man is in, with Refpeft to the
grand Diftinilion of the whole World of Mankind
into Righteous and Wicked \ or, in metaphorical
Language, Wheat and Tares ; or, the Children of
the Kingdom of Chrift, and the Children of the
Wicked One ; the latter, the Head of the Apoftafy ;
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
' have
Ghap. IV. (>f the laft Judgment, anfibfred. 44.5
have had Opportunity to perform any Works in
the Body. The evil JVorks of the Children of the
wicked One will be the proper Manifeftation 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 idic
great Deceiver, and Head of the Apoftafy, as they
will demonftrate the exceeding Corruption of their
Nature, and full Confent of their Hearts to the
common Apoftafy 5 and alfo that their Hearts
never relinquifhed the Apoftafy, by a cordial Ad-
herence to Ghrifl; the great Reftorer. . The Judge
will alfo make ufe of the good JVorks of the
Righteous to fhew their Intereftin the. Redemption
of Chrift -, as thereby will bic^manifefted the Sinr
cerity of their Hearts in their Acceptance of^- and
Adherence to the Redeemer and his Righteoufnelk^
And in thus proving the State of Men's Hearts by
their Aftions, the Circumjiances of thofc Adtions
muft neceflarily come into Confideration, to mani-*
feft the true ^ality of their Aftions; as, each
one's Talents, Opportunities, Advantages, Lights
Motives, £5?f.
o
2. The other Thing to be manifefted, will be
that fecondary Viftin£lion^ wherein particular Per-
fons, both Righteous and Wicked, differ from one
another, in the Degree of fecondary Good or Evili
that is fomething befide what is common to all in
the fame general State : The Degree of evil Fruit,
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 Secondary Goodnefs, with Refpedl to. the
Righteoufnefs and Merits of Chrift, which belong
to all by that fmcere Faith manifefted in all. Of
this alfo each .one'& KfcrAs^ with their Circum- ,
ftances,
44^ Oije^qit from $B§ Scripto^]^ Fart IV.-
ftaaces, Opportuniries, ^aients^ &c. will be the
pioper Evidence.
' As to the Nature and Aggravations of the gene-*
taSt Apoft^iy by Adani% Sin, and alfo the Nature
and Sufikien^ of the Redemption by Jifus Chrift^
the great Reftprer, though both thefe will have
iraft lufiuence on the eternal Scate^ which Men flial!
be adjudged to, yet neither of them will properly
belong to the Trial Men will b^ the SubjeAs of at
that Day, in order to the Mariifefiaiidn of their
8$^€y wherein they are diftinguiftied one from a$^
§iier. They will belong to the Bufinefs of that
Day no otherwife^ than the Manifeftadon of (he
^reiat Truths of Religion in general v as the Nature
and Perfections of God, the Dependence of Man-
kind on God, as thek* Creator and Preferver, &c.
Such Truths as thefe will alfo have great Influence
en the eternal State, which Men will then ba
adjudged tOy as they aggravate the Guilt of Man's
Wickednefs, and muft be confidered in order to a
due E^imate of Chrift's Righteoulhefs, and Men's
perfonal Virtue 5 yet being of general and equal
Concernment, will not properly belong to the
Trial of particular Perfons.
Another Thing urged by our Author particu-
larly againft the hifittation of J4am^% Sin, is this :
*' Though, in Scripture, Adion is frequently faid
^' to be imputed^ reckoned^ accounted to a Perfon, it
*' is no other than bis own A6t and Deed */* In
the feme Place he cites a Number of Places of
Scripture, where thefe Words are ufed, which hc^
lays are all that he can find in the Bible.
f Pagd jv &c. 10 J. 5,'
Chap. IV* of the Wixrd^ Impute, mfijott^. 44f .
But we gre no Way concerned with tUs Argo*
ment at preient, any further than it relates to /sm
put at ion of Sin^ oxftnful Jiiion. Therefore all that
is in the Argument, which relates to the psefem:
Purpofe, is this : That the Word is fo often appUed
in Scripture to jQgnify God^s imputing peribnal Sin^
but never once to his imputing Adam^s Sin.-^Si
ofuni — How often ?^-JBut T^wice. Ther^are l>us
two of all thoie Places which he reckons up, that
fpeak of, or fo much as have any Reference to^
God's imfutiMg Sin to any Peribn, where theve is
any Evidence that only perfonal Sin is meant i
and they are Levitt xvii. 3, 4* and a ^im. iv. ^6;.
All therefore the Argument comes to, is this 3
That the Word, im^tfe^ is applied in Scripture, twi$
Times, to the Cafe of God*5 imputing Sin, and
neither of thofe Times to fignify the imputing dP
Adamh Sin, but both Times it has Refereace to
perfonal Sin ; therefore Adam^^ Sin is not imputed
to his Pofterity. And this is to be noted, that one
of thefe two Places, even that in Lmit. xvii. 3, 4^
does not fpeak of imputing the Aft cohfimitted, but
another not committed. The Words are, Whsl
Mdn foJdver there be of the Houfe of Ifrael, tha^
killeth an Ox or Lamb or Goat in the Campy ^ tim^
killeth it out of the Camp^ and bringeth it not utitw
the Door of the Tabernacle of the Congregation^ t^
offer an Offering unto the Lord^ before the Taberttaelt
of the Lard, Blood Jhall be imputed unt4) that Many
he hath floed Blood \ that Man fball be eut off from
Among bis People^ i. e. plainly, Mm^der {haU be
imputed to him : He iball be put to D^ath lor it,
and therein punilhed with the (ame Severity as if
he had \ffain a Man^ It is plain by. Ifai. Ixvi. 3-
that in fome Cafes^ a ftiedding the Blood of Beajts^
in an unlawful ManiieF, was imputed to them, as if
they flew a Man*-
But
44$ OhjeBionfirom the Scripture-lJ/J', t?f. Part IV^
But whether it be fo or not, although in both
thefc Places the Word, impute^ be applied to per-
fonal Sin, and to the very A61 done by the Peribn
4x)ken of, and in ten more Places ; or although
this could be faid of all the Places, which our Au-
thor reckons up ; yet that the Word, Impute^ is
never exprefly applied to Adavi% Sin, does no more
lu^ue, that it is not imputed to his Pofterity, than
it argues, that Pride, Unbelief, Lying, Theft, Op-
preifion, Perfecution, Fornication, Adultery, &-
domy, Pequry, Idolatry, and innumerable other
particular moral Evils, are never imputed to the
Perfons that committed them, or in whom they
are; becaufe the Word, impute^ though fo often
ufed in Scripture, is never applied to any of thefe
Kinds of Wickednefs.
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
ufed 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 refpedt to the Imputation
of Adam^s Sin. The Thing meant by the Word,
impute, may be as plainly and certainly exprefled
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 AdaTffs Sin, yet it is faid. All have Jinned\
which, refpefting Infants, can be true only of their
finning by his Sin. And, it is faid, By his Bifo-
hedience many were made Sinners \ and. Judgment
and Condeninat'on came upon all by that Sin ; and
that by this Means Death [the Wages of Sin]
pc^£€d on all Men^ &e. Which Phrafes amount to
full
Chap. IV. Ohj.ff. a Child's Humility, tfr. anfw: 449
full and precife Explanations of the Word, Impute %
and therefore do more certainly determine the Point
really infifted on-
Or, perhaps it will be faid, With relpeft to thofc
perfonal Sins fore-mentioned, Tridey Unbeliefs &c-
it is no Argument, they are not imputed to thofc
who are guilty of them, that the very Word, im-
pute^ is not applied to them j for the Word itfelf is
rarely ufed •, hot one Time in a hundred, and per-
haps, five hundred, of thofe wherein the Thing
tneant is plainly implied, or may be certainly in-
ferred. Well, and the fame alfo may be replied
likewife, with Relpedb to Adam\ Sin.
• • • « . • 1.
It is probable. Dr. tT: intends an Argument^
againft Original Sii>, by that which he fays in Op-
pofition to what R. R. fuggefts of Children's dif^
covering the Principles of Ihiquttyy and Seeds of Sin^
before they are capable of moral ASlion *, viz. That
little Children are made Patterns of Humility^ Meek^
nefs and Innocence^ in Matth. xviii. 3. i Cor. xiv,
20. and Pfal. cxxxi. 2,
But wh€fl the iitrhoft is m^de of this, there carf
be no Shadow pf Rpafon,; to underftand more by
thefe Texts, than that little Children are recom-
jtiended as Patterns in regard of a negative Virtue,
Innocence with refpeft to the Exercifes and Fruits
of Sin, Harmlefnefs as to the hurtful Effedls of it ;
and that Image of Me^knefs and Humility arifing
from this, in Conjunftion with a natural Tender-^
nefs of Mind, Fear, Self-diffidence, Yieldablcnefs,
and Confidence in Parents and others older thanr
themfelves. And fo, they arc recommended ar.
G g^ P atterhs'
4$oOhj.frJisp(mnngCoyiXctnYt&c.anJw. Part IV.
Patterns of Virtue no more than DoveSj which arcf
an harmlefi Sort of Creature, and have an Image of
the Virtues of Mecknefe and Love. Even accord-
ing to Dr. T — r's own Doftrine, no more can be
made of it than this : For bis Scheme will not admit
of any fuch Thing as pofiti^e Virtue, or virtuous
Difpofition, in Inrants; he inlifting (as was ob«
ferved before) that Virtue muft be the Fruit of
Thought and RefleSion. But there can be no
Thought and Refkftion, that produces pofidve
Virtue, in Children, not yet capable or tm^al
AStion ; and it is fuch Children he fpeaks of. And
that little Children have a negative Virtue or In-
nocence, in relation to the pqfitive Ads and hurt-
ful Effe6ls of Vice, is no Argument that they have
not a corrupt Nature within them : For let their Na-
ture be ever fo corrupt, yet furely it is no Wonder
that they be not guilty oipojitive wicked Adion,
before they are capable of any moral A&km at alL
A young Viper has a malignant NdtMre^- though
incapable of doing a malignant Aftion, and at pre-
fent appearing a harmlefs Creature.
Another Objeftion, which Dr. 7*. and fome
others offer againft this Doftrine, is. That it pours
Contempt upon the human Nature *.
But their declaiming on this Topic is like ad-
dreffing the AfFeftions and Conceits of Children^
rather than rational arguing with Men. It feems,
this Doftrine is not complaifant enough. I am fen-
fible, it is not fuited to the Tafte of feme,- who are
fo very delicate (to fay no worfe) that they can bew
Nothing but Compliment and Flattery. No Con^
tempt is by this Do6trine caft upon the noble Fa-
culties and Capacities of MarCs^ Nature^ or the
exalted
1 iPajje 74^ 75, 5,
Chap. iV. bhje£iianfrom bad Tendeiicy, a^. 45 4
exalted Bufinefs, and divine and immortal Hap-
pinefs he is made capable of* Altd as to fpeaking
ill of Man's prefent moral States \ prefume, it will
not be denied, that Shame belongs to them that arc
ix\AYJinful% and to fuppofe^ that this is not thd
native Charafter of Mankind^ is ftill but meanly
begging the Queftion. If we, as we come into
the World, are truly ,fmful, and corifequently
miferable, he adts but a friendly Part to us, who
endeavours fully to difeover and manifeft our
Difeafe. Whereas, oil the contrary^ he a<Sb an un^
friendly Part, who to his utmoft hides it from us i
and fo, in EfFcft, does what in him lies to prevent
our feeking a Remedy from That, which, if not
remedied in Time, mbft bring us finally to Shame
and everlajling Contempt^ and end in perfeft and
jemedilefs Deftrudtion hereafter.
Another ObjeSiidny which fome fiavc' made agaihft
this Dodlrine, much like the former, is. That it
tends to beget iti us an ill Opinion of our Fellow-
Creaturesy and fo to promote Ill-Nature and mutual
Hatred.
To which 1 would fky. If it tye truly io^ that wd
all come finful into the World, then our heartily
acknowledging it, tends to promote Humility : But
our difowning that Sin and Guilt, which truly bc^
longs to us, and endeavouring to perfuade our-
felves that we are vaftly better than ' in Truth we
are, tends to a foolifli Self-Escaltation and Pride 4
And it is manifeft, by Reafon, Experience,' and the
Word of God, that Pride is the chief Source of all
the Contention^ mutual Hatred^ and Ill-tVilli which
are fo prevalent in the World ; and that Nothing
fo cfFedually promotes the contrary Tempers and
Deportments, as Humility. This Doftrine teaches
G g a us
45^ ObjeSfmfrom the bad Tendency Part IV*
HS to think no worfc of others, than of ourfelves :
It teaches us, that we are alU as we afe by Nature^
Companions in a miferable helplefs Condition ;
which, under a Revelation of the divine Mercy,
tends to promote mutual CompaJJion. And No-
thing has a greater Tendency to promote thofe
amiable DifpontionS of Mercy, Forbearance, Long-
fuffering, Gcnrienefs and Forgivenefs, thaA a Senfc
of our own extreme Unworthiftefs and Mifery, and
the infinite Need we have of the divine Pity, For-
bearance and Forgivenefs, together with a Hope
of obtaining Mercy. If the Doftrihe, which teaches
that Mankind are corrupt by Nature, tends to pro-
mote Ill'Willj why Ibould not Dr. T—rh Doftrinc
tend to it as much ? For he teaches us, that the
Generality . of Mankind are "Very wicked^ having
made tbemfelves fo by their own free Choice, with-
out any Neceflity : which is a Way of becoming
wicked, that renders Men truly worthy of Refent-
ment j but the other, not at all^ even according to
his own Dodrine,
Another Exclamation againft this Do£trine is,
That it tends to hinder Comfort and Joy^ and to
promote Melancholy and Gloominefs of Mind *.
To which I fhail briefly fay, Doubtlefs, lup^-
pofing Men are really become finful, and fo cx'-
pofed to the Difpleafure of God, by whatever'
Means ^ if they once come to have their Eyes open-
ed, and are not very ftupid, the Reflection on their
Cafe will tend to make them Jhrrowful\ and it is
jff/, it Ihould. Men, with whom this is the Cafe,
may well be filled with Sorrow, till they are fincere-
ly willing to forfake their Sins, and turn to God.
But there is Nothing ia this Doftrine, that in the
fcalt
* Page %i\f aiid fomt other Placdi^
Chap. IV. of this DoSlrine^ anfwered. 455
leaft ftands in the Way of Comfort and exceeding
Joy, to fuch as find in their Hearts a Iincere
Willingnefs, wholly to forf^ke all. Sin, and give
their Hearts and whole Selves to Chrift, and comr
ply with the Golpel-Method of Salvation by him.
Another Thing objeSfed^ is, That to make Men
believe that Wickednefs belongs to their very Na--
/«r^, tends to encourage them in Sitty and plainly tp
lead them to all Manner of Iniquity ; becaufe they
are taught, that Sin is naturaly and therefore ncr
cejfary and unavoidable *,
But if this DoArine, which teaches that Sin U
natural to us, docs alfo at the fame Time teach us,
that it is never the better^ or lefs to be condemned^ for
its being natural, then it does not at all encourage
Sin, any more than Dr. ST — r's Dodlrine encou-
rages Wickecjnefs when it is become inveterate ; who
teaches, that fuch as by Cuftom have contrafted
ftrong Habits of Sin, are unable to help them--
felves f. And is it reafonable, to reprefent it as
encouraging a Man's boldly negledling and wilful-
ly continuing in his Difeafe, without feeking a
Cure^ to tell him of his Difeafe, to Ihew him that
his Difeafe is real and very fatal, and what be can
never cure himfelf of; yet withal directing him tp
a great Phyjieian^ who is fufficient for his Reftora-
tion ? Bat for a more particular Anfwer to what is
objedled againft the Do£trine of our natural ImpO;-
tence ^nd Inability y^ as being an Encouragement' to
go on in Sin, and a Difcoiiragement to the Ufe of
: all Means for our Help, I muft for Brevity refer
the Reader to what has been largely written on
G g 3 this
f Page 139, and 259. t See his Expofition of Rom, vii.
p. 205—220. But efpecially in his farafbrafe and Notes Of^
the EpilUe, '
454 OhjeSionfrcm bad Tendency, unfw. fart IV*
this Head in my DifcOurfe on the Freedom rf the
mil.
Our Author is pleafed to advance another No-
tion, among others, by Way ' of ObjeSivn againft
the Doftrine of Original Sin : That if this Doc-
trine be true, ii would be unlawful to heget ChiU
dren. He fays % " If natural Generation be the
*' Means of unavoidably conveying all Sin and,
** Wickedi>efs into the World, it muft i{felf be a
*' f^^l ?nd unlawful Thing." Now, if there ba
^ny Force of Argument here, it lies in this Propo-
fition, Whatfoever is a Means or Occafion of the
certain infallible Exijience of Sin and fVickednefs^ muji
itfelf he ftnful. But I imagine Dr. T". had not
thoroughly weighed this Propofiuon, nor confider-
pd where it would carry him. For, God's conti-
puing in Being the Devil, and others that ^e finally
given up tp Wickednefs, will be attended, moft
certainly and infallibly, with an eternal Series of
the moft hateful and horrid Wickednefs, But will
any be guilty of fuch vile Blafphemy, as to fay.
Therefore God's upholding them in Being is itfelf
a Jinful Thing ? In the fame Place . our Author
lays, " So far as we are generated ijf Sin^ it muft
*' be a Sin to generate." But there is no Appear-
ance of Evidence in that Pofition, any more than
.in This : " So far as any is upheld in Exijience in
^^ ^in, it is a Sin to uphold them in Exiftence."
Yea, if there were any Reafon in the Cafe, it would
]?e ftrongeft in the latter Pofition ; For Parents, as
Dr. T. himfelf pbferves, are not the uiutbgrs of the
beginning of Exiftence : Whereas, God is truly the
Author of the Continuance of Exiftence, As it is
the known Will of God, to continue Satan and
Millions of pthers in Beings though the moft fure
Confequence
• Page 145. . ' •
Chap.IV. Obje^i(msfr.fewoifcureT€%t$yanfw. 455
Confequence is the Continuance of a vaft infernal
World, full of everlafling hcUilh IVickednefs : fo
it is Part of the revealed Will of God, that this
World of Mankind Ihould be continued^ and the
Species propagated^ for his own wife, and holy Pur-
pofes ; which IVill is complied with by the Parents
joined in lawful Marriage: Whofe Children,
fhough they come into the World in Sin, yet are
£apable Subjefts of eternal HoUnefs and Happi^.
jiefs : 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 Adimonition of the Lord. I
think, this may be Anfwer enough to fuch a CaviU
Another OhjeSiion is, That the Doftrine of Ori-
ginal Sin is no oftner^ and no more plainly fpoken
.of in Scripture \ it being, if true, a very important
Dodrine. Dr. 5". in many Parts of his Book fug-
gefts to his Readers, that thene are very few Texts^
in the whole Bible, wherein diere is the leall Ap-
pearance of their teaching any fuch Doftrinp.
Of this I took Notice befoce, but would here
fay further : That the Reader who has perufed the
preceding Defence of this Doftrine, muft now be
left to judge for himfelf, whether there be any
Ground for fuch an Allegation •, whether xhcr^ he
not Texts in fufficietit Number, both in the Old
Teftament and New, that exhibit undeniable £w-
dence of this great Article of Chriftian Divinity y
and whether it be not a Do<5trine taught in the
3cripture with great Plainnefs. I think, there are
few, if any, Podrines of Revelation, taught more
plainly and exjH'efly. Indeed it is taught in an ex-
pUcit Mwt>?r niore in the New^efiamentj than in the
G s 4 O/^c
45^ OhjfBim from Fej^nefe and Obfcurity' Part IV.
Old: Which is not to be wondered at-, it being
thus with relpeft to all the moft important Doc-
trines of revealed Religion.
But if it had been fb, that this Doflrine were
rarely taught in Scripture •, yet if we find that it is
indeed 2l Thing declared to us by God, if there be
good Evidence of its being held forth to us by any
Word of his, then what belongs to us, is, to be-
lieve his Word, and receive the Doftrine which he.
teaches us ; and Aot, inftead of this, to prefcribe to
him how often he Ihall fpeak of it, ahd to infift
vpon knowing what Reafons he has for Ipeaking
of it no oftner^ before we will receive what he
teaches us -, or to pretend that he fhould give us
an. Account, why he did not fpeak of it fo plainly
as we think he ought to have done, fooner than he
did. Jn this Way of Proceeding, if it be reafour
able, the Sadducees of old, who denied any Refur-
reftion or future State, might have maintained
their Caufe againft Chrift, when he ' blamed them
for not knowing the Scriptures, nor the Power of God \
and for not underftanding by the Scripture, that
there would be a Refurreftion to fpiritual Enjoy-
ment, and not to aiiimal Life, and fenfual Grati-
fications •, and they might have infifted, that thefe
Doftrines, if true, were very important, and there-
fore ought to have been fpoken of in the Scrip-
tures oftner and more explicitly, and not that the
Church of God fhould be left, till that Time, with
only a few ebfcure Intimations of that which fo in-
finitely concerned them. And they might with
Difdain have rejefted 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
Mind
Chap. IV. Bf Texts pleaded, — anfwetti. 457
Mind and Will of God ; and therefore, if thefe
Doftrines were true, he ought in Reafon and im
Trulb to have taught them plainly and frequently^
and not have left the People to fpell out fo impor-
tant a Doftrine, only from God*s faying, that he
was the God of Abrahamy &c.
One great End of the Scripture is, to teach the
World what Manner of Being GOD is ; about
which the World, without Revelation, has been
fo wofuUy in the dark : And that God is an infinite
Beings is a Do6lrine of great Importance, and a Doc-
trine fufficiently taught in the Scripture, But yet>
it appears to me, this Doftrineis not taiight' there^
in any Meafure, with fuch Explicitnefs and Pre^
cijion, as the Dodlrine of Original iSin: and the
SocinianSy who deny God's Omniprefence and Om-
nifcience, have as much Room left them for Cavil^
as the Pelagians^ who deny Original Sin.
Dr. T. particularly urges. That Chrift fays not
me Word of this Doftrine throughout the four
Gofpels\ which Docftrine, if true, being fo impor-
tant, and what fo nearly concerned the great Work
of Redemption, which he came to work out (as is
fuppofed) one would think, it fhould have been
emphatically J^oken 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 faying thofe Things whichf plainly
implied^ that all Men in their original State are
finful and miferable. As, when he declared, that
they which are whole , need' not a Phyjician, hut they
whifb arefick \ \ — That he came tofeek and tof^ve
that
• Page 242, 245. t Matt ix. 12.
OhjiSumfram Fcwnsk MdObfamtj Pait IV,
ffwi which was kfi^'^ That it was necdlaiy for aB
•CD be bcm again^ and to be coitverUdj and that
Otherwife they could not enter inla the Kingdom ef
Heaven -f ; — and, that all were Sinners^ as well as
fhofe whofe Blood Pilate mingled with their Sacii^
fices, &r. and that every one who did not repent^
Jbould ferijh\\ — Withal dire6bing every one to
frmy to (jod for Forgivenefs of Sin B j — ^Uiing our
^eceflity of Forgivenefs from God, as an Argu*
ment with all to forgive the Injuries of their
Neighbours § 5 — ^Teaching, that earthly Parents^
though kind to their Children, are in themlelves
fvil ** ; — And fignifying, that Things carnal and
corrupt are prc^rly the things of Men ++ -,—
Warning his Qifciples rather to beware oi JMen,
than of wild Beafts JJ ; — Often reprefeaung the
WORLD as evilj as wicked in its Works, at £11-
mity with Truth and Holinefs^ and hating him BH ; —
Yea, and teaching plainly, that all Men are ex-
tremely and inexpreflibly finful, owing ten Thou*
fand Talents to their divine Creditor §§.
And whether Chrift did not plainly teach Nico-^
Jtemus the Doftrine of original total Depravity^
when he came to him to know what his Dofhinc
was, muft be left to the Reader to judge, from
what has been already obferved on Job. iii. i — 11.
And befides, Chrift in the Courfe of his Preaching
took the moft proper Method to convince Men ot
the Corruption of their Nature, and to give them
an efie£tual and pradical Knowledge of it, in Ap*
plicauoa
^ Matt, xvlii, II. Luk. oux. 10. t Matt, xviii. 3.
}: Luk. xiii. I — 5. H Matt. vi. 12. Luk. xi. 4,
5 Matt. vi. 14, 15. and xviii. 35. ** Matt. vii. 11.
tt Matt. xvi. 23. . JI Matt. x. 16, 17. |||| Jo^, yU,
y. and viii. 23, and xiv. 17. and xv. ^5, lo,
J^ Matt, xviii. 21, to tb^ £nd.
Chap. IV, of Texts pleaded,— /wj/5:e;frfiL 4^
plication tx> themfclves, in particular, by teaching
jind urging the holy and ftridl Law of God, in its
Extent and Spirituality and dreadful 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 (ponvi(5Hon of Con-
fcicnce ; which is the only Knowledge of Qrigin4
Sin, that can av^l to prepare the Mind for receivr
iflg Chrift's Redemption ; as a Man'^ Senfc of his
own Skknefs prepares him to apply in good Earncft
to the Phyfician,
And as to Chrift's being no more frequent and
particular in mentioning and inculcating this Point
in a doSirinal 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 tht
World: Which, though ib important a DocSrine,
is fearer ever fpoken of in any of Chrift's Dif-
courfes ; and no Wonder, feeing this was a Matter
which the Jews-, to whom he confined his perfonal
Miniftry, had all been inftrufbed in from their
Forefathei^s, and never was called in Queftion
among them. And there is a great deal of Rear^
fon, from the ancient Jewijh Writers, to fuppofc,
that the Dofltrine of Original Sin had ever been al-
lowed in the open Profeflion of that People * :
though
* What is found in the more aticient of the Je^iJh Rabbies,
who have wrote fince the Coming of Chrift, is an Argument
of this. Many Things of this Sort are taken Notice of by
Stapferusy in his Theologia Pohmica before mentioned Som^
of thefe Things which are there cited by him in Latin^ I ihalj
here faithfully give in Bn^lijh^ for the Sake of the Engltjb
Reader.
• — ^o Manaffeh, concerning Human Frailty, fag, i?9.—
"V Ge4, viii. 21. I ^vHll -nut any Tnore curfe tbg Earth for Mans
•c
460 ()hje£lion from Fewncfs iwri Obfcurity Part IV*
though they were generally, in that corrupt Time,
very far from a pradtical Conviftion of it; an4
many Notions ^ere then prevalent, efpecially
among
^* Sake I foF the Jppetiie of Man is evil from his Youih ; that is,
*' from the Time when he comes forth from ins Mother^i
f^ Womb. For at the fame Time that he fucks the Breafts^
'* he follows his Iiry? ; and while he is yet an Infant, he i^
•• under the Dominion of Answer, Envv, Hatred and other
^* Vices to which that tender Age is obnoxious.*' — * Prov.
* XX ii. 15. Solomon fays, Foolijhmfs is bound to the Mind of n
• Chdd, Concerning which Place R. Levi Ben Gerfom oh-
• ferves thus, *' FooUJhnefs as it ivere gronjcs to him in his very
^* Beginnittgy Concerning this Sin. which is common and
♦ original to all Men, Dai-id faid, rfal. li. 5. Behold^ I was
^ begotten in Iniquity^ and. in Sin did my Mother luarm mo^
V Upon which Place Eben-Ezra fays thus: Behold, becaofe of
the Concupifcence which is innate in the Heart of Man, it is
faid, lam begotten in Iniquity. And the Senfe is, that there
is implanted in the Heart of Man, Jetzer barang^ an evil
** Figment, from his Nativity."
* And Manajfeb Ben Ijrael, de Fragil. pag. 2. <* Behold,, 1 was
•• formed in htquity, and in Sin hath my Metier ^w armed me. But
•^ whether this be underftood concerning the common Mother,
•* which was Eve^ or w hether David fpake only of his own
Mother, he would fignify, that Sin is as it were natural^ and
infef arable in this Life. For it is to he obferved, that Evt
conceived after the Tranfgreffion was committed ; and as
♦* many as were begotten afterwards, were not brought forth
in a Conformity to the Rule of right Reafon, but in Confor-
mity to diforderly and luftful AfFedions." He adds, " On^
of the wife Men of the Jewsy namely, R, Aba, rightly ob-
fervcd, David would fignify that it is impoffible, even for
" pious Men who excel in Virtue, never to commit any Sin.**
• Job alfo aflerts the fame Thing with Davids Chap. xiv. 4.
• faying, (Vho vA II give a clean ^1 bing from an unclean? Truly
* nat one. Concerning which Words Aben-Ezra fays thus:
<• The Scnfe is the fame with that, / vjas bego/fen in Iniquity^
** becaufe Man is made out of an unclean Thing.** Stafferus^
Theolog. Polem. ^Eom, iii. p. 36, 37.
Id, Ibid. p. 132., &c. * So Sal Jarchi ad Gemaram, Cod^
* Schabbathy fol. 142. p. 2. ** And this is not only to be
•* referred to Sinners ; becaufe ^// the Pofterity of the^n^ Xfan
*y are in like Manner fubje£led (0 all the Cur/es pronounced ca
*^tim/^
<(
((
«(
tt
«(
<C
Chap. IV. of Texts pleaded,— :t»»/ie^^^i. 4^1
among the Pbarifees, which were indeed incon-
fiftent with it. And though on Account of thefe
Prejudices they might need' to have this Doftrino
explained
^ him.'** And Manajfth Sin Ifraelj in his Preface to Hunum
* frailty^ hys, ** I had a Mind to fhew by ^hzt Means ic
came to pafs, that when the ^rfi Father of all had lofi hii
Righuwfnsfs^ his Pofterity are begotten liable to ^tfatnt
" Funifljment with him.'* • And Munfttrus on the Gofpd of
* Matthew cites the following Words, from the Book called
« The Bundle of Myrrh : " The Bleffed Lord faid to t\i^ firfi
** Matt^ when he cfirfed him, Thorns andl biftks Jhall it bring
" forth to thee ; and thoufhalt tat the Herb of the Yield. The
Thing which he means, is, That becaufe o{ his Sin allwh9
fhould dejcendfrom him, (hould be wicked and pefverfe, like
Thorns and Thijiles i according to -that Word of the Lord^
fpeaking to the Prophet : Thorns and Irritators are ivi/h the^
and thou d^wellefl amovg Sforpions. And all this is from the
Serpent^ who was the Devil, Sam-mael^ who emitted a aior*
tiferons and corroptive Poifon into Eite^ and became die
** Caufe of Death to jldofft himfelf, when he eat the Fruit."
* Remarkable is the Place quoted in J^feph de Voijin^ againft
* Martin Raymund^ P-47^- o^ M2i^tx Menachem Rakanatenfis^
* Se6l« B^refihity from Midrafch Tehillim ; which is cited by
* Hoornbekiusy againft the Jewsy in thefe Words: ** It is no
** Wonder, that the Sin of Adam and E've is written and fealed
** with the King's R$ng, and to be propagated to all following
** Generations i becaufe on the Day that Adam wa^ created,
** all Things were finifhed i fo that he ftood forth the Perfec-
** tion and Completion of the whole Workmanfliip of the
" World : So when he finned, the njuhole World finned ; whofe
** Sin. we bear and fuffer. But the Matter is not thus with
refped to the Sins of his Pofterity,*'— Thus far Stapferks.
Befides thefe, as Ainfworth on Gen, viii. 21. obferves, ** Iii
Berefhitb Rabba (a Hebrew Commentary on this Place) a
** Rabbin is faid to be zfk^^yWhen is the euil I/nagination paf
** into Man? And he anfwered, From the Hour that he is formed, ^^
And in Foots Synopiis it is added, from Grotius, ** So Rabbi
** Salomon interprets Gen. viii. 21. The Imagination of Man* si
♦* Heart is evil from his Yottth, of its being evil from the Timi^
•* that he is taken out of his Mother's Btowels." " Aben*
*' Ezra thus interprets Pfal, li. 5. l^wasfiapen in Iniquity, and
** in Sin did my Mother €oncei*ve me ; that evil Concapifcenc^ W
** implanted in the HeafC from ChilSood, as if he v/cre/orme^
♦« ia
tfC
u
462 ObjeSiMfrdm Fcwnelstf»iObfcurity ParttV;
explained dnd applied to them, yet it is welt
known, by sdl acquainted with their Bibles, that:
Chrift, for wife Realbns, fpake nM>re iparingly and
obfcurely
** in it ; and hf my Mother, he anderfhmds £*ve^ who did not
^ bcdr Children till (he had £nned. And fo Ka/kfenmki fays,-
«* hoiv Jkall I awid finning f l/Iy Original is corrupf^ mid from
** thence org tbofe Sins. So Mamtffeh Ben Ifiael^ from this
*• Place (Pjal. li. 5.) concludes, that not only Dav'J^ bat aU
** Mankind, ever iince Sin was introdoced into the World,
<« do Sin from their Original. To this Parpofe is the Anfwer
<« of Rabbi Hakkadofcby which there is an Account of in tho
'< Talmud, From lAfhat Time does Concufifcence rsde omer Man T
•* from the wery Moment ofbisfirfl Formation^ or from bis Nati*
•« ^ity? Anf. From his Formation,*"* — Pool's Synof/i in Loc.
On thefe Things I obferve, there is the greaceft Reafon to
fiippofe, that thefe old Rabbies of the Jemiiflj Nation, who.
fave fuch Heed to the Tradition of the Elders, wonld never
ave reciifved this Do£brine of Original Sin, had it not been'
ddivered down to them from their Forefathers. For it is a
Bodlrine very difasreeable to thofe pradiical Principles and
Notions, wherein &t Religion of the unbelieving Jews moft
fundamentally dijff^ers from the Religion maintained among
Cbrijliam: particularly their Notion of JufiificeUion by their
own Righteoufnefs, and Privileges as the Children of Abra-
bam, &c. without Aanding in Need of any Satisfa£lion, by
the Sufferings of the Meffiah. On which Account the mo-
dem JeiAJs do now univerfally rejcd the Dodrine of Original
Sin, and Corruption of Nature; as Stapfems obferves. And
it is not at all likely, that the ancient Jenus^ if no fuch Doctrine
had been received by Tradition from the Fathers, would have
taken it up from the Chrifiiansy whom they had in fuch great
Contempt and Enmity ; efpeci'ally as it is a Do£irine fo pecu-
liarly agreeable to the Chriflian Notion of the fpiritual Salva-
tion of Jefus, and fo contrary to their carnal Notions of the
Meiiiah, and of his Salvation and Kingdom, and fo contrary
to their Opinion of themfelves ; and a Doctrine, which Men
in general are fo apt to be prejudiced againil. And be{ide&,
thcle Reibbies do exprtffly refer to the Opinion of their Fore-
fathers i as, R. Manajjeh fays, ** According to the Opinion of
" the ANCIENTS, none are fubjeft to Death, but thofe which
** have finned: for where there is no Sin, there is no Dealby
Stapfer, Tom. iu. p. 37, 38.
But
Chap. IV. of Texts pleaded, — anjkpered. 4(5jf
obfcurely of feveral of the moll important Doc-
trines of revealed Religion, relating to the Nc-
ceffity. Grounds, Nature and Way of his Redemp-
tion,
But we Kave more diredl Evidence^ that tlie Dodtrineof
Original Sin was truly a received Dodrine amoAg the ancient
Jewsy even before the Coming of Chrift. Thi« appears by
ancient Jenvifl? Writings, which were written before Chrift ;
as, in the Apocrypha, 2 Efdras iii. 21. ** For the ^r^Adam^
** bearing a wicked Heart, tranfgr^ffed, and was overcome :
" and fo be all they that are born of him. Thus Infirmity wa«
*^ made permanent ; and the Law alfo in the Heart of the
<* People, with the Malignity of the Root; fb that tlie Good
** departed away, and the E<vil abode ftill."— 2 E/dras tv, 30*
** For the Grain of e*vil Seed hath been fown in the Heart of
** Adam^ from the Beginning; and how much Ungodlineis
*^ hath it brought np unto this Time ? And how much ihall
♦' it yet bring forth^ till the Time of threfhing (hall come T*
And Cbaf. vii. 46. •* It had been better, not to have given
*< the Earth unto Adam ; or elfe, when it was given htm, to have
^< retrained him from finning ; for what Profit is it, for Mea
*' now in this prefent Time, to live in Heavinefs, and after
<< Death, to look for Punifhment \ O thott Adam^ what haft
thou done f For though it was thou that finned, thou art
not fallen alone, but ^we all that come ofthee^ And we read^
Ecclef.xxy, 24. " Of the Woman came the Beginning of Sin,
** and through her <we all dif,^^
As this Dodrine of original Corruption was cdnllafttly main-
tained in the Church of God from the Beginning ; fo fromf
thence, in all Probability, as well as from the Evidence of it
in univerfal Experience, it was, that the wifer Heathen main-
tained the like Doftrine. Particularly Plato, that great Phi-
lofopher, fo diftinguilhed for his Veneratioft of ancient Tra-
ditions, and diligent Inquiries after them. Gale, in his Couri
of the Gentiles, obferves as follows : " PLATO fays (Gorg. fol.
^' 493.) / have heard from the «wife Men, that ^e are nova dead^-
** and that the Body is hut our Sepulchre, And in hi» Tinueut
*' Locrus (fol. 103.) he fays. The Caufe of Vitiofity is from our
** Parents, and firft Principles^ rather than from ourfehves, 5^
that voe never relin^utjh thofe ASions, vuhich liad us to follovM
theje primitive Blemijhes of our FIRST PARENTS. Plata
mentions the Corruption of the PFill, and feems to difowst
any Free-lVill to true Good ; albeit he allows fome f v^wce#
*^ or natural Difpofitions, to civil Good, in fome great
^ •« Heroes,
it
4^4 OhjlSUnfrom Fewhefi and Obfcurity Part IV.
tion, and the Method of the Juflification of Sinners^
while he lived here in the Flefli ; and left thefe
Dodtrines to be more pliunly and fully opened and
inculcated by the Holy Spirit, after his AfcenGon^
But if after all, Chrift did not fpeak of this
Doctrine OTten enough to fuit Dr. T— r, he might
be alked. Why he fuppofes Chrift did no cfuncr^
and no more plainly tcsich fome of bis (Dr. T — r's)
Doftrines, which he fo much infifts on ? As, That
temporal Dectb comes on all Mankind by yidam ;
and. That it comes on them by him, not as a
Puniihment or Calamity, but as a great Favcvr^
being made a rich Benefit, and a Fruit of God'^
abundant Grace, by Chrift*s RedemptiGn^ who came
into the World as a fecond Adam for this End.
Surely, if this were fo, it was of vaft Impcrtcncey
that it fhould be known to the Church of God in all
Ages, who faw Death reigning over Infants j as well
as others. If Infants were indeed perfeftly injic*
ccntf was it not needful, that the Dcftgn of that
which
" Heroes. SOCRATES afferted the Corruption of hanan
** Nature, or xetjecy sa^uror. — Grotius affirms, that the Philofo-
" phe;s acknowledged, it was con-natural X.0 Men, to Jin.'*''
SENECA (Bcref. 5. 14.) fays, Wkkednefs has not its Jirjl Be-
ginning in ivicied Pratlicc ; tbosgh by that it is fi^Jl exercijed and
made manifeft. "And PWTARCH (de Sera vindida) fays,
Man does net firjl keccme tivickedy v^hen he Jirft manifefls himfeif
fo : hut he hath Id'icledncfs from the Beginning ; and he fhew5
// as foon as he finds Opportunity avd Ability, As- Men rightly
judge i that the Sting is not Jirfi ingendered in Scorpions ijuhcn thn
Jtrike, or the Pcijon in Vipers ^wben they bite, — Pool's Syncpf, ott
Gen. viii. 21.
To which may be fubjoined what JUVENAL fays,
^-Ad Mores Natura recurrit
Dcmnatos^ fix a et maiuri nefcia,
Englilhed thus, in Profe ;
NATURE, a Thing fixed and not knowing how to change,
returns to its wicked Manners.
Watts, Ruin and Reccjery,
» ■
Chap. IV. of Texts pleaded, — anfwered. 4^5
which was fuch a melancholy and awful Difpen-
iktioh towards fo many Millions of innocent Crea-
tures, ftiould be knowfiy in order to prevent the
worft Thoughts of God from arifing in the Minds
of the conftant Speftators of fo myfterioqs and
gloomy a Difpenfation ? But why then filch a total
Silence about it, for four Thoufand Years together,
and not one Word of it in all the Old Tejiament ;.
nor one Word of it in all the four Gofpels -, and in-
jdeed not one Word of it in the whole Bible^ but
only as forced and wrung out by Dr. 7* — r's Arts
of Griticifm and Deduftion, againft the plaineft and
r ftrongeft Evidence !
" As to the Arguments, made ufe of by many
late Writers, from the univerfal moral Senfe^ and
the Reafons they offer from Experience, and. Ob-
lervation oi xht Nature of Mankind, to fhew that
we are born into the World with Principles of
Virtue \ with a natural prevailing Relifti, Appro-
bation, and Love of Righteoufnefs, Truth, and
Goddnefs, and of whatever tends to the publick
'Welfare ; with a prevailing natural Difpofition to
diflike, to refent and condemn what is felfifh, un-
juft, and immoral-, and a native Bent \rx Mankind
to mutual Benevolence, tender Cqmpaffion, ^c.
thofe who have had fuch Objeftions againft the
Doftrine of Original Sin, thrown in their Way, and
defire to fee them particularly confidered, . I alk
Leave to refer them to a Treatife on the Nature of
true Virtue, lying by me prepared for the.Prefs,
which may ere Ipng b^ exhibited to publick View *,
H h C q N.
* The Trcatife here mentioned, it is apprehended, has
teen lately printed at Bojion in AVw Epglani, though not yet
Tsccived.
466 Xi^e Conclufion, remarking' ett
Conclusion.
On the whole, I obferye, There are fome oihef^
Things,- befides Arguments, in Dr, ST — r*s Book,
which arc calculated to influence the Minds, and
bias the Judgments of fome Sorts of Headers.
Here, not to infill* on the taking Profeflion he
makes, in many Places, of Sincerity^ HumiUty^
Meeknefsy Modefty^ Charity^ &c. in his fearching
after Truth; and freely propofmg his Thoughts,
with the Reafons of them, to others * ; nor on his
magifterial Ajfurancey appearing on many Occa-
fions, and the high Contempt he fometimes cxt
prefles of the Opinions and Arguments of very
excellent Divines and Fathers in the Church of
God, who have thought differently from him-}-:
Both of which Things, it is not unlikely, may have
a Degree of Influence on fome of his Readers :
(However, that they may have only their juft In-
fluence, thefe Things might properly be compared
together, and fet in Contraji^ one with the other)—
I fay, not to dwell on thefe Matters, I would take
fome Notice of another Thing, obfervable in the
Writings of Dr. ST. and many of the late Oppofers
of the more peculiar Dodtrines of Chriftianity,
tending (efpecially with juvenile and unwary Rea-
ders) not a little to abate the Force, and prevent
the due Effeft, of the clearefl Scripture-Evidences^
in Favour of thofe important Do6trines ; and par-
ticularly to make void the Arguments taken from
the Writings of the Apoftle Paul^ in which thofe
Dodrines are more plainly and fuUy revealed, than
in any other Part of the Bible. What I mean, is
this : Thefe Gentlemen exprefs a high Opinion of
this
• See his Preface, and p. 6, 237, 265, 267, 175, 5.
t Page 110, 125, 150, 151, 159, 161, 183, 188. -jj* S,
certain Methods ufed hy Br. T. 6?r. 4^7
this Apoftle, and that very juftly^ for his eminent
Genius, his admirable Sagacity, ftrong Powers o^
Reafoning, acquired Learning, &c. They fpeak
of him as a Writer — of maftcrly Addrefs, of ex-
tenfive Reach, and deep Defign, every where in
his Epiftles, almoft in every Word he fays. This
looks exceeding fpecious : it carries a plaufible Ap-
pearance of Chriftian Zeal^ end Attachment to the
holy Scriptures^ in fuch a Teftimony of high Vene-
ration for that great Apojile^ who was not only the
principal Inftrument of propagating Chriftianity^
but with his own Hand wrote io conuderable a Part
of the New Teftament. And I am far from de-
termining, with relpeft at leaft to fome of thefe
Writers, that they zxq not Jincere in their Declara-
tions, or that all is niere Artifice^ only to make
Way for the Reception of their own peculiar Sen-
timents. However, it tends greatly to fubferve
fuch a Purpofe -, as riiuch as if it were defi-nedly
cbntrived, with the utmoft Subtilty, for that End.
Hereby their incautious Readers are prepared the
toore eafily to be drawn into a Belief, that they, .
'and others in their way of thinking, have not
'rightly uHderfiood many of thofe Things in this
Apoftle's Writings, which before feemed very plain
to them ; and they are alfo prepared, by % Prepof-
feflion in Favour of thefe new iVriters^ to entertain
a favourable Thought of the Interpretations put by
them upon the Words and Phrafes of this Apoftle ;
and to admit in many Paflages a Meaning which
before lay entirely out of Sight ; quite foreign ta
all that in the View of a common Reader feems to
be their obvious Senfe ; and moll remote from the
Expofiitions agreed in, by thofe which ufed to be
cfteemed the gfeateft Divines, and beft Comment
tators. For they muft know, that this Apoftle be-
ing a Man of no vulgar Underiftanding, it is nothing
H h a ilrange
4$& Tht QotitMimr 'rif»arkif^ an
fining ifhis Meaning lies, very i^V ahdnd Wo&-^
derthch, if the ftiiperficial Pifcernihg and^bfcr-
vation of vulgar Chriftians, or indeed of the Herd
of conunon Divines, fuch as the fFeftfninfter-Jffem^
hly^ &c. falls vaftly fhort of the Apoftle*s Reach,
and frequently does not enter into the true Spirit and
Defign of PauH Epiftles. They muft underftand, .
that the firji Reformers^ and Preachers and Ex-
politors in general, both before and fince the
Reformation, for fifteen or fixteen Hundred Years
pall, were too unlearned and Jhortjigbtedy 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 x>f Bigotry and Superjlition^ too gloomy
to allow them to ufe their own Underftandings
with Freedom, in reading the Scripture, But at
the fame Time, it muft be underftood, that there
is rifen up, now 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 Infi-
nuations, they feck Advantage to their Caufe ^ and
thus the moft unreafonable and extravagant Inter-
pretations of Scripture are palliated and recom-
mended : So that, if the fihiple Reader is not very
much on 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 few, alas,- are 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 thefe Gentlemen^s Gloflfes and Pretences) in this
Cafe, he is in Danger of being impofed on with
delufive Appearances •, as he is prepared by this
fair Pretext of exalting the Sagacity of the Apoftle,
and
certain Methods ufed ijt 2>% T. ISc. j^^<
and by a Parade of- Leamilig^ Criticifin, cxaft
Verfion, Penetration into the true Scope, and DiC?;
cerning of wonderful Conrt(?Sion$,;.togfed^^
the Airs thefe Wjitqrs' affumcT of'di&atoriar Per-
cmptorincis, and Contepipt of .old .Opinion .aod
old Expofitions ; I fay, fuch .an.one-is byiEefc
Things prepared to fwallow ftrahge Dodrifle, as
trufting to the fuperiour Abilities of thefe moclcm
Interpreters.
But I humbly conceive, "their Interpretation^^
particularly of the Apoftle PauP^ Writings, though
in fome Things ingenious, yet in many Thiiigs
concerning thefe great Articles of Religion, . arc
extremely abfu.rd, and demonflrably difagreeablf,
in the higheft Degree, to his real Defign, to- tile
Language he commonly ufes> and to the Doftrincs
currently taught in his Epiftles. 'thtw Criticifins^
when examined, appear far more fubtile, than folid;
and it feems as if Nothing can poUibly be ftrong
enough, Nothing perfpicuous enough, in any Com-
poliire whatever, to ftand before fuch Liberties as
thefe Writers indulge: The plaineft and moft.
nervous Difcourfe is analyfed and criticized, till it
diffolves into Nothing, or till it becomes a Thing
of litde Significance : The holy Scripture is.fub-
tilized into a mere Mift j or made to. evaporal;e inta
a thin Cloud, that eaffly pitts oa^any Shape, -and
is moved in any Direftion, with 2i Puff of Windj-
juft as the Manager pleafes. It is not in tlie Na-
ture and Power of Language, to afford fufficient
Defence againft fuch an x^rt, fo abufed ; as, I ima-
gine, a due Confideration of fome Things I hav^^r
had Occafion in the preceding Difcourfe to obferve,
may abundantly convince U5. ...
Bur
47<> ^^^ Con c Lv s tou.
But this, ^th the reft of what I havie offered 'on
this Subjeft of Original 5/;;, muft be left to every
candid Reader to judge of, for himfelf -, and the
Succefs of the whole muft now be left with GOD,
who knows what is agreeable to his own Mind,
and is able to make his own Truths prevail -, how-
ever myfterious they may feem to the poor, partial^
narrow, and extremely imperfcft Views of Mortals,
while looking through a cloudy and delufory
Medium-, and however difagreeable they may be
to the innumerable Prejudices of Men's Hearts : —
And who has promifed, that the Gofpel of
CHRIST, fuch as is really his^ fhall finally be vic-
torious ; and has affured us, that the JVord which
goeth out of his Mouth, ^^// not return to him voidy
but Jhall accomplijh that which he pleafeth^ andjhall
proffer in the Thing whereto he fends it, — Let GOD
arife, and plead his own Caufe, and glorify hi*
own great Name* AMEN.
THE END.
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