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PRINCETON, N. J.
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I
Shelf.
Division . .
Section
Number
r*.
*
' ) f
Waffle THE ^^ f/
Great Chriftian Doctrine
O F
ORIGINAL SIN
Glided ;
Evidences of it's "Truth produced,,
AND
Arguments ta the Contrary anfwered.
Containing, in particular,
A Reply to the Objections and Arguings of
Dr. John Taylor, in his Book, trititlecf,
" The Scripture-Doctrine of Original Sin pro-
11 pofed to free and candid Examination, 8cc,
By the late Reverend and Learned
Jonathan Edwards, A.M.
Prefident of the College of Nezu-Jerfey.
Matth. ix. 12. They that be whole ^ need [ not a Phyjkian 5 but
they that are fick.
— -Et haec non tantum ad Peccatores referenda eft ; quia in
omnibus Maledictionibus primi Hominis, oinnesejus Gene-
rationes conveniunt.--- R. Sal. Jarchi.
Propter Concupifcentiam, innatam Cordi humano, dicitur, I.-t.
Iniquitate genitus Turn ; alque Senfus eft, quod a Nativitate
implantatum fit Cordi humano Jeizer bajrang, Figmentuiri
malum.-— Aden-Ezra.
Ad Mores Natura recurrit
damnatos, fixa et mutari nefcia.---
Dociles imitaridis
turpi bus et pravis ornnes fumus.— Juv*
BOSTON, NEW-ENGLAND:
Printed and Sold by S. Rneeland, o^pofue to the Probate-
Office in Queen- ftreet. 1758.
■
A brief Account of the Book and it's
ATJT HO R.
AS the Rev. Author of the following Piece has been
removed by Death, before its coming into public
View, Cuflom has made it decent to introduce ic
with a prefatory Page.
The Copy he brought to the Prefs fometime the laft
Year, and a Number of Sheets pa(Ted his own Review.
But a Variety of Incidents retarded finiming the Work
till now. — It is hoped, no material Miftakes of the Printer
have efcaped Correction, befides what are noticed in the
Table of Errata.
They that were acquainted with the Author, or know
his juft Character, & have any Tafte for the feriousTheme,
will want Nothing to be faid in Recommendation of the
enfuing Tract, but only that Mr. Edwards wrote it.
Several valuable Pieces on this Subject, have lately been
publifhed, upon the fame Side of the Quefiion. But he
had no Notice of fo much as the very firft of them, till
he had wholly concluded what he had in View : nor has it
been thought, any Thing already printed mould fuperfede
this Work of his ; being defigned on a more extenfive Plan ;
comprising a Variety of Arguments, and Anfwers to many
Objections, that fell not in the Way of the other worthy
Writers ; and the Whole done with a Care of familiar
Method and Language^ as well as clear R.eafoning, in ge-
al accommodated very much to common Capacities.
It muH: be a feniible Pleafure to every Friend of
Truth, that fo mafterly a Hand undertook a Reply to Dr.
Taylor ; notwithstanding the various Anfwers already
given him, both at home and abroad. — And lliould the faid
,i>r. or any other in his behalf, attempt to vindicate his
Book, though our Author being dead, this his Work will
have the Difadvantage of wanting his pen iq defend it,
A 2 ye:
ii A Brief '.Account of the Author,
5 not doubted but other diffident Hands will be
:d to eng; , & ftipport labouring Truth.
As it has been tb an this Pofthumqus Book
Should go unatten . ch a refpe&ful Memorial pf the
'leader will candidly accept the
folic vlinut is Life and Character ; chiefly' ex-
ccountS'' given of ;hkn w thfc public Prints,
j on. of his Deceafe.
Mr. Ebw a R d s was the only Son of the late Rev. Mr.
Ti:' Edwards, long a faithful Pallor of a
:hin Winfor, in Connecticut ; who (together with his
•ur Author's pious Mother) was living, in a very ad-
v :ed Ape, till a-little before the Death of this his ex-
c ent Son, who had for many Years been his Parents
Joy and Grown.
He had his Education in Yale- College. -—At the
I ge of about Eighteen, commenced Batchelor of Arts,
Anno I 720. — Afterwards refided atCollege for fomeTime,
purfuing his Studies with a laudable Diligence. — Took
theDegree of Mafter, at theufual Time : and for awhile
ferved the College in che Station of a Tutor.
He foon entered into the Mini (fry, artd was fettled at
Northampton, in MafTachufetts, as Colleague with his aged
Grandfather, the Rev. and famous Mr. Solomon Stod-
iDARn ; with whom, indeed, as a S->n zvith the Father,
he ferved in the Gofpel, till Death divided them, — There
he continued his Labours for many Years, in high Efleem
at home,, as well as abroad ; till uncomfortable Debates
arifmg about a Right to Sacraments, and after his beft At-
tempts finding no rational Profpecl of any fafe and fpeedy
Iflue of them, he at length amicably rfefign'd his Pailora.1
Relation, and had an honourable Quietus, Anno 1750.
Scon after this, there being a Vacancy in the Miflion at
S'tockbridge, by the Death of the Rev, and learned Mr.
J 6 h n S e r g e a n t , theBoard of Commillloners at Boflon,
who acl under the Society in London, for propagating the
Gofpel among the Indians in and about New-England,
turned their Eyes to Mr. Edward s, for a Supply of that
' ' U Mifliop.
bis Life and Char after. iii
Million. And upon their unanimous Invitation, in Con-
currence with the Call of the Church (confiding of Indians
and Eriglifh) at Stockbridge, he removed thither, and was
regularly re -inflated in the Paftoral Office.
He continued his Miniflry there, until on Occafion of
the Death of his worthy Son-in-law, the Rev. and Learned
Mr. Aaron Burr, who had fucceeded the Rev. and
Learned Mr. Jonathan Dickinson (To memorable
as an Author) in the Station of Prefident of the College of
New-Je rse y, he was by the Hon. and Rev. Tr ust e es
of that Society chofen to be his Sueceflor. The Com-
mifTioners at Bodon having received a Motion from them
for his Tranilation, did in Deference to the Judgment of
fo refpeclable a Body, as. well as from an Eftcem for Mr.
Edwards, and a View to his more extenlive Ufefulnefs,
generoufly confent to his Removal : and the venerable
Council, to whom he finally refer'd himfelf for Advice on
this important Occafion, giving their unanimous Opinion
for the Clearnefs of his Call to the Prefident's Place, he
at Length (tho with much Reluchncc and Self-diffidence)
relinqiuihed his Pafloral Charge and Miniderial Million at
Stockbridge, and removed to Prince-Town in Ncw-Jerfey,
where NassauaHall (lands, lately erected.
But that fatal Biftemper; the Small-pox, which has in
former Days been 10 much the Scourge and Terror of
Am e r i c a , breaking out, in or near the College, about that
Time, and Inoculation being favoured with great Succefs,
Mr. Edwards, upon mature Thought and Confutation,
judged it advisable to go into thisMethod. Accordingly he
was inoculated on the 23d of February 1758. And tho
his Difeafe was comparatively light, the Pock of a miltler
Sort, and few, yet f. amber happened to be feated
in his Throat and Mouth, as prevented his receiving the
necefiary cooling and diluting Draughts ; and fo, upon the
Turn of the Pock, a fecondaryFever came on, which pre-
vailed to the putting anEND (on March 22ck)iothe important
Life of this good & greatMan. — As he lived chearfully re-
ftgnedin all-Things to the Will of Heaven, fo he died, or
rather,
iv A Brief Account of the Author,
rather, as the Scripture emphatically exprefles k, in relation
totheSaint in Chrid Jefus, hejfr// afleep, without the lead
Appearance of Pain, & with great Calm of Mind. ] ndeed,
when he firft perceived the Symptoms upon him to be
mortal, he is (aid to have been a-little perplexed for a
while, about the Meaning of this myfterious Conduct of
Providence, in calling him out from his beloved Privacy,
to a public Scene of Action and Influence ; and then \o
fuddenly, jtifr. upon his Entrance into it, rranilating him
from thence, in fuqh a Way, by Mortality ! However, he
quickly got believing and composing Views of the Wifdom
and Goodnefs of God in this furprifing Event : and rea-
dily yielded to the fovereign Difpofal of Heaven, with the
moil placid Submilfion. Amidil the Joy of Faith, he
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.
But he left a bereaved Family (his beloved and amiable
Spoufe, with Ten defirable Children *) and a bereaved
young Seminary of Learning, to fit in the Puft, and mourn
the unfpeakable, yea, in fomc obvious Rei peels, irreparable
Lofs, of a molt affectionate, wile and faithful Head !
And this, in a Seafon of general Calamity, and thrcatning
Danger to Church and State. Oh, when a. holy God
rakes away flicH righteousBerfons, fuch invaluable jewels,
in repeated Instances and in cjuick Succeilion, from
our guilty Land and Nation, and that in the Beginning of
a earl: gathering Temped, big with the Fate of Nations,
furely it is an awful Omen, claiming our ferious Attention
and Regard. — May we not jiiilly lament over this excel-
lent Man, in Language like that of David over his Royal
. . . :; ; " Oh, die Bzauty
of
f One of them, his pious and lovely Daughter, Mrs. Burr,
foon followed him : only leaving two agreable Children ;
for whom there can fcarce be a better or greater sWifh, than
that they may live, and mine ie Image of their excellent
I Grand- parents,
bis Life and Cbarafler. y
of Ifrael is flain" ! — Or, as he mourn' d over a brave "War-
riour, €< Know ye not, that a Great Man is fallen this
Day in Ifrael 1" Or, in the penfive Strains of Elidia, la-
menting after Elijah, that eminent Prophet, and Head of
the Schools, as he faw him afcending from Earth to Hea-
ven ; u My Father, my Father, the Ci-i ariot s of Ifrael,
and the Horsemen thereof I"
Though, by the preceedingAccount of Mr. Edwards,
the Reader may form a general Idea of his Character ;
yet doubtlefs a more particularDefcription will be expected.
In Perfon, he was tall of Stature, and of a flender
Make. — There was fomething extreme delicate in his Con-
ftitution ; which always obliged him to the exafteft Ob-
fervation of the Rules of Temperance, and every Method
of cautious and prudent living. He experienced very fig-
nally the Benefit hereof, as by fuch Means he was helped
to go through inceflant Labours, and to bear up under
much Study, which, Solomon obferves, is a Wearinefs to
the Flelh. — Perhaps, never was a Man more conftantly
retired from the World ; giving himfelf to Reading, and
Contemplation. And a Wonder it was, that his feeble
Frame could fubfift. under fuch Fatigues, daily repeated
and fo long continued. Yet upon Occafion of fome Re-
mark upon it by a Friend, which was only a few Months
before his Death, he told him, " He did not find but he
was then as well able to bear the clofeft Study, as he was
30 Years before ; and could go through the Exercifes of
the Pulpit with as little Wearinefs or Difficulty." — In
his Youth, he appeared healthy, and with a good Degree
of Vivacity ; but wa3 never robnft. — In middle Life, he
appeared very much emaciated (I had almoft faid, mortified)
by fevere Studies, and intenfe Applications of Thought. —
Hence hisVoice was a-little languid, and too low for a large
AlTembly ; though much relieved and advantaged by a
proper Emphafis, juft Cadence, well-placed Paufes, and
great Diftinclnefs in Pronunciation. — He had a piercing
Eye, the trueft Index of the Mind. — His AfpecT: andMein
had a Mixture of Severity and Pleafancy. He had a na-
tural
vi A Brief Account of th'd Author,
tural Turn for Gravity and Sedatenefs ; ever contem-
plative ; and in Converfation ufua'ly refervcd, but always
obfervant of a genuine Decorum, in his Deportment }
free from fullen, fupcrcilious and contemptuous Airs, and
without any Appearance of Gftentation, Levity, or Va-
nity.— As to Imagination, 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
afFecled himfelf, nor was much delighted with in others. —
He had a natural Steadinefs of Temper, and Fortitude
of Mind; which, being fanctified by the Spirit of God,
was ever of vaft Advantage to him, to carry him
through difficult Services, and fnpport him under
trying A-fHictions, in the Courfe of his Life.-— Perfonal
Injuries he bore with a becoming Meeknefs and Patience,
and aDifpofition to Forgivenefs. — The Humility /Modefly,
and Serenity of his Behaviour, much endeared him to his
Acquaintance ; 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 fhewed much of a
difinterefled Benevolence to his Neighbour. — The feveral
Relations fuftained by him, he adorned with an exemplary
Conduct j and was felicitous to fill every Statjon with its
proper Duty. — He kept up an extenflve Correfpondcnce,
with Minifters and others, in various Parts ; and his Let-
ters always contained fome fignificant and valuable Com-
munications.-— In his private Walk, as a Chriltian, he ap-
peared an Example of truly rational, confident, uniform
Religion and Virtue : a filming Inftance of the Power and
Efficacy of that holy Faith, which he was fo firmly at-
tached to, and fo firenuous a Defender of. He exhibited
much of Spirituality, and a heavenly Bent of Soul. In
him one faw the lovelieftAppearan.ee,— a rare Aflemblage
of Chrifian Graces, united with the richeft Gifts,and mu-
tually fubferving and recommending one another.
As a Scholar, his intellectual Furnkure exceeded what
is common, under the Difadvantages we labour of in this
remote Corner of the World. He very early difcovered
a
his Life and CharaBer. vii
a Genius, above the ordinary Size : which gradually
ripened and expandcd,by daily Exertment and Application.
He was remarkable for the Penetration and Extent of
his Underdanding.for his Powers of Criticifm and accurate
Didmcdion, Quicknefs of Thought, Solidity of Judgment,
and Force of Reafoning ; which made him an acute
and ftrong Difputant. By Nature he was formed for
a Logician, and a Metaphyfician ; but by Speculation,
Obfervation, and Converfe, greatly improved. He had a.
good Infight into the whole Circle of liberal Arts and
Sciences : pofiefTed a very valuable Stock of Claffick
Learning, Philofophy, Mathematicks, Hidory, Chrono-
logy, &c. Bj the Blefling of God on his indefatigable
Studioufnefs, to the lad, he was condantly treafuri.ng up
ufeful Knowledge, both human and divine.
Thus he appears uncommonly accomplished for the ar-
duous and momentous Province, to which he was finally
called And had Heaven indulged us with the Continu-
ance of his precious Life, we have Reafon to think, he
would have graced his new Station, and been a fignal Blef-
fing to the College, and therein extenfively ferved his Ge-
neration, according to the Will of God.
After all, it mud be owned, Divinity was his .Favorite-
Study ; and rhe Minidry, his mod delightful Employment.
Among the Luminaries of the Church, in thefe American
Regions, he was juftly reputed a Star cf the firft Magni-
tude. Throughly verfed in all theBranches of Theology,
didactic, polemic, cafuiftic, experimental, and practical
In Point of divine Knowledge and Skill, had few Equals,
and perhaps no Superiour, at leaft in thefe foreign Parts.
On the matured Examination of the different Schemes of
Principlcs,obtamingin the World, & on comparing them with
the f cred Scriptures>theOraclesof God, & the great Stan-
dard of Truth, he was aProteftant & aCalvinid injudgment;
adhering to the main Articles of the Reformed Religion
with an unfhaken Firmnefs, and with a fervent Zeal, but
tempered with Charity & Candour, and governed by Dis-
cretion. He feemed as little as mod Men under the Bias
viii Ahrjef Account of the Author,
of Education, or the Poflcllion of Bigotry. — As to practi-
cal £: vital Cljrjlikinity, no Man appeared to have a better
Acquaintance with itsNature 8z Importance ; or to under-
Hand true Religion, & feel it'sPower, more than he ; which
made him an excellently fn Guide to inquiring Souls, and
qualify'd him to guard them againft all falfe Religion. Hia
internal Senfe of the Intercourfe between God and Souls,
being brought by him to the fcvere Ted of Reafon and
Revelation, preferved him, both in Sentiment & Conduct,
from the lcatlTinchire of Enthufiafm. — The accomplilh-
ed Divine enters deep into his Character.
As a Preacher, he was judicious, foHd, and inftrucYive.
Seldom was he -known to bring Controverfy into the Pul-
pit ; or to handle any Subject: in the nicer Modes & Forms
cf fcholailicDifTertation. .His Sermons, in general,feemed
exceedingly to vary from his controversial Compositions.
In his Preaching, ufuaily all was plain, familiar, fententi-
ens, practical ; and very difiant from any Affectation of
appearing the great Man, or displaying his extraor-
dinary Abilities as a Scholar. But fiill he ever preferved
the Character of a ikilful and- thorough Divine. The
common Themes of his Miniftry were the moil weigh-
ty and proftabie ; and in fpecia], the great Truths
of the Gofpel of Chrift, on which he himielf lived by
Faith. His Method in preaching was, firft to apply to
the Underflanding and Judgment, labouring to enlighten
and convince them ; and then to perfuadc the "Will, engage
the Affections, & excite the active Powers of the Soul. —
His Language Was with Propriety and Purity, but with a
noble Negligence ; nothing ornamented. Florid Diction
was not theBeauty he preferred. HisTalents were of a fu-
periour Kind. He regardedThoughts, rather thanWords.
Prccifion of Sentiment and Clcarnefs of Exprcfllcn are the
principalCliaraclerifiicks of hisPulpit-Stile. Neither quick
nor flow of Speech, there was a certain Pathos in his Ut-
terance, and fuch Skill of Addrefs, as feldom failed to draw
Attention, warm the Hearts,and Simulate the Confci-
:i of the Auditory. lie fludied to flicw himfclf ap-
proved
his Life and Char after. jx
proved unto God, a Workman that needed not to be a-
Ihamed, rightly dividing the Word of Truth. — And he was
one that gave himfelf to Prayer, as well as to the Miniilry
of the Word. Agreabiy it pleafedGod to put greatHonour
upon him,by crowning hisLabours with furprifingSuceeffos,
in the Converfion of Sinners, & the Edification oi' Saints, to
the Advancement of the Kingdom and Glory of God
our Saviour Jefus Chrilh
Mr. E o\v ar d s diftingui filed himfelf as a Writer, efpe-
cially in Controverfy, which he was called to on a Variety
of Occafions. Here the Superiority of his Genius emi-
nently appeared. He knew to arrange his Ideas in an exa$:
Method : and clofe Application of Mind, with the uncom-
mon Strength of his intellectual Powers, enabled him in a
Manner to exhauft every Subject he took under Confide-
ration. He diligently employed the latter Part of his
Life in defending Chriftianity, both in its doclrinal and
practical Views, againfl the Errors of the Times. Befides
his excellent Writings in Behalf of the Power of Godf-
nefs, which fome Years ago happily prevailed in mary
Parts of the Britifli America ; he alio made a noble
Stand againfl: Emhufiafm & faife Religion, when it thi
ned to fbread, by his incomparable Treatife upon re
ous AiFecYions. And more lately in Opposition to Feia-
gian, Arminian, and other fa'Pe Principles, he publifhed a
very elaborate Treatife- upon the Liberty ci the human
Will. A Volume, that has procured him the Eiogy o^
eminent Divines abroad. Several ProfeiTors of Divinity hi
the Dutch Univerh'ties very lately fent him theirTlianks,
for the Aififtance he had given them in their Inquiry into
fome controverted Points ; having carried his own further
than any Author they had ever feen. — And now this Vo-
lume of his, on the great Chriftian Doctrine of Original
Sin, is prefented to public View. Which, thj ftucfioufiy
adapted to lower Capacities, yet carries in it the evident
Traces of his great Genius, and feems with fuperiour
Force of Argument to have intirely baffled the Oppo-
nent.
a a 2 BcfLics
x A Brief Account of the Author.
Befldes numerous other fairManufcripts,he has aVolume
on the Nature of Virtue ; which he defigned mould
follow ^the prefent one into the public Light. It is hoped,
that we ill all yet fee it ; and that they who have the Care
of his Papers, will confuk the common Benefit, by pub-
lishing more of the valuable Remains of this great Man :
by which.he being dead>may Hill fpeak, for the InftrucYion
of Survivors.
His Writings will perpetuate his Memory, and make
his Name bloiTom in the DufL And the Blefling of Hea-
ven attending the I'erufal of them, will make them effect-
ually 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.
In fine, the candid Reader will excufe the Imperfecti-
ons in this Sketch of a Character and Account of the de-
ceafed Man of God. It is hoped, fome good Hand will
give us the Memoirs of his Life at large, and l\o greater
Julnce to his Merits.
Some Lines in Verfe, publifned on Occafion of his
Death, deserve a Place here.
Great EDWARDS dead ! how doleful is the Sound ?
How vaft the Stroke ! how piercing is the Wound ?
Heaven now impatient of our num'rous Crimes,
Scourges the bold Rebellion of the Times :
The fatal Me(Tenger, commifTion'd firfl
To bring the learn'd and pious Burr to Duff,
Scarce gave us Leave to dry our weeping Eyes,
And bid the Dawn of glimm'ring Hopes arife,
When lo ! with dreadful Aim and pointed Dart,
The Arrow flics, and pierces Edwards' Heart.
Oh painful Stroke ! diilrefling Hand of Death 1
No vulgar Mortal then refign'd his Breath ;
Nor can the Mufe in deeped Numbers tell,
" How Zion trembled, when this Pillar fell.
11 Sure Nature's felf, with all her ample Store,
f* Can furnifh fuch a Pomp for Death no more I
The
( *i
The Author's PREFACE.
THE following Difcourfc is intended, not
rtieeriy as an Anfwer to any particular Book
writrijp againft the Doctrine of* original Sin ,
but as a genera! Defence of that great important
Doctrine. Neverthdefs, I have in this Defence
taken Notice of the main Things faidagainftthis
Doctrine,by fuch of the more noted Oppofers of
it, as I have had Opportunity to read ; particu-
larly thofe two lateWrirers, Dr.TuRNBULL,and
Dr. Taylor of Norwich ; but efpecially the lat-
ter, in what he has publifhedin thofetwo Books
of his, the fir ft intitled, The Scripture-DoBrine of
Original Sin propofed to free & candid Examination ;
The other, his Key to the slpojlolic Writings ,with
a Taraphraje and Notes on the Epi/iie to the Ro-
mans. According to my Obfervation, no one
Book has done io much towards rooting out of
thefe Weftcrn Parts of New- England, the Princi-
ples and Scheme of Religion maintain'd by our
pious and excellent Fore-fathers, the Divines and
Christians who firft fettled thisCountry, and alie-
nating theMinds of many from what I think are
evidently fome of the main Doctrines of the Gof-
pel, as that which Dr. Taylor has publifhed
againft the Doctrine of Original Sin. This Book
has now for many Years been fpread abroad in
the Land, without any Anjwer^o it, as an Anti-
dote ; and fo has gone on to prevail with little
Controul. I have indeed heard, that an Anfwer
to
xii The Authors PREFACE.
to it has been publiftYd by Dr. Jennings of
London : but never faw it, nor beard of its being
in thefe American Parts : So that, however fufli-
cient it may be, it has been of no Service to that
Purpofe here. And in as much as about -fifteen
Years (if I miftake not) have elapfed, fince Dr.
Taylor's Piece has been in the Hands of fome,
there is manifeft Need of fome other Antidote,
for the fake of fuch as dwell in this Part of the
World. The providing one is what I have at-
tempted in the following Work; wherein I have
clofely attended to that ¥iecv9ih ail it's Parts, and
have endeavoured that no one Thing there (aid,
of any Confequence in this Controverfy, fhould
pafs unnoticed,or that any Thing which has the
Appearance of an Argument, in Opposition to this
Doftrine, fhould be left unanfwered. . I look on
the Doclrine as of 'great Import a nee ; which every
Body will doubtlefs own it is, if it be true. For,
if the Cafe be fuch indeed, that all Mankind are
by Nature in a State of total Ruin, both with ref-
pecl to the moral Evil they are the Subjecls of,
and the affliflive Evil they are expofed to,theone
as the Confequence and Punifhnientof the other,
then doubtlefs the great Salvation by Christ
Hands in direclRelation to this/JH/V/.as theRemedy
to the Difeafe ; and the whole Go/pel, or Doctrine
of Salvation, muft fupfofe it ; and all real Belief,
or true Notion of that Gofpcl, muft be built upon
it. Therefore,as I think the Doctrine is mod cer-
tainly both true and important, I hope, my at-
tempting a Vindication of it, will be candidly inter-
preted ; and that what I have done towards it's
Defence
The Authors PREFACE. xiii
Defence, will be impartially con{idcred9by all that
will give themfelves the Trouble to read the en-
fuin? Difcourfe.
N. B. I had finifhed my Defence of the Do6t-
rine of Original Sin, and prepared the Copy (as
here you have it) for the Prefs,and had wrote the
♦proceeding Part of this Trcfaee, before I had re-
ceived the leaft Intimation of any Thing .written
or intended to be written by theRev.Mr.NiLEs,
in Aniwer to Dr. Taylor. — But having heard,
that his Anfvver is chiefly confined to two Parts
of Dr. Taylor's Scripture-DoBrine, • — • without
fo particularly replying to the third Part of that
Book, or the large Supplement ; and it being the
Defign of the following Difcourfe to examine
every Thing material throughout the whole Book,
and many Things in thatotherBook of Dr. T — r's,
containing his Key and Expofition on Romans ;
as alfo many Things written in Oppofition to
this Doctrine by fomc other modern Authors- and
moreover, my Difcourfe being not only intended
for an Anfwer to Dr. Taylor, and other Oppo-
fers of the Doctrine of Original Sin, but (as was
obferved above) for a general Defence of that Docl-
rine ; producing the Evidence of the Truth of the
Doctrine, as well as anfwering Objections made
againlt it : — confidering thefe Things, I fay, I
hope this Attempt of mine will not be thought:
needlefs, nor be altogether ufelefs. And poffibly,
even in thofe Parts, where the fame Subjects and
Arguments are handled by us both,thetwoBooks
may receive Light from each other,and may con-
firm one another; and fo the common Defign be
the better fubferved. I
ziv The Authors PREFACE.
I would alfo hope, that the Extenfivenefs of the
Plan of the following Treatife will excufe the
Length of it. And that when tt is considered, how
much was absolutely requifiteto the full executing
of a Defign formed on filch a Plan ; how much
has been written again ft the Doctrine of Original
Sin, and with what Plaufibility ; and how firong
the 'Prejudices of many are in Favour of what is
faid in Uppofition to this Doclrine ; and that it ain't
be expected, any Tiling fhort of a /^//Confedera-
tion of atmbft every Argument advance by the
main Oppoiers, especially by this late & ccious
Writer, Dr. Taylor, will iatisfv many Readers;
and alfo, how much mull una void y belaid in
Order to a full handling of the . gumenfs hi
Defence of the Doclrine ; and how --■■ \ tfint the
Doclrine mull be, if true ; I fay, when fuch Cir-
cumftances as thefe are confidered, I trufr, the
Length of the following Difcoprfe will not be
thought to exceed what die Cafe really required.
However, this muft be left to the Judgment of
the intelligent- and candid Reader.
Stockbridgei May 26. 1757.
ADVERTISE M E N T
'VKT'Hcn the Page is refer'd to in this Manner [P. 40. P. 50 ]
* ^ without mentioning the 2foa£9th.ercby is to he understood
fueh a Page in Di.Tavlcr's Scripture- Dofirine of Original Shi.
When the Word, A>, is ufed to fignify the Book refer'd to,
thereby is to be understood Dr. Taylor s Key to the ApofalU
Writings ThisMark [§] with Figures or a Number annexed,
fignrfies fuch a Section or Paragraph in his Key — The Letter
T. alone,is ufed to fignify Dr. Taylor's Name, and no other.--
The Edition of Dr. T-rs Scripture- Doflrine &c. which I pofTefs
and have made Ufe of,is the Third Edition^rinted at Belfaft \
containing 452 Pages. The imprelTion of the other Book,namc-
ly the A>/and Expofition on Remans, which I have ufed, is that
of Dublin j containing 460 Pages. 1 ^e
( *Y )
The Contents.
part I.
W Herein are considered fome Evidences of original
Sin from i^^f and Events, as found by Obfer-
vation and Experience : together with Reprefentations and
Teftimonies of holy Scripture, and the Confeflion and
AiTertions of Oppofers.
CHAP. I.
The Evidence of Original Sin from what appears i»
Fact, of the Sinfulnefs of Mankind.
Sect. I. All Mankind do eonftantly, in all Ages, without Tail
in any one Inftance, run into that moral Evil, which is in
Effect their own utter and eternal Perdition, in a total Pri-
vation of God's Favour, and fufrering of his Vengeance and
Wrath. Pag. 1,-17.
Sect. N. It follows from the Proportion proved in the fore-
going; Section, that all Mankind are under the Influence of
a prevailing effectual Tendency in their Nature, to that Sin and
Wickednefs, which implies their utter and eternal Ruin.
Pag. 17,-26.
Sect. III. That Propenjity, which has been proved to be in
the Nature of all Mankind, muft be a very evil, depraved,
and pernicious Propenfity ; making it manifetl, that the Soul
of Man, as it is by Nature, is in a corrupt^fafkn & ruin'd State :
Which is the other Part of the Confequci.ee, drawn from
the Propofition laid down in the firft Section. Fag. 27,-33.
Sect. IV. The Depravity of Nature appears by a Propenfity
in all, to fin immediately, as foon as they are capable of it, and
to fin continually and progrejjiucly ; and alfo by the Remains of
Sin in the left of Men. Pag. 33,-30,
Sect. V. The Depravity of Nature appears, in that the ge-
neral Co?ifequence of the State and Tendency of Man's Nature
is a much greater Degree of Sin, than Righteoufnifs j not only
with Refpeet to Value and Demerit, but likewife Matter
and Quantity. Pag. 39,-— 49*
Sect. VI. The Corruption of Man's Nature appears by it's
Tendency, in it's prefent State, to an extreme Degree of
Folly and Stupidity in Matters of Religion. Pag. 49,-62.
Sect. VII. That Man's Nature is corrupt, appears, in that
vaftly ths greater Part of. Mankind, in all Ages, have been
wicked Men, Pag. 62,-— 76.
S f 2 Sect. VIII.
M The Content $.
Sect. Vfll. The native ©epravity or' Mankind appears, in
that there has been fo little good Effeft of fo manifold & great
Means ufed to promote Virtue in the World. Pag. 76,-- ioc.
Sect. IX. Several Evafiom of the Arguments for Depravity of
Nature, from Trial and Events, confidered.
Eva/ion I. Adam's Nature, and the Nature of the Angeh that
ftll, was not firiful, yet they ^hw«/ : and all Mankind may,
without a fmful Nature, fin as well as they. Pag. 1 00,- — 1 06.
Evafion II. Man's own Free-will is a Caufe fujficient to account
for the general Wjckcdncfs of the World. Pag. 106,— 108.
Eva/ion III. The Corruption of the World, may be owing,not
to a depraved Nature, but to bad Example. Pag. ic8,--ii5.
Evafion IV '. The general Prevalence of Wickednefs may with-
out fuppofinu; a corrupt Nature, be accounted for by our
Senjes btmgfirjl in Exercife, and our animal Pafjions getting
the Start of F.tafon. Pag. j 15,-- -1 18.
Evafion V. Men in this World are in a State of Trial -, it is
therefore fit, that their Virtue fhould be tried by Oppofition,
both from without and from within. Pag, 118,— -121.
CHAR II.
Univerfal Mortality proves original Sin ; particularly the Death
of Infants , with its various Circumftances. Pag. 1 2 r ,-- 1 -8.
PART II.
Containing Obfervations on particular Parts of the holy Scrip-
tures, which prove the Doctrine of original Sin. Pag. 139.
C H A P. L
Obfervations ' ;ating to Things contained in the three fir/1
Chapters t ^ENESIS, with Reference to the Doclrine of
Origin... oin.
Sect. I. Concerning" original Right eonfnefs ; and whether our
nrftParents were created with Righteoufnefs or moral Recti-
tude of Heart ? Pag. 139,— 155.
Sect. Ii. Concerning the Kind of Death, threatned to our ririt
Parents, in Cafe they fhould eat of the forbidden Fruit.
Pag. 1 55. ---164.
Sect. III. Wherein it is enquired, whether there b.- any thing
in the Hiftory in the three firft Chapters of Genefis, which
fhould lead us to fuppofe, that God> in his Conftitution with
ADAM, dealt with Mankind in general, as included in their
firft Father ; and that the Threaining of Death, in Cafe he
fhould eat the forbidden Fruit, had Refpecl, not only to him,
but to his Pojhrity ? Pag- 164,-184.
C H A P. II.
Obfervations on other Parts of the holy Scripiures, chiefly in
the Old Tejlameni ,that prove original Sin. Pag. 185,--- 199.
CriAi ,
The Contents. xvii
CHAP. III.
Obfervatlons on various other Places of Scripture, principally
in the New-Eejiament, proving the Doctrine of Original Sin.
Sect. I. Obfervations on Job. iii. 6. in Connection with
fome other Paffages in the New-Teftament ; (hewing all
to be FIeJh9 by natural Birth. Pag. 199,— -209.
Sect. II. Obfervations on Rom. iii. 9, ---24.. (hewing, that All
in thcfr firfi State are Wicked. Pag. 209,— -220.
Sect. HI. Obfervations on Rom. v. 6,— 10. Eph. ii. 3. with
the Context ; and Rem, vii. confirming it, that All in their
firft State are Wicked. Pag. 22c,-— 237.
CHAP. IV.
Containing Obfervations on Rom. v. 12, to the End.
Sect. I. Remarks on Dr. T~-r'$ Way of explaining this
Paragraph. Pag. 238,-- -271;
Sect. II. Obfervations, (hewing the true Connexion, Scope and
Senfe of this remarkable Paragraoh ;' with fome Reflexions
on the Evidence, which we here have, of the Doctrine of
original Sin. f* ;. 271,-289.
PART ?TI.
Obferving the Evidence given us, relative SESsaT^etrine of
Original Sin, in what the Script. ~s horning the
Redemption by Christ. Pag, 2 09.
CHAP. I.
The Evidence of Original Sin from the Nature pf Redemption,
in the Procurement of it : which is fuperfhlfcd by Dr. 5T— r's
Scheme. Eag. 289,-290.
CHAP. II.
The Evidence of the Doctrine of Original Sin from what the
Scripture teaches concerning the Application of Redemption.
Pag. 298,— 311.
PART IV.
Containing Anfwers to OBJECTIONS. P,-g. 311.
CHAP. I.
Concerning that Objection, That to fuppofe Men to be born
in Sin, without their Choice, or any previous Act of their
own, is to fuppofe what is inconfiftent -with the N: SJI\T.
And Reflections (hewing the Inconfjhnce of Dr. /--A Ar-
guings from this Topic. Eag. 311,--;
C H A P. II.
Concerning that Objection agairift the Doctrine of rlat*v
- ruption,That to fuppofe, Men receive their firfi: Exiilci:
Sin, is to make Kim who is the Author cf their Bting, alfo
the Author of their Depravity. Pag, 31 6,-- -326.
CI:'
xviii The Contents.
C II A P. III.
That great Objection againft the Imputation of Adam's Sin t©
his PofUrity confidered, That Juch Imputation is unjufr and un-
reafonable, in as much as Adam and his Pofterity are net One
and the fame. With a brief Reflection fubjoined, on what
fbme have fuppofed, of God's imputing the Guilt of Adam\
Sin to his Pofterity, but in an infinitely lefs Degree, than to
Adam himfelf. Post* 326-- -?<;<:.
c H A p. IV.
Wherein feveral other Objections are confidered. — Viz.
That at the Reparation of the World after the FJood,God pro-
nounced equivalent, or greater Blcffmgs on Noah and his
Sons, than he did on Adam at his Creation. Z3^- 356,- -359.
That the Doctrine of Original Sin difparages the divine Good-
nefs in giving us our Being, and leaves us no Rcafon to thank
God for it, as a Gift of his Beneficence. ^'<§r-359>-— 363.
That at the Day of Judgment ^ the Judge will deal with every
Man fingly ahdfeparattly, rendring to every Man recording !@
his own Works, and his improvement of perfonal Talents.
m paS- 363v--365-
That the Word, Impute, is never ufed in Scn^ture, but with
RefpeCV'7'7'1*-^ own peffmal Acts. Pag. 365,-367.
That////// Children are pre poled as Patterns of Humility, Meeknefs,
and Innocence. P°g- 368.
That the Doctrine of Original Sin pours Contempt upon the hu-
man Nature. Pag. 369.
That it tends to beget in us an /// Opinion of our Fellow-Crea-
tures, and to promote Ill-will and mutual Hatred. P^.369.
That it hinders our Comfort, and promotes Gloominefs of Mind.
Pag. 370,
That it tends to encourage Men in Sin, and leads to all Manner
of Iniquity. P. 371.
That if this Doctrine be true, it mud be unlawful to beget Chil-
dren. Pag. 371,372.
That it's ftrange, this Doctrine fnould be no oftner, and not
more plainly, fpoken of in Scripture; it being, if true, a very
important Doctrine. Pag. 373,374.
That Chrijl fays not one Word of this Doctrine throughout the
K four Gofpels. Pag. 374,-382.
The CONCLUSION.
Containing feme brief Obfervations on certain artful Methods,
ufed by Writers who are Adverfaries of this Doctrine, in
order to prejudice their Readers againft it. Pag. 382,^.
? $& c^2d c££> <£& £%} && cSfe &<h rS& ^& &<h && =Sfe && £& f£8? <®& 0k i
The
The great Chriftian Dodtrine of
ORIGINAL SIJV
defended.
PART I.
Wherein are confidered fome Evidences of
Original Sin from FaSls and Events, as
found by Obfervation and Experience,
together with Reprefentations and Tefti-
monies of holy Scripture, and the Con-
feffion and Affertions of Oppofers.
CHAP. T.
The. Evidence of 'Original Sin from what appears in
Fact of the Sinfulnefs of Mankind.
Sect. I.
Ail Mankind do conftantiy in all sfges, without Fail
in any one Infance, run into that rnoralEvil, which
is in Effect their own utter and eternal ^Perdition,
in a total Trivation of GOD's Favour :and fufjer-
inS °flJiS Vengeance and Wrath.
#11111111 Y Original Sin, as the Phrafe has been mod:
fH§^@q§3 commonly u fed by Divines, is meant the
®^$B^|J innate Jinful "Depravity of the Heart.
$$&$$ But yet when the 'Doctrine of original Sin
©®$$®@ is fpoken of, it is vulgarly underffood in
that Latitude, as to include not only the
'Depravity of Nature, but the Imputation of Adams
B ficft
4 Of Virtue sfuppofed Prevalence. Fart L
Jirft Sin ; or in other Words, the Liablenefs or Expofed-
nefs of •/Afaw's-'Pofterity, in the divine Judgment, to par-
take of the Puniihrnent of that Sin. So far as I know,
moft of thofe who have held one of thefe, have maintain'd
the other ; and moil of thofe who have oppo^d one, have
oppofed the other : both are oppofed by the Author
chiefly attended to in the following Difcourfe,in his Book
againft original Sin : And it may perhaps appear in our
future Confideration of the Subject, that they are clofely
connected, and that the Arguments which prove the one
eftablifh the other, and that there are no more Difficulties
attending the allowing of one than the other.
I fhall in the firft Place confider this Doctrine more
efpecially with regard to the Corruption of Nature : and
as we treat of this, the other will naturally come into Con-
fideration, in the Profecution of the Difcourfe, as con*
netted with it.
As all moral Qualities, all Principles either of Virtue
or Vice lie in the Difpofition of the Heart, I fliaU confi-
der whether we have any Evidence, that the Heart of
Man is naturally of a corrupt and evil Difpofition. This'
is flrenuoufly denied by many late Writers, who are Ene-
rgies to the Doctrine of original Sin ; and particularly by
Dr. 'Taylor.
The Way we come by the Idea of any fuch Thing as
Difpofition or Tendency,is by obferving what is conftanr
or general in Event ; efpecially under a great Variety of
Circumdances ; and above all, when the Effect or Event
continues the fame thro' great and various Oppofition,
much and manifold Force and Means ufed to the contrary
nvt prevailing to hinder the Effect. — I don't know that
fuch a Prevalence of Effects is denied to be an Evidence
of prevailing Tendency in Caufes and Agents ; or that
it is exprefly denied by the Oppofers of the Doctrine of
original Sin, that if, in the Courfe of Events, it univer-
fally or generally proves that Mankind are actually cor-
rupt, this would be an Evidence of a prior corrupt Pro-
fleniity in the World of Mankind \ whatever may be faid;
s^cT'H Of Virtue sfuppofed Prevalence. 3
by fome, which, if taken with it's plain Confequences,
may feem to imply a Denial of this ; which may be con-
sidered afterwards. — But by many the Fac"t is denied :
That is, it is denied, that Corruption and moral Evil is
commonly prevalent in the World. On the contrary, it
is infilled on, that Good preponderates,and thatVirtue has
the Afcendant.
To this Purpofe Dr. Turnbull fays, f c< With regard
" to the Prevalence of Vice in the World, Men are apt to
" let their Imagination run out upon all the Robberies,
44 Pyracies, Murders, Perjuries, Frauds, Ma{Iacres,AfIaffi-
" nations they have either heard of, or read in Hiftory ;
44 thence concluding all Mankind to be very Wicked.
44 As if a Court of Jufiice were a proper Place to make
4t an Eflimate of the Morals of Mankind, or an Hofpital
" of the Healthfulnefs of a Climate. But ought they
" not to confider,that the Number of honed Citizens and
" Farmers far furpafTes that of all Sorts of Criminals in
" any State, and that the innocent and kind A&ions of
" even Criminals themfelves furpafs theirCrimes in Num-
44 bers ; that it is the Rarity of Crimes, in Comparifon of
44 innocent or good Actions, which engages our ttention
g\ to them, and makes them to be recorded in Hiftory,
" while honed, generous domedic Actions are overlooked,
" only becaufe they are fo common ? As one great Dan-
u ger, or one Month's Sicknefs ihall become a frequently
44 repeated Story during a longLife of Health & Safety. —
4t Let not the Vices of Mankind be multiplied or magni*
44 fied. Let us make a fair Eflimate of human Life,and
*' fet over againft the mocking, the aftonifliing Indan-
*' ces of Barbarity and Wickednefs that have been perpe-
41 trated in any Age, not only the exceeding generous and
" brave Actions with which Hiftory mines, but the pre-
" vailing Innocency, Good-Nature, Indudry, Felicity
" and Chearfulnefs of the greater Part of Mankind at all
4< Times ; and we ihall not find Reafon to cry out, as
B 2 u Obieftors
t Moral PbiL P, 289, 390,
4 Of Grace inter pofmg. fart L
H Objectors againft: Providence do on this Occafion, thac
*f all Men are vaftly corrupt, and that there is hardly any
* fuch Thing as Virtue in the World. Upon a fairCom-
** putation,the Fact- does indeed come out, that very great
*c Villanies have been very tincpmrtien- in all Ages, and
* look'd upon as monftrous ; fo general- is trie Senfe and
* Efteem of Virtue." — It feems to be with a like View-
that Dr. T*. fays, " We muft not take the Meafure of
41 our Health and Enjoyments from a Lazar-Houfe, nor
*' of our Underftanding from Bedlam, nor of our Morals
" from a Goal, (£353*) ,
With refpect to the Propriety and Pertinence of fuch a-
Reprefontation of Things, and its Force as to the Confe-
rence deiigned, I hope we ihall be better, able to judge/
and in fome Meafure to determine whether the natural-
DifpouYion of the Hearts of Mankind be corrupt or not,-
when the Things which follow have been confidered.
But for the greater Clearnefs, it may be proper here to*
premife one Confederation, that is of great Importance in*
this Controverfy, and is very much overlooks by the
Oppofers of the Doctrine of original Sin in their difputing
againft it ; which is this —
That is to be look'd upon as the true Tendency of
the natural or innate Difpofition of Man's Heart/, which
appears to be it's Tendency when we confider Things-
as they are in themfe'lves, or in their own Nature, without
the Interpofition of divine Grace. Thus, that State of
Man's Nature, that Difpofition of the Mind, is to be look'd
upon as evil and pernicious, which, as it is in it felf,tends
to extremely pernicious Confequences, and would certainly
end therein, were it not that the free Mercy and Kindnefs
of God interpofes to prevent thatlffue. It would be very
ftrange.if any fhould'?-rgue that- there is no evil Tendency
in the Cafe, becaufe the meer Favour and Compalhon of
the mod High may fl.ep in and oppofe the Tendency, and
prevent the fad Eri eel: tended, to. Particularly, if there be*
any Thing in the Nature of Man, whereby he has an uni-
vsrfal, unfailing Tendency to that moral Evil, which ac-
cording
-Chap. i.~> qj? Grace inter pofing. *
cording to the real Nature and true Demerit of Thlnc?s,as
they are in themfelves, implies his utter Ruin, That muft
"be look'd upon as an evil Tendency or Propehfity ; how-
ever divine Grace may interpofe, to fave him from defer-
red Ruin, and to over-rule Things to an Blue contrary to
that which they tend to of themfelves. Grace is a fove-
reign Thing, exe'rcifed according to the good Pleafure of
God, bringing Good out of Evil ; The Effect, of it be-
longs not to the Nature of Things themfelves, that other-
wife have an ill Tendency, any more than the Remedy
"belongs to the Difeafe ; but is fomefhing altogether .inde-
pendent on it, introduced to oppo'fethe naturalTendency,
£nd reverfe 'the Gourfe of Things. But the Event that
Things tend to, according to their own Demerit, and ac-
cording to divine Juftice, That is the Event which they
tend to in their own Nature; as Dr. T* — r's own Words
fully imply (Pref. to Par. on Rom. p. 187.) " God a-
<l lone (fays he) can declare whether he will pardon or
(i punifh.theUngodlinefs& Unrighteoufnefs of Mankind,
" which is in 1T:S OWN NATURE punifhable. "
Nothing is more precriely according to the Truth of
Things, than divinejuftice : It weighs Things in an even
Balance ; it views and eflimates Things no otherwife than
they are truly in- their own Nature. Therefore undoubt-
edly that which implies a Tendency to Ruin according to
the Eflimate of divine Ju(llcey does indeed imply fuch a
Tendency ink's oven jSaiure.
And then it mud: be remember'd, that it is a moral *De->
pravity we are fpeaking of; and therefore when we arc
confidering whether fuch Depravity don't appear by a
Tendency to a bad Effect or Blue, 'tis a moral Tendency
to fuch an Blue, that is what is to be taken into the Ac-
count. A moral Tendency or Influence is by 'Defert*
Then may it be faid, Man's Nature or State is attend-
ed with a pernicious or deitructive Tendency, in a moral
Senfe, when it tends to that which deferves Mifery and
Deftruclion. And therefore it equally lhews the moral
©eprayity of the Nature of Mankind in their prefenc
B 3 grate,
6 Grace no Argument Part I.
o
State, whether that Nature be univerfally attended with
an effectual Tendency to deflruclive Vengeance actually
executed,or to their deferving Mifery & Ruin,or theirywj?
Expofednefs to Deftruclion, however that fatal Confe-
rence may be prevented by Grace, or whatever the actual
Event be.
One Thing more is to be obferved here, viz. That the
Topic mainly infilled on by the Oppofersof theDoclrine
©f Original Sin, is the Juflice of God ; both in their Ob-
jections againft the Imputation of Adam's Sin, and alfo
againft it's being fo order'd that Men fhould come into the
World with a corrupt and ruin d Nature, without having
merited the Difpleafure of their Creator by any perfonal
Fault. But the latter is not repugnant to God's Juflice,
if Men can be, and actually are, born into theWorld with
a Tendency to Sin, and to Mifery and Ruin for their Sin,
which actually will be the Confequence, unlefs meer
'Or ace fleps in and prevents it. If this be allowed, the
Argument from Juflice is given up : For it is to fuppofe
that their Liablenefs to Mifery & Ruin comes in a Way of
Juflice ; otherwife there would be no Need of the Inter-
pofition of divineGrace to fave 'em ; Juflice alone would
be fufficient Security, if exercifed, without Grace. 'Tis
^all one in this Diipute about what is juft & righteous, whe-
ther Men are born in a miferable State, by a Tendency to
Ruin, which aclually follows, and that juftly ; or whether
they are born in fuch a State as tends toaDefert ofRuin,
which might juftly follow, and would aclually follow, did
not Grace prevent. For the Controverfy is not, wha*
Grace will do, but what Juflice might do.
I have been the more particular on this Head, becaufe
k enervates many of the Reafonings and Conclufions by
which Dr. T. makes out his Scheme ; in which he ar-
gues from that State which Mankind are in by divine
Grace, yea, which he himfelf fuppofes to be by divine
Grace; and yet not making any Allowance for this, he
from hence draws Conclufions againfl what others fuppofe
of the deplorable and ruin'd State, Mankind are in by the
Fall
Chap, i.") againft a corrupt Nature, 7
[Fall.f Some of his Arguments and Conclufions to this
EfFect, in order to be made good, muft depend on fucha
Suppofition as this ; That God's Difpenfations of Grace
are Re&ifications or Amendments of his foregoing Confti-
tutions and Proceedings, which were meerly legal ; as tho*
the Difpenfations of Grace, which fucceed thofe of meer
Law, implied anAcknowlegement, that the prececding
Legal Conflitution would be unjuft, if left as it was, or at
lead very hard Dealing with Mankind ; and that the other
were of the Nature of a Satisfaction to his Creatures, foe
former Injuries, or hard Treatment : fo that put together,
the Injury with the Satisfaction, , the legal and injurious
Difpenfation taken with the following good Difpenfation,
which our Author calls Grace, and the Unfairnefs or im-
proper Severity of the former amended by the Goodnefs
of the latter, both together made up one Righteous Di£.
.penfation. The
f He often fpeaks of Death and Affiie~Hon.as coming onJdam's.
Pofterity in Confequence of his Sin ; and in P. 20,21. and
many other Places, he fuppofes that thefe Things come in
Confequence of his Sin,not as a Punifhment or a Calamity,
hut as a Benefit : But in P. 23. He fuppofes, thefe Things
would be a great Calamity and Mifery,if it were not for the
Refurreclion ; which Refurrection he there, and in the fol-
lowing Pages, and many other Places, fpeaks of as being
by Chrift ; and often fpeaks of it as being by the Grace of
God in Chrift.
P. 63, 64. fpeaking of our being fubjected to Sorrow, Labour
and Death, inConfequence of Ada?ns Sin ; He reprefents thefe
as Evils that are reverfed, and turned into Advantages, and
that we are delivered from through Grace in Chrift. And ia
P. 65, 66, 67. Ke fpeaks of God's thus turning Death into
an Advantage through Grace in Chrift, as what vindicates
the Juftice of God in bringing Death by Adam.
P. 152, 156. 'Tis one Thing which he alledges againft this
Propofition of the AfTembly of Divines, That we are by
Nature Bond-llaves to Satan ; That God hath been providing*
.from the Beginning of the World to this Day, various Means and
Difpenfations^ to prefervs and re [cue Mankindfrom the. Devil.
' P. i69,
woMrg*' agu corrupt Nature. Par.L
Reader is defired to bear this in Mind, whieh I
have faid coacerj ing interpofition of divine Grace,it's
not altering the Nature of Things, as they are in them-
felves; and accordingly, when I fpeak of fuch and fuch
an evil Tendency of Things, belonging to the prefent
Nature
P. *68, 169, 170. One Thing alledgsd, in Anfwcr to that
Objection againft his Doctrine, That we are in worfe Cir-
cumfbnees than Adam, is the Ha ppy Circumftances we are
under by the Provifion and Means furnifhed, through free
Grace in Chrifl. ,
P. 228. Among other Things which he fays, in anfwering
that Argument againfr his Doctrine, and bro't to ihew Men
have Corruption by Nature, viz. That there is 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 are under a Law threatning Deaih for
every Sin (which Law he elfewhere fays, Jhews us the natural
and proper Demerit of Sin, and is perfectly confonant to evcrtajiing
"Truth and Right ecufnejs) fnuft he quite deplorable, if they have no
Relief from the Mercy of the Lavjgiverl
P. 367, 370. In Oppofition to what is fuppofed of the mi-
ferable State Mankind are brought into by Adams Sin, one
Thing he alledges, is, The noble Defigns of Love, maniffed by
advancing a nezv and happy Difpenfaticn, founded on the Obedience
and Righteoujnefs of the Son of God ; and that altho' by Ada?n
we are iubjecled to Death, yet in this Difpenfation a Refur-
reCrien is provided ; And that Adams Poiienty are under a
mild Difpenfation of Grace he. t
Vf 388, 389. He vindicates God's Dealings with Ada?n, in
placing him at firlt. under thcRigour of Law,Tranfgrefs and
die ("which, as he exprefles it, vc as putting his Happinefshn a
Foot extremely dangerous) by faying, that as God had before de-
termined in his own Breafl, fo he immediately ejlablijhed his Cove-
nant upon a quite different Bottom, namely, upon Grace.
P. 398, 309. againit what R. R. fays,ThatGod forfook Maa
when he fell, and that Mankind zfrerAdam's Sin were born
without the divine Favpur &c. He alledges among other
Things, ChrifFs coming to be the Propitiation of the Sins of the
whole World And the Riches of God's Mercy in giving the
Prornife of a Redeemer to dejlroy the Works of the Devil,— 'thai
He caught his finning falling Creature in the Anns of his Grace* '■
•JA All Men fin,
Chap
Sect
Nature and State of Mankind, underftand Me to mean
their Tendency as they are in themfehes,ab{\r2i&e& from
any Confederation of that Remedy the fovereign and infi-
nite Grace of God has provided.
Having premifed thefc Things, I now proceed to fay,
That Mankind are all naturally in fuch a State, as is
attended, without Fail, with this Confequence or IfTue ;
that they univerfally run themfelves into that which is,
in Effect, their own utter eternal Perdition, as being fi-
nally accurfed of God, and the Subjects of his remedilefs
Wrath, thro* Sin.
From which I infer, that the natural State of the Mind
of Man is attended with a Propenfity of Nature, which is
prevalent and effectual, to fuch an IfTue ; and that there-
fore their Nature is corrupt and depraved with a moral
Depravity, that amounts to and implies their utter un-
doing,
Here I would firfl confider theTruth of thePropofition;
and then would ihew the Certainty of the Coniequences
which I infer from it. If both can be clearly and cer-
tainly proved, then I truft, none will deny but that the
Doctrine of original Depravity is evident,and fo theFalfe-
nefs of Dr. T — fs Scheme demonftrated ; the greaueft
Paft of whofe Book, that he calls the Scripture DGclrine
of Original Sin &c. is againfl the Doctrine of innate ^De-
pravity. In P. 383. He fpeaks of the Conveyance of
a corrupt and finful Nature to Adam\ Pofterity as the
grand Point to be proved by the Maintainers of the
Doctrine of original Sin.
In order to demonftrate what is averted in the Propo-
rtion laid down,there is Need only that thefe two Things
fhould be made manifeft : One is this Fact, thai all Man-
kind come into the World in fuch a Stare, as without
fail comes to this I flue* namely, the univerfal CommilTion
pf Sin ; or that every One who comes to act in the World
as a moral Agent, is, in a greater or fefler Degree, guilty
pf Sin. The Other is, that aU Sia defer* es ana expofes
to
io All Men fin. Part L
to utter and eternal Deftru&ion, under God's Wrath and
Curfe ; and would end in it, were it not for the Interpo-
sition of divine Grace to prevent the Effect. • Both which
can be abundantly demonftrated to be agreeable to the
Word of God, and to Dr. jT — r9s own Doctrine.*
That every one of Mankind, at lead of them that are
capable of acting as moral Agents, arc guilty of Sin (not
jiow taking it for granted that they come guilty into the
World) is a Thing mod clearly and abundantly evident
from the holy Scriptures ; i Kings viii. 46. If any Man
Jin again/} thee, for there is no Man that ftnneth not.
£ccl. vii. 20. 'There is not ajufk Man upon Earth that
doth Good, <& ftnneth not. Job ix.2,3. I know it is fo of
a 'Truth, ( i. e. as Bildad had ]\i(l before faid, That God
would not caft away a perfect Man &c.) but how Jhould
Man be jujl with God f If he will contend with him*
he cannot anfwer him one of a Thoufand. To the like
Purpofe, Pfal. cxliii. 2. Enter not into Judgment with
thy Servant \ for in thy Sight fhall no Man living be
juftified. So the Words of the Apoftle (in which he has
apparent Reference to thofe Words of the Pfalmift) Rom.
iii. 19,20. That every Mouth may be flopped, and all
the World become guilty before God. Therefore by the
*Deeds of the Law there fhall no Flefh be juflifed in
his
* JnhisA^on Rom. v.20. P.379. He fays as follows : "The
<c Law, I conceive, is not a Difpenfation fuitable to the
cc Infirmity of the human Nature in our prefent State ; Or
** it doth 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 ruin'd for ever. For who
gi then from the Beginning of the World could be faved I
" And therefore it feems to me,that the Law was not abfo-
" lutely intended to be a Rule for obtaining Life, even to
<c Adam in Paradife : Grace was the Difpenfation God in-
" tendedMankind mould be under : And therefore Chrift
u was fore-ordained before the Foundation of the World.'*
There are various other Pafiages in this Author's Writings, of
the like Kind,
Cha?. l? ^// Sin to utter Ruin. 1 1
Sect. 1. 3
his Sight : for by the Law is the Knowledge of Sin. So
Gal. ii.i 6. 1 Joh.1.7, — 10. If we walk in the Light, the
Blood of Chrift cleanfeth us from all Sin. Ifzvefay that
we have no Sin, we deceive ourfelves, and the Truth is
not in us. If we corfefs our Sins, he is faithful &jufi
to forgive us our Sins, and to cleanfe us from all Unrighte-
citfnefs. If we fay that we have not finned, we make him
a Liar, and his Word is not in us. As in this Place, fo
in innumerable other Places, Confeflion and Repentance
of Sin are fpoken of as Duties proper for all ; as alfb
Prayer 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 alfb
be demonftrated from the Appointment, and the declared
Ufe and End,of the ancient Sacrifices ; and alfo from the
Ranfom,which every one that was numbered mlfrael,v/^
directed to pay, to make Atonement for his Soul, Exod.
xxx. 11 16. All are reprefented, not only as being
fmful, but as having great and manifold Iniquity, Job ix.
2, 3. Jam. iii. 1, 2.
There are many Scriptures which both declare,thc uni-
verfal Sinfulnefs of Mankind, and alfo that all Sin de-
ferves and juflly expofes to everlafting DeftrucYion, under
the Wrath and Curfe of God ; and fo demonftrate both
Parts of the Proportion I have laid down. To which
Purpofe, that in Gal. iii. 10. is exceeding full. For as
many as are of the Works of the Lazu are under the
Curfe ; for it is written, Curfed is every one that conti-
nueth 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 writ-
ten in the Book of the Law, and therefore as many as
have their Dependance on their fulfilling the Law,are un-
der that Curfe which is pronounced on them that do fail
of it ? And hence the Apoftle infers in the next Verfe,
that NO MAN is jttftifad by the Law in the Sight of
God i as he had faid before in the preceeding Chapter,
ver#
1 2 All Sin to utter Ruin. Part I.
ver. 1 6, 17. By the Works of the Law flmll no Flefb be
juftified -7 and that all that feek to be juftified by the
Works of the Law, are found Sinners. The Apoftle
fhews us that he underftands, that by this Place which he
cites from Deuteronomy, the Scripture hath concluded, or
Jhut up, all under Sin ; as in Chap, iii.22. So that here
we are plainly taught, both that every one of Mankind is
a Sinner, and that every Sinner is under the Curfe of
God.
To the like Purpofe is that, Rom. iv. 14. and alfo
2 Cor. iii. 6, 7, 9. where the Law is called the Letter
that kills, the Miniftration of "Death, and the Mini-
fir ation of Condemnation. The Wrath, Condemnation
and Death which is threaten d in the Law to all its Tranf-
greiTors, is final Perdition, the fecond Death, eternal Ruin;
as is very plain, and is confefs'd. And this Puniihment
which the Law threatens for every Sin, is a juft Punish-
ment ; being what every Sin truly deferves ; God s Law
being a righteous Law, and the Sentence of it a righteous
Sentence.
All thefe Things are what Dr. T. him f elf confefTes and
afTerts. He fays, that the Law of God requires perfect
Obedience. {Note on Rom. vii. 6. P. 391,392.) " God
* can never require imperfect Obedience, or by his holy
" Law allow us to be guilty of any one Sin, how (mall
44 foever. And if the Law as a Rule of Duty were in
" any Refpetl. aboliilied, then we might in fome Refpe&s
u tranfgrefs the Law, and yet not be guilty of Sin. The
" moral Law, or Law of Nature, is the Truth, everlafl-
'* ing, unchangeable ; and therefore, as fuch, can never
€< be abrogated. On the contrary, our Lord Jefus Chrift
Ci has promulgated it anew under the Gofpel, fuller and
" clearer than it was in the Mofaica! Conft itution, or any
". where elfe ; — having added to itsPrecepts the Sanction
" of his own divine Authority." And many Things
which he fays.imply that all Mankind do in fome Degree
tranfgrefs the Law. In P. 228. fpeaking of what may-
be gathered ■ from &m. vii, &viii. he fays, ''We are
very
^ECT \'\ Al1 ^ t0 UtUr Ruin* J3
" very apt, in a World full of Temptation, to be de«
li ceived, and drawn into Sin by bodily Appetites &c.
ct And the Cafe of thofe who are under a Law
" threatning Death to every Sin, mud be quite deplora-
" ble, if they have no Relief from the Mercy of the
<( Lawgiver." But this is very fully declared in what
he fays in his Note on Rom. v. 20. P. 378, 379. His
Words are as follows ; " Indeed, as a Rule of Action
" prefcribing our Duty, it (the Law) always was, and al-
'* ways muft be a Rule ordain'd for obtaining Life ; but
c.< not as a Rule of Juftification, not as it fubje&s to Death
•' for everyTranfgreffion. Fcr if it COULD in it's utmoft
" Rigour have given us Life, then, as the Apoftle argues,
" it would have been againft the Promifes of God. — For
" if there had been a Law,in the ftricl: and rigorous Senfe
" of Law, WHICH COULD HAVE MADE US
" LIVE, verily Juftification fliould have been by the
*' Law. But he fuppofes, no fuch Law was ever given:
<e and therefore there is Need and Room enough for the
4i Promifes of Grace ; Or as he argues, Gal. ii. 21. It
" would have fruftrated, or rendred ufelefs the Grace of
" God. For if Juftification came by the Law, then truly
" Chrift is dead in vain, then he died to accomplifh what
" was, or MIGHT HAVE BEEN EFFECTED by
" Law it felf, without his Death. Certainly the Law
" was not brought in among the Jews to be a Rule of
" Juftification, or to recover 'em out of a State of Death,
" and to procure Life by their finlefs Obedience to it :
" for in this, as well as in another Refpe<ft,it was WEAK ;
" not in it felf, but through the WEAKNESS of our
" Flefli, Rom. viii. 3. The Law, I conceive, is not a
" Difpenfation fuitable to the Infirmity of the human
il Nature in our prefent State ; or it doth not feem con-
" gruous to the Goodnefs of God to afford us no other
" Way of Salvation, but by LAW ; WHICH IF WE
« ONCE TRANSGRESS, WE ARERUIN'DFOR
" EVER. FOR WHO THEN FROM THE BE-
u GINNING OF THE WORLD COULD BE SA-
~~ ' i VED?"
14 All Sin to eternal Part I.
s
" VED ? " How clear and exprefs are thefeThings,tha:
no one of Mankind from the Beginning of the World
can ever be juflified by Law, becaufe every one tranf-
greffes it ? *
And here alfo we fee, Dr. T. declares, that by the
Law Men are fentenc' d to everlafting Ruin for onelranf-
greflion. To the like Purpofe he often exprefles himfelf.
So, P. 207. " The Law requireth the moil extenfive O-
*' bedience,difcovering Sin in all it's Branches. — It gives
" Sin a deadly Force, fubjecting every Tranfgreflion to
" the Penalty of Death ; and yet fupplieth neither Help
u nor Hope to the Sinner ; but leaveth him under the
" Power of Sin and Sentence of Death." In P. 213.
He fpeaks of the Law as extending to Luft and irregular
Deftres, and to every Branch and Principle of Sin ; and
even to its latent Principles, and minutejl Branches.
Again (Note on Rc?n. vii. 6. P. 391.) to every Sin, hozu
fmall foever. And when he fpeaks of the Law fubje&ing
every Tranfgreflion 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 con*
demning Power of it, as binding us in everlafting Chains.
In P. 396. He fay?, that Death which is the Wages of
Sin, is the fecond D eat h : And this P.78. he explains of
final Perdition. In his Key, P. 155. § 264. he fays,
" The Curfe of theLaw fubjected Men for every Tranf-
" greflion to eternal 'Death" So in Note on Rom. v.
2 o. P. 3 7 1 . c ' The Law of Mofes fubje&ed thofe who
" were under it toDeath,meaning byDeath eternalDeath."
Thefe are his Words.
He
* I am fenllble, thefc Things are quite inconfiftent with what
he fays elfewhere, otfufficicnt Power in all Mankind conftantty
to do the whole Duty which God requires of ye?n, without a Ne-
■ ceffity of breaking God's Law in any Degree. (P. 339, 340?
344,348.) But I hope,the Reader will nor think me accoun-
table for his Inconfiitencef,
Chap. 1.7 and juft Perdition. 15
He aifo fuppofes, that this Sentence of the Law, thus
fubje&ing Men for every, even the leaft Sin, and every
minute/I Branch, and latent Principle of Sin,to (6 dread-
ful a Punifhment, hjafl and righteous , agre able 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.2 1.
u It was Sin (fays he) which fubjecled to Deuh by the
" Law, JUS • LY threatening Sin with Death. Which
" Law was given us,that Sin might appear ; might be fet
" forth IN IT'S PROPER COLOURS ; when we faw
" it fubjefted us toDeath by aLawPERFECTLY HOLY,
* JUST, AND GOOD; ThatS'nby theCommandment,
M bytheLaw^might be reprefented-WHAT IT REALLY
u IS, an exceeding great and deadly Evil." So inNote
on Rom. v. 20. P. 380. " The Law or Miniftration of
ci Death, as it fubje&s to Death for every Tranfgrefllon,
* is ftill of Ufe to fliew 7 HE NATURAL AND
* PROPER DEMERIT OF SIN. Ibid. P. 371,372.
" The Language of the Law, Dying thou fhilt die, is to
" be understood of the ^Demerit of theTranfgreflion, that
" which it deferves. Ibid. P. 3 79. " The Law was add-
* ed, faith Mx.Locke on the Place, becaufe the Ifraelites,
<c the Poflerity of ^Abraham, were Tranfgreflburs as
" well as other Men, to fhew them their Sins, and the
" Punifhment & Death, which in STRICT JUSTICE
•* they incurred by them. And this appears to be a true
<c Comment on Rom. vii. 13. — Sin; by Vertue of the
" Law, fubjec"t.ed you to Death for this End, that Sin,
<c working Death in us by that which is holy, jujl &goodr
" PERFECTLY CONSONANT TO EVfc,RL*ST-
" ING TRUTH AND RIGHTKOUSNESS .
ic Confequently every Sin is in flricl Juftice deferving
*< of Wrath & Punifhment ; and the Law in its Rigour
" was given to the Jews, to fet home this awful Truth
" upon their Confciences, to fhew them the evil and per-
** nicious NATURE of Sin ; And that being confeious
w they had broke the Law of God, this might convince
*6 them of the great Need they had of the FAVOUR
1 6 All Sin to eternal &c. Part L
Ci of the Lawgiver, and oblige them, by Faith in his
« GOODNESS, to fly to his MERCY for Pardon and
<c Salvation."
If the Law be holy, juft and good, a Conftkution per-
fectly agreeable to God's Holinefs, Juftice and Goodnefs ;
then he might have put it exactly in Execution,agreably to
all thefe his Perfections. Our Author himfeif fays,P.40Q.
t; How that Conftkution, which eftablimes a Law, the
" making of which is inconfiftent with the juftice and
" Goodnefs of God> and the Executing of it inconfiftent
<c with his Holinefs, can be a 'righteous Conftkution, I
" confefs, is quite beyond my Comprehenfion."
Now the Reader is left to judge whether it ben't mod
.plainly and fully agreeable to Dr. T—r\ own Doctrine,
that there never was any one Perfon from the Beginning
of ^he World, ho came to act in the World as a moral
Agent, and that it is not to be hoped there ever will
be any, but what is a Sinner or TranfgreiTor of the Law
of God ; and that therefore this proves to be the I flue
and Event of Things, with refpect to all Mankind in all
Ages, that, by the natural and proper Demerit of their
own Sinfulnefs, and in the Judgment of the Law of God,
which is perfectly confonant toTruth, and exhibitsThings
in their true Colours, they are the proper Subjects of the
Curfe of God, eternal Death,and everlafting Ruin ; which
muft be the actual Confequence, unlefs the Grace or Fa-
vour of the Lawgiver interpofe, and Mercy prevail for
their Pardon and Salvation. The Reader has feen alfo
how agreeable this is to the Doctrine of the holy Scrip-
ture.
And if fo, and what has been obferved concerning th«
Interpofnion of divine Grace be remember'd, namely,
that this alters not the Nature of Things as they are in
themfelves, and that it don't in the lead affect the State of
the Controverfy we are upon, concerning the true Nature
and Tendency of the State that Mankind come into the
World in, whether Grace prevents the fatal Effect or no;
I fay, if thefe Things are confide-red, I truft, none will
deny
Chap i. > ConftantEffeSt provesTendency. 17
deny, that the Propofition that was laid down, is fully
proved, as agreeable to the Word of God, and Dr.T* — f%
own Words ; viz. That Mankind are all naturally in fuch a
State, as is attended, without fail, with this Confequence
or Ifliie, that they univerfally are the Subjects of that
Guilt and Sinfulnefs, which is, in Effect, their utter and
eternal Ruin,being caft wholly out of the Favour of God,
and fubjected to his everlafting Wrath and Curfe.
SECT. II.
2/ follows from the Propofition -proved In the fore-
going Seclion,that all Mankind are under the Influ-
ence of a prevailing effectual Tendency in their
Nature,^ that Sin and Wickednefs >which implies
their utter and eternal Ruin.
THE Propofition laid down being proved, the Confe-*
quence of it remains to be made out, viz. That
the Mind of Man has a natural <Te?:de?icy or Propenfity
to that Event, which has been fhewn univerfally and in-
fallibly to take Place ; (if this bcn't fufficiently evident
of it fclf, without Proof ;) and that this is a corrupt or
depraved Propenfity.
I fhall here confider the former Part of this Confe-
quence, namely, whether fuch an univerfal, conflant, in-
fallible Event is truly a Proof of the Being of any Ten"
dency or Propenfity to that Event ; leaving the evil and
corrupt Nature of fuch a Propenfity to be confidered af-
terwards.
If any mail fay, they don't think that it's being a
thing univerfal and infallible in Event, that Mankind com-
mit fome Sin, is a Proof of a prevailing Tendency to Sin ;
becaufe they don't only fin, but alfo do Good, and per-
haps more Good than Evil : Let them remember, that
the Queftion at prefent is not, How much Sin there is a
Tendency to ; but,Whether there be a prevailingPropenfi-
Jy to th?t Xflue, which it is allowed all ftfth m actually
C come
>8 Aconjlant EffeEl Part I.
come to,th»t all fail of keeping the Law perfectly ; — Whe-
ther there ben't a Tendency to fuch Imperfection of Obe-
dience, as always without fail comes to pafs ; to that De-
gree of Sinfulnefs, at lead, which all fall into ; and fo to
that utter Ruin, which that Sinfulnefs implies and infer?.
Whether an effectual Propenfity to this be worth the
Name of Depravity, becaufe of the Good that may be
fuppofed to balance it, fhall be confidered by and by. If
it were fo, that all Mankind, in ail Nations andAges,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 Perfbn, once cut their own Throats, or put out
their own Eyes ; it might be an Evidence of fome Ten-
dency in the Nature or natural State of Mankind to fuch
an Event ; tho' they might exercife Reafon many more
Days than they were diffracted, and were kind to and
tender of themfelves oftener than they mortally and cru-
elly wounded themfelves.
To determine whether the unfailing Conflancy of the
above-named Event be an Evidence of Tendency, let it
be confidered, — What can be meant by Teride ncy, but a pre-
vailing Liablenef3 or Expofednefs to fuxh or fuch an E-
vent ? Wherein confiffs the Notion of any fuch thing,but
fome ftated Prevalence or PrepOnderation in the Nature or
State of Caufes or Occafions, that is- followed by, and ib
proves to be effectual to, a dated Prevalence or Common-
nefs of any particularXind of Effect ? Or,fomething in the
permanent State of Things, concerned in bringing a cer-
tain Sort of Event to pafs, which is a Foundation for the
Conftancy, or flrongly prevailing Probability, of fuch an
Event? If we mean this by Tendency (as I know not
what elfe can be meant by it, but this, or fomething like
this) then it is manifeit, that where we fee a ftated Pre-
valence of any Kind of Effect or Event, there is a
Tendency to that Effect in the Nature and State of
it's Caufes. A common and fteady Effect fhews,that there
is fome-where a Preponderation, a prevailing Expofednefs
or Liablenefs in the State of Things, to what comes fo
fteadily
sC£HAP'ilL \ proves Tendency. ig
fteadily to pafs. The natural Dictate of Reafon fhews,
that where there is an Effect, there is a Caufe, andaCaufe
fufficient for the Effect ; becaufe, if it were not fufficient,
it would not be effectual : and that therefore, where there
is a dated Prevalence of the Effecl:, there is a ftated Pre-
valence in the Caufe : A fteady Effecl: argues a fteady
Caufe. We obtain a Notion of fuch a Thing as Tenden-
cy, no other Way than by Obfervation : And we can ob-
ferve nothing but Events : And 'tis 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 Tendencies or Propensi-
ties of Nature in Minerals, Vegetables, Animals, rational
and irrational Creatures. A Notion of a ftatedTendency
or fix'd Propensity is not obtain'd by obferving only a
fing;e Event. A ftated Preponderation in the Caufe or
Occafion, is argued only by a ftated Prevalence of the
Effecl:. If a Die be once thrown, and it falls on a par-
ticifar Side, we don't argue from hence, that that Side is
the heavieft ; but if it be thrown without Skill or Care„
many Thoufands or Millions of Times going, and con-
ftantly falls on the fame Side, we have not the leaft
Doubt in our Minds,, but that there is fomething of Pro-
penfity in the Cafe, by fuperiour Weight of that Side, or
in fome other refpect. How ridiculous would he make
"himfeif, wholhould earneftly difpute againft anyTenden-
cy in the Srate of Things to Cold in the Winter, or Heat
in the Summer ; or fhould ftand to it, that altho' it often
happen'd that Water quench'd Fire, yet there was no
Tendency in it to fuch an Effecl ?
In the Cafe we are upon, the human Nature,as exifting
in- fuch an immenfe DiverHty of Perfons and Circumftan-
ces, and never failing in any one Inftance, of coming to
that Iifue, viz. that Sinfulnefs which implies extreme
Mifery and eternal Ruin, is as the Die often caft. For it
alters not the Cafe, in the leaft, as to the Evidence of
Tendency, whether the Subject of the conftant Event be
an Individual, or a Nature and Kind. Thus,if there be a
C 2 Succedion
20 Umverfal Sin proves Part L
Succeflion 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; it as much proves the Nature and Tendency of
the Kind, as if it were only one Individual Tree, that had
temain'd from the Beginning of the World, had often
been tranfplanted into different Soils &c. and had conti-
nued to bear only bad Fruit. So, if there were a particu-
lar Family, which, from Generation to Generation,
and thro' every Remove to innumerable different Coun-
tries and Places of Abode, all died of a Confumption, or
all run diffracted, or all murder'd themfelves, it would be
as much an Evidence of the Tendency of fomething in
the Nature or Conftitution of that Race, as it would be of
the Tendency of fomething m the Nature or State of an
Individual,if fome onePerfonhad liv'dall that Time, and
fbme remarkable Event had often appeared in him, which
he had been the Agent or Subject of, from Year to Year,
and from Age to Age, continually and without Fail, f
Thus
Ktm I II II a—— ——■■■n i I .... i.n- i. iniT i. ■ ._
f Here may be obferved the Weaknefs of that Obje6lion,made
againft the Validity of the Argument for a fix'd Propenfity
to Sin, from the Conftancy and Univerfality of the Event,
That Adam fin'd in one Inttance,without a fix'd Propenfity,
Without Doubt a tingle Event is an Evidence, that there
was fome Caufe or Occaiion of that Event : But the thing
we are fpeaking of, is a fefd Caufe : Propenfity is a fated
continued thing. We jtfftiy argue, that ijlated Effeft mud
have zftated Caufe \ and truly obferve, that we obtain the
Notion of Tendency, or Jlated Preponderatim in Caufes, no
other Way than by obferving a dated Prevalence of a parti-
cular Kind of Effect. But who ever argues a fix'd Pro-
penfity from a fingle Effect ? And is it not ftrange arguing,
that beeaufe an Event which once comes to pafs, don't prove
any ftated Tendency, therefore the unfailing Conftancy
of anEvent is an Evidence of no fuch thing ?— But beeaufe
Dr.T. makes fo much of this Objection, fromJdam's finning
without a Propenfity, I (hall hereafter confider it more par-
ticularly, in the Beginning of the 9th Sefiion of this Chap-
ter; where will alfo be confidejred what is objected from ths
Fall of the Angels,
Chap, j. — -.
'sect ' ii' } Prope?ifay to Sm.
Thus a Propenfity attending the prefent Nature or na-
tural State of Mankind, eternally to ruin themfelves by
Sin, may certainly be infer'd from apparent and acknow-
ledged Fact — And I would now obferve further, that not
only does this follow from Facls that are acknowledged
by Dr. T but the Things he ajferts, the ExprefTions and
Words which he ufes, do plainly imply that ail Mankind
have fuch a Propenfity ; yea, one of the higheft Kind, a
Propenfity that is invincible, or a Tendency which
really amounts to a flx'd conftant unfailing Necefjlty*
There is a plain Confemon of a Propenfity or Prcnenefsr
to Sin, P. 143. — " Man, who drinketh in Iniquity like
Water ; who is attended withfo many fenfual Appetites,
and fo APT to indulge them— " And again P. 228,
" WE ARE VERY APTinaWorld full of Temptation,
to be deceiv'd, & drawn into Sin by bodily Appetites." — If
we are very apt or prone to be drawn into Sin by bodily
Appetites, and fmfully 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 finfuL — In
the fame Page he reprefents, that on this Account, and
on Account of the Confequences of this, the Cafe ofthofe
ivho are under a Lazv threatning 'Death for every Sin%
mufl be quite deplorable, if they have no Relief from the
Mercy of the Laugher. Which implies, that their Cafe
is hopelefs, as to an efcape from Death, the Punifhment
of Sin, by any other Means than God'sMercy. And that
implies,that there is fuch an Aptnefs to yield to Tempta-
tion to Sin, that 'tis hopelefs that any of Mankind mould
wholly avoid it. But he fpeaks of it elfewhere, over and
over, as truly impojfible, or what can't be ; as intheWords
which were cited in the lad SecJion from his Note onRom*
v. 20. where he repeatedly fpeaks of the Law, whicfe
fubje&s us to Death for every TranfgreiTion, as whac
CANNOT GIVE LIFE ; and reprefents.thatif God
-offer'd us no other Way of Salvation, no Man from the
Beginning of the World COUUD be faved. In the
£ame Place he with Approbation cites Mx.Locke\ Words,
C 2 in
2 2 That all do Jin, proves Part I.
in which, fpeaking of the Ifraelites, he fays, <c All En-
" deavou'rs after Righteoufnefs was LOST LABOUR,
" fince any one Slip forfeited Life, & it was IMPOSSI-
<c BLE for them to expect ought butDeath." OurAuthor
fpeaks of it as impofTible for the Law requiring finlefs O-
bedience, to give Life, not that the Law was weak in it
felf but thro* the JVeaknefs of our Flejh. Therefore,
he (ays, he conceives the Law not to be a T>ifpe?fation
fui table to the Infirmity of the human Nature in its pre-
fent State. Thefe Things amount to a full ConfelTion,
that the Pronenefs in Men to Sin, and to a Demerit of
and jufl Expofednefs to eternal Ruin by Sin, is univer-
fally invincible, or, which i.s the fameThing, amounts to
abfolute invincible NecefTity ; which furely is the higheft
Kind of Tendency, or Propenfky : and that not the lefs
for his laying this Propenfky to our Infirmity orAVeaknefs,
which may fcem to intimate fome Defect, rather than any
Thing pofitive : And 'tis agreable to the Sentiments of
the beft. Divines, tjiat.all Sin originally comes from a de-
fective or privative Caufe. But Sin don't ceafe to be Sin,
or a Thing not juftly expofmg to eternal Ruin (as is
imply'd in Dr. jT~- r's own Words) for arifing from In-
firmity or Defect ; nor does an invincible Propenfity to
Sin ceafe to be a Propenfity to fuch Dement of eternal
Ruin, becaufe the Pronenefs arifes from fuch a Caufe.
\^f It is manifefr,that this Tendency which has been prov-
ed, don't confifl in any particular external Circumstances,
that fome or many are in, peculiarly tempting and influ-
encing their Minds j but is inherent, and is feated in that
Nature which is common to all Mankind, which they car-
ry with them wherever they go, and ftill remains the fame,
however Circumflances may differ. For it is implied in
what has been proved, and ihewn to be confefs'd,that the
fame Event comes to pafs in all Circumflances, that any
of Mankind ever are or can be under in the World. In
God's Sight no Man living can be juflified ; but all are
Sinners, and expofed to Condemnation. This is true of
Perfons of all Conftitutions, Capacities, Conditions, Man-
ners,
Se"tP,ii'^ Propenfity of Nature. 23
ners, Opinions and Educations ; in all Countries,Gimates,
Nations and Ages ; and through all the mighty Changes
and Revolutions, which have come to pafs in the habitable
World.
We have the fame Evidence, that the Propenfity in this
Cafe lies in the Nature of the Subject, and don't arife
from any particular Circumitances, as we have in any
Cafe whatfoever ; which is only by the Effects appearing
to be the fame in all Changes of Time and Place, and un-
der all Varieties of Circumftances. It is in thisWay only
we judge, that any Propenfities, which we obferve in
Mankind, are fuch as are feated in theirNature,in all other
Cafes. 'Tis thus we judge of the mutual Propenfity be-
twixt the Sexes, or of the Difpofitions which are exercifed
in any of the natural Paflions or Appetites, that they
truly belong to the Nature of Man ; becaufe they are
Gbferved in Mankind in general, through all Countries,
Nations and Ages, and in all Conditions.
If any fhould fay, Tho' k be evident that there is a
Tendency in the State of Things to this general Event,
that ail Mankind fhould fail of perfect Obedience, and
iliould fin, and incur a Demerit of eternal Ruin ; and
alfo that this Tendency don't lie in any diftinguifhing
Circumitances of any particular People, Perfon or Age z
yet it may not lie in Man's Nature, but in the general Con-
ilitution & Frame of thisWorld,into which Men are born*
Tho' the Nature of Man may be good, without any evil
Propenfity inherent in it ; yet the Nature and univerfal
State of this earthly World may be fuch as to be full o£
fo many and ftrong Temptations every where,and of fuch
a powerful Influence on fuch a Creature as Man, dwell-
ing in fo infirm a Body &c. that the Refult of the whole
may be, a ftrong and infallible Tendency in fuch a State
cf Things, to the Sin and eternal Ruin of every one of
Mankind.
To this I would reply, that fuch 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,
C 4 Whether
54 Tthat all do Jin , proves Part I.
Whether Man is not a Creature that in his prefent State
is depraved and ruin'd 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
5t in the Univerfe, it is of an evil Nature. That Part
of the Syftem is not good,which is not good in it's Place
5n the Syftem : and thofe inherent Qualities of that Part
of the Syftem, which are not good, but corrupt, in that
Place, are juftly looked upon as evil inherent Qualities.
That] Propenfity is truly efteemed to belong to the
Nature of any Being, or to be inherent in it, that is the
•neceflary Confequence of it's Nature3confidered together
with it's proper Situation in the univerfal Syftem of Ex-
iftence, whether that Propenfity be good or bad. 5Tis
the Nature of a Stone, to be heavy ; but yet, if it were
placed, as it might be, at a Diftance from this World, it
would have no fuch Quality. But feeing a Stone is of
luch a Nature, that it will have this Quality or Tenden-
cy, in it's proper Place, here in this World, where God
has made it, 'tis properly look'd upon as a Propenfity be-
longing to it's Nature : And if it be a good Propenfity
here in it's proper Place, then it is a good Quality of it's
Nature ; But if it be contrariwife, it is an evil natural
Quality. So, if Mankind are of fuch aNature,that they
Iiave an univerfal effectual Tendency 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 fe If- ex iflent, as any
Power or Tendency, but what hasfome Dependance on
other Beings, which they ftand in fome Connection with,
in the univerfal Syftem of Exiftence : Propenfities are
no Propenfities, any otherwife, than as taken with their
Objects. Thus it is with the Tendencies obferved in
natural Bodies, fuch as Gravity,Magnetifm,Eleclxicity &c.
And thus it is with the Propenfities obferved in the vari-
ous Kinds of Animals ; and thus it is with moft of the
Propenfities in created Spirits,
It
Chap. I.
ECT
«J-2 Propenfity of Nature, 25
It may further be obferved, that it is exactly the fame
thing, as to the Controverfy concerning an Agreeablenefs
withGod's moral Perfections of fnch a Difpofal of Things,
that Man fhould come into theWorld in a depraved ruin'd
State, by a Propenfity to Sin and Ruin ; whether God
Jhas fo ordered it, that this Propenfity fhould lie in his
Nature confidered alone, or with Relation to it's Situa-
tion in the Univerfe, and it's Connexion with other Parts
of the Syftem to which the Creator has united it ; which
is as much of God's ordering, as Man's Nature it fclf,
mofr. (imply confidered.
Dr. T. (P. 1 88,1 89.) fpeaking of theAttempt of Some
to folve the Difficulty of God's being the Author of our
Nature, and yet that our Nature is polluted, by fuppo-
fing that God makes the Soul pure, but unites it to a
polluted Body [or a Body fo made, as tends to pollute
the Soul ;] He cries out of it as weak and infufficient,and
too grofs to be admitted : For, fays he, Who infufedthe
Soul into the Body ? And if it is polluted by being in-
fufed into the Body, who is the Author and Caufe of ifs
Pollution f And who created the Body &c ? — But is not
the Cafe juft the fame, as to thofe who fuppofe that God
made the Soul pure, and places it in a polluted World, or
a World tending by it's natural State in which it is made,
to pollute the Soul, or to have fuch an Influence upon it,
that it fhail without fail be polluted with Sin, and eter-
nally ruin'd ? Here, mayn't I alfo cry out, on as good
Grounds as Dr. T. — Who placed the Soul here in this
World ? And if the World be polluted, or fo conftituted
as naturally and infallibly to pollute the Soul with Sin,
who is the Caufe of this Pollution ? And,who created the
World — ?
Tho' in the Place now cited, Dr. T. fo infifh upon it,
that God mud be anfwerable for thePollution 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 refpeel: to the Soul's being cre-
ated by God; in fuch a Body as it is; and in fuch aWorld
as
26 That all Men do Sin> proves a Par.I.
as it is ; in a Place which I have already had Occafion to
obferve, where he fays, " We are apt, in a World full
" of Temptation, to be drawn into Sin by bodily Appe-
" tites." 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 drinketh in Iniquity like Water ; who is attend-
" ed with jo many fenfual Appetites, and fo apt to in-
" dulge thern^ In thefe Words our Author in Effect
fays the individual thing that he cries out of as fo g rojs,
viz. The Tendency of the Body, as God has made it,
to pollute the Soul, which he has infufed into it. Thefe
fenfual Appetites, which incline the Soul, or make it apt
to a finful Indulgence, are either from the Body which
God hath made, or otherwife a Pronenefs to finful Indul-
gence is immediately and originally feated in the Soul it
felf, which will not mend the Matter, for Dr. Taylor.
I would here laflly obferve, that our Author infifts
upon it, P. 317,318. That this lower World where we
dwell, inks prefent State, " Is as it was, when, upon a
" Review, God pronounced it, and all it's Furniture,very
" good. — And that the prefent Form and Furniture of
" the Earth is full of God's Riches, Mercy & Goodnefs,
" and of the moft evident Tokens of his Love & Bounty
" to the Inhabitants." If fo, there can be no Room for
fuch an Evafion of the Evidences from Fact, of the uni<«
verfal infallibleTendency of Man'sNature to Sin & eternal
Perdition, as, that the Tendency there is to this Iflue,don't
lie in Man's Nature, but in the general Conftitution and
Frame of this earthly World, which God hath made tq
be the Habitation of Mankind.
Sect
Chap
Sect.III
1 - XDeprav d^ruiri dStateof Nature. 2 7
Sec t. III.
That Tropenfity which has been proved to be in the
Nature of all Mankind, muft tea very evil, de-
praved and pernicious Propenfiry ; making it
manifeft that the Soul of Man, as it is by Nature,
is in a corrupt, fallen and ruin'd State : -which
is the other 'Tart of the Conference y drawn from
the Tropofition laid down in the fir ft Seclion.
THE Queftion to be confidered, in Order to deter-
mine whether Man's Nature is not depraved and
ruirfd, is not, Whether he is not inclined to perform as
many good Deeds as bad ones ? 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,Guiltinefs and
Abhorrence in the Sight of God t — Perfevering finlefs
Righteoufnefs, or elfe the Guilt oF Sin, is theAlternative,
the Decifion of which depends (as is confefled) according
to the Nature and Truth of Things, as they are in them-
felves, and according to the Rule of Right and of perfect
Juftice, Man's being approved and accepted of hisMaker,
and eternally blefTed as good ; or his being rejecl:ed,throvvn
away and curfed as bad. And therefore the Determi-
nation of the Tendency of Man's Heart and Nature with
refpecl to thefe Terms, is that which is to be look'd at,
m Order to determine whether his Nature is good or evil,
pure or corrupt, found or ruin'd. If fuch be Man's Na-
ture, and ftate of his Heart, that he has an infallibly e£-
feclual Propenfity to the latter of thofe Terms ; then it
is wholly impertinent, to talk of the innocent and kind
Actions, even of Criminals themfelves, furpajftng their
Crimes in Numbers ; and of the prevailing Innocence y
good Nature, Induflry, Felicity and Chearfulnefs of the
greater Part of Mankind, Let never fo many Thou-
fends, or Millions of A&s of Honefty,' good Nature &c.
be
2 8 Hois Propenfity ^ mojl Part I.
be fuppofed; yet, by the Suppofition, there is an unfail-
ing Propenfity to fuch moral Evil, as in it's dreadfulCon-
fequences infinitely out-weighs all ErTe&s or Confequen-
ces of any fuppofedGood. Surely thatTcndency, which,
in EfTeft, is an infallibleTendency to eternal Deflru&ion,
is an infinitely dreadful & perniciousTendency : And that
Nature & Frame of Mind, which implies fuch aTendency,
to uft be an infinitely dreadful & 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
Atlantick Ocean in, that is fuch as cannot hold together
through the Voyage, but will infallibly founder and link
by the Way ; under a Notion that it may probably go
great Part of the Way before it finks, or that it will pro-
ceed and fail above Water more Hours than it will be in
finking : — Or,to pronounce thatRoad a good Road to go
to fuch a Place, the greater Part of which is plain and
fafe, tho' fome Parts of it are dangerous, and certainly
fatal to them that travel in it ; or to call that a good Pro-
penfity, 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 been proved to belong to the
Nature of Man) is not evil, only as it is calamitous and
forrowj III, ending in great natural Evil ; but it is odious too,
and deteftable ; as, by the Suppofition, it tends to that
moral Evil, by which the Subject becomes odious in the
Sight of God, and liable, as fuch, to be condemned, and
utterly rejected and curfed by him. This alfo makes it
evident, that the State which it has been proved Mankind
are in, is a corrupt State in a moral Senfe, that it is in-
confident with the Fulfilment of the Law of God, which
is the Rule of moral Rectitude and Goodnefs. That
Tendency, which is oppofne to that which the moral
Law requires and infills upon, and prone to that which
the moral Law utterly forbids, and eternally condemns
the
s*1* ffl 1 corrupt and pernicious. 2 9
the Subject for, isdoubtlefs a corrupt Tendency, in a mo-
ral Senfe.
So that this Depravity is both odious > and alfo perni-
cious, fatal and deftruclive, in the highefl Senfe, as ine-
vitably tending to that which implies Man's eternal Ruin ;
it Ihews, that Man, as he is by Nature, is in a deplorable
and undone State, in the highefl Senfe. And this proves
that Men don't come into the World perfectly innocent
in the Sight of God, and without anyjuft Expofednefs to
his Difpleafure. For the being by Nature in a loft and
ruin'd State, in the highefl Senfe,is not confiflent with be-
ing by Nature in a State of Favour with God.
But if any ihould flill infifl on a Notion of Men's good
Deeds exceeding their bad ones, and that feeing the good
that is in Men more than countervails the Evil, they
Can't be properly denominated evil ; All Perfons and
Things being moil properly denominated from that which
prevails, and has the Afcendant in them : I would fay
further, That
I prefume it will be allowed, that if there is in Man's
Nature a Tendency to Guilt and Ul-Defert, in a vafl
Over-balance toVirtue 8c Merit ; or a Propenfity to that
Sin, the Evil and Demerit of which is fo great, that the
Value and Merit that is in him, or in all the virtuous A6is
that ever he performs, are as Nothing to it ; then truly
the Nature of Man may be {aid to be corrupt and evil.
That this is the true Gafe,may be demonflrated by what
fs evident of the infinite Heinoufnefs of Sin againfl God,
from the Nature of things. TheHeinoufnefs of this mufl
rife in fome Proportion to the Obligation we are under to
regard the divine Being ; and that mufl be in fome Pro-
portion to his Worthinefs of Regard ; which doubtlefs is
infinitely beyond the Worthinefs of any of our Fellow-
Creatures. But the Merit of our Refpeft or Obedience
to God is not infinite. The Merit of Refpe6l to any
Being don't increafe, but is rather diminifh'd in Propor-
tion to the Obligations we are under in {tricl Juftice to pay
him that Refpecl, There is no great Merit in paying a
Debt
3<d The Sin of all Men infinitely Part I,
Debt weowe,and by the higheft pofTibleObligations in ftrict
Juftice are obliged to pay ; but there is great Dement in
refuting to pay it. That on fuch Accounts as thofe there
is an infinite Demerit in all Sin againft God, which mufl
therefore immenfely outweigh all the Merit which can be
fuppofed to be in our Virtue, I think, is capable of full
Demonftration ; and that the Futility of the Objection,
which fome have made againft the Argument, might moil
plainly be demonftrated. But I fhall omit a particular
Confideration of the Evidence of this Matter from the
Nature of Things, as I fludy Brevity, and left any fhould
cry ovx,Metapbyficks ! as the Manner of fome is, when
any Argument is handled,againft anyTenet they are fond
of, with a clofe and exact Confideration of the Nature of
Things. And this is not fo neceflary in the prefent Cafe,
in as much as the Point afTerted, namely, that he who
commits any one Sin;has Guilt and Ill-Defert which is fo
great,that the Value and Merit of all theGood which it is
pofTible he fhould do in his whole Life, is as Nothing to
it ; I fay,this Point is not only evident hy Met ap by ft cks,
but is plainly demonftrated by what has been fhewn to
be FaEl, with refpect to God's own Constitutions and
Difpenfations towards Mankind : As particularly by this,
that whatever Acts of Virtue and Obedience a Man per-
forms, yet if he trefpaffes in one Point, is guilty of any
the leaft Sin, He, according to the Law of God, and fo
according to the exact Truth of Things and the proper
Demerit of Sin, is expofed to be wholly caft out of Fa-
vour with God, and fubjected to his Curfe, to be utterly
and eternally deftroyed. This has been proved ; and
iliewn to be the Doctrine which Dr. eT. abundantly teaches.
But how can it be agreeable to the Nature of Things, and
.exactly confonant to everlafting Truth andRighteoufnefs,
thus to deal with a Creature for the leaft finful Act, tho?
he fhould perform ever fo many Thoufands of honeft and
virtuous Acts, to countervail the evil of that Sin ? Or
how can it be agreeable to the exact Truth and real
Demerit of Things, thus wholly to caft off the deficient
Creature,
Chap. i."> outweighs their Virtue. *zi
Sect. III. 5 ^ °
Creature, without any Regard to the Merit of all his good
Deeds* unlefs that be in Truth the Cafe, that the Value
and Merit of all thofe good Anions bear no Proportion
to the Heinoufnefs of the lead Sin ? If it were not fo, one
would think, that however the offending Perfon might
have fome proper Punifhment, yet feeing there is fo
much Virtue to lay in the Balance againfl the Guilt, it
would be agreeable to the Nature of Things, that he
fhould find fome Favour, and not be altogether rejected,
and made the Subject of perfect and eternal Deftru&ion ;
and thus no Account at all be made of all his Virtue, fo
much as to procure him the leaft Relief or Hope. How
can fuch a Conftitution reprefentSin in its proper Colours,
and according to its true Nature and Defert (as Dr.T",
fays it does) unlefs this be it's true Nature, that it is fo
bad,that even in the leaft Inftance it perfectly fwallows up
all the Value of the Sinner's fuppofed good Deeds, let
'em be ever fo many. So that this Matter is not left to
our Metaphyficks,or Philofophy ; the great Lawgiver,and
infallible Judge of the Univerfe, has clearly decided it,
in the Revelation he has made of what is agreeable to ex-
acl: Truth> Juftice and the Nature of Things, in his re-
vealed Law or Rule of Righteoufnefs.
He that in any Refpecl: or Degree is aTranfgreflbur of
God's Law, is a wicked Man, yea, wholly Wicked in the
Eye of the Law ; all his Goodnefs being efleemed No-
thing, having no Account made of it, when taken together
with hisWickednefs. And therefore, without any regard to
his Righteoufnefs,he is,by theSentence of theLaw, and fo
by the Voice of Truth arid Juftice, to be treated as wor-
thy to be rejected, abhor'd and curfed forever ; and rnufr.
be fo, unlefs Grace interpofes, to cover his Tranfgreffion.
But Men are really,in Themfelves, what they are in the
Eye of theLaw,and by theVoice of ftri&Equity &: Juftice ;
however they may be looked upon, and treated by infi-
nite and unmerited Mercy.
So that, on the whole, it appears, all Mankind have
an infallibly effectual Jftopenfity to that moral Evil,which
infinitely
3 2 Sin infinitely outweighs &c. Part I.
infinitely our- weighs theValue of all the Good that can he
in them ; and have fuch a Difpofition of Heart, that the
certain Confequence of it is, their being, in the Eye of
perfect 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.
Agreable to thefe Things, the Scripture reprefents all
Mankind, not only as having Guilt, but immenfe Guilt,
which they can have no Merit or Worthinefs to counter-
Vail. Such is the Reprefentation we have in Matth.
xviii. 21, to the End. There, on Peter's enquiring how
often his Brother Jhould trefpafs againjl him and he for-
give him, whether until f even Times f Chrift replies, /
fay not unto thee, until feven Times, but until feventy
Times feven ; apparently meaning, that he fhouid efteem
no Number of Offences too many, and no Degree of In-
jury it is poffible our Neighbour mould 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 Forgivenefs and Favour with God, He muft
pardon that Guilt and Injury towards his Majelly, which
is immenfely greater than the greatefl Injuries that ever
Men are guilty one towards another, yea,than the Sum of
all their Injuries put together ; let 'em be ever fo many,
and ever fo great : fo that the latter would be but as
an hundred Pence to ten Thoufand Talents : which
immenfe Debt we owe to God, and have No-
thing to pay ; which implies that we have no Merit,
to countervail any Part of our Guilt. And this muft be
becaufe, if all that may be called Virtue in us, be com-
pared with our Ill-defert,it is in the Sight of God as No-
thing to it. The Parable is not to reprefent Peter's Cafe
in particular,but that of all who then were,or everfhould
be Chrift's Difciples. It appears by theConclufion of the
Difcourfe ; So likewife fball my heavenly Father do, if
ye, from your Hearts } forgive not every one bis Brother
their Trefpajfes,
Therefore
s^cTPiv'(* dU MenJiniftit/iediately&Q. 33
Therefore how abfurd mud it be for Chriftians to ob-
je<fb, againfl the Depravity of Man's -Nature, a greater
Number of innocent and kind Actions, than of Crimes j
and to talk of a prevailing Innocency, good Nature, Tn-
duflry>and Chearfulnefs of the greater Part of Mankind ?
Infinitely more abfurd, than it would be to infift, that
the Domeflic of a Prince was not a bad Servant, becaufe
tho' fometimes he contemned and affronted his Matter to
a great Degree, yet he did not fpit in his Mailer's Face fo
often as he performed A£ls of Service ; Or,than it would
be to affirm, that his Spoufe was a good Wife to him, be-
caufe, altho' fhe committed Adultery, and that with
the Slaves and Scoundrels fometimes, yet fhe did not do
this fo often as fhe did the Duties of a Wife. Thefe
Notions would be abfurd, becaufe theCrimes are too heinous
to be atoned for, by many honefl AcYions of the Servant
or Spoufe of the Prince j there being a vafl Difproportion
between the Merit of the one, and the Ill-defert of the
other : but in no Meafure fo great, nay infinitely lefs than
that between the Demerit of our Offences againfl God,
and the Value of our A&s of Obedience.
Thus I have gone through with my firfl Argument ;
having fhewn the Evidence of the Truth of the Propofi-
tion I laid down at firfl, and proved it's Confequence-
But there are many ether things, that manifefl a very
corrupt Tendency or Difpofition in Man's Nature in his
prefent State, which I fhall take Notice of in the follow-
ing Seclions.
Sect. IV.
The Depravity of Nature appears by a Tropenfety
in all to fin immediately, asfoon as they are capa-
ble of it, and to fin continually tf/z^progreffively ;
andaljobythe Remains ofSininthebtft. of Men.
THE great Depravity of Man's Nature appears, not
only in that they univerfally commit Sin, who-
fpeod any long Time in the World, but in that Men are
D naturalW
34 dll Men Jin Immediately. Part I.
naturally fo prone to Sin, that none ever fail of immedi-
ately tranfgrefllng God's Law, and fo of bringing infinite
Guilt on' themfelves, and expofing themfelves to eternal
Perdition, as foon as they are capable of it.
The Scriptures are fo very exprefs in it, that all Man-
kind^// Flejh, all theWorld, esizxy Man living, are guilty
of Sin ; that it mult at leaft be underftood, every one
that is come to be capable of being aftive/m Duty to God,
or Sin againft him,is guilty of Sin. There areMultitudes
an the World, who have but very lately begun to exert
their Faculties, as moral Agents ; and fo" are but juft en-
tred on their State of Trial, as adYing for' themfelves.
There are many Thoufands conftantly in the World,who
have not 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 not a
ftrong Propenfity in Man's Nature to Sin, that fhould as it
were hurry them on to fpeedyTranfgreflion,& they have no
Guilt previous to their perfonal Sinning, what mould hinder
but that there might always be a greater Number of fuch
as aft for themfelves on the Stage of theWorld, and are an-
fwerable forthemfelves toGod,whohave hitherto kept them-
felves free from Sin, and have perfeftly obeyedGod's Law,
and fo are righteous inGod'sSight with theRighteoufnefs of
theLaw; and if they fhould be called out of theWorld with-
out any longerTrial (as innumerable die at all Periods of
Life) would be juftified by the Deeds of the Law ? And
how then can it be true, that in God's Sight no Man
living can be juftified, that no Man can be juft with
God, and that by the Deeds of the Law no Flejh can be
juftified, becaufe by the Law is the Know lege of Sin ?
And what fhould hinder but that there may always be
many in theWorld, who are capable Subjects of Inftrufti-
on and Counfel, and of Prayer toGod, for whom theCalls
of God's Word to Repentance, and to feek Pardon thro*
the Blood of Chrift, and to forgive others their Injuries,
becaufe they need that God fhould forgive them, would
jiot be proper j and for whom the Lord's Prayer is not
fuitable,
Chap. 1. 7 yjn Men fin immediately, i c
Sect. IV. 3 J */ o j
fuitable, wherein Chrift directs all his Followers to pray,
that God would forgive their Sins, as they forgive thofe
that trefpafs againfl them ?
If there are any in the World, though but lately be-
come capable of acting for themfelves, as Subjects of the
Law of God, who are perfectly free from Sin, fuch are
moft likely to be found among the Children of Chriftian
Parents, who give 'em the moft pious Education, and fet
them the beft Examples : And therefore fuch would ne-
ver be fo likely to be found in any Part or Age of the
World, as in the primitive Chriftian Church, in the flrft
Age of Chriftianity (the Age of the Church's greateft Pu-
rity) fo long after Chriftianity had been eftablifhed, 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
Apoftle 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 perfectly free from
Sin, why does he write as he does? i Joh. i. 8,9, 10.
If we fay that we have noSin, we deceive our f elves ^and
the Truth is not in us. If we confefs our Sins, he is
faithful and juft to forgive us our Sins, and to cleanfe us
from allUnrighteoufnefs \ If we fay that we have not fin-
ned, we make him a Liar, and the Truth is not in us. \
D 2 Again,
If any mould object,that this is an overtraining of Things ;
and that it fuppofes a greater Nicenefs and Exactnefs, than
is obferved in Scripture-Reprefentations andExpreffions, to
infer from theie Expreflions, that all Men fin immediately,
as foon as ever they are capable of it : To this I would
fay, that I think the Arguments ufed are truly folid, and
do really and juftly conclude* either that Men are bom
guilty, and fo are chargeable with Sin before they come to
act for themfelves,or elfe commit Sin immediately, without
the leaftTirne intermitting,after they are capable of under-
ftanding their Obligations to God, and reflecting on them-
felves j and that the Scripture clearly determines, there
is
$& Men fin continually. Part L
Again, the Reality and Greatnefs of the Depravity of
Man's Nature appears in this, That he has a prevailing
Propenflty to be continually finning againft God. What
has been obferved above, will clearly prove this. That
fame Difpofition of Nature, which is an effectual Propen-
flty to Immediate Sin, amounts to a Propenfity to conti-
nual Sin. For a Being prone to continual finning is no-
thing but a Pronenefs to immediate Sin continued. Such
appears to be the Tendency of Nature to Sin, that as foon
as ever Man is capable, it caufes him immediately to fin,
without fuffering any confiderableTime to pafs withoutSin.
And therefore, if the fame Propenfky be continued undi-
miniih'd, there will be an equal Tendency to immediate
finning again, without any confiderable- Time paffing.
And fo the fame will always be. a Difpofition Hill imme-
diately to fin, with as little Time patting, without Sin af-
terwards, as at firft. The only Reafon that can be given
why Sinning mult be immediate at firft;is that the Difpo-
iltion
is not one fuch Perfon in the World, free from Sin. But
whither this be a (training things up to too great an Exact -
nefs,or not ; yet I fuppofe, None that don't entirely fet afide
theSenfe of fuch Scriptures as have been mentioned, and
deny thofe Proportions which Dr. T himfelf allows to be
contain'd in fome of 'em, will deny they prove, that
no confiderable Time paffes after Men are capable of acting
£ox themfelves, as the Subjects of God's Law, before they
are guilty of Sin;' becaufe if the Time were confiderable, it
would be great enough to deferve to be taken Notice of, as
an Exception to fuch univerfal Proportions, as, In thy Sight
fi)oll no Man living be juftified, &c. And if this be allowed,
that Men are fo prone to Sin,that inFactall Mankind do fin,
fisit ?mv,immediately, after they come to be capable of it,or
fail not to fin fo foon, that no confiderable Time paffts before
'they run into Tranfgremon againft God ; It don't much
alter the Cafe, as to the prefent Argument. If the Time
of Freedom from Sin be fo fmall, as not to be worthy of
Notice in the forementioned univerfal Proportions of Scrip-
ture, it is alfo fo fmail5as not to be worthy of Notice in ths
prefent Argument.
Chap. i. 2 Men fin increanngly. 77
Sect.iv.^ J j &*/ 0/
fition is fo great, that it will not differ any confiderabie
Time -to pafs without Sin : and therefore, the fame Dif-
pofition being continued in equal Degree, without fome
new Reftraint, or contrary Tendency, it will (till equally
tend to the fame Effect. And tho'it is true, the Pro-
penfity may be diminifhed, or have Reftraints laid upon
it, by gracious Difpofals of Providence, or merciful In-
fluences 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 firfl, has no Tendency in
it felf to a Diminution ; but rather to an Increafe ; as the
continued Exercife of an evil Difpofition, in repeated
actual Sins, tends to ftrengthen it more & more : agreea-
ble to that Obfervation of Dr. T—r\, p. 228. " We
•*' are apt to be drawn into Sin by bodily Appetites, and
€i when once we are under the Government of thefe Ap-
V petites, it is at leaft exceeding difficult, if not impracti-
** cable, to recover our felves, by the meer Force of
"^ Reafon." The Increafe of Strength of Difpofition in
fuch a Cafe, is as in a falling Body, the Strength of it's
Tendency to defcend is continually increafed, fo long as
k's Motion is continued. Not only a conftant Commiffi-
on of Sin, but a .conflantlncreafe in the Habits ^Practice
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 Obftacles
are removed, is not only to fall with a continual Motion,
but with a conftantly increafing Motion. And we fee,
that increafing Iniquity is actually the Confequence of
natural Depravity, in moft Men, notwithflanding all the
Reftraints they have. Difpofitions to Evil are commonly
much flronger in adult Perfons, than in Children, when
they fM begin to act in the World as rational Creatures.
If Sin be fuch a Thing as Dr. T. himfelf reprefents
it, P. 6o. " A Thing of an odious and destructive
■" Nature, the Corruption and Ruin of our Nature, and
" infinitely hateful to God ;" then fuch a Pronenfity
-to continual and increafing Sin, mult be a very evil Difc
t> 3 pofiticn,
3 8 Sin in the befi. Part I.
pofition. And if we may judge of the Pernicioufnefs of
an Inclination of Nature, by the Evil of the Effect it
naturally tends to, the Propenfity of Man's Nature mull
be evil indeed : For the Soul being immortal, as Dr. T.
acknowleges, P. 370. 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 Wicked-
nefs without End, or 'till Wickednefs 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 it's natural Tendency, if divine Grace don't pre-
vent, it may as truly be faid to be theEffecl: whichMan's
NaturalCorruption tends to, as that anAcorn in a proper
Soil truly tends by it's Nature to become a great Tree.
Again, That Sin which is remaining in the Hearts of
the be ft Men on Earth, makes it evident, that Man's Na-
ture is corrupt, as he comes into the World. A remain-
ing Depravity of Heart in the greatefl Saints, may be ar-
gued from the Sins of mod of thofe who are fet forth in
Scripture as the moil eminent Inftances and Examples of
Virtue and Piety : And is alfo manifeft from this, That
the Scripture reprefents all God's Children as (landing in
Need of Chaitifement. Heb. xii. 6, 7, 8. For whom the
Lord loveth, he chafteneth ; and fcourgeth every Son
ivhom he receiveth. — What Son is he, zuhom theFather
chajlneth not f — If' ye are withoutChaftifernent y — then
are ye Baftards, and not Sons. But this is directly and
fully aflerted in fome Places ; as in that foremention'd
Ecclef. vii. 20. There is not a juftMan uponEarth,that
doeth Good and finneth not. Which is as much as to fay,
There is no Man on Earth,that is fo juft,as to have attain'd.
to fuch a Degree of Righteoufnefs, as not to commit any
Sin. Yea, the Apoflle fpeak* of all Chriftians as often
finning, or committing many Sins ; even in that primitive
Age of the Chriftian Church, an Age diftinguifhed from
all others by eminent Attainments in Holinefs ; Jam.iii.s.
In many Things we all offend. And that there is Pollu-
tion in the Hearts of all, as the Remainder of moral Filth
that
Chap. 1. 2 More Sin. than Virtue. so
Sect. V.5 **'
that was there antecedent to all Attempts orMeans forPu-
rification, is very plainly declared in Prov. xx. 9. Who
can fay, I have made my Heart clean , I am pure from
my Sin ?
According to Dr. T. Men come into the World wholly
free from finful Propenfities. And if fo, it appears from
what has been already faid, there would be Nothing to
hinder, but that many, without being better than they arc
by Nature, might perfectly avoid the Commidion of Sin*
But much more might this be the Cafe with Men after they
had, by Care,Diligence and good Practice, attained thofe
pofitiveHabits of Virtue,whereby they are at a much great-
er Diftance from Sin, than they were naturally : — which
thisWriter fuppofes to be the Cafe with many good Men.
But fince the Scripture teaches us, that the bed Men
in the World do often commit Sin, and have remaining
Pollution of Heart, this makes it abundantly evident, that
Men, when they are no otherwife than they were by Na-
ture, without any of thofe virtuous Attainments, have a
finful Depravity; yea, muft have greatCorruption of Na-
ture.
Sect. V.
The Depravity of Nature appears, in that the gene-
ralConfequenceoftheState ^/Tendency of Mans
Nature is a much greater Degree of Sin, than
Righteoufnefs ; not only with refpetl to Value and
Demerit, but Matter and Quantity.
IHave before fhewn, that there is a Propenfity in
Man's Nature to that Sin, which in Heinoufnefs and
Ill-defert immenfely outweighs all the Value and Merit
of any fuppofed Good, that may be in him, or that he
can do. I now proceed to fay further, that fuch is
Man's Nature, in his prefent State, that it tends to this
lamentable Effeft, That there fhould at all Times, thro*
D 4 the
40 All hdve more Sin Part I.
the Courfe of his Life, be at lead, much more Sin, than
Righteoufnefs ; not only as to Weight and Value , but as
to Matter and Meafure ; more Difagreement of Heart
and Practice from the Law of God, and from the Law of
Nature and Reafon, than Agreement and Conformity.
The Law of God is the Rule of PJgbt,as Dr. Tf, often
calls it : h is the Meafure of Virtue and Sin : So much
Agreement as there is with this Rule, fo much is thereof
Rectitude, Righteoufnefs, or true Virtue, and no more ;,
and fo much Difagreement as there is with this Rule, fo
much Sin is there.
Having prernifed this, the following Things may be
here obferved,
I. The Degree of Difagreement from this Rule of
Right is. to be determined, not only by the Degree of
Diftance from it inExcefs,but. alfc inDcfecl ; or in other
"Words, not only in pofitive Tranfgreilion, or doing what
5s forbidden, but alfb in witholding what is required. The
divine Lawgiver does as much prohibit the one as the other,
?.nd does as much charge the latter as a finful Breach of
his Law, expofmg to his eternal Wrath and Curfe, as the
former. Thus at the Day of Judgment, as defcribed
Matth. xxv. The Wicked are condemned, as curfe d, to
everlafting Fire, for their Sin in Defect and Omiilion : /
was an hungred, and ye gave me rw Meat fez. And the
Cafe is thus, not only when the Defecl: is in Word or
Behaviour, but in the inward Temper and Exercife of
the Mind, i Cor.xvi.22. If any Man love not the Lord
*Jefus Chrift, let him be Anathema Maranatha, Dr. jf.
Ipeaking of the Sentence and Punlfhment of the Wicked
(Matth.xxY.41, 46.) fays, "It was manifeftly forWANT
f* of Benevolence, Love and Companion to their Fellow*
f; Creatures, that they were condemned." And elfe-
where, as was obferved before, he fays, that the Law of
God extends to the LaUntPrinciples p£ $\\\\.o forbid them,
and to condemn to eternal DeftrucY a for them. And
if fo, it doubtlefs alfo extends to the inward Principles of
Holinefs,to require them, and in like manner to condemn
the Want of them, II, The
Chap I. > t})an Right eouf?iefs. 41
II. 1 he Sum of our Duty to God, required in his
Law, is Love to God ; taking Love in a large Senfe, for
the true Regard of our Hearts to God, implying Efleem,
Honour, Benevolence, Gratitude, Complacence &c.
This is not only very plain by the Scripture, but it is e-
vident in it felf. The Sum of what the Law of God re-
quires, is doubtlefs Obedience to that Law : No Law can
require more than that it be obeyed. But 'tis manifeft,
that Obedience to God is Nothing, any otherwife than as
a Teftimony of the Refpedt of our Hearts to God : With-
out the Heart, Man's external Acts are no more than the
Motions of the Limbs of a wooden Image; have no more
of the Nature of either Sin or Righteoufnefs. It mud
therefore needs be fb, that Love to God, or the Refpecl:
of the Heart, muft be the Sum of the Duty required to-
wards God. in his Law.
III. It therefore appears from the Premifes, that who-
foever withholds more of that Love or Refpecl: of Heart
from God which his Law requires, than he affords, has
more Sin, than Right ^cufnefs. Not only he that has lefs
divine Love, than Paffions & Affections which are oppoflte;
but alio be that dont love God half fa much as he ought,
or has Reafon to dox hasjuftly more Wrong, than Right,
imputed to him, according to the Law of Cod, and the
Law of Reafcn ; he has more Irregularity, than Recti-
tude, with Regard to the Law of Love. The finful Dif-
refpect or Unrefpectfulnefs of his Heart to God, is
greater than his Refpect to him.
But what confidents Perfon is there, even among the
more virtuous Part of Mankind, but what would be a-
lhamed to fay, and profefs before God or Men, that he
loves God half 10 much as he ought to do ; or that he
exercifes one half cf that Efteern, Honour and Gratitude
towards God,which would be altogether becoming Him ;
conlidering what Go\ is, and what great Manifestations
he has made of his tranfcendent Excellency and Good^
nefs, and what Benefits he receives from him ? And if
tew or none of the beft of Men can with Reafon and
Truth
42 All have more Smy Part I,
Truth make even fuch a ProfefTion,how far from it muft
the Generality of Mankind be P
The chief and moll fundamental of all the Commands
of the moral Law, requires us, to love theLord ourGod,
.with all our Hearts, and with all our Souls, with all our
Strength, and all our Mind : that is plainly, with all
that is within us, or to the utmoft Capacity of our Na-
ture : all that belongs to, or is comprehended within the
utmoft Extent or Capacity of our Heart and Soul, and
Mind and Strength, is required. God is in Himfelf wor-
thy of infinitely greater Love, than anyCreature can ex-
ercife towards him : He is worthy of Love equal to his
Perfections, which are infinite : God loves Himfelf with
no greater Love than he is worthy of, when he loves him-
felf infinitely : But we can give God no more than we
have. Therefore, if we give him fo much, if we love
him to the utmoft Extent of the Faculties of our Nature,
we are excufed : But when what is propo'ed, is only that
we fhould love him as much as our Capacity will allow,
this Excufe of Want of Capacity ceafes, and Obligation
takes hold of us ; and we are doubtlefs obliged to love
God to the utmoft of what is poffibie for us, with fuch
Faculties, and fuch Opportunities andAdvantages to know
God,as we have. And 'tis evidently implied in this great
Commandment of the Law, that our Love to God fhould
be fo great, as to have the moft abfblute PofTeflion of all
the Soul, and the perfect Government of all the Princi-
ples and Springs of Action that are in our Nature.
Tho' it is not eafy, precifely to fix theLimits of Man's
Capacity, as to Love to God ; yet in general we may
determine, that his Capacity of Love is coextended with
his Capacity of Knowledge : The Exercife of the Un~
derftanding opens the Way for the Exercife of the other
Faculty. Now, tho' we can't have any proper pofitive
Underftanding of God's infinite Excellency ; yet the Ca-
pacity of the human Underftanding is very great, and
may be extended f jr. 'Tis needlefs to difpute, how far
Man's Knowledge may be faid to be ftri&ly comprehenflve
of
seHct"'v.1 than Righteoufnefs- 43
of Things that are very great, as of the Extent of the
Expanfe of the Heavens, or of the Dimenfions of the
Globe of the Earth ; and of fuch a great Number, as of
the manyMillions of it's Inhabitants. The Word, Com-
prehenfive,feems to be ambiguous. But doubtlefs we are
capable of fome proper pofitive Underflanding of the
Greatnefs of thefe Things, inComparifon of otherThings
that we know, as unfpeakably exceeding them. We are
capable of fome clear Underflanding of the Greatnefs
or Confiderablenefs of a whole Nation, or of the whole
World of Mankind, as vaflly exceeding that of a parti-
cular Perfon or Family. We can pofitively underftand,
that the whole Globe of the Earth is vaflly greater, than
a particular Hill or Mountain. And can have fome good
pofitive Apprehenfion of the flarry Heavens, as fo great-
ly exceeding the Globe of the Earth, that the latter is
as it were Nothing to it. So the human Faculties are
capable of a real and clear Underflanding of the Great-
nefs, Glory and Gooclnefs of God, & of our Dependence
upon him, from the Manifeflations which God has made
of himfelf to Mankind, as being beyond all Expreffion
above that of the mod excellent human Friend, or earth-
ly Object. And fo we are capable of an Efleem and
Love toGod, which fhall be proportionable, and as much
exceeding that 'which we have to any Creature.
Thefe things may help us to form fome Judgment, how
vaflly the Generality of Mankind fall below their Duty,
with refpeel: toLove to God ; yea, how far they are from
coming half-way to that Height of Love, which is agre-
able to the Rule of Right. Surely if our Efleem of
God, Defires after him, and Delight in him were fuch as
become us, confidering the Things foremention'd, they
would exceed our Regard to other Things, as the Hea-
vens are high above the Earth, and would fwallow up all
other AfFecYions, like a Deluge. But how far, how ex-
ceeding far, are theGenerality of the World from anyAp-
fearance of being influenced and governed by fuch a
)egree of divine Love as this !
If
44 More Corruption^ Par.L
If we consider the Love of God with refpeft to that
one Kind of hxercife of it', namely, Gratitude, how far
indeed do the Generality of Mankind come fhort of the
Rule of Right and Reafon in this 1 If we confider how
various, innumerable and vaft the Benefits are we receive
from God, and how infinitely great and wonderful that
Grace of his is, which is revealed and offered to them
that live under the Gofpel, in that eternal Salvation which
is procured by God's giving his only begotten Son to die
for Sinners ; and alfo how unworthy we are all, deferving
(as Dr. T. confefTes) eternal Perdition under God's Wrath
and Curfe : how great is the Gratitude, that would be-
come us, who are the Subjects of fo many and great Be-
nefits, and have fuch Grace towards poor finful loft Man-
kind fet before us in fo affecting a Manner, as in the ex-
treme Sufferings of the Son of God, being carried thro'
thofe Pains by a Love flronger than Death, a Love that
conquered thofe mighty Agonies, a Love whofe Length
and breadth and Depth and Height paffes Knowledge ?
But oh, what poor Returns— ! How little the Gra-
titude ! How low,howcold and inconitanttheAffecYion in
the beft, compared with the Obligation ! And what then
fliall be faid of the Gratitude of the Generality ? Or
rather, who can exprefs the Ingratitude ?
If it were fo, that the greater Part of them that are
called Chriftians, were no Enemies to Chrift in Heart and
Practice, were not governed by Principles oppofite to him
and his Gofpel, but had fome real Love and Gratitude ;
yet if their Love falls vaflly fhort of the Obligation or
Occafion given, they are guilty of fhameful and odious
Ingratitude. As, when a Man has been the Subject of
fome Inftance of tranfeendent Generofity, whereby he
has been reliev'd from the moil: extreme Calamity, and
brought into very opulent, honourable and happy Cir-
cumltances, by a Benefaclor,of excellent Character ; and
yet expreffes no more Gratitude on fuch an Occafion,than
would be requifite for fome Kindnefs comparatively in-
finitely fmall, he may juftly fall under the Imputation of
vile
^HAP'v'V *^an Right eotifnefs, in all. 45
vile Unthankfnlnefs,and of much more Ingratitude, than
Gratitude ; tho' he may have no Hi- Will to his Bene-
factor, or no pofitive Affection of Mind contrary to
Thankfulnefs and Benevolence : What is odious in him
is his 'Defect, whereby he falls fo vaftly below his Duty.
'Dr.Tu'rnbuU abundantly infills, that the Forces of the
Affections naturally in Man are well proportioned ; and
often puts a Queftion to this Purpofe, — How Man's Na-
ture could have been better conftituted in this refpect ?
How the Affections of his Heart could have been better
proportioned ? — I will now mention one Inftance, out of
many that might be mentioned. Man,if his Heart were not
depraved, might have had a Difpofition to Gratitude to
God for his Loodnefs, in Proportion to his Difpofition to
•Anger towards Men for their Injuries. When I fay,
in Proportion, I mean confidering the Greatnefs and Num-
ber 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 by the latter.
Is there not an apparent and vaft Difference and Inequa-
lity in the Difpofitions to thefe two Kinds of Affection, in
the Generality of both old and young, adult Perfons and
little Children ? How ready is Refentment for Injuries
received from Men ? and how eafily is it raifed in molt,
at belt, to an Equality with the Defert ? And is it fo
with refpect to Gratitude for Benefits received from God>
in any Degree of Comparifon ?. Dr. T'urnbull pleads for
the natural Difpofition to Anger for Injuries, as being good
and ufeful : But furely Gratitude to God, if we were
inclined to it, would be at lead as good and ufeful as
the other.
How far the Generality of Mankind are from their
Duty with refpect to Love to God,will further appear, if
we confider,that we are obliged not only to love him with
a Love of Gratitude for Benefits received ; but true Love
to God primarily confifls in a fupremc Regard to him for
what he is in himfeif. The Tendency of true Virtue is
to treat every thing as it is, and according to it's Nature,
' And
46 More Corruption, Part I.
And if we regard the mofl High according to the infinite
Dignity and Glory of his Nature, we ihall efteem and
love him with all our Heart and Soul, and to the utrnofl
of the Capacity of our Nature, on this Account ; and not
primarily bccaufe he has promoted ourlntereff. If God
be infinitely excellent in Himfelf, then He is infinitely
lovely on that Account ; or in other Words, infinitely
worthy to be loved. And doubtlefs, if he be worthy to
be loved for this, then he ought to be loved for this. And
'tis manifeft, there can be no true Love toHim, if he be
not loved for what he is in himfelf. For if we love him
not for his own Sake, but for fomething elfe, then our
Love is not terminated on him, but on fomething elfe, as
it's ultimate Object. That is no true Value for infinite
Worth,which implies no Value for thatWorthinefs 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 N ature, which is
the Foundation of all that is valuable in him in any Re-
flect. If we love not God becaufe he is what he is, but
only becaufe he is profitable to us, in Truth we love
him not at all : If we feem to love him, our Love is
not to him, but to fomething elfe.
And now I muft leave it to every one to judge for
himfelf, from his own Opportunities of Obfervation
and Information concerning Mankind, how little
there is of this difinterefted Love to God, this pure
divine Affection, in the World. How very little indeed
in Comparifon of other Affections altogether diverfe,
which perpetually urge, actuate and govern Mankind, and
keep the World, through all Nations and Ages, in a con-
tinual Agitation and Commotion ! This is an Evidence of
an horridContempt of God,reigning in theWoHd of Man-
kind. It would be juftly efleemed a great Inftance of
Difrefpect and Contempt of a Prince, if one of his Sub~
jects, when he came in to his Houfe.fnould fet him below
his meaneft Slave. But in fetting the infinite JEHO-
VAH below earthly Objects and Enjoyments, Men de-
grade
&$$] than Righteoufmfs> in al1* 47
grade him below thofe Things, between which and him
there is an infinitely greater Diftance, than between the
higheft earthly Potentate and the mofl abjecl: of Mortals.
Such a Conduct, as the Generality of Men are guilty of
towards God, continually and thro' all Ages, in innume-
rableRefpe&s, would be accounted the moft vile contemp-
tuousTreatment of aFellow-Creature, of diftinguifh'dDig-
nity. ParticularlyMen's Treatment of theOrTersGod makes
of Himfelf to them as their Friend, theirFather,theirGod
and everlafling Portion ; their Treatment of the Exhibi-
tions he has made of his unmeafurable Love, and the
boundlefs Riches of his Grace in Chrift, attended with
carneft repeated Calls, Counfels, Expostulations, and In-
treaties ; as alfo of the mofl dreadful Threatnings of his
eternal Difpleafure and Vengeance.
Before I finifli this Seflion, it may be proper to fay
fomething in Reply to an Objection, which fome may be
ready tolmake againft the Force of that Argument, which
has been ufed to prove, that Men in general have more
Sin than Righteoufnefs, namely, That they don't come
half way to that Degree of Love toGod, which becomes
them, and is their Duty.
The Objection is this : That the Argument feems to
prove too much, in that it will prove, that even good
Men themfelves have more Sin than Holinefs ; which
alfb 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 Predo-
minancy in the Heart and 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,
confiding in Defect of required Holinefs, than there is
of Holinefs in good Men in this World ; yet it will not
follow, that Sin has the chief Government of their Heart
and Practice ; for two Reafons.
I. They may love God more than other Things, and
yet there may not be fo much Love, as there is Want of
due Love j or in other Words, they may love God more
than
48 More Sin, than Virtue. Part I.
than the World, and therefore 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 efleemcd a Para-
dox : A Perfon may love a Father, or fome great Friend
and Benefactor, of a very excellent Character, more than
fome other Object, a thoufand Times lefs worthy of his
Efteem and Affection, and yet love him ten Times lefs
than he ought ; and fo be chargeable, all Things confi-
dered, with a Deficiency in Refpect 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 Affections, or pofitive Principles of Sin ; by
which Principles it is, that Sin has a pofitive Power and
Influence. For evil Affections radically confift in inor-
dinate Love. to other Things befides God. And there-
fore, Virtue prevailing beyond thefe, will have the go-
verning Influence. The Predominance of the Love of
God in the' Hearts of good Men is more from the Nature
of the Object loved, and the Nature of the Principle
of true Love, than the Degree of the Principle.
The Object is One of fupreme Lovelinefs ; immenfely
above i& other Objects in Worthinefs of Regard ;
And 'tis by fach a tranfeendent Excellency, that he is
God, and worthy to be regarded and adored as God : And
he that truly loves God, loves him as God : True Love
acknowledges him to be God, or to be divinely and fu-
premely Excellent ; And muft arife from fome Know-
ledge, Senfe and Conviction of his Worthinefs of fu-
preme Refpect : And tho' the Senfe and View of it
may be very imperfect, and the Love that arifes from it
in like Manner imperfect ; Yet if there be any realifing
View of fuch divine Excellency, it muft caufe the Heart
to refpect God above all.
2. Another Reafon, why a Principle of Holinefs main-
tains the Dominion in the Hearts of good Men, is the Na-
ture of the Covenant of Grace, and thePromifes of that
^Covenant, on which true Chriftian Virtue relies, and
which engage God's Strength and /Usance to be on it's
Side,
^ectvt" Extreme Stupidity &c. 49
Side, and to help it againfl it's Enemy, that it may not
be overcome. The Juft live by Faith. Holinefs in the
Chriftian^or his fpiritualLife, is maintained, ask has Ref*
peel: by Faith to it's Author and Finifher, and derives
Strength and Efficacy from the divine Fountain, and by
this Means overcomes. For, as the A pottle lays, This is
the Viclory that overcomes the JVorld, even our Faith.
'Tis our Faith in him who has promifed, never to leave
nor forfake his People, and not to forfake the "Work of
his own Hands, nor furfer his People to be tempted above
their Ability, and that his C race fhali be fufficient fbr
them, and that his Strength iliall be made perfect inWeak-
nefs, and that where he has begun a good Work he will
carry it on to the Day of Chrifr.
Sect. VI.
The Corruption of Man's -Nature appears by it's
Tendency, in ifs prefent State, to an extreme
Degree of Folly and Stupidity in Matters of
Religion.
IT appears, thatMan'sNature is greatly depraved, by an
apparent Pronenefs to an exceeding Stupidity andSot-
tillinefs in thofe Things wherein his Duty and main In-
tereft are chiefly concerned.
I fhall inftance in two Things ; viz. Men's Pronenefs
to Idolatry. ; and fo general and great a gDifregard of
eternal Things, as appears in them that live under the
Light of the Gofpel.
'Tis manifelt, that Man's Nature in it's- prefent State
is attended with a great Propenfity to forfake the Acknow-
ledgment and Worship of the true God, and to fall into
the mod ftupid Idolatry, This has been fufficiently
proved by known Fa&, on abundant rial : Inasmuch as
the World of Mankind in general (excepting one (ball
people, ouraculouflly delivered and preserved) through
£ all
$o The Idolatry of the World Part L
all Nations,- in all Parts of the World, Ages after Ages,
continued without the Knowledge and Worihip of the true
God, and overwhelmed in grofs Idolatry, without the lead
Appearance or Profpect of it's recovering it felf from io
great Blindnefs, or returning from it's brutifh. Principles
and Cuftoms, 'till delivered by divine Grace.
In Order to the raoft juft arguing from Fa£t, concern-
ing theTendency of Man's Nature, as that is in it felf, it
fliould be enquired what the Event has been, where Na-
ture has been left to k felf, to operate according to it's own
Tendency, with leaft Oppofition made to it by any thing
fupernatural ; rather than in exempt Places, where the
infinite Power and Grace of God have interpofed, and
extraordinary Means have been ufed to (tern the Current,
and bring Men to true Religion and Virtue.' As to the
Means by which God's People of old, in the Line of
^Abraham, were delivered and preferved from Idolatry,
they were miraculous, and of meer Grace :■ Notwithstand-
ing 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 Interpofiti-
on. And as to the Means by which many Gentile Na-
tions have been delivered, fince the Days of the Gofpel,
they are fuch as have been wholly owing to mod won-
derful, miraculous 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 Fact, that God a&aally did
not, for fo long a Time, beftow greater Advantages.
Dr. T*. himfelf obferves {Key P. i.) That in about
400 Tears after the Flood, the Generality of Mankind
iv ere fallen hito Idolatry. And thus it was everywhere
through the. World, excepting among that People that
was faved, and preferved by a conftant Series of Miracles,
through a Variety of Countries, Nations and Climates,
great enough, — and thro' fuccefliveChanges, Revolutions
andAges. numerous enough, to be a fufficientTrial of what
Mankind are prone to y if there be any fuch thing as a
fuffitienc Trial That
Chap. 1. J proves corrupt Nature. r i
Sect. VI. 3 * * ■'* J
That Men fhonld for fake the true God for Idols, is
an Evidence of the mod allonifhing Folly and Stupidity,
by Gods ownTeftimony. Jer. ii. 13. Be aftowjbed, O
yeHeaverts, at this, and be ye horribly afraid, be ye very
defo late, faith the Lord : For my People have committed
two Evils ; They have forfaken me the Fountain of
living Waters, and have hewed out to themfelves Cifterns,
broken Cijlerns, that can hold no TVater. And that
Mankind in general did thus, fo foon after the Flood, was
from the evil Propenfity of their Hearts, and becaufe they
did not like to retain God in their Knowledge ; as is
evident by Rom. 1. 28. — And the Univerfality of the
Effect fhews 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 thro' all Ages. And what other Caufe
could this great Effect poffibiy arife from, but a depraved
Pifpofition., natural to all Mankind ? It could not arife
from Want of a fufficient Capacity or Means of Know*
ledge. This is in Effecl: confeffed on all Hands. Dr.
Turnbull, (Chrif. Phil P. 21.) fays as follows ; " The
" Exigence of one infinitely powerful, wife and good
<{ Mind, the Author, Creator, Upholder and Governour
" of all Things, is a Truth that lies plain and obvious
<< to all that will but think." And (Ibid. P. 245.)
li Moral knowledge, which is the mod important of all
ei Knowledge, may eafily be acquired by all Men." And
again, (Ibid. P. 292.) "- Every Man by himfelf, if he
" would duly employ his Mind, in the Contemplation of
t( the Works of God about him, or in the Examination
" of his own Frame, might make very great Pro-
" grefs in the Knowledge of the Wifdomand ©bddriels
" of God. This all Men, generally fpeaking, might d
* with very little Affiftance ; for they have all furh
" Abilities for thus employing their Minds, and hav
" fufficient Time for it." Mr. Locke fays, (Hum. I
5. IV. Chap. iv. P. 242. Edit. 11.) « Our own
E z iftencc-..
52 The Idolatry of the World Part L
*** iftence, and the fenfible Parts of the Univerfe, offer
*' the Proofs of a Deity fo clearly and cogently to our
" Thoughts, that I deem it impoffible for a confidence
<; Man to withftand them. For I judge it as certain and
" clear a Truth, as can any where be delivered, that the
4< invisible Things of God are clearly feen from the
*c Creation of the World', being understood by the things
" that are made, even his eternal Power and Godhead.''
And Dr. T. himfelf, (in P, 78.) fays, " The Light
«' given to all Ages and Nations of the World, is fufficient
u for the Knowledge and Practice of their Duty." And
in P. in, 112. citing thefe Words of the Apoitle, Rom.
ii. 14, 15, fays, " This clearly fuppofes that the Gen-
" tiles, who were then in the World, might have done
4t the Things contained in the Law by Nature, or their
" natural Power." And in one of the next Sentences,
he fays, i(f The Apoftle in Rom. i. 19, 20, 21. affirms
** that the Gentiles had Light fufficient to have feen
ff God's eternal1 Power and Godhead, in the Works of
4,1 Creation ; and that the Reafon why they did not glo*
*' rify him as God^ was becaufe they became vain in their
*c Imaginations, and had darken'd their foolifh. Heart ;
u fo that they were without Excufe." And in his Para-
phrafe on thofe Verfes in the ill of Rom. he fpeaks of
the " veryHeathens, that were without a written Revela-
f* tion, as having that clear and. evident Difcovery cf
*c God's Being and Perfections, that they are inexcufable
*' in not glorifying him, fuitably to his excellent Nature,
*c and as the Author of their Being and Enjoyments."
And in P. 422, he fays, " God affords every Man fuf-
*c ficient Light to know his Duty." If^all Ages and
Nations of the World have fufficient Light for the Know-
ledge of God, and their Duty to him, then even fuch
Nations and Ages, in which the mod brutifli Ignorance
and Barbarity prevailed, had fufficient Light, if they had
had but a Difpofition to improve it j and then much more
thofe of the Heathen, which were more knowing ani
Boli&'d, and in Ages wherein Arts and Learning had made
greased-
^Eei^vi^ prove* corrupt Nature. 53
/greateft Advances. But even in fuch Nations and Ages,'
there was no Advance made towards true Religion ; as
Dr. Winder obferves, (Hift. of Know /. Vol. II. P. 336,)
in the following Words ; " i he Pagan Religion degene-
" rated into greater Abfurdity, the further it proceeded ;
•" and it prevailed in all it's Height of Abfurdity, when
*' the Pagan Nations were polifhed to the Height. Tho*
4C they fet out with the Talents of Reafon, and had folid
*' Foundations of Information to build upon, it in Fact
<s proved, that with all their ftrengthend Faculties, and
" growing Powers of Reafon, the Edifice of Religion rofe
" in the moft abfurd Deformities and Difproportions, and
c: gradually went on in the moft irrational,difproportion'd,
tc incongruous Syftems, of which the mod: eafy Di&ates
<s of Reafon would have demonftrated the Abfurdity.
" They were contrary to all jufl Calculations in moral
<; Mathematicks." He obferves, " That their groiTefl
" Abominations firft began in Egypt, where was an
ec Oftentuion of the greatefl Progrefs in Learning and
" Science : and they never renounced clearly any of
li their Abominations, or openly returned to the Worfhip
4< of the one true God, the Creator of all things, and to
*' the original, genuine Sentiments of the higheft, and
* mod: venerable Antiquity. The Pagan Religion con-
•* tinned In this deep State of Corruption to the lafL
" The Pagan Philofophers, and inquifitive Men, made
" great Improvements in many Sciences, and even in
w Morality it felf ; yet the inveterate Abfurdities of Pa-
*c gan Idolatry, remain'd withoutRTemedy. Every Tern-
** pie fmcked withlncenfe to the Sun and Moon/& other
•' inanimate, material Luminaries, 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 Superflitioa
Ci infpired. And this was not the Difgrace of our igno-
cc rant, untaught Northern Countries only ; but even at
ct .Athens itfelf, the Infamy reigned, and circulated
gJ thro' all Greece : And finally prevailed, amidft all their
" Learning
54 Of Mens wicked and Jlupid Part I.
" Learning & Politenefs, under the Ptolomy's in Egypt,
c* and the Cxfars at Rome. Now if the Knowledge of
*' the Pagan World, in Religion, proceeded no further
" than this ; if they retain' d all their Deities, even the
" mod: abfurd of them all, their deified Beads, and de-
<c ified Men, even to the laft Breath of Pagan Power ;
*' We may juftly afcribe the great Improvements in the
" World on the Subject of Religion, to divine Revelati*
" on,: either vouchfafed in the Beginning, when this
" Knowledge was competently clear and copious ; or at
<c the Death of Paganifm, when this Light fhone forth
*' in it's confumate Luflre, at the Coming of Chrift."
Dr. T. often fpeaks of the Idolatry of the Heathen
World, as great JVickednefs, in which they were wholly
inexcufable : and yet often fpeaks of their Cafe as re-
medilefs, as being dead in Sin, and unable to recover
themfelves. And if fo,and yet,according to his own Doc-
trine, every Age, and every Nation, and every Man, had
fufficient Light afforded, to know God, and to know and
do their whole Duty to him ; then their Inability to de-
liver themfelves muft be a moral Inability, confirming in
a defperate Depravity, and moft evil Difpofition of Heart.
And if there had not been fufficient Trial of the Pro-
penfity of the Hearts of Mankind, thro' all thofe Ages
that pafs'd from Abraham to Chrift, the Trial has been
continued down to this Day, in all thofe vail Regions of
the Face of the Earth, that have remain'd without any
Effects of the Light of the Gofpel ; and the difmal Effect
continues every where unvaried. How was it with that
Multitude of Nations mhahiungS outh 8c North America?
What Appearance was there, when the Europeans flrft
came hither, of their being recovered, or recovering, in
any Degree from the grofleit Ignorance, Delufions, and
moft flupid Paganifm ? And how is it at this Day, in
thofe Parts of Africa and Ada, into which the Light of
the Gofpel has not penetrated ?
This ftrong and univerfally prevalent Difpofition of
Jl Unkind to Idolatry, of which there has been fuch great
Trial,
*rHAf - j- 1 Difregard of eternal Things. 5 5
Trial, and fo notorious and vaft Proof, in Fa&, is a mofl
glaring Evidence of the exceeding Depravity of the hu-
man Nature ; as 'tis a Propenfity, in the utmoft Degree,
contrary to the higheft End, the main Bufinefs, and chief
Happinefs of Mankind, confiding in the Knowledge, Ser-
vice and Enjoyment of the living God, the Creator and
Governour of the World ; — in the higheft Degree con-
trary to that for which mainly God gave Mankind more
Understanding than the Beafts of the Earth, and made
them wifer than the Fowls of Heaven ; which was, thaC
they might be capable of the Knowledge of God ; — And
in the higheftDegree contrary to the fir ft and greateft Com-
mandment of the moral Law, That we fliould have no
rther Gods before JEHOVAH, 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 Heathen World as their exceeding
Wickednefs, and their mod brutifli Stupidity. They that
worfhip and truft in Idols, are faid themfelves to be like
•the lifelefsStatues they worfhip, like meer fenfelefs Stocks
and Stones, Pfal. oxv. 4 8. and cxxxv. 15 18.
A Second Inftance of the natural Stupidity of the
Mkids of Mankind,that I fliall obferve,is that greztT)ifre~
gard of their own eternal Inter eft-, whichappears fo remar-
kably, fo general] y,among them that live under theGofpel.
As Mr. Locke obferves, (Hum. Und. Vol. I. P. 207.)
iC Were the Will determined by the Views of Good, as
M k appears in Contemplation, greater or lefs to the Un-
*t -derftanding, it could never get loofe from the infinite
" eternal Joys of Heaven, once propofed, and confidered
<c as poffible : the eternal Condition of a future State
* infinitely outweighing the Expectation of Riches or
" Honour, or any other worldly Pleafure, which we can
" propofe to our felvcs ; tho' we fliould grant thefe the
Ci more probable to be obtained." Again (P. 228, 229.)
65 He that will not be fo far a rational Creature, as to
■«« reflecl: ferioufly upon infinite Happinefs and Mifery*
** muft needs condemn himfelf, as not making that Ufe
E 4 " ^
56 Of Mensfiupid Difregard Part I.
*c of his Undemanding he fhould. The Rewards and
** Punifhments of another Life, which the Almighty has
*' eflablilhed, as the Enforcements of his Laws, are of
" Weight enough to determine the Choice, againft what-
*' foever Pleafurc or Pain this Life can fhow. When
" the eternalState is considered but in it's barePefubility,
*' which no Body can make any Doubt of, he that will
*' allow exquifite and endlefs Happinefs to be but the
ic pofhble Confequence of a good Life here, and the
<c contrary State the pofhble Reward of a bad one, muft
%i own himfelf to judge very much amifs, if he does not
*' conclude that a virtuous Life, with the certain Expec-
*' tation of everlafting Blifs, which may come, is to be
4C preferred to a vicious one, with the Fear of that dread-
*' Ful State of Mifery, which 'tis very pofhble may over-
*' take the guilty, or at leaft the terrible uncertain Hope
** of Annihilation. This is fo evidently fo ; tho' the
*' virtuous Life here had Nothing but Pain, and the
** vicious continual Pleasure ; which yet is for the moft
<k Part quite otherwife, and wicked Men have not much
" the Odds to bragg of, even in their prefent PofTefhon ;
*c Nay, all things rightly confidered, have I think even
*c the word Part here. But when infinite Happinefs is
*j put in one Scale, againft. infinite Mifery in the other ;
4t if the word that comes to the piousMan, if he miftakes,
4t be the beft that the wicked Man can attain to, if he
*( be in the right ; who can, without Madnefs, run the
*i Venture ? Who in his Wits would chufe to come with-
c: in a Poffibility of infinite Mifery ? which if he mifs,
** there is yetNothing to be got by thatHazzard : Where-
*? as, on the other Side, the fober Man ventures Nothing,
" againft infinke Happinefs to be got, if his Expectation
4i comes to pafs."
That Difpofition of Mind which is a Propenfity to aft
contrary to Reafon, is a depraved Difpofition. 'Tis not
becaufe the Faculty of Reafon, which God has given to
Mankind, is not fufficient fully to difcover to 'em that
forty, fixty, or an hundred Years, is as Nothing in Com-
parifon
Chap L? 0f eternal Things. C7
Sect. VI. 5 J
parifon of Eternity, -infinitely lefs than a feeond of Time
ro an hundred Years, that the greateft worldly Prof perky
and Pleafure is not treated with mod perfect!) ifregard, in
allCafes where there is anyDegree ofCompetition of earth-
ly Things, with Salvation from exquifite eternal Mifery,
and the Enjoyment of everlafting Glory and Felicity ;
as certainly it would be, if Men acted according to Rea-
fon. But is it a Matter of Doubt or Cqntroverfy , whether
Men in general don't fhew a ilrong Difpofition to act far
otherwise*, from their Infancy, 'till Death is in a fenfible
Approach ? In things that concern Men's temporal In-
tereft,, they'eafily difcern the Difference between Things
of a long and fhort Continuance. 'Tis no hard Matter
to convince Men of the Difference between a being ad-
mitted to the Accommodations, and Entertainments of a
convenient, beautiful, well-furniihed Habitation, and to
partake of the Provisions and Produce of a plentiful E-
ftate, for a Day, or a Night ; and having all given to them,
and fettled upon them, as their own, to poffefs as long as
they live, and to be their's, and their Heirs for ever t
There would be no Need of Men's preaching Sermons,
and fpending their Strength and Life, to convinceMen of
the Difference. Men know how to adjuft Things in their
Dealings and Contracts one with another, according to the
Length of Time in which any thing agreed for is to be
ufed or enjoyed. In temporal Affairs, Men are fenfible
that it concerns 'em to provide for future Time, as well
as for the prefent. Thus common Prudence teaches 'em
to take Care in Summer to lay up for Winter ; yea, to
provide a Fund, and get a (olid Eflate, whence they may
be fupplied for a long Time to come. And not only fof
but they are willing and forward to fpend and be fpent,
to provide that which will Hand their Children in Stead,
after they are dead ; tho' it be quite uncertain,who fhalf
ufe and enjoy what they lay up, after they have left the
World ; and if their Children Jhould 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
58 This Stupidity proves Part L
under the Sun. In things which relate to Men's temporal
Intereft, they feem very fenfible of the Uncertainty of
Life, efpecially of the Lives of others ; and to make an-
fwerable Provifion for the Security of their worldly In-
tereft, that no confiderable Part of it may reft only on fo
uncertain a Foundation, as the Life of a Neighbour or
Friend. Common Difcretion leads Men to take good
Care, that their outward PolTeiTions be well fecured, by a
good and firm Title. In worldly Concerns, Men arc
difcerning of their Opportunities, and careful to improve
'em before they are pafs'd. The Hufbandman is care-
ful to plow his Ground, and fow his Seed, in the proper
Seafon ; otherwife he knows he can't expect a Crop : and
when the Harvefl is come, he will not fleep away the
Time ; for he knows, if he does fo, the Crop will foon
be loft. How careful and eagle-eyed is the Merchant to
obferve and improve his Opportunities and Advantages,
to enrich himfelf ? How apt are Men to be alarmed at
the Appearance of Danger to their worldly Efkte, or any
thing that remarkably threatens great Lofs or Damage to
their outward Intereft ? and how will they beftir them-
felves in fuch a Cafe, if poffible to avoid the thrcaten'd
Calamity ? In things purely fecnlar, and not of a moral
.or fpiritual Nature, Men eafily receive Conviction by paft
Experience, when any thing, on repeated Trial, proves
unprofitable or prejudicial ; and are ready to take Warn-
ing by what they have found themfelves, and alfo by the
Experience of their Neighbours, and Forefathers.
But if we confider how Men generally conduct them*
felves in things on which their "Well-being does infinitely
more depend, how vaft is the Diverfity f In thefe things,
how cold, lifelefs and dilatory ? With what Difficulty are
a Few of Multitudes excited to any tolerable Degree of
Care and Diligence, by the innumerable Means u fed with
Men to make 'em wife for themfelves ? And when fom«
Vigilance and Activity is excited, how apt is it to die a-
way, like a meer Force againft a natural Tendency ?
What Need of a conftant Repetition of Admonitions and
Counfsls,
£HA\H dreadfulCorruption of Nature. 59
Counfels, to keep the Heart from falling afleep I How
many Objections are made ? And how are Difficulties mag-
nified ? And how foon is the Mind difcouraged ? How
many Arguments, and often renewed, and Vurioufly and
elaborately enforced, do Men iland in Need of, to con-
vince em of things that are felf evident ? As that things
which arc eternal,are infinitely more important than things
temporal, & the like. And after all, how very few con-
vinced effectually, or in fuch a Manner as to induce to a
practical Preference of eternal Things ? How fenfelefs
are Men of the Neceffity of improving their Time to pro-
vide for Futurity, as to their fpiritual Intereft, and their
Welfare in another World ? Tho' it be an endlefs Futu-
rity, and tho' it be their own perfonal, infinitely important
Good, after they are dead, that is to be cared for, and
not the Good of their Children, which they fhall have no
Share in. — Tho'Men are fo fenfible of theUncertainty of
their Neighbours Lives, when any confiderable Part of
their Eft ates 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 great, rcmedilefs and endlefs Mifery, is rifqued
by a prefent Delay, thro' a Dependence on futureOppor-
tunity ? What adreadfulVenture will Men carelefly 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 ?
How negligent are they of their fpecial Advantages and
Opportunities for their Soul's Good ? How hardly awa-
ken d by the mod evident and imminent Dangers, threa-
tening eternal Deftruction, yea, tho' put in Mind of 'em,
and much Pains taken to point them forth, fliew them
plainly, and fully to reprefent them, if poffible to engage
their Attention to 'em ? How are they like the Horfe,
that boldly ruflies into the Battle ? How hardly are Men
convinced by their own frequent and abundant Experi-
ence, of the unfatisfactory Nature of earthly Things, and
jhe Jnftability of their own Hearts in their good Frames
and
6o TChh Stupidity proves. Part. L
and Intentions ? And how hardly convinced by their own
Obfervatkm, and the Experience of all paft Generations,
of the Uncertainty of Life, and it's Enjoyments ? Pfal.
xlix. 1 1 , &c. Their inward Thought is, that their
Houfes fball continue forever. jN 'evert he lefs, Man
being in Honour, abideth not ; he is like the Beafls that
perijb. This their Way is their Folly : yet their Pof
terity approve their Sayings. Like Sheep are they laid
in the Grave.
In thefe Things, Men that are prudent for their tem-
poral IntereSt, act as if they were bereft of Reafon : They
have Eyes, and fee not ; Ears, and hear not ; neither
do they under/land : They are like the Horfe and Mule,
that have ?io tinder ft anding. — Jer. viii. 7. The Stork
in the Heaven knoweth her appointed Times -, and the
Turtle, and the Crane \ and the S-wallo-zv, vbferve the
Time of their Coming : ,But my People know not thr
Judgment of the Lord.
Thefe things are often mentioned in Scripture, as Evi-
dences of extreme Folly and Stupidity, wherein Men act
as greatEnemies to themfelves,as tho'they loved their own
Ruin j Prov. viii. 3 6. Laying wait for their own Blood,
Prov. i. 1 8. And how can thefe things be accounted
for, but by fuppofing a'moSt wretched Depravity of Na-
ture ? Why otherwife Should not Men be as wife for
themfelves in fpiritual and eternal Things, as in temporal ?
All Christians will confefs, thatMan's Faculty of Reafon
v/as given him chiefly to enable him to understand the
former, wherein his main IntereSt, and true HappineSs
confifts. This Faculty would therefore undoubtedly b«
every Way as Sit for the underftanding of them, as the
latter, if not depraved. The Reafon why thefe are un-
derstood and not the other, is not that fuch things as have
been mentioned, belonging to Men's fpiritual and eternal
IntereSt, are more obfeure and abStrufe in their own Na-
ture. For Inftance, the Difference between long and
ihort, the Need of providing for Futurity, the Importance
<sf improving proper Opportunities, and of having good
Security,
?eHctPvl] dreadfulCorruption oj f Nature. 6r
Security, and a fure Foundation, in Affairs wherein our
Intereft is greatly concerned, &c. thefe things arc as
plain in themfelves in religiousMatters, as in other Matters.
And we have far greater Means to affift ue to be wife for
our felves in eternal, than in temporal Things. We have
the abundant Inftru&ion of perfeft and infinite Wifdom k
felf, to lead & conduct us in the Paths of Righteoufnefs,
fo that we may not err. And the Reafons of Things are
mod clearly, varioufly and abundantly fet before us in
the Word cf God ; which is adapted to the Faculties of
Mankind, tending greatly to enlighten and convince the
Mind : Whereas, we have no fuch excellent and perfect
Rules to inftrucl: and direct us in Things pertaining to our
temporal Intereft, nor any thing to be compared to it.
, If any fliould %, 'Tis true, if Men gave full Credit
to what they are told concerning eternal Things, and thefe
appeared to 'em as real and certain Things, it would be
an Evidence of a fort of Madnefs in them, that they fhew
no greater Regard to 'em in Practice : But there is Rea-
fon to think, this is not the Cafe ; the Things of another
World, being unfeen things, appear to Men°as things of
avery doubtful Nature, and attended with great Uncer-
tainty. — In Anfwer, I would obferve, agreeable to what
has been cited fromMr.££<ri£, Though eternal things were
confidered in their bare Pofilbility, if Men acted rationally,
they would infinitely outweigh all temporal Things ia
their Influence on their Hearts. And I would alfo ob-
ferve, 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 ftrengthen the Argu-
ment for the Depravity of Nature., For the eternal
World being what God had chiefly in View m the Cre-
ation of 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 & ProgrefHon,
with refpeft to the future State, and fo eternal Things
being in EfFecl: Men's All, their whole Concern : to un-
dsrftand and know whichjit shjefly was, that they had Un-
derftanding
62 Tie Generality of Part I.
derftanding given 'em ; and it concerning them infinitely
niore to know the Truth of eternal Things than any other,
as all that are not Infidels will own ; Therefore, we may
undoubtedly conclude, that if Men have not Refpeft to
'em as real and certain Things, it cannot be for Want df
fufficient Evidence of their Truth, to induce 'em fo to
regard them ; efpecially as to them that live under that
Light, which God has appointed as the moft proper Ex-
hibition of the Nature and Evidence of thefe Things :
But it muft be from a dreadful ;Stupidity of Mind, oc-
cafioning a fottifh Infenfibility of their Truth and Im-
portance, when manifefted by the cleared Evidence.
Sect. VIL
That Mans Nature is corrupt, appears, in that
vajlly the greater Tart of Mankind, in all jlges^
have been wicked Men.
THE Depravity of Man's Nature appears, not only
in it's Propenfity to Sin in fome ^Degree, which
renders a Man an evil or wicked Man in the Eye of the
Law, and {lric*l Juftice, as was before ihewn ; but it is
fo corrupt, that it's Depravity, either fhews that Men are,
or tends to make them to be, of fuch an evil Character,
.as fhall denominate them wicked Men, according to the
Tenor of the Covenant of Grace.
This may be argued from feveral Things which have
been already obferved : as from a Tendency to continual
Sin ; a Tendency to much greater Degrees of Sin than
Righteoufnefs, and from the general extreme' Stupidity
of Mankind. But yet the prefent State of Man's Na-
ture, as implying, or tending to a wicked Character, may
be worthy to be more particularly confidered, and directly
proved. And in general, this appears, in that there have
been fo very Few in the World, from A ge to Age, ever
fince the World has flood, that have been of any other
Chara&er. 'Tis
£$*vfi \ Mankind are Wicked. 63
'Tis abundantly evident in Scripture, and h what I
fiippofe 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 Children of the Kingdom, or caft into a Fur-
nace of Fire, as Children of the zvicked One.
I need not (had to mew what Things belong to the
Character of fuch as fhall hereafter be accepted as Righ-
teous, according to the Word of God. It may be fuf-
ficient for my prefent Purpofe, to obferve what Dr. T.
himfelf fpeaks of as belonging eflentially to the Character
of fuch. In P. 203. He fays, " This is infallibly the
" Character of true Chriftians, and what is eflential to
€t fuch, that they have really mortified the Flefh, with
6< it's Lulls ; — They are dead to Sin, and live no longer
" therein ; The old Man is crucified, and the Body of
<s Sin deftroyed : They yield themfelves to God, as thofe
" that are alive from the Dead, and their Members as
«' Inftruments of Righteoufnefs to God, and as Servants
¥ of Righteoufnefs 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 con-
M demn ; not fo, as it fhall ftill remain in us, that we may
" always be condemning it, but that we may fpeedily re*
#i- form, and be effectually delivered from it ; otherwife
" certainly we do not come up to the Character of the
* true Difciples of Chrift."
In P. 248. He fays, " Unlefs God's Favour be pre-
•c fer'd before all other Enjoyments whatfoever, unlefs
" there be a Delight in the Worfhip of God, and in Con-
" verfe with Him, unlefs every Appetite be brought into
" Subjection to Reafon and Truth, and unlefs there be
" a kind and benevolent Difpofition towards our Fellow-
" Creatures, how can the Mind be fit to dwell with God,
*' in his Houfe and Family, to do him Service in hi*
*c Kingdom, and to promote the Happinefs of any Part
•« of his Creation?"— And in his Key, § 255. f\ 145:,
&c^
64 The Generality of Part 1.
&c. fhewing there, what it is to be a true Chrift'mn, He
fays, among other Things, " That he is one who has
<c fuch a Senfe and Perfuafion of the Love of God in
<c Chrift, that he devotes his Life to the Honour and
c< Service of God, in Hope of eternal Glory. And that
<z to the Character of a true Chriftian, it is absolutely
" neceflary, that he diligently ftudy the Things' that are
M freely given him of God, viz. his Election, Regenera-
" tion, &c. that he may gain am ft Knowledge of thofe
" ineftimable Privileges, may tafte that the Lord is gra-
*• cious, and rejoyce in the Gofpel-Salvation, as his
" greatefl Happinefs and Glory.— — 'Tis neceflary, that
" he work thefe BlelTings on his. Heart, 'till they become
*c 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 belt and word of this World,
" carrying his Heart into Heaven, and fixing his Affec-
*' tions and Regards upon his evcrlafting Inheritance, and
*' the Crown of Glory laid up for him there. Thus
" he is armed againlt all the Temptations and Trials,
" refulting from any Pleafure or Pain, Hopes or Fears,
" Gain or Lofs, in the prefent World. None of thefe
M things move him, from a faithful Difcharge of any Part
" of his Duty, or from a firm Attachment to Truth and
" Righteoufhefs : neither counts he his very Life dear to
" him, that he may do the Will of God, and finifh - kis
*' Courfe with Joy, in a Senfe of the Love of God and
" Chrift. He maintains daily Communion with God,
4t by reading & meditating on his Word. In a Senfe of his
** ownInfirmity,and theReadinefs of the divine Favour to
u fuccour him, he daily addreffes the Throne of Grace,
*' for the Renewal of fpiritual Strength ; and in Afllirance
" of obtaining it, thro' one Mediator Chrift. Jefus, en-
" lightened and directed by the heavenly Doctrine of the
" Gofpel, &c." * Now
* What Dr. Turnbull fays of the Charaaer of a good Man, it
alfo worthy to be obferved, CbriJ. Phil, P. §6, 258, 259,
288> 375> 376> 4Q9> 4*e«
ScT^vii V Mankind are TFichd. 65
Now I leave it to be judged by every One that has any
Degree of Impartiality, whether there be not fufficient
Ground's to think, from what appears every where, that
it is but a very fmall Part indeed, of the many Myriads
and Million? which overfpread this Globe, who are of a
Character that In any wife anfwers thefe Defcriptions.
However, Dr. Tl infifls,that all Nations, and every Man
on theFace of the Earth, have Light and Means fufficient
to do the whole Will of God, even they that live in the
grofTeft Darknefs of Paganifrm
Dr. Tl in Anfwer to Arguments of this Kind, very
impertinently fromTime to Time objects, \ That we are
no Judges of the Vicioufnefs of Men's Character, nor are
able to decide in whatDegree they are virtuous or vicious.
As tho' we could have no goodGrounds to judge, that any
thing,appertaining to theQualities orFropertiesortheMind,
which is invifible, is general or prevailing among a Miilti-
tude'or collective Body, unlefs we can determine how it
is with each Individual. I think,! have fufficient Reafon,
from what I know 8c have heard of fat American Indians,
tojudge, that there are not many goodPhilofophers among
them ; tho' the Thoughts of their Hearts, and the Ideas
and Knowledge they have in their Minds, are Things in-
vifible ; and tho' 1 have never feen fo much as the
thoufandth Part of the Indians ; and with- refpedt to
moft of them, fhould not be able to pronounce peremp-
torily, concerning any one, that he was not very knowing
in the Nature of Things, if all fhould fingly pafs before
me. And Dr. T. himfelf feems to be fenfible of the
Falfenefs of his own Conclufions, that he fo often urges
againfl others ; if we may judge by his Practice, and the
Liberties he takes, in judging of aMultitude himfelf. He,
it feems, is fenfible that a Man may have good Grounds
to judge, that Wickednefs of Character is general in a
collective Body j becaufe he openly does it Himfelf,
{Key, P. 147.) After' declaring the Things which be-
F long
t P. 32?> 339> 340* 343- 344> 34$. \
66 Wichdnefs general Part I.
long to the Character of a true Chriftian, he judges of the
Generality of Christians, that they have cad off thefe
Things, that they are a People that do err in their
Hearts, and have not known God's Ways. P. 259, he
judges, that the Generality cf Chrijlians are the mofl
Wicked of all Mankind, — when he thinks it will throw
icrocDifgrace on theOpinion of fuch as he oppofes. The
like we have from Time to Time in other Places, as P.
j 68. P. 258. Key, P. 182.
But if Men are not fufficient Judges, whether there arc
Few of the World of Mankind but what are Wicked,
yet doubtlefs God is fufficient, and his Judgment, often
declared in his Word, determines the Matter. Matth. vii.
1 3, 14. Enter ye in at the Jlrait Gate : For wide is
the Gate, and broad is the Way that leadeth to T)e-
Jlruclion,and many there be that go in thereat ; Becaufe
Jlrait is the Gate, and narrow is the Way that leadeth
to Life, and jew there be that find it, ?Tis manifeft,
that here Chrift is not only defcribing the State of things,
as it was at that Day, and don't mention the comparative
Smallnefsof theNumberof them that are faved,as a Con-
frequence of the peculiar Per'verfenefs of that People, and
of that Generation ; but as a Confequence of the general
Circumftanc.cs of the Way to Life, and the Way to De-
ilru&ion, the Broadnefs of the one, and Narrownefs of
the other. In the Straitnefs of the Gate, &x. I fuppofe
none will deny, that Chrift hasRefpecl: to theStri&nefs of
thofe Rules, which he had infilled on in the preceeding
Sermon, & which render theWay toLife very difficult to
Mankind. But certainly thefe amiable Rules would not
fee difficult, were they not contrary to the natural Incli-
nations of Men'sHearts ; and they would not be contrary
to thofe Inclinations, were thefe not depraved. Confe-
quently the Widenefs of the Gate, and Broadrrefs of the
Way that leads to DeftrucHon, in Confequence of which
many go in thereat, mud imply the Agreeablenefs of this
Way to Men's natural Inclinations.- The like Reafon is
given by Chrilt, why few are faved. Luke "xiii. 23, 24.
Then
SSSk f in al1 A^> 67
Then /aid one unto him, Lord, are there few faved t
And he /aid unto them, Strive to enter in at the ftrait
Gate: for many, I fay unto you, will feek to enter in,
andfball not be able. That there are generally but few
good Men in the World, even among them that have thofe
moft diftingufliing & glorious Advantages 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 fezv are chofen. And if
there are but few among thefe, how few, how very few
indeed, muft Perfons of this Character be, compared with
the whole World of Mankind i The exceeding Small nefs
of the Number of true Saints, compared with the whole
W orldi appears by the Reprefentations often made of them
as diilmgtnihed from the World ; in which they are fpoken
of as called and chofen out of the World, redeemed from
the Earth, redeemed from among Men ; as being thofe
that are of God, while the whole World lieth in Wicked-
nefs, and the like. And if we look into the Old Tefta-
ment,we mall find the fameTeftimony given. Prov. xx. 6.
Moft Men will proclaim every Man his ozvn Good nefs .-
but a faithful Man who can find f By a faithful Man,
as the Phrafe is ufed in Scripture, is intended much the
lame as a fincere, upright or truly good Man ; as in Pfal.
xii. i. and xxxi. 23. and ci. 6. and other Places.' Again]
Eccl. vn. 25, 29. I applied mine Heart to know,
and tofearch,and to find out Wifdom, and the Reafon of
Things, and to know the Wickednefs of Folly, even of
Foolifhnefs and Madnefs : And I find more bitter than
'Death, the Woman whofe Heart is Snares, &c— .
Behold, this have I found, faith the Preacher, counting;
one by one, to find out the Account, which yet my Soul
feeketh, but I find not : One Man among a Thoufand
have I found ; but a Woman among all thefe have I not
found. Lo, this only have 1 found, that God made Man
upright ; but they have fought out many Inventions.
Solomon here fignifles, that when he fet himfelf diligently
xp find out the Account or Proportion of true WiTdom,
F 2 or
63 Wkhdnefs general Part L
©r thorough Uprightnefs among Men, the Refttlt was,
that he found it to be but as one to a Thoufand. &<\
Dr. T. on thisPlace, P. 1 84. fays, " The wlfeMan inthe
*' Context is inquiring into the Corruption and Depra-
*« vity of Mankind, of the Men and Women, THAT
V LIV'D IN HIS TIME." As tho' what He faid
reprefented Nothing of the State of Things in theWorkl
in general,but only in hisT'ime. But doesDr, Tl or any
Body elfe fuppofe this only to be theDefign 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 mSolomons Day ? (WhichDay truly we haveRea-
ion 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 World.) Not only does the Sub-
ject and Argument of the whole Book fhew it to be other-
wife ; but alfo the declared Defign of the Book in the
iirit Chapter ; where the World is reprefented as very
jnuch the Jame, as to the Vanity and Evil it is full of, from
Age to Age, making little or no Progrefs, after all it's
Revolutions & reftlefs ^otions,Laboursand Purfuits, like
the Sea, that has ail the Rivers confiantly emptying them-
felves into it, from Age to Age, and yet is never the fuller.
.As to that Place, Prov. xx. 6. A faithful Man who can
fndf there is no moreReafon to fuppofe, that the wife
Man has refpe<5t only to hzsT'ime, in thefe Words, than in
thofe immediately preceeding, Counfel in the Heart of -a
JMan is like deep Waters ; but a Man of Under/land*
hlg will draw it out.- Or in the Words next following,
yhejujl Man walketh in his Integrity : his Children
are hkJTed after him. Or, ' in any other Proverb in the
whole Book. And if it were fo, that Solomon in thefe
things meant only to defcribe his own Times, it would
not at all weaken the Argument. For, if we ob ferve the
3Hiilory of the Old Tellament, there is Reafon to think
there never was any Time from Jofhua to the Captivity,
wherein Wickednefs was more retrained, and Virtue and
Religion more encouraged and promoted, than in 'David's.
and
fSvi] ^ all Ages, ' 69
and Solomon's Times. And if there was fo iifcde true
Piety in that Nation that was the only People of Gcd
underHeaver^ven in their very be(tTimes,what may we
fuppofe concerning the World in general, take one Time
with another ? - ,
Notwithftanding what fome Authors advance concern-
ing the Prevalence of Virtue, Honefty, good Neighbour-
hood, Cheerfulnefs, &c. in the World, Solomon, whom
we may juftly efteem as wife and juir. an Obferver of
human Nature, and the State of the World of Mankind,
as moft in thefe Days (befides, Chriftians ought to remem-
ber, that he wrote by divine Infpiration) judged the World
to be fo full of Wickednefs, that it was better never to
be bom, than to be born to live only in fuch a World.
Eccl. iv. at the Beginning, So I returned and confidered
all the Opprejfions that are done under the Sun ; and
behold, the Tears of fuch as were opprtjfed, and they
had no Comforter : and on the Side of their Oppreffbrs?
there was Power ; but they had no Comforter. IVhere*
fore, I praifed the dead, which were already dead, more
than the living which are yet alive, Tea, better is he than
both they, which hath not yet been ; WHO HATH
NOT SEEN THE EVIL WORK THAT IS
T>ONE UNDER THE SUN. Surely it will not
be faid, that Solomon has only refpect. to his Times here
too, when hefpeaks of the Oppreflions of them that were
in Power ; fince He himfejf, and others appointed by
him, and wholly under his Controul, were the Men that
were inPower, in that Land, and in almoft ail neighbour-
ing Countries.
The fame infpired 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 ; and after that they
go to the dead. If thefe general Expreffions are to be
underilood only of fome, and thofe the leffer Part, when
in general, Truth, Honefty, Good-Nature, &c. govern the
World, why are fuch general Expreffions from Time to
Time ufed ? Why don't this wife and noble, and great-
F 3 foul'd
jo Wicludnefs general Part I.
foul'd Prince exprefs himfelf in a more generous and be-
nevolent Strain, as well as more agreeable to Truth, and
fay, Wifdom is in the Hearts of the Sons of Men while
they live, &c.-r-in Stead of leaving in bis Writings fo
many fly, ill-natur'd Suggestions, which pour fuch Con-
tempt on the human Nature, and rend fo much to excite
mutual Jealoufy and Malevolence, to taint the Minds of
Mankind thro' all Generations after him ?
If we confider the various fucceffive Parts and Periods
of theDuration of theWrorld,it will, if pofiible,be yet more
evident, that vaftly the greater Part cf Mankind have in
all Ages been of a wickedCharacter. The fliort Accounts
we have of Adam and his Family are fuch as lead us to
fuppofe, that far the greater Part of his Pofterky, in his
Life-time, yea, in the formerPart of his Life, were Wicked,
It appears, that his elded Son, Cain, was a very wicked
Man, who flew his righteous Brother Abel. And Adam
lived an hundred and thirty Years before Seth was born :
And by that Time, we may fuppofe,his Poflerity began to
be confiderably numerous : When he was born, his Mo-
ther called his Name Seth ; for God, faid She, hath
appointed me another Seed, in Stead of Abel. "Which na-*
turally fuggefis this to ourThoughts ; That of all herSeed
now exifting, none were of any fuchNote for Religion and
Virtue,as that theirParents could have any greatCcmfort in
them, or Expectation from 'em on that Account. And by
the brief Hiftory we have, it looks as if (however there
might be fomelntervals of a Revival of Religion, yet) in
the general, Mankind grew more and more corrupt till
the Flood. 'Tis Cjgnifiecl, that when Men began to mul-
tiply on the Face of the Earth, Wickednefs, prevailed
exceedingly, Gen. vi. at the Beginning. And that before
God appeared to Noah, to command him to build the Ark,
1 20 Years before the Flood, the World had long continued
obftinate in great and genera] "Wickednefs, and the Difeafe
was become inveterate. The Expreiiions we have in the
2, 5, and 6 Vexfes of thatChap. fuggeft as much : And
, the lord faid, My f pint Jball not ALJVATS ftriye
zvith
Sect.vii.5 ^ '
with Man. And God faiv, that the Wickednefs of
Man -was great on the Earthy and that every Imagina-
tion of the 'Thoughts of his Heart was evil, only evil
CONTINUALLY ; and it repented the Lord,that he
had made Man on the Earth, and it grieved him at his?
Heart. And by that Time all Flejh had corrupted his
Way upon the Earth, f. 12. And as Dr. T. himfelf
obferves, P. 122. '*" Mankind were univerfally debauch' d
** into Luff, Senfuality, Rapine and Injuftice."
And with refpect to the Period after the Flood, to the
Calling of Abraham ; Dr. T. fays, as has been already
obferved, that in about 400 Years after the Flood, the
Generality of Mankind were fallen into Idolatry. Which
was before the paflingaway of one Generation ; or before
all they were dead, that came out of the Ark. And it
can't be thought, the World jumpt into that fb general
and extreme Degree of Corruption, all at once ; but that
they had been gradually growing more and more corrupt ;
tho' it is true, it mult be by very fwift Degrees, (however
foon we may fuppofe they began) — to get to that Pafs in
one Age.
And as to the Period from the Calling of Abraham to
the Coming of 'Chrift, Dr. T. juftly obferves as follows
{Key P. 190.) " If we reckon from the Call of Abra-
u ham to the Coming of Chriit., xhtjewi/h Difpenfation
*' continued One Thoufand nine Hundred & twenty-one
" Years : during which Period, the other Families and
" Nations of the Earth, not only lay out of God's pecu-
" HarKingdom,fcut alfo lived in Idolatry, great Ignorance,
" and Wickednefs." •And with Regard to that one only
exempt Family or Nation of the Ifraelites, 'tis evident
that Wickednefs was the generally prevailing Character
among them, from Age to Age. If we confider how it
was with Jacob's Family, the Behaviour of Reuben with
his Father's Concubine, the Behaviour of Judah with
Tamar, the Conduct of Jacob's, Sons in general (tho*
Simeon and Levi were leading) towards the Shechemites,
the Behaviour of Jofeph's tea Brethren in their cruel
F 4 Treatment
7 2 Wickednefs general Part U
Treatment of him ; we can't think, that the Character of
true Piety belpnged to many of them, according to Dr.
■3~L_r s own Notion of fuch a Character ; tho' it be true,
they might afterwards repent. — And with refpecl: to the
Time the Children of Ifrael were in Egypt ; the Scrip-
ture, fpeaking of them in general, or as a collective Body,
often reprefenis them as complying with the abominable
Idolatries of the Country.* And as to that Generation
which went out of Egypt, and wandred in the Wilder-
nefs ; they are abundantly reprefented as extremely and
almofl univerfally wicked, perverfe, and Children of di-
vine Wrath. — And after Jojhua's Death, the Scripture is
very exprefs, that Wickednefs was the prevailing Charac-
ter in the Nation, from Age to Age. So it was till
Samuel's Time, i Sam. viii. 7, 8. They have rejecled
me, that IJhould not reign over them ; . according to all
their Works which they have done, fine e the 'Day that I
brought them out of Egypt, unto this 'Day. Yea, fo it
was °till Jeremiah's and EzekiePs Time, Jer. xxxii. 30,
31. For the Children s/Tfrael, 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 mine Anger,
end of my Fury, from the Day they built it, even unto
this Day. (Compare Chap. v. 21, and 23. and Chap. vii.
25, 2 6, 27.) So, Ezek. ii. 3, 4. I fend thee to theChildren'
cf Ifrael, to a rebellious JN raiion,that hath rebelled againji
me, they and their Fathers have tranfgreffed againji me
even unto this very Day : for they are impudent Chil-
dren, Mi&ftiff -hearted.— And it appears by the Difcourfe
©f Stephen (Acts vii.) that this was generally the Cafe
with tha|; Nation, from their firft Rife, even to the Days
of the Apoftles. After his fummary Rehearftl of the
Inftances of their Perverfenefs from the very Time of
their {dYmgJofeph into£^;^,he concludes(y. 51^2,53.)
Ye
i» ■
* Levit. xvii. 7. Jom. v. 9. 2nd xxiv. 14. Ezek. xx. 7, 8.
and xxiii. 3.
Ye ftiff-necked, and uncircumcifed in Heart and Ears,
ye do ALWAYS rejift the Holy Ghoft. As your Fa-
thers did, fo do ye. Which of the Prophets have not
your Fathers perfecutedf And they have/lain them which
fietved before of the Coming of that jufl One, of whom
Te have been now the Betrayers and Murderers : Who
have received the Law by the TDifpofition of Angels, and
have not kept it.
Thus it appears, that Wickednefs was the generally
prevailing Character in all the Nations of Mankind, lill
Chrift came. And fo alfo it appears to have been fince
his Coming, to this Day. So in the Age of the Apoftles ;
tho* 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 Character in
the latter Part of the apoftolick Age, when Multitudes of
Converts had been made, and Chriflianity was as yet in
it's primitive Purity. But what fays the Apoftle John
of the Church of God at that Time, as compared with
the Reft of the World ? i Joh. v. 19. We. know that
%ue are of God, and the whole World lieth in Wickednefs.
And after Chriftianity came to prevail, to that Degree.that
Chriftians had the upper Hand in Nations and civilCom-
munities, ftill the greater Part of Mankind remain'd in
their old Heathen State ; which Dr. Tl fpeaks of as a
State of great Ignorance and Wickednefs. And betides,
this is noted in all Ecclefiaftical Hiftory, that as the
Chriftians gain'd in Power and fecular Advantages, true
Piety declined, and Corruption and Wickednefs prevail'd
among them. — And as to the State of the Chriftian World,
iince Chriftianity began to be eftablifhed by human Laws,
Wickednefs for the mod Part has greatly prevailed ; as is
very notorious, and is implied in what Dr. T. himfelf
fays : He, in giving an Account how the Doctrine of
Original Sin came to prevail among Chriftians, fays, P.
443. " That the Chriftian Religion was very early and
j* grievouily
74 Conjlant general Wickedness Part I.
<e grievonily corrupted,by dreaming,ignoranr,fuperftitious
<c Monks." In P. 259. he fays, " The Generality of
•• Chriilians have embraced this Perfuaiion concerning
" Original Sin ; and the Confequence has been,
" that the Generality of Christians have been the moft
" wicked, lewd, bloody and treacherous of z\\. ankind.*
Thus, a^View of the feveral fucceffive Peribds of the
all Duration of the World, froth tlie Beginning to this
ay, fhevvs,:hat % Ickednefs has ever been exceeding pre-
valent, and has had vaitly the Superiority in the World.
And Dr T. himfelf in Effect owns, tore it 1 as been fo
ever fince Adam firil turned into the. Way of Tranfgref-
fion. P. 168. " It is Certain (lays he) the moral Cir~
•« cumftances of Mankind, fince the Time Adam flrfl
" turned into the Way of Tranfgreifion, hkve been very
*c different from a State of Innocence. So far as we can
" judge fr°m Hiftory^, or what we know at prefent, the
c< greateft Part of Mankind, have been, and flill are very
" corrupt ; tho' not equally fo in every Age and Place."
And lower in the fame Page, he fpeakfrof iddams P of-
feri ty, as having funk themf elves into the mo ft lamenta-
ble 'Degrees of Ignorance, Superflition, Idolatry, In-
juftice, Debauchery, &c.
Thefe Things clearly determine the Point, concerning
the Tendency of Man's Nature toWickednefs, if we may
be allowed to proceed according to fuch Rules & Methods
of Reafoning, as are univerfaily made ufe of, and never
denied, or doubted to be good and fure, in experimental
Philofophy ; * or may reafon fromExperience and Facls,
in that Manner which common Senfe leads all Mankind
to in other Cafes. If Experience and Trial will evince
any thing at all concerning the natural Difpofition of the
Hearts
* Dr. Turnbuli, tho' fo great an Enemy to the Doctrine of the
Depravity of Nature, yet greatly infifts upon it, that the
experimental Method of Reafoning ought to be gone into
in moral Matters, and Things pertaining to the human
Nature ; and mould chiefly be relied upon, in moral, as
well as natural Philofophy* See intrtidua* to Mqu Pbii
«ECTPvii £ Proves' Corruption of Nature. 75
Hearts of Mankind, one would think the Experience of
fo many Ages as have elapfed fince the Beginning of the
World, and the Trial as it were made by Hundreds of
different Nations together, for fo long a Time, mould be
fufficient to convince all, that Wickednefsis agreeable to
the Nature of Mankind in it's prefent State.
Here, to flrengrhen the Argument, if there were any
Need of it, I might obferve fome further Evidences than
thofe which have been already mentioned, not only of the
TLxtent and Generality of the Prevalence of Wickednefs
in the World, but of the Height to which it has rifen,
and the Degree in which it has reigned. Among innu-
merable Things which fhew this, I mall now only obferve
this, viz. the Degree in which Mankind have from Age
to Age been hurtful one to another. Many Kinds of
brute Animals are efteemed very noxious and deftrucYive,
many of 'em very fierce, voracious,& many very poifonous,
and the deftroying of 'em has always been looked upon as
a public Benefit : but have not Mankind been a Thou-
fand Times as hurtful and deftructive as any one of them,
yea, as all the noyous Beafls, Birds, Fifties and Reptiles
in the Earth, Air and Water, put together,- at leaft, of all
Kinds of Animals that are vifible ? And no Creature can
be found any where fo deftruclive of it's own Kind, as
Mankind are. All others for the mod: Part are harmlefs
and peaceable, with regard to their ownSpecies. Where cne
Wolf is deft royed by another Wolf, one Viper by another,
probably aThoufand of Mankind are deftroyed by thofe
of their own Species. Well therefore might our b'eiTed
Lord fay, when fending forth hisDifciples into the World,
Matth. x. i<5, 17. Behold, I fend you forth as Sheep in
theMidjl of Wolves ; BUT BEWARE OF MEN.
As much to fay,I fend you forth asSheep amongWolves.- —
But why do I fay, Wolves ? I fend you forth into the
wide World of Men, that are far more hurtful and per-
nicious, and that you had much mcrcNced to beware of,
than Wolves.
It
j 6 Great Means ufed Part I.
It would be ftrange indeed, that this mould be theState
of the World of Mankind, the chief of the lower Cre-
ation, diftinguifhed above all by Reafon, to that End that
they might be capable of Religion, which fummarily con-
lifts inLove, if Men, as they dome into theWorld, are in
their Nature innocent and harmlefs, undepraved and per-
fectly free from all evil Propenfities.
Sect. VIII.
The native "Depravity of Mankind appears, in that
there has been fo little good Eff'efi ofio manifold
and great Means, tifedto promote Virtue in the
World.
THE Evidence of the native Corruption of Mankind
appears much more glaring, when it is ccnfidered
that the World has been fo generally, fo conilantly, and
fo exceedingly corrupt, notwitMtanding the various, great
and continual Means, that have been ufed to reurain Men
from Sin, and promote Virtue and true Religion among
them.
Dr. T. fuppofes, all that Sorrow and "Death, which
came on Mankind, in Confequence of Adam's Sin, was
brought on them by God, in great Favour to them ; as a
benevolent Father exercifing an zoholfom 'Difcipline to-
wards hisChildren ; to reftrain 'em from Sin,by increafing
theVanity of all earthly Things, to abate their Force to
tembt & delude ; to induce ?em to be moderate in grati*
fying the Appetites of the Body ; to mortify Pride and
Ambition ; and thatMen might alzuays have before their
Eyes a JlrikingDemonJlration, that Sin is infinitely hate-
ful to God, by a Sight of That, than -which Nothing is
more proper to give them the utmoft Abhorrence of Iniquity,
and to fix in their Minds a Senfe of the dreadful Con-'
fequences of Sin, &c. &c. And in general,that they don't
come as funifhrnents, but purely as Means to keep Men
from
£$«&] i0 °PP°fe tTickednefs. 71
from Vice, and to make them better. — If it be fo, furely
they are great Means indeed. Here is a mighty Altera-
tion : Mankind, once fo eafy and happy,healthful, vigo-
rous and beautiful, rich in all the pleafant and abundant
BleiTings of Paradife, now turned out, deltitute,weak and.
decaying, into a wide barren World, yielding Briars and
Thorns, in Stead of the delightful Growth and fweetFruit
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 Languishing and lingring Decay, or
fevere Pain and acute Difeafe, to expire and turn to Pwtre-
fa&ion and Duft. If thefe are only ufed as Medicines,
to prevent and to cure the Difeafes of the Mind, they are
Jharp Medicines indeed ; efpecially Death ; which, to ufe
Hezekiah\ Reprefentation, is as it were breaking all his
Bones : And one would think, mould be very effeaua!,
if the Subjetf: had no Depravity, no evil and contrary Biafs,
to refill and hinder a proper EffecT: ; efpecially in the old
World, when the Thing which was the firft Occafion of
this terrible Alteration, this feverity of Means, was frefh
in Memory ; Adam continuing alive near two Thirds of
the Time that pafled 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 Introduction of the awful Confequences of it, but
alfo of his firft finding Himfelf in Exiftence in the new-
created World, and of the Creation of Eve, and the
Things which pafTed between him and his Creator in
Paradife.
But what was the Succefs of thefe greatMeatfs, to re-
train Men from Sin, and to induce them to Virtue ?
Did they prove fufficient ?— In Stead of this, the World
foon grew exceeding corrupt ; till it came to that, to ufe
our Author's own Words, That Mankind were univer-
falty debauch' d into Lull, Senfuality, Rapine and In-
juftice.
Then God ufcd further Means ; He fent Noah, a
Preacher
7 8 Great Means ufed Part I.
Preacher of Righteoufnefs, to warn the World,of the uni-
verfal Deduction which would come upon them by a
Flood of Waters, if they went on in Sin. Which Warn-
ing he delivered with thefe Circumftances, tending to
ftrike their Minds, and command their Attention ; that
be immediately went about building that vaftStru&ure of
the Ark ; in which he muff employ a great Number of
Hands, and probably fpent all he had in the World to fave
liimfelf& hisFamily. And under thefe uncommonMeans,
God waited upon them 120 Years. — But all to no Effect
The whole World, for ought appears, continued obftinate,
and abfoiutely incorrigible : So that Nothing remain'd to
be done with them, but utterly to deftroy the Inhabitants
of the Earth ; and to begin a new World, from that fmgle
Family who had diitinguifhed themfelves by their Virtue ;
that from them might be propagated a new and purer
Race. — Accordingly this was done : And the Inhabi-
tants of the new World, of Noah's Pofterity, had thefe
hew and extraordinary Means to reftrain Sin and excite
Virtue, in Addition to the Toil, Sorrow, and common
Mortality, which the World had been fubjecled to before
in Confequence of Admits Sin ; viz. that God had new-
ly teftified his dreadful Difpleafure for Sin, in dehroying
the many Millions of Mankind, all at one blow, old and
young, Men, Women and Children, without Pity on any
for all the difmal Shrieks and Cries which the World was
filled with ; when they themfelves, the remaining Fa-
mily, were fo wonderfully diftinguifhed by God's pre-
ferring Goodnefs, that they might be a holy Seed, being
delivered from the corrupting Examples of the old World ;
and being all theOffspring of a living Parent, whofe pious
Jnftru&ions andCounfels they had, to inforce thefe Things
upon them, to prevent Sin, and engage them to their
Duty. And thefe Inhabitants of the new Earth mutt,
for a long Time, have before their Eyes many evident,
and as it were freili and ftriking Effects and Signs of that
tmiverfed Bcllruction, to be a continual affecYmg Admoni-
tion to 'em* And befides all this, God now ftortened the
Life
sHAI>vin \ i0 ?PP°fe Wickednefs. 79
Life of Man, to about one half of what it ufed to be.
The ihortning Man's Life, Dr. T. fays, P. 68. " Was,
«« that the wild Range of Ambition and Lull might be
" brought into narrower Bounds,* and have lefs Oppor-
" tunity of doing Mifchief ; and that Death,being ftill
cc nearer to our View, might be a more powerful Motive
44 to regard lefs the things of a tranfitory World, and to
" attend to the Rules of Truth and Wifdom."
And now let us oblerve the Confequence. Thefe
new and extraordinary Means, in Addition to the former,
were fo far from proving liifficient, that the new World
degenerated , and became corrupt, by filch fwift Degrees,
that, as Dr. T. obferves, Mankind in general were funk
into .Idolatry, in about 400 Years after the Flood, and
fo in about 50 Tears after Noah's Death : They be-
came fo v/icked and brutim, as to forfake the true God,
and turn to the Worihip of inanimate Creatures.
When Things were come to this dreadful Pafs, God
was pleafed,for a Remedy, to introduce a new and won-
derful Difpenfation ; feparating a particular Family and
People, from all the reft of the World, by a Series of
molt aftoniihing Miracles, done in the open View of the
World ; and fixing their Dwelling, as it were in theMidft
of the Earth, between jifia, Europe and Africa, and in
the Midft of thofe Nations which were mofl: confiderable
and famous for Power, Knowledge and Arts ; that God
might, in an extraordinary Manner, dwell amongft that
People, in vifible Tokens of his Prefence, manifefting
himfelf there, and from thence to the World, by a Courfe
of great and miracuousOperations and EfFe&s, for many
Ages : that that People might be holy to God, and as a
Kingdom of Priefts, and might ftand as a City on an Hill,
to be a Light to the World : withal gradually ihortning
Man's Life, till it was brought to be but about one
twelfth Part of what it ufed to be before the Flood ; and
fo, according to Dr. Tl — vaftly cutting off and diminifh-
ing his Temptations to Sin, and increafing his Excitements
to Holinefs.— And now let us confider what the guccefs
of
86 General obftinate JVkhednefs Part I«
of th efe Means was, botli as to the Gentile World, and
the Nation of Ifrael.
Dr. ?. juftly obferves {Key, § 50.) " The JewMi
«* Difpenfation had Refpe61 to the Nations of the World,
<c to fpread the Knowledge and Obedience of God in the
" Earth ; and was eftabliihed for the Benefit of all Man-
u kind." — 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 eaftern Monarchies : God made
his Name famous by his wonderful diftinguifhing Difpen-
fations towards him, particularly by fo miraculoufly fub-
duing before him, and his trained Servants, thofe Armies
of the four eaftern Kings. This great Work of the mod
High God, PofTefTor of Heaven and Earth, was greatly
taken Notice of by Mdchizedeck ; and one would think,
fhould have been fufficient to have awakened the Atten-
tion and Confideration of all the Nations in that Part of
the World, and to have led them to the Knowledge and
Worfhip of the only true God ; efpeciahy if considered
in Conjunction wifh that miraculous and moft terrible De-
finition of Sodom, and all the Cities of the Plain, for
their Wickednefs, with Lofs miraculous Deliverance ;
which doubtlefs were Facts, that in their Day were much
famed abroad in the World. But there is not the lead
Appearance, in any Accounts we have,of any considerable
good Effect On the contrary, thofe Nations which
were moft in the Way of obferving and being affected
with thefe things, even the Nations of Canaan, grew
worfe and worfe, till their Iniquity came to the full, in
JoJhua\ Time. And the Pofterity of Lot, that Saint fo
wonderfully diftinguiilied, foon became fome of the moft
grofs Idolaters ; as they appear to have been in Mofes**
Time. (See Num. xxv.) Yea, and the far greater Pare
even of Abraham's Pofterity, the Children of Iflmael,
Ziman, JokJImn, Medan, Midi an, Jfibak and Sbuah,
and Efau, ibon forgot the true God, and fell off to Hea-
thenifm Grear-
sSSvjiiJ again/} great Means. Si
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 %*
cob's and JofepWs Time ; in that God did miraculoufly,
by the Hand o£ Jofeph, preferve'from perifliihg by Fa-
mine, as it were the whole World ; as appears by Gen.
xli. $6, 57. Agreeably to which, the Name that Pha-
raoh gave to Jofeph, Zaphnatb-Paaneah, as is laid, ia
the Egyptian Language, lignifies Saviour of the World.
But there does not appear to have been any good abiding
Effect of this ; no, not (b 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 Jehovah in their mod immediate View : on the con-
trary, they grew worfe and worfe, and feem to be far
more grofs in their Idolatries, and Ignorance of the true
God, and every Way more wicked, and ripe for Ruin,
when Mofes was fent to Pharaoh, than they were ia
Jofeptfs Time.
After this, in Mofes and Jofiuah Time, the great nod
was pleafed to manifeft himfelf in a Series of the mod
aftonifhingMiracles, for about fifty Years together, wrought
in the moll publick Manner, in Egypt, fm the Wildernefs,
and in Canaan, in theView as it were of the whole World ;
Miracles by which the World was fhaken, the whols
Frame of the vilible Creation, Earth, Seas and Rivers,
the Atmofphere, the Clouds, Sun, Moon and Stars, were
affected ; Miracles greatly tending to convince the Na-
tions of the World, of the Vanity of their fa,fe Gods,
fhewing JEHOVAH to be infinitely above them, in the
Thing wherein they dealt moil proudly, and exhibiting
God's awful Difpleafure at the Wickednefs of the hea-
then World. And thefe Things are exprefsly fpoken of
as one End of thefe great Miracles, in Exod. ix. tfm
Num.xiv.21. Jofh.xiv.23, 24. & othcrPlaces. However,
no Reformation followed thefe Things ; but by the Scrip-
ture-Account, theNations which had them mod in View,
were dreadfully hardened, ftupidly rcfufing all Conviclion
G and
8 2 lie Heathen World obftinate Part. L
and Reformation, and obftinately went on in an Oppofition
to the living God, to their own Deftru&ion.
After this, God did from time to time, very publickly
jnanifeft himfelf to the Nations of the World* by won-
derful Works wrought in the Time of the Judges, of a
KkeTendency with thofe already mentioned. Particularly
in fo miraculoufly deftroying by the Hand of Gideon,
almoft the whole of that vail Army of the Midianites,
Amalekites, and all the Children of the Eafl, confiding
of about 135000 Men; Judg. vii. 12. and viii. 12. But
no Reformation followed this or the other great Works
of God, wrought in the Times of Deborah and Barak,
"Jephtha and Samp/on.
After thefe Things, God ufed new, and in fome Re-
fpe&s much greaterMeans with the heathenWorld,to bring
them to the Knowledge and Service of the true God, in
the Days of David and Solomon. He railed up David,
a Man after his own Heart, a moft fervent Woriliipper
of the true God, and zealous Hater of Idols, and fub-
dued before him aimed all the Nations, between Egypt
and Euphrates ; often miraculoufly aflifting him in his
Battles with hisEnemies : and he confhmedSolomon hisSon
in the full and q%iiet PofTefTlon of that great Empire, for
about forty Years ; and made him the wifeft, richefl, moft
magnificent, and every Way the greateft Monarch that
ever had been in the World ; and by far the mod famous,
and of greateft Name among the Nations ; efpecially for
his-Vifdcm, and Things concerning the Name of his God;
particularly the Temple he built, which was exceeding
magnifcent, thai it might be of Fame and Glory through-
tut all Lands ; 1 Chron. xxii. 5. And we are told, that
there came of all People to hear the v\ ifdom 0$ Solojnon,
from all Kings of the Earth ; 1 King, iv. 34. and x. 24.
And the Scripture informs us, that thefe great Things
were done, that the Nations in far Countries might hear
<f God^s great Name, and of his out-(lretche$ Arm ;
that all the People of the Earth might fear him, as well
as his people Ifrael ; And that all the people of the
Earth
L J in their Wkhdnefs. 83
Earth might know, that iheLOR'D was God, and that
there was none elfe, i King, viii. 41, 42, 43, 60.
Bud ftill rhere is no Appearance of any confiderable a-
biding Effect, with Regard to any one heathen Nation.
After this, before the Captivity into Babylon, many
great Things were done in the Sight of the Gentile Na-
tions, very much tending to enlighten, affeft and perfuade
them. As, God's deflroying theArmy of tlieEthiopians,
of a Thoufand Thoufand, before jlfa ; Elijah's and
EUJha's Miracles ; efpecially Elijah's miraculoufly con-
founding Baal's Prophets and Worfhippers ; Elba's
healing Naaman, the King of Syria's prime Minifter, and
the miraculous Victories obtain'd thro' Eliflm'% Prayers,
over the Syrians, Moabites and Edomites ; the miracu*
lous Deftruelion of the vaft united Army of the Children
of Moab, Amnion, and Edom, at Jehojhaphat's Prayer.
(2 Chron.xx.)y^«fl/?'s preaching vxNineveh, together with
the Miracle of his Deliverance from the Whale s Belly ;
which was publifhed, and well attefled, as a Sign to con-
firm his Preaching ; But more efpecially that great Work
of God, in deftroying Sennacherib's 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 ineffectual, God took a
new Method with the heathen World, and ufed, in fome
refpe&s, much greater Means to convince 8c 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 (Chaldea, having been very much
the Fountain of Idolatry) to carry thither the Revelations
which God had made of Himfclf, contained in the facrfd
Writings ; and there to bear their Teftimony againfl Ido-
latry ; as fome of them, particularly Daniel, Shadrach,
Me/hack zndAbed-nego, did, in a very open Manner, be-
fore the King, and the great eft Men of the Empire, with
filch Circumftances as made their Teftimony very famous
in the World ; God confirming it with great Miracles ;
which were publiifeed thro' the Empire, by Or<Ier of it's
G 2 Monarch,
84 7%e Heathen World obftinate Part I.
Monarch, as the mighty Wcrks of the God of Ifraet,
fhev.'ing him to be above all Gods : "Daniel^ that great
fropher, at the fame time being exalted to be Governour
of all the wife Men of Babylon, and one of the chief Of-
ficers of Nebuchadnezzar'' s Court.
- fter this, God raifed up Cyrus, to deflroy Babylon,
for it's obftinate Contempt of the true God, and Ipjtiri-
oufnefs towards his People ; according to the Prophecies
of Ifaiab, fpeaking of him by Name, inftrucYmg him con-
cerning theNature andDominion of the true God (Ifai.
xlv.) Which Propheci es were probably fliown to him,
whereby he was induced to publifli his Teitimony con-
cerning theGod of Ifrael,zs THE GOD. (Ezra i. 2, 3.)
^Daniel, about the fameTime, being advanced to be prime
Minifter of State in the newEmpire,erec1:ed under'Darius,
and in that Place appeared openly as a Worfhipper of the
God of Ifraelt and Him alone ; God confirming his
Tcftimony for Him, before the King, and all theGrandees
of his Kingdom, by preferving him in the Den of Lions ;
whereby "Darius was induced to publiffi to all People,
Nations and Languages, that dwelt in all the Earth, his
Teftimony, that the God of Ifrael was the living God,
andfledfdft for ever, &c.
- When, after the Deftruclion of Babylon, fome of the
Jezvs returned to their own Land, Multitudes never re-
turned, but were difperfed abroad, thro' many Parts of
the vaff. Perfidn Empire ; as appears by the Book of
Efiher. And man}) of 'em afterwards, as good Hiflories
inform, were removed into the more weftern Parts of the
World ; and fo were difperfed as it were all over the hea-
then World, haying the holy Scriptures with them, and
Synagogues every where, for the Worfhip of the true
God. And fo it continued to be, to the Days of Chrift
and h s Ap( i!les ; as appears by the dels ofthejipoftles.
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 dvantages, to
come to the Knowledge of th« Truth, in Matters of Re-
ligion;
ligion, if they had been difpofed to improve their Advan-
tages.
And befides all thcfe things, from about Cyru sysT\mc,
Learning and Philofophy increafed, and was carried to a
great Height. God raifed up a Number of Men of pro-
digious Genius, to inftrucf others, and improve their Rea-
fon and Underftanding, in the Nature of Things ; And
philofbphic Knowledge having gone on to increafe for fe-
veral Ages, feem'd to be got to it's Height before
Chrift came, or about that Time.
And now let it be confidered what was the Effect of
all thefe Things. In Stead of a Reformation, or any
Appearance or Profpect of it, the Heathen World in ge-
neral rather grew worfe. KsDrJFinder obferves, " The
" inveterate Abfurdities of Pagan Idolatry continued
c< without Remedy, and increafed as Arts and Learning
'* increafed ; andPaganifm prevailed in all it's Height of
€i Abfurdity, when Pagan Nations were poliflied to the
M Height, and in the moll: polite Cities and Countries ;
44 and thus continued to the laft Breath of Pagan Power."
And fo it was with refpecl to Wickednefs in general, as
well as Idolatry; a6 appears by what the Apoftle Paul
obferves in Rom. i. — Dr. T, fpeaking of the Time when
the Gofpel-Scheme was introduced (Key, § 257.) fays,
** The moral and religious State of the Heathen was
** very deplorable, being generally funk into great Ig-
*' norance,grofs Idolatry, & abominable Vice." AbonuV
nableVices prevailedmot only among the commonPeople,
but even among their Philofophers themfelves, yea, fome
of the chief of them, and of great eft Genius ; fo Dr. T.
himfelf obferves, as to that deteftable Vice of Sodomy,
which they commonly and openly allowed and pracYifed-
without Shame. See Dr. 7* — r9s Note on Rom. i. 27.
Having thus confidered the State of theHeathen World,
with regard to the Effecl: of Means ufed for it's Reforma-
tion, during the Jewijh Difpenfation, from the firft Foun-
dation of it in Abraham\ Time ; Let us now confider
how it was with that People themfelves, that were diftin-
G 3 guiih.e4
86 The Objlinacy of the Jews Part L
guifhed with the peculiar Privileges of that Difpcnfation.
The Means ufed with the Heathen Nations, were great ;
but they were fma*ll,if compared with thofe ufed with the
Ifraelites. The Advantages by which that People were
diitinguiihed, are r prefented in Scripture as vaftly above
all parallel, in PalTages which Dr. Tl takes Notice of.
{Kt y, § 39.) And he reckons thefe Privileges among
thofe which he calls antecedent Blejjings, confifting in
Motives to Virtue and Obedience ; and fays (Key, §. 51.)-
<f That this was the very End and Defign of the Difpen-
44 fation of God's extraordinary Favours to the Jews,
*; viz. to engage them to Duty and Obedience, or that it
** was a Scheme for promoting Virtue, is clear beyond
** Difpute, from every Part of the Old Teftament."
Neverthelefs, as has been already ill own, the Generality
of that People, thro' all the fucceflive Periods of that
Difpenfation, were Men of a wicked Character. But it
will be more abundantly manifeft, how ilrong the natural
Biafs to Iniquity appeared to be among that People, by
confidering more particularly how things were with them
from Time to Time.
Notwithflanding the great things God had done in the
Times of Abraham, Ifaac and Jacob, to feparate them
and their Pofterity from the Idolatrous World, that they
might be a holy People to himfelf ; yet in about 200 Years
after Jacob's Death, and in lefs than 150 Years after the
Death cijojeph, and while fome were alive that had feen
Jfcfeph, the People had in a great Meafure loft the true
Religion, and were apace conforming to the Heathen
World : When, for a Remedy, and the more effectually
to alienate then: from Idols, and engage them to the God
of their Fathers, God appeared to bring 'em out from a*
mong the Egyptians, and feparate them from the heathen
World, and to reveal Himfelf in his Glory and Majefty,
in fo affecting and afloniihing a Manner, as tended moft
deeply and durably to imprefs their Minds ; that they
might never forfake him more. But fo perverfe were
they, that they murmured even in the Midft of the Mi«
racles
£nAr;.I;r ? *# /iWr Wickednefs. 87
Sect. VIII. 3 ' '
racles that God wrought for 'era id Egypt, and murmured *
at thcRed-Sea^m afewDays after God had brought them
out with fuch a mighty Hand. When he had led them
thro' the Sea, they fang his Praife, but foon forgat his
Works. Before they got to Mount Sinai, they openly
manifefted their Perverfenefs from Time to Time ; fo
that God fays of 'em, Exod. xvi. 28. How long will ye
refufe to keep my Commandments, and my Lazes ? After-
wards they murmured again at Rep he dim.
In about two Months after they came out of Egypt?
they came to Mount Sinai ; where God entered into a
moil folemn Covenant with the People, that they mould
be an holy People unto him, with fuch aftonifliing Mani-
festations of his Power, Majefty and Holinefs, as were al-
together unparallel'd : As God puts the People in Mind,
Deut.iv. 3 2 , — 3 4. For ajh now of iheDays that are paft, ,
which zuere before thee, fince the T)ay that God created
Alan upon the Earth ; and afi 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. T>id
ever People hear the Voice of God fpeaking out of the
Mid ft of the Fire, as thou haft heard, and live f Or
hath God aJTayed to take him a Nation from the Mid ft
of another Nation, &c ? And thefe great Things were
to that End, to imprefs their Minds with fach a Conviction
and Senfe of divine Truth, and their Obligations to their
Duty, that they might never forget them : As God fays,
Exod. xix. 9. Lo, I come unto thee in a t hi ckC loud, that
the People may hear when Ifpeak with thee, and believe
thee for ever. But what was the Effect of all ? 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 fmging and dancing be-
fore a golden Calf, which they had fet up to worfhip.
And after fuch awful Manifestations as there were of
God's Difpleafure for that Sin, and fo much done to
bring 'em to Repentance, and confirm 'em in Obedience,
% was but a few Months before they came to that Vio-
G 4 Ienc«"
88 He Obdtnacy of the Jews Part I.
lence of Spirit, in open Rebellion againft God, that with
the utmorl Vehemence they declared their Refolution to
follow God no longer, but to make them a Captain to
return into Egypt. And thus they went on in Ways of
perverfe Oppoiition to the moft High, from Time to
Time, repeating their openActs of Rebellion, in theMidfl
of continued aitcni filing Miracles, till that Generation was
<leftroyed. And tho' the following Generation feems to
have been the bed that ever was in Ifrael ; yet notwith-
standing tjieir crood Example, and notwithflanding all the
Wonders of God's Power and Love to that People, in
*jfofhua\ Time, how foon did that People degenerate, and
begin to Foriakc God, and join with the Heathen in then-
Idolatries, till God by fevere Means, and by fending Pro-
phets and Judges, extraordinarily influenced from above,
reclaimed them r But when they were brought to fome
Reformation by fuch Means, they foon fell away again
into the Practice of Idolatry ; and fo from Time to Time,
from one Age to another ; and nothing proved effectual
for any abiding Reformation.
After things had gone on thus for feveral hundred Years,
God ufed new Methods with his People, in two Refpects ;
F'trfl, He raifed up a great Prophet, under whom a Num-
ber of young Men were trained up in Schools, that from
among them there might be a coniTant Succeffion 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 greatKing,!Dtfv/J,one eminent
for Wifdom, Piety and Fortitude, to fubdue all their Hea-
then Neighbours, who ufed to be fuch a Snare to 'em ;
and to confirm, adorn and perfect the Inflitutions of his
publickWoriliip ; and by him to make a more full Reve-
lation of the great Salvation, and future glorious Kingdom
of the Mefliah. And after him, raifed up hi$SonSolo?non,
the wifefl and greateit Prince that ever was on Earth, more
fully to fettle and eftablim thofe Things which his Father
ID avid had begun, concerning the publick Wormip or.
God in Ifrael, and to build a glorious Temple for th?
Honour
sCKA vt it \ *n ^e*r Wi^dntfs- ^ 9
Honour of JEHOVAH, and the Inflitutions of hisWor-
fliip, and to inftruc*!: the neighbour Nations in true Wifdom
and Religion. But as to the Succefs of thefe new and
extraordinary Means, if we 'take Dr. T. for our Expofitor
of Scripture, the Nation muft be extremely corrupt in
*David'sT\me : for he fuppofes,he has refpecl to his own
Times, in thofe Words, Pfal. xiv. 2, 3. The Lord look-
ed down from Heaven, to fee if there were any that did
imderftand, and feek God : They are all gone afide ;
'They are together become filthy ; There is none that doth
Good ; no, not one. But whetherDr. T. be in the right in
this, or not, yet if we confider what appeared in Ifrael, in
*Abfalo?n\ & Sheba's Rebellion, we i'hall not feeCaufe to
think, that the greater Part of the Nation at that Day
were Men of true Wifdom and Piety. As to Solomon's
Time, Dr. T. fuppofes, as has been already obferved, that
Solomon fpeaks of his ownTimes, when he fays, he had
found but one in a Thoufand that was a thoroughly up-
right Man. However, it appears that all thofe great
Means ufed to promote and eftablifh Virtue and true
Religion, in SamuePsy David's 8c Solomon* sTimes, were
fo far from having any general abiding good ErTeft in
Ifrael, that Solomon himfelf, with all his Wifdom, and
notwithftanding the unparallePd Favours of God to him,
had his Mind corrupted, fo as openly to tolerate Idolatry
in the Land, and greatly to provoke God againft him.
And as loon as he was dead, - ten Tribes of the twelve
forfook the true Woriliip of God, and in Stead of it, open-
ly eilablimed the like Idolatry, that the People fellinto
at Mount Sinai, when they made the golden Calf; and
continued finally obftinate in this Apoftacy, notwithstand-
ing all Means that could be ufed with them by the Pro-
phets, which God fent, one after another, to reprove,
counfel and warn them, for about 250 Years ; efpecially
thofe two great Prophets, Elijah and Elifha, Of all the
Kings that reigned over them, there was not fo much as
one but what was of a wicked Character. And at laft it
came to that, that their Cafe feem'd utterly defperate :
So
90 The Obflinacy of the Jews Part I.
So that Nothing remain'd to be done with them, but to
remove 'em out of God's Sight. Thus the Scripture re-
prefentn the Matter, 2 King! s 1.
And aa tb the other twoTr.bes ; tho' their Kings were
always of the Family of "David, end they were favoured
in many refpecrs, far * beyond their Brethren, yet they
were generally exceeding corrupt : their Kings were moll:
of 'em wicked Men, & their other Magiftrates, 8c Priefts
and?eople,were generally agreed in theCorruption. Thus
the Matter is reprefented in the Scripture-Hifrory, and
th ocoks of the Prophets. And when they had feen how
God he'd caft off the ten Tribe?., in Stead of taking Warn-
ing, tLev made themfelves vaftly more vile than ever the
other had done ; as appears by 2 Kings xvii. 18, 19. Ezek.
xvi. ^6,47,51. God indeed waited longer upon them, for
his Servant cDaviar>s Sake, and for Jerufak?nh Sake, that
he had chofen ; and ufed more extraordinary Means with
them ; efpecially by thofe great Prophets, Ifa'iah and
'Jeremiah ; but to no Effect : So that at lafr it came to
this, as the Prophets reprefent the Matter, that they were
like a Body univerfally and defperately difeafed and cor-
rupted, that would admit of no Cure, the whole Head
{ick, and the whole Heart faint, &c.
Things being come to that Pafs, God took this Method
with them : He utterly, deflroyed their City and Land,
and the Temple which he had among them, made thorough
Work in purging theLand of 'em ; as when a Man empties
a tDiJb,zvipes it,& turns itupfide down ; or when a Veffbl
is caft into a fierce Fire, till its Filthinefs is thoroughly
burnt cut. 2 Kings xxi. 13. Ezek. Chap. xxiv. They
were carried into Captivity, and there left till that wicked
Generation was dead, and thofe old Rebels were purged
out ; that afterwards the Land might be refettled 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 wonderfulProvidences ; yet they corrupted them-
felves again, to fo great a Degree, that the TranfgrefTbrs
were
SH^vJiii in their Wichdnefs. 91
were come to the full again in the Days of Antiochus
Epipbanes ; as the Matter is reprefented in the Prophecy
o£ Daniel, Dan. viii. 28. And then God made them
the Subjects of a Difpenfation, little, if any Thing, lefs
terrible, than that which had been in Nebuchadnezzar's
Days. And after God had again delivered 'em, and re-
ftored the State of Religion among them, by the Inftru-
mentality of the Maccabees, they degenerated again :
So that when Chrift came, they were arrived to that ex-
treme Degree of Corruption, which is reprefented in the
Accounts given by the Evangelifts,
It may be obferved here in general, that the yews,
tho' fo vaftly diftinguifhed with Advantages, Means and
Motives to Holinefs, yet are reprefented as coming, from
Time to Time, to that Degree of Corruption and Guilt,
that they were more v&cked, in the Sight of God, than
the very word of the Heathen. As, of old, God fware
by hit; Life, that the Wickednefs of Sodom was fmall,
compared with that of the Jews. Ezek. xvi. 47, 48, &c.
alfoChap. v. 5 10. So, Chrift fpeaking of the Jews,
in his Time, reprefents 'em as having much greater Guilt
than the Inhabitants of Tyre and Si don, or even Sodom
and Gomorrah.
But we are now come to the Time when the grandefl
Scene was difplayed, that ever was open'd on Earth.
After all other Schemes had been fo long and fo tho-
roughly tried, and had fo greatly failed of Succefs, both
among Jezvs and Gentiles ; that wonderful Difpenfation
was at length introduced, which was the greateft Scheme
for the fuppreffing and retraining Iniquity among Man-
kind, that ever infinite Wifclom and Mercy contrived ;
even the glorious Gofpel of Jems Chrift. " A new Dif-
" penfation of Grace was erected (to ufe Dr. T—r\ own
" Words, P. 239, 240) for the more certain, and effectual
«< San&ification of Mankind, into the Image of God ; the
" delivering them from Sin and Wickednefs, into which
ct they might fall; or were already fallen ; to redeem
11 'cm from all Iniquity, and bring 'em to the Knowledge
" and
92 *Tht Go/pel generally reftfted. Part I.
c< and Obedience of God." In whatever high and ex-
alted Terms the Scripture fpeaks of the Means & Motives
which the Jews enjoyed of old ; yet their Privileges are
reprefented as having no Glory, in Comparifon of the
Advantages of the G ofpel. Dr. T — r's Words in P. 2 3 3 .
are worthy to be here repeated. " Even the Heathen
«c (fays he) knew God, and might have glorified him as
•• God ; but under the glorious Light of the '> ofpel, we
<4 have very clear Ideas of the divine Perfections, and
" particularly of the Love of God as our Father, and as
«c the God and Father of our Lord and Saviour Jefus
«' ChrifL We fee our Duty in the utmoft Extent, and
<c the moft cogent Reafons to perform it : We have Eter-
*' nity open'd to us, even an encllefs State of Honour and
«c Felicity, the Reward of virtuous Actions ; and the Spi-
«c rit of ^od promifed for our Direction and AiTilbnce.
4t And all this may and ought to be applied to the purify-
«l ing our Minds, and the perfecting of Holinefs. And
«« to thefe happy Advantages, we are born : for which
*c we are bound for ever to praife and magnify the rich
*c Grace of «j'od in the Redeemer." And he eliewhere
fays, * if The Gofpei-Conftitution is a Scheme the mod
*' perfect and effectual for ref coring true Religion, and
" promoting Virtue and Happinefs, that ever the World
«' has yet feen." And f admirably adapted to enlighten
our Minds, and fanclify our .Hearts ; And % never
were Motives Jo divine and powerful propofed, to induce
us to the Praclice of all Virtue and Goodnefs.
And yet even thefe Means have been ineffectual upon
the far greater Part of them with whom they have been
ufed ; of the many that have been called, few have been
chofen.
^s to the Jews, God's ancient People, with whom
they were ufed in the firft Place, and ufed long by Chrifl
and his Apoitles, the Generality of them rejected Chrift
and his Gofpel, with extreme Pertinacioufnefs of Spirit.
_ They
* Key, § 139. f Noti en Rom. i. 1 6. % Pref. to Par,
on Rom. P. 203.
?HAP; *;T I hy Tews and Gentiles. 01
Sect. VIII. 5 J J ^
They nof only went on (till in that Career of Corruption,
which had been increafing from the Time of the Macca-
bees ; but Chrift's Coming, and his Doctrine & Miracles,
and the Preaching of his Followers, & the gloriousThings
that attended the fame, were the Occafion, thro' their
perverfe Improvement, of an infinite Increafe of their
Wickednefs. They crucified the Lord of Glory, with
the utmoft Malice and Cruelty, and perfecuted his Fol-
lowers ; they pleafed 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 uttermofl ; and they were deliroyed, and cafi
out of God's Sight, with unfpeakably greater Tokens of
the divine Abhorrence and Indignation, than in the Days
of Nebuchadnezzar, The bigger Part of the wholeNa-
tion were flain, and the reft were fcattered abroad thro*
the Earth, in the moil abjecl and forlorn Circumftances.
And in the fame fpirit of Unbelief and Malice againft
Chrift and the Gofpel, and in their miferable dilperfed
Circumftances, do they remain to this Day.
And as to the Gentile Nations, tho' there was a glo-
rious Succefs of the Gofpel amengft them, in the Apoftles
Days ; yet probably not one in ten of thofe that had the
Gofpel preached to 'em, embraced it. The Powers of
the World were fet againft it, and perfecuted it with in-
fatiable Malignity. And among the Profeflbrs of Chrifti-
anity, there prefently appeared in many a Difpofition to
Corruption, and to abufe the Gofpel unto the Service of
Pride and Licentioufnefs. And the Apoftles in their
Days foretold a grand Apoftacy of the Chriftian World,
which fhould continue many Ages ; and obferved, that
there appeared a Difpofition to fuch an Apoftacy, among
profefTing Chriftians, even in that Day. 2 Thefl ii. 7.
And the greater Part of the A ges which have now elapfed,
have been fpent in the Duration of that grand and general
Apoftacy, under which the Chriftian World, as it is called,
has been transformed into that which has been vaftly
more deformed^more di&onourable, & hateful toGod, and
repugnant'
94 T%e G of pel generally Tart %
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 thefe latter Ages of the Chriitian Church, God has
railed up a Number of great and good Men, to bear Tefti-
moriy again!! the Corruptions of the Church of Rome, and
by their Means introduced that Light into the "World, by
which, in a fhortTime, at lead oneThird Part of Europe
were delivered from the more grofs Enormities of JLntl-
chrifl i "Which was attended at firft with a great Refor-
mation, as to vital and practical Religion. But how is
the Gold foon become dim ! To what a Pafs are things
come in Proteitant Countries at this Day, and in our
Nation in particular ! To what a prodigious Height has
a Deluge of Infidelity, Profanenefs, Luxury, Debauchery
and Wickednefs, of every Kind, arifen ! The poor favage
.Americans are meer Babes and Fools (if I may fo fpeak)
as to Proficiency in Wickednefs, in Comparifon of Mul-
titudes that the Chriitian World throngs with. Dr. T.
himfelf, as was before obferved, reprefents, that theGene*
rality ofChrifiians have been the moft tvicked, lewd, bloody
and treacherous , of allManklnd ; and fays {Key, §. 356.)
" The Wickednefs of the Chriitian Yvrorld renders it fo
4C much like the Heathen, that the good Erfecls of our
" Change to Chriftianity are but little feen."
And with refpeel 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 pad Century, giving great Advantage for a
proper and enlarged Exercife of our rational Powers, and
for our feeing the bright Manifeftation of God's Per-
fections in his Works. And it is to be obferved, that
the Means and Inducements to Virtue, which this Age
enjoys, are in Addition to mod of thofe which were men-
tioned before, as given of old ; and among other Things,
in Addition to the iliortening of Man's Life, to 70 or So
Years, from, near a Thousand* And with regard to this,
if<£v\im.j obftinately refifted. 95
I would obferve, that as the Cafe now is in Chriftendom,
take one with another of them that ever come to Years
Difcretiony their Life is not more than forty or forty- five
Years ; which is but about the twentieth Parth of what
it once was : And not fo much in great Cities, Places
where Profanenefs,Senfuality andDebauchery, commonly
prevail to the greateil Degree.
Dr. jT. {Key, § i.) truly oh ferves, That God has from
the Beginning exercifed wonderful and infinite Wifdom,
in the Methods he has, from Age to Age, made ufe of to
oppofe Vice, cure Corruption, and promote Virtue in the
World ; and introduced feveral Schemes to that End.
'Tis indeed remarkable, how many Schemes and Methods
were tried of old, both before and after the Flood ; how
many were ufed in the Times of the Old Teftament,
both with Jews and Heathens ; and how ineffectual all
thefe antient Methods proved, for 4000 Years together,
till God introduced that grand Difpenfation, for the re-
deeming Men from all Iniquity, and purifying them to
himfeif, a People zealous of good Works ; which the
Scripture represents as the Subject of the Admiration of
Angels. Bat even this has, now fo long, proved Co in-
effectual, with refpect to theGenerality, that Dr. T'. thinks
there is Need of a new ^Difpenfation, Chriftians being
7iozuy as he fays, in a Manner reduced to a State of Re-
ligion, as low as that of Heathenifm, & may be ranked
among the cDead ; the prefent Light of the Gofpel prov-
ing infufficient for the full Reformation of the Chriftian
World. (Note on Rom. i. 27.) — And yet all thefe Things,
according to him, without any natural Biafs to the con-
trary ; no Stream of natural Inclination or Propensity at
all, to oppofe Inducements to Goodnefs ; no native Op-
position of Heart,to withdand thofe graciousMeans,which
God has ever ufed with Mankind, from, the Beginning of
the World to this Day ; any more than there was in the
Heart of Adamt the Moment God created him in perfect
Innocence,
Surely
g6 7 he Obfiinacy of the World Part I,
Surely Dr. T — r's Scheme is attended with ftrange
Paradoxes. And that his myflerious Tenets may appear
in a true Light, it mufi be obferved, — at the fame
Time while he fuppofes thefeMeans,even the very grea-
ter!: and bed of 'em, to have proved fo ineffectual, that
Help from them, as to any general Reformation, is to be
defpaired of ; yet he maintains, that allMankind, even the
Heathen in allParts of theWorld, yea, every finglePerfon
in it (which muft include every Indian in America, be-
fore the Europeans came hither ; and every Inhabitant
of the unknown Parts of Africa, and 'Terra Auftralis)
has Ability,Light, and Means fufficient., to do their whole
Duty ; yea (as many Paffages in his Writings, plainly
fuppofe) to perform perfect Obedience to God's Law,
without the leaft Degree of Vice or Iniquity. *
But I muft not omit to obferve, — Dr. T. fuppofes,
that the Reafon why the Gofpel-Difpenfation has been
fo ineffectual, is,that it has been greatly mifunderftood and
perverted. In P. 183. he fays, " Wrong Reprefentati-
*fc ons of the Scheme of the Gofpel have greatly obfeured
M the Glory of divine Grace, and contributed much to
" the Corruption of it's Profeflbrs. Such Doctrines
" have been almoft univerfally taught and received, as
41 quite fubvert it. Miftaken Notions about Nature,
" Grace, Election and Reprobation, Juftification, Rege-
*c neration, Redemption;Calling,Adopiion, &c. have quite
<c taken away the very G round of the Chriflian Life."
But how came the Gofpel to be fo univerfally and ex-
ceedingly mifundentood ? Is it becaufe it is in it felf fo
very dark and unintelligible, and not adapted to the Ap-
prehenfion of the human Faculties ? If fo, how is the
JPofTeffion of fuch an obfeure and unintelligible Thing, fo
unfpeakable & glorious an Advantage ? — Or is it becaufe
of the native Blindnefs, Corruption and Superftition of
Mankind ? But this is giving up the Thing in Queftion,
and allowing a great Depravity of Nature. — And Dr. T.
fpeaks of the Gofpel as far otherwife than dark and
unintelligible ;
* See P, 259, 339? 34°> 34-9.
Chat. I. "> proves Corruption of Nature. 97
Sect.VIH. 5 -*
unintelligible ; he reprefents it as exhibiting the cleared:
and moff glorious Light, to deliver the World from Dark-
nefs, and bring 'em into marvellous Light. He fpeaks of
the Light which the Jews had, under the Mofaic Dif-
penfation, as vaftly exceeding the Light of Nature, which
the Heathen enjoyed: And yet hfe fuppofes, that even
the latter was (o clear, as to be fuiheient to lead Men to
the Knowledge of God, and their whole Duty to him.
And he fpeaks of the Light of the Gofpel as vaftly ex-
ceeding the Light of the Old Teftament. He fays of the
Apoftle Paul in particular, <c That he wrote with great
<* Perfpicuity ; that he takes great Care to explain every
« Part of his Subjecl ; that he has left no Part of it unex-
« plained and unguarded ; and that never was an Author
" more exa£ and cautious in this." * — Is it not ftrange
therefore, that the Chriftian World, without any native
Depravity to prejudice and darken their Minds, fhould be
fo blind in the Midft of fuch glaring Light, as to be all, or
the Generality, agreed, fromAge to Age, {o effentially to
mi/under ft and that which is made fo very plain ?
Dr. T. fays, P. 443. " 'Tis my Opinion, that the
" Chriftian Religion was very early and grievpufly cor-
" rupted, by dreaming, ignorant, fuperftitious/^/Uv, too
«* conceited to be fatisned with plain Gofpel ; and has
" long remained in that deplorable State." — But how
came the whole Chriftian World, without any blinding
Depravity, to hearken to thefe ignorant foolifhMen, rather,
than unto wifer and better Teachers ? Efpecially, when
the latter had plain Gofpel on their Side, & the Do&rines
of the ether were (as our Author fuppefes) fo very contrary
not only to the plain Gofpel, but to Men's Reafon and
common Senfe ! Or were ail the Teachers of the Chrif-
tian Church nothing but a Parcel of ignorant Dreamers t
If fo, this is very ftrange indeed, unlefs Mankind natu-
rally love T)arknefs, rather than Light, ; feeing in all
Parts of the Chriftian World, there was fo great a Mul-
titude of thofe in the Work of the Miniftry, who had the
H * Gofpel
* Pref. to Paf. on Rom,
98 The Ohjlinacy of the IVorlcl Part I.
Gofpel in their Hands, and whofe whole Bufinefs it was
to ftudy and teach it j and therefore had infinitely greater
.Advantages to become truly wife, than the Heathen Phi-
lofophers. But if it did happen fo, by fome ft range and
inconceivable Means, that notwithftanding all thefe glo-
rious Advantages, all thcTeachers of theChriflian Church
thro' the World, without any native evil Propenfityv very
early became filly 'Dreamers, and alfo in their dreaming,
generally flumbled on the fume individual mohflrous
Opinions, and fo the World might be blinded for a while \
yet why did not they hearken tot that wife and great Man,
Pelaghis, and others like Hiri, when he plainly held
forth the Truth to theChriflian/ World ? Efpecially fee-
ing his Infractions were fo agreeable to the plain Doc-
trines, and the bright and clear Light of the Gofpel of
Chrift, and alfo fo agreeable to the plaineft Dictates of
the common Senfe and Underffanding of all Mankind ;
but the other fo repugnant to it, that (according to our
Author) if they were true, it would prove Under/land-
to be no Under/landing, and theiJVord of God to be no
Rule of 'Truth, nor at all to be Relied upon, and God to
be a Being worthy of no Regara) !
And befides, if the Ineflectualnefs of the Gofpel to
reflrain Sin and promote Virtue,! be owirjg- to/fne general
Prevalence of thefe Doctrines, vyhich aj/e fo^pofed to J*e
fo abfurd and contrary to the GofpeM/fiepe is this further
to be accounted for ; namely, Wiry^unce there has
fo great anlncreafe of Light in religious Matters (as
be fuppofed on Dr. T—r\ Sch#rop) in this and t)
Age, and thefe monftrous Doctrine's of Original Sin, Elec-
tion, Reprobation, Juftiflcatiop, Regeneration, &c. have
been fo much exploded, efpedalw in our Nation, there
has been no Reformation attending this great Advancement
of Light and Truth : But on the contrary, Vice & every
thing that is oppofite r*6 practical Chriftianity, has gone on
tfoincreafe, with fuch a prodigious Celerity,. as to become
like an overflowing Deluge, threatning, unlefs God mer-
cifully interpofes, ipeedily to fwallow up all that is left
of what is virtuous and praife-worthy. Many
si" t^viii } Proves Corruption of Nature. 99
Many other Things might have been mentioned under
thisHead,of theAIeans whichMankind have had to reflrain
Vice, and promote Virtue ; fuch as — Wickednefs being
many Ways contrary to Men's temporal Intereit and Com-
fort in this World, and their having continually before
their Eyes fo many lnilances of Perfons made miferablc
by their Vices ; the Refiraints of human Laws, without
which Men cannot live in Society ; the Judgments of God
brought on Men for their Wickednefs, with which Hiitory
abounds, and the providential Rewards of Vittue • and
innumerable particular Means, that God has ufed from
Age to Age, to curb the Wickednefs of Mankind, which
I have omitted. But there would be no End of a par-
ticular Enumeration of fuch Things. Enough has been
faid. They that will not be convinced by the lnilances
which have been mentioned, probably would not be con-
vinced, if the World had flood a Thoufand Times fo long;,
and wc had the mod authentick and certain Accounts of
Means having been ufed from the Beginning, in a Thou-
fand Times greater Variety ; and new Difpenfations had
been introduced, after others had been tried in vain, ever
fo often, and flili to little Effect He that won't be con-
vinced by a Thoufand good Witnedes, 'tis not likely thac
he would be convinced by a "Thoufand Thoufand. The
Proofs that have beeta extant in the World, from Trial
and Fa£fc, of the Djtpravity of Man's Nature are inex-
vpreffible, and as it were infinite, beyond the Reprefenta-
tion of all Companion and Similitude. If there were a
Piece of Ground, w lich abounded with Briars 8c Thorns,
or fome poifonous Slant, and ail Mankind had ufed their
Endeavours, for a Thoufand It'ears together, to fupprefs
that evil Growth, & to bring that • round by Manure and
Cultivation, Planting and Sowing, to produce better Fruit,
but all in vain, it would (till 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 bs compared to that which is given in divine Pro-
vidence, that Wickednefs is a Produce agreeable to the
H 2 Natui©
J oo Evafeons of the Proof Part L
Nature of the Field of the World of Mankind ; which
has ha d Means ufed with it, that have been fo various,
great and wonderful, contrived by the unfearchable and
bound lefsWifdom of God ; Medicines procured with infi-
nite Expence, exhibited with fo vail an Apparatus ; fo
marvellous a SuccelTion of Difpenfations, introduced one
after another, difplaying an incomprehenfible Length and
Breadth,Depth and Height, of divine Y/ifdom,Lovc and
Power, and every Perfection of the Godhead, to the
eternal Admiration of the Principalities and Powers in
heavenly Places.
S 3 C T. IX.
Several Etfafi&ns of the Srrgumcnts for iheDepra^
vity of Nature, from Trial and Events, confulereJ.
EVafion I. Dr. % fays, P. 231, 232. " Adair? %
" Nature, it is allowed, was very far from being
*- finful ; yet he finned. And therefore, the common
" Doctrine of Original Sin, is no more neceffary to at*
" count for the Sin that hath been in the World, than it
" is to account for Adanf s Sin." Again, P. 328, e.c
" If we allow Mankind to be as wicked as R. R. has re*
" prefented them to be ; and fuppofe that there is net
•■* one upon Earth that is truly righteous, & without Sin,
ct and that forne are very enormous Sinners, yet it will
Ci not thence fonow,that they are naturally corrupt. -
*' For, if fmful Action infers a Nature originally corrupt,
" then, whereas Adam (according to them that hold the
" Doctrine of Original Sin) committed the moil heinous
*; and aggravated Sin, that ever was committed in the
World ; for, according to them, he had greater Light
than any other Man in the Yvrorld, to know his Duty,
and greater Power than any other Man to fulfil it, and
was under greater Obligations than any other Men to
" Obedience -7 he finned when he knew he was the Re-
prefentative
^CT- k/l froniExperience.confAcicd. 101
Chap.ix. 5 x
44 prefentative of Millions, arid that the happy or mifcr-
44 able State of all Mankind depended on his Conduct ;
*4 which never was, nor can be, the Cafe of any other
4< Man in the World :— then, I fay, it will follow, that
44 bis Nature was originally corrupt, &c. Thus,
44 their Argument from the Wickednefs of Mankind, to
44 prove a finful and corrupt Nature, mnft inevitably
44 and irrecoverably fall to the Ground. -Which
44 will appear more abundantly, if we take in the Cafe
44 of the Angels ; who in Numbers finned and kept
44 not their firft Eftate, tW created with a Nature fu*
44 periour to Addmh" Again, P. 421. " When it is
44 enquired, how it comes to pafs that our Appetites and
<c Pafiions are now fo irregular andflrong, as that not one
4; Perfon has refifled them, fo as to keep himfelf pure
64 and innocent ? If this be the Cafe, if fuch as make the
£C Enquiry will tell the World, how it came to pafs that
44 Adam's Appetites and Paifions were fo irregular and
ct ftrong, that he did not refill them, fo as to keep him*
44 CcW pure and innocent, when upon their Principles he
44 was far more able to have refitted them ; I alio will
44 tell them how it comes pafs, that his Poderity don't
44 refill: them. Sin doth not alter it's Nature, by it's being
64 general ; and therefore, how far foever it fpreads, it
44 mult come upon all jud as it .came upon Adam"
Thefe Things are delivered with much Adurance.
But is there any Reafon in fuch a Way of Talking ? One
Thing implied in it, and the main Thing, if any Thing
at all to the Purpofe, is, that becaufe an Effect's being
general don't alter the Nature of the Effect, therefore
Nothing more can be argued concerning the Caufe, from
it's happening constantly, and in the moft fleady Manner,
than from it's happening but once. But how contrary is
this to Reafon r If fuch a Cafe fhould happen, that a
Perfon, thro' the deceitful Perfuafions of a pretended
Friend,once takes an unwholiom & poifonous Draught, of
a Liquor which he had no Inclination to before ; but after
he has once taken of it, he be obferved to act as one that
H 3 tia$
102 Eva/ions of the Proof Part I.
has an infatiable.incurableThirfl: after more of the fame,in
his conftant Practice, & Acts often repeated, & obftinately
continued in as long as be lives, againft all poflible Argu-
ments and Endeavours ufed to difliiadehim from it ; and
we mould from hence argue a fixed Inclination, and be-
gin to fufpeccthat this is the Nature and Operation of the
Poilbn, to produce fuch an Inclination, or that this Itrohg
Propenfity is fome Way the Confequence of the firft
Draught ; in fuch a Cafe, could it be faid with good Rea-
fon, that a fix'd Propenfity can no more be argued from
his consequent conftant Practice, than from his firft
Draught ? Or, if we fuppofe a youngMan, no otherwife
than foberly inclined, and enticed by wicked Companions,
fhould drink to Excefs, until he had got a Habit of ex-
celfive Drinking, and mould come under the Power of a
greedy Appetite after ftrong Drink, fo that Drunkennefs
fhould become a common and conftant Practice with him :
And fome Obferver, arguing from this his generalPractice,
fhould fay, ' It mull: needs be, that this youngMan has a
fix'd Inclination to that Sin ; otherwife, how fhould it
come to pafs that he fhould make fuch a Trade of it ?'
And another, ridiculing the Weaknefs of his arguing,
fhould reply, ' Do you tell me how it came to pafs, that
* he was guilty of that Sin the firft Time without a fix'd
* Inclination, and I'll tell you how he is guilty of it fo
* generally without a fix'd Inclination. Sin don't alter
< it's Nature by being general : And therefore, how
* common foever it becomes, it muft come at all Times
c by the fame Means that it came at firft.' I leave it to
every one to judge, who would be chargeable with weak
arguing in fuch a Cafe.
'Tis true, as was obferved before, there is no Effect
without fome Caufe, Occafion, Ground or Reafon of that
Effect, and fome Caufe anfwerabie to the Effect. But
certainly it will not follow from thence, that a tranftmt
Effect requires a permanent Caufe, or a fix'd Influence or
Propenfity. An Effect's happening once, tho' the Effect
may be great, yea, tho' it may come to pafs en the fame
Occafion
Chap, I. ■) homExperience, considered, lot
Sect. IX. 3 £ °
Occafion in many Subjects at the fame Time, will not
prove any fix'd Propenfity, or permanent Influence. 'Tis
true, it proves anlnfluence great and extenfive, anfwerable
to the Effect, once exerted, or once effectual ; but it proves
Nothing in the Caufe fixd or conftant. If a particular
Tree, or a great Number of Trees (landing together, have
blafted Fruit on their Branches at a particular Seafon, yea
if the Fruit be very much blafted, and entirely fpoiled, it
is evident that fomething was the Occafion of fuch an
Effect at that Time ; but this alone don't prove the Na~
tlire of the Tree to be bad. But if it be obferved, that
thofe Trees, and all other Trees of the Kind, wherever
planted, and in all Soils, Countries, Climates and Seafons,
and however cultivated and managed, (till bear ill Fruit,
from Year to Year, and in all Ages, it is a good Evidence
of the evil Nature of the Tree : And if the Fruit, at all
thefeTimes, and in all thefeCafes, be very bad, it proves
the Nature of the Tree to be very bad. And if we argue
in like Manner from what appears among Men, 'tis eafy
to determine,whether the univerfalSinfulnefs of Mankind,
and their all finning immediately, as foon as capable of it,
and all finning continually, and generally being of a
wicked Character, at all Times, in all Ages, and all Places,
and under all portable Circumftanc.es, againft Means and
Motives inexpreffibly manifold and great,and in the utmoft
conceivable Variety, be from a permanent internal great
Caufe.
If the Voice of common Senfe were attended to, and
heard, there would be no Occafion for Labour in multi-
plying Arguments, and Inftances, to iliew, that one Act
don't prove a fix'd Inclination ; but that conftant Practice
and Purfuk does. We fee that it is in Fact agreeable to
the Reafon of all Mankind, to argue fix'd Principles,
Tern pets and prevailing Inclinations, from repeated and
continued Actions, rW the Actions are voluntary, and per-
formed of Choice ; and thus to judge of theTempers and
Inclinations of Perfons, Ages, Sexes, Tribes and Nations,
Bus is it the Manner of Men to conclude, that whatever
H 4 djey
104 Eva fan? of the Proof Part I.
they fee others once do, they haveafix'd abidinglnclination
to do : — Yea, there may be feveralA&s feen, and yet they
not taken as good Evidence of an eftablifhed Propenfity ;
nay, tho' attended with that Circumflance, that one Act,
or thofe feveral Acts are followed with fuch conflant
Practice, as afterwards evidences frx'd Difpofition. As
for Example ; there may be feveral Inftances of a Man's
drinking fome fpirituous Liquor, and they be no Sign of
a fix'd Inclination to that Liquor : But thefe Acts may
be introductory to a fettled Habit .or Propenfity, which
may be made very manifeft afterwards by conftantPractice.
From thefe things it is plain, that what is alledged con-
cerning the frit Sin of Adam, and of the Angels,without
a previous fix'd Difpofition to Sin, can't in the leaft injure
or weaken the Arguments which have been brought to
prove a fix'd Propenfity to Sin in Mankind in their pre-
sent State. The Thing which the Permanence of the
Caufe has been argued from, is the Permanence of the
Effect. And that the permanent Caufe confifts in an in-
terna! fix'd Propenfity, and not any particular external
Circumflances, has been argued from the Effect's being
the fame, thro' a vaft Variety and Change of Circumflan-
ces. Which Things don't take Place with refpect to the
firft Act of Sin that Adam or the Angels were guilty of;
which firft Acts, considered in themfclves, were no per-
manent continued Effects. And tho' a great Number of
the Angels Im'd, and the Effect on that Account was the
greater, and more extenfive ; yet this Extent of the Effect
is a very different Thine from that Permanence, or fettled
Continuance of the Effect, which is fuppofed to ihew a
permanent Caufe, or fix'd Influence or Propenfity. Nei-
ther was there any Trial of a vail Variety of Circumflan-
ces attending a permanent Effect, to fhcvv the fix'd Caufe
to be internal, confiding in a fettledDifpcftion of Nature,
in the Inftances objected. And however great the Sin of
Aclam, or or the Avgels, was, and however great Means,
Motives andObligations they fin' d againff ; whatever may
fee thence argued concerning the tranfient Caufe, Occafion
or
Chap'«y? yrfl/tfExperience, conjidered. 105
or Temptation, as being very fubtil, remarkably tending
to deceive and feduce, or otherwife great ; yet it argues
nothing of any fettled Difpofition, or fix* d Courfc at all,
either great or (mail ; the Effect, both in the Angels, and
our firit Parents, being in it felf t ran/lent, 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 is fix'd, and that the fix d Caufe is
internal, in Man's Nature,and alfo that it is very powerful.
It proves the frft, namely, that the Caufe is .fix a, becaufe
the Effect is fo abiding, thro' fo many Changes. It proves
the fecond, that is, that the fix'd Caufe is internal, becaufe
the Circwmftances are fo various : The Variety of Means
and Motives is one Thing that is to be refer'd to the Head
of Variety of Circumftances ; and they are that Kind of
Circumftances, which above all others proves this ; for
they are fuch Circumftances as can't poffibly caufe the
.Effect, being mod oppofite to theEffect in theirTendency.
And it proves the third, viz. the Greatnefs of the inter-
nal Caufe, or thePovverfulncfs of thePropenfity ; becaufe
the Means which have oppofed it's Influence, *have been
Co great, and. yet have been flatedly overcome.
But here I may obferve by the Way, that with regard
to the Motives and Obligations which our firfl Father
fiu'd againft. it is not reafonably all-edged, that he fin'd
when he knew his Sin would have deftructive Con-
fequences to all his Pofterity, and wight, in Procefs of
Time, pave the whole Globe with Skulls, Sec. Seeing
'tis Co evident, by the plain Account the Scripture
gives us of theTemptation which prevailed with our firfl
Parents to commit that Sin, that it was fo contrived by
the Subtilty of the Tempter, as firfl; to blind and deceive
?em as to that Matter, and to make them believe that their
Difobedience fliould be followed with no Dejlrudion or
Calamity at all to themfelves (and therefore not to their
Poflerity)
io6 The Evajion Part I.
Pofterity) but on the contrary, with a great Incrcafe and
Advancement of Dignity and Happinefs.
Evafion II. Let the Wickednefs of the World be ever
fo general and great, there is no NeceMity of fuppofing
any Depravity of Nature to be the Caufe : Man's own
Free-Will is Caufe fufficient. Let Mankind be more or
lefs corrupt, they make themfelves corrupt, by their own
free Choice. This Dr. T. abundantly infills upon, in
many Parts of his Book. *
But I would aik, how it comes to pafs that Mankind
fo univerfally agree in this evil Exercife of their Free-
Will ? If their Wills are in the firil Place as free to Good
as Evil, what is it to be afcribed to, that the World of
Mankind confiding of fo many Millions, in fo many fuc-
ceiTiveGenerations,withoutConfultation, all agree to exer-
cife their Freedom in Favour of Evil ? If there be no
natural Tendency or Preponderation in the C?fe, 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 Effect in fome Meafure indifferent ? If the Balance
be no heavier at one End than the other, why does it per-
?etually and as it were infinitely preponderate one Way ?
low comes it to pafs, that theFree-Will of Mankind has
been determined to Evil, in like Manner before the Flood,
and after the Flood ; under the Law, and under the Gof~
pel ; among both Jews and Gentiles, under the Old
Teftament ; and fince that, zmongChriftians, Jews, Ma-
hometans ; among Papifh and Protectants ; in thofe Na-
tions where Civility, Politenefs, Arts and Learning mofl
prevail, and among the Negroes &: Hottentots in Africa,
the Tartars in JLfia, and Indians in America, towards
both the Poles, and on every Side of the Globe ; in greateft
Cities, and obfeureft Villages ; in Palaces, and in Hurts,
Wigwams and Cells under Ground ? Is it enough, to re-
ply, It happens fo, thatMen every where, and at allTimes
chufe thus to determine their own Wills, and fo to make
themfelves (infill, as foon as ever they are capable of it,
and
* P. 257,258,328,329,344,421,422, and many other Places.
Chap. L 7 from Free- Will, conftdered. 107
Sect. IX. 3 J 'J i
and to fin conftantly as long as they live, and univerfally
to chule never to come up half Way to their Duty ?
As has been often obferved, a fteady Effect requires a
fteady Caufe ; but Free-Will, without any previous Pro-
pensity, to influence it's Determinations, is no permanent
Caufe ; Nothing can be conceived of, further from it :
For the very Notion of Freedom of Will confiding in
f elf-determining Power, implies Contingence : And if the
Will is free in that Senfe, that it is perfectly free from
any Government of previous Inclination, it's Freedonv
mufl imply the mod: abfolute and ferfeSl Contingence :
And furely Nothing can be conceived of, more unfix'd
than that. TheNotion of Liberty of Will, in thisSenfe,
implies perfect Freedom from every Thing that fhould
previouily fix, bind or determine it ; that it may be
left to be fix'd and determin'd wholly by itfelf ; There-
fore, it's Determinations mufl: be previouily altogether
unfix'd. And can that which is fo unfixed, fo contingent,
be a Caufe fufficient to account for an Effect, in fuch a
Manner, and to fach a Degree, permanent, fix'd and
ccnftant ?
When Men fee only one particular Perfbn going on in
a certain Courfe with great Conflancy, againff. all Manner
of Means to difTuade him, do they judge this to be no
Argument of any fix'd Difpofition of Mind, becaufe he
being free may determine to do fo,if he will, without any
fuch Difpofition ? Or if they fee a Nation or People that
differ greatly from other Nations, in fuch and fuch In-
flances of their conflant Conduct, as tho' their Tempers
and Inclinations were very diverfe, and any fhould deny
it to be from any fuch Caufe, and fhould fay, We can't
judge at all of the Temper or Difpofition of any Nation
or People by any thing obfervable in their conflant Practice
or Behaviour, becaufe they have all Free-Will, and there-
fore may all chufe to act fo, if they pleafe, without any
thing in their Temper or Inclination to biafs 'em ; would
fuch an Account of fuch Effects be fatisfying to the Rea-
fon of Mankind ? — But infinitely further would it be from
fatisfying
i o 8 Eva/ions, from Free- Will Part f,
fatisfying a confederate Mind, to account for the conft'ant
and univerfal Sinfulness of Mankind, by faying, that the
Will of all Mankind is free, and therefore ail Mankind
may, if they pleafe, make themfeivesWicked : They are
free when they frit begin to aft as moral Agents, and
therefore all may, if they pleafe, begin to fin as foon as
they begin to act : They are free as long as they continue
to act 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 act alike in theft
Refpecls, if they pleafe (tho' fome don't know how
other Nations do act) — Men of high and low Condition,
learned and ignorant, are free ; and therefore they may
agree in acting Wickedly, if they pleafe (tho' they don t
confult together) — Men in allAges are free, and therefore
Men in one Age may all agree with Men in every other
Age in Wickednefs, if they pleafe (tho' they don't know
how Men in other Ages have acted) &c. &c. Let every
one judge whether fuch an Account of Things can fatisfy
Reafon.
Eva /ton III. ?Tis faid by many of the Oppofers of
the Doctrine of Original Sin, that the Corruption of the
World of Mankind may be owing, not to a depraved Na-
ture, but to bad Example. And I think we mud. under-
itand Dr. T". as having refpccl to the powerful Influence
of bad Infraction and Example, when he fays, P. i 1 8.
" The Gentiles in their Heathen State, when incorpo-
tc rated into the Body of the Gentile World, were with-
" out Strength, unable to help or recover themfelves."
And in feveral other Places to the like Purpofe. If there
was no Depravity of Nature, what elfe could there be
but bad Infraction and Example, to hinder the Heathen
World, as a collective Body, (for as fuch Dr. <T. fpeaks
of 'em, as may be feen P. 117, 11 8.) from emerging out
of their Corruption, on the Rife of each new Generation I
As to their badlnftruction, our Author infills upon it, that
the Heathen, notwithstanding all their Difadvantages, had
fufficient Light to know God, and do their whole Duty
to
s *'ix \ an^ b^dExample, confidered. 109
to him, as we have obferved fromTime to Time. There-
fore it mull: be chiefly bad Example, that we mutt fup-
pofe, according to him, render'd their Cafe helplefs.
Now concerning this Way of accounting for the Cor-
ruption of the World, by the Influence of bad Example,
I would obferve the following Things :
1 . 'Tis accounting for the Thing by the Thing itfelf.
It is accounting for the Corruption of the World by the
Corruption of the World. For, that bad Examples are
general all over th eWorld to be followed by others, & have
been fo from the Beginning, is only an Inftance, or rather
a Defcription of that Corruption of the World which is to
be accounted for. If Mankind are naturally no more
inclined to Evil than Good, then how comes there to be
fo many more badExamples, than good ones, in all Ages ?
And if there are not, how come the badExamples that are
fet, to be fo much 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 goodExamples, how comes it to pafs that
it has had fo little EfFect to item the Stream of general
wicked Practice ?
I think, from the brief Account the Scripture gives us
of the Behaviour of the firft Parents of Mankind, the
ExpreiTions of their Faith and Hope in God's Mercy re-
vealed to them, we have Reafon to ftippofe, 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 Vine ; and at the Begin-
ning of the Generations of Mankind, he fet the Stream
of Example the right Way. And we fee, that Children
are more apt to follow theExample of their Parents, than
of any others ; efpecially in early Youth, their forming
Time, when thofe Habits are generally contracted, which
abide by them all their Days. And befides, Adam's Chil-
dren had no otherExamples to follow, but thofe of their
Parents, How therefore came the Stream fo foon to
turn,
no The Evajion^ Part I.
turn, and to proceed the contrary Way, with fo violent a
Current ? Then, when Mankind became 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 deftroyed 'em all at once, but only righ-
teous Noah, 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 rightWay : How therefore came it to pafs,thatiV^/?'s
Pofterity did not follow his good Example, efpecially when
they had fuch extraordinary Things to enforce his Ex-
ample, but fo generally, even in his Life-time, became fo
exceeding Corrupt ? One would think, the firft Genera-
tions at leaft, while all lived together as oneFamily,under
JSloahy their venerable Father, might have followed his
good Example : And if they had done fo, then, when the
Earth came to be divided in Pelegs Time, the Heads of
the feveral Families would have fet out their particular
Colonies with good Examples, and the Stream would have
been turned the right Way in all the various Divisions,
Colonies and Nations of the World. But we fee verily
the Fact was, that in about fifty Years after Noatfs Death,
the World in general was over-run with dreadful Corrup-
tion •, fo that all Virtue and Goodnefs was like foon to
perifh from among Mankind, unlefs fomething extraordi-
nary fliould be done to prevent it.
Then, for a Remedy, God fcparated Abraham 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 a holy Seed. Thus God
again planted a noble Vine ; Abraham, Ifaac 8c Jacob,
being eminently pious. But how foon did their Pofterity
degenerate, till true Religion was like to be fwal lowed
up ? We fee how defperately, and almoft univerfally cor-
rupt they were,whenGod brought 'em out of Egypt, and
led them in the Wildernefs.
Then God was pleafed, before he planted his People
in Canaan, to deftroy that pervejfe Generation in the
Wildernefs-;
Chap. I. ? jrom badExam]Ae,conJiciered. ill
Wildernefs, that he might plant 'em there a noble Vine,
-wholly a right Seed, and fet 'em 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 JoJJma into Canaan, was an excellent Generation,
by innumerable Things faid of 'em.* But how foon did
that People, neverthelefs, become the degenerate Plant
of a grange Vine f
And when the Nation had a long Time proved them-
felves defperately and incurably corrupt, God deftroyed
them, and fent 'em into Captivity, till the old Rebels were
dead and purged out, to deliver their Children from their
evil Example : And when the following Generation were
purified as in a Furnace, God planted 'em again, in the
Land of Ifrael, a noble Vine, and fet 'em out with good
Example ; which yet was not followed by their Pofterity,
When again the Corruption was become inveterate and
defperate, the Chriftian Chutch was planted by a glorious
Out-pouring of the Spirit of God, caufing true Virtue and
Piety to be exemplified in the firft Age of the Church of
Chrift, far beyond whatever had been on Earth before ;
and the Chriftian Church was planted a noble Vine, But
that primitive good Example has not prevailed, to caufc
Virtue to be generally and ftedfaftly maintained in the
Chriftian World : To how great a Degree it has been
otherwife, has already been obferved.
After many Ages of general and dreadful Apoftacy,
God was plcafed to erecl the Proteftant Church, as fepa-
rated from the more corrupt Part of Chriftendom ; and
true Piety flourifhed very much in it at firft ; God planted
it a noble Vine : But notwithstanding the good Examples
of the firft Reformers, what a melancholy Pafs is the Pro-
teftant World come to at this Day ?
When
* See Jer. ii. 2, 3. Pfal. Ixviii. 14. Jofh. xxii, 2. and
xxiii. $. Deut. iv. 3, 4. Hof. xi. I. and ix, 16, Judg,
ii» 7> *7> 22, and many other Place*,.
1 1 2 TJje Evafo?i> Part 1.
When England grew very corrupt, God brought over
a Number of pious Perfons, & planted 'em \nNew-Eng+
land, and this Land was planted with a noble Vine. But
how is the Gold become dim ! Plow greatly have we
forfiiken the pious Examples of our Fathers 1
So prone have Mankind always proved themfelves to
Degeneracy, and bent to Backfliding. Which fhews
plainly their natural Propenfity ; and that whenGocd had
revived., and been promoted among Men, it has been by
Tome divine Interposition, to oppofe the natural Current ;
the Fruit of fbjrrie extraordinary Means, the Efficacy of
which has foon been overcome by conuant natural Biafs,
and the Effect of good Example prefently loft, and Evil
.has regained and maintain^ the Dominion : Like an heavy
Body, which may by fome great Power be caufed to af-
cend, againft it'sNature, a little while, but foon goes back
again towards the Center, to which it naturally and con-
ftantly tends.
So that evil Example will in no wife account for the
Corruption of Mankind, without fuppofmg a natural
Pronenefs to Sin. The Tendency of Example alone
will not account for general wicked Practice, as confe-
quent on good Example. And if the Influence of bad
Example is a Reafon of fome of the Wickednefs that is
in theWorld,that alone will notaccount forMens becoming
worfe than the Example fet, and degenerating more and
more, and growing worfe and worfe, which has been the
Manner of Mankind.
' 2. There has been given to the World an Example 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 other Examples ; and that is
the Example of Jefus Chrift.
God, who knew the humanNature, and how apt Men
are to be influenced by Example, has made anfwerable
Provificn. His infinite Wifdom has contrived that we
fhould have fet before us the mo ft amiable and perfect
Example, in fuchCircumftances as fhould have the greateft
Tendency
Chap. t. £ from bad Example, considered. 113
Sict. IX. \ J
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 t hem/elves, or in their own Na*
ture :* therefore this Example was given in our Nature.
Men are ready to follow the Examples of the great and
honourable : and this Example* tho' 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 hxamplc of their Prince : This is the Ex-
ample of that glorious Perfon, who (lands in a peculiar
Relation to Chriitbns, as their Lord & King, the fupream
Head of the Church ; and not only fo but the King of
Kings, fupream Head of the Univerfe, and Hend over all
Things to the Church. Children are apt to follow the
Example of' their Parents : This is the Example of the
Author of our Being, and one who is in a peculiar and
extraordinary Manner our Father, as he is the Author of
our holy and, happy Being ; beiides his being the Creator
of the World, arid everlatting Father of the Univerfe*
Men are very apt to follow the Example of their Friends :
The Example of Chriit is of one that is infinitely our
greateft Friend, (landing in the mod endearing Relations
of our Brother, Redeemer, fpiritual Head and Hufband s
whofeGrace and Love exprefled to us, tranfcends all other
Love and Friendmip, as much as Heaven is higher than
the Earth. And the Virtu.es and Acts of his Example
were exhibited to us in the mod endearing and engaging
Circiimftances that can polTibly be conceived of : His
Obedience and Submiflion to God, his Humility, Meek-
nefs, Patience, Charity, Self-Denial, &c> being exercifed
and expreded in a Work of infinite Grace, Love, Conde-
fcenfion and Beneficence to us ; and had all their higheft
Expreflion in his laying down his Life for us, and meek-
ly, patiently and cheerfully undergoing fuch extreme and
unutterable 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 impoflible to con*
ceive of greater Benefits, that we could have by the Vir«
1*4 7>fe Evajion^ from Part L
tues of any Perfon, than we have by the virtuous A&s of
Chrift ; who depend upon being thereby faved from eter-
nal DeftrucYion, and brought to inconceivable immortal
Glory at God's right Hand. Surely if it were not for an
extreme Corruption of the Heart of Men, fnch an
ample would have that ftrong Influence on the Heart, that
would as it were fwallow up the Power of all the evil and
hateful Examples of a Generation of Vipers.
3. The Influence of bad Example, without Corruption
of Nature, will not account forChildren's univerfally com-
mitting Sin as foon as capable of it ; which, I think, is a
Fa£r. that has been made evident by the Scripture. ] t will
not account for this, in the Children of eminently pious
Parents ; the firil Examples, that are fet in their View,
being very good ; which, as has been obferved, was efpe-
cially the Cafe of many Children in Chriftian Families in
the Apoftles Days, when the Apoftle John fuppofes that
every individual Perfon had Sin to repent of, and confefs
to God.
4. What Dr. T. fuppofes to have been Facl: with refpeel:
to great Part of Mankind, cannot confidently be accounted
for from the Influence of bad Example, viz. the State of
the Heathen World, which he fuppofes, confidered as a
collective Body, was helplefs, dead in Sin, and unable to
recover it felf. Not evil Example alone, nomor as united
with evil InftrucYion, can be fuppofed a fufficient Reafoii
why every new Generation that arofe among them,fhou Id
not be able to emerge from the Idolatry and Wicked nefs
of their Anceftors, in any Confidence with his Scheme,
The ill Example of Anceftors could have no Power to
oblige them to fin, any other Way than as a ftrong Temp-
tation. But Dr. 7". himfelf fays, P. 348. " To fuppofe
"w Men's Temptations to be fuperiour to their Powers,
<e will impeach the Gcodnefs and Jttftice of God, who
" appoints every Man's Trial." And as to bad Inftrucf i-
ons, as was obferved before, he fuppofes that they all,yea
every individual Perfon, had Light fufficient to knowGod,
and do their whole Duty, And if each one could do this
' for
CHA?ix \ S^ei^% the St art of Reafon. 1 1 g
for Himfelf, then furely they might all be agreed in it
thro' the Power of Free- Will, as well as the whole World
be agreed in Corruption by the fame Power.
Eva/ion IV. Some modern Oppofers of the Doctrine
of Original Sin do thus account for the general Pre-
valence of Wickednefs, viz. that in a Courfe of Nature
our Senfes grow up firft, and the animal Paffions get the
Start, of Reafon. So Dr. Tumbull fays, * " Senfitive
44 Objects firft affect us, and in as much as Reafon is a
44 Principle, which, in the Nature of Things, mud be ad-
44 vanced to Strength and Vigour, by gradual Cultivation,
44 and ^eir Objects are continually affailing and foliating
" us ; ib that, unlefs a very happy Education prevents,
44 our fenfitive Appetites mult have become very Strong,
4* before Reafon can have Force enough to call them to
4< an Account, and affume Authority over them." From
hence Dr. Tumbull fuppofes it comes to pafs, f " That
45 tho' fome few may, thro' the Influence of virtuous Ex-
44 ample, be faid to be fanctified from the Womb, fo iibe-
44 ral, fo generous, fo virtuous, fo truly noble is their Cart
44 of Mind ; yet, generally fpeaking, the whole World
44 lieth in fuch Wickednefs, that, with refpect to the far
44 greater Part of Mankind, the Study of Virtue is begin-
65 riing to reform, and is a fevere Struggle againft bad
44 Habits, early contracted, and deeply rooted ; it is there-
84 fore putting off an old inveterate corrupt Nature, and
44 putting on a new Form and Temper ; it is moulding
44 our felves a-new j it is a being born again, and becoming
44 as Children. And how few are there in the World,
44 who efcape it's Pollutions, fo as not to be early in that
44 Clafs, or to be among the Righteous that need no Re-
44 pentance ?
Dr. Taylor, tho9 he is riot fo explicit, feeiris to hint at
the fameThing, P. 192. " 'Tis by flow Degrees (fays he)
44 that Children come to the Ufe of Understanding ; the
" animal Paffions being for fome Years the governing Pare
I 2 of
*
See Mor. Phil. P. 279. and Qhrif PhiU P, 274. t Chrif
Pbih P, %U> 2**
1 1 6 The Eva/ton^ from Senfe Part !o
«c of their Conftitution. And therefore, tho' they may be
il froward and apt to difpleafe us, yet how far this is Sin
cc in them, we are not capable of judging. But it may
*4 fuffice to fay, that 'tis the Will of God that Children
*' fhould have Appetites and PafFtons to regulate and re*
*' {train, that he hath given Parents Inftruclions and Com*
«; mands to difcipline and inform their Minds, that if Pa=
" rents firft learned true Wifdom for themfelves, and then
*' endeavoured to bring up their Children in the Way of
«' Virtue, there would be leis Wickednefs in the World P
Concerning thefe Things I would obferve, that iuch a
Scheme is attended with tne very fame Drflicukies,which
they that advance it would avoid by it ; liable to the fame
Objections, which they makbagainft God's ordering it fo
that Men fhould be brought into Being with a prevailing
Propenfity to Sin. For this Scheme fuppofes, the Author
of Nature has fo ordered Things, that Men fhould come
into Being as moral Agents, that is, fhould firft have Ex-
igence in a St:.te and Capacity of moral Agency, under a
prevai ing Propenfity to Sin. For that Strength, which
fenfitive Appetites and animal PafTions come to by their
habitual Exercife, before Perfons come to the Exercife of
their rational Powers, amounts to a flrong Propenfity to
Sin, when they firft come to the Exercife of thofe ratio-
3ial Powers, by the Suppofition : becaufe this is given as
a Reafon why the : cale is turned for Sin among Man*
kind, and why, generally /peaking, the whole World lies
snJFickednefs, and the Study of Virtue is a fever e Strug*
gle againft bad Habits, early contracted, and deeply
looted. Thefe deeply rooted Habits muft imply a Ten-
dency to Sin ; otherwife they could not account for that
which they are brought to account for, namely, prevail-
ing Wickednefs in the World : For that Caufe can't ac-
count for an Effect, which is fuppofed to have no Ten-
dency to that Effect And this Tendency which is fup-
pofed, is altogether Equivalent to a natural Tendency :
*Tis as neceflary to the Subject For it is fuppofed to be
orought on the Pcrfon who is the Subject of it, when he
has
sifcT^'ix \ &ett*n& f^e Start of Reafon. 1 1 7
has no Power to withfland or oppofe it : The Habit, as
Dr, Turnbu/I fays, becoming very flrong, before Reafon
can have Force enough to call the Palfions to Account,
or aflume Authority over them. And 'tis fuppofed,that
this Neceflity, by which Men become fubjecl to this Pro*
penfity to Sin, is from the Ordering and Difpofal of the
Author of Nature ; and therefore mufl be as much from
bis Hand, and as much without the Hand of the Perfon
himfelf, as if he were flrft brought into Being with fuch a
Propenfry. Moreover, it is fuppofed that theEffe£t, which
the Tendency is to, is truly Wickednefs* For 'tis alledgr
ed as a Caufe or Reafon why the whole World lies in
Jf/ickedmfs, and why all but a very few are firft in the
Clafs of the Wicked, and not among the Righteous that
need no Repentance. If they need Repentance, what
they are guilty of is truly & properly Wickednefs,or moral
Evil ; for certainly Men need no Repentance for that
which is no Sin, or blameable Evil. If it be fo, that a$
a Confequence of this Propenfity, the World lies in
Wickt dnefs, and the far greater Part are of a wicked
Character, without Doubt, the far greater Part go to eter-
nal Perdition : For Death don't pick and chooie, only
for Men of a righteous Character. And certainly that
is an evil corrupt State of Things, which naturally tends to,
and iilues in that Confequence, that as it were the whole
World lies and lives in Wickednefs, and dies in Wicked*
nefs, and perifh.es eternally. And this by the Suppofitioit
is a State of Things wholly of the Ordering of the Au>
thor of Nature, before Mankind are capable of having
any Hand in the Affair. And is this any Relief to the
Difficulties, which thefe Writers object againft theDoctrine
of natural Depravity ?
And I might here alfo obferve, that this Way of ac-
counting for the Wickednefs of the World, amounts to
juft the fame Thing with that Solution of Man's Depra-
vity, which was mentioned before, that Dr. T. cries ouf:
of as too grofs to be admitted, (P. 188, 189.) viz. God's
creating the Soul pure, and putting it into fuch a Bcdyf
I 3 as
1 1 8 Of that Evafion, that Part L
as naturally tends to pollute it. For this Scheme fup«
poles, that God creates the Soul pure, and puts it into a
Body, and into fuch a State in that Body, that the natural
Confcquence is a ftrong Propensity to Sin, as foon as the
Soul is capable of finning.
Dr. 'Turnbull feems to fuppofe, that the Matter could
not have been ordered otherwife, confident with the Na-
ture of Things, than that animal Paffions fliould be fo
aforehand with Reafon, as that the Confequence fhoUid
be that which has been mentioned j becaufe Reafon is a
Faculty of fuch a Nature, that it can have Strength ad
Vigour no otherwife than by Exercife and Culture,1* But
can there be any Force in this ? Is there any Thing in
Nature, to make it impoffible, but that the fuperiour Prin-
ciples of Man's Nature fhould be fo proportioned to the
inferiour, as to prevent fuch a dreadful Confequence, as
the moral and natural Ruin, and eternal Perdition of the
far greater Part of Mankind ? Could not thofe fuperiour
"Principles be. in vaftly greater Strength at firft, and yet be
capable of endlefs Improvement ? And what fliould hinder
it's being fo ordered by the Creator, that they fhould im-
prove by vaftly fwifter Degrees than they do ? If we are
Chriftians, we mud be forced to allow it to be poftible in
the Nature of Things, that the Principles of human Na-
ture fliould be fo balanced, that the Confequence fliould
be no Propenfity to Sin, in the firft Beginning of a Capa-
city of moral Agency ; becaufe we mult own, that it was
fo in FacT: in jldam, when firft created, and alfo in the
Man Chrift Jefus ; tho' the Faculties of the latter were
fuch as grew by Culture and Improvement, fo that he in-
creafed in Wifdom, as he grew in Stature
Evafton V. Seeing Men in this World are in a State
of Trial, it is fit that their Virtue fliould meet with Trials,
and confequently that it fliould have Oppofition-& Temp-
tation to overcome ; not only from without, but from with-
in, in the animalPaflions & Appetites we have to ftruggle
with j that by the Conflict and Victory our Virtue may
be
PhiL P. in,
Chap J 1 Virtue mull be tried. i in
Sect. IX. 5
be relaned & eftabliilied. Agreeable to this Dr. 7". (P. 2 5 3.)
fays, " Without a right Ufe and Application of our
44 Powers, were they naturally ever fo perfect, we could
* l not be judged fit to enter into the Kingdom of God. —
" This gives a good Reafon why we are now in a State of
st Trial and Temptation, viz, to prove and difcipline our
" Minds,to feafon ourVirtue, and to fit us for the Kingdom
6i of God ; for which ? in the Judgment of inhniteWifdom,
" we cannot be qualified, but by overcoming our prefent
f* Temptations." And in P. 354. he fays, " We are
st upon Trial, and it is the Will of our Father that our
is Conftitution fliould be attended with various PafTions
6i andAppetites,as well as our outwardCondition with vari-
" ous Temptations." He fays the like in feveral other
Places. To the fame Purpofe very often Dr. Turnbull 1
particularly, Chrlj. Phil. P. 310. " What Merit (fays he)
except from Combat ? What Virtue without the En-
counter of fuch Enemies, fochTcmptationsasarifeboth
from within, and from abroad f 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 toTruth and Goodnefs, what-
everPains &Hardfhips it may cofl. There muft there-
fore, in Order to theFormaiion 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 ordered for Men's
Trial, amounts on the whole to 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 EfFe6t, then how does it account
for it ? When it is enquired, by what Caufe fuch anEffeft
fliould come to pafs, is it not abfurd to alledge a Caufe,
which is own'd at the fame Time to have no Tendency
to fuch anEfTecl: i Which is as much as to confefs> that it
will not account for it, I think, it has been demonftrated
that this £fle& muft be owing to fom,e prevailing Ten-
J 4 dency.
2 20 Of * Virtue h being tried. Part I,
dency. If the other Part of the Dilemma be taken, and
it be fald, that thisState of Things does imply a prevailing
Tendency to that Effect which has been proved, viz. that
all Mankind, without the Exception of fo much as one,
fin againfi God, to their own deferved and juft eternal
Ruin ; and not only fo, but fin thus immediately, as foon
as capable of ir, and fin continually, and have more Sin
than Virtue, and have Guilt that infinitely outweighs the
Value of all the Goodnefs any ever have, and that the
Generality of the World in all Ages are extremely ftupid
and foolifh, and of a wicked Character, and actually perifh
forever ; I fay, if the State of Temptation implies a na-
tural Tendency to (uch an Effect as this, it is a very evil,
corrupt and dreadful State of Things, as has been already
largely fh.ewn.
Befides, fuch a State has a Tendency to defeat it's own
fuppofed End, which is to refine, ripen and perfect: Virtue
in Mankind, and fo to fit Men for the greater eternal
Happinefs and Glory : Whereas, the Effect it tends to, is
the Reverfe of this, viz. general, eternal Infamy and Ruin,
in allGeherations. ?Tis fuppofed, thatMen's Virtue muft
have Paflions and Appetites to flruggle with, in order to
have the Glory and Reward of Victory : but the Confe-
-quence is, a prevailing, continual, and generally effectual
Tendency, not to Men's Victory over evil appetites and
PaJ/Ions, and the glorious Reward of that Victory, but to
the Victory of evil Appetites and Lufb over Men, and
utterly and eternally dettroying them. If a Trial of Vir-
tue be requifite, yet theQueftion is, Whence comes fo ge-
neral a failing in the Trial, if there be no Depravity of
Nature ? If Conflict & War be neceffary, yet furely there
is no Ncceffity that there fhouid be more Cowards than
good Soldiers ; unlefs it be necefTary that Men fhouid be
overcome and deftroyed : Efpecially is it not neceffary
that the whole World as it were fhouid lie in Wickednefs,
iand fo lie and die in Cowardice.
I might alfo here obferve, that Dr. TurnbuII is not very
aonfiflent, in fuppofing, that Combat with Temptation is
recniifitc
Chap. ii. Argu from umverfalWLoYt&Vity. 121
requifite to the very Being of Virtue. For I think it clear-
ly follows from his own Notion of Virtue, that Virtue
mud have a Behag'prior to any virtuous or praife-worthy
Combat with Temptation. For by his Principles, , all
Virtue lies in good Affe&ion, and no A&ions can be vir-
tuous, but what proceed from good AffecYion.* There-
fore, furely the Combat it felf can have no Virtue in it,
unlefs it proceeds from virtuous Affection : And th- re-
fore Virtue mud have an Exiftence before the Combat,
and be the Caufe of it.
Chap, II.
Univerfal Mortality proves Original Sin ;
particularly the Death of Infants, with
us various Circumjlances.
THE univerfal Reign of T>eath, over Perfons of all
Ages indifcriminately, with the awful Circumftances
and Attendants of Death, proves that Men come finful
into the World.
It is needlefshere particularly to enquire, WhetherGod
has not a fovereigr 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 pleafes ? Or
how far God has a Right to bring extreme Suffering and
Calamity on an innocent moral Agent ? For Death, with
the Pains and Agonies with which it is ufually brought
on, is not meerly a limiting of Exiftence, but is a moft ter-
rible Calamity ; and to fuch a Creature as Man, capable
of conceiving of Immortality, and made with fo earned a
Defire after it, and capable of Forefight & of Reflection on
approaching Death, and that has fuch an extreme Dread
pf it, is a Calamity above all others terrible, to fuch as
are
«u ' 111 iii j 1 ill IMllWiWiwirrw;
8 Chrif. Phi}, ?, 1 13, U|, 115,
122 ^ffiiBion and Death Part 1 ;
are able to reflect upon it. I fay, 'tis needlefs,elaborately
to confider, whether God may not, confident with his Per-
fections, by abfolute Sovereignty, bring fo great a Cala-
mity on Mankind when perfectly innocent. It is liiffici-
ent, if we have goodEvidence from Scripture, that 'tis not
agreeable to God's Manner of dealing with Mankind, fo
to do.
'Tis manifeft, that Mankind were not originally fub-
jected to this Calamity ; God brought it on them after-
wards, on Occafion of Man's Sin, at a Time of the Man;-
feftaticn of God's great Difpleafure for Sin, and by a De-
nunciation and Sentence pronounced by him, as acting the
Part of a Judge ; as Dr. Tl often confeiles. Sin entred
into theWorld,&Death bySin, as theApoitle fays. Which
certainly leads us to fuppofe^ that this Affair was ordered
of God, not meerly by the Sovereignty of a Creator, but
by the Righteoufnefs of a Judge. And the Scripture e=
very where fpeaks of all great Afflictions and Calamities,
which God in his Providence brings on Mankind, as Tefti-
monies of his Difpleafure for Sin, in the Subject of thofe
Calamities ; excepting thofe Sufferings which are to attonc
for the Sins of others. He ever taught his People to look
on fuch Calamities as his Rod, the Rod of his Anger y his
Frowns , the Hidings of his Face in Difpleafure. Hence
fuch Calamities are in Scripture fo often called by the
Name of Judgments, being what God brings on Men as
a Judge, executing a righteous Sentence forTranfgrefilon :
Yea, they are often called by theName of Wrath, efpe-
cially Calamities confiding or ifTuing in Death.* And
hence alfo is that which Dr. T. would have us take fo
much Notice of, that fometimes in the Scripture, Calamity
and Suffering is called by. fuch Names as Sin, Iniquity,
being guilty, &c. which is evidently by a Metonymy of
the Caufe for theEffect. 'Tis not likely, that in theLan-
guage
* See Levit. x. 6. Num. i. 53. and xviii. 5. Jo(h. ix. 20.
2 Cliron. xxiv. 18. and xix. 2, 10. and xxviii. 13. and
xxxii. 25. Ezra vii. 23. N«hi xiii, i§, Z«cll. vii. 12?
and many c\hsr Plaw4
Chap, il prove Original Sin. 123
guage 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 having any Con-
nection with Sin, that even Death itfelf, which is always
fpoken of as the mod terrible of Calamities, is not fo much
as any Sign of the Sinf ulnefs of the Subject, or any Tefli-
mony of God's Dilpleafure for any Guilt of his, as Dr*
T. fuppofes.
Death is fpoken of in Scripture as the chief of Calami-
ties, the moft extreme and terrible of all thofe natural
Evils, which come on Mankind in this World. Deadly
Deflruciion is fpoken of as the moft terrible Defiruclion,
I Sam. v. 1 1 . Deadly Sorrow, as the moft extreme Sor-
row. Ifai. xvii. 1 1 . Matt. xxvi. 3 8. 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 inflicting Death :
As on the Sinners of the oldWorld, on the Inhabitants of
Sodom and Gomorrah, on Onan, Pharaoh and the Egyp-
tians, JSiadab and Abihu, Korah and his Company, and
the reft of theRebels in theWildcrnefs, on the wicked In-
habitants of Canaan, onHophni & P hinehas , Ananias and
Sapphira, the unbelieving^-^'/, upon whom Wrath came
to the uttermoft in the Time of the laft Deftruclion of
Jerufalcm. This Calamity is often fpoken of as in a
peculiar Manner the Fruit of the Guilt of Sin. Exod,
xxviii. 43. That they bear not Iniquity and die. Levit.
xxii. 9. Left they bear Sin for it and die. So Num,
xviii. 22. compared with Levit. x. 1, 2. The very Light
of Nature? or Tradition from antient Revelation, led the
Heathen to conceive of Death as in a peculiar Manner an
Evidence of divine Vengeance. Thus we have an Ac-
count, Acls xxviiu 4. That when the Barbarians Jaw
the venomous Beaft hang ^Paul's Hand, they /aid among
tkemf elves, No Doubt this Man is a Murderer, whom
the? he hath efcaped the Seas, yet Vengeance fufFereth
not :o live, Calamities
s 24 JJffiiSlion and Death Part L
Calamities that are very fmall in Comparifon of the £-
niverfal temporal DeftrucYion of the whole World of Man-
kind by Death, are fpoken of as manifeft Indications of
God's great Difpleafure for theSinfuinefs of the Subject ;
fuch as the Definition of particular Cities, Countries or
Numbers of Men, by War or PefUlence. Deut. xxix. 24.
•All Nations fhall fay , Wherefore hath theLord done thus
unto this Land f what meanzth the Heat of this great
.Anger f Here compare Deut. xxxii, 30. 1 Kings ix 8.
and Jer. xxii. 8, 9. Thefe Calamities, thus fpoken of as
plain Tefti monies of God's great Anger, confided only in
haftening on that Death, which otherwife, by God's Dif-
pofal, would moil certainly come in a fhort Time. Nov/
the taking off of 30 or 40 Years from 70 or 80 (if we
fiiouid fuppofe it to be fo much, one with another, in the
Time of thefe extraordinary Judgments) is but a fmall
Matter, in Comparifon of God's firft makingMan mortal,
.cutting off his hoped for Immortality, fubjecYing him to
inevitable Death, which his Nature fo exceedingly dreads ;
and afterwards fhortening his Life further, by cutting off
more than 800 Years of it : So bringing 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 con>
mon Courfe of Things, without any extraordinary Judg-.
ment, die in Youth, in Childhood and Infancy. There-
fore how inconfiderable aThing is the additional or hailen'd
Deftru&ion, that is fometimes brought on a parpcularCity
or Country by War, compared with that univerfal Havock
which Death makes of the whole Race of Mankind, from
Generation to Generation, withoutDi(tin£lion of Sex, Age,
Quality or ondition, with all the infinitely various dif~
xnal Circumstances, Torments and Agonies which attenJ
the Death of old and young, adult Perfons and little In-
fants ? If thofe particular and comparatively trivial Cala-
mities, extending 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 De-
ftru&ion, by which the whole World in all Generations
Chap. 11. prove Original oin. 12$
is fwallowed up, as by a Flood, that Nothing on re(
mufl be a moft glaring Manifeftation of God's Angof fof
theSinfulnefs of Mankind* Yea, the Scripture is etfprefs
in it, that it is fo. Pfal. xc. 3, &c. Thou turneft Man tt
Deftrucli$n,& fay ft, Return, yeCh'ldren of Men.— Thou
earn eft them away as withaFlood : They are as aSleep i
In the Morning they are like Grafs, whish groweth up ;
in the Morning it flourifheth and groweth up ; in the
Evening it is cut down and withereth. For zve are con-
fumed by thine Anger, & by thy Wrath are we troubled*
Thou haftfet our Iniquities before hee, our fecret Sins in
the Light of thy Countenance. For all our Days are
pa/Ted away in thy Wrath : We fpend our Tears as a
Tale that is told. The "Days of our Tears are Three-
fcore Tears and ten : and if by Reafon of Stren th, they
be Four/core Tears, yet is their Strength Labour and
Sorrow ; for it is foon cut of, and we fit e away. Who
knoweth the Power of thine Anger ? According to thy
Fear, fo is thy Wrath. So teach us to number our Days,
that we may apply our Hearts to Wifdom. How plain
and full is this Teftimony, that the general Mortality of
Mankind is an Evidence of God's Anger for the Sin of
thofe who are the Subjeas of fuch a Difpenfation ?
Abimelech fpeaks of it as a Thing which he had Rea-
fon to conclude from God's Nature and Perfe&ion, that
he would not flay a righteous Nation. Gen. xx. 4. By
righteous, evidently meaning innocent. And if fo, much
lefs willGodflay a righteous Wor Id (confiding offo many
Nations,— repeating the great Slaughter in everyGenera-
tiofl) or fubjeft the whole World of Mankind to Death,
when they are confidered as innocent, as Dr. T fup-
pofes. We have from Time to Time in Scripture fuch
Phrafes as— worthy of Death, & guilty of Death : But
certainly the righteous Judge of all the Earth won't bring
Death on Thoufands of Millions, notonly that are not
worthy of Death, but are worthy of no Punifhment at all
Dr. T. from Time to Time fpeaks of Affliction and
Death as a great Benefit, a$ they ^create the yajiity °£
© - - all
126 j^fflitfion and Death Part I0
all earthly Things, and tend to excite fober Reflections,
and to induce us to be moderate in gratifying the Appe=
tites of the Body, and to mortify Pride & Ambition, &c.#
To this I would fay,
i. 'Tis not denied but God may fee it needful for
Mankind in their prefent State, that they fhould be mortal,
and fubjeft to outward Afflictions, to reftrain their Luds,
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 riftemper of Mind, yea, drong Dif-
eafc, when Man (lands in Need of fuch (harp Medicines,
fuch fevere and terrible Means to reftrain his Lufts, keep
down his Pride, and make him willing to be obedient to
God ? It muff be becaufe of a corrupt and ungrateful
Heart, if the Riches of ood's Bounty, in bellowing Life
and Profperity, and Things comfortable & pleafant, won't
engage the Heart to God, and to Virtue and child- like
Love and Obedience, but that he mud: always have the
Rod held over him, and be often chaftifed, and held under
the Apprehenfions of Death, to keep him from running
wild, in Pride, Contempt & Rebellion, ungratefully ufing
the Blcflings dealt forth from his Hand, in finning againft
him, and ferving his Enemies. If Man has no natural
Difingcnuity of Heart, it muft be a myfterious Thing in-
deed, that the fweet Bleflings of God's Bounty have not
as powerful an Influence to reftrain him from finning a-
gainfl God, as terrible AfflicYions. If any thing can be a
Proof of a perverfe and vile Difpofition, this muft be a
Proof of it, that Men fhould be mod apt to forget and de=
fpifeGod, when his Providence is mod kind ; and that they
fhould need to have God chadife them with great Severi-
ty, and even to kill them, to keep them in Order. If we
were as much difpofed to Gratitude to God for his Bene-
fits, as we are to Anger at our fellow-Creatures for Inju-
ries, 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
* P, 2i, 67, and other Places,
Cha?. iL prove Original Sin. 127
that is pleafant to innocent human Nature, would be as
powerful Incentives to a proper Regard to God, tending
as much to promote Religion and Virtue, as to have the
World fili'd with Calamity, and to have God (to ufe the
Language of Hezekiah, Ifai. xxxviii. 13. defcribing Death
and it's Agonies) as a Lion, breaking all our Bo nes ,and
from 'Day even to Night, making an End of us.
Dr. T. himfelf P. 252. fays, " That our firft Parents
*4 before the Fall were placed in a Condition proper to
" engage their Gratitude, Love and Obedience." Which
is as much as to fay, proper to engage them to theExercifc
and Practice of ail Religion. And if theparadifaical State
was proper to engage to all Religion and Duty, and Men
dill come into the World with Hearts as good as the two
firft of the Species, why is it not proper to engage 'em to
it (till ? What need of fo vaftly changing Man's State, de-
priving him of ail thofe Bleffings, and in Stead of them
allotting to him a World full of Briars and Thorns, Af-
fliction, Calamity and Death, to engage him to it P The
taking away of Life, and all thofe pleafant Enjoyments
Man had at firft, by a permanentConftitution,would be no
ftated Benefit to Mankind, unlefs there were a ftated Difc
pofition in them to abufe fuch Bleffings. The taking them
away is fuppofed to be a Benefit under the Notion of
their being Things that tend to lead Men to Sin : bun
they would have no fuch Tendency, at lead in a ftated
Manner, unlefs there were in Men a fix'd Tendency to
make that unreafonable Improvement of 'em. Such a
Temper of Mind as amounts to a Difpofition to make fuch
an Improvement of Bleffings of that Kind, is often fpoken
of in Scripture, as moft aftonifhingly vile and perverfe,
So concerning IfraePs abufing the BlefTmgs of Canaan,
that Land flowing with Milk and Honey ; theirlngratitude
in it is fpoken of by the Prophets, as enough to aftonifh
all Heaven and Earth, and as more than brutim. Stupidity
and Vilenefs. Jer. ii. 7. I brought 'em into a plentiful
Country, to eat the Fruit thereof and the Goodnefs there*
of Put when ye enter' d, ye defiled my Land, &c» See
the
1^8 Fatherly Chaflifemmts Pari I.
the following Verfes, efpecially^. 12. Be aflon'tjhed, Q
ye Heavens at this. So Ifai. i. 1, 4. Hear,
O Heavens, and give Ear, O Earth ; I have noUriJhed
and brought up Children, and they have rebelled agdinjt
tne0 'The Ox knows his Owner, and the Afs his Maf*
te^s Cnb ; but my People doth not know, Ifrael doth not
conjider. jlh, finful ]S ation ! a People laden with Ini*
guity ,aSeed of Evil-doers , Children that are Corrupters — ■
Compare T>eut. xxxii. 6, 19. If it Ihow'd fo great
Depravity, to be difpofed thus to abufe theBleffings of fo
fruitful and pleafant a Land as Canaan, furely it would
be an Evidence of a no lefs aftonifhing Corruption, to be
inclined to abufe the Blcffings of Eden, and the Garden
of Cod there.
2. If Death be brought on Mankind only as a Benefit,,
and in that Manner which Dr. T. mentions, viz. to mor-
tify, or moderate their carnal Appetites & Affections, wean
'em from the World, excite 'em to fober Reflections, and
lead 'em to theFear andObedience of God, ccc. — is it not
{lrange,that it fhould fall fo heavy on Infants, who are not
Capable of making any iuch Improvement of it ; fo that
many more of Mankind fufFer Death in Infancy, than in
any ther equalPart of theAge of Man ? OwrAuthor fome*
times hints, that the Death of Infants may be for the good
of Parents, and thofe that are adult, and may be for the
Correction and Punifhment of the Sins of Parents : But
hath God any Need of fuch Methods to add to Parents
Afflictions ? Are there not Ways enough that he might
increafe their Trouble, without deflroying the Lives of
fuch Multitudes of thofe that are perfectly innocent, and
have in no refpect any Sin belonging to 'em ; on whom
Death comes, at an Age, when not only the Subjects arc
not capable of any Reflection, or making any Improvement
of it, either in the Suffering, or r xpectation of it ; but
alfo at an Age, when Parents and Friends, who alone can
lnake a good Improvement, 8c whomDr.T. fuppofes alone
to be punifhed by it, fufFer leafl by being bereaved of
them ; tho5 thelnfajtf s themfelves fometimes fuffer to great
Extremity ? J* To
Chap. II are for Sin. 129
3. To fnppofe, as Dr. T. does, that Death is brought
on Mankind in Confequence of Adam's Sin, not at all as
a Calamity, but only as a Favour and Benefit, is contrary
to the DocVme of the Gofpel < which teaches, that when
Chnit. as the kcond Adam, comes to remove and deftroy
thatDcath,which came by the bfoAdamfc finds it not as a
Friend,but anEnemy. I Cor.xv.22. "For as in Adam all
die,foin Chrift fhall all be made alive :" with f. 25.&2S.
For he mufl reign, ft 11 be hath put all Enemies under his
Feet. The laftElS 'EMTthat [ball be d pyedjs&ezth.
Dr. 7". urges, that the Affii&ions which Mankind arc
fubjefted to, and particularly their common Mortality, are
reprefented in Scripture as the Chaftifements of our hea-
venly Father ; and therefore are defined for our fpirnuai
Good : and confequently are not of the Nature of Pun-
Iftiments. So in P. 68, 6 „ 314, 3 15.
Tho' I think the Thing aflerted far from being true>
viz. that the Scripture reprefents the Afflictions of Man-
kind in general, and particularly their common Mortality,
as the Chaftifements of an heavenlyFather ; yet 'tis need-
iefs to ftand todifpute that Matter : For if it be fo, it will
be no Argument that the Afflictions and Death of Man-
kind are not Evidences of their Sinfulnefs, Thofe would
be ftrange Chaftifements from the Hand of a wife and good
Father,which are wholly forNothing ; especially inch Se-
vere Chaftifements, as to break the Child's Bones ; when
at the fame Time the Father don't fuppofe any Guilt,
Fault or Offence, in any refpeft, belonging to the Child ;
but it is chaftifed in this terrible Manner, only for hie
that it will be faulty hereafter. I fay, thefe would be a
ftrange Sort of Chaftifements ; yea, tho' he fhould be . ble
to make it up to the Child afterwards. Dr. 5 . tells or
Representations made by the whole Current of Scripture : -
I am certain, it is not agreable to the Currrent of ' crio-
ture, to reprefent divine fatherly Chaftifements after this
Manner. ?Tis true, that the Scripture fuppofes fuch
Chaftenings to be the Fruit of God's Goodnefs ; yet at
the fame Time it evermore repreients them as being for
K the
J 30 Fatherly Chajlifemenis Parti.
die Sin of the Subject, and as Evidences of the divine
Difpleafure for it's Sinfulnefs. Thus the Apoftle in
I Cor. xi. 30, 31, 32. fpeaks of God's. chaftening his Peo*
pie by mortal Sicknefs, for their Good, that they might
not be condemned with the TVorld, and yet (ignifies that
it was/*r their Sin ; FOR THIS CAUSE many are
weak and ftckly among you, and many fie ep : that is, for
the Profanenefs and finfuIDi (order before- mentioned. So
Elihu, Job xxxiii. 16, &x. fpeaks of the fame Chaftening
by Sicknefs, as for Men's Good ; to withdraw Man from
his finful Purpofe, and to hide Pride from Man, and
keep back his Soul from the Pit ; that therefore God
chaftens Man with Pain on his Bed, and the Multitude
of his Bones with flrong Pain. But thefe Chaftenings
are for his Sins, as appears by what follows, >■ 28. Where
'tis obferved, that when God by this Means has brought
Men to repent, and humbly confefs their Sins, he delivers
them. Again, the fame Elihu, freaking of the unfailing
Love of God to the Righteous, even when he chaftens
them, and they are bound in Fetters, and holden in Cords
of Affliction, Chap, xxxvi. 7, &c ; yet fpeaks of thefe
Chaftenings as being for their Sins,/ 9. ihen he Jheweth
them their Work, and their Tranfgr efforts, that they have
exceeded. So'David, Pfal. xxx. fpeaks of God's Chaften-
ing by fore Afflictions, as being for his Good, and ifiuing
joyfully ; and yet being the Fruit of God's A.nger for his
Sin, i 5. God's ANGER endureth but for a 'Moment,
Sec. — Compare Pfal cxix. 67, 71. 7^. God's fatherly
Chaftifements are fpoken of as being for Sin, 2 Sam, vii.
14, 15. Twill be his Father, and he fhall be my Son.
If he commit Iniquity, I will chaflen him zvith the Rod of
\ n, and zvith theStripes oftheChildren of Men ; but
lercy fhall not depart away from him. So theProphet
Jeremiah fpeaks of the great Affliction thatGod'sPeople of
young Generation fuffered in the Time of the Capti-
ity, as being for their Good. Lam. iii. 25, &c. But yet
e Chaftifements are fpoken of as being for their Sin 5
fee efpecially <i 39, 40. So Chrift fays. Rev. ii. jo. As
Chap, n are for Sin. 131
many as I love, I rebuke and chaflen. But the Words
following fhew, that thefe Chaftenings from Love are for
Sin that fhould be repented of : Be zealom therefore, and
repent. And tho' Chrift tells us, they are blefted that
are perfecuted for PJghteoufnefs Sake, and have Reafon
to rejoyce and be exceeding glad ; yet even the Perfecu-
tions of God's People, as ordered in divine Providence,
are fpoken of as divine Chaftenings for Sin, like the juft
Corre&ions of a Father,when the Children deferve them,
Heb. xii. The Apoftle there fpeaking to the Chriftians,
concerning the Perfecutions which they fufFered, oils their
Sufferings by theName of divine Rebukes ; which implies
teftifying again/I a Fault : And that they mayn't be dif-
coura^ed, puts them in Mind, that whom the Lord loves,
be chaflens, and fc our get b every Son that he receiveth*
?Tis alfo very plain,that the Perfecutions of God's People,
as they are from the difpofmg Hand of God, are Chatlife-
ments for Sin,from i Pet. iv, 17,1 8. compared with Prov.
xi. 31. See alfo Pfal. Ixix. 4, 9.
If divine Chaftifements in general are certain Evidences
that the Subjects are not wholly without Sin, fome Way
belonging to them, then in a peculiar Manner is Death fo 5
For thefe Reafon s :
(1.) Becaufe flaying, or delivering to Death, is often
fpoken of as in general a more awful Thing than the
Chaftifements that are endured in this Life. So,Pfal. cxviii.
17, 18. IJhall not die, but live, and declare the IVorks
cf 'the Lord. The Lord hath chaflen' d me fore ; but he
hath not given me over unto T>eath. So the Pfalmift a
Pfal. lxxxviii. 15. fetting forth the Extremity of his Af-
fliction, reprefents it by this, that it was next to Death. /
am affliaed,& ready to die— while IJufer tbyTerrenJ
am diflraded. So 'David, 1 Sam. xx. 3. So God's Ten-
dernefs towards Perfons under Chaff ifement, is from Time
to Time fet forth by that, that he did not proceed fo far
as to make an End of 'em by Death ; as in Pfal. lxxviii.
38, 39. and Pfal.ciii. 9. with f 14, 15. Pfal. xxx. 2,29.
lob xxxjh, 22, 23, 24. So we have God's People ofteri
Ji 2 praying
132 The Death of Infants proves Part I.
praying, when under great AfHicYion, that God would not
proceed to this,as being the greater! Extremity. Pfal.xiii.3.
Confider, and hear me, O Lord my God] lighten mine
Eyes, left IJJeep the Bleep of Death. So Job x. 9. Pfah
vi. I, —5. & lxxxviii. o, 10,11'. cxllii. 7.
Efpecially may Death be look'd upon as the mofl ex*
treme of all temporal Sufferings, when attended with fuck
dreadful Circumftances, and extreme Pains, as thofe with
which Providence fometimes brings it on Infants ; as on
the Children that were offered up to Moloch, and fome
other Idols, who were tormented to Death in burning
Brafs. Dr. T. fays, P. 359, & 404. » The Lord of all
" Being can never want Time and Place and Power to
" compenfate abundantly any Sufferings Infants now tui-
" dergo in Subferviency to his good Providence." But
there are no Bounds to fuch a Licenfe, in evading Eviden-
ces from Fa£t. It might as well be raid, that there is not
and cannot be any fuch thing as Evidence, from Events,
of God's Difpleafure ; which is moil contrary to the whole
Current of Scripture, as may appear in Part from Things
which have been obferved. This Gentleman might as
well go further ft ill, and fay, that God may cafl guiltlefs
Perfons into Hell-Fire, to remain there in the mofl unutter-
ableTormentsforAges of Ages (which bear no greaterPro-
portion to Eternity than a Quarter of an Hour) and if
he does fo, it is no Evidence of God's Difpleafure ; be-
caufe he can never want Time, Place and Power, abun-
dantly to compenfate their Sufferings afterwards. If it be
fo, it is not to the Purpofe, as long as the Scripture does Co
abundantly teach us to look on great Calamities & Suffer-
ings which God brings on Men, efpecially Death, as Marks
of his Difpleafure for Sin, and for Sin belonging to them
that fuffer.
(2.) Another Thing, which may well lead us to fappofe
Death, in a peculiar Manner, above other temporal
Sufferings, intended as a Teflimony of God's Difplea-
fure for Sin, is, that Death is a Thing attended with that
awful Appearance, that gloomy and terrible Afpeft, mac
natural^
/ '
Chap.il Original Sin. XJS
naturally fuggefts to cur Minds God's awful Difpleafure*
Which is a Thing that Dr. T. himfelf takes particular
Notice of, P. 69/Speaking of Death, " Herein, fays he,
« have we before our Eyes a finking Demonftration, that
" Sin is infinitely hateful to God, and the Corruption and
" Ruin of our Nature. Nothing is more proper than
« fuch a Sight to give us the utmoft Abhorrence of all
" Iniquity, &c." Now if Death be no Teftimony of
God's Difpleafurc for Sin, no Evidence that the Subject
is looked upou,by him who infli&s it, as any other than per-
feftly innocent, free from all Manner of Imputation of
Guilt, and treated only as an Obje& of Favour, is it not
flrange,that God fliould annex to it fuch affixing Appear-
ances of his Hatred and Anger for Sin, more than to othet
Chaftifements ? which yet the Scripture teaches us are al-
ways for Sin. Thcfe gloomy & ftrikingManifeftatipns of
God's Hatred of Sin attending Death, are equivalent to
awful Frowns of God attending the Stroke of his Hand.
If we mould fee a wife and juft Father chaflifing his Child,
mixing terrible Frowns with fevere Strokes,we fliould juftly
a>gue,that the Father confidered his Child as having fome-
tning in him difpleafing to him, and that he did not thus
treat his Child only under a Notion of mortifying him, and
preventing his being faulty hereafter, and making \i up to
him afterwards, when he had been perfectly innocent, and
without Fault, either of A&ion or Difpofition hitherto.
We may well argue from thefe Things,that Infants are
not looked upon by God as Sinlefs, 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
arc attended with Circumftances, in a peculiar Manner,
giving Evidences of the Sinfulnefs of fuch, and their- juft
Expofednefs to divine Wrath. As particularly,
The deflroying the Infants in Sodom, and the neigh-
bouring Cities ; which Cities, deitroyed in fo extraordinary
JC 3 " miraculous
134 Of the Infants of SoAom. Part L
miraculous and awful a Manner, are fet forth as a ffgnal Ex-
ample of God's dreadful Vengeance for Sin to the World
in all Generations ; agreable to that of the Knoft\e,Jude $ 7.
God did not reprove, but manifeftly countenanced *Abra-
ham, when he faid,withRefpecr. to theDeftrucYion of Sodom
(Gemxviii. 2 3,25.)^//; thou deftroy tbeRightecus withthe
Wicked ? —That be far from thee, to do after this Manner,
to flay theRighteous with iheJVicked,&that theRighteous
fhould be as the Wicked, that be far from thee, Shall
not the Judge of all the Earth do right f Abraham\
"Words imply thatGod would not deftroy the innocent with
five guilty. We may well underftand innocent as included
in theWord righteous, according to the Language ufual in
Scripture, in fpeaking of fuch Cafes of Judgment & Pun-
ifhment ; as is plain in Gen. xx. 4. Exod. xxiii. 7. Deut.
xxv. 1. 2 Sam. iv. 11. 2 Chron. vi. 23. and Prov. xviih
5. Eliphaz fays, Job iv. 7. Who ever perifned, being
innocent ? or where were the righteous cut offf We fee
what great Care God took that Lot fhould not be involv'd
in that Deftruction. He was miraculously refcued by
Angels, fent on Purpofe ; who laid hold on him, and bro't
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 miracu-
lously delivered, but his two wicked Daughters for his
Sake. The whole Affair, botn the Deft ruction, and the
Refcue of them that efcaped, was miraculous : And God
could as eafily have delivered the Infants which were in
ihofe Cities. And if they had been without Sir, their
perfect Innocency, one fhould think, would have pleaded
much more ftrongly for them, than thofe lewd Women's
Relation to Let pleaded for them. When in fuch a Cafe,
we muft fuppofe thefe Infants much further from deferv-
ing to be involved in thatDeftrucYion;than evcnLot himfelf.
JTo fay here, that God could make it up to thofe Infants
in another World, muft be an infufficient R.eply. For fo
be could as eafily have made it up to Lot, or to ten or fifty
right ecus, if they had been deftroyed in the fame Fire ;
Neverthelcfs
Chap. ii. anj 0j tle old World. 135
Neverthelefs it is plainly fignified, that this would not have
been agreable to the wife and holy Proceedings of the
Judge of all the Earth.
Since God declared, that if there had been found but
ten righteous in Sodom, he would have fpared the whole
City for their Sake, may we not well fuppofe, if Infants
are perfectly innocent, that he would have fpared the old
World, in which there were, without Doubt, many Hun~
dred Thoufand Infants, and in general, one in every Fa-
mily, whofe perfect Innocence pleaded for it's Preferva-
tion ? Efpecially when fuch vait Care was taken to lave
Noah and his Family (fome of whom, one at leaft, feem
to have been none o£ the belt) that they might not be in-
volved in that DeftrucYion. If the perfect Sinlefnefs of
Infants had been a Notion entertain'd among the People
of God of old, in the Ages next following the Flood,
handed down from Noah and his Children, who well knew
that vaft Multitudes of Infants perifhed in the Flood, is k
likely that EUphaz, who lived within a few Generations
of Shem and Noah, would have faid to Job, as he does in
that foremention'd Job iv. 7, Who ever perifhed, being
Innocent f & when were theRighteous cut off? Efpecially
fince in the fame Difcourfe (Chap. v. 1.) he appeals to the
Tradition of the Antients for a Confirmation of this very
Point ; as he alfo does in Chap. xv. 7, 10. and xxii.
1 5, 1 6. In which lad Place, he mentions that very Thing,
theDeilruclion of theWicked by the Flood, as an Inftance
of that perilling of the Wicked, which he fuppofes to be
peculiar to them, for Job's Conviction ; ^ in which the
Wicked zuere cut down out of Time, their Foundation
being overflown with aFlood. Where 'tis alfo obfervable,
that he f peaks of fuch an Untimelinefs of Death as they
fufiered by the Flood, as one Evidence of Guilt ; as he
alfo does, Chap. xv. 3 2, 3 3. It (hall be accompli jhed be-
fore his Time ; and his Branch frail not' be green. But
thofe that were deftroyed by the Flood in Infancy, above
all the reft were cut down out of Time ; when in Stead
ef living above ooo Years, according to the common Pe-
lt 4 riod
136 Ofthelnfantsof Canaan, Egypt, Parti.
riod of Man's Life, many were cut down before they were
one Year old.
And when God executed Vengeance on the antient In-
habitants of Canaan, not only did he not fpa-re their Cities
and Families for the fake of the Infants that were therein,
nor take any Care that they fliould not be involved in the
Deftru.5V.on ; but often with particular Care repeated his
exrrefsCommonds, that theirlnfants fliould not be fpared,
but fliould be utterly deliroyed, without any Pity ; while
Rahab the Harlot (who had been far from Innocence, tho*
21 e exprciTed her Faith in entertaining, and fafely difmiffing
the Spies) was preferved, and all her Friends for her fake.
And when God executed his Wrath on the Egyptians by
flaying their firfr. born, tho' the Children of Ifrael, who
were moft of 'em wicked Men, as was before fhewn, were
wonderfully fpared by the deflroying Angel, yet fuch
firft born of the Egyptians as were Infants, were not
fparell. They not only were not refcued by the A.ngel,
and no Miracle wrought to fave 'em (as was obferved in
the Cafe of thelnfants of Sodwi) but theAngel deflroy'd
'em by his own immediate Hand, and a Miracle was wro't
to kill them.
Here not to flay to be particular concerning the Com-
mand by Mofes, concerning the Deflru&ion of the Infants
of the Mi dianites, Num. xxxi. 17. And that given to
jS:?<7'7 to dcflroy all the Infants of the Amalekites, 1 Sam.
xv. 3. and what is faid concerning Edom, Pfal. exxxvii. 4.
Happf Jhall he be that Jh all take thy little ones, and daflj
them again/I the Stones. — I proceed to take Notice of
fomething remarkable concerning the Deflruclion of ye-
rufalem, reprefented in Rzek. ix. when Command was
v}\-rn to them that had Charge over the City, to deftroy
tie Inhabitants, f. 1 ,- ■ 8. And this Reafon is given
for it, that (h >ir Iniquity required it, and it was ajuft Re-
corft pence of their Sin. «'-. 9, 10. And God at the fame
Spine was moft particular and exact in his Care that fuch
ft uld b / no Means He involved in the Slaughter, as had
proved by their Behaviour, that they were not Partakers
in
Chap, it, anc[ Jerufalem. 137
n the Abominations of the City. Command was given to
the Angel, to go through the City, and fet a Mark upon
their Foreheads, and the destroying Angel had a drift
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 exprefly
mentioned as thofe that fhould be utterly deflroyed, with-
out Pity, f, 5, 6. Go through the City, and finite : let
not yourEyefpare, neither have yePity. Slay utterly old
and young, both Maids and little Children : But come
not near any Man upon whom is the Mark,
And if any fliould fufpecl that fuch Inftances as thefe
were peculiar to a more fevere Difpenfation, under the old
Teilament, let us confider a remarkable Inftance in the
Days of the glorious Gofpel of the Grace of God ; even
the laft Deftru&ion of Jerufalem ; which was far more
terrible, and with greater Teftimonies of God's Wrath and
Indignation, than the DeftrucVion of Sodom, or of Jerufa-
lem in Nebu:hadnezzar\ Time, or any thing that ever
had happened to any City or People, from the Beginning
of theWorld to thatTime : agreable toMatth. xxiv. 21. and
Luke xxi. 22, 23. But at that Time particular Care was
taken to diftinguifh and deliver God's People, as was fore-
told,Dan. xii. 1. And we have in the New-Teflament a
particular Account of the Care Chrift took for the Pre-
servation of his Followers : He gave them a Sign, 'by
which they might know when the Defolation of the City
was nigh, that they that were in Jerufalem might flee to
the Mountains, and efcape. And as Hiftory gives. Ac-
count, the Chridians followed the Directions given, and
efcaped to a Place in the Mountains called Pella, and
were preferved. Yet no Care was taken to preferve the
Infants of the City, in general ; but according to the Pre-
dictions of that Event, they were involved with others in
that great Deftru&ion : So heavily did the Calamity fall
upon them, that thofe Words were verified, Luke xxiii,
29. Behold the "Days are coming, in which they flmll
fay, JBlejjTed are the barren, and the Warnbs that never
bare*
1 3 ° fy ^e Infants °f Jerufalem Part I.
bare, and the Paps vjhich never gave Suck. And that
Prophecy in Deut. xxxii. 21,- 25. which has undoubt-
edly fpecial Refpeft to this very Time, and is Co applied
by the bed Commentators. / will provoke than to jea-
loufy, with thofe thdt are not a People : For a Fire
is kindled in mine .Anger — and it Jhall burn to the lowejl
Hell. I will heap Mi/chiefs upon them : I vAll fpend
mine ^Arrozus upon them. They Jhall be burnt with
Hunger, and devoured with burning Heat, and bitter
fDeftru&io?i. The Szvord zvithout, & Terror within,
Jhall deftroy both the young Man, and the Virgin, 7 HE
SUCKLING alfo, with the Man of grey Hairs. And
it appears by the Hiftory of that Deftruclion, that at that
Time was a remarkable Fulfilment of that in Deut. xxviii.
53 > 57* concerning Parents eating their Children
in the Siege, — and the tender & delicate Woman eating
her New-bom Child. And here it mud be remembered,
that thefe very DeftrucYions of that City and Land are
fpoken of in thofe Places forementioned, as clear Eviden-
ces of God's Wrath, to ail Nations, which fhall behold
them. And if fo, they were Evidences of God's Wrath
towards Infants ; who, equally with the reft, were the
Subjects of the DeftrucYion. If a particular Kind or Rank
of Perfons, which made a very confiderable Part of the
Inhabitants, were from Time to Time Partakers of the
Overthrow, without any DiftincYion made in divine Pro-
vidence, and yet this was no Evidence at all of God's Dif-
pleafure with any of 'em ; then a being the Subjects of fuch
a Calamity could not be an Evidence of God's Wrath a-
gainft any of the Inhabitants, to the Reafon of all Nations,
or any Nation, or fo much as one Perfon,
PART
( »39 )
PART II.
Containing Obfcrvations on particular Parts
of the holy Scripture, which prove the
Doctrine of Original Sin.
CHAP. I.
Obfervations relating to Things contained in the three
firft Chapters of Genefis, rWiib Reference to the
Doctrine of Original Sin.
Sect. I.
Concerning Original Righteonfnefs ; and whether
our firfi "Parents ivere created with Rigbteoufnefs
cr moral Rectitude of Heart ?
THE Doctrine of Original Rigbteoufnefs, or the
Creadon of our firft Parents with holy Principles
andDifpofitions, has a clofe Connection, in feveral Refpects,
with the Doctrine of Original Sin. Dr.T. — wasfenfible
of this ; and accordingly he ftrenuoufly oppofes this Doct-
rine, in his Book againft Original Sin. And therefore it*
handling the Subject, I would in the firft Place remove this
Author's main Objection againft this Doctrine ; and then
fhew how the Doctrine may be^infer'd from the Account
which Mofes gives us, in the three firfl Chapters of
Genefis.
Dr. T'—rh grand Objection againft this Doctrine, which
he abundantly infills en, is this : That it is utterly incon-
fiftent with the Nature of Virtue, that it ihould be con-
created with any Perfon ; becaufe, if fo, it muft be by an
Act of God's abfolute Power, without our Knowledge or
Concurrence ; and that moral Virtue, in it's very Nature
kipiieth the Choice and Confent of the moral Agent,
without
I4-Q Of Original Righteoufncfs. Part II.
without which it cannot be Virtue and Holinefs : that a
necefTary Holinefs, is no Holinefs. So P. 179, 180.
"Where he obferves, " That Adam mud exift, he muft be
** created, yea he muft exercife Thought and Reflexion,
•* before he was righteous." See alfo P. 2^0, 251. In
P. 437. he fays, " To fay, that God not only endowed
4< Iddam with a Capacity of being righteous, but more-
" over that Righteoufr.efs and true Holinefs were created
** with him, or wrought into his Nature, at the fame Time
44 he was made, is to affirm a Contradiction, or what is in-
'* confiftent with the veryNature of Righteoufncfs." And
in like Manner Dr. T'urnbu/i in many Places infills
upon it, that it is necefTary to the very Being of Virtue,
that it be owing to our own Choice, and diligent Culture.
With refpect to this, I would obferve, that it confifts in
a Notion of Virtue quite inconfiflent with the Nature of
Things, and the common Notions of Mankind ; and alio
inconfiflent with.Dr.T'— r's ownNotions of Virtue. There-
fore, if it be truly fo, that to affirm that to be Virtue or
Holinefs which is not the Fruit of preceeding Thought,
Reflection and Choice, is to affirm a Contradiction, I mail
fliew plainly, that for him to affirm otherwife, is a Conr
irad:ction to himfelf.
In the firil Place, I think it a Contradiction to the Na-
ture of Things, as judged of by the common Senfe of
Mankind. It is agreable to the Senfe of the Minds of
Men in all Nations and Ages, not only that the Fruit or
Effect of a good Choice is virtuous, but the good Choice
it (elf, from whence that Effect proceeds ; yea, and not only
fo, but alfo the antecedent good Difpofjtion, Temper or
Affection of Mind, from whence proceeds that goodChoice,
is virtuous. This is the general Notion, not that Prin-
ciples derive their Goodnefs from Actions,but that Actions
derive their Goodnefs from the Principles whence they
proceed ; and fo that the Act of chufing that which
is good,isno further virtuous than it proceeds from a good
Principles virtuousDifpofition of Mind. Which fuppofes,
that a virtuousDifpofition of Mind may be before a virtu-
ous
Chap. i. i Qj Original Righteoufnes. 141
ous Act of Choice ; and that therefore it is not neceflary
that there fliould firft be Thought, Reflection and Choice,
before there can be any virtuous Difpofition. If the
Choice be firft, before the Exigence of a good Difpofition
of Heart, what fignifies that Choice ? There can, accord-
ing to our natural Notions, be no Virtue in a Choice which
proceeds from no virtuous Principle, but from meer Self-
love, Ambition,or fome animal Appetite. And therefore
a virtuous Temper of Mind may be before a good Act of
Choice, as a Tree may be before the Fruit, and the Foun-
tain before the Stream which proceeds from it.
The following Things in Mr. Hutchefonh Enquiry
concerning moral Good and Evil, are evidently agreable
to the Nature of Things, and the Voice of human Senfe
and Reafon. Sect. II. P. 132, 133. " Every Action
** which we apprehend as either morally good or evil, is
« always fuppofed to FLOW FROM fomeAffections to-
'< wards fenfitive Natures. And whatever we callVirtue
<c or Vice, is either fome fuch Affection, or fome Action
« CONSEQUENT UPON IT. AlltheAaions
" counted religious in anyCountry, are fuppofed by thofe
« who count them fo, to FLOW FROM fome Affe&ions
" towards the Deity : and whatever we call focial Virtue,
" we ftill fuppofe to FLOW FROM Affections towards
« our Fellow-Creatures. Prudence, if it is only em-
" ployed in promoting private Intereft, is never imagined
" to be a Virtue." In thefeThingsD r. Turnbull exprefly
agrees with Mr. Hut chef on, who is his admired Author*
If a virtuous Difpofition or Affection is before Acts that
proceed from it, then they are before thofe virtuous Acts
of Choice which proceed from it. And therefore there is
no NecelTity that all virtuous Difpofitions or Affections
fhould be the Effect of Choice : and fo no fuch fuppofed
Neceffity can be a good Objection againft fuch a Difpofi-
tion*s being natural, or from a Kind of Inltinct, implanted
in the Mind in it's Creation, Agreable to what Mr.
Hutchefon
* Mor. PbiL P. iw,-- J15« P- *4*« '* alibi fajfim,
it
<*
142 OfDr.T-^r& grand 'Argument Part II.
Hutehefan fays (Ihid.ScCz. III. P. 106, 197.) " I know
11 not, fays he, for what P.eafon fomc will not allow that
" to be Virtue, which flows from Inltinct or Paflions. But
how do they help themfelves ? They fay, Virtue arifes
from Reafon. What is Reafon, but the Sagacity we
have in profecuting any End ? The ultimate End pro-
pofed by common Moralifts, is the Happinefs of the
Agent himfelf. And this certainly he is determined to
purfue from Inftinct. Now may not another Inftinct
" towards the Publick,or theGood of othcrs,be as proper
*' aPrinciple of Virtue, as thelnftinct towards privateHap-
*• pinefs t If it be faid, that Actions from Inftinct
*' are not the Effect of Prudence and Choice, this Objecl-
41 ion will hold full as ftrongly againft the Actions which
** flow from Self-love."
And if we confider what Dr. T\ declares as his own No-
tion of the EfTence of Virtue, we fhall find, what he
fo confidently and often affirms, of it's being eflentiaj to
all Virtue that it ffiould follow Choice and proceed from
it, is no lefs repugnant to that, than it is to the Nature of
Things,and the general Notions of Mankind. For 'tis his
Notion, as well as Mr. Hutcbe/bn's, that the EfTence of
Virtue lies mgood AffeRion, and particularly in Benevo-
lence ox Love : as he very fully declares in thefe Words
in his Key, * " That the Word that fignifies Goodnefs and
*' Mercy, fliould alfo fignify moral Rectitude in general,
%t will not feem ftrange, if we confider that Love is the
" fulfilling of the Law. Goodnefs according to the Senfe
" of Scripture, and the Nature of Things, includes ali
*£ moral ReSlitude ; which,I reckon, may every Part of
" it, where it is true and genuine, be refolved into this
" fingle Principle" If it be fo indeed, then certainly no
Act whatfoever can have moral Reclitude, but what pro-
ceeds from this Principle. And confequently no Act of
Volition or Choice can have any moral Rectitude, that
takes Place before this Principle exifts. And yet he mod;
confidently
— r___ | a 1 1
* Marginal Note annexed to §. 326.
Chap. I.") ^^/^OnginalRighteoufnefs. 143
confidently affirms, that Thought, Refle&ion and Choice
muft go before Virtue, and that all Virtue or Righteouf-
nefs mud be the Fruit of preceeding Choice. This brings
his Scheme to an evident Contradiction. For no Act of
Choice can be virtuous but what proceeds from a Principle
of Benevolence or Love ; for he infills that all genuine
moral Rectitude, in every Part of it, is refolved into this
(ingle Principle : And yet the Principle of Benevolence it
felf, can't be virtuous,unlefs it proceeds fromChoice ; 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 Benevolence, and be the
Spring of that. If a virtuous Act of Choice goes before a
Principle of Benevolence, and produces it, then this virtu-
ous Aft is Something diftinct from that Principle which
follows it, and is it's Effect. So that here is at lead one
Part of Virtue, yea the Spring and Source of all Virtue,
viz. a virtuous Choice, that cannot be refolved into that
fingle Principle of Love.
Here alfo it is worthy to be obferved, that Dr. T. P. 1 2 8.
fays, T'he Caufe of every Effe ft, alone, is chargeable with
the Ef eel itproduceth, or which proceedeth from it : And
fo he argues, that if the Effect be bad, the Caufe alone is
finful. According to which Reafoning, when the Effect
is good, the Caufe alone is righteous or virtuous ; to the
Caufe is to be afcribed all the Praife of thegood Effect it
produceth. And by the fame Reafoning it will follow,
that if, as Dr. T. fays, Adam muft chufeto be righteous,
before he was righteous,and if it be eflential to the Nature
of Righteoufnefs or moral Reaitude, that it be the Effect
of Choice,and hence a Principle of Benevolence can't have
moral Rectitude, unlefs it proceeds from Choiee ; then not
to the Principle of Benevolence, which is the Effect, but
• to the foregoing Choice alone, is to be afcribed all th«
Virtue or Righteoufnefs that is in the Cafe. And fo, in
Stead of all moral Rectitude, in every Part of it, being
■ ■ refolved
?44 Of Dr. T—vs grand Argument Part IL
refolved into that Tingle Principle of Benevolence, no
moral Rectitude* in any Part of it, is to be refolved into
that Principle : But all is to be refolved into the forego-
ing Choice, which is the Caufe.
But yet it follows from thefe inconfiftent Principles,
there is no moral Rectitude or Virtue in the firft Act
of Choice, that is the Caufe of all confecjuent Virtue.
This follows two Ways ; i . Becaufe every Part of Virtue
lies in the benevolent Principle, which is the Effect ; and
therefore no Part of it can lie in the Caufe. 2. The
Choice of Virtue,as to the firft Act at lead, can have no
Virtue or Righteoufnefs at all, becaufe it don't proceed
from any foregoing Choice. For Dr. T". infills, that a
Man muft firft have Reflection and Choice, before he can
have Righteoufnefs ; and that it is efTential to Holinefs,
that it proceed from Choice. So that the firft Choice of
Holinefs, which Holinefs proceeds from, can have noVir-
tue at all, becaufe by the Suppofition it don't proceed from
Choice,being the firft Choice. Hence if it be efTential to
Holinefs, that it proceeds from Choice, it muft proceed
from an unholy Choice ; unlefs the firft holy Choice can
be before it felf, or there be a virtuous Act of Choice
before that which is firft of all.
And with refpect to Adam, let us confider how upon
Dr. T — r's Principles, it was pofnble he ever mould have
any fuch Thing as Righteoufnefs, by any Means at all.
In the State wherein God created him, he could have no
fuch thing as 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
Rediiude ; Nothing would be wanting : For our Author
fays, T'rue genuine moral Reditude, in every Part of it,
is to be refolved into this Jingle Principle. But if he
were wholly without any fuch thing as Love to God, or
any virtuous Love, how fhould he come by Virtue ? The
Anfwer doubtlefs will be, By Act of Choice : he muft
firft chufe to be virtuous. But what if he did chufe to
be virtuous ? It could not be from Love to God, or any
virtuous
Sect*/';? 0£tf/^OriginalRighteoufnefs. 153
virtuous Principle, that hs chofe it ; for, by the Supposi-
tion, he has no fuch Principle in his Heart : And if he
chufes it without fuch a Principle, dill, according to this
Author, there is no Virtue in his Choice ; for all Virtue,
he fays, is to be refolved into that (ingle Principle of Love.
Or will he fay, there may be produced in the Heart a
virtuous Benevolence by an Aft or A els of Choice, that
are not virtuous ? But this don't confid with what he
implicitly a(Terts, That to theCaufe alone is to be afcribed
what is in the Effect. So that there is no Way can poffi-
bly be devifed, iri Confidence with Dr. T— r's Scheme,in
which Adam ever could have any Righteoufnefs,or could
ever either obtain any Principle of Virtue, or perform any
one virtuous Act.
Thefe confufed inconfiflent AfTertions, concerning Vir-
tue and moral Rectitude, arife from the abfurd Notions in
Vogue, concerning Freedom of Will, as if it confided in
the Will's Self- deter mining Power, fuppofed to be necef-
fary to moral Agency, Virtue andVice. The Abfurdities
of which, with the Grounds of thefe Errors, and what the
Truth is refpefting thefe Matters, with the Evidences of it,
I have, according to my Ability, fully and largely confl-
dered, in my Enquiry on that Subject. ; to which I muft
refer the Reader, that defires further Satisfaction, and is
willing tq give himfelf the Trouble of reading that Difr
courfe
Having conlidered this great Argument, and pretended
Demondration of Dr. T'—r's againd original Rightecmf-
0.00
neis ; I proceed to the Proofs of the Doctrine. And in
the firft Place, I would confider, whether there be not
Evidence of it in the three firft Chapters of Genefis : Or,
whether the Hiftory there delivered, don't lead us to nip-
pofe, that out firft Parents were created in a State of mo-
ral Rectitude and Holinefs.
I. This Hiftory leads us to fuppofe, Adam's Sin, with
Relation to the forbidden Fruit, was the firft Sin he com-
mitted. Which could not have been, had he not always,
till then, been perfectly righteous, righteous from the firft
L JMon.en:
I «J4 Evidence of the DoElrine Part If .
Moment of bis Exiflence ; and confequently, created or
brought into Exigence righteous. In a moral Agent,fub-
jeft to moral Obligations, it is the fame thing, to be per-
fectly innocent, as to be perfectly righteous. It mull be
the fame, becaufe there can no more be any Medium be-
tween Sin and Righteoufnefs, or between being right and
being wrong, in a moral Senfe, than there can be a Me-
dium between ftreight and crooked, in a natural Senfe,
Adam was brought into Exiflence capable of acting imme-
diately, as a moral Agent : and therefore he was immedi-
ately under a Rule of right Aftion : he was obliged as
foon as he exifted, to aft right. And if he was obliged
to aft right as foon as he exifted, He was obliged even
then to be inclined to aft right. Dr. T*. fays, P. 442.
" Adam could not fin without a finful Inclination ": *
And, juft for the fame Reafon, he could not do right, with-
out an Inclination to right Action. And as he was obliged
to aft right from the firft Moment of his Exiflence,
and did do fo, 'till he finned in the Affair of the forbid-
den Fruit, he muft have an Inclination or Difpofition of
Heart to do right the fir ft Moment of his Exiflence ; and
that is the fame as to be created, or brought into Exiflence,
with an Inclination to right Aftion, or, which is the fame
Thing, a virtuous and holy Difpofition of Heart.
Here it will be in vain to fay, 'Tis true, that it was A-
dam's Duty to have a good Difpofition or Inclination as
foon as it was polfible to be obtained, in the Nature of
Things : but as it could not be without Time to eftablifli
fuch an Habit, which requires antecedent Thought, Re-
flexion, and repeated right Action ; therefore all that A-
dam could be obliged to in the firft Place,was to reflect and
confider Things in a right Manner, and apply himfelf to
right
* This is doubtlefs true : for altho' there was no natural finful
Inclination in Jdam, yet an Inclination to that Sin ot eating
the forbidden Fruit,was begotten in him by theDelufion and
Error he was led into ; and this Inclination to eat the for-
bidden Fruit, wiuft preceed his actual Eating.
Sect**' i' } ^Original Righteoufnefs. 155
right Action, in order to obtain a right Difpofition. For,
this fuppofes, that even this Reflexion and Confideration,
which he was obliged to, was right Aclion. Surely ht
was obliged to it no otherwife than as a thing that was right '
And therefore he muft have an Inclination to this right
Action immediately, before he could perform thofe firft
right Actions. And as the Inclination to them fhould be
right, the Principle or Difpofition from which he per-
formed even thefe Anions, mud: be good. Otherwife,
the Actions would not be right in the Sight of Him who
looks at the Heart ; nor would they anfwer the Man's
Obligations, or be a doing his Duty, if he had done them
for fome 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 : Other-
wife, 'tis certain, he would have done Nothing from a
Regard to God and his Duty ; no, not fo much as to reflect
and confider, and try to obtain fuch a Difpofition. The
very Suppofition of a 'Difpofition to right Action being firft
obtain'd by repeated right Aclion, is grofly inconfiftent
with it fclf : for it fuppofes a Courfe of right Action,£<?/W
there is a Difpofition to perform any right Action.
Thefe are no invented Quibb!es,or Sophifms. If God
expected of Adam any Obedience or Duty to him at all,
when he firft made him, whether it was in reflecting, con-
fidering, or any way exerting the Faculties he had given
him, then God expected he fhould immediately exercife
Love and Regard to Him. For how could it be expect-
ed, that Adam fhould have a ftrict and perfect Regard to
God's Commands and Authority, and his Duty to* Him,
when he had no Love nor Regard to Him in hisHeart, nor
could it be expected he fhould have any ? If Adam from
the Beginning did his Duty to God, and had moreRefpect
to the Will of his Creator, than to other Things, and as
much Refpect to him as he ought to have ; then from the
Beginning he had a fupreme and perfect Refpect and Love
to God : And if fo, he was created with fach a Principle.
There is no avoiding the Confequence. Not only external
L 2 Duties,
1 5^6 Evidence of the DoSirine Part II.
Duties, but internal Duties, fuch as fummarily confid in
Love, mud be immediately required of Adam, as foon as
he exided, if any Duty at all was required. For 'tis moil
apparently abfurd, to talk of a fpiritual Being,with the Fa-
culties of Underdanding and Will, being required to per-
externalDuties,without internal. Dr.T. himielf,obferves;
that Love is the fulfilling of the Law, and that all ?noral
Red i tilde, even every Part of it, muft be refolded into that
fingle Principle. Therefore, if any morally right Act at
all, Reflexion, Confideration, or any thing elfe,was requir-
ed of Adam immediately, on his firil Exigence, and was
performed as required ; then he mud, the firft Moment of
his Exigence, have his Heart poflefled of that Principle
of divine Love ; which implies the whole of moral Recti-
tude in every Pare of it, according to our Author's ownDoct-
rine ; and fo the whole of moral Rectitude or Righteouf-
jaefs mud begin with his Exidence : which is the Thing
'taught in the Doctrine of original Righteoufnefs.
And let us confidcr how it could be otherwife, than that
+Adam was always, in every Moment of hisExidence,obliged
to exercife fuch Regard ©rRefpect of Heart towards every
Object or Thing, as was agreable to the apparent Merit of
that Object. For Indance, would it not at anyTime have
been a becoming Thing in Adam^ on the Exhibition to
his Mind of God's infinite Goodnefs to him, for him to
have exercifed anfwerable Gratitude ; and the contrary
have been unbecoming and odious I And if fomething
had been prefented to Adam's View, tranfeendently ami-
able in it fclf, as for Indance, the glorious Perfection of
the divine Nature, would it not have become him to love,
relifh and delighf in it ? Would not fuch an Object
have merited this ? And if the View of an Object fo a-
miable in it felf did not affect his Mind with Complacence,
would it not, according to the plain Dictates of our Un-
derftanding,have fhown an unbecomingTemper of Mind?
To fay, that he had not had Time, by Culture, to form
and edablifti a good Difpofuion or Relilh, is not what
woul 1 h Lve taketa off the Difaercablenefs & Odioufhefs of
the
Chap. I. 7 ^Original Righteoufnefs. 157
the Temper. And if there had been never fo muchTime,
I don't fee, how it could be expected 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 theWill and Difpofition of theHeart,
which is in it felf either odious or amiable, unbecoming or
decent, always would have been Adams Virtue or Sin,
at any Moment of his Exigence ; if there be any fuch
Thing as Virtue orVice ; by whichNothing can be meant,
but That in our moral Difpofition and Behaviour, v/hich is
becoming or unbecoming, amiable or odious.
Human Nature mull be created with fome Difpofitions ;•
a Difpofition to relifh. fome Things as good and amiable,
and to.be averfe to other Things as odious &: difagreable,
Qtherwife, it muft be without any fuch Thing as Inclina-
tion or Will : It muft be perfectly indifferent, without
Preference,without Choice orAverfion towards any Thing,
as agreable or difagreable. But if it had any concreated
Difpofitions at all, they muft be either right or wrong, ei-
ther agreable or difagreable to the Nature of Things. If
I\Ian had at flrft the higheft Relifh of thofe Things that
were moil excellent and beautiful, a Difpofition to have
the quickeft and higheft Delight in thofeThings that were
moft worthy of it, then his Difpofitions were morally right
and amiable, and never can be decent and excellent in a
higher Senfe. But if he had a Difpofition to love moft
thofe things that were inferiour and lefs worthy, then his
Difpofitions were vicious. And 'tis evident there can ba
noMedium between thefe.
II. This Notion of Adams, being created without a
Principle of Hoiinefs in his Heart, taken with the reft of
Dr. T~- r?s Scheme, is inconflftent with what the Hiftory
in the Beginning of Genefn leads us to fuppofe of the great
Favours and Smiles of Heaven, which Adam enjoyed,
while he remained in Innocency. The Mofatc Account
fuggefts to us, that till Adam fin?d, he was in happy Cir-
cumftances, furrounded with Teftimonies and Fruits of
G eel's Favour. This is implicitly own'd by Dr, 2T, when
he
258 Evidence of the Dofl rine Part II.
he fays, P. 252.- " That in the Difpenfation our flrft Pa-
" rents were under, before the Fall, they were placed in a
** Condition proper to engage their Gratitude, Love and
" Obedience.'9 But it will follow on our Author's Prin-
ciples, that Adam while in Innocency, was placed in far
worfeCircumflances,than he was in after his Difobedience,
and infinitely worfe than his Pofterity are in ; under un-
fpeakably greater Difadvantages for the avoiding Sin, and
the Performance of Duty. For by his Docirine Adamh
Pofterity come into theY/orld with their Hearts as free from
any Propensity to Sin as he,and he was made as deftitute of
any Propenfity toRighteoufnefs as they : and yet God, in
Favour to them, does great Things to red rain them from
Sin, & excite them toVirtue#which he never did for Adam
In Innocency, but laid his*, in the high eft Degree, under
contrary Difadvantages. God, as an Inftanceof his great
Favour, and fatherly Love to Man, fince the Fall, has
denied him the Eafe and PJeafures of Paradife, which grati-
fied and allured his Senfes, and bodily Appetites; that he
might diminish his Temptations to Sin : And as a ftili
greater Means to reftrain from Sin, and promote Virtue,
has fubjected him to Labour, Toil & Sorrow in theWorld :
And not only fo, but as a Means to promote his fpiritual
and eternalGood far beyond this,has doom'd him toDeath :
And when all this was found infufficknt, he, in further
Profecution of the Defigns of his Love, fhortned Men's
Lives exceedingly, made them twelve or thirteen times
shorter than in the firft Ages. And yet this, with all the
innumerable Calamities, which God in great Favour to
Mankind has brought on the World, whereby their Temp-
tations are fo vaftly cut fhort, and the Means and Induce-
ments to Virtue heaped. one upon another, to fo great a
Degree, all have proved inefficient, now for fo many
Thoufand Years together, to reftrain from Wickednefs in
any conliderableDegree ; innocent humanNature,all along,
coming into the World with the fame Purity and harmlefs
Difpofitions, that our flrft Parents had in Paradife. What
vaft Difadvantages indeed then lmiRAdam and Eve be in,
that
Sffi °fOv\gmz\ Righteoufnefs. i59
that had no more in their Nature to keep them from Sin
or incline 'em to Virtue, than their Pofterity, and yet
were without all thefe additional & extraordinary Means I
Not only without fuch exceeding great Means as we now
hare, when our Lives are made fo very fhort, but having-
vaftly lefs Advantages than their Antediluvian Pofterityt
who to prevent their being wicked and to make 'em good,
had fo much Labour and Toil, Sweat and Sorrow, Briars
and Thorns, with a Body gradually decaying and returning
to the Duft ; when our firft Parents had the extreme Dis-
advantage of being placed in the midft of fo many and
exceeding great Temptations ; not only without Toil or
Sorrow,Pain or Difeafe,to humble and mortify 'em, and a
Sentence of Death to wean 'em from theWorkf but in the
midft of the moil exquifite & alluring fenfitiveDelights5the
Reverfe in every refpect, and to the higheft Degree of
that moll: gracious State of requifite Means, and great Ad-
vantages, which Mankind now enjoy 1 If Mankind now
under thefe vaft Reftraints, and great Advantages, are no;:
reftrained from general, and as it were univerfal Wicked-
nefs, how could it be expected ihat^ldam & Eve, created
with no better Hearts than Men bring into the World
now, and deftitute of all thefeAdvantages. and in the midft
of all contrary Difadvantages, ihould efeape it ?
Thefe Things are not agreable to Mofesh Account ;
which reprefents an happy State of peculiar Favours and
Bleffings before the Fall, and the Curfe coming after-
wards : but according to this Scheme, the Curfe was be-
fore the Fall, and the great Favours and Teftimonies of
Love followed the Apoftacy. And the Curfe before the
Fall muft be a Curfe with a Witnefs,being to fo high a De-
gree the Reverfe of fuch Means, Means fo nece":ary for
fuch a Creature as innocentMan,and in all their Multitude
and Fulnefs proying too little. Paradife therefore muft
be a meer Delufion ! There was indeed a great Shew of
Favour,in placing Man in the midft of fuch Delights. But
this delightful Garden, it feems, with ail it's Beauty and
Sweetnefs, was in it's real Tendency worfe than the Ap-
ples
i 60 Evidence of the DoSirine Part IL
pies of Sodom : It was but a mcer Bait (God forbid the
Blafphemy) the more effectually enticing by it's Beauty
and Delicioufnefs, to Adam's eternal Ruin : which might
be the more expected 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 Ad-
vantage of the Obfervations, Experiences and Improve-
ments of precedingGenerations ; which his Pofterity have.
I proceed now to take Notice of an Additional Proof of
the Doctrine we are upon, from another Part of the holy
Scripture. A very clear Text for original Right eoufnefs
is that in Ecclef. vii. 29. Lo, this only have I found, that
God made Man upright ; hit they have fought out many
Inventions.
It is an Observation of no Weight, which Dr. T. makes
on this Text, that the Word Man is commonly ufed to
fignify Mankind in generator Mankind collectively taken.
It is truest often Signifies the Species of Mankind : but
then it is ufed to fignify the Species with regard to it's
Duration and Succejjion from it's Beginning, as well as
with regard to it's Extent. The Englifh Word Man-
kind is ufed to fignify the Species : but what if it be fo ?
Would it be an improper or unintelligible way of Speaking,
to fay, that when God flrft made Mankind, he placed
them in a pleafant Paradife (meaning in their firfl Parents)
but now they live in the midit of Briars & Thorns ? And
'tis certain, that to fpeak of God's making Mankind in
fnch a Meaning, viz. his giving the Species an Exigence
in their firfl Parents, at the Creation of the World, is a-
grcable to the Scripture-Life of fuch an ExprerTion. As
in Deut. iv. 32. Since the "Day that God CREATED
MAN upon the Earth. Job xx. 4. Knoweft thou not
this of old, f nee MAN was placed upon the Earth. Ifai.
xlv. 12. I have made the Earth, and CREATET>
MAN upon it : I, even my Hands, have ftretched cut
the Heavens. Jer. xxvii. 5. / HAVE MADE the-
Earih, the MAN and the Beaft that are upon the
Ground, by my great Pozcer. All thefe Texts fpeak of
God's
SElJ ^/"Original Righteoufnefs. 153
God's/noi/^JWbffyby theWord,il<fa«,{igmfying theSpecies
of Mankind ; and yet they all plainly have Refpect to
God's making Man at fir ft, when God made the Earth,
and ftretched out theHedvtrisfand created the firftParents
of Mankind. In all thefe Places the fame Word Adam
is ufed, as here in Ecclefiaftes ; and in the laft of them,
u fed wkhHE emphaticum,zs it is here ; tho'Dr.Tl omits it,
wlien he tells us, he gives us a Catalogue of all the Places
of Scripture, where theWord is ufed. And it argues No-
thing to the Doctor's Purpofe, that the Pronoun, They, is
ufed. They have fought out many Inventions, Which
is properly applied to the Species, which God made at firft
upright : God having begun the Species with more than
one, and it being continued in a Multitude. As Chrift
fpeaks of the two Sexes, in the Relation of Man& Wife,
as continued in fuccefllve Generations. Maah. xix. 4. He
that MADE THEM at the Beginning, made them
Male and Female ; having Reference to Adam & Eve,
No lefs impertinent, and alfo very unfair is his Criticifm
en the Word Jafbar, translated Upright. Becaufe the
Word fornetimes fisnifies Right, he would from thence
mrer, tnatjt don Improperly flgnify a moral Rectitude. even
when ufed to exprefs the Character of moral Agents. He
might as well infill", that the Englifh Word Upright, forne-
times, and in it's moft originalMeaning., fignifying right up,
or in an erect Pofture, therefore [it don't) properly flg-
nify any moral Character, when applied to moral Agents:
And indeed lefs unreafonably ; for 'tis known, that in. the
Hebrew Langn&ge, in a peculiar Manner, moft Words
ufed to flgnify moral and fpiritual Things, are taken fro.n
Things external and natural. The \Yordja//;ar is ufed,
as applied to moral Agents, or to the Words and Actions of
fuch (if I have not mif-reckon'd *) about no Times in
Scripture j and about an 1 00 of them, without all Difpute,
M ' to
* Making Ufc of Buxtorfs Concordance, which according to
the Author's profefs'd Defign, directs to all the Places
'where the Word is ufed.
5 54 0/" Original RigTiteoufnefs. Part If.
to fignify Virtue, or moral Rectitude (tho' Dr.3T.is pleafed
to fay,theWord don't generally fignify a moralCharacter ;)
and for the moft. Part it fignifies true Virtue, or Virtue in
fuch a Senfie, as diftinguiihes it from all falfe Appearances
of Virtue, or what is only \ irtue in fome Refpects, but
not truly fo in the Sight of God. It is ufed at leaft Bo
Times in this Senfe. And fcarce any Word can be found
in the Hebrezv Language more fignificant of this. It is
thus ufed conilantly in So!omon\ Writings (where 'tis of-
ten found) when ufed to exprefs a Character or Property
of moral Agents. And it is beyond all Controverfy that
he ufes it in this Place in the viith of Ecclef. to fignify a
moral Rectitude, or Character of real \ irtue and Integ-
rity. For the wife Man, in this Context, is fpeaking of
Men with refpect to their moral Character, enquiring into
the Corruption and Depravity of Mankind (as is confefs'd
P. 1 84.) and he here declares, he had not found more than
one among a Thoufand, of the rightStamp, truly and tho-
roughly virtuous and upright: which appear'd a (Irange
thing 1 But in this Text, he clears God, and lays the
Blame to Man : Man was not made thus at flrft. Ke was
made of the right Stamp, altogether good in his Kind (as
all other things were) truly and thoroughly virtuous, as
he ought to be ; But they have fought out many Inven-
tions. Which lafl Exprefllon fignifies things fmful, or mo-
rally evil ; as is confefs'd, P.i 85. And thisExpreffion,u fed
to fignify thofe moral Evils he found in Man, which
he fets in Oppofition to the Uprightnefs Man was made
in, fhews, that byUprightnefs he means the moft true and
iincere Gcodnefs.-. The Word rendered Inventions, moft
naturally 8: aptly fignifies the fubtil Dev:ees,and crooked
deceitful Ways of Hypocrites, wherein they are of a Cha-
racter contrary to Men of Simplicity and godly Sincerity ;
who, tho' wife in that which is good, are fimple concern-
ing Evil. Thus the fame wife Man in Prov. xii. 2. fets a
truly good Man in Oppofition to a Man of zvicked 'De-
vices, whomGod will condemn. Solomon had Occafion to
ohferve many who put on an artfulDifguife and fair Shew
Chap i [.7 What Death,// <reatmd 'to Adam.i zc
Sect.IL J
of Goodnefs ; but on fearching thoroughly,he found very
few truly upright. As he fays, Prov. xx. 6. Moft Men
ivi 11 proclaim every one his own Goodnefs : but a faithful
Man who can find f So that it is exceeding plain, that
by Uprightness, in this Place in Ecclejlafles, Solomon
means true moral Goodnefs.
What our Author urges concerning many Inventions be-
ing fpoken of, v/hereas^damys eating the forbidden Fruit
was but one Invention, is of as little Weight as the reft
of what he fays on this Text. For the many Lufts and
Corruptions of Mankind, appearing in innumerable Ways
of finning, are all theConfequence of that Sin. The great
Corruption Men are fallen into by the original Apoftacy,
appears in the Multitude of wicked Ways they are in-
clined to. And therefore thefe are properly mentioned
as the Fruits and Evidences of the Greatnefs of that A*
poftacy and Corruption.
Sect. II.
Concerning the Kind of Death, threat ned to our fir ft
^Parents, iftheyflmild eat of the forbidden Fruit.
R. T". in his Obfervations on the three firfl Chapters
of Genefis, fays, P. 7. " The Threatning toMan
" inCafe of Tranfgreflion was,that he fhould furely die. — -
" Death is the lofmg of Life. Death is oppos'd to Life,and
" muft be underftood according to the Nature of thatLife,
<s to which it isoppofed. Now the Death here threaten'd
{it can, with any Certainty, be oppofed only to the Life
" God gavc/&/aw,when he created him,ver.7. Any thing
" befides this mud be pure Conjecture, without folid
u Foundation."
To this I would fay ; 'Tis true, "Death is oppofed to
Life, and mufi be underftood according to the Nature of
that Life, to which it is oppofed : but does it therefore
follow,, that Nothing can be meant by it but xhcLofs of
M 2 Life ?
S56 The fir ft Threatning imply d Part II.
Life ? Mifery is oppofed to Happinefs, and Sorrow is in
Scripture often oppofed tojoy : but can we conclude from
thence, that Nothing is meant in Scripture by Sorrow,bnt
the Lofs of Joy ? Or that there is no more inMifery, than
the Lofs or Abfence of Happinefs ? And if it be fo, that
the Death threntned to Adam can, withCertainty, be op-
pofbd only to the lAfe given to Adam, whenGod created
him ; 1 think, a State of perfect, perpetual and hopelefs
Mifery is properly oppofed to that State Adam was in,
ivhenGod created him. For I fuppofe, it won't bedeny'd,
that the Life Adam had, was truly a happy Life ; happy
in perfect Innocency, in the Favour of his Maker, far-
rounded with the happy Fruits and Tcftimonies of his
Love : and I think it has been proved, that he aifo was
happy in a State of perfect. Rigkteoufnefs. And Nothing
is more manifeit,than that it is agreable to a very common
Acceptation of theWord, Life, in Scripture, that it be un-
der Mood as fignifying a State of excellent and happy Ex-
igence. Now that which is moft oppofite to that Life and
State Adam was created in, is a State of total confirmed
Wickednefs, and perfect: hopelefs Mifery, under the di-
vine Difpleafure andCurfe ; not excluding temporalDeath
or the Deftmetion of the Body, as an Introduction to it.
And befides, that which is much more evident, than any
Thing Dr. T". fays on this Head, is this, viz. That the
'Death, which was to come on Adam, as the Piinifhment
of his cDifobediencei was oppofed to that Life which he
would have had as the Reward of his Obedience, in Cafe
he had not fin'd. Obedience andDifobedience are Con-
traries : And the Lhreatnings and Prom/fes, that are
Sanctions of a Law, are fet in direct Oppofition : and the
pr&mifed Rewards, and threatned Pun ifbments, are what
are moll properly taken as each others Qppofites. But
none will deny, that theLife which would have been Adam's
Reward^ he had perfifted in Obedience,was eternal Life.
And therefore we argue juftly, that theDeath which [lands
cfpofed to that Life (Dr. T. himfelf being Judge,P.3o6.)
' h manifeftly eternal Death, a Death, widely different
from
Chap. 1. 7 foiritual and eternal Death, icy
Sect. II ) * ^
from therDeatb vje now die, — to ufe his own Words. If
Adam, for his perfeveringO£^//>/7^,was to have had ever.
laflbng Life and Happinefs, in perfett 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 theDeath threatned in Cafe of Difobedience,
which (lands in direct Oppofition to this, was a being given
over to everlafling JVickednefs & M'ifery, in Separation
from God and in enduring his Wrath.
And it may with the greateft Reafon be fuppofed, that
when God fir ft 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 expected as his Duty ; and inforced thisDuty
with the. Sanction of a threaten'd Punifhment, called by
the Name of 'Death ; I fay, we may with the greateft
Reafon fuppofe in fuch a Cafe, that by Death was
meant that fame Death which God efteemed to be the moft
proper Punifhment of the Sin of Mankind, and which he
fpeaks of under that Name, throughout the Scripture, as
the proper Wages of the Sin of Man, & was always from
the Beginning underftood to be fo in the Church of God.
It would be ftrange- indeed, if it (ho ad be ctherwife. It
would have been ftrange, if 'when the Law of God was
firfi given,'& inforced by the'Threatning of a Punifhment,
Nothing at all had been mention' d of that great Punifh-
ment, ever fpoken of under the Name of "'Death (in the
Revelations which he has given to Mankind from Age to
Age) as the proper Punifhment of the Sin of Mankind.
And it would be no lefs ftrange, if when the Punifhrnea*
which was mentioned and threatned on that Occafion, was
called by the fame Name, even Death, yet we mull not
underftand it to mean the fame Thing, but fomething infi-
nitely uiverfe, 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
Mankind, and h fpoken of as fuch by God's Saints in
i$8 Evidence of the DoEirine Part II.
he fays, P. 252, " That in the Difpenfation our nrfr. Pa-
'■< rents were under, before the Fall, they were placed in a
ct Condition proper to engage their Gratitude, Love and
" Obedience." But it will follow on our Author's Prin-
ciples, that Adam while in Innocency, was placed in far
worfeCircumflances,than he was in after his Difobedience,
and infinitely worfe than his Pofterity are in ; under un-
fpeakably greater Difadvantages for the avoiding Sin, and
the Performance of Duty. For by his Doctrine Ada?n\
Pofterity come into th eWorld with their Hearts as free from
r.ny Propensity to Sin as he,and he was made as deilitute of
say Propen(ity toRighteoufnefs as ihey : and yet God, in
Favour to them, does great Things to reft rain them from
Sin, & excite them to Virtue, which he never did for Adam
in Innocency, but laid him, in the high eft Degree, under
contrary Difadvantages. God, asanlnftanceof his great
Favour, and fatherly Love to Man, fmce the Fall, has
denied him the Eafe and Pleafures of Paradife, which grati-
fied and allured his Senfes, and bodily Appetites ; that he
might diminifh his Temptations to Sin : And as a ftili
greater Means to reftrain from Sin, and promote Virtue,
has fubjecled him to Labour, Toil & Sorrow in th eWorld :
And not only fo, but as a Means to promote his fpiritual
and eternalGood far beyond this,has doom'd him toDeath :
And when all this was found infufhxient, he, in further
Profecution of the Defigns of his Love, ihortned Men's
Lives exceedingly, made them twelve or thirteen times
shorter than in the ftrft Ages. And yet this, with all the
innumerable Calamities, which God in great Favour to
Mankind has brought on the World, whereby their Temp-
tations arefo vaftly cutfnort, and the Means and Induce-
ments 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 confiderableDegree ; innocent humanNature,all along,
coming into the World with the fame Purity and harmlefs
Difpoiitions, that our firft Parents had in Paradife. Wrhat
vnft Difadvantages indeed then mud Adam and Eve be in,
that
f?b$ l' } °f °riginal Righteoufnefs. 1 5 9
that had no more in their Nature to keep them from Sin
or incline 'em to Virtue, than their Pofterity, and yet
were without all thefe additional & extraordinary Means I
Not only without fuch exceeding great Means as we now
have, when our Lives are made fa very fhort, but having
vaftly lefs Advantages than their Antediluvian Pofterity,
who to prevent their being wicked and to make 'em good,
had fo much Labour and Toil, Sweat and Sorrow, Briars
and Thorns, with a Body gradually decaying and returning
to the Dull ; when our firft Parents had the extreme Dif.
advantage of being placed in the midft of fo many and
exceeding great Temptations ; not only without Toil or
Sorrow,Pain or Difeafe,to humble and mortify 'em, and a
Sentence of Death to wean 'em from theWorld, but in the
midft of the moft exquifite & alluring fenfitiveDelights3the
Reverfe in every refpect, and to the higheft Degree of
that moft gracious State of requifite Means, and great Ad-
vantages, which Mankind now enjoy 1 If Mankind now
under thefe vaft Reftraints, and great Advantages, are not
reftrained from general, and as it were universal Wicked-
nefs, how could it be expected that^ldam & Evey created
with no better Hearts than Men bring into the World
now, and deftitute of all thefeAdvantages. and in the midft
of all contrary Difadvantages, fhould efeape it ?
Thefe Things are not agreable to Mofesh Account ;
which reprefents an happy State of peculiar Favours and
Bleffings before the Fall, and the Curfe coming after-
wards : but according to this Scheme, the Curfe was be-
fore the Fall, and the great Favours and Teftimonies of
Love followed the Apoftacy. And the Curfe before the
Fall muft be a Curfe with a Witnefs,being to fo high a De-
gree the Reverfe of fuch Means, Means fo nece;Tary for.
fuch a Creature as innocentMan,andin all their Multitude
and Fulnefs proying too little. Paradife therefore muft
be a meer Delufion ! There was indeed a great Shew of
Favour;in placing Man in the midft of fuch Delights. But
this delightful Garden, it feems, with ail it's Beauty and
Sweetnefs, was in it's real Tendency worfe than the Ap-
ples
1 6b Thefirft Threatning imply d Part II.
way thereof is no Death. So in Chap. x.2. — x'1.4. — xii*.
ijl. — xiv. 27. and many other Places. But we find, this
fame Wife man obferves, that as to temporal Death,
and temporal Events in general, there is no Diftjn&ion,
'but that they happen alike to good and bad. Eccl.
ii. 14, 15, 16. — viii 14, & ix. 2,3. His Words are re-
markable in Eccl. vii. 15. There is a jujl Man that pe-
riiheth in his Right eoufnefs ; and there is a wj eked Man
that prolongeth his Life in hisJVickednefs. — 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 Wages
and IfTue of Sin. PfaL xxxiv. 21. Evil f ball day the
Wicked. He fpeaks of it 2s a certainThing, Pfal.cxxxix.
19. Surely Thou wilt flay the TVicked, O God. And
he fpeaks of it as a Thing wherein the Wicked are diflin-
guifhed from the Righteous, Pfal lxix. 28. Let them he
blotted out of the Book of the Living, .and not be written
-with the Righteous. — And thus we find the Word De '1
ufed in the Pentateuch, or Books of Mofes : in which
Part of the Scripture it is, that we have the Account of
the Threatning of Death to Adam. When Death, in
thefe Books, is fpoken of as the proper Fruit & appointed
Reward of Sin, it is to be underftood of eternal Death.
So Deut. xxx. 15. See, I have fet before thee thisD ay,
Life and Good, and Death ahdEvil Ver.19. 1 call Hea-
ven and Earth to Record this Day againfl you, that 1
have fet before you Life and Death, Blejjing & Curftng.
TheLife that is fpoken of hcre/is doubtlefs the fame that is
fpoken of inLev .xviii. 5 .Ye pal 7 therefore keep my Statutes
and my Judgments ,zvhich if aMan do,hef;all live in them.
This the Apoftle understands of eternal Life ; as is
plain. by Rora. x. 5. and Gal, iii. 12. — But that the Death
threatned forSin in thoLzw 6£Mofes meant eternal Death,
is whatDr.jT abundantly declares. So in his Note on Rom.
v. 20. Such a Conftitution the Law of Mofes was,
fubjecling thofe who were under it to Death for
every Tranfgrejjion ; meaning by Death ETERNAL
"DEATH, Thefe are his Words. The like he aflerta
in
Ot a? i. ~> fpiritual and eternal Death. 1 6 I
Sect. II. 3 *
in many other Places. When it is faid, in the Place now
mentioned, I have fet before thee Life & Death, Ble fling
andCurfing, without doubt, the fame Ble fling and Curfing
is meant which God had already fet before them with
fuch Solemnity, in the 27th and 28th Chapters; where
we have the Sum of the Curfes in thofe lad Words of the
27 th Chapter, Curfed is every one, which confirmeth not
all the Words of this Law to do them. Which the
Ap'oflie fpeaks of as a Threatning of eternal Death ; and
With him Dr. T. himfelf.* In this Senfe alfo Job and
his Friends, fpake of Death, as the Wages and End of Sin,
who lived before any written Revelation, and had their
Religion and their Phrafeology about the Things of Re-
ligion from the Antients.
If any mould infill upon it as an Objection againft fup-
pofing that Death was intended to fignify eternal Death in
the Threatning to Adam, that this Ufe of the Word is
figurative : tho' thisfhould be allowed,yet it is by noMeans
fo figurative as many other Phrafes ufed in the Hiftory
contained in thefe three Chapters : As when it is faid,
God f aid, Let there be Light ; God f aid, Let there be
a Firmament, &c as tho' God fpake fuch Words with a
Voice. So when it is laid, God called the Light, Day :
God called the Firmament, Heaven, Sec, God reded on
the fevenih Day ; as tho' he had been weary, and then
relied. And when it is fold, 'They heard the Voice of:
God walking ; as tho' the Deity had two Feet, and took
Steps on the Ground. Dr. T. fuppofes, that when it is
faid of Adam and Eve, Their Eyes were opened, and
they J aw that they were naked ; by the Word naked, is
meant a State of Guilt. (P. 12.) Which Senfe of th \
Word, naked, is much further from the common Ufe of
the Word, than the fuppofed Senfe of the Word Death.
So this Author fuppofes the Promife concerning the Seed
N of
Note on Rom. v. 20. In his Exp. on Rom. P. 371, 373,
374, 376. There in P. 37 r, he fays exprefly, " The Law
of Mofes fubje&ed thofe who were under it to Death, mean-
ing by Death, eternal Death,"
162 The firji Threatning imply d Part IL
of the Woman's bruifing the Serpen? s Head, while the
Serpent fliould bruife his Heel, is to be underftood of the
Js/lejjlah\ deftroying the Power and Sovereignty of the
'Devil, & receiving fome flight Hurt from him. (P. 15,1 6.)
Which makes the Sentence full of Figures, vaftly more
befide the common Ufe of Words. And why might not
God deliver Threatnings to our firft Parents m figurative
Expreifions, as well as Promifes ? Many other ftrong
Figures are ufed in thefe Chapters.
But indeed, there is noNeceflity of fuppofag iheWord
"Death, or the Hebrexv Werd 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 it's true and
proper Meaning, might fignify perfectMifery, and fenfible
iUeftrucYion ; tho' the Word was alfo applied to fignify
fomething more external and vifible. There are many
Words in our Language, fuch as Heart, Senfe, View, Dif
Covery, Conception, Light, and many others, which are
applied to fignify external Things, as that mufcular Part
of the Body called Heart ; external Feeling called Senfe ;
the Sight of the bodily Eye called View ; the finding of
a Thing by it's being uncovered, called Difcsvery ; the
firfl Beginning of the Fcetus in ihe Womb, called Con-
ception ; and the Rays of the Sun, called Light : Yet
thefe Words do as truly and properly fignify other Things
of a more fpiritnal internal Nature, as thofe : Such as the
Difpofition, Affection, Perception & Thought of theMind,
and Manifeftation and Evidence to the Soul. Common
Ufe, which governs the Propriety of Language, makes the
latter Things to be as much fignified by thofe Words, in
their proper Meaning, as the former. 'Tis efpccially
common in the Hebrew, and I fuppofe, other oriental Lan-
guages, that the fame Word that fignifies fomething exter-
nal, docs no lefs properly and ufually fignify fomething
more fpiritual. So the Hebrezu Words ufed for Breath,
have fuch a double Signification ; Nefbama fignifies both
Breath, and the Soul ; and the latter as commonly as the
former : Jxuach is ufed for Breath or Wind} but yet more
commonly
Chap, i ? Spiritual and eternal Death. 161
Sect. II. V r °
commonly fignifies Spirit. Nephejb is ufed for Breath,
but yet more commonly fignifies Soul. So the Word
Lbh, Hearty no lefs properly fignifies the Sou!, efpecially
with Regard to the Will and Affections, 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,Z//>, fig-
nifies the natural Life of the Body, and alfo the perfect
and happy State of fenfible active Being ; and the latter as
properly as the former. So theWord,!D*0^fignifies De-
ftruction, as to outward Senftbility, Activity & Enjoyment :
But it has moil evidently another Signification, which, in
the Hebrew Tongue, is no lefs proper, viz. perf eel, fen-
fible, hope lefs Ruin and Mifery.
?Tis therefore wholly without Reafon urged,that Death
properly fignifies only the Lofs of this prefent Life : and
that therefore Nothing elfe was meant by thatDeath which
was threatned for eating the forbidden Fruit. Nor does
it at all appear but that Adam, who from what God faid
concerning the Seed of the Woman, that was fo very figu-
rative, could underftand,that Relief was promifed,as to the
Death which was threatned (as Dr. T'. himfelf fuppofes,
P. 18.) underftood the Death that was threatned, in the
more important Senfe ; efpecially feeing temporal Death,
as it is originally, and in itfelf, and is evermore, excepting
as changed by divine Grace, an Introduction or Entrance
into that gloomy difmal State of Mifery, which is fliadow'd
forth by the dark and awful Circumftances of this Death,
naturally fuggelting to the Mind the molt dreadful State
of hopeiefs, fenfible Ruin.
As to that Objection which fome have made, that the
Phrafe,cDy/;zg- then Jhalt die, is feveral Times ufed in the
Books of Mofes to fignify temporal Death,it can be of no
Force. For it has been fliown already, that the fame Phrafe
is fometimes ufed in Scripture to fignify eternal Death, in
Inltances much more parallel with this. But indeed No-
thing can be certainly argued concerning the Nature of
the Thing intended, from it's being exprefled in fuch a
N 2 Marnier,
164 Adam dealt with Part If.
Manner. For 'tis evident,that fuch Repetitions of a Word
in the Hebrew Language, are no more than an Emphafk
upon a Word in the more modern Languages, to fignify
the great Degree of a Thing, the Importance of it, or the
Certainty of it, &c. When we would fignify and imprefs
thefe, we commonly put an Emphafis on our Words : In
Stead of this, the Hebrezcs, when they would exprefs a
Thing flrongly, repeated or doubled the Word, the more
to imprefs tjie Mind of the Hearer ; as may be plain to
every one in the leaft converfant with the Hebrezu Bible,
The Repetition in theThreatning to Adam, therefore only
implies the Solemnity, and Importance of the Threatning.
But God may denounce either eternal or temporal Death
with Peremptorinefs and Solemnity, and Nothing can cer-
tainly be infer'd concerning the Nature of the Thing
threatned, becaufe tis threatned with Emphafis, more than
this, that the Threatning is much to be regarded. Tho'
it be true, that it might in an efpecial Manner be expected
that a Threatning of eternal Death, would be denounced
with great Emphafis, fuch a Threatning being infinitely
important, and to be regarded above all others.
Sect. III.
erein it is enquired, whether there he any thing in
the Hi/lory of the three fir ft Chapters of Geuefis\
ivhich Jhould lead us tofiippofe, that God, in his
Con flit uiion with Adam, dealt with Mankind in
general, as included in their firft Father, and
that the Threatning of Death, in Cafe he Jhauld
eat the forbidden Fruit, had Refpect not only
to him, but his Polterity ?
DR. T. rehearfing that Threatning to Adam, Thou
Jbalt furely die, and giving us his Paraphrafe of if,
P.. 7, 8. concludes thus ; " Obferve, here is not one JVord
\* n Ada?]?** Pofterity." But it may be obferved
in
CrfAp.i. I m a federal Head. 165
Sect. III. S
in Oppofition to this, that there is fcarcely one Word that
we have an Account of, which God ever faid loAdam or
Eve, but what does manifeftly include their Pofterity in
the Meaning and Defign of it. There is as much of a
Word faid about ^darn's Pofterity in that Threatning, as
there is in thofe Words of God to Adam and Eve, Gen.
i. 28. Be fruitful, and multiply, and replenlfh the Earth,
andfubdue it ; and as much in Events, to lead us to flip-
pofe Adam's Pofterity to be included. TJiere is as much
of a Word of his Pofterity m that Threatning, as in thofe
Words, f. 29. Behold J have given you every Herb bear-
ing Seed 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 Re-
fpect only to Adam, but to his Pofterity. Gen. i. 2 6. Let
us make Man In our Image, and let them have ^Dominion
over the Fijh of the Sea, &c. And, what is more re-
markable, there is as much of a Word faid about Adam's
Pofterity in the Threatning of Death, as there is in that
Sentence, Gen. iii. 19. Unto T>uft Jhalt thou return.
Which Dr. T. himfelf fuppofes to be a Sentence pro-
nounced for the Execution of that very Threatning, Thou
Jbaltfurely die : A nd whichSentence he himfelf alfo often
fpeaks of as including Adam's Pofterity. And^ what is
much more remarkable ftiil, is a Sentence which D. T.
himfelf often fpeaks of, as including his Pofterity, as a
SENTENCE OF CONDEMNATION, as a JUDI-
CIAL Sentence, and a Sentence which God pronounced
withRegard xoAdamh POSTERITY, ACTING THE
PART OF A JUDGE, and as fuch condemning them
to temporal Death. Tho' he is therein utterly incon-
fiftent with himfelf, inafmuch as he at the fame Time a-
bundantly infifts, that Death is not brought on Adamz
Pofterity, in Confequence of his Sin, at all as a Pumfli-
ment ; but meerly by the gracious Difpofal of a Father,
bellowing a Benefit of the higheft Nature upon them*
0 But
% P- Z°Z%
1 66 Adam dealt with Part II.
But I (hall (hew that I don't in any of thefe Things
falfely charge, or mifreprefent Dr. T — He fpeaks of the
Sentence in Chap.iii.19.as pronounced in Purfuance of the
Threatning in the former Chapter, in thefe Words, P.
17,18. '* TheSentence upon the Man, 'f. 17,18,19. firft
11 affe&s the Earth, upon which he was to fubfift : The
c< Ground (hould be incumbred with many noxiousWeeds,
" and the Tillage of it more toilfom : Which would ob-
Ci lige Man to procure a Suftenance by hard Labour, till
ct he fhould die, and drop into the Ground, from whence
" he was taken. Thus Death enter'd by Sin into the
" World, and Man became mortal, ACCORDING TO
« THE THREATNING IN THE FORMER
" CHAPTER." Now, if Mankind becomes movtal,and
muft die, according to theThreatning in theformerChapter,
then doubtlefs the Threatning in the former Chapter,
Thoujbalt die, had Refpe£r. not only to Adam, but to
Mankind, and included Adam's Pofterity. Yea, and Dr.
T. is exprefs in it, and very often fo, that the * Sentence
concerning dropping into the Ground, or returning to the
Dull, did include Adam's Pofterity0 So,P- 19,2.0. (peak-
ing there of that Sentence, " Obferve (fays he) that we
4i their Pofterity are in Fac"b fubje&ed to the fame Affiifti-
" on & Mortality ,here by Sentence inflicted upon our fir(l
" Parents.— P 42. But yet Men, thro' that long Traft,
" were all fubjecl: to Death, therefore they muft be in-
" eluded in the Sentence-" The fame he affirms in innu-
merable other Places, fome of which I (hall have Occailon
to mention prefentfy.
The Sentence which is founded on the Threatning, and
(as Dr. T. fays) according to the Threatning, extends to
as many as were included in the Threatning, and to no
more. If the Sentence be upon a collective Subject, in-
finitely (as it were) the greateft Part of which were not
included in the Threatning, nor were ever threatned at all
by any Threatning whatfoever, then certainly this Sen-
tence is not according to the Threatning, nor built upon
it. If the Sentence be according to the Threatning, then
we
Chap I J as a federal Head. 167
Sect. 111. 3 '
we may juftly explain the Threatning by the Sentence ;■
And if we find the Sentence fpoken to the fame Perfon,
to whom the Threatning was fpoken, and fpoken in the
iecond Pcrfonfmgular, in likeManner with theThreatning,
and founded on the Threatning, and according to the
Threatning j and if we find the Sentence includes./&fa/»'s
Pofterity ; then we may certainly infer, that fo did the
Threatning : And hence, that both the Threatning and
Sentence were deliver'd toAdam as the publick Head and
Reprefentative of his Pofterity.
And we may alfo further infer from it,in anotherRefpcft
directly contrary to Dr. T — r's Doctrine, that the Sen-
tence which included Adanvs Pofterity, was to Death as
a Punifhment to that Pofterity, as well as to Adam him-
felf. For a Sentence pronounced in Execution of a
Threatning, is to a Puniihment. Threatnings are of Pun*
ifhments. Neither God nor Man are wont to threaten
others with Favours and Benefits.
But left any of this Author's Admirers fliould ftand
to it, that it may very properly be faid, God threatned
Mankind with beft owing great Kindnefs upon them, I
would obferve, that Dr. T. often fpeaks of this Sentence
as pronounced by God on all Mankind as condemning
them, fpeaks of it as a Sentence of Condemnation judicially
pronounced, or a Sentence which God pronounced on all
Mankind acling as their Judge, and in a judicial Pro-
ceeding : Which he affirms in Multitudes of Places. In
P.20. fpeaking of this Sentence, which,he there fays, fub-
jects us, Adam's and Eve's Pofterity, to Affliction and
Mortality, he calls it a judicial Act of Condemnation.'
" The judicial Acl 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.
te In all the Scripture, from one End to the other, there
" is recorded but one Judgment to Condemnation, which
" came upon all Men, and that is, Gen. iii. 17, 18, 19,
" T>ufl thou art, &c." P. 40. fpeaking of the fame, he
fays, « M Mm are brought under Condemnation.'9 In
P,27;
1 6 8 Abfurdiiy offtippofing Adam Part II.
?. 27,28. " By Judgment, Judgment of Condemnation, it
" appeareth evidently torn©, he [_Paul~] means the being
u adjudged to the forementioned Death ; he means x\\eSen~
u fence of 'Death, of a general Mortality, pronounced upon
u Mankind, lnConfequencQ of Adam's firftTranfgrefliQiij
et And the Condemnation inflicted by the Judgment of
" God, anfwereth to, and is in EfTeft the fame Thing
*c with, being dead." P. 30. " The many, that is Man*-
" kind, were fubjedl toDeath by the judicial Act of God."
P. 3 1. " Being made Sinners, may very well Ggnify, being
** adjudged, or condemned to Death. For the Hebrew
€i Word, Sec. fignifies to make one a Sinner by a judicial
iC Sentence, or to condemn" — Paraph, on Rom. V. 19.
in his Exp. of the Epidle, " Upon- the Account of one
*c Man's Difobedience, Mankind were judicially confti-
" tuted Sinners ; that is, fuhjected to Death, by the Sen-
ct fence of God the Judge." And there are many other
Places where he repeats the fame Thing. And 'tis pretty
remarkable, that in P. 48, 49. immediately after citing
Prov. xvii. 15. He thai jujlif.eth the Wicked, and he
that condemneth the Jufl, are both an .Abomination to
the Lord ; And when be is careful in citing thefe Words,
to put us in Mind, that it is meant of a judicial Acl ; yet
in the very next Words, he fuppofes that God himfeif does
fo,fince he conflantly fuppofes that^^m'sPoiierity whom
God condemns, are innocent. Bis Words are thefe,
" From all which it followeth, that the Judgment, that
6i pafled upon all Men to Condemnation, is Death's com-
" ing upon all Men, by the judicial Act of God, upon
46 Occafion of Adarns Tranfgrelfion."-^And 'tis very
remarkable, that in P. 279, 280, and 283 he infills,
*c That in Scripture no Action is faid to be imputed, rec«
" kon'd or accounted to any Perfon, either for Righte*
" oufnefs or CONDEMNATION, but the proper Aft
" and Deed of that Perfon." — And yet he thus continu-
ally affirms, that all Mankind are made Sinners by a judi-
cial Ac! of God the Judge, even to Condemnation^^ judi-
cially conftituted Sinners, and fo fubjc&ed to a judicial
Sentence
Sc^'iii } mt a ^era* Mead. 169
Sentence of Condemnation, ottOccafion of Adam's Sin 5
and all according to the Tbreatmng denounced to Adam?
Thou f halt fur ely die : Tho' he fnppofes Adam\ Po'te-
rity were not included in the Threatning, and are looked
upon as perfectly innocent, and treated wholly as fuch
I am fenfib!e,Dr. T". don't run into all this incontinence,
only thro' Ovenight and Blundering ; but that he is driven
to it, to make out hisMatters in his Evafion of that noted
Paragraph in the fifthChapter of Romans ; efpecially thofe
three Sentences, f. 1 6. The Judgment was by one to
Condemnation, f. 18. By the Offence of one, Judgment
came upon all Men to Condemnation, and /. 19 By one
Mans T>lfobedlence many were made Shiners. And I am
alfo fenfible ofw] la] ' T ^^nv^nience,
viz. " T at if the Thteatning had immediatcl) 11 ex-
" ecuted nAdam, he would have had no Pofterity ; and
" that fo far the poflible Exigence of .Adam's Pofterity
" fell under the Threatning of the Law, and into the
" Hands of the Judge, to be difpofed of as he mould
** think fit : And that this is the Ground of the Judg-
cc ment to Condemnation, coming upon all Men."* But
this is trifling, to a great Degree : For,
1. Suffering Death, and failing of poflible Exigence, are
entirely different Things. If there had never been any
fuch Thing as Sin committed, there would have been in-
finiteNumbers of poflible Beings, which would have fail'd
of Exifience, by God's Appointment. God has appointed
not to bring into Exigence numberlefs poflibleWorlds, each
replenished with innumerable poflible Inhabitants. But is
this equivalent to God's appointing them all to fuffer
Death'?
2. OurAuthbr reprefents, that by Adam's Sin the pojji*
hie Exlftence of his Pofterity fell Into the Hands of the
Judge, to be difpofed of as he fhould think fit. But there
was no Need of any Sin of Adam's, or any Body's elfe,
in order to their being brought into God's Hands in this
O Refpecl.
*^^"i*^^a»" ■■- -■■■■ -■■! . uj. ■ .■■■■ ' 1 *■ I 1 .. jl ■ 1 1 urn— «m mi
* P. 95. 366, 367,
170 Abfurdity offuppoftng Adam Part II.
Refpect. The future poffible Exigence of all created Be-
ings is inGod'sHands, antecedently to theExiftence of any
Sin. And therefore by God's fovereign Appointment, in-
finite Numbers of poffible Beings, without any Relation
\oAdam1 or any other finning Being, do fail of their pofli-
ble Exiftence. And if Adam had never finned, yet it
would be unreafonable to fuppofe, but that innumerable
of his poffible I ofterity, would have fail'd of Exiftence
by God's Difpofal. For will any be fo unreafonable as to
imagine, that God would and muft have brought into Ex-
igence as many of his Pofterity as it was poffible fhould
be, if he had not fin'd ? Or that in that Cafe, it would not
have been poffible, any other Perfons of his Pofterity
fhould ever have exifted, than thofe individual Perfons,
who now actually fall under that Sentence of fuffering
Death, and returning to the Duft ?
3, We have many Accounts in Scripture, which imply
the actual failing of the poffible Exiftence of innumerable
Multitudes of Adams Pofterity, yea, of many more than
ever come intoExiftence. As, of the poffible Pofterity of
Abel, the poffible Pofterity of all them that were deftroy'd
by the Flood, and the poffible Pofterity of the innumera-
ble Multitudes, which we read of in Scripture, deftroyed
by Sword, Peftilence, 8cc. And if the Threatning to
Adam reached his Pofterity, in no other refpecl than this,
that they were liable to be deprived by it of their poffible
Exiftence, then thefe Inftances are much more properly
a Fulfilment of that Threatning, than the fuffering of
Death by fuch as actually come into Exiftence ; and fo
is that which is mod properly the Judgment to Condem-
nation, executed by the Sentence of the Judge, proceeding
on the Foot of that Threatning. But where do we ever
find this fo reprefented in Scripture ? We read of Multi-
tudes cut off for their perfonal Sins, who thereby faiPd of
their poffible Pofterity. And thefe are mentioned as God's
Judgments on them, and Effects of God's Condemnation
of them : but when are they ever fpoken of as God's ju-
dicially proceeding againft, and condemning their poffible
Pofterity I 4. Dr.
Chap. I. ? not a federal Head. 171
Sect. IF. 5
4. Dr. T. in what he fays concerning this Matter, fpeaks
of the Threatning of the Law delivered to Adam, which
the poflibl-e Exigence of his Polierity fell under, as the
Ground cf the Judgment to Condemnation corning upon
all Men. But herein he is exceeding inconfiftent with
himfelf : For he affirms in a Place forecited, that the
Scripture never fpeaks of any Sentence of Condemnation
coming upon all Men, but that Sentence in the third of
Genejis, concerning Man's turning to Duff. But accord-
ing to him, theThreatningof the Law delivered to Adam,
could not be the Ground of that Sentence ; for he greatly
infills upon it, that that Law was entirely abrogated before
that Sentence was pronounced, that this Law at that Time
was not in Being, had no Exijlcnce to have any fuch In-
fluence, 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 Reader may fee this Matter flrenuoufly urged, and
particularly argued by him, P.389,- 396. So that this
Sentence could not, according to him, have theThreatning
of that Law for it's Ground, as he fuppofes ; for it never
flood upon that Ground. It could not be called a Judg-
ment of Condemnation, under any fuch View ; for it
could not be viewed under Circumfiances, under which it
never exifled.
5. If it be as our Author fuppofes, that the Sentence
of Death on all Men comes under the Notion of a Judg-
ment toCondemnation by thisMeans, viz. that the Threat-
ning ioAda?n was in fome refpeel: the Ground of it ; then
it alfo comes under the Notion of a Punifhment : For
Threatnings annexed to Breaches of Laws, are to Punifli-
ments ; and a Judgment of Condemnation to the Thing
threatned, muft be to Punifhment ; and the Thing con-
demned to, muft have as much the Notion of a Punifh-
ment, as the Sentence has the Notion of a Judgment to
Condemnation* But thisDr. T> wholly denies : he denies
that the Death fentenced to, comes as any Punifhment at
all j but infills that it comes only as a Favour & Benefit,
O 2 and
172 Adam mojl evidently Part II.
and a Fruit of fatherly Love toAdamh Pofterity, refpecl:-
ed not as guilty,but wholly innocent. So that his Scheme
will not admit of it's coming under the Notion of a Sen-
tence to Condemnation in any Refpecl: whatfoever. Our
Author's Suppofition,that thepoiTible Exigence of Adam's
Pofterity comes under the Threatning 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, negatively fo ; as it is a Privation of Good : for. he
roanifeftly fpeaks of a Non-exiftence as a negative Evil.
But herein -he is inconfutent with himfelf : for he conti-
nually infills, that Mankind are fubjected to Death only as
a Benefit, as has been before fhewn. According to him,
Death is not appointed to Mankind as a negative Evil, as
any CeiTation of Exigence, #s any CefTation or even Di-
minution of Good ; but on the contrary, as a Means of a
Xtiore happy Exiflence, 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 faiv'mg the Inconullence,
that it increafes and multiplies it.
And that the Conftiiution or Law, with the Threatning
of Death annexed which 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
AfTertions, and the plain and full Declarations of the A-
poftle in the fifth of Romans (of which more afterwards)
which drove Dr. T. into fuch grofs Inconfatencies. But
the Account given in the three firft Chapters of Genejis,
directly and inevitably lead us to fuch a Conclufion.
Tho' the Sentence, Gen. iii. 19, — Unto T>ufl thou
fialt return, be not of equalExtent with theThreatning in
the foregoing Chapter, or an Execution of the main Curfe
of the Lav/ therein denounced ; for, that it fhould have
been fo, would have been inconfiflent with the Intimati-
ons of Mercy juft before given : yet tis plain,this Sentence
is in Purfuance of that Threatning, being to fomething
that was included in it. TheWords of the Sentence were
delivered
?HAP;rH # federal Head. 173
Sect. III. 5 *°
delivered to the fame Perfon, with the Words of the
Threatning,and in the fameManner,inlike 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 confefs'd on all Hands,
And as the Words were apparently deliver'd in the Form
of the Sentence of a Judge, condemning for fomething
that he was difpleafed with, and ought to be condemned,
?72r. Sin ; and as the Sentence to him & hisPofterity was but
6ne, dooming to the lame Suffering, under the fame Cir-
cumftances, both the one and the other fentenced in the
fame Words, fpoken but once, and immediately to but one
Perfon, we hence juftly infer, that it was the fame Thing
to both ; and not as Dr. T. fuggefts, (R 67.) a Sentence
to a proper Punifhrnent to Adam, but a meer Promife of
Favour to his Pofterity.
Indeed, fometimes our Author feems to fuppofe, that
God meant the Thing denounced in this Sentence, as a
Favour both to Adam and his Pofterity. * But to his
Pofterity, cr Mankind in general, who are the main Sub-
je£, he ever infills, that it was purely intended as a Favour,
And therefore, one would have thought, the Sentence
ifiould 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, conn"-
dering the Manner and Circumftances of the Denunciati-
on ? How could he think, that God would go about to
delude him, bycloathing bimfelf with Garments of Ven-
geance, ufing V/ords of Difpleafure and Rebuke, fetting
forth the Heinoufnefs of his Crime, attended with Che-
rubims and a flaming Sword ; when all that he meant was
only higher Teftimonies of Favour than he had before in
a State of Innocence, and to manifeft fatherly Love and
Kindnefs, in Promifes of great Bleflings ? If this was the
Cafe, God's Words to Adam mult be underftood thus *■
* Becaufs
P. 301, 32r5
1 74 Adam mojl evidIy federalHead. Part II.
' Becaufe thou had done fo wickedly, haft hearken'd unto
' the Voice of thy Wife, and haft eaten of the Tree of
' which I commanded thee, faying, Thou (halt not eat of
* it ; therefore I will be more kind to thee than I was in
4 thy State of Innocence, and do now appoint for thee
4 the following great Favours : Curfed be the Ground for
4 thy fake, &c.' And thus Adam muft underfland what
was faid ; unlefs any will fay (and God forbid that any
fliould be fo blafphemous) that God cloathed himfelf with
Appearances of Difpleafure, to deceive Adam, and make
him believe the contrary of what he intended, and lead
him to expect a difmal Train of Evils on hisPofterity, con-
trary to all Reafon and Juftice, implying the mod horribly
unrighteous Treatment of Millions of perfectly innocent
Creatures ! 5Tis certain, there is not the leaftAppearance
in what God faid, or the Manner of it, as Mofes gives us
the Account, of any other, than that God was now tefti-
fying Difpleafure, condemning the Subject of the Sentence
he was pronouncing, as juftly expofed to Panifhment for
Sin, and for that Sin which he mentions.
When God was pronouncing this Sentence, Adam
doubtlefs underftood, that God had Refpect to hisPofterity,
as well as Himfelf ; tho' God fpake wholly in the fecond
Perfon fingular, Becaufe thou haft eaten, — ; — In Sorrow
flmlt thou eat, Unto theT>uft flmlt thou return. But
he had as much Reafon to underfland God as having Re-
fpect to his Pofterity, when he directed his Speech to him
in like Manner in the Threatning, Thou flmlt fur ely die*
The Sentence plainly refers to the Threatning, and refults
from it. The Threatning fays, If thou eat, thou fhalt
die ? The Sentence fays, Becaufe thou haft eaten, thou
flmlt die. And Mofes, who wrote the Account, had no
Reafon to doubt but that the Affair would be thus under-
ftood 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 Man-
ner of fpeaking to the firft of the Kind, or Heads of the
Race, having Refpect to the Progeny, is not only ufed in
almoft
Chap l | Qf tfc Curie on the Ground. 1 7 1
Sect. III. $ ' ' ->
almoft every thing that God faid to Adam and Eve, but
even in what he faid to the very Birds and Fijhes, Gen.
i. 2 2. And alfo in what he faid afterwards to Noah, Gen,
ix. and to Shem, Ham and Japheth, and Canaan, Gen.
ix. 25, 26, 2 j. So in Promifes made to Abraham, in
which God directed his Speech to him, and fpake in he
fecond Perfon Angular, from Time to Time, but meant
chiefly his Pofterity : To thee will I give this Land. In
thee jb all all the Families of the Earth be blejfed,8cc.8cc.
And in what is faid of Ifhmael, as of his Perfon, but meant
chiefly of his Pofterity, Gen. vi. 12. and xvii. 20. And
fo in what Ifaac faid to Efau and Jacob, in his Blefling ;
in which he fpake to them in the fecond Perfon fingular ;
but meant chiefly their Pofterity. And fo for the moft
Part in the Promifes made to Ifaac and Jacob ; and in
Jacob's Blefling of Ephraim and Manaffeh, and of his
twelve Sons.
But 1 fhall take Notice of one or two Things further
fhewing that Ada?n\ Pofterity were included in God's E-
ftabhfhment with him, and the Threatning denounced for
his Sin ; and that the Calamities which come upon them in
Confequence of his Sin, are brought on them as Punidi-
ments.
This is evident from the Curfe on the Ground ; which
if it be any Curfe at all, comes equally on^^az/rsPofterity
with himfelf. And if it be a Curfe, then againft whom-
foever it is defigned, and on whomfoever it terminates, it
comes as a Punifhment, and not as a Blefling, fo far as it
comes in Confequence of that Sentence.
Dr. T.(P.i^.) fays, " A Curfe is pronounced upon the
" Ground, but no Curfe upon the Woman and the Man."
And in P. 321, 322. He in(ifts,that the Ground only was
curfed, and not the Man : Juft as tho* a Curfe could ter-
minate on lifelefs, fenfelefs Earth ! To underftand this
Curfe otherwife than as terminating upon Man, thro' the
Ground, would be as fenfelefs as to fuppofe the Meaning
to be, The Ground (hall be -punlfbed, and Jhall be mifera*
bU for thy fake, Our Author interprets the Curfe on the
Ground,
176 Of the Curfe on the Ground. Part If6
Ground, of it's being incumbred with noxious Weeds :
But would thefe Weeds have been any Curfe on the
Ground, if there had been no Inhabitants, or if the Inha-
bitants had been of fuch a Nature, that thefe Weeds fliould
not have been noxious, but ufeful to 'em ? It is faid, Denr.
xxviii. 1 7 . Curfed flmll be thy BaJJiet and thy Store : And
would he not be thought to talk very ridiculously, who
fhould fay, 'Here is a Curfe upon the Bafket ; but not a
Word of any Curfe upon the Owner s And therefore we
have no Reafon at all to look upon it as any Punifhment
upon him, or any Teftimony of God's Difpleafure towards
him !' How plain is it, that when lifelefsThings, which
are not capable of either Benefit or Suffering, are faid to
be curfed or blefled with regard to fenfible Beings, that
ufe or poffefs thefe Things, or have Connection with them,
the Meaning muft be, that thefe fenfible Beings are curfed
or blefled in the other, or with refpecl to them ?, In Exod,
xxiii. 25. 'tis faid, He Jlmll blefs thy Bread & thy Water.
And I fuppofe, never any Body yet proceeded to fuch a
Degreeof Subtilty in diflinguifhing, as to fay, ' Here is a
Bleffing on the Bread and the Water, which went into the
Poffeflbrs Mouths, but no Bl effing on them.' To make
fuch a DiftincYion with regard to the Curfe God pronoune'd
on the Ground, would in fome Refpe&s be more unrea-
fonable, becaufe God is exprefs in explaining the Matter,
declaring that it was for Man's fake, exprefly referring this
Curfe to him, as being with Refpect to him, and for the
Sake of his Guilt ; and as confirming in the Sorrow & Suf -
fering he fhould have from it : In Sorrow fhalt THOU
eat of it Thorns & Thiflles flo all it bring forth TO
THEE. So that God's own Words tell us. where the
Curfe terminates. The Words are parallel with thofe in
T)eut. xxviii. 16, but only more plain & explicit, Curfed
fhalt THOU be in the Field, or in the Ground.
If this Part of the Sentence was pronounced under no
Notion of any Curfe or Punifhment at all upon Mankind,
but on the contrary,as making anAltcration in the Ground,
that fliould be for the better, as to them ; that in Stead
of
fHAP'ni ? Of Eves ?ww Name. 177
of the Cwcct, but tempting, pernicious Fruits of Paradife,
it might produce wholfome Fruits, more for the Health
of the Soul ; that it might bring forth Thorns & Thirties,
as excellent Medicines, to prevent or cure mortal Diftem-
pers, Difeafes which would iluie in eternal Death ; I fay,
if what was pronounced was under this Notion, then it
was a Bleffing on the- Ground, and not a Curfe ; and it
might more properly have been faid, ' BLESSED Jhall
theGrcund be for thy fake, — I will make a happy hange
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 pronouncing this
Curfe, God had as much Refpecl: to Adam\ Pofterity, as
to himfelf : And fo it was underrtood by his pious Pofte-
rity, before the Flood ; as appears by what Lantech, the
Father of Noah, fays, Gen. v. 29. And he called his
Name No^h ; fayi ng,T his fame fhal I comfort us concern-
ing our ffifork, and the Toil of our Hands, " becaufe of
the Ground which the Lord hath curfed."
Another Thing which argues, that Ada?rCs Pofterity
were included in the Threatning of Death, and that our
firft Parents underrtood, when fallen, that the Tempter,
in perfwading them to eat the forbidden Fruit, had aimed
at the Punifhment and Ruin of both them and their Pofte-
rity, & had procured it, is Adam\ immediately giving his
Wife that new Name, Eve, or Life, on the Promife or
Intimation of the Difappointment and Overthrow of the
Tempter in that Matter, by her Seed ; which Adam.wa*
derftood to be by his procuring Life ; not only for them-
felves, but for many of their Porterity, and thereby deli-
vering them from that Death and Ruin which the Serpent
had brought upon them. Thofe that fhould be thus deli-
vered, and obtain Life, Adam calls the Living .* and be-
caufe he obferved,by what God had faid, that Deliverance
and Life was to be by the Seed of the Woman, he there-
fore remarks, that/^ is the Mother of all Living, and
thereupon gives her a newName, calls ha;Chavah,LiFE,
Gen, in,' 20, P There
178 Eve's new Name> anArg1- of Part II.
There is a great deal of Evidence, that this is the Oc-
cafion of Adam s giving his Wife her new Name. This
was her newHonour, & the greatedHonour, at lead in her
prefentState,that theRedeemer was tobe of herSeed. New
Names were wont to be given for fomething that was the
Perfon s peculiarHonour. So it was with regard to the new
Names o{'Abraham,Sarah^ndIfrael. Dr.T. himfelf(A>y
§• 2550 obferves, that they who are faved by Chrid, are
called the Livers, hi tyvtK (1 Cor.iv.i 1 .) The living, or,
ibev that live. So we find in the old Tedament, the
Righteous are called by the name of theLivhig. Pfal lxix.
28, Let them be blotted out of the Book of the Livings J
not be written with the Righteous. If "what Adam meant
by her being the Mother of all Living, was only her
being the Mother of Mankind, and gave'her the Name
Life upon that Account, it were much the mod likely
that he would have given her this Name at firft ; when
God fird united them, under that BiefTmg, Be fruitful
and multiply, and when he had a ProfpecT: of her
being the Mother of Mankind in a State of Immorta-
lity, living indeed, living and never dying. But that A-
dam fhould at thatTime give her only the Name of Ifta,
and then immediately on that melancholy Change,by their
coming under the Sentence of Death,wtth all their Potle-
rity, having now a new awful Profpecl: of her being the
Mother of Nothing but a dying Race, all from Generation
to Generation turning to Dud, thro' her Folly : I fay, that
immediately on this, he fnould change her Name mtoLife,
calling her now the Mother of all living, is perfectly un-
accountable. Befides, it is manifed, that it was not her
being the Mother of all Mankind, or her Relation as a
Mother, which die dood in to her Poderity,but tYieQiia-
lity of thofe die was to be the Mother of, which was the
Thing Adam had in View, in giving his Wife this new
Name ; as appears by the Name it felf, which flgnifies
Life. And if it had been only a natural and mortal Life
which he had in Yiew; this was Nothing didinguidiing of
her
Chap. I? tfje Threat* include Pofterity. 170
Sect. III. S ' *
her Pofterity from the Brutes ; for the very fame Name
of living ones, or living Things, is given from Time to
Time in this Book of Genefis to them : As in Chap. i.
21,24,28. Chap. ii. 19. Chap. vi. 19. — vii.23. & viii.i.
and many other Places in the Bible. — Andbefides, if by
Life was not theQuality of herPofterity meant, there was
nothing in it to diltinguiili her from Adam ; for thus Hie
was no more the Mother of all living, than he was the Fa-
ther of all living ; and (lie could no more properly be
called by theNatne of Life on any fuchAccount, than he:
But Names are given for Diitinction. Doubtlefs Adam
took Notice of fomething diilinguifliing concerning her,
that occafioned his giving her this new Name. And I
think, it is exceeding natural to fuppofe,that as Adam had
given her her firft Name from the Manner of her Creation,
fo he gave her ' her new Name from Redemption} and
as it were new Creation, thro' a Redeemer, of her Seed.
And that he fhould give her this Name from -that which
comforted him, with refpect to the Curfe that God had
pronounced on him and tbeEarth,as Lamech named Noah,
(Gen. v. 29.) Saying, This fame fball comfort us concern-
ing our Work } and Toil of our Hands , becaufe of the
Ground which the Lord hath cwfed. Accordingly, he
gave her this new Name, not at her firft Creation,but im-
mediately after the Promife of a Redeemer, of her Seed,
See Gen. iii. 15, — 20.
Now as to the Confequcnce which I infer from Adam's
giving his Wife this Name, on the Intimation which God
had given, that Satan fhould by her Seed be overthrown
and difappointed, as to his malicious Defign, in that Deed
of his which God then fpake of, viz. his tempting theWo-
man; Adam infers from it, that great Numbers of Man-
kind mould be faved,whomhe calls the Living ; they fhould
be faved from the Effects of this malicious Defign of the
old Serpent, and from that Ruin which he had brought:
upon them by tempting their firft Parents to Sin ; and fo
the Serpent would be, win refpecl: to them, difappointed
and overthrown in his Defign. But how is any Death or
P 2 Ruin,
1 8o Objection, thai Man was to die Part II.
Ruin, or indeed any Calamity at all brought upon their
Posterity by Satan's Malice in that Temptation, if inflead
of that, all the Death and Sorrow that was confequent,was
the Fruit of God's fatherly Love, & not Satan's Malice,
and was an Inflance of God's free and fovereign Favour,
fuch Favour as Satan could not poiTibly forefee ? And
j£ Multitudes of Eve's Pofterity are faved, from either
fpirituai or temporal Death, by a Redeemer, of her Seed,
how is that any Difappointment of Satan's Defign, in
tempting our flrit Parents ? How came he to have any
fuch Thing in View, as the Death of Adam's and Eve's
Pofterity, by tempting them to Sin, or any Expectation that
their Death would be the Confequence, unlefs he knew
that they were included in the Threatning ?
Some have objected againft Adam's Pofterity's being
included in the Threatning delivered to Adam, that the
Threatning itfelf was inconfiflent with his having any
Pofterity : It being that he fliould die en the 'Day that
he finned.
To this I anfwer, that the Threatning was not ineon-
fiflent with his having Poftenty, on two Accounts :
I. Thofe Words, In the T>ay thou eattfl thereof thou
fbalt furely die, according to the Ufe of fuch- like Ex-
preffions among the Hebrews, don't (ignify immediate
Death, or that the Execution fhall be within twenty-four
Hours from the Commiffion of the FacT: ; nor did God by
thofe Words, limit himfelf as to the Time of executing
the threaten'dPunifhment ; bat that was dill left toGod's
Pleafure. Such a Phrafe, according to the Idiom of the
Hebrew Tongue, figrjifies no more than thefe two Things :
I. A real Connection between the Sin and the Punifli-
ment. So Ezek. xxxiii. 12, 13. The Righteoufnefs of
the Righteous J; all not deliver him IN ^THE T>AT
of his Tranfgreffion. As for the JVickednefs of the
Wicked, He fhail not fall thereby IN THE T) AT that
he tumeth from his JVickednefs : Neither fball the 'Righ-
teous be able to live IN THE T>AT THAT HE
SINNETH: But for his Iniquity that he hath com*
7iiiitedi
£HAP- {• l in the Day he fin*d, anfwered. 1 8 i
Sect .IIL ) J J
mhted, HE SHALL 'DIE for it. Here tis faid, that
in the Day he finneth, he fhall not be able to live,
but he fhall die ; not fignifying the Time when Death
fliall.be executed upon him, but the Connexion between
his Sin & Death ; fuch aConnecYion as in our prefent com-
mon Uie of Language is fignified by the Adverb of Time,
When ; As if One fhould Yay, " According to the Laws
<cof our Nation, fo long as a Man behaves Himfelf as a
,rgood Subject, he may live ; but When he turns Rebel,
" he mull die" : Not fignifying theHour, Day orMonth,
in which he muft be executed, but only the Connection
between his Crime and Death.
2. Another Thing which feems to be fignified by fuch
an Expreflion, is, that Adam fliould be expofed toDeath
for one Tranfgrejjion, without waiting on him to try him
the fecond Time. If he eat of that Tree, be fhould im-
mediately fall under Condemnation, tho' afterwards he
might abflain ever fo flriclly. In this Refpecl, theWords
are much of the fame Force with thofe Words of Solomon
to -Shimei, i Kings ii. 37. For it Jhallbe that ON THE
DAY that thougoeft out, and faffs ft over the Brook Ki-
dron, thou fbalt knozv for il certain, that thou fhalt
furely die " Not meaning,that he fliould certainly be exe-
cuted on that Day, but that he fhould be afliiredly liable
to Death for the rirft Offence, and that he fhouldnot have
another Trial, to fee whether he w on id go over the
Brook Kidron a fecond Time.
And then befides,
II. If the Words had implied, that Adam fhould die
that very Day, within 24 or 12 Hours, or that Moment
that he tranfgrefs'd, yet it will by no Means follow, that
God obliged himfelf to execute the Punifhment in its ut-
1110ft Extent on that Day. The Sentence was in great
Part executed immediately ; he then died fpiritually ; he
loft his Innocence and original Righteoufnefs, and the Fa-
vour of God ; A difmal Alteration was made in his Soul,
by thcLofs of that holy divinePrinciple, which was in the
iiieheft Senfe the Lift of the Soul. In this he was truly
rulu^
382 Natures/ ? theJhreat^- noObfn- PartIL
ruin'd and undone that very Day ; becoming corrupt, mi-
ferable and helplefs. And I think it has been fhown,that
fuch a fpiritual Death was one great Thing implied in the
Threatning. — 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 Scripture, Exod. x. i 7. — Intreat the Lord that
be- may take ozvay this Death. — Not only was A-
damh Soul ruin'd that Day, but his Body was ruin'd ; it
loft it's Beauty and Vigour, and became a poor dull, de-
caying, dying Thing. And befides all this, Adam was
that Day undone in a more dreadful Senfe : He immedi-
ately fell under the Curfe of the Law, and Condemnation
to eternal Perdition. In theLanguage of Scripture, he is
dead, that is in a State of Condemnation to Death ; even
as our Author often explains this Language in his Expo-
fition upon Romans. In Scripture-Language, he that be-
lieves in Chrift, immediately receives Life. He pafTes at
thatTime fromDeath toLife, & thenceforward (to ufe the
Apoftle John's Phrafe) " has eternal Life abiding in him."
But yet he don't then receive eternal Life in it's higheft
Completion .; he has but theBeginnings of it ; and receives
it in a vaftly greaterDegi ee atDeath : but the properTime
for the compleat Fulnefs is not till theDay of Judgment.
When theAngels finned, theirPuniihment was immediately
executed in a Degree : But dieir full Punifhment is not
till the End of the World. And there is nothing in God's
Threatning to Adam, that bound him to execute his full
Punifhment at once ; nor any thing which determines, that
he fhould have no Pofterity. The Law or Conftitution
whichGod eftablifhed and declared, determin'd, that if he
fin'd, and had Pofterity, he and they fhould die : But
there was no Conftitution determining concerning the
actual Being of his Pofterity in this Cafe ; what Pofterity
he fhould have, how many, or whether any at all. All
thefe Things God had referved in his own Power : The
Law and its Sanction intetmeddled not with the Matter.
It
£HAP:TH h&m-notmo.horidthanC\\x\QL. 18*
Sect. III. 5 °
It may be proper in this Place alfo to take fome Notice
of that Objection of Dr. T — r's, againft Ada?ri>% 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 Obe-
dience, if he had flood ; and fo a greater Number would
have had the Benefit of his Obedience, than are faved by
Chrift. * — I think, a very little Confideration is fufficient
to ihew, that there is no Weight in this Objection. For
the Benefit of Chrift's Merits may neverthelefs be vaftly
beyond that which would have been by the Obedience of
Adam. For thofe that are faved by Chrifl, are not
meerly advanced to Happinefs by his Merits, but are fa-
^ed from the infinitely dreadful LfFects of Adam's Sin,and
many from immenfe Guilt,Pollution & Mifery by perfonal
Sins ; alfo brought to a holy & happy State,as it were thro5
infinite Obflacles ; .and are exalted to a far greater De-
gree of Dignity, Felicity & Glory, than would have been
due for Adam's Obedience ; for aught I know, many
Thoufand Times fo great. And there is enough in the
Gofpel-Difpenfation, clearly to manifeft the Sufficiency
of Chrift's Merits for fuch Effects in all Mankind. And
how great the Number will be, that fhall aftually be the
Subjects of them, or how great a Proportion of the whole
Race, confidering the vaft Succefs of the Gofpel,that mail
be in that future extraordinary, exempt, and glorious Sea-
fon, often fpoken of, none can tell. And the Honour of
thefe two federal Heads arifes not fo much from what was
propofed to each for his Trial, as from their Succefs, and
the Good actually obtained ; and alfo the Manner of ob-
taining : C hrift obtains the Benefits Men have thro' him by
proper Merit of Condignity, and a true Purchafe by an E-
quivalent : which would not have been the Cafe with A*
dam, 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 Constitution
__ he
MM.M...II — ■ ...
* P. 396, &c.
1 84 Sum of tkeArg^frofrMofesAcct-Vaxt IX.
he eflablifhed with them, their TranfgrefTion, and what.
followed. And on the whole, if we confider the Manner
in vvhich God apparently fpeaks to Adam, from Time to
Time; and particularly, if we confider how plainly and
iindeniably his Poflerity are included in the Sentence of
Death pronounced on Adam after his Fall, founded on
the foregoing Threatning ; and confider the Curfe de-
nounced on the Ground for his fake, and for his and his
Poflerity's Sorrow : And alio confider what is evidently
the Occafion of his giving his Wife the new Name of Eve,
and his Meaning in it, and withal confider apparent Fact
in conilant and universal Events, with Relation to the
State of our firfl Parents, and their Poflerity from that
Time forward, through all Ages of the World ; I can't
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, to
underftand, that God, in his Confiitution with Adam, dealt
with him as a publick Perfon, and as the Head of the hu-
man Species, and had Refpect to his Poflerity, as included
in him : And that this Hiilory is given by divine Direct-
ion, in the Beginning of the firfl-written Revelation, to
exhibit to our View the Origin of the prefent finful, mi-
ferableState of Mankind, that we might fee what that was,
which firfl gaveOccafion for all thofe confequent wonder-
ful Difpenfations of divine Mercy & Grace towards Man-
kind, which are the great Subject of the Scriptures, both
of the old and newTeflament ; and that thefe Things arc
not obfcurelyand doubtfully pointed forth, but delivered
in a plain Account of Things, which eafily and naturally
exhibits them to our Underflandings.
And by what follows in this Difcourfe, we may have,
in fome Mcafure, Opportunity to fee how other Things
in the holy Scripture agree to what has been now obferved
from the three firfl Chapers of Genefis.
Chap,
( i»S )
Chap. II.
Obfer vat ions on other Parts of the holy Scrip-
turesy chiefly in the Old Teftament, that
prove the DoEirine of Original Sin.
ORiginal Depravity may well be argued from Wick-
ednefs being often fpoken of in Scripture as a Thing
belonging to the Race of Mankind, and as if it were a
Property of the Species. So in Pfal. xiv.2 3. The Lord
looked down from Heaven upon the CHILDREN OF
MEN, to fee if there were any that did under ft and, and
feek God. They are all gone afide ; they are altogether
become filthy : There is none that dothGood ; no, not one.
The like we have again, Pfal. liii.2,3. — Dr.Tlfays, "The
" holySpirit don't mean this of every Individual ; becaufe
" in the very fame Pfalm, He fpeaks of fome that were
" righteous. >\ 5. God is in the Generation of theRigh-
" tebus" But how little is thisObfervation to thePurpofe ?
For who ever fuppofed, that no unrighteous Men were
ever changed by divine Grace, and afterwards made righ-
teous ? The Pfalmift is fpeaking of what Men are as
they are the Children of Men, born of the corrupt human
Race ; and not as born of God, whereby they come to be
the Children of God, and of the Generation of the Righ-
teous. The Apoftle Paul cites this Place in Rom. iii.
10,11,12. to prove the univerfal Corruption of Mankind ;
but yet in the fame Chapter he fuppofes, thefe fame Per-
fons here fpoken of as Wicked, may become righteous.
thro' the Righteoufnefs and Grace o*f God.
So Wickednefs is fpoken of in other Places in the Book
of Pfalms, as a Thing that belongs to Men, as of the
humanRace, asSons of Men. Thus, in Pfal. iv. 2. O ye
Sons of Men, how long will ye turn myGlory intoShame ?
Hovj long will ye love Vanity &c ? Pfal. Ivii. 4. — I He
among them that are fet on Fire, even the Sons of Men,
whofe "Teeth are Spears and ^Arrows, and their Tongue
a/harp Sword, Pfal. lviii. 1, 2. T>o ye indeed f peak
Q^ Righteoufnefs,
1 86 Texts, chiefly of the old Teftnt- Part If.
Right eoufn fs, O Congregation ? Do ye judge uprightly,
O ye Sons of Men ? Tea, in Heart ye work Wickednefs ;
ye weigh out the Violence of your Hands in the Earth.
Our Author mentioning thefe Places, fays, "There was a
'; flrong Party in Ifrael difaffected to David's Perfon and
<* Government, and Sometimes be chufeth to denote them
" by the Sons or Children of Men." But it would have
been worth his while to have enquired, Why the PTalmift
fiiould chufe to denote the wickedeft and word Men in
Jfrael by this Name ? Why he mould- chufe thus to dis-
grace the human Race, as if the Compel lation of Sons of
Men mod properly belonged to fuch as were of the vikft
Character, and as if all the Sons of Men, even every one
of them, were of fuch a Character, and none of them did
good ; no, not one ? Is it not flrange, that the Righteous
mould not be thought worthy to be called Sons of Men ,
and ranked with that noble Race of Beings, who are born
into the World wholly right and" innocent I It is a good,
eafy Sz natural Reafon why he chufeth to call the Wicked
Sons of Men, as a proper Name for 'em, That by being of
the Sons of Men, or of the corrupt ruin'd Race of Man-
kind, they come by their Depravity. And the Pfalmifl
himfelf leads us to this very R.eafon, PfaL lviii. at the
Beginning. Do ye judge uprightly, O ye Sons of Men ?
yea, in Heart ye work IVickednefs, ye weigh out the Vio-
lence of your Hands, The Wicked are eft ranged from
the \Vomb,&c. Of which I would fpeak more by & by.
Agr cable to thefe Places, is Prov. xxi. 8. The Way of
MAN is froward and Jl range ; 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 dillinauifhed from the
pure : which I think is abfolutely unaccountable, if all
Mankind by Nature are pure, and perfectly innocent, and
all fuch as are. froward and flrange in their Ways, therein
depart from the native Purity of all Mankind. TheWords
naturally lead us ro fuppofe the contrary ; that Depravity
and Perverfenefs properly belong to Mankind as they are
naturally, and that a Being made pure, is by an After-
work
€hap. II. proving Original Corruption. 187
work, by which fome are delivered from native Pollution,
and diftingnifhed from Mankind in general : Which is per-
fectly agreable to the Reprefentation in Rev.xiv.4. Where
we have an Account of a Number that were not defiled,
but were pure, and following- the La?nb ; of whom it is
ftid, Thefe were RE'DEEMED FROM AMONG
MEN.
To thefe Things agree, Jer. xvii. 5, 9. In the 5 y\ it
is (aid, Curfed is he that trufleth in MAN. And in the
9th >.-. this Reafon is given, The Heart is deceitful a-
bove all Things, and defperately zvicked ; who can know
it I What Heart is this fo wicked and -deceitful ? Why,
evidently the Heart of him who, it was faid before , we
muft not truft ; and that is MAN. It alters not the
Cafe as to the prefent Argument, whether the Deceitful-
nefs of the Heart here fpoken of, be its Deceitfulnefs to
the Man .himfelf, or to others So that forc-mention'd
Eccl. ix. 3/ Madiiefs is m 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 favourefl 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 fame thing is fuppofed in that of theApoftle,
1 Cor. iii. 3. For ye are yet carnal. For whereas there
is among you Envying and Strife, are ye not carnal, and
walk as MEN ?. And that in Hof. vi. 7. But they like
f&IEN, have tranfgrefjed the Covenant. To thefe Pla-
ces may be added, Matth. vii. r r. If ye being Evil, know
how to give good Gifts — Jam. iv. 5. T>o ye think that the
Scripture faith in vain, The Spirit that dwelleth in us,
lufteth to Envy ? — 1 Pet. iv.2. That he no longer fii out d
live the reft of his Time in the Lufls of MEN, but to
the Will of God. — Yet above all, that in Job xv.i 6. How
much more abominable and filthy is MAN, v 'who drink-
$th Iniquity like Water ?" Of which more prefently.
CL 2 Mo;v
1 88 Texts, chiefly of the old Teftnt- Part IL
Now what Account can be given of thefe Things, on
Dr. T — r's Scheme ? How ftrange is it, that we fhould
have fuch Defcriotions, all over the Bible, of MAN, and
THE SONS OF MEN ! Why fhould Man be fo conti-
nually fpoken of as evil, carnal, perverfe, deceitful, and
defperately Wicked, if*all Men are byNatureas perfectly
innocent, 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 underftand Eccl. vii. 2-9 ? Why,
on the contrary, is it not faid, at lead as often, and with
equal Rcafon ; that The Heart of Man is right and pure ;
that The Way of Man is innocent and holy ; and that he
who favours true Virtue and Wifdom, favours the
'Things that be of Men ? Yea, and why might it not as
well have been faid, The Lord looked down fromHeaven
on the Sons of Men, to fee if there were any that did
under/land, and didfeek after God', and they were all
right, altogether pure, there was none inclined to do
Wickednefs, no, not one !
Of the like import with theTexts mentioned, are thofe
which reprefent Wickednefs as what properly belongs to
the WORLD ; and that they who are otherwife,areya^i
from the World, and called out of it. As, Joh vii. 7. The
WORLD cannot hate you ; but me it hateth ; becaufe
I teflfy of it, that the Works thereof are evil Chap,
viii. 23. Ye are of this WORLD : lam not of this
WORLD. Chap. xiv. 17. The Spirit of Truth, whom
the WORLD cannot receive ; becaufe it feet h him not,
neither knoweth him : But ye know him. Chap.xv.i 3, 1 9.
If the WORLD hate you, ye know that it hated n.e be-
fore it hated you. If ye 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
WORLD, therefore the WORLD hateth you. Rev,
xiv. g ,4. Thefe are they which were redeemed from the
j&ARTH, — redeemed from among Men. Joh. xvii. 9.
I pray not for the WORLD, buifor them which thou
haft given me, $% 14, I have given them thy Word ; and
the
Chap. II. proving Original Corruption. 189
the WORLD hath hated them, becaufe they are not of
the WORLD, even as I am not of the WORLD.
1 Joh. iii. 13. Marvel not, my Brethren, if theWORLD
hate you. Chap. iv. 5. They are of the WORLD,
therefore fpeak they of the WORLD, and the WORLD
heareth them. Chap. v. 19. We are of God, and the
whole WORLD lieth inWickednefs. 'Tis evident,that
in thefe Places, by the World is meant the World of Man-
kind ; not the Habitation, but the Inhabitants. For, 'tis
the World fpoken of as loving, hating, doing evil Works,
fpeaking, hearing Sec.
It fhews the fame Thing, that Wickednefs is often
fpoken of as being Man's OWN, in Contradiftinction from
Virtue & Holinefs. So Men'sLufls are often called their
own Heart'sLufts, and their praclifingWickednefs is called
walking in their own Ways, walking in their own Counfels,
in the Imagination of their OWN Heart, and in the Sight
their OWN Eyes, according to their OWN Devices &c.
ThefeThings denote Wickednefs to be a Quality belong-
ing properly to the Character and Nature of Mankind, in
their prefent State : As, when Chrift would reprefent that
Lying is remarkably the Character and- the very Nature
of the Devil in his prefent State, he expreffes it thus,
(Joh. viii.44.) "When he fpeaketh a Lye, he fpeaketh of
his O WN ) For he is a Liar, and the Father of it."
And that Wickednefs belongs to the Nature of Man-
kind in their prefent State, may be argued from thofe
Places which fpeak of Mankind as being wicked in their
Childhood, or from their Childhood. So, that in Prov.
xxii. 15. Foolijimefs is bound in the Heart of a Child \
but the Rod of Correction fball drive it far from him.
Nothing is more manifeft, than that the Wife man in this
Book continually ufes the Word FcIly,or Fooliflinefs,for
Wickednefs : And that this is what he means in thisPlace,
the Words themfelves do fhew : For theRod of Correction
is proper to drive away no other Fcolifrnefs, but that
which is of a moral Nature. The Word render'd Bound
flgnifies, as is obfef vcd in Pool's Synopfis, a clofe & firm
Uflioi^
i go That noted Text, Gen.viii. 2 if . Part IL
Union. The fameWord is ufediii Chap.vi.21. Bind them
continually upon thine Heart. And Ch. vii. 3. Bind them
upon thy "Fingers, write them upon the "Table of thine
Heart. To the like Purpofe is Chap. iii. 3. and Deut.
xi. 18. where this Word is ufed. The. fame Verb
js ufed, 1 Sam xviii. 1. The Soul of Jonathan -was knit
(or bound) to ^S^/£/David,a7?<yjonathan loved him as
his ozvn Soul. — But how comes Wickednefs to be fo
firmly bound, and ftrongly fix'd, in the Hearts of Chil-
dren, if it be not there naturally ? They having had no
Time firmly to fix Habits of Sin by long Cullom in
actual Wickednefs, as thofe that have lived many Years
in the Wrorld.
The fame Thing is fignified in that noted Place, Gen.
viii.2 1 . For the Imagination of Man's Heart is evil ''from
his Youth." — It 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 ; fiill theWords
fuppofe k to be fo as is faid. The Word tranflated
Youth, fignifies the whole of the former Part of the Age
of Man, which commences from the Beginning of Life.
The Woid inks Derivation, has Reference to the Birth,
or Beginning of Exiilence. It comes from Nagnar,
which {ignifies to fhake 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 here translated
Youth, comprehends not only what we in Englifh mod
commonly call the Time of YTouth, 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 ; 1 Sam. i. 24,
25, 27. 1 Kin. iii. 7.andxi. 17. 2 Kin. ii. 23. Job xxxiii.
25. Prov. xxii. 6. and xxiii. 13. and xxix. 21. Ifai. x 19.
and xi. 6. and ixv. 29. Jer. x. 6. Hof. xi. 1. The fame
Word is ufed to fignify an Infant, in Exod. ii. 6. & x. 9.
Judg. xiii. 5, 7, 8. and xii. 24. 1 Sam. i, 22. and iv. 21.
2 Kin, v. 14. Ifai, vii. 16. and viii. 4,
1>U
dv: ap. II. a Proof of Original Sin. 191
Dr. T". fays (P.i 24.) that he "conceives,/™/?/ theTouth;
is a Phrafe (ignifying the Grcatnefs, or long Duration of
aThing." But if by long Duration he means anyThing
eife than what is literally exprefs'd, viz. from the Begin-
ning of Life,he has no Reafon to conceive fo ; neither has
what he offers, fo much as the Shadow of a Reafon for his
Conception. There is no Appearance in the Words of
the two or three Texts he mentions, of their meaning any
thing elfe than what is moft literally lignified. — And 'tis
certain, that what he fuggefts, is not the ordinary Import
of fuch a Phrafe among the Hebrezus : But that thereby
is meant, from the Beginning, or early Time of" Life, or
Exigence ; as may be feen in the Places following, where
the fame Word in the Hebrew is ufed, as in this Place in
the eighth of Genejis. 1 Sam. xii. 2. I am old, and grey*
headed — and I have walked before you from my Child-
hood, unto this "Day : where the original Word is the
fame. Pfal. lxxi. 5,6. 'Thou art my Trujl from my Youth ;
By thee have I been ho/den up from the IVomb. 7 hru
art he that took me out of my Mothers Bowels, y. 1 j,
1 8. O God, thou haft taught me from my Youth ; and
hitherto have I declared thy wondrous Works : No-w
alfo, when I am old and grey-headed, forfake me not.
PfU. cxxix. 1,2. Many a time have they afflicted me
from my Youth, may Ifrae now fay : many a Time hqve
they afflicled me from my Youth ; yet have they not pre-
vailed againfl me. Ifai. xlvii. 12. Stand now with the
Multitude of thy Sorceries, wherein thou haft laboured
from thy Youth. Soy. 15. and 2 Sam. xix. 7. r
will be worfe unto thee., than all the Evil thai befel .
from thy Youth, until now. Jer. iii. 24, 25-. Shame hath
devoured the Labour of our Fathers, from cur Youth, —
IV e have fin d againfl the Lord our God, from our
"Youth, even to this Day. So Jcr. xxxii. 30. & xlviii. 1 10
Jcb xxxi. 18. Gen. xlvi. 34. Ezek. iv. 14. Zech. xiii. 5.
And it is to be obferved, that according to the Manner
of the Hebrew Language, when it is (aid, fuch a thing has
been from Youth, or the firft Pare of Existence, the Phrafe
is
i g2 Proof from ¥&\. Win. 3. Part II.
is to be underftood as including that firft Time of Exig-
ence. So,Jofh.vi.2 1. They Utterly deflroyed all, from the
Young to the Old (fo it is in the Hebrew') i. e. including
both. So Efth. iii. 1 3. and Gen. xix. 4.
And as Mankind are reprefented in Scripture, as being
of a wicked Heart from their Youth, Co in other Places
they are fpoken of as being thus from the Womb. Pfal.
Iviii. 3. 'The Wricked are efl ranged from the Womb :
They go aftray as foon as they be born, fpeaking Lies.
'Tis obfervable, that the Plalmid mentions this as what
belongs to the Wicked, as the SONS OF MEN : for,
thefe are the preceedingWords ; ilT>o ye judge uprightly,
0 ye Sons of Men ? — Yea,inHeart ye work Wickednefs."
(A Phrafe of the like Import with that in Gen. viii. 2 1.
The Imagination, or Operation, as it might have been
render'd, of his Heart is evil.) Then it follows, The
Wicked are eflranged from the Womb, &c. The next
Verfe is, Their Poifon is like the Poifon of a Serpent.
5Tis fo remarkably, as the very Nature of a Serpent is
Poifon : Serpents are poifonous as foon as they come into
theWorld : They derive a poifonousNature by their Ge-
neration.— Dr.T.(P. 1 34,1 35-) fays, " 'Tis evident that
" this is a fcriptural figurative Way of aggravating Wick-
*■* ednefs, on the one Hand, and Virtue on the other, to
" fpeak of it zs being from the WombP And as an In-
flance of the latter, he cites that in Ifai. xlix. 1. The
Lord hath called me from the Womb ; from the Bozuels
of my Mother, he made Mention of my Name. But I
apprehend, that in order to feeing this to be evident, which
he afTerts, a Man muft have Eyes peculiarly affected. I
humbly conceive,that fuch Phrafes as that in the 49th of
Ifai ah, of God's calling the Prophet /hw* the Womb, are
evidently, not of the Import which he fuppofes ; but mean
truly from the Beginning of Exiftence, and are manifeflly
of like Signification with that which is faid of the Prophet
Jeremiah, Jer. i. 5. Before I formed thee in the Womb,
1 knew thee : Before thou cameft out of the Womb, I
fanclifed thee, and ordained thee a Prophet of the Na-
tions^
Chap.il Proof from job xv. 1 4, 1 6. 193
tions. Which furely means ifbmethingelfe befides a high
Degree of Virtue : it plainly (lgnifies that he was, from
his firil: Exigence, fet apart by God for a Prophet. And
it would be as unreafoiiable to underftand it otherwife, as
to fuppofe, the Angel meant any other than that Sam-
fori was fet apart to be a Nazarite from the Beginning
of his Life, when he fays to his Mother, Behold, thou
Jhalt conceive and bear a Son : and nozv drink no Wine,
nor ftrong "Drink, &c. For the Child (ball be a Naza-
rite to God, from the Womb, to the T>ay of his "Death,
By thefe Instances it is plain, that the Phrafe, From the
Womb, as the other, From the Youth, as ufed in Scripture,
properly (lgnifies from the Beginning of Life.
Very remarkable is that Place, Job xv. 14, 15, i<5.
JVhat is Mart) that he fhmld be clean ? And he that
is born of a Womm,tbat he fhould be righteous ? Behold,
he puiieth 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 Water ? And
1 no lefs remarkable is Our Author's Method of managing
of it; The 1 6th >\ exprefles an exceeding Degree of
Wickednefs, in as plain and emphatical Terms, almoft, as
can beinvented ; every Word reprefenting this in the ftrong*
eitManner: How much more abominable and filthy is Man,
that drinketh Iniquity like Water ? 1 can't now recollect,
where we have a Sentence equal to it, in the whole Bible,
for an emphatical, lively & ftrong P.eprefentation of great
Wrickednefs of Heart, Any one of the Words, as fuch'
Words are ufed in Scripture, would reprefent greatWicked-
nefs : If it had been only fa\d,How much more abominable
is Man I Or, How much more filthy is Man ? Or, Man
drinketh Iniquity. — '■ But all thefe are accumulated, with
the Addition of — like Water, — the further to reprefent the
Boidnefs or Greedinefs of Men, in Wickednefs : Tho'
Iniquity be the mod deadly Poifon, yet Men drink it as
boldly as they drink Water, are as familiar with it as with
their common Drink, and drink it with like Greedinefs, as
he that is thirfty drinks Water. That Boidnefs & Eascr-
R neG
1 94 Proof from job xv. 1 4, ! 6. Part IL
nefs in perfecting the Saints, by which the great Degree
of the Depravity of Man's Heart often appears, is repre-
fented thus (Pfal. xiv. 4.) Have theWorkers of Iniquity
no Knowledge ,%u ho eat up my People, "as they eat Bread ?"
And the greatefl Eagernefs of Third is represented by
thirfting as an Animal thirlls after Water, Pfal. xlii. 1.
New let us fee the foft, eafy, light Manner in which
Dr. T". treats this Place. P. 143. " Hovj much more abo~
« mlnabte and filthy Is Man, IN COMPARISON
« OF THE DIVINE PURITY, -who drinkethl-
" nlquity like Water" ? Who is attended with fo many
€t fenfual Appetites,and fo apt to indulge them. You fee
*c the Argument ; Man in his prefent weak, and fkihly
4t State, cannot be clean before God. Why fo ? Becaufc
** he is conceived and bom in Sin, by Reafbn o£ddam9s
" Sin ? No fuch thing. But becaufe the pureft Crea-
<c tures are not pure in Comparifon of God. Much lefs
46 a Being fubjetl to fo many INFIRMITIES, as a
*' MORTAL Man. Which isaDemonftration toMe,not
ts only, that Job and his Friends did not intend to eftab-
*' lifh the Doctrine we are now examining, but that they
Ze were wholly Strangers to it." Thus this Author en-
deavours to reconcile this Text with his Doctrine of the
perfeft native Innocence of Mankind : In which we have
a notable Specimen of his 'Demonfl rations , as well as of
that great Impartiality and Fairnefs in examining and ex-
pounding the Scripture, which he makes fo often a Pro-
feffiori of.
In this Place we are not only told, how wicked Man's
Heart is, but alfo how Men come by fuch Wickednefs ;
even by being of theRace of Mankind, by ordinaryGenc-
ration : What isMan,thatbeJbould becleanl and he that
'■) bom of a Woman, that he fbouJdbe righteous ? Our
Author (P. 141, 142.) reprefents Man's being born of a
Woman, as a Periphrafis .to fignifyMan ; and that there is
no De(Jgn in theWords to give a Reafbn, why Man is not
clean and righteous. But theCafe is mod evidently other-
wife, if we may inter] ret the Book of Job by itfelf ; ?Tis
mod
Chap. it. Proof from Pfal. li. 5. 195
mofl plain, that Man's being born of a Wo?nan\s given as
a Reafon of his not being clean ; Chap. xiv. 4. Who can
bring a clean Thing out of an unclean ? Job is fpeaking
there exprefly of" Man's being born of a Womon,as appears
in f. 1. And here how plain is ic, that this is given as a
Reafon of Man's not being clean ? Concerning this Dr. T.
fays, That this has no refpecl to any moral Uncleannefs,
but only common Frailty, Sec. But how evidently is this
alfo otherwife ? when that Uncleannefs which a Man has
by being born of a Woman, is expreily explaln'd of Utl-
righteoufnefs , in the next Chapter at the 14th <\ What
is Alan, thai he fbould be clean ? and hi that is bom of a
Woman,that he fhould be RIGHTEOUS ? And alfo in
Chap. xxv. 4. How then canMan be juftified zvith God •?
•And hozv can he be clean,that is born of a Woman ? 'Tis
a moral Cleannefs Bildadk fpeaking of, which a Man
needs in order to beiiig juftified — HisDefign is, to con-
vince Job of his moral Impurity, &c from thence of God's
Righteoufnefs in his fevere Judgments upon him; and not
of his natural Frailty.
And without Doubt, T)avid has refpecl: to this fame
Way of Derivation of Wickednefs of Heart, when he fays,
Pfal. ii. 5. Behold, I was fbapen in Iniquity, and in Sin
did my Mother conceive me. It alters not the Cafe as to
the Argument we are upon, whether the Word tranflated
concehe, fignify conceive, or nurfe ; which latter, our
Author takes fo much Pains to prove : For when hje hgs
done all, he (peaks of it as a juft Trauflation of the W ords
to render 'em thus, I was BORN in Iniquity, and in
Sin did my Mother nurfe me. (P. 135.) If it is own'd
that Man is born in Sin, 'tis not worth the while to dif-
pute, whether 'tis expreily aflerted, that he is conceived in
Sin. But Dr. T. after his Manner irifrfts, that fuch
Expredions, as being born in Sin, being Tranfgreffors
from the Womb, and the like, are only Phrafes figurative-
ly to denote Aggravation, and high "Degree of Wicked-
nefs. But the contrary has been already demonstrated,
from many plain Scripture-Inftances. — Nor is onelnflance
R 2 produced,
196 NciedLinesinVixg\\nQParallel. PartIL
produced, in which there is any Evidence that fuch a Phrafe
is ufed in fuch a Manner. A poetical Sentence out of
Yirgilh JEneids, has here been produced,and made much
of by fome, as parallel with this, in what 'Dido fays to
JEneas, in thefe Line? :
C Nee tibi Diva Parens Generis,nec Dardanus Author,
^ Perfide : Seel duris genuit teCautibus horrens
£Caucafus, Hyfcanaeque admorunt Ubera Tigres.
In which fhe telis JEneas.thzt not a Goddefs was his Mo-
ther, nor Anchifes his Father ; but that he had been bro't
forth by a horrid rocky Mountain, and nurfed at the Dugs
of Tygers, to reprefent 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 the Padion of Love, and diilracted with raging Jea-
loufy and Difappointment, thinking herfelf treated with
brutifh. Perfidy and Cruelty, by a Lover whofe higbeft
Fame had been his being the Son of a Goddefs, to aggra-
vate his Inhumanity and Hard-heartednefs with this, That
his Behaviour was not worthy the Son of a Goddefs, nor
becoming one whefe Father was an illuftricus Prince ; and
that he acted more as if he had been brought forth by hard
unrelenting Rocks, and had hacked the Dugs of Tygers.
But what is there in the Cafe of David, parallel, or at ail
in like Manner leading him to fpeak of himfelf as
born in Sin, in any fuch Senfe ? He is not fpeaking him*
felf, 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 elfc
vifible in David's Cafe, to lead him to take Notice of his
being born in Sin, but only his having fuch Experience of
the Continuanee and Power of indwelling Sin, after fo
long a Time, and fo many and great Means to engage him
to Holinefs ; which fhew'd, that Sin was inbred, and in his
very Nature,
Dr. "T. very often objects to thefe and other Texts,
brought by Divines to prove original Sin, that there is no
Mention
UHAP.
II, Adam#0/#/£/tf/0tfV,noObje£tn- f g -j
Mention made in them of Adam, nor of his Sin. He
cries out, Here is not the leaf Mention, or Intimation of
Adam, or any ill Effeds of his Sin upon us. Here's
not one Word, nor the leafl Hint of Adam, or any Con-
feqiiences of his Sin, &c. &e* He fays, f " If Job and
"-•his Friends had known and believed the Doctrine of a
" corrupt Nature, derived from Adam's Sin only, they
" ought in Reafon and Truth to have given this as the
" true and only Reafon of the human Imperfection and
tc Uncleannefs they mention." But thefe Objections and
Exclamations are made no lefs impertinently, than they
are frequently. 'Tis no more a Proof,that Corruption of
Nature did not come by Adams Sin, becaufe many times
when it is mentioned, Adam's Sin is not exprelly mention'd
as the Caufe of it, than thatDeath did not come by Adam's
Sin (as Dr. T. fays it did) becaufe tho' Death as incident
to Mankind, is mentioned Co often in the old Teftament,
and by our Saviour in his Difcourfes. yet Adams Sin is
not once exprelly mentioned, after the three firft Chapters
of Gene/Is, any where in all the old Teftament, or the
four Evangelifts, as the Occafion of it.
What Chriftian has there ever been, that believed the
moral Corruption of the Nature of Mankind, who ever
doubted that it came that\Vay,which theApoftle fpeaks of,
when he fays>"Jty oneMan Sin entred into theWorld,and
Death by Sin" ? Nor indeed have they any more Reafon
to doubt of it, than to doubt of the whole Hiftory of our
jSrft ParentSjbecaiife^fow's Name is fo rarely mention'd..
on any Occaflon in Scripture, after that firft Account of
him, & Eve's never at all ; and becaufe we have no more
any exprefs Mention of the particular Manner, in which
Mankind were firft brought into Being, either with refpeft
to the Creation of Adam, or Eve. 5Tis fufficient, that
the abiding, moft vifible Effects of thefe Things remain,
in the View of Mankind in all Ages, and are often fpeken
of in Scripture ; and the particular Manner of their being
introduced,
* P. 5. 64, 96, 97, 98, 102, ro3, 112, 118, 120, 122, 123,
127, 12$, 176, 1423 14-, 152, 1555 229, 149. f H2/
igS Onz plain Revelationfaf&ciznV Partll.
introduced, is once plainly fet forth in the Beginning 01
the Bible, in that Hiftory which gives us an Account of
the Origin of all Things. And doubtlefs it was expected*}
by the great Author of the Bible, that the Account in the
three firft Chapters of Gsnefis fhould be taken as a plain
Account of the Introduction of both natural and moral
Evil, into the World ; as it has been fkewn to be fo in-
deed. The Hiftory of Adanis Sin, with itsCircurmian-
ccs, God's Threatning, and the Sentence pronounced up-
on him after his Tranfgreilion, and the immediate Conse-
quences, conGPcing in fo vail an Alteration in his State,and
the State of the World, which abides {till, with refpect to
all his Pofteriry, do moft directly and fufficiently lead tG
an underftanding of the Rife of Calamity, Sin & Death,
in this finful miierablc World.
3Tis fit, we all fhould know, that it don't become
us to tell the moil High, how often helhall particularly
explain and give the Reafon of any Doctrine which he
teaches, in order to our believing what he fays. If he
has at all given us Evidence that, it is a Doctrine agreable
to his Mind, it becomes us to receive it with full Credit
and Submifficn ; and not fallen! y to reject it, becaufe cur
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 promis'd in the Old Tefta-
ment to repenting and returning Sinners ? How many
hundred Times is God's fpecial Favour there promifed to
the fmcerely Righteous, without any exprefs Mention of
thefe Benefits being thro' Chrift ? Would it therefore be
becoming us to fay, that in-as-much as our Dependence on
Chrift for thefe Benefits, is a Doctrine, which, if true, is
of fuch Importance, that God ought exprefly to have men-
tion'd Chrift's Merits as the Reafon and Ground of the
Benefits, if he knew they were the Ground of 'em, and
fhould have plainly declar'd it fooner, and more frequent-
ly, if ever he expected we fhould believe him, when he
did tell us of it ? — How often is Vengeance and Mifery
threaten'd in the old Tefiament to the Wicked, without
aliy
£H4P,IiIL iProofs chiefly from theN.Tzft^ 1 99
any clear and exprefs Signification of any fuch thing in-
tended, as that everlafting Fire, where there is Wailing
and Gnailiing of Teeth, in another World, which Chrift
fo often fpeaks of as the Puniiliment appointed for all the
Wicked ? Would it now become a Chriftian,to object and
fay, that if God really meant any fuch thing, he ought in
Reafon and Truth to have declared it plainly and fully ;
and not to have been fo filent about a Matter of fuch vail
Importance to all Mankind, for four Thoufand Years
together ?
Chap. III.
Qhfervatio7ison various mherPlaces of Scrip-
ture^ principally of the New Teftament,
proving the Docirine of Original Sin.
Sect. I.
Obfirvations on Job. III. 6. in Couneclionwithfome
other TaJJages in the New Teftament.
THofe Words of Chrift, giving a Reafon to Nicode-
mus, why we muft be born again, Joh. iii. 6. That
which is horn of the Flefh, is Flefh ; and that which is
horn of the Spirit, is Spirit] have not without good Rea-
fon been produced byDivincs, as a Proof of the Doctrine
of Original Sin : fuppcfing, that by Flefh here is meant
the human Nature in a debafed and corrupt State. Yet
Dr.T^P. 144,). thus explains thefe Words, That which is
horn of the Flefh, is Flefh ; « That which is born by na-
" tural Defcent and Propagation, is a Man confiding of
" Body and oul, or the meerConftitution andPowers of
" a Man, in their natural State.'' But the conftantUfe
of thefe Terms, Flefh, and Spirit, in other Parts of the
New Teftament, when thus fet in Oppofition one to ano-
ther,and the latter faid to be produced by the Spirit of God,
as
2 00 Proof from Job. iii. 6. Part IiJ
as here ; and when fpeaking of the fameThing,whichChrift
is here fpeaking of to Nicodemus , viz. the requ if] te Qua-
lifications to Salvation,this will fully vindicate the Senfe of
our Divines. Thus in the 7th & 8th Chapters bj Romans,
where thefe Terms Flefh, and Spirit {?*$% and tivivpz)
are abundantly repeated, and fet in Opposition, as here.
So, Chap. vii. 14. The Law is fpirfrtral ( wjp'xr;x:s )
but I am carnal, (fra^ittos) fold under Sin. He can't
only mean, ' I am a Man, confifting of Body and Scul,and
having the Powers of a Man? Ver. 1 8. I know that in
me, that is, in >. y Flefh, dzvelieth no good thing. He
don't mean to condemn his Frame, as confifting of Body
and Soul; and to a{Iert,that in his human Conflitution ,with
the Pozvers of a Man, dwells no good thing. And when
he fays in the lad Verfe of the Chapter, With the Mind
I my felf fervt the Law of God, but with the Fleih the
Law of Sin ; He can't mean, CL my felfferve theLaw of
God\ but with my innocent human Con/I 'i tut ion, as hav-
ing the Pozvers cf a Man,I 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 Y\c(\i,but after the Spirit ; and ver.4.
'The Right eoufnefs of the Law is fulfilled in us, who -walk
not after the Flefh ; He can't mean, ' There is no Con-
demnation to them that walk not according to the Pozvers
cf aMan? &c. And when he fays, ver. 5>& 6.They that
are after the Fleih, do mind the things cf the Flefh ;
and to be carnally minded is Death ; He don't intend,
4 They that are according to the human Conflitution and the
Pozvers of a Man, do mind theThings of the human Con-
ftiiuiion and Pozvers ; and to mind thefe, is Death.' And
when he fays, ver. 7,8c 8. The carnal (or flelhiy) Mind is
Enmity againflGod,and is notfubjecl to the Law cf God,
nor indeed can be ; So that they that are in tbe¥\e1h,can~
not pleafe God ; He can't mean, that to mind theThings
which are agreable to the Pozvers and Conflitution of a
Man (who, as our Author fays, is conftituted or made
right) is Enmity againft God ; And that a Mind which is
agreable
Chap. in.-) inConneSiionwithotherlexts. 201
Sect. 1.3
agreable to this right human Conftitution, as God hath
made it, is not fubject to the Law of God, nor indeed can
be ; and that they who are according to fuch a Conftitution,
cannot pleafe God. And when it is faid, f. 9. Ye are
not in the Fleih, but in the Spirit ; the Apoftle can't
mean, Ye are not in the human Nature, as conflituted of
Body and Soul, and with the Povjers of a Man, 'Tis
mod manifeft, that by the Flejb here the Apoftle means
fome Nature that is corrupt, and of an evil Tendency,
and directly 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 perfect Inconfiilence with being flibject
to God, and pleafing God ; and in a fure and infallible
Tendency to Death, and utter Deftruction. And it is
plain, that here by being and walking after, or according
; - to the Fle/b, is meant the fame thing as being and walk-
ing according to a corrupt and finful Nature ; and to be
and walk according to the Spirit, is to be and walk ac-
cording to a holy and divine Nature, or Principle : and
to be carnally minded, is die fame as being vicioufly and
corruptly minded; to be fpiritually minded, is to be of
a virtuous and holy Difpofition.
When Chrifl fays, Job. iii. 6. That which is born of
the Flefh, /V Flefh, he reprefents the Flefb not meerly as
a Quality ; for it would be incongruous, to fpeak of a
Quality as a Thing born : 'tis a Perfon, or Man, that is
born. Therefore Man, as in his whole Nature corrupt, is
called Flefh : Which is agreable to other Scripture-Repre-
fentations,where the corruptNature is called the Old Man,
the Body of Sin, and the Body of 'Death. Agreable to this
are thofeReprefentations in the 7th and 8th Chapters of Ro-
mans : there Flefh is figuratively reprefented as a Perfon,
according to the Apoftle's Manner, obferved by Mr. Locke %
and after him byDr.T — r\ who takes Notice,that the Apo-
file, in the 6th and 7th of Romans reprefents Sin as a
Perfon ; and that he figuratively diftinguifhes in himfelf
two Perfons, fpeaking of Flefh as his Perfon, For I
S know
202 Proof from J oh. in. 6. Part IL
know that in ME, that is, in my F\efh,dwelletb no good
thing. And it may be obierved, that in the SthChapter,
he (till continues this Representation, fpeaking of > the
Flejb as aPerfon : and accordingly in the 6th & 7thVerfes,
/peaks of the Mind of the Flejb, $gpvp« tra^tos and of
the Mind of the Spirit, 0^vfM vmvfwros ; as if the Flejb
and Spirit were two op polite Perfons, each having a Mind
contrary to the Mind of the other. Dr. T~. interprets this
Mind of the Flejb, and Mind of the Spirit, as tho' the
Flejb and the Spirit were here fpoken of as the different
Objefls, about which the Mind fpoken of is conversant.
Which is plainly befide the Apoftle's Senfe ; who fpeaks
of theFlefh. and Spirit as the Subjects and Agents, in which
the Mind fpoken of is ; and not theObje£ts,about which it
acts. We have the fame Phrafe again, /. 27. He that
fearcheth the Hearts, knoweth what is the MIND OF
THE SPIRIT, fg^ ^topwbs ; the Mind of the fpi-
ritual Nature in the Saints beino; the fame with the Mind
of the Spirit of God himfelf, who imparts and actuates
that fpiritual Nature ; Here the Spirit is the Subject and
Agent, and not the Object. The fame Apoftle in like
Manner ufes the Word, vdSt in Col. ii. 1 8. Vainly puffed
up by his fleihly Mind, «tq m vo©1 tvs ca^s avn, by the
Mind of his Flejb. And this Agent fo often called Flejb,
reprefented by the Apoftle, as altogether evil, without any
good Thing dwelling in it, or belonging to it, yea perfectly
contrary to God and his Law, and tending wholly to Death
and Ruin, and directly oppofite to the Spirit, is what Chrift
fpeaks of to Nicodejnus as born in the firft Birth, as giv-
ing a Reafon why there is a Neceffity of a New-birth, in
order to a better Production.
One thing is particularly obfervable in that Difcourfe
bf the Apoftle, in the 7th and 8th of Romans, in which
he Co often ufes the Term Flejb, as oppofite to Spirit,
which, as well as many other things in his Difcourfe, makes
it plain, that by Flejb he means fomething in itfelf corrupt
and finful ; and that is, that he exprefly calls it finful
FleJJj, Rom. viii. 3. >Tis manifeft, that by finful Flejb
ho
Ch ap.iii. i inConneSIion with otherTexts. 201
SECT. I. 3
he means the fame Thing with that Flefli fpoken of in
the immediately foregoing and following Words, and in
all theContext : And that when it is faid, Chrift was made
in the Likenefs of ftnful Flefb, the Expreffion is equipol-
lent with thofe that fpeak of Chrift as made Sin, & made
a Curfe for us.
Flefb and Spirit are oppofed one to another in Gal. v.
in the fame Manner as in the 8th of Romans ; And there,
by Flefb cannot be meant only the hu/nan Nature of
Body and Snd, or the meer Conftitution and Pozuers of
a Man, as in its natural State, innocent and right. In the
1 6th f. the Apoftle fays, " Walk in the Spirit, and ye
" fhall not fulfil the Lufts of the Flefb :" where the
Flefli is fpoken of- as a Thing of an evil Inclination, De-
fire or Luft. But this is more ftrongly fignified in the next
Words ; For the Flefli lufteth again/l the Spirit, and the
Spirit againft the Flefli ; and theft are contrary one to
another. What could have been faid more plainly, to fhew
that what the Apoftle means by Fleft, is fomething very
evii in its Nature, and an irreconcileable Enemy to all
Goodncfs ? And it may be obferved, that in thefe Words,
and thofe that follow, the Apoftle full figuratively repre-
fents the Flefb as a Perfon or Agent,- defiring, acling, having
Lufts, and performing Works. And by Works of the
Flefb, and Fruits of the Spirit, which are oppofed to each
other, from f. 19. to theiind, are plainly meant the fame
as Works of a finful Nature, and Fruits of a holy renewed
Nature. Now the Works of the Flefli are manifeft%
which are thefe ; Adultery ,Fornication,Uncleannefs ,Laf
civioufnefs, Idolatry, Witchcraft, Hatred, Variance,
Wrath, Strife, Seditions, Herefies, &c. — But the Fruit
of the Spirit is Love, Joy, Peace, Long-fuffering, Gentle^
tiefs, Gcodnefs, &c. The Apoftle, by Flefb, don't mean
any thing that is innocent and good in itfelf, that only needs
to be reftrained, and kept in proper Bounds ; but fome-
thing altogether Evil, which is to be deftroyed, and not
only reftrained. 1 Cor. v. 5. To deliver fuch an One to
Satan, for the Deftruclion of the Flefli. We muft have
S 2 no
204 Prcof from Joh. iii. 6. Part II.
no Mercy on it ; we can't be too cruel to it ; it muft even
be crucified. Gal. v. 24. They that are ChrijTs, have
crucified the Flefh, with the Affections and Lujls.
The Apoftle John, the fame Apoftle that writes the
Account of what Chrifl faid to JNicodemus, 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. 1 Joh. iii. 23, 24. And
that we fliould love one another, as he gave us Command-
ment ; and he that keepeth his Commandments -f dwelleth
in him, and he in him : and hereby we know that he a-
bideth in us, by the Spirit that he hath given us. With
Chap. iv. 12, 13. If we love one another, God dzvelleth
in us, and his Love is perfecled in us : Hereby knozu we,
that we dwell in him, becaufe he hath given us of his
Spirit. The fpiritual Principle in us being as it were a
Communication of the Spirit of God to us.
And as by mn-jo^ is meant a holy Nature, fo by the
Epithet 'wzvp'ZTLKQs, fpiritual, is meant the fame as truly
virtuous and holy, Gal. vi. 1. Ye that are fpiritual, re-
ft ore fuch an one in the Spirit of Meeknefs. The Apoftle
refers to what he had juft faid, in the End of the forego-
ing Chapter, where he had mentioned Meeknefs, as a Fruit
of the Spirit. And fo by carnal, or fiefbly, ca^Ms is
meant the fame as finful. Rom. vii. 14. 'The Laze is
fpiritual (i. e. holy) But I am carnal, fold under Sin.
And 'tis evident, that by Flefb, as the Word is ufed in
theNew Tcftament, & oppofed to£/>/>//,when fpeaking of
the Qualifications for eternal Salvation, is not meant only
what is now vulgarly called the Sins of the Flejb, con-
fiding in inordinate Appetites of the Body, and their In-
dulgence ; but the whole Body of Sin, implying thofe
Lulls that are molt fubtil, and furthefl from any Rela-
tion to the Body ; fuch as Pride,Malice? Envy, &c. When
the Works of the Flefb are enumerated, Gal. v. 19, 20,
21. they are Vices of the latter Kind chiefly, that are
mentioned ; Idolatry , Witchcraft, Haired, Variance, E-
mulations, Wrath, Strife, Seditions, Herefies, Envyings.
So,
Chap. in. "> jnConneSiion with other "Texts. 20 c
Sect. I. 3
So, Pride of Heart is the Eife£r. or Operation of the
Flefh. Col. ii. 18. Vainly puffed up by his flefhly Mind :
in the Greek, by the Mind of the Flefh. So Pride, En-
vying, Strife and Divifon, are fpoken of as Works of
the Flefh, 1 Cor. iii. 3,4. For ye are yet carnal ( «ra?v.ixo{
flefhly.) For zu here as there is Envying, and Strife, and
'Divifon, are ye not carnal, and walk as Men ? For
while one faith J am of J?zu\,and another, lam of A polios,
are ye not carnal ? Such kind of Lulls don't depend on
the Body, or external Senfes ; for the Devil himfelf has
them in the higheft Degree, who has not, nor ever had,
any Body or external Senfes to gratify.
Here, if it fhould be enquir'd, how Corruption orDe-
pravity in general, or the Nature of Man as corrupt and
finful,came to be called Flefh ; and not only that Corrup-
tion which confins in inordinate bodilyAppetites? I think,
what the Apoftle fays in the laft cited Place, Are ye not
carnal, and walk AS MEN ? leads us to the true Rea-
fon. 'Tis bccaufe a corrupt and (inful Nature is what
properly belongs to Mankind, or the Race of Adam, as
they are in thefnfelves, and as they are by Nature. The
Word Flefb is a Word often ufed in both old Teftamcnt
and new to fignify Mankind in their prefent State. To
enumerate all the Places, would be very tedious; I iliall
therefore only mention a fewPlaces in theNewTeftamenr.
Matt. xxiv. 22. Except thofe Days fhould be fhortned, no
Ylzftiflmild be faved. Luk. iii. 6. AltFk&ifkaMfe* the
Salvation of God. Joh.xvii.2. Thou haft given himPozuer
over all Flefh. See alfo A£t. ii. 17. Rom. iii. 20. 1 Cor.
i, 29. Gal. ii. 16. Man's Nature, being left to it felf,
forfaken of the Spirit of God, as it was when Man fell,
and confeqnently forfaken of divine and holy Principles,
of it felf became exceeding corrupt, utterly depraved and
ruined. And fo the Word Flefh, which fignifles Man,
came to be ufed to fignify Man as he is in himfelf, in his
natural State, debafed. corrupt and ruin'd. And on the
other Hand, the Word Spirit came to be ufed to fignify a
divine and holy Principle, or new Nature ; becaufe that
is
2o6" Proof from Joh. iii. 6. Part II.
is not of Man, but of God, by the Indwelling and vital
Influence of bis Spirit. And thus to be corrupt, and to
be carnal, ox flefhly, and to walk a? Meny 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 corruptee the fame ; and Sons
of Men, and zuicked _M?;?,alfo are theTame,as was obferv-
ed before. And on the other hand, to favour the Things
that be of God, and to receive the Things of the Spirit
of God, are Phrafes that fignify as much as relifhing and
embracing true Holiness or divine Virtue.
All thefe Things confirm what we have fuppofed to be
Chrift's Meaning, in faying, That which is born of the
Flejh, is Flefh ; and that which is born of the Spirit, is
Spirit. His Speech implies, that what is born in the firff.
Birth of Man, is Nothing but Man as he is of himfelf,
without any thing divine in him; depraved, debafied,finfiil,
ruin'd Man, utterly unfit to enter into the Kingdom of
God, and incapable of the fpiritnal divine Happincfs of
that Kingdom : but that which is born in the new Birth,
of the Spirit of God, is a fpiritnal Principle, and holy and
divine Nature, meet for the divine & heavenly Kingdom.
?Tis a Confirmation that this is the true Meaning, that it
is not only evidently agreable to the conftant Language of
the Spirit of Chrift in the New-Teftament ; but theWords
underftood in this Senfe, contain the proper and true Rea-
fon, why a Man muff 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 new Heart &c. in or-
der to Salvation : To give a Reafon of which to Nicode-
mus, is plainly Chrift's Defign in the Words which have
been infilled on.
Before 1 proceed, I would obferve one Thing as a Co-
rollary from what has been faid.
Corol. If by'Flcfh and Spirit when fpoken of in the
New Teflament, and oppofed to each other, in Difcourfes
on the neceflary Qualifications for Salvation, we are to
understand
c^p.iii.? Proof from i Cor. ii. 14,^. 207
underiland what has been now fuppofed, it will not only
follow, that Men by Nature are corrupt, but zv holly cor-
rupt, without any good Thing. If by Flefh 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. 'Tis wholly oppofite to God, and to Subjection to
his Law, as appears by Rom. via. 7, 8. 'Tis directly
contrary to true Holinefs, and wholly oppofes it, and
Holinefs is oppofite to that ; as appears by Gal. v. 17.
So long as Men are in their natural State, they not only
have no good Thing, but it is impoflible they mould have,
or do any good Thing l^s appears by Rom. villi 8. There
is nothing in their Nature, as they have it by the firfr.
Birth, whence fliould arife any true Subjection to God ;
as appears by Rom. viii. 7. If there were any thing truly
good in the Flefh,ox in Maris Nature, or natural Difpo-
fition, under amoralView, then it fliould only be amended ;
but the Scripture reprefents as tho' we were to be Ene-
mies to it, and were to feek nothing fhort of its entire De=
flruction, as has been obferved. Andelfewhere the Apo-
file directs not to the amending of the old Man, hut put-
ting it ojf,and putting on the new 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 Chrifl, he
is a new Creature (which doubtlefs means the fame as a
Man new-born) Old Things are (not amended) but paffed
away, and ALL Things are become new.
But this will be further evident, if we particularly con-
fider the Apoflle's Difcourfe in the latter Part of the fe-
cond Chapter of 1 Cor. & the Beginning of the third.
There the Apoftle fpeaks of the natural Man, , and the
fpiritual Man : where natural and fpiritual are oppos'd
juft in the fame Manner, as I have obferved carnal and
fpiritual often are. In Chap. ii. 14,15. he fays, The na-
tural Man receiveth not theThings of theSpirit of God :
for they are Foolifbnefs unto him ; neither can he know
them, becaufe they are fpiriiually difcerned. But
he that is fpiritual, judgeth all Things, And not only
does
ao8 Prof from i Con ii. \j\0c. Part IL
does theApoftle here oppofe natural and fpiritual, juft as
he elfewhere does carnal 2li\<& fpiritual, but his following
Difcourfe evidently fliows, that he means the very fame
DiftincYion, the fame two diftin6b and oppofiteThings. For
immediately on his thus fpeakingof theDiffcrence between
the natural and the fpiritual Man, he turns to the Co-
rinthians, in the firlt Words of the next Chapter, connect-
ed with this, and fays, And I, Brethren, could not [peak
unto you as unto fpiritual, but as unto carnal. Preferring
manifeftly to what he had been frying, in the immediately
preceeding Difcourfe, about fpiritual and natural Men, and
evidently ufing the Word, carnal, as fynonymous with na*
tural. By which it is put out of all reafonable 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 ; — notwithstanding all the GloiTes and Criticifms, by
which modern Writers have endeavoured to palm upon us
another Senfe of this Phrafe, and fo to deprive us of the
clear Initrucdon the Apoltle gives in that 14th ver. con-
cerning the finful miferable State of Man by Nature. Dr.
T. fays, by 4oX:ho>% is meant the animal Man. the Man
who maketh Senfe and Appetite the Law of his Action.
If he aims to limit the Meaning of the Word to external
Senfe,and bodiiyAppetite,his Meaning is certainly not the
A^poftle's. For theApoflle in his Senfe includes the more
fpiritual Vices of Envy,Strife, Szc. as appears by the four
firft Verfes of the next Chapter ; where, as I have obferv-
ed, he fubftitutes the Word carnal'm the Place of tyXitoSi
So the Aroll e Jude ufes the Word in like Manner, oppo-
fing it to fpiritual, or having the Spirit, ver. 19. Thefe
are they that fepar ate themfelves, ferfual ( 4v%wos) ** not
having the Spirit." The Vices he had been juft fpeak-
ing of, were chiefly of the more fpiritual Kind. tf. 16.
Thefe are Murmurers, Complainers, walking after their
awn Lujls ; and their Mouth fpeaketh great fiveUing
Words, having Men's Perfons in Admiration becaufe
of Advantage. The Vices mentioned are much of the
fame Kind with thofe of the Corinthians, for which he
calls
s?c? II1' \"Remarks on Rom iii. 9,-24. 209
calls them carnal ; Envying, Strife and T)ivifions, and
faying, I am of Paul, and I of Apollo s ; and being puffed
up for one againfl another. We have the fame Word
again, Jam. iii. 14, 15. If ye have bitter Envying and
Strife, glory not, and lie not againfl the Truth : This
Wifdom defcendeth not from above, but is earthly, fenfual
(+vX»nO and devilifb ; where alfo the Vicesx the /-Npoille
ipeaks of are of the more fpiritual Kind.
So that on the whole, there is fufficient Reafon to un-
derhand theApoftle, when he fpeaks of the natural Man
in that 1 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 com-
monly intended in the New Teftament by 'Things fpiri-
tual, 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 ExprefTions are very ftrong : The natural Man re*
ceiveth mt the Things of the ^Spirit of God, is not fuf.
ceprible of Things of that Kind, neither can he know them,
can have no true Senfe or Relifli of them, or Notion of
their real Nature and true Excellency ; Becaufe th-v are
fpiritually difcerned ; they are not difcerned Sis of
any Principle in Nature, but altogether by a Principle that
is divine, fomething introduced by the Grace of God's holy
Spirit, which is above all that is natural. T!u Words are
in a confiderable Degree parallel with thofe of our Saviour,
Joh.xiv. 1 6, 1 7. Hejball give you theSpirit of Truth, whom
the iVorld cannot receive, becaufe it feeih him not, nei-
ther knaweth him : But ye know him ; for he dzvelletb
with you, and ft all be in you.
Sect. II.
Obfer vat ions on Rom. iii. c
1
F the Scriptures reprefent all Mankind as wicked in
their firft State, before they are made Partakers \ f the
T Benefits
210 Proof from Rom. iii. 9,-24. Part II.
Benefits of Chrid's Redemption, then they are wicked by
Nature : For doubtlefs Men's fird State is their native
State, or the State they come into the World in. But the
Scriptures do thus reprefcnt all Mankind.
Before I mention particular Texts to this Purpofe, I
v/ould obfervc, that it alters not the Cafe as to the Argu-
ment in Hand, whether we fuppofe thefe Texts fpeak di-
rectly of Infants, or only of fuch as are capable of fome
Underflanding, fo as to underdand fomething of their own
Duty and State. For if it be fo with all Mankind, that
as foon as ever they are capable of reflecting and knowing
their own moral State, they find themfelves wicked, this
proves that they are wicked byNature ; either born wicked,
or born with an infallible Difpofition to be wicked as foon
as podible, if there be any Difference between thefe; 'and
either of 'em will prove Men to be born exceedingly de-
praved. I have before proved, that a nativePropenfity to
Sin certainly follows from many things faid in the Scrip-
ture, of Mankind ; but what I intend now, is fomething
more direct, to prove by direct Scripture-Ted imony, that
all Mankind in their fird State are really of a wicked
Character.
To this Purpofe is exceeding full, exprefs & abundant
that Pafiage of the Apodle,in Rom. iii. beginning with the
9th >\ to theEnd of the 24th ; which 1 fhall fet down at
large, didinguifhing the univerfal Terms which are here
fo often repeated, by a didincr. Character. The Apodle
having in the fird Chap, f, 16, 17. laid down his Propo-
rtion, that none can be faved in any other Way than thro'
the Righteoufnefs of God, by Faith in Jefus Cbrid, he
proceeds to prove this Point, by fhewing particularly that
all are in themfelves Wicked, and without any Righteouf-
nefs of their own. Fird, he infids on the Wickednefs of
the Gentiles, in the fird Chapter ; and next, on the Wick-
ednefs of the Jews, in the fecond Chapter. And then in
this Place, he comes to fum up the Matter, and draw the
Conclusion in theWords following : " What then, are we
*v better than they ? No, in no wife j for we have before
" proved
Chap.iii. i Au in their fir ft StateW\zVe&. 2 1 1
Sect. II. J J J
' proved both Jezus and Gentiles, that they are all under
8 Sin : As it is written, There is NONE righteous, NO,
■ NOT ONE ; there is NONE that underftandeth ;
6 there is NOInE that feeketh after God ; they are ALL
; gone out of the Way ; they are TOGETHER become
5 unprofitable ; there is NONE that doth Good, NO,
* NOT ONE. Their Throat is an open Sepulchre ;
1 with their Tongues they have ufed Deceit ; the Poifon
c of Afps is under their Lips ; whofe Mouth is full of
1 (Turfing & Bitternefs ; their Feet are fwift to JOhedBlood ;
4 Destruction and Mifery are in their "Ways, and the Way
' of Peace they have not known ; there is no Fear of God
4 before their Eyes. Now we know, that whatfoever
4 Things the Law faith, it faith to them that are under
'■ the Law, that EVERY Mouth may be flopped, and
' ALL THE WORLD may become guilty before God.
4 Therefore by the Deeds of the Law, there fhall NO
' FLESH be juftified in his Sight ; for by the Law is the
* Knowledge of Sin. But now the Right eoufnefs of God
; without the Law, is manifefl, being witnefTed by the
4 Law and the Prophets ; even the Righteoufnefs of God,
4 which is by Faith of Jefus Chrift, unto ALL, and upon
4 ALL them that believe ; for there is NO DIFFE-
6 RENCE. For ALL have finned, & come fliort of the
' Glory of God. Being juflified freely by his Grace,
* thro' the Redemption which is in Jefus Chrift." ■
Here the thing which I would prove, viz. thatMankind
in their firft State, before they are interefted in the Bene-
fits of ChriiVs Redemption, are univerfally wicked, is de-
clared with the utmoft poflible Fulnefs and Precifion. So
that if here this Matter ben't 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. jf. to take off the Force of the whole, would have
us to underffand (P.104 — 107) that thefe PafTages,quoted
from the Pfalms, and other Parts of the old Teftament,
T 2 donV
2 r2 Proof from Rom. iii. o, — 24. Part If,
don't fpcak of all Mankind, nor of all the Jews ; but
only of them of whom they were true. He obferves,
there were many that were innocent and righteous ; tho'
there were alfo many, a ftrong Party, that were wicked,
corrupt, &c. of whom thefe Texts were to be underftood.
Concerning which 1 would obferve the following Things.
1. According to this, the Univerfality of the Terms
that are found in thefe Places, which theApoftle cites from
the old Teftament, to prove that all theWorld, both Jews
and Gentiles, are under Sin, is nothing to his Purpofe.
The Apoftle ufes univerfal Terms in his Proportion, 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
juflified. And he chufes out a Number of univerfal Say-
ings or Clanfes out of the Old Teftament, to confirm this
Univerfality ; as, There is none righteous ; no, not one :
'They are all gone out of the Ti^ay ; There is -none that
under flandeth, Sec. But yet the Univerfality of thefe
Expreflidns h nothing to hisPurpofe ; becaufethe univerfal
Terms found in 'em have indeed no Reference to any fiich
Univerfality, asthis theApoflle fpeaks of,nor any thing a-kin
to it ; they mean no Univerfality, either in the collective
Senfe, or perfonal Scnfe ; no Univerfality of the Nations
of the World, cr of particular Perfons in thofe Nations, or
in any one Nation in the World : " But only of thofe of
i( whom they are true P That is, There is none of them
righteous, of whom it is true, that they are not righteous ;
no, not' one ; There is none that under ft and, of whom it
is true, that they underftand not : They are all gone out
cf the JVay, of whom it is true, that they are gone out of
tue Way, &c. — Or thefe Expreffions are to be underftood
concerning that ftrong Party in Ifrael, in T>avid's and
Solomon's Days and in the Prophets Days : they are to
be under'1 ood of them univerfally. And what is that to
the Apoftle's Purpofe ? How does fuch an Univerfality
cf Wickednefs,as this, — that all were wicked in Ifrael, who
were wicked, — or, that there was a particular evilParty,all
of
's?ctP 'ni Al1 ** their firJiStateWvkfA. 2 1 3
of which were wicked, — confirm that Univerfality which
the Apodle would prove, viz. That all Jews and Gen-
tiles, and the zvhole World were wicked, and every Mouth
flopped, and that no Flejb could be judified by their own
Righteoufnefs.
Here nothing can be faid to abate the Nonfenfe, but
this, That the Apodle would convince the Jews, trnt
they were capable of being wicked, as well as other Na-
tions ; and to prove it, he mentions fome Texts, which
fhew that there was a wicked Party in Ifrael, a Thoufand
Years ago : And that as to the univerfalTerms which hap-
pened to be in thefe Texts, the Apodle had no Refpeft to
thefe ; but his reciting them is as it were accidental, they
happened to be in fome Texts which (peak of an evil Party
in Ifrael, and the Apodle cites 'em as they are, not be-
cauie tney 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 Vio-
lence of fueh a Supposition. Particularly let the Words
of the 9th and i oth Verfes, and their Connection, be ob-
ferved. ±411 are under Sin : as it is written, There is
none righteous ; no, not one. How plain is it, that the
Apodle cites that latter univerfal Claufe out of the 14th
Pialm, to confirm the preceeding univerfal Words of his
own Proportion ? And yet it will follow from the Things
which Dr. T. fuppofes, that theUniverfality of the Terms
in the lad Words, There is none righteous ; no, not one,
have no Relation at all to that Univerfality he fpeaks of
in the preceeding Claufe, to which they are join'd, All
are under Sin : and is no more a Confirmation of it, than
if the Words were thus, e There are fome, or there are
many in Ifrael, that are not righteous.'
2. To fuppofc, theA pottle's Defign in citing thefePafla-
ges, was only to prove to the Jezus, that of old there was
a confiderable Number of their Nation that were wicked
Men, is to fuppofe him to have gone about to
prove whet none of the Jezus denied, or made the lead
Doubt of. Even the Pharifees, the moil felf-righteous
Sett
2*4 ProoffromRom.nl 9,-24. Part II.
Sect of them, who went furthefl in glorying in the Dis-
tinction of their Nation from otherNations,as a holy Peo-
ple, knew it, and own'd it : they openly confefTed that
their Forefathers killed the Prophets ', Matth. xxiii. 29,
30, 31. And if the Apoflle's Defign had been only to
refrefh their Memories to put 'em in Mind of the antient
Wickednefs of their Nation, to lead to Reflection on them-
feives as guilty of the like Wickednefs (as Stephen does,
Acts vii.) what Need had theApoflle to go fo far about to
prove this ; gathering up many Sentences here and there,
which prove that their Scriptures did fpeak of fome
as wicked Men ; and then, in the nextPlace, to prove that
the wicked Men fpoken of mufl be of the Nation of the
yews, by this Argument, That zvhat things foever the
Law faith, it faith to them that are under the Law, or
that whatfoever the Books of the Old Teflament faid, it
mud be underflood of that People that had the Old Tefla-
ment ? What Need had the Apoflle 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 antient Ages,
which were wicked Men ; when the Old Teflament was
full of Paflages that afTerted tfrs expreily, not only of a
flrong Party, but of the Nation in general ? How much
more would it have been to fuch a Purpofe, to have put
'em in Mind of the Wickednefs of the People in general,
in worshipping the golden Calf, & the Unbelief, Mumur-
ing and Perverfenefs of the whole Congregation in the
Wildernefs, for forty Years, as Stephen does ? Which
Things he had no need to prove to be fpoken of their
Nation, by any fuch indirectArgument,as that; Whai foever
Things the Law faith, it faith to them that are under
the Law.
3. It would have been impertinent to the Apoflle's
Purpofe, even as our Author underflands his Purpofe, for
him to have gone about to convince the Jews, that there
had been a flrong Party of bad Men in 'David's, & Solo-
mon's, and the Prophets Times. ForDr. T. fnppofes, the
Apoflle's Aim is to prove the great Corruption of both
Jews
Chap. III.? All jn t]je'tr firfiStateWicV^A. 2 I c
bECT. II. 3 J J
Jews and Gentiles at that Day, when Chrift came into
the World *
In order the more fully to evade the clear & abundant
Teitimonies to the DocVine of original Sin, contained in
thisPart of theholyScripture, our Author fays, The Apo-
ftle is here fpeaking of Bodies of People, of Jews and
Gentiles in a collective Senfe, as two great Bodies into
•■ which Mankind are divided ; fpeaking of them in their
collective Capacity, and not with refpe&to particular Per-
fons ; that the Apoflle's Deflgn is to prove, neither of
thefe two great collective Bodies, in their collective Senfe,
can be juftified by Law, becaufe both were corrupt ; and
fo,that no more is implied, than that the Generalicy of both
were Wicked, fj On this I obferve,
(i .) That this fuppofed Senfe difagrees extremely with
the Terms and Language which the Apoftle here makes
ufe of. For according to this, we mull: underftand, either
Firjl, that theApoitle means noUniverfality at all, but
only the far greater Part. But if the Words which the
Apoftle ufes,don't mod fully and determinately fignify an
Univerfality, no Words ever ufed in the Bible are fuffi-
cient to do it. I might challenge any Man to produce
any one Paragraph in the Scripture, from the Beginning
to the End, where there is fuch a Repetition and Accu-
mulation of Terms, foftrongly and emphatically and care-
fully to exprefs the mod perfect & abfoluteUniverfality ;
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 greaterPart,where thisMeaning
is (ignified in fuch a Manner, by repeating fuch Expressi-
ons, They are all, — They are ally — They are all — toge-
ther,— every one,— all the World ; join d to multiplied
negative Teems, to fhew the Univerfality to be without
Exception ; faying, There is no Flefh, — there is none —
there is none — there is none — there is none four times
over ; befides the Addition of, No, not one, — no, not one, —
once and again ! Or
* See Key % 275, 278. || P. 102^ 104, 117, 119, 120. and
Note on Rom. ill. 10 19,
2i6 Proof J rem Rom. iii. 9,-24. Part II.
Or Secondly, if any Univerfality at all be allowed, it is
only of the collective Bodies fpoken of ; and thefe collect-
ive Bodies but two,as Dr.T. reckons them, viz. ihejewijh
Nation, and the Gentile World ; fnppofing the A pottle is
here reprefenting each of thefe Parts of Mankind as being
Wicked. But is this the Way of Men's ufing Language,
when fpeaking of but twoThings, to exprefs themfelves in
nnherfalTerms,of fuch a Sort,and in fuch a Manner, and
when they mean no more than that the Thing affirm'd is
predicated of both of them? If a Man fpeaking of his
two Feet as both lame, fhould fay, All my Feet are lame,
They are all lame. All 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 Under-
ftanding, as well as his Feet ? When the Apottle fays,
Vjhat every Mouth may be flopped, mutt we fuppofe,that
he fpeaks only of thofe two great collective bodies, figura-
tively afcribing to each of them a Mouth, and mean that
thofe two Mouths are flopped !
And befides, according to ourAuthor's own Interpreta-
tion, the univerfal Terms ufed in thefe Texts cited from
the old Teftament, have no refpect to thofe two great col-
lective Bodies, nor indeed to either of them ; but tofome
in Ifrael, a particular disaffected Party in that one Nation,
which was made up of wickedMen. So that his Interpre-
tation is every way abfurd and mconfiflent.
(2.) If the A pottle i? fpeaking only of the Wickednefs
or Guilt of great collective Bodies, then it will follow,
that alfo the Juftification he here treats of,is no other than
the Juftificationof fuch col le&iveBodies. For, they are
the fame he fpeaks of as guilty and wicked, that he argues
cannot bejuftijzed by the Works of the Law, by Reafon
of their being JVkked. Otherwife his Argument is whol-
ly difanr.uPd. If the Guilt he fpeaks of be only of col-
lective Bodies, then what he argues from that Guilt, mutt
be only, that collective Bodies cannot be juflified by the
"Works of the Law, having no Refpect to the Juftification
of particular ferfons. And indeed this is Dr. T—r's de-
clared
Chap.iii^ aji in their fir/lStateWicked. tin
Sect. If. S J
clared Opinion. He fuppofes, the Apoftle here, and in o-
the'r Parts of this Epiftle, is fpeaking of Men's Juftification
confidered only as in their colleclive Capacity. \ But the
contrary is mod: manifeft. The 26th and 28th Verfesof
this thirdChapter can't,without the utmoftViolence,be un-
derftood othervvife than of the Justification of particular
Perfons. That he might be juflland theyuflifier of HIM
that believeth in Jefus. — Therefore we conclude that A
MAN is juflif.ed by Faith, without theDeeds of the Law.
So Chap. iv. 5. But to HIM that worketh not, but be-
lieveth on him that jufiineth the ungodly, HIS Faith is
counted for Righteoufnefs. And what the Apoftle cites in
the 6, 7, & 8th Verfes from the Book of Pfalms,evidently
fhews, that he is fpeaking of the Juftification of particular
Perfons. Even as David alfo defcribeih theBlejfednefs of
THE MAN unto who n God imputeth Righteoufnefs
zvithout TVorks, faying, Blefed are they zvhofe Iniquities
arc forgiven, and whofe Sins are covered. 'David fays
thefcThingsinthe 32dPfalm, with a fpecial refpeft to his
own particular Cafe ; there exprelling the great Diitrefs he
was in, while under a Senfe of theGuilt of his perfonal Sin,
and the great joy he had whenGod forgavehim; asiny.3,4.
And then," it is very plain in that Paragraph of the third
Chapter, which we have been upon, that it is the Juftifi-
cation of particular Perfons that the Apoftle fpeaks of,by
that Place in the Old Teftament,which he refers to in \ 20.
Therefore by the T>eeds of the Lazv, there (ball no
Flefh bejuflified in his Sight. He refers to that in Pfal.cxliii.-
Enter not into Judgment with thy Servant ; for in thy
Sight '-all NO MAN LIFING be juftijed. Here
the Pfalmift is not fpeaking of the Juftification of a Nation,
as a colie&ive Body, or of one of the two Parts of the
World but of a particular Man. And 'tis further mani-
feft, that the Apoftle is here fpeaking of perfonal Juftifi-
cation, in-as-much as this Place is evidently parallel with
that, Gal. iii. to, 11. For as many as are of the IForks of
V the
t Sec Note on Rom. iii. 10,-19. and on Chap. v.n. and on
Chap. ix. 30, 31. anu on Chap, xi. 31.
2i8 Proof from Rom. iii. 9, — 24. Part IL
the Law, ar? under the Curfe : for it is written, Cur fed
is EVERT ONE that continueth not in all things that
are written in the Book o the Law to do them. Bui that
NO MAN is juflified by the Works of the Law, is evi-
dent ; for the jufl Jhall live by Faith, It is plain, that
this Place is parallel with that in the 3d of Romans, not
only as the Thing a ferted is the fame, and the Argument
by which it is proved here, is the fame as xheve,viz. that all
are guilty, and expofed to be condemned by the Law ;
But the fame Saying of the Old Teftament is cited here
in the Beginning of this Difcourfe in Galatians. (Chap,
i. 16.) And many other Things demonflrate, that the A*
poftle is fpeaking of the fame Juflification in both Places,
which I omit for Brevity's fake.
And befides all thefe Things, our Author's Interpre-
tation makes the Apoftle's Argument wholly void a*
nother Way. The Apoftle is fpeaking of a certain Sub-
ject, which cannot be juflified by the Works of the Law;
and his Argument is that, that fame Subject is guilty, and
is condemned by the Law. If he means,that one Subject,
fuppofe a collective Body or Bodies, can't be juftifled by
the Law, becaufe another Subject,another collective Body,
is condemned by the Law, 'tis plain, the Argument would
be quite vain and impertinent. Yet thus the Argument
muft ftand according to Dr. "T — r's Interpretation. The
collective Bodies,which he fuppofes are fpoken of as wick-
ed, and condemned by the Law, confidered as in their
collective Capacity, are thofe two, the Jezuifh Nation, and
the heathen World : But the collective Body which he
fuppofes the A poftle fpeaks of as juflified without the
Deeds of the Law, is neither of thefe, but the Chriftian
Church, or Body of Believers ; which is a new collective
Body, a new Creature, and a new Man, (according to our
Author's underftanding of fuch Fhrafes) which never had
any Exiftence before it was juftifled, and therefore never
was wicked or condemned, unlefs it was with regard to the
Individuals, of which it was conftituted : and it does not
appear, according to our Author's Scheme, that thefe In-
dividuals
SeHctP'ii1'^ A^ in f^eirfirfi StaU Wicked. 219
dividuals had before been generally wicked. For accord-
ing to him there was a Number both among the^i^r and
Gentiles, that were righteous before. And how does it
appear, but that the comparatively few Jezvs & Gentiles,
of which this new-created collective Body was conftituted,
were chiefly of the bed of e^ch ?
So that in every View this Author's way of explain-
ing this Paflage in the third of Romans, appears vain and
abfurd. And fo clearly and fully has theApoftle exprefs'd
himfelf, that 'tis doubt lefs impofTible to invent any other
Senfe to put upon his Words, than that which will imply,
that all Mankind, even every Individual of the whole
Race but theirRedeemer Himfelf, are in their hVft original
State corrupt and wicked.
Before I leave this Paftage of the Apoftle, it may be
proper to obferve, that it not only is a moft clear, and full
Teftimony to the native Depravity of Mankind, but alfb
plainly declares that natural Depravity to be total and
exceeding great. 'Tis the Apoftle' s manifeft Defign in
thefe Citations from the Old Teftament, to fhew thefe
three Things, i . That all Mankind are by Nature cor-
rupt. 2. That every one is altogether corrupt, and as it
were, depraved in every Part. g. That they are in ev#ry
Part corrupt in an exceeding Degree. — With refpect to the
fecond of thefe, that every one is wholly, and as it were
in every Part corrupt, 'tis plain, the Apoftle chufes out,
and puts together thofe particular PafTages of the old Tefta-
ment, wherein mod of thofe Members of the Body are
mentioned, that are the Soil's chief Inftruments or Organs
of external A&ion. The Hands (implicitly) in thofe Ex*
preiTions, "They are together become unprofitable, There is
none that doeth good. The Throat, Tongue, Lips and
Mouth, the Organs of Speech ; in thofe Words, Their
Throat »> an openSepulchre : with theirT on ffiQS they have
ufed Deceit : The Poifon of Afps is under their Lips ;
w/^Mouth is full of Curfing and Bitternefs. TheFeet,
in thofe Words, f. 1 5. Their Feet are fwift to Jbed Blood.
Thefe Things together fignify, that Man is as it were all
V 2 over
2 20 Proof from Rom. v. 6, — ic. Part II.
ever corrupt, in every Part. And not only is the total
Corruption thus intimated,by enumerating the feveralParts,
but by denying of all Good ; any true Underftanding or
fpiritual Knowledge, any virtuous Action, or fo much as
truly vinuous Defire, or feeking after God. There is
none that underitanderh ; There is -none that feeketh after
Cxod : There is none that doth Good ; The Way of Peace
have they not known. And in generally den-yingall true
Piety or Religion in Men, in their firfl State, f. i 8'. There
h no Fear of God before their Eyes. — The ExprefTions
alfo are evidently chofen to denote a moil: extreme & def-
perate Wickednefs of Heart. An exceeding Depravity is
afcribed to every Part : to the Throat, the Scent of an open
Sepulchre ; to the Tongue and Lips, deceit and thePoi-
fori of Afps ; to the Mouth, Curfing and Bitternefs ; of
their Feet it is faid, they are fwift to Jhed Blood : And
with regard to the whole Man, 'tis faid, T)eftruftion and
JVlifery are in their Ways. The Reprefentation is very
flrong, of each of thefe Things, viz. That all Mankind
are corrupt ; that every one is wholly, and altogether cor-
rupt ; and alfo extremely and defperately corrupt. And
it is plain, 'tis not accidental, that we have here fuch
a Collection of fuch flrong ExprefTions, fo emphatically
fignifying thefe Things ; but that they are chofen of the
Apoftle on Dtfign, as being directly and fully to his Pur-
pofe ; which Purpofe appears in all his Difcourfe in the
whole of this Chapter, and indeed from the Beginning of
th Epiftle.
Sect. III.
Obfervations on Rom. v. 6, to. and Eph. ii. 3.
imth the Context^ and Rom. vii.
A Nether PafTage of this Apoftle in the fame Epiftle to
the Romans, which fhews tint all that are made
partakers of the Benefits of ChrifVs Redemption, are in
their firft State wicked and defperately wicked, is that,
Chap.
Chap.iii.-) au in their firjl State Wicked. 221
Chap. v. 6, 10. For when we were yet without
Strength, in due Time Chrift died for the Ungodly. For
fcarcely for a righteous Man will one die ; yet per adven-
ture for a 'good Man, 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 juflified by his Blood, we Jhall be faved from
Wrath through him. For if zvhile we were Enemies, we
were reconciled to God through the Death of his Son ;
much more, being reconciled, we [hall be fared by his Life.
Here all that'Chrift died for, and that are faved by him,
are fpoken of as being in their firit State Sinners, Ungod-
ly, Enemies to God, expo fed to divine Wrath, and with"
out Strength', without Ability to help themfelves,or deliver
their Souls from this miferable State.
D. T. fays, TheApoftle here fpeaks of xhtG entiles only
in their hgathen State, in ContradiftincYion to the Jews ;.
and that not of particular Perfons among the heathen Gen-
tiles, or as to the State they were in perfonally ; but only
of the Gentiles colleclhely ta en, or of the miferable State
of that great collective Body, the heathen World : And
that thefe Appellations, Sinners, Ungodly, Enemies, &e.
were Names by which the Apoflles in their Writings were
wont to fignify and diilinguifh the heathen World, in Op-
pofition to the Jews ; and that in this Senfe thefe Appel-
lations are to be taken in their Epiflles, and in this Place
in particular.* And 'tis obfervable, that truYY/ay of in-
terpreting thefePhrafes in the apoftolick Writings, is become
fafhionable with many late Writers ; whereby they- not
only evade feveral clear Teftimonies to the Doctrine of
original Sin, but make void great Part of the New Tefta-
ment ; on which Account it deferves the more particular
Confideration. '
'Tis allowed to have been long common and cuftbmary
among the Jews, in Chrifi's and the Apoftles Days, es-
pecially
* P. 114, 120. See alfo Dr. T— r's Pharaph. and Notes
on the Place.
222 Prcof from Rom. v. 6, — io, Part II,
pecially thofe of the Se£l of xhePhartfees, in their Pride,
and Confidence in their Privileges as the peculiar People
of God, to exalt themfelves exceedingly above other Na-
tions, and greatly to defpife the Gentiles, and call them
by fuch Names as Sinners, Enemies, 'Dogs, &c. as
Notes of DiftincYion from themfelves, whom they ac-
counted in general (excepting the Publicans and the notor
rioufly profligate) as the Friends, fpecial Favourites, and
Children of God ; becaufe they were the Children of
.Abraham, were circumcifed, and had the Law of Mofes,
as their peculiar Privilege, and as a Wall of Partition be-
tween them and the Gentiles.
But it is very remarkable, that a ChriiYian Divine, who
has ftudied the new Teftament, and the Epiftle to the
Romans in particular, fo diligently as Dr. T, — fhould be
ftrong in an Imagination, that the Apoftlesof Jefus Chrifl
fhould fo far countenance,and do fo much to cherifh thefe
felf-exalting, uncharitable Difpofitipns and Notions of the
jfewsy which gave Rife to fuch a Cuftom, as to fall in
with that Cuftom, and adopt that Language of their Pride
and Contempt ; and efpecially that the. Apoftle Paul
fhould do it. 'Tis a moft unreafonable Imagination, on
many Accounts.
I. The wholeGofpel-Difpenfation is calculated entirely
to overthrow & abolifh every thing to which this felf-diftin-
guilhing, felf-exalting Language of the Jews was owing.
It was calculated wholly to exclude fuch Boafting, and to
deftroy that Pride and Self-Righteoufnefs, that were the
Caufes of it : It was calculated to aboiiih the Enmity, and
break down the Partition- Wall between Jews & Gentiles,
and of Twain to make one new Man, Jo making Peace ;
to deftroy all Difpofitions in Nations and particular Per-
fons to defpife one another,or to fay one to another, Stand
by thy/elf, come not near to me, for lam holier than Thou \
and to eftablifh the contrary Principles of Humility, mu-
tual Efteem, Honour and Love, and univerfal Union, in
the moft firm and perfeft Manner.
2. Chrift,
s^T-'tS"] Al1 in their M ' StateWv&sA. 223
2. Chrift, when on Earth, fet himfelf, through the
Courfe of his Miniftry, to militate againft this Pharifaical
Spirit Practice 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 vicious, and fo exalted themfelves above them ; call-
ing them Sinners and Enemies, and themfelves Holy and
God^s Children j not allowing the Gentile to be their
Neighbour, &c. He condemned the Pharifees for not
efteeming themfelves Sinners, as well as the Publican^
trufting in themfelves that they were righteous, and de-
fpifing others. He militated againft thefe things in his own
Treatment of fome Gentiles, Publicans and others, whom
they called Sinners, and in what he faid on thofe Occa-
fions.* He oppofed thefe Notions and Manners of the
Jews in his Parables ; f and in hislnftru&ions to hisDifci-
ples how to treat the unbelieving Jews ; |) and in what he
lays to Nicodemus about the Neceffity of a New-
Birth, even for the Jews, as well as the unclean
Gentiles with Regard to their Profelytifm, which fome of
the Jews looked upon as a new Birth •, And in Oppofi«
tion to their Notions of their being the Children of God,
becaufe the Children of .Abraham, but the Gentiles by
Nature Sinners and Children of Wrath, he tells them that
even they were Children of the Devil. %
3. Tho'
• — ■ — -^- • 1 — — ,
* Matth. viii. 5,--i3.Chap.ix. 9,-13. Chap.xi. 1 9,-24. Luk.
vii. 37, to the End. Chap. xvii. 12,-19. Chap.xix. 1,— 10.
Matt. xv. 21,-28. Joh. iv. 9, &c. ver. 39, &c. Compare
Luk. x. 29, &c.
f Matt. xxi. 28,— -2. Chap, xxii.i,— 10. Luk.xiv. 16,-24.
Compare Luk. xiii. 28,29,30.
(I Matt. x. r4, 15.
t Joh. viii. 33,-44.
It may alfo be obferved, that John the Baptijl greatly contra-
di&ed the 7*wOpinion of Themfelves, as being a holyPeo-
ple, and accepted of God, becaufe they were the Children
of
224 Proof from Rom. v. 6,-~ to. Part II.
3. Tho' we mould fuppofe the Apofrles not to have
been thoroughly brought off from fuch Notions, Manners
and Language of the Jews, till after Chrift's Afcenfion ;
yet after the pouring out of the Spirit on the Day of Pen-*
recoil, or at leaif, after the Calling of the Gentiles, .begun
in the Converfion of Cornelius, they were fully indocfri-=
nated in this Matter, and effectually taught no longer to
call the Gentiles Unclean, as a Note of DiflincYion from
the Jews (Acfx.24.) which was before any oftheApolto-
lic Epiftles were written.
4. Of all the Apoflles none were more perfectly in-
Unified in this Matter, and none fo abundant in in{lrucl>
ing others in it, as Paul,xh% great Apoftle of xheG entiles.
He had Abundance to do in this Matter : None of the A-
poftles had Co much Occafion to exert themfelves again!!
the foremention'd Notions and Language of the Jezvs, in
Oppofition to Jewijb Teachers, zhdjudaiz'zng Chriflians,
that (trove to keep up the Separation~Wall between Jews
and Gentiles, and to exalt the former, and fet the latter
at nought.
5. This Apoflle does efpecially drive in this Matter in
this Epiftle to the Romans, above all his other Writings ;
exerting himfelf in a mod elaborate Manner, and with his
utmoit Skill and Power to bring the Jewijb Chriftians off
from every thing of thisKind; endeavouring by all Means,
that there might no longer be in them anyRemains of thefe
old Notions they had been educated in, of fuch a great
DiftincYion between Jews and Gentiles, as were expreffed
in the Names they ufed to diflinguiili them by, calling the
Jews
of Abraham, and on that Account better than the Heathen,
whom they called Sinners, Enemies, Unclean, &c. in bap*
tizing the Jews as a polluted People and Sinners, as the Jews
ufed to baptize Prolelytes horn among theHeathen ;calling;
them to Repentance as Sinners, faying, Think not to fay zviihin
ycurjefoes, We tawAbraham to our Father ; for 1 fay unto you,
tbatGod is able, of thefe Stones, tojfmfe upChilaren unto Abraham ;
and teaching the Phanje.es, that inftead of their being, a holy
Generation and Children ot God, as they called themfelves,
were a Generav.m of Vipers.
sEHcTPi!iL } A^ in dwrfirft $tate Wicked. 225
Jews holy, Children of Abraham, Friends and Children
of God , but the Gentiles Sinners, Unclean, Enemies, and
the like. He makes it almoft his whole Bufinefs; from
the Beginning of the Epiille, to this PafTage in the 5th
Chapter which we are upon, to convince them that there
was no Ground for any fuch Diftinclion,and to prove that
in common,both Jevjs and Gentiles, all were defperately
wicked, and none righteous, no, not one. He tells them,
Chap. iii. 9. that the Jews were by no Means better
than the Gentiles ; and (in what follows in that Chapter)
that there was no Difference between Jews and Gentiles ;
and reprefents all as without Strength, or an^ Sufficiency
of their own in the Affair of Juftification & Redemption :
A nd in the Continuation of the fame Difcourfe,in the 4th
Chapter, teaches that all that were juftified bydrift,were
in tbenifelves ungodly ; and that being the Children of
•Abraham was not peculiar to th$Jews. In this 5th Chap,
fiiil in Continuation of the fame Difcourfe, on the fame
Subject, and Argument of Juftification thro' drift, and by
Faith in him, he fpeaks of drift's dying for the Uwodly
and Sinners, .and thofe that were without Strength or
Sufficiency far their own Salvation, as he had done all
along before. But now, it feems, theApoftle 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 diitinguifhed from the Jews ; adopting the
Language of thofe felf-righteous, felf-exalting, difdainful
Judaizing Teachers, whom he was with all hisMight op-
pofing : Countenancing the very fame thing in them, wbi ;h
he had been from the Beginning of the Epiille discounte-
nancing, and endeavouring to difcourage, and utterly -to
abolilh,with all his Art and Strength.
One Reafon, why the Jews looked on themfelves better
than the Gentiles, and called themfelves holy. and the Gen-
tiles Sinners, was,that they had theLaw ofMofes. They
made their Boajl of the Law. But the Apoftle fliews
them, that this was fo far from making them better, that
it condemned them, and was an Occafion of their being
X Sinners.
226 Proof from Rom. v, 6,— io. Part II.
Sinners in a higher Degree,and more aggravated Manner,
and more effectually and dreadfully dead in and by Sin,
Chap yii. 4, 13. agreable to thofe Words of Chrifr,
Job. v. 45.
It can't be juftly objected here, that this Apoflle did in-
deed ufe this Language, and call the Gentiles Sinners, in
Contradiflinction to the Jews, in what he laid to Peter^
which he himfelf gives an Account of in Gral.ii.15, 1 6. We
who are Jews by Nature .and 'not Sinners of the Gentiles,
knowing that a Man is not julijied by the Works of the
Law, but by Faith in Jefus Chrift. 'Tistrue, that the
Atoflie here refers to this Diflinction, as what was ufual-ly
made, by the felf-righteous Jews, between themfelves and
the Gentiles ; but not in fuch a Manner as to adopt, or
favour it ; but on the contrary, fo as plainly to mew his
Difapprobation of it '; q.d. 'Tho we were born Jews&A
by Nature are of that Feople which are wont to make
their Boaft of the Law, expecting to be justified by it, and
tiuft in themfelves that they are righteous. defpifing others,
calling theGentileS;S//27Z£7\f,in Diflinction from themfelves;
yet we being now inflructed in theGofpel of Chrift, know
better ; we now knew, that a Man is not justified by the
Works of theLaw ; that we are all juflified only by Faith
in Chrift, m whom there is no Difference, no Diflinction of
Greek or Gentile, and Jew,bvtd\\ are one in Chrift Jefus.'
And this is the very thing, he there fpeaks of, which
he blamed Peter for; that by his withdrawing and fepara-
ting himfelf from the Gentiles, refufmg to eat with them
&c. he had countenanced this felf-exalting, felf-diitin-
guifhing, feparating Spirit and Cuflom of the, Jews, where-
by they treated the Gentiles, as in a diftinguiihing manner
Sinners and Unclean, and not fie to come near them who
were a holy People.
6. The Words themfelves of the Apoftle in this Place,
ihew plainly, that he here ufes the Word, Sinners, not as
fignifying Gentiles, in Opposition to Jews, hut as denoting
the morally evil, in Oppofition to fuch as are righteous
or good : "becaufc this latter Oppofition or Diflinction be-
tween
Chap III ? A\\ fa fafr frft StateWkkcd. 2 2 7
bECT. 111. .) J I
tween Sinners and Righteous is here expreVd in plain
Terms. " Scarcely for a righteous Man will one die ; yet
'• " perad venture for a good Man forrie would even dare to
!C die : But God commended his Love towards us, in
" that while v/e were yet Sinners, Chrift died for us."
By righteous Men are doubtlefs meant the fame that are
meant by fueri a Phrafe,thronghout this Apoftle's Writings,
and throughout the New-Teftamcnt, and throughout 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. CT. himfelf don't explain it fo, in his Expofi-
tion of this Epiftle ; and therefore is not very confident
with himfelf, in fuppbfing, that in the other Part of the
Diftinclion the Apoftle means Gentiles, as diftinguifhed
from the Jews. The Apoftle himfelf had been labouring
abundantly, in the preceeding Part of the Epiftle,to prove
that the Jews were Sinners in this Senfe, namely in Op-
pofition to righteous ; That all had finned, that all were
under Sin, and therefore could not bejuftified, could not
be accepted as righteous, by their own Righteoufnefs.
7. Another thing which makes it evident,that theApoftle
when he fpeaks in this Place of the Sinners and Enemies
which Chrift died for, don't mean only the Gentiles, is,that
lie includes himfelf among them, faying, while TVE tuere
Sinners, and vthen IF^E zvere Enemies.
Our Author from Time to Time fays, The Apoftle,
tho' he fpeaks only of the Gentiles in their Heathen State,
yet put s hi- f elf with them, becaufe he was the Apoflle of
the Gentiles. But this is very violent and unreafonable.
There is no more Senfe in it, than there would be in a
Father's ranking himfelf among his Children, when fpeak-
ing to his Children of the Benefits they have by being be-
gotten by himfelf; and faying, We Children — : Or in
a Phyfician's ranking Himfelf with his Patients, when
talking to them of their Difeafes and Cure ; faying, TVe
fick Folk's. — Paul's being the Apoftle of the Gentiles, to
fave ?em from their Heathenifm, is Ho far from being a
X 2 Reafon
228 Proof from Rom. V. 6,— 1 o. Part II.
Reafon for him to reckon himfelf among theHeathen,that
on the contrary, 'tis the very thing that would render it
in a peculiar Manner unnatural and abfurd for him fo to
do. Becaufe, as the Apoftle of the Gentiles, he appears
as their Healer and Deliverer from Heathenifm ; and
therefore in that Capacity does in a peculiar Manner ap-
pear in his Diftin&ion from the Heathen, and in Qppofi-
tion to the State of Heathenifm. For 'tis by the mod:
oppofite Qualities only, that he is fitted to be an Apoitle
of the Heathen, and Recoverer fromHeathenifm, As the
clear Light of the Sun is the Thing which makes it a
properRenorative from Darknefs ; and therefcre,the Sun's
being fpoken of as fuch a Remedy,none would fuppofe to
be a good Reafon why it iliould be ranked with Darknefs,
or among dark Things. And befides (which makes this
Suppofition of Dr. T—rs appear more violent) the A-
poftle, in this Epiftle, does expreily rank himfelf with the
Jezvs, when he fpeaks of them as diftinguifhed from the
Gentiles ; as inChap/iii.o./Fito then f are WE better than
They ? That is, are we Jews better than the Gentiles?
It can't juftly be alledged in Oppofition to this, that the
ApoRle Peter puts himfelf with the Heathen, i Pet.iv 3.
For the Time pa ft of OUR Life may fuffice US to hare
wrought the Will of the Gentiles ; when WE walked in
Lafcivioifnefs, Lifts, Excefs of Wine, Reviling, Ban-
quetings, & abominable Idolatries. For theApoftleP^r
(who by theWay was not an Apoftle of the Gentiles) here
don't fpeak of himfelf as one of the Heathen, but as one
cf the Church of Chrift in general, made up of thofe that
had been Jezvs, Profelytes and Heathen, who now were
all one Body, of which Body he was a Member. 'Tis
this Society therefore, and not the Gentiles, that he
refers to in the Pronoun US. He is fpeaking of the Wick-
cdnefs that the Members of this Body or Society had lived
in before their Converfion : not that every Member had
lived in all thofe Vices here mentioned, but fome in one,
others in another. Very parallel with that of the Apoitle
Paul to Titus, Chap. iii. g; For WE our fihes (i.e. We
W*m I Al1 in theirfirft State Wicked. 2 2 9
of the Chriftian Church) fometimes alfo were foolifjj, dif-
obedient } deceived, fcrving divers Lufts and Pleafuresy
(ibme one Luft and Pleafure, others another) living inMa-
lice, Envy, hateful and hating one another ,&c. There
is Nothing in this but what is very natural. That the
Apoftle, fpeaking to the Chriftian Church, and of that
Church, confelling it's former Sins, fhould fpeak of him-
felf as one of that Society, and yet mention fome Sins
that he perfonaily had not been guilty of, & among others,
heathenilh Idolatry, is quite a differentThing from what it
would have been for the Apoftle, exprefly diftinguifhing
thofeof the Christians which had beenHeathen,from thole
which had been Jezvs, to have ranked himfelf with the
former, tho' he was truly of the latter.
If a Minifter in fome Congregation in England, fpeak-
ing in a Sermon of the Sins of the Nation, being himfelf
of the Nation, fhould fay, **WE have greatly corrupted
" our felves, & provoked God by our Deifm,our Blafphe-
" my, our profane Swearing, our Lafcivioufnefs, our Ve-
" nality, &c.fpeaking in the firft Perfon plural,tho' he him-
felf never had been a Deift, and perhaps none of hisHear-
ers, and they might alfo have been generally free from
other Sins he mention' d ; yet there would be nothing un-
natural in his thus exprefling himfelf. But it would be
a quite different Thing, if one Part of the Britifi Domi-
nions, iuppofe our King's American Dominions, had uni-
verfally apoffatized from Chriftianity to Deifm, and had
long been in fuch a State, and if One that had been born
and brought up inEngland among Chriftians.the Country
being univerfally Chriftian, fhould be fent among them to
fliew them the Folly and great Evil of Deifm, and convert
them to Chriftianity ; and this MifTionary, when making
a Diftinclrion between Englifb Chriftians, and thefeDeifts,
ihould rank himfelf with the latter, and fay, WE Ameri-
can T)eifls, We f,olifl? blind Imdsls &c. This indeed
would be very unnatural and abfurd.
Another Paflage of the Apoftle, to the likePurpofe with
that which we have been confideringinthe 5 th of : Romans,
is
230 Proof from Epb. ii. 3, 8cc. Part II.
is that in Epb. ii. 3.— — *And -were by Nature Children
of Wrath, even as others. This remains a plain Tefti-
mony to the Do&rine of original Sin, as held by thofe that
u fed to be called orthodox Chriftians, after all the Pains
and Att ufed to torture and pervert it. This Doctrine is
here not only plainly and fully taught, but abundantly Co)
if we take the Words with the Context ; where Chriftians
are once and again reprefented as being, in their flrft State,
dead in Sin, and as quickened, and raifed up from fnch a
State of Death, in a mod marvellous Difplay of the free
and rich Grace and Love, and exceeding Greatnefs of the
Power of God, &c.
With refpect to thofe Words 5f*«* rittp» qvaei o$yis We
-were by Nature Children of Wrath, Dr. T. fays (P. 1 1 2 ,
113,1 14.) " The Apoftle means no more by this, than
" truly or really Children of Wrath ; ufmg a metaphc-
" rical Expreffion, borrowed from the Word that is ufed
" to (ignify a true and genuine Child of a Family, in
" DiftmcYion from one that is a Child only by Adoption :
u To exprefs this we fay, he is by Nature a Child." In
which 'tis own'd, that the proper Senfe of the Phrafe is
being a Child oy 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 metaphorical
Senfe of the Phrafe as meaning only fruly, really or
properly Children of Wrath, viz. the Apoftle Paul's call-
ing 'Timothy his own Son in the Faith, yvmov t*kkv> is fo
far from confirming his Senfe, that it is rather directly a-
gainft it. For doubtlefs the Apoflle ufes the Word yvxaiov
in it's original Signification here, meaning his begotten
Sof2; yvw.os being the Adjective from yon, Offspring, or the
Verb y&vati, to beget ; as much as to fay, Timothy my
begotten Son in the Faith ; only allowing for the two
Ways of being begotten, fpoken of in the new Teftament,
one natural, and the other fpiritual ; one being the firft
Generation, the other Regeneration ; the one a being be-
gotten as to the human Nature, the ether a being begot-
tl All in their fir ft State Wicked. 2 % 1
Sect. III. 3 J J °
ten in the Faith, begotten in Ch rift, or as to one's Chrifti-
anity, The Apoftle exprefty fignifies which of thefe he
means in this. Place, 'Timothy my begottenSon in the Faith,
in the fame Manner as he fays to the Corinthians, 1 Cor.
iv. 1 5. In Chrift J ejus I have begotten you through the
G of pel. To fay, the Apoftle ufes the Word, tpveet, in Eph.
ii. 3. only as fignifying real, true and proper, is a moft ar-
bitrary Interpretation, having nothing to warrant it in the
whole Bible. The Word 0uou is no where ufed in this
Senfe in the New-Teftament. *
Another Thing which ourAuthor alledgesto evade the
Force of this, is, that the -Word render'd Nature, fome-
times fignifies Habit contracted by Cuftom, or an acquired
Nature. But this is not the proper Meaning of the Word.
And it is plain, the Word in its common Ufe, in the new
Teftament, fignifies what we properly exprefs in Englifti
by theStfor&Nature. There is but one Place where there
can be the lead Pretext for fuppofmg it to be ufed other-
wife ; and that is 1 Cor. xi. 14. Doth, not even Nature
it felf teach you, that if a Man have long Hair, it is a
Shame unto him ? And even here there is, I think, no
Manner of Reafon for underftanding Nature ctherwife
than in the proper Senfe. The Emphafis ufed, <*vm a
<$vcr>, Nature IT SELF, (hews that the Apoftle don't
mean Cuftom, but Nature in the proper Senfe. It is true,
it was long Cuftom, that made having the Head covered
a Token of Subjection, and a feminine Habit or Appear-
ance ; As 'tis Cuftom that makes any outward Action or
Word a Sign or Signification of any thing : But Nature
it felf , Nature in its proper Senfe, teaches, that it is a
Shame for a Man to appear with the eftabliflied Signs of
the female Sex,and with Significations of Inferiority, &c.
As Nature it felf ihews it to be a Shame for a Father to
bow down or kneel to his own Child or Servant, or for
Men
* The following are all the Places where the Word is ufed.
Rom. i. 26. and ii. 14. and veTiij. and xi. 21 andsw.24.
twice in that Verfe. 1 Cor. xi. 14. Gal. ii. 15. and iv, S,
Jam. iii. 7. twice in that Verfe. and 2 Pet. i. 4,
'232 Proof from Eph.ii. 3, &c. Part II,
Men to bow to an Idol, becaufe bowing down is by Cuftom
an eftablifhed Token or Sign of Subje&ion & Submiflion :
Such a Sight therefore would be unnatural, fhocking to
a Man's very Nature. So Nature would teach, that 'tis
a Shame for a Woman to ufe fuch and fiieh lafcivious
Words or Geftures ; tho' it be Cuftom, that eftablifnes the
unclean Signification of chafe Geftures and Sounds.
'Tis particularly unnatural and nnreafonable, to under-
hand the Phrafe, r%wm ^wet, in this Place, any otherwife
than in the proper Senfe, on the following Accounts.
1. It may be obferved, that both theWords, rsxiw & qveis,
in their original Signification, have Reference to the Birth
or Generation. So theWord, yja<s which comes from <pW,
which fignifles to beget or bring forth Young, or to put
forth, or bud forth as a Plant, that brings forth young Buds
and Branches. And fo the Word raw', comes from -nx/raj,
which fignifies to bring forth Children. — 2. As tho' the
Apoftle took Care by theWord ufed here, to iignify what
we are by Birth, he changes the Word he ufed before for
Children. In the prececding Verfe he ufed 0101, fpeaking
of the Children of Difobedience ; but here ratyw,
which is a Word derived, as was now obferved, from rixrca
to bring forth a Child, and more properly fignifies a be-
gotten or born Child. — 3. 'Tis natural to fuppofe that
the Apoftle here fpeaks in Oppofition to the Pride of fome,
efpecially the Jews (for the Church in Ephefus was made
up partly of Jews, as well as the Church in Rome) who
exalted themfelves in the Privileges they had by Birth, %
becaufe they were born the Children of Abraham, and
were Jews by Nature, yo&*t Ya^a-'ot, as the Phrafe is, Gal.
ii. 1 5. In Oppofition vo this proud Conceit, he teaches the
Jezvs, that notwithstanding this they were by Nature Chil-
dren of Wrath, even as others, i. e. as well as the Gentiles/
which the Jews had been taught to look upon as Sinners,
and out of Favour with God by Nature, and born Chil-
dren of Wrath. — 4. 'Tis more plain,that the Apoftle ufes
the Word Nature in its proper Senfe here, becaufe he fets
what they were by Nature jm. Oppofition to what they are
^HAi-iin aji jn their jirjl State Wicked. 233
by Grace. In thisVerfe, the Apoftle (hews what they are
by Nature, viz. Children of Wrath ; and in the following
Verfes hefhews,how very different their State is by Grace -
faying, f. f. By Grace ye are faved ; repeating it again
$. 8. By Grace ye are faved. But if, by being Children
of Wrath by Nature, were meant no more than only their
being really and truly Children of Wrath, as Dr. T. fiip-
pofes, there would be no Oppofition in the Signification of
thefe Phrafes ; for in this Senfe they were by Nature in
a State of Salvation, as much as by Nature Children of
TVrath i for they were truly, really and properly in a
State of Salvation.
If we take thefe Words with the Context, the whole
•abundantly proves, that by Nature we are totally corrupt,
without any good Thing in us. For if we allow the plain '
Scope of the Place, without attempting to hide it, by ex-
tremeViolence ufed with theApoftle'sWords &ExpreiTions,
the Defign here is flrongly to eftablifh 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 them-
felves, but is wholly from divine Grace, all the Gift of
God, and his Workmanfhip, the Effect of his Power, and
free and wonderful Love : None of our good TVorks are
primarily from ourfclves, but with refpecl to 'em all, we
are God's Workmanfhip, created unto good TVorks, as it
were out of Nothing : Not fo much as Faith itfelf the
firftPrinciple of good Works in Chriftians, is of themfelves,
but that is the Gift of God. Therefore the Apoftle com-
pares the Work of God, in forming Chriftians to true Vir-
tue and Holinefs, not only to a new Creation, but a it -
furreclion, or raifing from the Dead, f* i. Tou hath h*
quickened, who were dead in Trefpajfes and Sins. And
again Hf. 5. Even when we were dead in Sins, hath he
quicken' 'd 'us together with Chrifl. In fpeaking of Chriftians
being quicken'd with Chrifl:, the Apoftle has Reference to
what he had faid before, in the latter Part of the foregoing
Chapter, of God's manifefting the exceeding Greatnefs of
his Power towards Chriftian Converts,in their Converfion*
Y agreable
234 Proof from Eph.ii. 3, &c. Part II.
agreable to the Operation of his mighty Power, when he
raifed Chrifl from the dead. So that it is plain by every-
thing in this Difeourfe, the Apoftle would fignify. that
by Nature we have no Goodnefs > but are as deftitute of
it as a dead Corpfe is of Life : And that all Goodnefs, all
good Works, and Faith the Principle of all, are perfectly
the Gift of God's Grace, and the Work of his great, al-
mighty and exceeding excellent Power. 1 think, there can
be need of Nothing but reading the Chapter, and minding
what is read, to convince all who have common Under-
standing, of this ; whatever any of the moil fubtil Criticks
have done, or even can do, to twift, rack, perplex & per-
vert the Words and Phrafes here ufed.
Dr. T. here again infills, that the Apoftle fpeaks only
of the Gentiles in their heathen State, when he fpeaks of
thofe that were dead in Sin, and by Nature Children cf
Wrath ; and that tho' he feems to include himfelf among
thefe, faying, WE were by Nature Children cf Wrath,
WE were dead in Sins, yet he only puts himfelf among
them becaufe he was the Apoftle of the Gentiles. The
grofs Abfiirdity of which may appear from what was laid
before. But befides the things which have been already
obferved, there are fomc things which make it peculiarly
tmrcafonable to underitand it fo here. ?Tis true, the grea-
ter Part of the Church of Efhefus had been Heathens,
and therefore the Apoftle often has Reference to their hea-
then State, in this Epiftle. But the Words in this Chap,
ii. p plainly fhew, that he means himfelf and other Jems^
in Diilinelion from the Gentiles. : for the Diftin&ion is
fully exprefs'd. After he had told the Ephefians, who
had been generally Heathen, that they had been dead in
Sin, and had walk'd according to the Ccurfe of this World,
&c. >\ I, and 2. he makes a *Diftthftion, and fays, Among
"whom WE ALSO had our Converfation, &c. and were
by Nature Children of Wrath EVEN AS OTHERS.
Here frft he changes the Perfon ; whereas,before he had
fpoken in the fecond Perfon, YE were dead, YE in
time pa ft walked r,&c. Now he charges Stile, and ufes the
:-,.-• firft
p-5* I All /* ^/r firftStateW\ckz&. 235
Sect. III. 3 J
firft PeiTon, in a mod manifeft Diftinction, Among whom
WE ALSO, that is, w<? Jews, as well as j* Gentiles.
Not only changing the Perfpti, but adding a Panicle of
Diftincl:ion,^//tf ; which would be Nonfenfe, if he meant
the fame without Diftin<ftion. And befides all this, more
fully to exprefs the Diftinclion, the Apoftle further adds
a Pronoun of Diftinction ; WE at fo, even as OTHERS,
or,we as well as others : mo(t evidently having refpect to
the Notions, fo generally entertain'd by the Jews, of their
being much better than the Gentiles, in being Jews by
Nature, Children of Abraham, and Children of God ;
when they fuppofed the Gentiles to be utterly caft off, as
born Aliens, and by Nature Children of Wrath. 1$
Oppofltion to this, the Apoftle lays, 'We Jews, after all
our glorying in our Diftinction, were by Nature Children
of Wrath, as well as the reft of the World? And a yet
further Evidence, that the Apoillehere 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 W^orld, as to the Generality of Mankind,
yet they fuppofed themfelves an exempt People, at leafl
the Pharlfees, and the devout Obfervers of the Law of
Mofes, and Traditions of the Elders ; whatever might be
thought of Publicans and Harlots. But in Oppofition to
this, the Apoftle ailerts, that they all were no better by
Nature than others, but were to be reckon'd among the
Children of T>ifobedience, and Children of Wrath.
And then befides, if the Apoftle chufes to put himfelf
among the Gentiles, becaufe he was the Apoftle of the
Gentiles, I would afk, why he don't do fo in the nth y.
of the fame Chapter, where he fpeaks of their Gentile
State exprefly ? Remember that TE being in time pajl
Gentiles in the Flefb. — Why does he here make a Dis-
tinction between the Gentiles and himfelf ? Why did he
not fay, Let us remember, that we being in paftTimeGw*
tiles f And why does the fame Apoftle, even univerfally,
make the fame Diftinction, {peaking either in the fecond
Y 2 or
236 Proof from Rom. vii. 5,14 Sfc.Part II.
cr third Perfon, and never in the fit ft where he exprefly
fpeaks-of the Gentilifm ofthofe that he wrote to; or
fpeaks of 'em with Reference to their DiftincYion from the
jews ? So every where in this fameEpiftle ; as, inChap.i.
1 2,1 3. where theDiftinction is made jufl in the fameManner
as here, by the Change of the Perfon, and by the diftin-
guifhing Particle, Alfo. <That WEJhouldbe to the Praife
of his Glory who fir ft trufted in Chrift [the firft Be-
lievers in Chrift being of the Jezvs^ before the Gentiles
were called] In wham YE ALSO trufted, after that ye
heard the Word of Truth, the- Go/pel of your Salvation.
And in all the following Part of this fecond Chapter ; as
f. 11, 1 j, 19. and 22. In which laft Verfe the fame
diftinguifhing Particle again is ufed ; In whom YOU
*ALSO are builded together for an Habitation of God
thro7 the Spirit. See alfo in the following Chapters ;
Chap. iii. 6. and iv. 17. And not only in this Epiftle, but
eonftantly in other Epiftles : as, Rom. i. 12, 13. Chap.xi.
13, 14, 17, 18, 19, 20, 21, 22, 23, 24, 25,28, 30,30,31.
Chap. xv. 15, 16*. 1 Cor. xii. 2. Gal. iv. 8. Col. i. 27.
Chap. ii. 13. 1 Theft i. 5, 6, 9. Chap. ii. 13, 14, 15, 16,
Tho' I am far from thinking our Author's Expofinpn
of the 7th, Chap, of Romans to be in any wife agreable
to the true Senfe of the Apoftle, yet it is necdlefs herd! to
ftand particularly to examine it ; becaufe the Docrnne of
original Sin may be argued not the lefs ftrongly, tho' we
fhould allow the Thing wherein he mainly differs frcm
fuch as heoppofcsin his Interpretation, viz. That the A-
poftle don't fpeak in his ownName, or to reprefenttheState
of a true Chriftian, but as reprefenting the State of the
"Jews under the Law. For even on this Supposition, the
Drift of the Place will prove, that every one who is under
the Lav/, and with equal Reafon 'every one of Mankind,
is carnal, fold under Sin, in his flrft State, and till deliver'd
by Chrift. For, us plain, that the Apoftle's Defign is to
fliew the Infufficiency of the Law to give Life to any
one whatfoever. This appears by what he fays when he
comes to draw his Conclufion, in the Continuation of this
Difcourfe;
Chap.iii. ? All in their fir ft StateW \cked. 2<in
Sect. III. ^ J
Difcourfe ; Chap. viii. 3.* For what the Lazv could not
doy in that it was weak through the Flejh ; God J ending
his ozvn Son, &c. Our Author fuppofes, this here fpokeri
of, viz. " that the Law can't give Life,becaufe it is weak
through the Flefh," is true with refpeel: to every one of
Mankind. -\ And when the Apoftle gives this Reafon, In
that it is weak thro* the Flefh, 'tis plain, that by theFleJh,
which here he oppofes to the Spirit, he means the fame
Thing which in the preceeding Part of the fame Dif-
courfe, in the foregoing Chapter, he had called by the
Name Flefh ^ $. 5, 14,18. and the Law of the Members,
f. 23. and the Body of "Death, >'. 23. Which is the
Thing that through this "Chapter he infifts on as the
grand Hindrance and Reafon why the Law could not give
Life, juft as he does in his Conclusion, Chap. viii. 3.
Which in this laft Place, is given as a Reafon why theLaw
can't give Life to any of Mankind. And it being the
fame Reafon, of the fame Thing, fpoken of in the fame
"Difcourfe, in the former Part of it ; as appears, becaufe
this laft Place is the Conclufion, of which that former Part
is the Premifes : And inafmuch as the Reafon there given
is being in the Flefh, and a being carnal, fold under Sin.
Therefore taking the whole of the Apoftle's Difcourfe,
this is juftly underftood to be a Reafon why the Law can't
give Life to any of Mankind ; and confequently, that all
Mankind are in the Flefh, and are carnal, fold under Sin,
and fo remain till deliver'd by Chrift : And confequently
all Mankind in their firft or original State are very finfui j
which was the Thing to be proved.
Chap.
* Dr. T. hirnfelf reckons this a Part of the fame Difcourfe or
Paragraph, in the Divifion he makes of the Epiftle, in his
Parapbraje and Notes upon it.
f See Note on Rom. v. 2©.
238 Remarks on Dr. T—r$ Part II.
Chap IV.
Containing Ohfervations on Rom. v. 12,—
to the End.
Sect. I.
Remarks on Dr. T — -r's Way of explaining this
'text.
THE following Things are worthy to be taken Notice
of, concerning our Author's Expofition of this re-
markable PaiTage of the Apoftle Paul.
I. He greatly infills that by Death in this Place no
more is meant, than that Death which we all die, when this
prefent Life is extinguifhed, and the Body returns to the
Duff. ; that no more is meant in the 12,14, 15, and 17th
Verfes. P. 27. he fpeaks of it as evidently, clearly and
infallibly fo, becaufe the Apoftle is flill difcourfing on the
fame Subject ; plainly implying,that it mull moft infallibly
be fo, that the Apoftle means no more by Death, through-
out this Paragraph on the Subject. But as infallible as this
is, if we believe what Dr.T~. elfewhere f iys, it muft needs
be otherwife. He, in P. 3 9 6, fpeaking of thofe Words in the
laft Verfe of the next Chapter, The Waves of Sin is
DEATH, but the Gift of God is ETERNAL LIFE,
thro* Jefus Chrifl our Lord, fays, " Death in this Place
" is widely different from the Death we now die ; as it
" ftands there oppofed to eternal Life, which is the Gift
" of God thro' Jefus Chrifl, it manifeftly llgnifies eternal
" Death, the fecond Death, or that Death which they
" fliall hereafter die, who live after the Flefli." But
Death, in theConclufion of the Paragraph we are upon in
the 5th Chapter,concerning the Death that comes by Adam,
and the Life that comes by Chrifl:, in the laft f. of the
Chapter, is oppofed to eternal Life, jufl: in the fame Man-
ner
Chap.iv. i Explanation of Rom. v. i 2,&e. 239
ner as it is in the laft f. of the next Chapter. That as
Sin has reigned unto 'DEATH, even fo might Grace
reign, thro" Righteoufnefs , unto ETERNAL LIFE, by
JefmChrift oar Lord. So that by our Author's own Ar-
gument, Death in this Place alfo is manifeflly widely differ-
ent from the "Death we now die, as it flands here oppofed
to eternal Life thro' Jefus Chrift ; and fignifies eternal
Death, the fecond Death. And yet this is a Part of the
fame Difcourfe or Paragraph with that begun in the 12th
jr. as reckon'd by Dr. T. himfelf in his Divifion of Para-
graphs, 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 'tis true,the Apoftle through-
out this whole Paflage on the fame Subject, by Death, evi-
dently, clearly and infallibly ?neans no more, than that
"Death we nozv die, when this Life is extinguifhed ; and
yet by Death, in fome Part of this PafTage, is meant fome-
thing widely different from the Death zve now die, and
is MANIFESTLY intended eternal Death, the fe-
cond Death.
But had our Author been more confident with himfelf
in his laying of it down as fo certain and infallible, that
becaufe the Apoftle has a fpecial Refpect to temporal
Death, in the 14th f. Death reigned from Adam to
Mofes, therefore he means no more in the feveral conie-
quent Parts of this Paflage, yet he is doubtlefs too confident
and pofitive in this Matter. This is no more evident, clear
and infallible, than that Chrift meant no more by perifhing,
in Luke xiii. 5. when he fays, I tell you, Nay, but except
ye repent, ye flmll all likezvife perifi, than fuch a tempo-
ral Death, as came on thofe that died by the Fall of the
Tower of Siloam, fpoken of in the preceeding Words of
the fame Speech : and no more infallible, than that by
Life, Chrift means no more than this temporal Life, in
each Part of that one Sentence, Matt. x. 39. He that
findeth his ~L\£e,fZ;all lofe it ; and he that lofeth his
Life for my §z\&,fh all find it j becaufe in the firfl Part
of
240 Remarks on Dr. T— r5s Part II.
of each Claufe he has refpecl efpecially to temporal
Life. *
The Truth of the Cafe with refpecl: to what the Apo-
flle intends by the Word "Death in this Place, is this, viz.
That the fame Thing is meant, as is meant by Death in
the foregoing and following Parts of this Epiftle, and other
Writings of this .A pottle, 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 Punifliment of Sin, including Death
temporal, fpiritual and eternal ; tho' in fome Parts of this
Difcourfe he has a more fpecial refpecl to one Part of this
Whole, in others to another, as his Argument leads him ;
without any more Variation, than is common in the fame
Difcourfe. That Life which the Scripture fpeaks cf as
the Reward of Righteoufnefs, is a Whole containing feve-
ral Parts, viz. The Life of the Body, Union of Soul and
Body, and the moft perfect Senfibility, Activity & Felicity
of both, which is the chief Thing, In like Manner the
Death,which the Scripture fpeaks of as the Punifliment of
Sin, is a Whole including the Death of the Body.and the
Death* of the Soul, and the eternal, fenflble, perfecl De-
flruclion
* There are many Places parallel with thefe, as joh. xi. 25,
26. / am the Re/urreilion, and the Life : He that beiieveth in
me, though he were dead, yet ft mil he live : and whofcever liveth,
and beiieveth in me, JhaU never die. Here both the Words, Life
zndDeatb, are ufed with this Variation ; / am the Refurredion^
and the Life, meaning fpiritual and eternal Lie : He that be-
iieveth in me, though he were dead, having refpecl to temporal
Death, yet JhaU he live, with refpecl to fpiritual Life, and the
Reftcration of the Life of the Body. And whof sever liveth
and beiieveth in me, JhaU never die, meaning a fpiritual and
eternal Deach. So in Joh, vi. 49, 50. Your Fathers did eat
Manna in the Wiidernefs, and are dead, having refpecl: chiefly
to temporal Death. This is the Bread which comet h down from
Heaven, that a Alan may cat thereof, and not die, i. e. by thfr
Lofs of fpiritual Life, & by eternal Death. (See alfo ver.58.)
And in the next ver. If any Man eat of this Bread, he JhaU
live forever, have eternal Life. So ver. 54, See another like
Inflance, Joh, v* 24,-29.
Chap J v. ) Explanation ^Rom.v. 1 2,&c. 241
ftru&ion and Mifery of both. 'Tis this latter Whole, that
the Apoftle 1 peaks of by the Name of Death in thisDif-
courfe, in Rom. v. Tho' in fome Sentences he has a
more fpecial Refpecl: to one Part, in others to another :
And this without changing the Signification of the Word.
For an having Refpe£l to feveral Things included in the
extenfive Signification of the Word, is not the fame thing
as nfmg the Word in feveral diftinct Significations. As for
Inftance,fhe Appellative, Marc, or the proper Name of any
particular Man, is the Name of a Whole, including the
different Parts of Soul & Body. And if any one in fpeak-
ing of yames or John, mould fay, he was a wife Man, and
a beautiful Man ; in the former Part of the Sentence,
Refpect would be had more efpecially to his Soul, in the
latter to his Body, in the Word Man : But yet without
any proper Change of the Signification of the Name, to
diftincl: Senfes. In J oh. xxi. 7. it is faid, Peter zuas
nakedjindm the following Part of the fame Story 'tis faid,
Peter zuas grieved. In the former Proportion, Refpect
is had efpecially to. his Body, irvahe latter to his Soul :
But yet here is no proper Change'of the Meaning of the
Name, Peter. And as to the Apoflle's Ufe of theWord
"Death, in the Paflage now under Confederation, on the
Suppofi'tion that he in the general means the whole of that
Death which is the Wages of Sin there is nothing but
what is perfectly natural in fuppofing, that he, in order to
evince, that Death, the proper Punifhment of Sin, comes
on all Mankind, in Confequence of Adarr?% Sin, fhould
take Notice of that Part of this Punifhment,which is visi-
ble in this World, and which every Body therefore fees,
does in Fact come on all Mankind (as in >\ 14.) and from
thence fliould infer, that all Mankind are expofed to the
whole of that Death which is the proper Puniihment of Sin,
whereof that temporal Death which is vitible, is a Part,
and a vifible Image of the whole, and (unlefs changed by
divine Grace) an Introduction to the principal, and infi-
nitely the moft dreadful Part.
Z II, Dr,
242 Remarks on Dr. T— r's Part II.
II. Dr. T — r's Explanation of this PaiTage makes
wholly infigniflcant thofe firfl Words, By one Man Sin
entered into the World, and leaves this Propofition with-
out any Senfe or Signification at all. The A poftle had
been largely and elaborately reprefenting, how the whole
World was full of Sin, in all Parts of it, both among Jews
and Gentiles, and all expofed to Death & Condemnation.
?Tis plain, that in thefe Words he would tell us,how this
came to pafs, namely, that this forrowful Event came by
one Man, even the firfl: Man, That the World was full
of Sin, and full of Death, were two great and notorious
Facts, deeply affecting the Interefts of Mankind ; and they
feemed very wonderful Facts, drawing the Attention of
the more thinking Part of Mankind every where, who
often alked this Queftion, Whence comes Evil, moral and
natural Evil ? (The latter chiefly vifible in Death.) 'Tis
manifeft, the A poftle here means 10 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. T — r's Interpretation,
is, " He begun Tranfgrejfwn"* As if all that th*. A po-
ftle meant, was, to tell us who happen'd 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
Diflemper. The Words of the Apoflle, By one Man Sin
entered INTO THE WORLD, and Death by Sin,
fhew the Defign to be,to tell us how thefe Evils came, as
affecting the State of the World ; and not only as reaching
one Man in the World. If this were not plain enough in
itfelf, the Words immediately following dernonftrate it ;
Andfo Death paffed upon ALL MEN, for that all
have finned. By SMs being in the World, the A poftle
don't mean being in the World only in that one In/lance of
Adam's firft Tranfgreflion,but being abroad in theWorld,
among the Inhabitants of the Earth, in a wide Extent and
continued Series of Wickednefs ; as is plain in the firfl:
Words of the next Verfe, For until the Law, Sin %vas
IN
* P. 56.
Chap.iv."> Explanation of 'Rom.v . 1 2,&c. 2 4.3
Sect. I. 3 r y ■ **
Z2V THE WORUD. And therefore when he gives
us an Account how it came to be in the EWorld ', or which
is the fame Thing, how it entered into the World, he don't
mean only coming in in one Inftance.
If the Cafe were as Dr. T. represents, that the Sin of
Adam, either in its Pollution orPunifhment, reached none
but himfelf, any more than the Sin of any other Man,
it would be no more proper to fay, that by one Man Sin
enter' d into the World, than if it mould be enquired, how
Mankind came into America, and there had anciently been
a Ship of the Phenicians wreck'd at Sea, and a fingle Man
of the Crew was driven afhore on this Continent, and here
died as foon as he reached the Shore, and it fhould be faid,
By that one Man Mankind came into America.
And befides,it is not true that by one Man ,or by Adam,
Sin enter' d into World, in Dr. T — r's Senfe : For it was
not he, but Eve, that begun Tranfrrejfion. By one Man
Dr. T. underftands Adam, as the Figure of Chrift. And
it is plain, chat it was for his TranfgreiTion, and not Eve's,
that the Sentence of Death was pronounced on Mankind
after the Fall, Gen. iii. 19. It appears unreafonable to
fuppofe the Apofcle means co include Eve, when he fpeaks
of Adam : for he lays great Strefs on it, that it was BT
OJS' E,-" — repeating it no lefs than feven Times.
III. In like Manner this Author brings to Nothing the
Senfe of the caufal Particles, in flich Phrafes as thefe, fo
often repeated, "Death BT Sin, f. ra. If THROUGH
the Offence of one, many be dead, jr. 1 5, BT one that
finned, — -Judgment was BT one to Condemnation, y. 1 6.
BT one Man's Offence, "Death reigned BT one, j. 1 7.
BT the Offence of one, Judgment came upon all, 8cc.j . 1 8.
BT one Man's "Difobedience, f. 19. Thefe caufal Par-
ticles, fo dwelt upon, and fo variously repeated, unieis we
make meer Nohfenfe of the Difcourie, fignify fome Con-
nection and Dependence, by fome Sort of Influence of that
Sin of one Man, or fome Tendency to that Effect which is
fo often faid to come BT ir. But according to Dr. T.
there can be no real Dependence or Influence in the Cafey
Z 2 or
1144- Remarks on Dr. T— r5s Part IL
of any Sort whatfoever. There is no Connexion by any
natural Influence of that one Act to make all Mankind
mortal. Our Author don't pretend to account for this
Effect in any fuch Manner ; but in another molt diverfe,
viz. A gracious Act of God,laying Mankind under Afflicti-
on, Toil and Death, from fpecial Favour and Kindnefs.
Nor can there be any Dependence of this Effect on that
Tranfgreflion of Adam, by any moral Influence/ as de-
ferving fuch a Confequence, or expofing to it on any mo-
ral .Account i ' For. he fuppofes, that Mankind are not
in this way expofed to the leaft Degree of Evil. Nor has
this Effect any legal Dependence on that Sin, or any Con-
nection by Virtue' of any antecedent Conftitution, which
God had eftablifh'd with Adam : For he infifts, that in
that Threatning, In the T>ay thou eat eft thou Jhalt die,
there is not a Word faid of his Pofterity : And Death on
Mankind, according to him, can't come by Virtue of that
legal Conftitution with Adam ; becaufe the Sentence by
which it came, was after the annulling and abolifhing that
Conftitution. And 'tis manifeft,that thisConfequence can't
be through any Kind of 'Tendency of that Sin to fuch an
Effect ; becaufe the Effect comes only as a Benefit, and
is the Fruit of meer Favour : But Sin has no Tendency,
either natural or moral, to Benefits and' divine Favours.
And that Sin of Adam could neither be the efficient CaufeP
nor the procuring Caufe, neither the natural, moral nor
legal Cn.ufe, nor an exciting and moving Caufe, any more
than Adam's eating of any other Tree of the Garden. And
the only real Relation that the Effect can have to that Sin,
is a Relation as to T\me,viz. that 'tis after it. ' And when
the Matter is clofely examined, the whole amounts to no
more than this, That God is pleafed, of his meer good
Will and Pleafurc, to beftow a greater Favour upon us,
than he did upon Adam in Innocency, after that Sin of
his eating the forbidden Fruit f which Sin we are no more
concerned in, than in the Sin of the King of Pegu, or Em-
peror of China,
IV. 'Tie
Chap. IV. i Explanation <?/*Rom.v. i 2,&c. 24 e
Sect. I. j / y ■
IV. 'Tis altogether inconfiflent with theApoftle's Scope,
and the Import of what he fays, to iuppofe that the Death
which he here fpeaks of as coming on Mankind by Adam\
Sin, comes not as a Punifliment, but only as a Favour. It
quite makes void the Oppofition, in which the Apoflle fcts
the Confequenc.es of Adam's Sin, and the Confequences
of the Grace and Righteoufnefs of Chrift. They are Cci
in Oppofition to each other, as oppofite Effects, arifing from
oppofite Caufes, throughout the Paragraph : One as the
jiifl Confequence of an Offence, x\\q other 2, free Gifh$.l$,
16, 17, 18. Whereas, according to this Scheme, there is
no fuch Oppofition in the Cafe ; both are Benefits,and both
are free Gifts. A very wholfome Medicine, to fave from
perifhing, ordered by a kind Father, or a Shield to preferve
from an Enemy, bellowed by a Friend, is as much a free
Gift, as pleafarit Food. The Death that comes by Adam,
Is fet in Oppofition to the Life and Happinefs that comes
by Chrift; as being the Fruit of Sin, and Judgment for
Sin ; when the latter is the Fruit of divine Grace, f. 15,
17, 20, 21. Whereas, according to our Author, both came
by Grace : Death comes on Mankind by the free Kind-
nefs and Love of God, much more truly and properly than
by Adam's Sin Dr. T. 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 the Way, is directly repugnant to the
Apoflle's DocVine in Rom. vii. 13. Was then that which
is good, made 'Death unto me ? God forbid. But Sin,
that it might appear Sin, zvorking 'Death in me by that
which is good. Where the Apoftle utterly rejects any fuch
Suggeftion, as tho that which is good were the proper
Cauf of Death ; and fignifies,that5/'?z is the properCtfZf/^,
and that which is good, only the Occafion. But according
to this Author, the Reverfe is true : That which is good
in the higheft Senfe, even the Love of God, and a divine
gracious Conftitution, is the proper Caufe of Death ; and
"Bin, only the Occafion,
But
246 Remarks on Dr. T— r's Part II.
Eut to return, 'tis plain, that Death by Adam,zud Life
and Happinefs by Chrift, are here fet in Oppofition ;. the
. latter being fpoken of as good, the other as evil ; one as
the EfFeft of Right eoufiefs, the other of an Offence ; one
the Fruit of Obedience, the other of T>ifobedience ; one as
the Fruit of Godys Favour, in Confequence of what was
pleaftng and acceptable to him, but the other the Fruit of
his^/)^/^^rf,inConfequence of whzt was d if pleaftng and
hateful to him : the latter coming by Juftification, the
former by the Condemnation of the Subject. But accord-
ing to the Scheme of our Author, there can be no Oppo-
fition in any of thefe Refpe&s : The Death here fpoken
of, neither comes as an Evil, nor from an evil Caufe, either
an evil efficient Caufe, or procuring Caufe ; nor at all as
any Teftimony of God's T)ifpleafure to the Subjec"t,but as
properly theEffe&of G 06? s Favour, no lefs than that which
is fpoken of as coming by Chrift ; yea, and as much as that,
appointed by an Aft of JUSTIFICATION of the Sub-
jeft ; as he underftands and explains the Word, Juftificati-
on : For both are by a Grant of Favour, and are Inftan-
ces of Mercy and Goodnefs. And he does abundantly
infift upon it, that « ANY Grant of Favour, ANY In-
■? (lance of Mercy and Goodnefs, whereby God delivers
f* and exempts from any Kind of Danger, Suffering or
" Calamity, or confers ANY Favour, Bleffing or Privi-
" lege, is called Juftification, in the Scripture-Senfe and
« Ufe of the Word." *
And over and above all thefe Things, our Author makes
void and deftroys the grand and fundamental Oppofition
of all, to iliuftratc which is the chief Scope of this whole
PaiTage, viz. That between the fir ft andfecond Adam, in
the T>eath that comes by one, and the Life and Happinefs
by the othet . For, according to his Doctrine, both come
by
* .^,§.342. where 'tis to beobferved, that he himfelf puts the
Word ANY in Capital Letters. The fame Thing in Sub-
ftance is often afierted elfewhere. And this indeed is his
main Point in what he calls tU true Gofpel- Scheme.
Chap.iv. ? Explanation 0/Rom.v. 1 2,80:. 247
by Chrift, thefecond Adam ; both by his Grace, Righte-
oufnefs and Obedience : the Death, that God fentenced
Mankind to in Gen. iii. 19. being a great deal more pro-
perly and truly by Chrift, than by Adam. For, accord-
ing to him, that Sentence was not pronounced on theFoot
of the Covenant with Adam, becaufe that was abrogated,
and entirely fet afide,as what was to have no more Effect,
before it was pronounced ; as he largely infills for many Pages
together, P. 389, 395. He fays, P. 389. " This
" Covenant with Adam was difannul'd immediately after
" Adam fin'd. Even before God pafs'd Sentence upon
ct Adam, Grace was introduced." And in P. 395. He
fays, "The Death that Mankind are the Subjects of now,
" ftands under the Covenant of Grace." And in P. 396.
€i In the Counfel and Appointment ©f God, it ftood
4C in this very Light, even before the Sentence of Death
" was pronounced upon Adam ; and confequently
4C Death is no proper and legal Punifhment of Sin." And
he often infifts,that it comes only as a Favour 8c Benefit :
and ftanding, as he fays, under the Covenant of Grace,
which is by Chrift, therefore is truly one of the Benefits
of the new Covenant, which comes by Chrift, the fecond
Adam. For he himfelf is full in it, to ufe his own Words,*
" That all the Grace of the Gofpel is di (pen fed to us
" IN, BY or THROUGH the Son of God." « No-
" thing is clearer (fays he f) from the whole Current of
<c Scripture, than that all the Mercy and Love of God,
" and all the Bleffings of the Gofpel, from firft to laft, —
" are IN,BY and THROUGH Chrift,and particularly
ft by his Blood, by the Redemption that is in him. ~
" This (fays he) can bear no Difpute among Chriftians."
What then becomes of all this Difcourfe of the Apoftle's
about the great Difference and Oppofition between Adam
and Chrift ; as Death is by one, and eternal Life 8c Hap*
pinefs by the other ? This grand Diftin&ion between the
two Adams, and all the other Inftances of Oppofition and
Difference,
* Key Chap, x. Title, f Key §, 119.
248 Remarks on Dr. T— r's Part IL
Difference, here infilled on, as between the Effects of Sin
and Right eoufnefi9 the Confequences of Obedience and
^D if obedience, of the Offence and the free Gift, Judgment
and Grace, Condemnation and J unification* they all come
to Nothing : And this whole Difcourfe ot the A pottle's
wherein he feems to labour much, as if it were to fet forth
fome very grand and mod important Difiinclions and Qp-
pofitions in the State of Things, as derived from the two
irreat Heads of Mankind, proves nothing but a Multitude
of Words without Meaning, or rather an Heap of Incon-
fittences.
V. Our Author's own Doctrine intirely makes void
what he fuppofes to betheApoitle's^rgw/zzt^fin the 13 th
and 14th Verfes ; in thefe Words, For until the Law Sin
was in the TVorld : but Sin is not imputed, where there
is no Law, JNeverthelefs T>eath reigned from Adam
to Mofes, even over them that had not finned after the
Similitude of Adam's Tfranfgreffion.
What he fuppofes the Apottle would prove here, is,
that Death or the Mortality of Mankind comes only by
iAdam\ Sin, and not by Men's per final Sins ; and that
it is here proved by this Argument, viz. Becaufe there
was no Law, threatning Death to Adam\ Pottcrity for
perfonal Sins, before the Law of Mofes ; but Death or
Mortality of j£damr$ Pofterity took Place many Ages
before the Law was given ; therefore Death could not
be by any Law threatning Death for per final Sins, and
confequently could be by Nothing but Adam's Sin. *
On this I would obferve,
1. That which he fuppofes the Apottle to take for a
Truth in this Argument, viz. That there was no Lavj
of God in Being, by which Men were expofed to Death
for perfonal Sin, during the Time from Adam to Mofes,
is neither true, nor agreable to this Apottle's own Doct-
rine.
Firft,
'f P. 40, 41, 42, 57, and often elfewhere.
Chap.iv. ) Explanation o/Rom.v. 1 23&c. 249
Firfl, It is not true. For the Law of Nature, writ-
ten in Men's Hearts, was then in Being, and was a
Law by which Men were expofed to Death for perfonal
Sin. That there was a divine Eftablifhment, fixing the
Death and DeftrucYion of the Sinner as the Confequence
of perfonal Sin, which was well known before the giving
of Mofes's Law, is plain by many PafTages in the Book
of Job ; as fully and clearly implying a Connection be-
tween fuch Sin and fuch a Punifhment, as any Paffage in
the Law of Mofes : fuch as that in Job xxiv.i 9. ^Drought
and Heat confume the Snow* Wat en; fo doth the Grave
them that have finned, (compare ver. 20, & 24.) Alfo
Chap, xxxvi. 6. He preferveth not the Life of the Wicked,
Chap. xxi. 29, — 32. Have ye not ajhed them that go by
the Way f and do ye not know their Tokens I That ths
Wicked is referved to the Day of eDeftruclion ; They
pall be brought forth to the T>ay of Wrath. — ver. 31.
He [ball 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 ,whcre
or when the revealed Law of God in or after ildfo/w'sTime
is not in Being, is contrary to this Apoftlez own 'Doclrine
in this Epiftle. Rom. ii. 12,14,15-. For as many as have
finned without Law (i. e. the reveaPd Law) fh all peri jh
without Law. But how they can be expofed to die and.
perifh, who have not the Law of Mofes , nor any reveaPd
Laxv, the Apoftle fhews us in the 14th & 15th Verfes ;
viz. In that they have the Law of Nature, by which they
fall under Sentence to this Punifament. For when the
Gentiles which have not the Lazu, do by Nature the
Things contain d in the Law, thefe having not the Law,
are a Lazu to thewf elves j which Jhew the Work of the
A a Law
* See alfo Job iv. 7, 3, 9. Chap. xv. 17, 35. Chap, xviii.
5, 21. and xix. 29. and xx. 4, 8. and ver. 23, 29.
Chap. xxi. 16, 18, 20, 26. & xxii. 13, 20. xxvii.
11. to the End. xxxi. 2, 3, 23. xxxiii. 18, 22, 23, 24, 28,
30. xxxiv. ii5 21,--— 26, xxxvii. 12, 18, 19, 20, &xxxviii.
*h 14-
2 50 Remarks on Dr. T— r's Part IX,
Law written in theirtlearts ; their Confcience alfo bear-
ing Witnefs — Their Confcience not only bore Witnefs to
the Duty prefcribed by this Law, but alio to the Puni fo-
ment before fpoken of,as that which they who fin"d with-
out Law, were liable to fufTer, viz. that they foould pe-
rifo. In which the Apoftle is yet more exprefs Chap.
i. 32. fpeaking more efpecially of the Heathen, JVho
knowing the Judgment of God, that they which commit
fuch 'Things ate worthy of Death. — Dr. T. often calls
the Law the Rule of Right : and this Rule of Right fen-
tenced thofe Sinners to Death, who were not under the
Law of Mofes, according to thisAuthor's own Paraphrafe
of this Verle, in thefe Words, " The Heathen were not
u ignorant of the Rule of Right, which God hasimplant-
*' ed in the human Nature ; and which foews that they
u which commit fuch Things, are deferving of Death."
And he himfelf fuppofes Abraham, who lived between
•Adam and Mofes, to be under Law, by which he would
have been exfofed to PunifJjment without Hope, were it
not for the Promife of Grace, — in his Paraphrafe on
Rom. iv. 15.
So that in our Author's Way of explaining the Paflage
before us.the grand Argument, which theApoftle infills upon
here, to prove his main Point, viz. thatDeath don't come by
Men's perfonal Sins, but by *Ada?n\ Sin,becaufe it came
before the Law was given, that threaten'd Death for Per-
fonal Sin ; I fay, this Argument which Dr. T. fuppofes fo
clear and flrong, * is brought to Nothing more than a
meer Shadow without Subftance ; the veryFoundation of
the Argument having no Truth. To fay, there was no
fuch Law aclually exprefs'd in any {landing Revelation,
would be meer Trifling : For it no more appears, that
God would not bring temporal Death for perfonal Sins,
without a {landing revealed Law threatning it, than that
he would not bring eternal Death before there was a re-
vealed Law threatning that : which yet wicked Men that
lived in AToah's Time, were expofed to, as appears by
I Pet.
* P. 393.
Chap.iv. -) Explanation o/Rom.v. 1 2,&c. 2 z i
Sect. I? 3
1 jP#. iii. 19,20. and which Dr. T*. fuppofesall Mankind
are expofed to by their perfonalSins ; and he himfelf fays,*
Sin in it's own unalterable Nature leads to Death. — Yea,
it might be argued with as much Strength of Reafon, that
God could bring on Men no Puniihment at all for any
Sin, that was committed from Adam to Mofes, becaufe
there was no (landing revealed Law then extant, threatning
any Puniihment. It may here be properly obferved, that
our Author fuppofes, the fhortening of Man's Days,
and haftening of Death, entered Into theWorld by the Sin
of the Antediluvians, in the fame Senfe as Death and
Mortality entered into the World by Adam\ Sin. f But
where was there any {landing revealed Law for that, tho
theEvent was fo univerfal ? If God might bring this on all
Mankind, on Occafion of other Men's Sins, for which they
deferved Nothing, without a revealed Law, what could
there be to hinder God's bringing Death on Men for their
perfonal Sins, for which their own Confciences tell 'em
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 nam*
rah by which Men could be properly expofed to tempo-
ral Death for perfonal Sin, yet the Mention of M'fes\
Law would have been wholly impertinent, and of no Sig-
nification in the Argument, according to our Author's un-
demanding of it. He fuppofes, what the Apoftle would
prove, is, that temporal Death, or the Death we now die,
comes by Adam ; and not by any Law threatening fuch
a Puniihment for perfonal Sin ; becaufe this Death pre-
vailed before the Law of Mofes was in Being, which is
the onlyLaw threatning Death for perfonal Sin. And yet ha
himfelf fuppofes, that the Lav/ of Mofes, when it was in
Being, threatened no fuch 'Death for perfonal Sin. For
he abundantly ailerts, that the Death which the Law of
Mofes threatned for perfonal Sin, was eternal Death, as
has been already noted : And he fays in exprefsTerms,that
A a 2 eternal
* P. 77, 78. t P. 68,
252 Remarks on Dr. T— r's Part II.
eternal Death is of a Nature widely different from the
'Death we nozu die ; * as was alfo obferved before.
How impertinently therefore does Dr. T. make an in-
fpired Writer argue, when according to him the Apoftle
would prove, that this Kind of Death did not come by
any Law threatening this Kind of Death, becaufe it came
before the Exigence of a Law threatningflH^for Kind of
Death, of a Nature widely different ? How is it to the
Apoftle's Purpofe, to fix on that Period, the Time of
giving Mofes's Law, as if that had been the Period where-
in Men began to be threaten'd with this Punifhment, for
their perfonal Sins, when in Truth it was no fuch
Thing ? And therefore it was no more to his Pur-
pofe, to fix on that Period, from .Adam to Mofes, than
from Adam to David, or any other Period whatfoever.
Dr. T! holds, that even now, (nice the Law of Mofes has
been given, the Mortality of Mankind, or the Death we
now die, don't come by thatLaw; but that it always comes
only by Adam, f And if it never comes by that Law,
we may be fure it never was threatned in that Law.
3. If we iliould allow the Argument inDr. T'— r'sSenfe
of it, to prove thatDeath don't come by perfonalSin, yet it
will be wholly without Force to prove the main Point,
even that it muff come by Adam's Sin. For it might
come by God's fovereign and gracious Pleafure ; as innu-
merable other divineBeneflts do. If it be ordered, agrea-
ble to our Author's Supposition, not as a Punifhment, nor
as a Calamity, but only a Favour, what NeceiTity of any
fettled Conftitution, or revealed Sentence, in order to the
bellowing fuch a Favour, more than other Favours ; and
particularly more than that great Benefit, which he fays
entred into the World by the Sin of the Antediluvians,
the fliortening Men's Lives fo much after the Flood?—
Thus theApoftle's arguing, byDr. jT — r's Explanation of
it, is turned into meer Trifling, and a vain and imperti-
nent Ufe of Words, without any real Force or Significance.
VI. The
* r\ 396. He fays to the like Furpofe in his Note on Rem. v.ij-
t This is plain by what Jie fays, P. 58, 40, 53, 393.
^ect 7' } Explanat*on of Rom. v. i 2,&c. 253
VI. The Apoftle here fpeaks of that great Benefit,
which we have by Chrift as the Antitype of Adam, under
the Notion of a Fruit of GRACE. I don't mean only
that Super-abounding of Grace, wherein the Benefit we
have by Chrift: goes beyond the Damage fuftain'd by Adam ;
but that Benefit, with Regard to which Adam was the
Figure of him that ivas to come, and which is as it were
the Counterpart of the Suffering by Adam, and which re-
pairs theLofs we have by him. This is here fpoken of as
the Fruit of the free Grace of God ; as appears by ^.iy,
16,17,18,20,21. This, according to our Author, is the
Reftoring of Mankind to that Life which they loft in A-
dam : and he himfelf fuppofes this Reftoration of Life
by Chrift to be what Grace does for us, and calls it the
Free Gift of God, and the Grace & Favour of the Law*
giver. * And fpeaking of this Reft oration, he breaks out
m Admiration of the unfpeakable Riches of this Grace.\\
But it follows from his Doftrine, that there is NO
Grace at all in this Benefit, and it is no more than a meer
Acl of Jufttce, being only a removing of what Mankind
fuffer, being innocent. Death, as it commonly comes on
Mankind, and even on Infants (as has been obferved) is an
extreme pofltive Calamity ; to bring which on the perfect-
ly innocent, unremedied, and without any thing to coun-
tervail it, vye are fufficiently taught, is not confident with
the Right eoufnefs of the Judge of all the Earth. What
Grace therefore, worthy of being fo celebrated, would
there be in affording Remedy and Relief, after there had
been bronght on innocent Mankind that which is (as Dr.
jT. himfelf reprefents*) the dreadful and univerfal De-r
ftruclion of their Nature ; being a finking Demonftration
how infinitely odious Sin is to God ! What Grace in de-
livering, from fuch fhocking Ruin, them that did not de-
ferve the leaft Calamity ! Our Author fays, ' We could
i4 not juftly lofe Communion with Godby Adam's Sin."-|-
_If
* P. 39, 40, 70, 148,303. See alfoContents of this Paragraph
in Rem. v. in his Notes on the Epiftle, and his Note on vc;\
' 15*16,17. || P. 395. * 69. f P. 148.
254 Remarks on Dr. T~r's Part II.
If fo, then we could not juftly lofe our Lives, and be an-
nihilated, after a Courfe of extreme Pains and Agonies
of Body and Mind, without anyReftoration ; which would
be an eternal Lofs of Communion with God, and all other
Good, befides the pofitive Suffering. The Apoftle, thrc-
out this PafTage, reprefents the Death, which is the Con-
fequence of Adam's 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,byDr.T' — r'sScheme,
theDeath that comes by Adam,comesby Grace, greatGracey
it being a great Benefit, ordered in fatherly Love 8c Kind-
Be fs, and on the foot of a Covenant of Grace ! But in
the Deliverance & Reftoration by Chrift,there is no Grace
at all. So things are turned toffy-turvy, the Apoftle's
Scope and Scheme intirely inverted and confounded.
VII. Dr. *T. explains the Words, Judgment, Condem-
nation, J ujlifi cation, and Right eoufnefs, as ufed in this
Place, in a very unreafonable Manner.
I will firft confider the Senfe he puts upon the two for-
mer, Judgment and Condemnation. He often calls this
Condemnation a judicial A£l> and a Sentence of Condem-
nation. But, according to his Scheme, 'tis a judicial Sen-
tence of Condemnation pafs'd upon them that are perfectly
innocent, and view'd by the Judge, even in his paffing the
Sentence & condemning them, as having noGuilt of Sin, or
Fault at all chargeable upon them ; and a judicial Pro-
ceeding, faffing Sentence arbitrarily, without any Law or
Rule of Right, before eftablifhed : For there was no pre-
ceeding Law or Rule threatning Death, that he, or any
one elfe, ever pretended to have been eft abliiQied,but only
this, In the Day that thou eateft thereof, thou Jh alt fur e-
fy die. And concerning this, he infifts, that there is not a
Word faid in it of Adam's Pofterity. So that the Con-
demnation fpoken of, is a Sentence of Condemnation to
Death, for, or in Confequence of the Sin of Adam, with-
out any Law, by which that Sin could be imputed, to bring
any foch Confequence 5 contrary to the Apoftle's plain
Scope:
Chap.iv } Explanation of Rom. v. 1 2,&c. 255
Scope. And not only fo, but over and above all this,
'tis a judicial Sentence of Condemnation to that which is
no Calamity, nor is confidered as fuch in the Sentence :
but 'tis Condemnation to a great Favour !
The Apoftle ufes the Words, Judgment and Condem-
nation, in other Places ; they are no ftrange and unufual
Terms with him : But never are they ufed by him in this
Senfe, or any like it ; Nor are they ever ufed thus any
where elfe in the New-Teftament. This Apoftle else-
where in this Epiftle to the Romans is often fpeaking of
Condemnation ; ufing the fame or fimilarTerms & Phrafes,
as here ; but never in the abovefaid Senfe. Chap.ii.1,2,3.
Six Times in thefe Verfes ; alfo f, 12 & 27. and Chap.
iii. 7. Chap. viii. 1 & 3. Chap. xiv. 3, 4. & f. 10. ^.13.
f. 22, & 23. 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 a Condemnation,that
is no Teilimony of Favour to the innocent ; but of God's
Difpleafure, towards thofe that he is not reconciled to, but
looks on as Offenders, Sinners, and Enemies, and holds
as the Objects of his Wrath, which we are delivered from
by Chrift ; as may be feen in Verfes 6,7,8,9,10 & 1 1.
And viewing this Difcourfe it felf, in the veryParagraph
we arc upon, if we may judge any thing by Language
and manner of Speaking, there is every thing to lead us to
fuppofe, that the Apoftle ufes thefe Words here,as he does
elfewhere, properly, and as implying a Suppofition of Sin,
chargeable on the Subject, and expofing to Puniihmenf*
He fpeaks of Condemnation with reference to Sin, as
what comes by Sin, and as a Condemnation to Death,
which feems to be a mofl terrible Evil, and capital Punifli-
ment, even in what is temporal and vifible ; and this in
the Way of Judgment and Execution of Juftice, inOppo-
fition to Grace or Favour, and Gift or a Benefit coming
by Favour. And Sin and Offence, TranfgrefTion and
Difbbedience are, over and over again, fpoken of as the
Ground of the Condemnation and of the capital Suffering
condemned
%$6 Remarks on Dr. T--r's Part II.
condemned to, — for tenVerfes fucceffively,that is,in every
Verfe in the whole Paragraph, without miffing one.
The Words, Juflification and Right eoufnefsl are ex-
plained by Dr. ct. in a no lefs tinrcafonable Manner. He
underftandsjuflification in <\i 8th, zndRighteoufnefs in tf.
XQth, — in fuch a Senfe, as to fuppofe 'em to belong to
all, and actually to be applied to all Mankind, good and
bad,Believers ^Unbelievers ; to the worftEnemies of God,
remaining fuch, as well as his peculiar Favourites, & many
that never had any Sin imputed to 'em ; meaning thereby
no more than what is fulfilled in an univerfal Re fur recti on
from the Dead, at the laft Day.* Now this is a moil
arbitrary, forced Senfe. Tho thefe Terms are ufed every
where, all over the New Teftament, yet nothing like fuch
an Ufe of 'em is to be found, in any one Inftance, thro' ail
the Writings of the Apoftles & Evangelifts. The Words,
Juflify, Juflification, and Right eoufnef s , as from God to
Men, are never ufed but to fignify a Privilege belonging
only to fo?ne, and that which is peculiar to dijiingutjhed
Favourites. This Apoftle in particular, above all the
other Writers of the new Teftament, abounds in the Ufe
of thefe Terms ; fo that we have all imaginable Oppor-
tunity to understand his Language, and know the Senfe in
which he ufes thefe Words : But he never elfewhere ufes
'em 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 thisEpiftle. JUSTIFICATION
is the Subject he had been upon through all the preced-
ing Part of the Epiftle. It was the grand Subject of all
the foregoing Chapters, and the preceeding Part of this
Chapter ; where thefe Terms are continually repeated.
And the Word, Juflification, is conftantly ufed to fignify
fomething peculiar to Believers, who had been Sinners ;
implying fome Reconciliation and Forgivenefs of Sin, and
fpecial Privilege in Nearnefs to God, above the reft of -thfc
World. Yea, the Word is conftantly ufed thus, according
to
* So P. 47. 49, 49, 60, 61, 62, and other Places.
Sf AP' ITV* } Explanation of Rom. v. 1 25&c. 257
to Dr. T" — r's own Explanations, in his Paraphrafe and
Notes on this Epiftle. And there is not the l'eaft Reaion
to fdppofe but that he is (till fpeaking of the (kmejujfi-
fi cation and Rigbteoufnefs, which he had dwelt upon from
the Beginning, to this Place. He fpcaks of Juflification
and Rigbteoufnefs here juft in the fame Manner, as he had
done in the proceeding Part of the Epiftle. He had ali
along fpoken of Juftihxation -as (landing in Relation to
Sin, Difobedience to God, and Offence againft God, and
fo he does here : He had before been fpeaking of Jufti-
flcation thro' free Grace, and fo he does here : He before
had been fpeaking of Juflificaticn through Rigbteoufnefs, as
in Cbrift Jefus, and fo he does here.
And if we look into the former Part of this veryChapter,
there we (hall find Juflificaticn fpoken of juft in the fame
Senfe as in the reft of the Epiftle ; which is alfo flippofcd
by our Author in his Expofition : ?Tis ftill Juflification
by Faith, Juflification of them that had been Sinners,
Justification attended with Reconciliation, Juftiflcation
peculiar to them that had the Love of Godfied abroad
in their Hearts. The Apoftle's foregoing Difcourfe on
Juftiflcation by Grace, through Faith, and what he had fo
greatly iniifted on as the Evidence of the Truth of this
Doctrine, even the umverfal Sinfulnefs of Mankind in
their original State, is plainly what introduces this Dif-
courfe in the latter Part of this 5th Chapter ; where he
Chews how all Mankind came to be finful and miferable,
and fo to need this Grace of God, and Rignteoufneft of
Chrift. And therefore we can't without the moil abfurd
Violence, iuppofe any other than that he is ftill fpeakin ;
of the fame Juflijication.
And as to the univerfal Expreffion tifed in the iSth f.
By the Rigbteoufnefs of one, the free Gift came upon
ALL MEN to Juflification of Life \ 'tis ncediefs here
to go into the Controverfy between the Remonftrards and
Ant i -r e mo rf ranis, concerning univerfal Redemption, and
their different Interpretations of this Place. If we take
the Words even as the Arminians do ; yet, in their Senfe
B b of
258 Remarks on Dr. T— r's Part II.
of them, the free Gift comes on all Men to Juitification
only Conditionally, i. e. provided they believe, repent, &c.
But in our Author's Senfe, it aclually comes on all, whe-
ther they believe and repent, or not ; which certainly can't
be infer'd from the univerfal Expreflion,as here 11 fed. Dr.
jT. himfelf fuppofes, the main Defign of the Apoftle in
this univerfal Phrafe, All Men, is to fignify,that the Be-
nefits of Chrift fhall come on Gentiles, as well as Jews*
And heAfuppofes,that the Many, and the All, hereiignify
the fame : But 'tis quite certain, that all the Benefits here
fpoken of, which the Apoftle fays are to the many, don't
actually come upon all Mankind; as particularly the
abounding of Grace, fpoken of/. 18th. "The Grace of
God, and the Gift by Grace, hath abounded unto the
many, & ms &oh.K*s,
This abounding of Grace our Author explains thus ;
" The rich Overplus of Grace, in ere&ing a new Difpen*
fation, furnifhed with a glorious Fund of Light, Means
and Motives." But will any pretend, that all Mankind
have actually beenPartakers of this newFund of Light, &x ?
How were the many Millions of Indians, on the Ameri-
can Side of the Globe, Partakers of it, before the Euro-
peans came hither ? Yea, Dr. T*. himfelf fuppofes, all
that is meant, is, that it is free for all that are willing
to accept of it. + The Agreement between Adam as the
Type or Figure of him that was to come, and Chrift as
the Antitype, appears as full and clcar,if we fuppofe, ALL
which are IN CHRIST (to ufe the common Scripture-
Phrafe) have the Benefit of his Obedience, as ALL that
areIN ADAM have the forrowfulFruitof hisDifobedience.
The Scripture fpeaks of Believers as the Seed orPofterity
ofChrift.(GW.iii.2 c/.)They are inChrifl byGrace^%Adam\
Pofterity are in him by Nature : The one are in the fir ft
Adam naturally, as the other are in the fecond Adam fpi-
ritually : exactly agreable to the Reprefentation this A-
poftle makes of the Matter, 1 Cor. xv.45, — 49- ^e Q^-
ritual
* P. 6c, bi. See aUb Contents ot this Paragraph, in his Notes
on the Epiftle. f Hu Ibid.
Chap.w* I Explanation <?/Rom,v. r 2 ,&c. 2 5 9
ritual Seed are thofe which this Apoftle often reprefents
as Chaffs Body : And the di ^\U: here fpoken of as made
righteous by Chad's Obedience, are doubtlefs the fame
with the oi vGh^oi which he fpeaks of in Chap. xii. 5. We,
being many, are one Body ; or, We, the many, dt <7roh\oi i'v
cap* &rpiv And again, iCor.x.i 7. tV&p* o'j <ttoX\o{ tapd'. And
the fame which the Apoftle had fpoken of in the preceed-
ing Chapter, Rom. iv. 1 8. compared with Gen. xv. 5.
Dr. T. much infills on that Place, 1 Cor. xv. 21, 22.
For fince by Man came Death, by Man came alfo the
Refurreclion of the Dead : For as in Adam all die, fo
in Chrift ffj all all be made alive ; to confirm his Suppo-
fitions, that the Apoftle here in the 5th of Romans, fpeak-
ing of the Death & Condemnation which come by Adam,
has refpeel: only to the Death -we all die, when this Life
ends ; And that by the Juftification and Life which come
by Chrift, he has refpeel: only to the general Refurreclion
at the lad Day. But it is obfervable, that his Argument
is wholly built on thefe two Suppofitions, viz. Firft, that
the Refurreclion meant by the Apoftle, in that Place in
the 1 Cor. xv. is the Refurreclion of all Mankind, both
juft and unjuft. Secondly, That the oppofite Confequences
of Adam's Sin, and Chrift's Obedience, fpoken of here in
Rom. 5th, are the very fame, neither more nor lefs, as
are fpoken of there. But there are no Grounds for fup-
pofing either of thefe things to be true.
1. There is no Evidence, that the Refurreclion there
fpoken of, is the Refurre&ion both of the J aft & Unjuft ;
but abundant Evidence of the contrary. The Refurreclion
of the Wicked is feldom mention'd in the New Tefta*
ment, and rarely included in the Meaning of the Word; it
being efteemed not worthy to be called a Rifing to Life*
being only for a great Increafe of the Mifery and Dark-
nefs of eternal Death : And therefore by the Refurreclion
is moft commonly meant a Rifmg to Life and Happinefs ;
as may be obferved in Matth. xxii. 30. Luk. xx. 35, 36,
Joh. vi- 39, 40, 54. Philip, iii. 11. and other Places.
The Saints, are called the Children of the Refurreclion^ as.
B b 2 - Ite
260 Remarks on Dr. T—r's Part II.
Dr. T obferves in his Note on Rom. viii. n. And 'tis
exceeding evident, that 'tis the RefurrecYion to Life and
Happinefs, the Apoftle is fpeaking of in this i Cor. xv.
2 1,22. It appears by each of the three foregoing Verfes,
y. I 8. Then they which are fallen ajleep IN CHRIST
(i. e. the Saints) are perifhed. ;/•. 19. If In this Life only
IFE (Chriftians or Apoftles) have Hope in Chrijl, (and
have no Refurrection and eternal Life to hope for) zue are
of all Men moft miferable. — ^.20. But now is Chrijl rifen
from the T>ead, and is become the FIRST FRUITS
of them that fie pt. He is the Forerunner and firft Fruits
only with refpecl to them that are his ; who are to follow
him, and partake with him in the Glory and Happinefs of
1 lis RefurrecYon : but He is not the firflFruits of them who
jhallcome forth to the RefurrecYion of 'Damnation. It alfo
appears by the Verfe immediately following. >\ 23. But
every Man in his own Order ; Chrifl the firft Fruits,
and afterwards, they that are CbrifFs, at his Coming.
The fame is plain by what is (aid in /. 29, 30, 3 1, & 32 j
and by all that is faid from the 35th /-. to the End of the
Chapter, for twenty three Verfes together : It there ex-
prefly appears, that the Apoftle is fpeaking only of
a Riling to Glory, with a glorious Body, as the little Grain
that is fown, being quickened, rifes a beautiful flour'fhing
Plant. He there (peaks of the different Degrees of Glory
among them that (h all rife, and compares it to the different
Degrees of Glory among the celeftial Luminaries. The
Refurrection which he treats of, isexprefly a being raifed
in Incorruption, in Glory, in Power, with a. fpiritual
Body, having ihelmage of the fe c 0 nd 'Man, the fpiritual and
heavenly Adam ; a Refill recYon,wherein this corruptible
jhall put onIncorruption,& this Mortal put onlmmortality,
and Death be j wallowed up inViclory ,and the Saints fhall
plorioufly triumph over that laft Enemy. Dr. T. himfelf
fays that which is in Effect owning, theRefurrcclion here fpo-
ken of, is only of theRighteous : for 'tis exprefly a Relur-
recYon <v xfayacix rnd aqSwpi* f. 53, and 42. But Dr.T.
iays, Thefe are ncv-:r attributed to the IFicked.Jn Scrip-
ture,
^ct'Y 1 Explanati°n of Rom.v. 1 2,&c. 261
ture* So that when the A pod le fays here, As in Adam
all die, fo in Chrift Jhall all be made alive \ 'tis as much
as if he had faid, As in Adam, we all die, and our Bodies
are fozvn in Corruption, in T)iJhonour, and in Weaknefs ;
fo in Chrift zue all (we Chridians, whom I have been all
along fpeaking of) Jhall be raifed in Pozver, Glory and
Incorrupt ion, fpiritual and heavenly, conformed to the
fecond Adam. For as we have born the Image of the
earthy, we (hall alfo bear the Image of the heavenly, /-. 49.
Which clearly explains and determines his Meaning in
y. 21, 22.
2 . There is no Evidence, that the Benefit by the fecond
Adam, fpoken of itiRom^th^s the very fame (containing
neither more nor lefs) as the Refurre&ion fpoken of
in 1 Cor. xv. It is no Evidence of it, that the Benefit
is oppofed to the Death that comes by the firfl Adam, in
like Manner in both Places. TheRefurre&ion to eternal
Life, tho it be not the whole of that Salvation and Happi-
nefs which comes by the fecond Adam, yet is it that
wherein this Salvation is principally obtained. The Time
of the Saints glorious Refurre&ion is often fpoken of as
the proper Time of the Saints Sa\vat\on,TheT)ay of their
Redemption, The Time of their Adopt ion, Glory and Re-
compence. (As, in Eph. iv. 30. Rom. viii. 23. Luk. xiv.
14. & xxi. 28. 2 Tim. iv. 1, 9. Colof. iii. 4. 1 Theft], 7.
Heb. ix. 23. 1 Pet. \. 13. & v. 4. 1 y^.iii. 2. and other
Places.) Ail that Salvation and Happinefs which is given
before, is only a Prelibation and Earned of their
great Reward. Well therefore may that confummate Sal-
vation bed owed on them, be fet in Oppofition to theDeath
and Ruin which comes by the fird Adam, in like Manner
as the whole of their Salvation is oppofed to the fame in
Rom. v. — DrT*. himfelf obfervesf, That the Revival and
Refurreclion of the Body, is frequently put for our Ad-
vancement to eternal life. It being the highed Part, 'tis
often put for the W'hole.
This
* Note on Rom, viii, 28, t Note on Rom., viii, n.
262 Remarks on Dr. T~r's Part II.
This Notion, as if the Juftification, Righteoufnefs and
Life fpoken of in Rom. 5th, imply'd the RefurrecYion to
Damnation, is not only without Ground from Scripture,
but contrary to Reafon. For thofeThings are there fpoken
of as great Benefits, by the Grace and free Gift of God :
but this is the contrary, in the higheft Degree poflible, be-
ing the moll: con fummate and infinite Calamity. — To ob-
viate this, our Author fuppofes the Refurre&ion of all to
be a great Benefit in it f elf tho turned into a Calamity by
the Sin and Folly of obftinate Sinners, who abufe God's
Goodnefs. But the far- greater Part of Mankind fince
*Adam have never had Opportunity to abufe this Good-
nefs it having never been made known to them. Men
can't abufe a Kindnefs, which they never had either in
PoiTeflion, Promife, Offer, or fome Intimation : But a Re-
furre&ion is made known only by divine Revelation ; which
few comparatively have enjoyed. So that as to fuch wick-
ed Men as die in Lands of Darknefs, if their Refurrc&ion
comes at all by Chrift, it comes, from him and to them, only
as a Curfe, and not as a Bleiling ; for it never comes to
them at all by any Conveyance, Grant, Promife, ox Offer,
or any thing by which they can claim it, or know any
thing of it, till it comes as an infinite Calamity, pad all
Remedy.
VIII. In a peculiar Manner is there an unreafonable
"Violence ufed in our Author's Explanation of the Words
Sinners and finned \ in the Paragraph before us. He fays,
" Thefe Words, My one Marts 'D if obedience, many were
" made Sinners, mean neither more nor lefs, than that by
'* one Man's Difobedience the Many were made fiibjecl:
f* to Death, by the judicial Aft of God."* And he fays in
the famePlace, "ByDeatb,moft certainly,is meant no other
" than the Death & Mortality common to all Mankind."
And thofe Words, f. 12. For that all have finned, he thus
explains, " All Men became Siwiers, as all Mankind are
" brought into a State of Suffering."! Here I obferve,
i. The
* P. 3°« t P» 54- and elfewhere.
^ect T \ Explanation of &om.v. 1 2,8cc. 263
1. The main Thing, by which he juftifies fuch Inter-
pretations, is, that Sin, in various Inftances, is ufed for
Suffering, in the old Teftament. To which I reply j
Tho' it be true, that the Word Chattaah, fignifies both
Sin, and a Sin-offering j and this, and fome other Hebrew
Words, which fignify Sin, Iniquity, &Wickednefs,are fome-
times put for theEfTect or Punifhment of Iniquity , by aMe-
tonymy of the Caufe for the Effect ; yet it does not ap-
pear, that thefe Words are ever ufed for enduring Suffer-
ing, where the Suffering is not fpoken of under anyNotion
of a Punifhment of Sin, or a Fruit of God's Anger for
Sin, or of any Imputation of Guilt, or under any Notion
of Sin's being at all laid to the Charge of the Sufferer,
or the Suffering's being at all of the Nature of anyRecom-
pence, Compenfation or Satisfaction for Sin. And there-
fore none of the Inftances he mentions, come up to his
Purpofe. When Lot is commanded to leave Sodom, that
he might not be confumed in the Iniquity of the City,
meaning, in that Fire, which is the Effect and Punifhment
of the Iniquity of the City ; this is quite another Thing,
than if that Fire came on the City in general as no Pu-
nifhment at all, nor as any Fruit of a Charge of Iniquity
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 refpect to the Death of Mankind ; it
being introduced only as a Benefit, on the Foot of a Co-
venant of Grace. And efpecially is this quite another
Thing, than if, in the ExprefTion ufed, the Iniquity had
been afcribed to Lot ; and God,inftead of faying,Left thou
be confumed in the Iniquity of the City. .had faid,Leil thou
be confumed in thine Iniquity, ox, Left thou Sin,ov be made
a Sinner. Whereas,the Expreffion is fuch as does exprefly
remove the Iniquity,fpoken of,from Lot,and fix it on ano-
ther Subject, viz. the City. The Place cited by our Au-
thor,in y^r.li. — is exactlyParallel. And as to what *Abi-
meleck fays to Abraham, TVhat have I offended thee, that
thou hajl brought on me, and on my Kingdom, a great Sin f
'Tis manifeft, Abimekck was afraid; that God was angry,
for
264 Remarks on Dr. T— n Part II.
for what he had done to Sarah or ; would have been angry
with him, if he had done what he was about to do, as im-
puting Sin to him for it : which is a quite diffcrentThing
from calling fome Calamity, Sin, under no Notion of it's
being any Punifhment of Sin, nor in the lead Degree from
God's Difpleafure. And Co with regard to every Place
our Author cites in the Margin, 'tis plain, that what is
meant in each of them, is the Punt foment of Sin, and not
fome Suffering which is no Punifhment at all. And as to
the Inftances he mentions in his Supplement, P. 284. the
Two that look mofl favourable to his Defign, are thofe in
Gen. xxxi. 39. & 2 Kin. vii. 9. — With re f peel: to the for-
mer, where Jacob fays, That which was torn of Beafts,
Anochi achattenah — Which Dr. T. is pleafed to tranflate,
I was the Sinner : but is properly render'd, / expiated
it ; the Verb in Pihel properly flgnifying to expiate.
And the plain Meaning is, i" bore the Blame of it, and
was obliged to pay for it, as being fuppofed to be loft
thro my Fault or Neglect. Which is a quite different
Thing from Suffering without any Supposition of Fault.
And as to the latter Place, where the Lepers fay, This
T)ay is a T>ay of good Tidings, and we hold our Peace :
If we tarry till Morning, fome Mifchiefzuill befal us. In
the Hebrew, Umetzaanu gnaon ; -Iniquity will find us,
that is, Some Punifhment of our Fault will come upon us.
Elfcwhere fuch Fhrafes are ufed, as, Tour Iniquity %vill
find you out, and the like. But certainly this is a different
Thing from fuffering withoutFault,orSuppofition of Fault.
And it does not appear, that theVerb in Wiphi\9Hirfiiang,
is ever put for condemn in any otherSenfe than condemning
for Sin,orGuilt, or fuppofed Guilt, belonging to theSubjecl:
condemned. This Word is ufed, in thePai ticiple of Hiphil,
to fignify condemning^ Prov.xv'n. 1 5. He that juflifieth
the fVicked, and he that condemneth the Jufl, even both
are an .Abomination to the Lord. This Dr. T. obferves,
as if it were to his Purpofe, when he is endeavouring to
ilievv, that in th s Place in the 5th of Romans, the Apoftle
fpe.iks of God Himfelf as condemning the jufl, or per-
fectly
Chap.iv. ? Explanation 0/Rom.v. 1 2,&c. 26 c
Sect. 1. 3 x
fectly innocent, in a Parallel-Signification of Terms. Nor
is any Iniiance produced, wherein the Verb, Sin, which is
11 fed by the Apoftle when he-fays, All have finned, is any
where ufed in our Author's Senfe, for being brought into
a State of Suffering, and that not as a Punifh ment for Sin,
or as any Thing arifing from God's Difpleafure ; much
lefs for being the Subject of what comes only as the Fruit
of divine Love, and as a Favour of the HIGHEST NA-
TURE.* Nor can any thing like this Senfe of the Verb
be found in the whole Bible.
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, 'tis evident that fuch an Ufe of them is
quite aliene from the Language of the New 'Teftament.
Where can an Inffance be produced, of any thing like it,
in any one Place, befides what is pretended in this ? And
particularly, Where elfe mail we find thefe Words &Phrafes
ufed in fuch a Senfe, in any of ihisApofile's Writings ? We
have enough of his Writings, by which to learn his Lan-
guage and Way of fpeaking about Sin, Condemnation,
P uniftj me nt, Death and Suffering, He wrote much more
of the New Teftament, than any other Perfon. He very
often has Occafion to fpeak of Condemnation ; but where
does he exprefs it by being made Sinners ? Efpecially how
far is he elfewhere from ufing fuch a Phrafe, to fignify a
being condemned without Guilt, or any Imputation or
Suppofition of Guilt, or Atonement for Guilt ? VaftJy
more ftili is it remote from his Language, fo to ufe theVerb
Sin, and to fay, Man Jinneth, or has finned, tho' hereby
meaning Nothing more nor lefs, than that he, by a judicial
Act, is condemned,on the Foot of a Difpenfation of Grace,
to receive a great Favour ! He abundantly ufes the
Words, Sin and Sinner ; his Writings are full of fuch
Terms : but where elfe does he ufe them in fuch a Senfe ?
He has much Occafion in his Epifllcs to fpeak of Death,
temporal and eternal j He has much Occafion to fpeak of
C c Suffering,
, I,,,, ,.|, „„m 1. in im 111 1 1 1 111 11 mm 1 —
* P. 303-
266 Remarks on Dr. T— r's Part II.
Suffering, of all Kinds, in this World, and the World to
come : But where does he call thefe things Sin ? and de-
nominate innocent Men Sinners P or fay, They have
finned, meaning that they are brought into a State of
Suffering ? If the ' poftle, becaufe he was a Jew, was fo
addicted to the Hebrew Idiom, as thus in one Paragraph to
repeat this particular Hebraifm, which, at mod:, is compa-
ratively rare even in the old Teftament, 'tis ftrange that
never any thing like it fhould appear any where elfe in his
Writings; and efpecially that he fhould never fa.i into fuch
a Way of fpeaking in his Epiftle to the Hebrezus , written
to yews only, who were mod ufed to the Hebrew Idiom.
And why does Chrifl never ufe fuch Language in any
of his Speeches, tho' he was born and brought up amongft
the jezi's, and delivered almoft all his Speeches only to
yezvi ? — And why do none of the reft of the Writers of
the New Teftament ever ufe it, who were all born and
educated yews (at leaft all excepting Luke) and fome of
them wrote efpecially for the Benefit of the Jews ?
'Tis worthy to be obferved, what Liberty is taken, anc[
Boldnefs ufed with thisApoftle ; fuch Words as a^proX.©-,
WfAXOrawoo k.iux, KaratkfifAa, Sik'MO®, 2'.x.'mco(jiS, and W ords Of
the fame Root & Signification, are Words abundantly ufed
by him elfewhere in this and other Epiftles, and alfo when
fpeaking, as he is here, of Chrift's Redemption & Atone-
ment, and of the general Sinfulnefs of Mankind, and of
the Condemnation of Sinners, & of Juftification by Chrift,
and of Death as the Confequence of Sin, and of Life and
Reftoration to Life by Chrift, 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 mull have a diftinguijhed fingular Senfe found out
for them, and annexed to 'era ! A new Language muft be
coin'd for the Apoftle, which he is evidently quite unu fed
to, and put into his Mouth on this Occafion, for the fake
of evading this clear, precife and abundant Teftimony of
his, to the Doitrine of original Sin.
3- The
c^AP:\v'if Explanation of 'Rom. v. 12 5&c 267
3. The putting fuch a Scnfe on the Word, Sin, in this
Place, is not only to make the Apoftle greatly to di (agree
with himfelf in theLanguage he ufes every where elfe,but
alio to difagree with himfelf no lefs in the Language he
ufes in this very Paflage, He often here ufes the Word
Sin, and other Words plainly of the fame Defign and Im-
port, fuch as TranfgreJJion, T) if obedience, Offence. No-
thing can be more evident, than that thefe are here u fed as
feveral Names of the fameThing ; for they are ufed inter-
changeably, and put one for another ; as will be manifefl
only on the Cafl of an Eye on the Place. And thefeWords
are ufed no lefs than feventeen Times in this one Para-
graph. Perhaps we mall find no Place in the whole Bible,
in which the Word,S/«, and other Words Synonymous, are
ufed fo often in fo little Compafs : and in all the Inftanccs,
in the proper Senfe, as (ignifying moral Evil, and even
fo understood by Dr. T". himfelf (as appears by his own
Expofition) but only in thefe two Places ; where in the
Midlt of all, to evade a clear Evidence of the Doctrine of
Original Sin, another Meaning, mull be found out, and it
mud be fnppofed that the Apoftle ufes the Word in a
Senfe intirely different, Signifying fomething that neither
implies nor juppofes any moral Evil at all in the Subject.
Here 'tis very remarkable,the Gentleman who fogreatly
infifted upon it, that the Word, "Death, muft needs be un-
derstood urthefa/ne Senfe throughout this Paragraph ; yea,
that it is evidently, clearly and infallibly fo, in as much as
the Apoftle is ftill difcourfing on the fame Subject ; yet
can, without the leaft Difficulty, fuppofethe Word, Sin,
to be ufed fo differently in the very fame Paflage, wherein
the Apoftle is difcourfing on the fame Thing. Let us take
that one Inftance in f. 12. Wherefore as by one Man
SIN entered into the World, and 'Death- by SIN, and
fo Death pa/fed upon all Men, for that all have SIN-
NED. Here, by Sin, implied in theWord, fnned,'m the
End of the Sentence, our Author understands fomething
perfectly and altogether diverfe from what is meant by the
Word Sin, not only in fcthe fame Difcourfe, on the fame
C c 2 Subject,
268 Remarks on Dr. T~r's Part II.
Subject, but twice in the former Part of the very fame Sen-
tence, of which this latter Part is not only theConclufion,
but the Explication : And alfo intirely different from the
the Ufe of the Word twice in the next Sentence, wherein
the Apodle is dill moil plainly difcourfingon the fame Sub-
jects is not denied : And in the nextSentence to that(y.i4.)
the Apodle ufes the very fame Verb, finned, and as figni-
fying the committing of moral Evil, as our Author himfelf
underftands it. Afterwards (jl. 19.) the Apodle ufes the
Word, Sinners, which our Author fnppofes to be in fome-
what of a different Senfe dill. So that here is theutmod
Yiolence,of theKind, that can be conceived of, to make out
a Scheme, againft the plained Evidence, in changing the
Meaning of a Word, backward and forward, in one Para-
graph, all about one Thing, and in different Parts of the
fame Sentences,coming over and over in quick Repetitions,
with a Variety of other fynonymous Words to fix it's Sig-
nification ; Befides the continued Ufe of the Word in the
former Part of this Chapter, and in all the preceeding Part
of this Epidle, and the continued Ufe of it in the next
Chapter, and in the next to that, and the 8th Chapter fol-
lowing that, and to <he End of the Epidle ; in none of
which Places is it pretended, but that the Word is ufed in
the proper Senfe, by our Author in his Paraphrafe and
Notes on the whole Epidle.* But
* Agreable to tins Manner, our Author in explaining the 7th
Chi,p.of .R077K7»J,underftands thePronoun,/,or ^,ufed by the
Apoftle in that one continued Difcourfe, in no iefs than Six
different Senfes. He takes it in the ift ver. to fignify the
Apoftle Paul himfelf. In the 8, 9, 10, U 1 tth Verfes, for
the People of the Jews, thro' all Ages, both before h after
Mofes, efpecially the carnal ungodly Part of 'em. In the
13th ver. for an objecting Jew, entring into a Dialogue with
the Apoftle. In the 15, 16, 17, 20th, and laUer Part of the
25th ver. it is underftood in two different Senfes, for two /'s
in the fame Perfon ; one, a Manjs Reafon ; and the other,
his Pallions & carnal Appetites. And in the 7th & former
Part of the luff Vvte, for Us Chriftians in general ; or, for
all that enjoy the Word of God, :he Law and the Gofpel.
And thefe different Senfes, the moft of 'em, Orangely inter-
mixed and interchanged, backwards and forwards,
Chap.iv] Explanation of Kom.v. \ 2,&c. 269
Sect. I. 3
But indeed we need go no further than that one f. 12.
What the Apoftle means by Sin, in the latter Part of the
Verfe, is evident with the utmoft Plainnefs, by comparing
it with the former Part ; one Part anfwering to another,
and the lad Claufe exegetical of the former. Wherefore,
as by one Man Sin entered into the World, and "Death by
Sin ; andfo Death pafed upon all Men, for that (or,
unto which) all have finned. Here Sin and Death are
fpoken of in the former Part, & Sin & Death are fpoken
of in the latter Part ; the two Parts of the Sentence fio
anfwering one another,that the famcThings are apparently
meant by Sin and Death in both Parts.
And bcfides to interpret finning, here, of falling under
the Suffering of Death, is yet the more violent & unrea-
lizable, becaufe the Apoflle in this very Place does once
and again diftinguifh between Sin and Death ; plainly
fpeaking of one as the Effect, and the other the Caufe, So
in the 2°ift y. That as Sin hath reigned unto Death ;
and in the 1 2 th f. Sin entered into the World, and Death
BT Sin. And this plain Diftinftion holds thro all the
Difcourfe, as between Death and the O fence, f. 15. and
f. 1 7. and between the O fence and Condemnation, f. 1 8.
4. Tho we mould omit the Confideration of theManner
in which the Apoflle ufes the Words, Sin, finned, &c. in
other Places, and in other Parts of this Difcourfe, yet Dr.
T—r\ Interpretation of 'em would be very abfurd.
The Cafe (lands thus :— According to his Expofkion,
we are fa id to have finned, by an aBhe Verb, as tho' we had
actively finned ; yet this is not fpoken truly and properly,
but it is put figuratively for our becoming Sinners pafively,
our being made or conflicted Sinners. Yet again, not that
we do truly become Sinners paffively, or are really made
Sinners, by any thing that God docs ; this alfo is only a
figurative or tropical Reprefentation : And the Meaning is
only, we are condemned, and treated AS IF we were
Sinners. Not indeed that we are properly condemned ;
for God never truly condemns the Innocent : But this alfo
is only a figurative Reprefentation of the Thing. It is
7 to but
270 On Dr. T~r's Senfe of Kom. v. Part II.
but as it were condemning ; becaufe it is appointing to
*Death, a terrible Evil, as if it were a Punifhment. But
then, in Reality, here is no Appointment to a terrible Evilx
or any Evil at all ; but truly to a Benefit^ a great Benefit ;
And fo, in reprefenting Death as a Punifhment or Calamity
condemned to, another Figure or Trope is made ufe of,
and an exceeding bold one ; for, as we are appointed to
it, it is fo far from being an Evil or Punifhment, that it is
really a Favour, and that of the higheft Nature, appointed
by meer Grace &: Love j tho' 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, finned \
according to the Manner, as it is fuppofed, the Apoftle ufes
it. We have a figurative Reprefentation, not of a Rea ity,
out of a figurative Reprefentation. Neither is this a Re-
prefentation of a Reality, but of another Thing that ftill
is but a figurative Reprefentation of fomething elfe : Tea,
even this fomething elfe is ft ill but a Figure, and one that
is very harfn and far-fetch'd. So that here we have a
Figure to reprefent a Figure, even a Figure of a Figure
reprefenting fome very \-emoie Figure, which moil obfeure-
ly reprefents the Thing intended ; if the moll: 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 ma-
naging 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 order to~force it to
a Compliance with our own Schemes ? If the Apoftle in-
deed ufes Language after fo ftrange a Manner in this Place,
'tis perhaps fuch an Inftance, as not only there is not the
like of it in all the Bible befkles, but perhaps in no Writing
whatfoever. — And this, not in any parabolical, vifionary,
or prophetic Defcription, in which difficult and obfeure
Reprefentations are wont to be made Ufe of j nor in a
dramatic or poetical Reprefentation, in which a great Li-
cence is often taken, and bold Figures are commonly to
be expected ; But 'tis in a. familiar Letter, wherein the
Apoflla
If- 1 The true Scope of Rom. v. 271
Chap.IV.
Sect.
Apoftle is delivering Gofpel-InftrucYion,as a Minifter of the
New-Teitament ; and wherein, as he profefTes, he delivers
divine Truth without the Vail of antient Figures and Si-
militudes, and ufes great- Plainnefs of Speech. And in a
Difcourfe that is wholly didactic, narrative and argumenta-
tive ; evidently fetting himfelf to explain the Doctrine he
is upon, in the Reafon and Nature of it, with a great Va-
riety of Exprefiions, turning it as it were on every Side, to
make his Meaning plain, and to fix in his Readers^ the
exact Notion of what he intends. — Dr. Tl himfelf ob-
ferves, * " This Apoftle takes great Care to guard and
" explain every Part of his Subject : and I may venture
" to fay, he has left no Part of it unexplained, orun-
" guarded. Never was an Author more exact & cautious
" in this, than he. Sometimes he writes Notes,on a Sen-
" tence liable to Exception, and wanting Explanation." —
Now I think, this Care and Exactnefs of the Apoftle no
where appears more than in the Place we are upon. Nay,
I fcarcely know another Inftance equal to this, of the
Apoftle's Care to be well underftood, by being very par-
ticular, explicit and precife, fetting the Matter forth in
every Light, going over and over again with his Doctrine,
clearly to exhibit, and fully to fettle and determine the
Thing which he aims at.
Sect. II.
Some Objervations on the Connection, Scope and
Senie of this remarkable Paragraph /»Rom.v. —
With fome RefleBions on the Evidence, -which ive
here have of the Doctrine ^Original Sin.
THE Connection of this remarkable Paragraph with
the foregoing Difcourfe in this Epiftle, is not ob-
fcure and difficult ; nor to be fought for at a Diftance.
It may be plainly feen, only by a general Glance on
Things which went before, from the Beginning of the
Epiftle :
* JPref, to Paraph, on Rom,
272 "The true Co?ineBion> Scope , Part IL
Epiftle : And indeed what is faid immediately before in
the fame Chapter, leads directly to it. The Apoftle in
the precceding Part of this Epiiile had largely treated of
the Sinjuinefs and Mifery of all Mankind, Jeius, as well
as Gentiles. He had particularly fpoken of the Depra-
vity and Ruin of Mankind in their natural State, in the
'foregoing Part of this Chapter ; reprefenting them as be-
ing Sinners, U?igodly, Enemies, expofed to divine If 'rath,
and without Strength. — No Wonder now, this leads him
to obferve, how this fo great & deplorable an Event came
to pais ; hozv this univerlal Sin and Ruin came into the
World. And with Regard to the Jews in particular,who,
tli they might allow the Doctrine of original Sin in their
own ProfelTion, yet were ftrongly prejudiced againft what
was implied in it, or evidently following from it, with re-
gard to themfelves ; in this refpect they were prejudiced
againft the Doctrine of univerial Sinfulnefs, and Expofed-
nefs to Wrath by Nature, looking on themfelves as by
Nature holy and Favourites of God, becaufe they were
the Children of Abraham ; and with them the Apollie
had laboured mod: in the foregoing Part of the Epiftle, to
convince them of their being by Nature as fmful, and as
much the Children of Wrath, as the Gentiles : — I fay,
with Regard to them, it was exceeding proper, and what
the ApoRle'sDefign mod naturally led him to^ to take off
their Eyes from their Father Abraham, who was their
Father in Diiiinclion from other Nations and direct them
to their Father Adam, who was the common Father of
Mankind, and equally of .Jews and Gentiles. And when
lie was cnter'd on this Doctrine of the Derivation of Sin
and Ruin, or Death, to all Mankind from Adam, no
Wonder if he thought it needful to be fornewhat particu-
lar in it, feeing he wrote to Jews and Gentiles ; the for-
mer of which had been brought up under the Prejudices
cf a proud Opinion of themfelves, as a holy People by
Nature, and the latter had been educated in total Igno-
r.z.oi all Things of this Kind.
Again,
Sect ir4 and SenfeofSkom. v. 12, &c. 27^3
Again, the Apoflle had from the Beginning of the E-
piflle been endeavouring to evince the abfolute Depen-
dence of all Mankind on the free Grace of GOT) for
Salvation, and the Greatnefs of this Grace ; and particu-
larly in the former Part of this Chapter. The Greatnefs
of this Grace he illews especially by twoThings. (1) The
univerfal Corruption and Mifery of Mankind; as in all
the foregoing Chapters, and in the 6,7,8,o,&io Yerfes of
this Chapter. — (2.) The Greatnefs of the Benefits which
Believers receive, and the Greatnefs of the Glory they
have Hope of. So efpecially in ver. 1,2,3,4,5,8c 1 ith of
this Chapter. And here, in this Place we are upon, from
ver. 12, to the End, he is full on the fame Defign of mag- (
liifyjng the Grace of God, in the fame Thing, viz. the Fa-
vour, Life and Happinefs which Believers in Chrift re-
ceive ; fpeaking here of the Grace of God, the Gift by
Grace, the Mounding of Grace, and the Reign of Grace.
And he (till fets forth the Freedom and Riches of Grace
by the fame two Arguments, viz. The univerfal Sinfulnefs
andRuin of Mankind,all having finned, all naturally expofed
to Death, Judgment .& Condemnation ; and the exceeding
Greatnefs of the Benefit received, — being far greater than
theMifery which comes by thefirft^/«7»,& aboi ] y be-
yond it. And 'tis by no'Means copfiftent with theApoftle^s
Scope, to fifppofe, that the Benefits which we have by
Chrill as the Antitype of ^4dam, here mainly infifted on,
is without any Grace at all, being only a Reiioration to
Life, of fuch as never deferved Death.
Another Thing obfervable in the Apoflle's Scope from
the Beginning of the Epiftle, is, he endeavours to (h
the Greatnefs and Abfolutenefs of the Dependence of
Mankind on the Redemption & Right eoufnefs of Cn a 1 s t,
for Juftification and Life, that he might magnify & exalt
the Redeemer : which Design his whole Heart was (wal-
lowed up in, and may be looked upon as tnt main Dedgn
of the whole Epiftle. And this is what he had been upon
in the preceeding Part of this Chapter ; inferring it from
the fume Argument, the utter Sinfulnefs and Ruin of
D d all
274 ¥%e true Conne&ion, Scope y Part IT.
all Men. And be is evidently (till on the fame Thing in
this Place, from the 1 2th jr. to the End ; fpeaking of die
fame Juftification and Righteoufnefs, which he had dwelt
on before j and not another totally diver fe. No Wonder,
when the Apoftle is Creating fo fully and largely of our
Reftoration, Righteoufnefs and Life by Chrilt, that he is
led by it to confider our Fall, Sin, Death and Ruin by
Adam ; and to obferve wherein thefe two oppofite Heads
of Mankind agree, and wherein they differ, in the Manner
of Conveyance of oppofite Influences andCommunications
from Each.
Thus, if this Place be underftood, as it ufcd to beun-
dcrftood by orthodox Divines, the whole (lands in a natu-
ral, eafy and clear Connection with the preceeding 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 ; andalfoin Connection with
the -Words laft before fpoken, as introduced by the two
immediately preceeding Yerfes, where he is fpeaking of
©u r Juftification, Reconciliation and Salvation by Chrift ;
which leads the Apoflle directly to obferve, how, on the
contrary, we have Sin and Death by Adam. Taking
this Difcoiirfe of the Apoflle in it's true and plain Senfe,
there is no Need of great Extent of Learning, or Depth
of Criticifm, to find out the Connection : But if it be un-
derftood in Dr. T'—r's Senfe, the plain Scope and Con-
nection are wholly loft, and there was truly Need of a
Skill in Criticifm, and Art of Difcerning, beyond, or at
leaft different from that of former Divines, and a Faculty
of feeing fomething afar of, which otherMen's Sight could
not reach, in order to find out the Connection.
What has been already obferved, may fuffice to fhew
the Apoftle's general Scope in this Place. But yet there
feem to be fome other Things, which he has his Eye to, in
feveral Expreffions ; fome particular things in the then-
prefent State, Temper and Notions of the JewsjwYnch he
alfo had before fpoken of, or had Reference to, in certain
Places of the foregoing Part of the Epiftle. As particu-
larly,
^eci;Iii'^ an(l Senfe 0/"Rom. v. 12, &c. 275
larly, the Jews bad a very fuperflitious and extravagant
Notion of their Law, deliver'd by Mofes ; as if it wera
the prime, grand, and indeed only Rule of God's Pro-
ceeding with Mankind, as their Judge,both in Men's Jufti-
fication & Condemnation, or from whence all, bothSin and
Righteoufnefs, was imputed ; and had no Confideration of
rheLaw of Nature,written in theHearts of theG entiles, and
of all Mankind. Herein they afcribed infinitely too much
to their particular Law, beyond the true Defign of it.
They made their Boafl of the Law ; as if their being
diftinguifhed from all other Nations by that great Privi-
lege, the giving of the Law, fufficiently made 'em a holy
People, and God's Children. This Notion of theirs the
Apoftle evidently refers to, Chap. ii. 13, 17, — 19. and
indeed thro' that whole Chapter. They looked on the
Law of Mofes as intended to be the onlyRule & Meansof
Juflification ; and as fuch, trufted in theWorks of theLaw,
efpecially Circumcifion : which appears by the iiid Chap*
ter. But as for the Gentiles, they look'd on them as by
Nature Sinners, and Children of Wrath ; becaufe born of
uncircumcifed Parents, and Aliens from their Law, and
who themfelves did not know, profefs and fubmit to the
Law of Mtfes, become Profelytes, and receive Circumci-
fion. What they efteemed the Sum of their Wickednefs
and Condemnation was, that they did not turn yews, and
act as Jews. * This Notion of their's the Apoflle has
a plain Refpect to, and endeavours to convince them of
the Falfcnefs of, in Chap. ii. 12, — 16. And he has a
manifeft Regard again to the fame Thing here, in the 12,
13, & 14th Verfes of Chap. \tb. Which may lead us the
more clearly to fee the true Senfe of thofe Verfes ; about
the Senfe of which is the main Controverfy, & the Mean-
ing of which being determined, it wiii fettle the Meaning
of every other controverted ExpreiTion through the whole
Difcourfe. D d 2 Dr.
* Here are worthy to be obierved the Things which Dr. T.
himfelf fays to the fame Purpofe, Key §. 270, 271. & Pre-
face to Par, on Eji/i. to P^om. §. 43.
270 The true ConneSlion^ Scope , Part II.
Dr. T. mifreprefents the ApoRk's Argument in thefe
Verfes. (Which, as has been dcm mft rated, is in hisSenfe al-
together vain and impertinent.) He fuppofes, the Thing
which the Apotlle mainly int< rids to prove, is, thatTJeatb
or Mortality don't come on Mankind by perfonal Sin ; and
that he would prove it by this Medium, that Death
reigned when there was no Law in Being, which threatned
perfonal Sin with Death. 'Tis acknowledged, that this
is implied, even that Death came into theWorld by Adam's
Sin : yet this is not the main thing the Apoftle defigns to
prove. But his main Point evidently is, that Sin 8z Guilt
and juji Expofednefs to 'Death and Ruin came into the
World by .Adam's Sin ; as Righteoufnefs , Juftiji cation,
and a Title to eternal Life come by Chrilt. Which Point
he confirms by this Consideration, That from the very
Time whetiAdam (in'd, thefe Things, namely, Sin, Guilt
and Defert of Ruin, became universal in the World, long
before the Law given by Mofes to the Jezvijb Nation had
any Being.
The Apoftle's Remark, that Sin entred into theWorld
by one Alan, who was the Father of the whole human
Race, was an Obfervation which afforded proper Inftrudti-
on for the *Jews, who look'd on themfelves an holy Peo-
ple, becaufe they had the Law of Mofes, and were the
Children of Abraham, an holy Father ; while they look-
ed on other Nations as by Nature unholy and Sinners,be-
caufe they were not Abraham's Children. Lie leads 'em
up to an higher Ancellor than this Patriarch, even to
Adam, who being equally the Father of Yews and Gen*
tiles, both alike come from a (Infill Father ; from whom
Guilt and Pollution were derived alike to all Mankind.
And this the Apoftle proves by an Argument, which of all
that could poMibly be invented, tended the mod briefly
and directly to convince the Jews : even by thisReflection,
that Death had come equally on alhMankind from Adam's
Time, and that the Pofterity of Abraham were equally
fubject to it with the reft of the World. This was appa-
rent in Fad ; a Thing ^hey all knew. And the Jews had
always
Chap. IV *> ^^ ^^/J of Rom. V. f 23&C. 277,
always been taught, that Death (which began in the De-
finition of the Body, and of this prefent Life) was the
proper Punifliment of Sin. This they were taught in
Mofes\ Hiitory of Adam, and God's firit Threatning
of Punifliment for Sin, and by the conflant Doctrine of
the Law and the Prophets ; as has been already obferved.
And the Apoftle's Obfervation, that Sin was in the
World long before the Law was given, and was as uni-
verfal in the World from the Times of Adam, as it had
been among the Heathen fince the Law of Mofes, this
fhew'd plainly, that the Jews were quite miflaken in
their Notion of their particular Law ; and that the Law
which is the original and univerfal Rule of Righteoufhefs
and Judgment for all Mankind, was another Law, of far
more antient Date, even the Law of Nature; which began
as early as the human Nature began, and was eftabliflied
with the firflFather of Mankind, and in him with the whole
Race : the pofitive Precept of abftaining from the for-
bidden Fruit, being given for the Trial of his Compliance
with this Law of Nature ; of which the main Rule is fu-
pream Regard to God and his Will. And the Apoflle
proves that it muft be thus, becaufe, if the Law of Mofes
had been the higher! Rule of Judgment, and if there had
not been a fuperior, prior, divine Rule eftabliflied, Man-
kind in general would not have been judged & condemned
as Sinners, before that was given (for '•* Sin is not imputed,
when there is no Law") as it is apparent in Fact they were,
becaufe Death reigned before that Time, even from the
Times of Adam.
It may be obferved, the Apoflle in this EpiflJe, & that
to the Ga/atiam, endeavours to convince the Jews of
thefe two Things, in Opposition to the Notions and Pre-
judices they had entertained concerning their Law. (1.)
That it never was intended to be the Covenant, orMethod
by which they fliould actually be jufiified. (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 Argu-
ments.—
278 The true ConneSlion^ Scopey Part II.
ments. — He proves, that the Law of Mofes was not the
Covenant, by which any of Mankind were to obtain Jufti-
f cation, becaufe that Covenant was of older Date, being
exprefly eftablilhed in the Time of .Abraham, and Abra-
ham himfelf wzsjuflified by it. This Argument the A-
pottlc particularly handles in the iiid Chap, of Galatians,
efpecially in f. 17, 18, 19. And this Argument is alfo
made Ufe of in the Apoftle'sReafonings in the ivth Chap,
of this Epitlle to theRoma?is, efpecially f. 13, 14, 15. —
He proves alfo, that the Law a? Mofes was not the prime
Rule of Judgment, by which Mankind in general, & par-
ticularly the heathen World, were condemned. And this
he proves alfo the fame Way, viz. by fhewing this to be
of older T>ate 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 Method
°f ' J unification, nor as the original and univerfal Rule of
Condemnation, but fomething fuperadded to both : both
being of olderDatc. Superadded to the latter, to illuftratc
and confirm it, that the Offence might abound ; and fuper-
added to the former, to be as a School-Majler, to prepare
Men for the Benefits of it, and to magnify divine Grace
in it, that this might much more abound.
The chief Occafion of the Obfcurity and Difficulty,
which feems to attend the Scope and Connexion of the
various Claufes in the three firft Verfes of this Difcourfe,
particularly the 13th & l/t-thVerfes, is, that there are tzu§
Things (altho Things clofely connected) which the Apo-
{[ le 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 A pottle' s Writings. He would illuftrate
the grand Point he had been upon from theBeginning, even
J unification thro'' Chriff s Right eoufnefs alone, by fhew-
ing how we are originally in a finful miferable State, and
how we derive this Sin and Mifery from Adam, and how
we arc delivered & juftified by Chrifl as a fecond Adam. —
At the fame Time, he would confute thofe foolilh and
corrupt
•hap.iv.7 and Senfe of Rom. v. 12, Sec. 279
corrupt Notions of the Jews, r about their Nation and their
Law, that were very inconfiflent with thefe Doctrines. —
And he here endeavours to eflablifh, at once, thefe two
Things in Oppofuion to thofe Jezviflj Notions :
(1.) That 'tis our natural Relation to Adam, and not
to Abraham, which determines our native moral State ;
and that therefore the being naturalChildren of Abraham,
will not make ns by Nature holy in the Sight of God,
fince we are the natural Seed of fmful Adam : Nor does
the Gentiles being not defcended from Abraham, deno-
minate them Sinners, any more than the Jews, feeing
both alike are defcended from Adam,
(2.) That the Law of Mofes is not the prime and gene-
ral Law and Rule of Judgment for Mankind, to condemn
them, and denominate them Sinners ; but that the State
they are in with regard to a higher, more antient and uni-
verfal Law, determines Mankind in general to be Sinners
in the Sight of God, and liable to be condemned as fuch.
Which Obfervation is, in many Refpe61s, to the Apoftle's
Purpofe ; particularly in this Refpect, that if the Jezvs
were convinced, that the Law which was the prime Rule
of ' Condemnation,™^ given to all, was common to all Man-
kind, and that all fell Under Condemnation thro the Vio-
lation of that Law by the common Father of all, both
Jews & Gentiles,thcn they would be led moreeafily and
naturally, to believe, that the Method of Juflification,
which God had eftablifhed, alfo extended equally to all
Mankind : And that the Meffiah, by whom we have this
Juflification, is appointed, as Adam was, for a common
Head to all, both Jews and Gentiles.
The Apoflle's aiming to confute the Jewijh Notion, is
the principal Occafion of thofe Words in the 13 th f. For
until the Law, Sin was in the World j but Sin is not
imputed, when there is no Law.
As to the Import of that ExprefTion, Even over them
that had not finned after theSimilitude of Adam'sTWj/?/^
greffon, not only is the Thing (ignified by it, in Dr.T — r\
Senfe of it, not true \ or if it had been true, would have
been
280 The true Conne&ion, Scope , Part II.
been impertinent, as has been fhcwn : But his Interpre-
tation is, otherwife, very much ft rah? sd & unnatural. Ac-
cording to him, by " finning after the Similitude oT Adattfs
Tranfgreflion," is not meant any Similitude of the Act of
finning, nor of the Command finned again!!, nor properly
any Circumflance of the Sin j but only the Similitude of a
Circumflance of the Command, viz. the Threatning it is
attended with. A far-fetch'd Thing, to be called a Si-
militude of finning ! Befides, this Expreliion, in fuch a
Meaning, is only a needlefs, impertinent, and aukward
Repeating over again the fameThing, which, it is fuppofed,
theApoftle had obferved in the foregoing Verfe, even after
he had left it, & had proceeded another Step in the Series
of his Difcourfe, or Chain of Arguing. As thus, in the
foregoing Yerfe, the Apoflle had plainly laid down his
"Argument (as our Author underflands it) by which he
would prove,tDeath did not come by p erf onaISm, viz. that
Death reigned before any Laze, threatning Death for per-
fonal Sin, was in Being ; fo that the Sin then committed
was againfl no Law, threatning Death for perfonal Sin.
Having laid this down, the Apoflle leaves this Part of his
Argument, & proceeds another Step, Neverthelefs T>eath
reigned from Adam to Mofes : And then returns, in a
ftrange, unnatural Manner, and repeats that Argument or
A heition again, but only more obfeurely than before, in
thefe Words, Even over them that had not finned after
the Similitude of Adam's Tranfgreftion, i. e. over them
that had not finned againfl a Law threatning Death for
perfonal Sin. Which is jufl the fame Thing, as if the
Apoflle had faid, " They that finM before the Law, did
41 not fin againfl a Law threatning Death for perfonal Sin ;
" for there was no fuch Law, for any to fin againfl, at that
" Time : Neverthelefs Death reigned at that Time, even
" over fuch as did not fin againfl a Law threatning Death
c; for perfonal Sin." — Which latter Claufe adds Nothing
to the Premifes, and tends Nothing to illuflrate what was
faid before, but rather to obfeure and darken it. The
Particle (**() even, when prefix'd in this Manner, iifed to
fignify
ChapIV. 1 and Sen fe of Rom. V. 12, &c. 28 £
Sect. II. J y':.
fignify fomcthing additional, fome Advance in the Senfe or
Argument ; implying, that the Words following exprefs
fomcthing 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 befldes
a flat Repetition, with no fuperadded Senfe or Force, but
rather a greaterUncertainty andObfcurity, would be very
'mufual, and indeed very abfurd.
I can fee no Reafon, why we iliould be diflatisfied with
that Explanation of this Claufe, which has more commonly
been given, vizi That by them who have not finned after
t heSimilliudt > of Adam' )s<TranfgreJfwn , are meant Infants ;
who, tho' they have indeed finned in Ada?n, yet never
finned as Adam did, by actually tranfgrefling in their own
Perfons ; unlefs it bes that this Interpretation is too old;
and too common, It was well known by thofe theApoflle
wrote to, that vail: Numbers had died in Infancy, with-
in that Period which the Apoftle fpeaks of, particularly in
the Time of the Deluge : And it would be ftrange, the
Apoflle Iliould not have the Cafe of fuch Infants in his
Mind ; even fuppofing, his Scope were what our Author
fuppofes, and he had only intended to prove that Death
did not come on Mankind for their perfbnal Sin. How
directly would it have ferved the Purpofe of proving this,
to have mention'd £o great a Part of Mankind, that are
fubjecl to Death, who, all know, never committed any Sin
in their own Perfons f How much more plain and eafy
the Proof of the Point by that, than to go round about, as
Dr. T. fuppofes, and bring in a Thing fo dark and uncer-
tain, as this, That God never would bring Death on
Mankind for perfonal Sin (tho' they had perfonal Sin)
without an exprefs revealed Conflitutlon ; and then to ob-
ferve, that there w?sno revealed. Confiitution of this Na-
ture from Adam to Mofes ; which alfo feems a Thing
without any plain Evidence ; and then to infer, that it
muft needs be fb, that it could come only on Occaflon of
Adams Sin, though net for his Sin, or as anyPunifhment
of it j which Inference aifo is very dark & unintelligible.
E e . If
282 The true Connect lion > Scope, Part II.
If theApoftlc in thisPlace meant thofe who never finned
by their perfonal Act, it is not ftrange that he ftiould ex-
prefsthis by their not finning after theSiraiUiude ^Adam's
Tranfgrefhn. We read of two Ways of Men's being like
•Adam, or in which a Similitude to him is afcribed to Men :
One is a being begotten or born in his Image or Likenefs,
Gen. v. 3. Another is a tfranfgreillng God's Covenant or
Law, like him, Hof. vi. 7. They, like Adam [fo, in the
Jtieb. & Vulg. Lat.~] have tranfgrejfcd the Covenant.
Infants have the former Similitude ; but not the latter.
And it was very natural, when the Apoille would infer,
that Infants become Sinners by that one Ael & Offence or
•Adam, to obferve, that they had not renewed the Aft of
Sin themfelves,by any fecond Inftance of a like Sort. And
fitch might be the State of Language among Jews and
Chriflians at that Day, that the Apoflk might have no
Phrafe more aptly to exprefs this Meaning. The Manner
in which the Epithets, Perfonal and Atlual, are ufed and
applied, now in this Cafe, is probably of later Date and
3Tiore modern Ufc.
And then this Supposition of the Apoftle's having the
Cafe of Infants in View, in this Expreffion, makes it more
to his Purpofe,to mention Death Reigning before the Law
of Mofes was given. For the Jews iook'd on all Nati-
ons,befides themfelves.as Sinners, by Virtue of 'their 'Lazu ;
being made fo efpecially by the Lazu of Circumcifwn,
given firfl loyJbroham, and compleated by Aftf/fo, making
the Want of Circumcifion a legalP?//z^/£/2,utterly-difqua-
lifying for the Privileges cf the Sanctuary. This Law,
the Jews inppofed, made the very Infants of the Gentiles
Sinners, polluted'and hateful to God ; they being uncir-
cumcifed, and born of uncircumcifcd Parents. But the
Apoftle proves, againft thefe Notions of the Jews, that
the Nations of the World don't become Sinners by Na-
ture, and Sinners from Infancy,- by Virtue of their Law,
in this Manner, but by Adam's Sin : In-as-much as In-
fants were treated as Sinners long before the Law of Cir*
cumcif on was given,as well as before they had committed
.-ctual Sin. . What
SctP,jiV^ and Senfe of Kom. v. i2,&c. 283
What lias been faid, may, as I humbly conceive, lead
us ro that which is the true Scope & Senfe of the Apoflle
in thefe three Verfcs ; which I will endeavour more briefly
to reprefent in the following Paraphrafe.
"TheThings which I have largely 10* JFherefore as
infifieci on, viz. the Evil that is in the 7 -ha t*-'
,rr ,, , . tx-. , . n ~ -i by one IVLanhin en-
World, the general UickcJncfs.Guik /rediniotheTForldp
and Ruin of Mankind and the oppo^ ^^^ j gA|
fite Good, even Juftihcation & Life, and rQ<T)eathpafre(i
asonly by Chriff, lead me to obferve . J ri nr r
„i 1 <, J r c \ tvt • • 1-1 upon all Men, for
trie L.ikenefs or the Manner, in which A u 1 r
J . r , . l / , ^ that all have ftn*
they arc each of them introduced, r or ,
it was by one Man, that the general
Corruption and Guilt which I have
fpoken of, came into the World, and
Condemnation & Death by Sin : And
this dreadful Punifhment and Ruin
came on all Mankind, by the great
Law of Works, originally eftabliihed
with Mankind in their frit Father, and
by his one Offence, or Breach of that
Law ; All thereby becoming Sinners
in God's Sight, and expofed to final
Defiruclion.
" It is manifefr, that it was in this r- jror unfi\ fhe
Way the World became finful and faw 5^ was )n
guilty : and not in that Way which the the j,Forjd . But
Jews fuppofe, viz. That their Law, Sm }s mf impilted)
given by Mofes, is the grand umver- whm there JS n9
fal Rule of Righteoufnefs & Judgment raw
for Mankind, and that it is by being
Gentiles, uncircumcifed and Aliens
from that Law, that the Nations of
the World are conftttuted Sinners
and unclean. For before the Law of"
Mofes was given, Mankind were all /
look'd upon by the great Judge as
Sinners, by Corruption and Guilt de-
rived 14.
2 §4 5^ Proof 0/" Original Sin Part II.
rived from .Adam's Violation of the
original Law of Works ; which (hews,
that the original, liniverfal Rule of
Righteoufnefs is not the Law of -Ms-
fes ; for if fo, there would have been
no Sin imputed before that was given ;
becaufe Sin is not imputed,whcn there
is no Law.
pj , j r " But, that at that Time Sin was
14. /V evert helps, impuUd A Mcn wefe b their Judge
Death reigned from -S 1 c- u ■* r* -i j
a j j tvt r reckoned as burners, thro Guilt and
Atom to motes, even n j • j c aj 1
^, ^ 1 , . CorruDtion derived trom Adam, and
over them that had 1 x ir c -^ ^ */ *i
^ - , ■>, , , condemned tor bin toDeath, the pro-
not finned after the t> -ru v c c- i x
o- •/.,. . y ^ . per runnhment or 0111, we nave a
similitude of A- ri • t> r • .-u ♦ • . • r? n
j > cr- r /n plainrroor ; in that it appears mJbacr,
dams Tranfgref,- ^ Mankind dufW that wholeTime
which preceeded the Law of Mofes,
were fubjected to that temporal
Death, which is the vifible Intro-
duction and Image of that utter De-
ft ruction which Sin defer ves ; not ex-
cepting even Infants, who could be
Sinners no other Way than by virtue
of Adam's Tranfgrefhon, having ne-
ver in their own Perfons actually fin'd
as Adam did ; nor could at tbatTime
be made polluted by the Law of
Mofes, as being uncircumcifed, or
born of ur.ciixumcifed Parents.'5
Now, by way of Reflection on the whole, I would ob-
ferve, that though there are two or three ExprefTions
in this Paragraph, Rom. v. 12, £cc, the Defign of
which is attended with fome Difficulty and Obfcurity, as
particularly in the 13th 8c 14th Verfes ; yet the Scope and
Senfe of the Difcourfe in general is not obfeure, but on
the contrary very clear and manifeft ; and fo is the parti-
cular Doctrine mainly taught in it. TheApoftle fets hin>
felf
s"AP'3iy''^ from ^om* v. full and plain. 285
fclf with great Care and Pains to make it plain, and pre-
cifely to fix and fettle the Point he is upon. And the
Difcourfe 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 Hands in with
other Parts of. the Epiille, and by the manifeft Drift of
all the prcceeding Part of it.
The Doctrine of original Sin is not only here taught,
but mod plainly, explicitly and abundantly taught. This
Doctrine is afTerted, exprefly or implicitly, in almoft every
Vet ft ; and in fome of the Verfes feveral Times. 'Tis
fully implied in that fi rft Exprcflion in the 12th y. By
one Man Sin entred into thefForld. Which implies, that
Sin became un'roerfal in the World ; as the Apoltle had
before largely fhewn it was ; and not meerly (which would
be a trifling infignificant Observation) that one Man, who
was made firft, fin'd firft, before ocherMen fin'd ; or, that
it did not fo happen that many Men began to fin jufi toge-
ther at the fame Moment. — The latter Part of theVerfe,
And 'Death by Sin, and fo 'Death faffed upon all Men,
for that (or, if you will, unto which) all have finned,
iliews, that in the Eye of the Judge of the World, in
Ada?n\ firft Sin, all finned ; not only in fome Scrt, but
all fin'd y} as to be expofed to that Death, and final De-
duction, which is the proper IFages of Sin. — The fame
Doctrine is taught again twice over in the 14th jj, It is
there obferved, as a Proof of this Doctrine, that Death
reigned over them which had not fnned after the Simili-
tude of Adam's Tranfgrejjion, i. e. by their perfonal Act ;
and therefore could be expofed to Death, only by deriv-
ing Guilt and Pollution from Adam, in Confequence of
his Sin. And 'tis taught again, in thofe Words, Who is
the Figure of him that was U come. The Refcmblance
lies very much in this Circumftance, viz. our deriving.
Sin, Guilt and Punilhment by Adam's Sin, as we do
Righteoufnefs, Juftification, and the Reward of Life by
Chrift'sObedience : for fo theApcftle explains hirafeif. — ■
The fame Doctrine is exprefly taught; again^ f. 15th.
Through
286 7%e Proof of Original Sin Part II.
Through the Offence of one many be dead. And again,
twice in the 1 6th /-. It -was by one that finned ',i.e. It was
by Adam that Guilt and Punifhment (before fpoken of)
came on Mankind : And in thefe Words, Judgment was
by one to Condemnation. — It is again plainly and fully laid
down in the 17th f. By one Man9 s Offence, T)eath reign-
ed by one. So again in the 1 8th f. By the Offence of
one, Judgment came upon all Men to Condemnation. — -
Again, very plainly in the 19th f. By one Mans T)if
obedience, many were made Sinners.
And here is every Thing to determine & fix dielWfcan?
ing of all important Terms, that the Apoftle makes Ufe
of : As, the abundant Ufe of 'em in all Parts of the New
Teflament ; and efpecially in this Apoflle's Writings, which
make up a very great Part of the New Teilament : and
his repeated Ufe of 'em in this Epiille in particular, efpe-
cially in the proceeding Part of the Epiille, which leads to
and introduces this Difcourfe, and in the former Part of
this very Chapter ; and alfo,the Light, that one Sentence
in this Paragraph cads on another ; which fully fettles
their Meaning : As, with refpecl: to the Words, Juftifxa-
tion, Right eoufnefs, and Condemnation ; and above all, in
regard of the Word, Sin, which is the moft important of
all, with Relation to the Doctrine and Controversy we are
upon. Befides the conftant Ufe of this Term every where
die thro' the new Teilament, thro' the Epiflles of this
Apoftle, this Epiille in particular, and even the former
Part of this Chapter, 'tis often repeated in this very Para-
graph, and evidently 11 fed in the very Senfe, that is denied
to belong to it in the End of >\ 12th, and f. 19th, tho
own'd every where elfe ; and its Meaning is fully deter-
mined by the Apoflle's varying the Term; u (ing together
with it, to flgnify the fame thing, fuch a Variety of other
fynonymous Words, fuch as Offence, Tranfgreffion, T)if-
obedience. And further, to put the Matter out of all
Controverfy, 'tis particularly and exprefly, and repeatedly
diftinguilhed from that which our Oppofers would explain
V by, viz.Condemnatien^nd Death. And what is meant
by
Chap
Sect
'lu' \ from R°m v- fatt an^ plffln* 2 8 7
by 5/^V enter ing into the World, in f. 1 2 th, is determined
by a like Phrafe of Sin's being in the World, in the next
Ycrfe. — And that by the Offence of one, fo often fpoken
of here, as bringing Death and Condemnation on all, the
Apoflle means the Sin of one, derived in it's Guilt and
Pollution to Mankind in general, is a Thing which (over
and above all that has been already obferved) is fettled and
determined by thofe Words in the Conclufion of this Dif.
courfe. >\2o. Moreover ,ihe Law entred, that iheOffence
might abound : But -where Sin abounded, Grace did
" more abound. Thefe Words plainly ilievv, that the
C FFENCE, fpoken of fo often, and evidently fpoken of
flill in thefe Words, which was the Offence of one Man,
became the Sin of all. For when he fays, 'The Law en-
tred, that the Offence might abound, his Meaning can't
be, that the Offence of Adam, meerly as his personally,
fhould abound ; but, as it exifts in it's derived Guilt, cor-
rupt Influence, and evil Fruits, in the Sin of Mankind in
general, even as a Tree in it's Root and Branches.*
'Tis a Thing that confirms the Certainty of the Proof
of the Doctrine of Original Sin, which this Place affords,
that the utmoft Art cannot pervert it to another* Senfe.
What a Variety of the moil: artful Methods have been ufed
by the Enemies of this Doclrine, to zvrejl and darken this
Paragraph of holy Writ,which (lands fo much in their Way,
as it were to force the Bible to fpeak a Language that is*
agreable to theirMind ! How haveExpreffions been ftraimd,
Words
The Offence, according to Dr. T—-rs Explanation, dent
abound hy the Law at ail really and truly, in any Senfe ; nei-
ther the &»,nor the Puni/hmenf. For he fays, '6 The Mean-
" ing is not, that Men fhould be made more wicked ; but,
" 'that Men mould be liable to Death for every Tranf-
<6 greffion."— But after all,they are liable to no moreDeaths,
nor to any worfeDeaths,if they are not more finful : For they
were to have Punifhment, according to their Deierts before.
Such as died and went into another World before.the Law
of Mcfes was given,were punifhed according to xhz'ix Defer is -?
and the Laiv> when it came, threatned no more.
288 Proof yrcmKrm.v .plain& *full. Part II,
Yvrords Sc Phrafes rack'd ! What ftrange Figures of Speech
have been invented, and with violent Hands thruft into
the Apoftle's Moufch ; and then with a bold Countenance
and magifterialAirS obtruded on the World, as from him !—
But, bletled be God, we have his Words as he delivered
them, & the reft of the fameEpiftle fe his other Writings,
'to Compare with them ; by which his Meaning ftands in
too ftrong and glaring a Light to be hid by any of the arti-
ficial Mills, which they labour to throw upon it.
'Tis really no lefs than chufing the Scripture and ks
Readers, to reprefent this Paragraph as the moft obfeure
of all the Places of Scripture, that fpeak of the Confequen-
ces of Adams Sin ; and to treat it as if there was Need
firft to ccnfider other Places as more plain. Whereas, 'tis
mod manifeftly a Place in which thefe things are declared,
beyond all, the moft plainly, particularly, precifely and of
fet Purpose, by that great Apoftle, who has moft fully ex-
plain^ to u; tliofe Doclrincs, in general, which relate to
the Redemption by Chrift, and the Sin and Mifery we are
redeem' d from. — And it muft be now left to the Reader's
Judgment, whether the Chriftian Church has not proceed-
ed reafonabiy, in looking on this as a Place of Scripture
moft clearly and fully treating of thefe things, & in nfing
it's determinate Senfe as an Help to fettle the Meaning
of many other Parages of facred Writ.
£ s this Place in general is very plain and full, fo the
Doctrine of the Corruption of Nature, as derived "from
Adam, and alfo the Imputation of his firft Sin. are both
clearly taught in it. The Imputation of Adams one
Tranigreffion, is indeed moft directly & frequently adertcd.
We are here allured, that by one Maris Si??, Heath faffed
on all ; all being adjudged to this Punifhment, as having
finned (fo it is implied) in that one Man's Sin. And 'tis
repeated over and over, that all are condemned, many are
dead, many made Sinners, &c. by one Maris Offence, by
the Hi/obedience of one, and by one Offence. — And the
Doclrine of original "Depravity is alfo. here taught, when
th*
Chap lf: \ Proof from Redemption. 289
the Apoftle fays, By one Man Sin entered into the World j
having a plain Refpecr. (as h3th been (hewn) to that univer-
fal Corruption and WickednefV, as well as Guile, which
he had before largely treated of.
PART III.
Obferving the Evidence given us^relative to
the DoEtrine of Original Sin, in what the
Scriptures reveal concerning /^Redemp-
tion by Christ.
Chap. I.
The Evidence of Original Sin from the Nature of
Redemption, in the Procurement of it.
ACcording to Dr. T — r\ Scheme, a very great Part
of Mankind are the Subjecte of Chrift's Redemption,
who live and die perfectly innocent ; who never have had,
and never will have any Sift charged to their Accou'nr/ahd
never are either the Subjefts of, or expofed to any Punifb*
mmt wbatfoever, viz. All that die in Infancy, They are
the Subjects of Chriffs Redemption, as he redeems 'em
from T>eath, or as they by his Righteoufnefs have Jufti-
fcation, and by his Obedience ane made Righteous, in the
Refurreclion of the Body, in the Senfe of Rom. v. i 8, i:o.
And all Mankind are thus the Subjects of Chrift's Redemp-
tion, while they are perfeclly guiltlefs, and expofed to no
Punifhmenr,as byChrift they are intitled to a Refurreciion.
Tho with refpecf to fuch Perfons as have finned, he allows
it is in fome Sort by Chrift and his Death, that they are
faved from Sin and the Pnniihment of it.
Now let us fee whether flich a Scheme well connfls with
the Scripture- Account of the Redemption by Jefus Chr
F f J. The
290 Proof of Original Sin Part III.
I. The Reprefentations of the Redemption by Chrift ,
every where in Scripture, lead us to fuppofe, that all whom
he came to redeem, are Sinners ; that his Salvation, as to
the Term from which (or the Evil to be redeemed from)
in all is Sin, and the deferved Punifiment of Sin. 'Tis
natural to fuppofe, that when he had his Name Jefus, or
Saviour, given him by God's fpecial and immediate Ap-
pointment, the Salvation meant by that Name mould be
his Salvation in general ; and not only a Part o£ his Sal-
vation, and with Regard only to fbme of them that he came
to fave. But this Name was given him to fignify hhfav-
ing his people from their Sins, Matth. i. 21. And the
great Doctrine of Chrift's Salvation is, that he came into
theWorld to fave Sinners, 1 Tim. i. 15. And that Chrift
hath once fuffercd, the jufl for the unjuft, 1 Pet. iii. 18.
In this was manifefled the Love of God towards us (to-
wards fuch in general as have the Benefit of God's Love
in giving'Chriit) that Godfent his only begotten Son into
the World, that vje might live thro'' Him. Herein is
Love that he feni his Son to be the Propitiation for
cur Sins, 1 Joh. iv. 10. Many other Texts might be
mention'd, which feem evidently to fuppofe, that all who
are redeem'd by Chrift; are faved from Sin, We are led 1
by what Chrift himfelf faid, to fuppofe,that if any are not
Sinners, they have no Need of him as a Redeemer, any
more then a well Man of a Phyfician, Mark ii. 17. And
that Men, in order to being the proper Suhjecls of the
Mercy of God through Chrift, mtift firft be in a State of
S n, is implied in Gal. iii. 22. But the Scripture hath
concluded all under Sin, that the Promife by Faith of
Jefus Chrifl plight be given to them thai believe. To the
fame EfTecr. is Rom. xi. 32.
Thefe Thirlgs are greatly confirmed by the Scripture-
DocTrine of Sacrifices. 'Tis abundantly plain, by both
old and new Teftament, that they were Types of Chrift's
Death, and were for Sin, and fuppofed Sin in thofe for
whom they were offered. The Apoftlc fuppofes, that in
Order to any having the Benefit of the eternal Inheri-
tance
Chap. I. from Redemption by Chrijl. 29 1
iance by Chrift, there muft of NeceJJity be the "Death of
the T eft at or ; and gives that Reafon for it, .that without
fbedding of Blood there is no Remiftion. Heb. ix. 15, &c.
And Chrift: Himfelf, in reprefenting the Benefit of his
Blood, in the Inftitution of the Lord s Supper, under the
Notion of the Blood of a T eft anient , calls it the Blood
of the New Te (lament, fhed for the Re?niftl n of Sins,
Matth. xxvi. 28. — But according to the Scheme of our
Author, many have the eternal Inheritance by the Death
of the Tefb.tor,who never had any Need of RemiiTion.
II. The Scripture reprefents the Redemption by Chrift:
as a Redemption from deferved DeftrucHon j and that,not
meerly as it refpedh fome Particulars, but as the Fruit of
God's Love to Mankind. Job. iii. 1 6. God fq loved the
WORLD , that he gave his only begotten Sonjhat who-
foever believeth in him MIGHT NOT PERISH, but
might have everlafting Life. Implying, that otherwife
they muft perifh, or be deftroyed. But what Neceflity of
this, if they did not deferve to be deflroyed ? Now, that
the DeftrucYion here fpoken of, is deferved Deft ruction, is
manifeft, becaufe it is there compared to the perifliing of
fuch of the Children of Ifrael as died by the Bite of the
fiery Serpents, which God in his Wrath, for their Rebel-
lion, fent amcngft them. And the fame Thing clearly
appears by the laft Verfe of the fame Chapter, He that
believeth on the Son, hath ever la fling Life ; and he thai
believeth not the Son, ft? all not fee Life, bat the Wrath
of God abideth on him, or, is left remaining on him:
Implying, that all in general are found 'under the Wrath
of God, and that they only of all Mankind, who are inte-
refted in Chrift, have this Wrath removed, and eternal Life
bellowed ; the reft are left, with the Wrath of God ft ill
" remaining on them. The fame is clearly illuftrated and
confirmed by J oh. v. 24. -He that believeth — hath
everlafting Life, and ft? all not come into Condemnation,
but is faffed from 'Death to Life. In being palled '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
J. I X, »«.■ ci i c w i >-- *>
29 2 Dr.T— is Scheme fuperfedes Part III.
. Sentence of Condemnation ; and if it be a jufl Condem-
nation, 'tis a deferred Condemnation.
III. It will follow onDr. T— r's Scheme, that Chrift's
Redemption, with regard to a gfcatPart of them who are the
Subjects of it, is not only a Redemption from no Sin, but
from no Calamity, and fo from no 'Evil of any Kind. For
as to Death, which Infants are redeemed from, they never
were fubjected to it as a Calamity, but purely as a Benefit,
■ ^ It came by no Threatning, or Curfe, denounced upon or
through Adam ; the Covenant with him being utterly a-
bolijbedy as to all it's Force & Power on Mankind (accord-
ing to our Author) before the pronouncing the Sentence
of "Mortality. Therefore Trouble and Death could be
appointed to innocent Mankind, no other Way than on the
Foot of another Covenant, the Covenant of Grace ; and
in this Channel they come only as Favours, not as Evils.
* Therefore they could need no Medicine or R.emedy; for
they had no Difeafe. Even Death itfelf, which it is fup-
pofed Chrift faves 'em from, is only a Medicine ; 'tis pre-
venting Phyfick; and one of the greateft of Benefits. It's
ridiculous, to talk of Pericns needing a Medicine, or a
Phyfician.to fave 'em from an excellent Medicine ; or of a
Remedy from a happy Remedy 1 If it be faid, thos Death
be a Benefit, yet 'tis fc» becaufe Chrift changes it, and turns
it into a Benefit, by procuring a RefiarecJion : — I would
here ail:, What can be meant by tunvnv or chanfinv \t
into a Benefit, when it never was otherwife, nor could
eierjuftfy be otherwife ? Infants could not at all be
brought underDeath as a Calamity : for they never deferved
it. And it would be only an Abufe (be it far from us, to
afcribe fuch a Thing to God) in any Being, to make the
Offer, to any poor SufFerers,of a Redeemer from fomeCa-
. kmity; which he had brought upon them without the leaft
•fert of it on their Part. »
- it is plain, that Death or Mortality was not at rirfr.
^\ brought on Mankind as a BlefFing, on the Foot of the Co-
venant of Cv^vc through Chrift : and that Chrift and
■ Grace don't frn;?* Mankind underDeath, but find 'em
under
I
Chap. I. Redemption by Chrift. 2g3
under it. t Cor. v. 14. We thus judge, that if one died
for all, then were all dead. Luk. x. 1 o. 'The Son of
Man is come to fee k and to five that which teas loJK
The Grace, which -appears in providing a Deliverer from
any State,fuppofes die Subject to be in that State prior to
that Grace and Deliverance ; and not that Rich a State is
firft introduced by that Grace. In our Author's Scheme,
there never could be any Sentence of Death, or Condem-
nation, that requires a Saviour from it ; becaufe the very
Sentence itfelf, according to the true Meaning of it, im-
plies and makes fure all that Good, which is requidteto
abolifh and make void the feeming Evil to the innocent
Subject. So that the Sentence itfelf is in Effect the De-
liverer ; and there is no Need of another Deliverer, to
deliver from that Sentence. Dr. T. infills upon it, that
" Nothing comes upon us in Confequence- of Adam's
" Sin, in any SENSE, KIND, or DEGREE, inconfiftent
" with the original Ble/Jincr pronounced on Adam, at his
" Creation ; and Nothing but what is perfectly confident
" with God's Blefling, Love, and Goodnefs, declared to
" Adam,as foon as he came out of his Maker's Hands."*
If the Cafe be fo, it is certain there is no Evil or Calamity
at all, for Chriit to redeem us from ; unlefs T&'/w avre*
able to the divine Goodnefs, Love & Bleffiw, are Things
which we need Redemption from.
IV. It will follow on our Author's Principles, not only
with Refpect to Infants, but even adult Perfons, that Re-
den prion is needlefs, and Chriil is dead in vain. Not only
is there no Need of Chrift's Redemption in Order to De-
liverance from anyConfequences of ' Adam'* $Sm, but alfo in
Order to perfect Freedom from pergonal Sin, and all it's
evil Confequences. For God has made other fufficient
Provifion for that, viz. a fufficient Power and Ability, in
all Mankind, to do all their 'Duty, and wholly to avoid
Sin. Yea, this Author infills upon it, that " when Men
c; have not fufficient Power to do their Duty, they, have
<s r.o
! *'•*&* 3%
294 &r- T— r's Scheme fuperfedes Part III.
tc no Duty to do.* We may fafely & affiuredly conclude
Cl (fays be) that Mankind in all Parts of the World hove
" SUFFICIENT Power to do the Duty, which God
" requires of them ; and that he requires of 'em NO
" MORE than they have SUFFICIENT Power to do.''
And in another Place,f " God has given Powers EQUAL
«' to the Duty, which he expe&s." And he exprefTes a
<rreat Diflike at R. R5s fuppofing, " that our Propenfities
** to Evil, and Ternptations,are too ftrong to be EFFEC-
<< TUALLY and CONSTANTLY refitted ; or
w that v/e are unavoidably finful IN A DEGREE, that
" our Appetites and PalTions will be breaking out, not-
*c withstanding our everlafting Watchful nefs."|| Thefe
Things fully imply, that Men have in their own natural
Ability fufficient Means to avoid Sin, and to be perfectly
free from it ; and fo, from ail the bad Confequences of
it. And if the Means net fufficient, then there is no Need
of more. And therefore there is no Need of Chrifl's dying
in Order to it. What Dr. T. fays in P. 348. fully implies,
that it would be unjuft in God, to give Mankind Being in
fuchCircumfiances,as that they would be more likely to (in,
fb as to be expofed to final Mifery,:han otherwise. Hence
then without Chrift and his Redemption,and without any
Grace at all, MEER JUSTICE makes fufficient Pro-
vlfion for our being free from Sin and Mifery, by our
own Power.
If all Mankind, in all Parts of the World, have fuch
fufficient Power to do their whole Duty, without being
finful in any ^Degree, then they have fufficient Power to
obtain Righteoulnefs by the Law : And then, according
to theApcftle Paul,Chrift is dead in vain. Gal.ii.21. If
Righteoufnefs come by theLawyChrift is dead in vain; —
31* v2!>.x, without the Article, by Law, or the Rule of right
Action, as our Author explains the Phrafe.J And accord-
mo- to the Senfe in which he explains this very Place, " It
" would
* P. nr. 339, 340. t P. 343. II P- 344- t pref-
to Par. on Ram. §. 3S.
Chap, l Redemption by Chrijt. 295
tc would have fruftrated,or rendered ufelefs, the Grace of
" God; if Chrift died to accompiifh what was orMIGHT
" have been effected by Law itfelf, without his Death."*
So that it moil clearly follows from his own Doctrine, that
Ghrifl is dead in vain, and the Grace of God is ufe-
lefs. The fame Apoftle fays, If there had been a Law
which COULT) have given Life, verily Righteoufnefs
fbould have been by the Law, Gal. iii. 21. i. e. (ftill
according to Dr. T — r's own Senfe) if there was a Law,
that Man, in his prefent State, had fufficient Power per-
fectly to fulfil. For Dr. 5T. fappofes the Reafon why the
Law could not give Life, to be, " not becaufe it was weak
4t in itfelf, but thro' the Weaknefs of our Flefh, and the
" Infirmity of the human Nature in the prefent State, "f
But he fays, " Yvre are under a mild Difpenfation of
c* GRACE, making Allowance for our Infirmities.":!: By
our Infirmities, we may upon good Grounds fuppofe, he
means that Infirmity of human Nature, which he gives as
the Reafon, why the Law can't give Life. But what
Grace is there in making that Allowance for our Infirmi-
ties, which Juftice itfelf (according to his Doctrine) mod
abfolutely requires, as he fuppofes. divine Juftice exa&ly
proportions our Duty to our Ability P
Again, If it be faid, that akho' Chrift's Redemption
was not neceflary to preferve Men from beginning to fin,
and getting into a Courfe of Sin, becaufe they have fuffi-
cient Power in themfelves to avoid it ; yet it may be ne~
ceiTary to deliverMen, after they have by their own Folly
brought themfelves under the 'Dominion of evil Appetites
and Paffions. f | I anfwer, if it be fo, that Men needDe-
liverance from thofe Habits and PaiTions, which are be-
come too ffrongfor them,yet that Deliverance,onour Au-
thor's Principles, would be no Salvation from Sin. For,,
the Exercife of Paffions which are too ilrong for us, and
which
* Note on Rom. v. 20. + Ibid. % P. 368.
tl See P. 228. and alfo what he fays of the helplefs State of
the Heathen, in Paraph, and Notts oxi.Rcm* vii, and Begin-
ning of Chap. viii.
296 Dr. T '— r's Scheme fuperfedes PartUL
which we can't overcome, is neccfjary : and he flrongly
urges, that a neceflary Evil can be no moral Evil. It's
true, 'tis the Effect of Evil as 'tis the Effecl of
a bad Practice, while the Man remained at Liberty,
and had Power to have avoided it. But then, according
ro Dr. 7" — r, that evil Caufe alone is Sin ; and not fo, the
neceiTary Efecl : For he fays expreily, " The Caufe of
" every EfTecT:, alone, is chargeable with the Effect it pro-
" duceth, or which proceedeth from it. * — And as to that
Sin which was the Caufe, the Man needed no Saviour
from that, having had fufficient Power in himfelf to have
avoided it. So that it follows, by our Author's Scheme,
that none of Mankind, neither Infants, nor adult Peffons,
neither the more nor lefs vicious, neither Jews nor Gen-
tiles, neither Heathens nor Chriflians, ever did, or ever
could (land in any Need of a Saviour ; and that, with
refpecr. to all, the Truth is, Chrifl is dead in vain.
If any fhould fay, Although all Mankind in all
Ages have fufficient Ability to do their whole Duty, and
fo may by their own Power enjoy perfect Freedom from
Sin, yet God forefa-w that they would fin, and that after
they had fin'd they would need Chrjft's Death : — I anfvver,
It's plain by what the Apoftle fiys,iri thofe Places which
were iuft now mention'd,Cz^/.ii.2 i.& ii'1.2 1. thatGod would
have efteemed it needlefs to give his Son to die for Men,
unlefs there had been a prior Impoffibility of their having
Righteoufnefs by Law ; and that if there had been-a Law
which COUL'D have given Life, this other Way by the
Death of Ch'rift would not have been provided. And this
appears to be agreable to our Author's own Senfe of
Things, by his Words which have been cited', wherein he
fays, " It would have FRUSTRATED or rendred
* USELESS the Grace of God, if Chrift died to accom-
« plifh what was or MIGHT HAVE BEEN effected
" by Law itfclf, without his Death."
V. It
■* P. 128
Chap, i. Redemption by Chriji. 297
V. It will follow on Dr. T — r's Scheme, not only
that Chrift/s Redemption is needlefs for the laving from
Sin or it's Confequences, but alfo that it does no Good that
Way, has no Tendency to any 'Diminution of Sin in the
World. For as to any Infujton of Virtue or Holinefs into
the Heart, by divine Power, through Chrift or his Re^
flcmption, it is altogether inconfiftent with this Author's
Notions. With him, inwrought Virtue, if there were any
fuch thing, would be no Virtue ; not being the EfFecT: of
our own\Vill,Choice & Defign, but only of a fovereign Act
of God's PoWer* And therefore, all that Chrift does to
increafe Virtue, is only increafing our Talents, our Light,
Advantages, Means and Motives ; as he often explains the
Matter, f But Sin is not at all diminifhed. For he fays,
Our "Duty muft be meafured by our 'Talents : as, a
Child that has lefs Talents, has lefs Duty ; and therefore
muft be no more expofed to commit Sin, than he that has
greater Talents ; becaufe he that has greater Talents, has
more Duty required, in exacl Proportion.il 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^-ye-Talents, to perform his f.ve Degrees of Duty,
and is no more expofed to fail of it, And that Man's
Guilt, who. fins againft greater Advantages, Means and
Motives, is greater in Proportion to his Talents.j And
therefore it will follow, on Dr. T — r'sPrinciples, that Men
fland no better Chance, have no more eligible or valuable
Probability of Freedom from Sin & Punifhment, or of con-
tracting but littleGuilt,or of performing required Duty, with
thegreatAdvantages & Talents implied inChrift'sRedemp-
tion, than without them ; when all things are computed, ind
put into theBalances together,theNumbers,Degrees & Ag-
gravations of Sin expofed to, Degrees of Duty required,&c.
G g So
* See P. 245, 250, 180. f In P. 44. P. 50. & innumer-
able other Places. || See P. 55, 224, 234, 337, ^38,
342, 343, 344, 345. % See Paraph, on Rom, ii. 9.
alfo on ver, 12,
298 Proof of Original Sin Part 11L
So that Men have no Redemption from Sin, and no new
Means of performingDuty, that are valuable or worth any
thing at all. And thus the great Redemption by Chrift in
every refpeft comes to Nothing, with regard both to In-
fants and adult Perfons.
Chap. II.
Hhe Evidence of the DoBriue of Original Sin from
ivhat the Scripture teaches of the Application of
Redemption,
THE Truth of the Doctrine of Original Sin is very
clearly manifeft from what the Scripture fays of
that Change of State, which it reprefents as necefiary to
an actual Intcreft in the fpiritual and eternal Bleflings of
the Redeemer's Kingdom.
In order to this, it fpeaks of it as abfolutely necefiary
for every one, that he be regenerated, or bom again. Joh.
jii. 3. Verily, verily I fay unto thee, except a Man
y$m$v owwfcv, be begotten again, or born again, he cannot
fee the Kingdom of God. Dr. T'. tho' he will not allow,
that this fignifies any Change from a State of 'natural Pro-
penfity toSin, yet fuppofes, that the newBirth here fpoken
of means a Man's being brought to a divine Life, in a
right life and Application of the natural Powers in a
Life of true Holinefs :* and that it is the Attainment of
thofe Habits of Virtue and Religion, gives us the real
Character of true Chriflians, and the Children of God\\
and that it is -putting on the new Nature of right Aclion. \l
But in order to proceed in the moft fure & fafe Manner,
in our underftanding what is meant in Scripture by being
bom again, and Co in thelnferences we'draw from what is
faid of the Neceflity of it, let us compare Scripture with
Scripture, and confider what other Terms or Phrafes are
tifed, in other Places, where Refpect is evidently had to
the fame Change. And here I would obferve the follow-
ing. Things. I. If
* P. I44. f P' 246, 248. |j P. 25 f.
Chap.ii. from Application of Redemption. 299
I. If we compare one Scripture with another, it will
be diffidently manifeit, that by Regeneration, or being
begotten or born again{ the lame Change in the State of
the Mind is fignified, with that which the Scripture fpeaks
of as effected in true REPENTANCE and CONVER-
SION. I put Repentance and Converfion together, be-
caufe the Scripture puts them together, Act. iii. 19. and
becaufe they plainly fignify much the fame Thing. The
Word, juftwoia (Repentance) fignifies a Change of the
Mind ; as the Word, Converfion, means a Change or
"Turning from Sin to God. And that this is the fame
Change with that which is called Regeneration- (excepting
that this latter Term efpecially fignifies the Change, as the
Mind is pa/Jive in it) the following Things do fhew.
In the Change which the Mind partes under in Repen-
tance and Converfion, is attain'd that Character of true
Chriftians, which is neceflary to the eternal Privileges of
fuch. Act iii. 19. Repent ye therefore, an d be converted,
that your Sins may be blotted out, when the Times of
Refrejhing fhall come from the Prefence of the Lord
Jefus. — And fo it is withRegeneration ; as is evident from
what Chrift fays toNicodemus, and as is allowed by Dr. Tl
The Change the Mind partes under in Repentance and
Converfion, is that in which hvmgFaith is attained. Mark
i. 1 5. The Kingdom of Heaven is at Hand, repent ye
and believe the Gofpel. — And fo it is with a being born
again, or born of God ; as appears by Joh. i. 12, 13.
But to as many as received him, to them gave he Power
to become the Sons of God, even to them that BELIEVE
on his Name, which were born, not of Blood, &c. but
of God.
Juft as Chrifl fays concerning Converfion, Matth. xviii,
3 . Verily, verily I fay unto you, Except ye be converted
and become as little Children, ye fhall not enter into the
Kingdom of God : So does he fay concerning being born
again, in what he fpake to Nicodemus.
By the Change Men pafs under in Converfion, they
become as little Children ; which appears in the Place laft
G g \ cited *
3G0 Proof of Original Sin Part III.
cited : And fo they do by Regeneration, i Pet. j. at the
End, and Chap. ii. at the Beginning. Being born again — ■
Wherefore — as new-born Babes, defire — &c. 'Tis no
Objection, that the Difciples, whom Chrift" fpake to in
Matth. xviii. 3. were converted already ; This makes it
not lefs proper for Chrift to declare the Neceifity of Con-
verfion to them, leaving it with them to try themfelves,
and to make lure their Converfion : In like Manner aa
he declared to ?em the NeceiTity of Repentance, in Xr.uk.
xiil. 3, 5, Except ye repent,- ye /ball all Vikewlfe perifb.
The Change that Men pafs under at their Repentance,
is exprefled and exhibited by Baptifm. Hence it is called
the Baptifm of Repentance, fromTime to Time. Matth,
hi. 11. LuL iii. 3. Aft. xix. 4. and ii. 38. AndfoisRe-
generation or being born again exprefs'd byBaptifm : as is
evident by fuch Reprefentations of Regeneration as thofe,
Job. iii. 5. Except a Man be born of JVater, and of the
Spirit Tit. iii. 5. He faved us by the JFafhing of
JRe generation. -Many other Things might be ohferved,
to fliew, that the Change Men pafs under in their Repen-
tance and Converfion, is the fame with that which they
are the Subjects of in Regeneration. — But thefe Obferva-
tions may be fufficient,
II. The Change which a Man paiTes under when born
again, and in his Repentance and Converfion, is the fame
that theScripture calls the CIRCUMCISION OF THE
HEART. — This may eafily appear by confidering,
That as Regeneration is that in which are attained the
Habits of true Virtue and Holinefs, as has been fhewn,
and as is confefied ; fo is Circumcifion of Heart. Deut.
xxx. 6. And theLord thyGod zvill circumcife thineHeart,
and the Heart of thy Seed, to love the Lord thy God,
with all thine Heart, and with all thy Sou1.
Regeneration is that whereby Men come to have the
Character of true Chriftians ; as is evident, and as is con-
feded ; and fo is Circumcifion of Heart : for by this Men
become Jezvs inwardly, or Jews in the Spiritual and
Chriflian Senfe (and that is the fame as being true Chrifti-
• ans)
Chap.ii. from /^Application of Redempn- 301
cms) as of old Profelytes were made Jezvs by Circumcifion
of the Flefli. Rom. ii. 28, 29. For he is not a Jew, which
is one outwardly ; neither is that Circumcifion, which is
outward in the Flejh : But he is a Jew, which is one
inwardly ; and Circumcifion is that of the Heart, in the
Spirit and not in the Letter, whofe Praife is not of Men,
but of God.
That Circumcifion of the Heart is the fame with Con-
verfion, or turning from Sin to God, is evident by Jer. iv.
1, 4. If thou wilt return, O Ifrael, return (or, con-
vert) unto me. Circumcife yourfehes to the Lord, and
put azvay the Forefkins of your Heart. And Deut. x. i-6\
Circumcife therefore the Forejkin of thine Heart, and be
no more fliff-necked.
Circumcifion of the Heart is the fame Change of the
Heart, that Men pafs under in their Repentance ; as is
evident by Levit. xxvi. 4. If t heir uncircumcifedHeart be
humbled, and they accept the Punifhment of their Ini-
quity
The Change Men pafs under in Regeneration, Repen-
tance and Converfion, is fignifled by Baptifm, as has been
iliewn ; and fo is' Circumcifion of the Heart fignified by
the fame Thing. None will deny, that it was this inter-
na ICircumcifion, which of old was fignified by external Cir-
cumcifion ; nor will any deny, now under the new Tefta-
ment, that inward and fpiritual Baptifm, or the Cleanfing
of the Heart, is fignify'd by external Warning, or Baptifm.
But fpiritual Circumcifion and fpiritual Baptifm are the
fame Thing ; both being the putting off the Body of the
Sins of the Flejh : as is very plain by Colof ii. 11, 12,
13. In whom alfo ye are circumcifed, with the Circum-*
ciiion made without Hands, in putting off the Body of
the Sins of the Flefli, by the Circumcifion of Chrifl, buried
with him in Baptifm ; wherein alfo ye are rifen with
him, &c. -
III. This inward Change, called Regeneration, and
Circumcifion of theHeart, which is wrought in Repentance
and Converfion, is the fame with that fpiritual RESUR-
RECTION
3<D2 Proof of Original Sin Part III.
RECTION, fo often fpoken of, and represented as a
dying unto Sin, and living unto Righteoufnefs.
This appears with great Plainnefs in that laft cited Place,
Col. ii. In zuhom alfo ye are circumcifed with the Cir-
cumcifion made without Hands buried with him in
Baptifm, zuherein alfo ye are rifen with him, through the
Faith of the Operation of God, Szc. *And you, being
dead in your Sins, and the Uncir cumcifion of your Flefh%
hath he quicken'd together with him ; having forgiven
you all Trefpaffes.
The fame appears by Rom. vi. 3, 4, 5. Know ye not
that fo many of us as were baptized into Jefus Chrift,
were baptized into his Death ? Therefore zue are buried
with him by Baptifm into "Death ; that like as ChriJI
was raifed up from the Dead, by the Glory of the Father,
even fo we alfo fhould walk in Newnefs of Life, &c. —
f. 11. 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 fpiritual Refurre&ion
is that Change, in which Perfons are brought to Habits of
Holinefs & to the divine Life, by which Dr. T. defcribes
the Thing obtain'd in being bom again.
That a fpiritual Refurreclion, to a new divine Life,
fhould be called a being born again, is agreable to the
Language of Scripture ; in which we find, a Refurreclion
is called a being bom or begotten. So thofe Words in the
iid Pfalm, Thou art my Son, this Day have I begotten
thee, are applied to Chrift's Refurreclion, Aft. xiii. 33.
So in Colof i. 1 8. Chrift is called the firft BORN from
the Dead ; and in Rev. i. 5. The fir ft BEGOTTEN
from theDead. TheSaints,in thexrConverfton or fpiritual
Refurreclion, are rifen with Chrift, and are begotten and
born zvith him. 1 Pet. i. 3. Which hath begotten us a-
gain, to a lively Hope, by the Refurreclion of Jefus Chrift
from the Dead, to an Inheritance incorruptible. This
Inheritance is the fame Thing with that KINGDOM OF
HEAYEN, which Men obtain by being born again, ac-
cording
CvApJi-Jrom Application ofRedemption. 303
cording to Chriffs Words ioNicode?nus ; and that famei/7-
heritance of them that are fanclified, fpoken of as what is
obtained in trueCON VERSION.— Aft.xxvi. i 8. To turn
them (or, convert them) from \Darknefs to Light, and
from the Power of Satan unto God, that they may re-
ceive Forgive nefs of Sins, & Inheritance among them that
are fan&ined, thro' Faith that is in me. — Dr. 7" — r'% own
Words, in his Note on Rom. i.' 4. fpcaking of that Place in
the udPfa/m, ]u(i now mentioned,are very worthy to be here
recited. He obferves how this is applied to Chrifi's Re-
furreclion 8c Exaltation, in the New-Teftament, and then
has this Remark, " Note, Begetting is conferring a new
" and happyState : A Son is aPcrfon put into it. Agre-
<c ably to this, goodMen are faid to be theSons of God, as
;t they are the Sons of the R.efurreclion to eternal Life,
" which is reprefented as KuKwrncu*, a being BEGOT-
" TEN or BORN AGAIN, REGENERATED."
So that I think it is abundantly plain, that thefpiritual
Refurreclion fpoken of in Scripture, by which the Saints
are brought to a new divine Life, is the fame with that
being born again, which Chrift fays is neceffary for every
one, in order to his feeing the Kingdom of God.
IV. This Change, which Men are the Subjects of, when
they are horn again, and circumcifed in Heart, when they
repent, and are converted, and fpiritually raifed from the
T>ead, is the fame Change which is meant when the
Scripture fpeaks of making the HEART and SPIRIT
NEW, or giving a new Heart and Spirit.
'Tis needlefs here to ftand to obferve, how evidently
this is fpoken of as neceffary to Salvation, and as tha
Change in which are attained the Habits of true Virtue
and Holinefs, and the Character of a true Saint ; as has
been obferved of Regeneration, Converfion, Sec. and how
apparent it is from thence, that the Change is the fame.
For it is as it were felf-evident : 'Tis apparent by the
Phrafes themfelves, that they are different ExpreiTions of
the fame Thing. Thus Repentance (/^raio^) or the
Change of the Mind is the fame as being changed to a
NEW
2,o± Proof from Applied of Red"- Part III,
NEW Mind, or new Heart and Spirit. Converjion is the
turning of the Heart ; which is the fame Thing aschang-
ing i.t fo, that there mall be another Heart, or a new Heart,
or a new Spirit. To be born again, is to be born ANEW ; "
which implies a becoming NEW, and is reprefented as a
becoming nezv-born Babes : But none fuppofes, it is the
Body, that is immediately and properly new, but theMind,
Heart, or Spirit. And Co a fpi ritual Refurrcclion is the
RefurrecYion of the Spirit, or riling to begin a NEW Ex-
iftence and Life, as to the Mind, Heart or Spirit. So
that all thefe Phrafes imply an having a new Heart, and
being renezued in the Spirit, according to their plain Sig-
nification.
When Nicodemus exprefTed his Wonder at Chrift's de-
claring it neceiTary, that a Man fhould be born again in
order. to fee the Kingdom of God, or enjoy the Privileges
of the Kingdom of the Mefhah, Chrifl; iays to him, Art
thou a Mafler of Ifrael, and knoivr.fl not thefe things f
I. e. ' Art thou one who is (ct to teacli others, theThings
written in the Law and the Prophets, and knoweft not a
t)oc1:rine fo plainly taught in your Scriptures, that fuch
a Change as I fpeak of, is neccfTary to a partaking of the
Bleilings of the Kingdom of theMelhah' ? — But what can
Chrifl; haveRefpeet to- in this,unlefs fuchProphecies as that
in Ezek. xxxvi. 25, 26, 27 ? Where God by the Prophet
ipeaking of the Days of the Mefilah's Kingdom, fays,
Then will I fpr inkle cleanJ^ater upon you, and ye ft all be
clean. A NEJV HEART alfo will I give 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, by being waflied with Water, and
receiving the Spirit of God, as the Qualification of God's
People, that fhall enjoy the Privileges of the Kingdom of
the Mejfiah ? How much is this like the Doctrine of
Chrifl to Nicodemus, of being born again of Water and
of the Spirit ? We have another like Prophecy in Ezek.
xl 1 p.
Add
Chap, il Of putting ojf the Old Man, &c. 305
Add to thefe Things, that Regeneration or a being born
again, and the RENEWING (or making new) by the
Holy Ghoft., are fpoken of as the fame Thing. Tit. iii. if.
By the JVaflring of Regeneration and Renewing of the
holy Ghoft.
V. ?Tis abundantly manifeft, that being born again, a
fpiritually rifing from the Dead, to Nezvnefs of Life, re-
ceiving a newHeart, & being renewed in the Spirit of the
Mind, thefe are the fame Thing with that which is called
putting off the OLD MAN, and flitting on the NEW
MAN.
The Expreflions are equivalent ; and the Reprcfenta-
tions are plainly of the fame Thing. When (Thrift fpeaks
of being born again, two Births are fuppofed j a fir/} and
wfecond ; an OLD Birth, and a NEW one : And the
Thing born is called MAN. So, what is born in the
firit Birth, is the old MAN : and what is brought forjih
in the fecond Birth, is the new MAN. That which is
born in the firft Birth (faysChrifl) is Flefh : it is the car-
nal Man, wherein we have borne the Image of the earthly
Adam, whom the Apoflle calls the FIRST MAN. That
which is born in the new Birth, is Spirit, or the fpiritital
and heavenly Man : wherein we proceed from Ghri'ft the
SECOND MAN, the new Man, who is made a quicken-
ing Spirit, and is the Lord from Heaven, and the H ad of
the new Creation. — In the new Birth, Men are reprefented
as becoming nezu-born Babes (as was obferved before)
which is the fame thing as becoming New Men.
And how apparently is what the Scripture fays of tfe
fpiritual Refurreclion of the Chriftian Convert, equivalent
and of the very fame Import with putting off the old Man,
and putting on the new Man ? So in the vith of [Romans^
the Convert is fpoken of as dying and being buried with
Chrifl : which is explained in the 6th f. by this, that
tie OLD MAN is crucified, that the Body of Siy
might be de/lroyed. And in the 14th y. Converts in this
Change are fpoken of as rifing to NEWNESS of Lfe.
Are not thefe Things plain enough ? The Apoftle does
° ' H h " F
$t>6 0ft Old Man,&c.PartIIi
'. I ' ' ual Death
-
- Thing as
rid :
the
- H. II, 12. /«
: i ' ■■■ - • . . CUMC
PU1 TING OFF
: ~ ■' 9ftbe F. . C
C
; • It/SUS namfeft
I'Cira md , all fig-
: E l] ■
Shvrft I . But : • : .; the :^:"e Thing, in
Apoftle's L. ; as ap-
■ Rom ■ i :. C '."l:
flfc 50-Z>}' OF SIN
z-*ldMk i is the lame with p.
3ic 2 - further by iT v ::.-:•
2+ and 9, 10.
- s Dr. "T. that a t is "that
ereinareol ligion
true Hc!;::e:s "; fohowevklei * thing
Change, which is called putti ; vfftbt
: . ::. -V . / '" J >h IV. ::,
Tift,
---' — ' the Nen Mi .:, after God, is
RIGHTEOUSNESS AN*D TRUE
HOI INESS.
10ft plain, that this : :: ran,
" " lame ig with king the Heart
' :n it felf : the Spirit is call-
in the L ie of the Apoftle ; 'tis called
. Man. (Re-, vn. 22.
r. i". 16. 1 I .: 4 And therefc e pun ingoffthe
• - Removal of the old
H:-
i. Dr. T~ r's Confirb&ion abfurd. 307
Heart, and the putting on the/aw /Mfo) is
fl >f*w //. ir£ am/ tf ««y Spirit. Y;
A/a is the lame T
ing a »«P Spirit, or fc/j /. Eph. ;
23, 14. That ye put off
in t t Spirit 9j Und, an
Alan.
From thefe Things k appe . unreaf aisd
Dr. T*- • of explai \ Old Man,
ft Man, * -7>-
State, zridb CI VtarfDifpenji
tfProfeffbrs sfCh
I the Colour he 1 lie once
:h a ww Mw, F
very true, in the Scriptures, often, b .'• .
Teib new, c Nations, Peo-
pies, Ciries, are threly reprefent by (
cb of Chrift is reprefe
Perfon, and : parricul
or Believer ; and lb is called a C 7^4
Ex . -i. Gal. is*, i, 2. and a ,x]i#
8,9. & xliv.i. ThilJ
xlv. 10,13, ij. . ■:. 7 — Neverthelefs.woa]
i-afonabie, to argue from hence,tbat fuch Aj
«w/ if/" God, a Child of God, fee, are ;;
commonly to only the C\
eat collective Bodies ; and not to be
: in a perfonal Senle J But yen at xil<l
2 more 0 urge, that : Old
and the Ncq Maq are moftly ufed in
Scrip:u-e, is to be un ig butthegre:;
le&ve Be lies of P:r as, c
and the Chriftian Worl HvardVt
H h :
* P- 425) 429-
308 Of being created a-new, &*c. Part III.
the Difpenfation they are under. It might have been
proper, in this Cafe, to have confidered the Unreafonable-
nefs of that Practice which our Author charges on others,
and finds fo muchFauk with in them,* ft That they con-
" tent themfelves with * few Scraps of Scripture, which
" tho wrong underflood, they make the Teft of Truth,
" and the Ground of their Principles, in Contradiction to
" the -whole T'enour of Revelation"
VI. I obferve once more, 'Tis very apparent, that a
being born again, and fpiritually raifed from Death to a
State of new Exiftence and Life, having a new Heart
created in us, being renezved in the Spirit of our Mind,
and being the Subjects of that Change by which we put off
the old Man, and put on the new Man, is thefameThing
with that which in Scripture is called a being CREATED
ANEW, or made NEW CREATURES."
Here, to pafs over many other Evidences of this, which
might be mentioned, I would only obferve, that theRepre-
fentations are exactly equivalent. Thefe feveral Phrafes
naturally and molt plainly fignify the fame Effect. In
the firfl Birth or Generation, we are created, or brought
into Exiftence ; 'tis then the whole Man firft receivesBe-
ing: The Soul is then formed, and then our Bodies are
fearfully and wonderfully made, being curioufly wrought
by our Creator ; So that a new-born Child is a new Crea-
tive. So,when a Man is born again, he is created again ;
in that new Birth, there is a nezv Creation ; and therein he
becomes as a nezv-bornBabe}ox a NEW CREATURE. —
So, in a Refurreclion, there is a new Creation. When a
Man is dead, that which was created or made in the firfl:
Birth or Creation, is deflroyed : 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
Subject reflored to new Exiftence, and new Life, as by a
xe zv Creation. So, giving a new Heart is called CREA-
TING a clean Heart yPfaLH. i o. Where the Word tranfla-
ted
•" * P. 224.
Chap. ii. All certainly ntz<\fuch a Change. 309
ted,create,]s the fame that isufedintheflrflVerfe inGeneJJs.
And when we read in Scripture of the new Creature, the
Creature that is called NEW, is MAN ; not Angel, or
Beail, cr any other Sort of Creature; and therefore the
Phrafe, Nezv Man, is evidently equipollent with New
Creature ; and a putting ofFthe eld Man, and putting on
the new Man, is fpoken of exprefly as brought to pafs by
a Work of Creation. Col. iii. 9, 10. Te have -put off the
old Man — and have put on the new Man, which is re-
newed 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 fcc. and be renezved in
the fpirit of your Mind, and that ye put on the new Alan,
which after God is CREATET> in Righteoufnefs and
true Holinefs. — Thefe Things abfolutely fix the Meaning
of that in 2 Cor. v. 17. If any Man be in Chrifi,he is a
new Creature : OldThings are paffed azvay ; behold, all
Things are become JS'ezv.
On the whole, the following Reflections may be made :
1. That it is a Truth of the nt mod Certainty, with
refpecl to every Man, born of the Race of Adam, by or-
dinary Generation, that unlefs he be born again, he cannot
fee the Kingdom of God. This is true, not only of the
Heathen, but of them that are born of the profefling
People of God, as Nicodemus, and the jfe ws, and every
Man born of the Fleff. This is mod manifeft by Chrift's
Difcourfe, in J oh. iii. 3, — — 1 1. So 'tis plain by 2 Cor.
v. 17. That every Man who is in Chrift, is a new
Creature.
2. It appears from this, together with what has been
proved above, that it is moif certain with refpect to every
one of the human Race, that he can never have any In-
tereft in Chrifl, or fee the Kingdom of God, unlefs he be
the Subject, of that Change in the Temper and Difpofiti-
on of his Heart, which is made in Repentance, and Con*
verfion, Circumcifwn of Heart, f pi ritual Baptifm, dying
to Sin and rifing to a new and holy Life ; — and unlefs
he has the old Heart taken away, and a nezv Heart and
Spirit
3 i cOx\g-Sm argudfr.thePremifes. Parti II.
Spirit given, and puts off the old Man, and puts on the
new Man, and old Things are pajl away and all Things
made new.
3. From what is plainly implied in thefe Things/ and
from what the Scripture moil: clearly tenches of the Na-
ture of 'em, 'tis certain, that every Man is born into the
World in a State of moral Pollution. For SPIRITUAL
BAPTISM is a Cleanfmg from moral Filthinefs. Ezek.
xxxvi. 27. compared with .Acts ii. 16. and Job. in. 2 J. —
So the Waffling of Regeneration or the NEW-BIRTH,
is a Change from a State of Wickednefs. Tit. iii 3,4 5.—
Men are fpoken of as purified in their Regeneration, iPf£.
i. 22, 23. See alfo 1 Job. ii. 29. & iii. 1, 5. — And it ap«
pears,that every Man in his firft or naturalState is a Sinner :
for orherwife they would then need noREPENTANCE,
no CONVERSION, no Turning from Sin, to God.—
Audit appears, that every Man in his original State has a
Heart of Stone ; for thus the Scripture calls that old
Heart, which is taken away, when a NEW HEART and
NEW SPIRIT is given. Ezek. xi. 19. & xxxvi. 26.—
And it appears, that Man's Nature, as in his native State.,
is corrupt according to the deceitful Lufts, and of it's own
Motion exerts it felf in Nothing but wicked Deeds. For
thus the Scripture characlerifes the OLD MAN, which
is put off, when Men are renewed in the Spirit of their
Minds, and put on the NEW-MAN. .E/^.iv.22,23,24.
Col. iii. 8, 9, 10. — In a Word, it appears, that Man's Na-
ture, as in his native State, is a Body of Sin, which mnft
be deftroyed, mud die, be buried, and never rife more.
For thus the OLD MAN is reprefented, which is cru-
cified, when Men are the Subjects of a fpiritual RESUR-
RECTION. Rom. vi. 4, 5, 6.— Such a Nature, fuch a
Body of Sin as this, is put off in the fpiritual RENOVA-
TION, wherein we put on the NEW MAN, and are
the Subjects of the fpiritual CIRCUMCISION. Eph.
Iv. 21, 22, 23.
It mnft now be left with the Reader to judge for him-
felf, whether what the Scripture teaches of the APPLI-
CATION
CATION of Chrift's Redemption, and the Change of
State and Nature necefTary to true and final Happinefs,
don't afford clear and abundant Evidence to the Truth of
the Doctrine of Original Sin.
PART IV.
Containing Anfwers to Objections.
Chap. I.
Concerning that Objection, That to fuppofe
Mens being born in Sin, without their Choice,
or any previous All of their own, is to fuppofe
what is inconfiftent with the Nature of Sin,
S<Ome of the Objections, made againft the Doctrine of
I original Sin, which have Reference to particular Ar-
guments ufed inDefence of it, have been already confider-
ed in the handling of thofe Arguments. What I ftiall
therefore now confider, are fuch Objections as I have not
yet had Occafion to take any fpecial Notice of.
There is no Argument Dr. T. indite more upon, than
that which is taken from theArminian and Pelagian No-
tion of Freedom of Will, confiding in the Will's Self-de-
termination, as necefTary to the Being of moral Good or
Evil. He often urges, that if we come into the World
infected with finful and depraved Difpofitions, then Sin
mull be natural 'to us ; and if natural, then necejjary ; and
if necefTary, then no Sin, nor any thing we are bla'meable
for, or that can in any refpect be our Fault, being what we
can't help : and he urges, that Sin muff, proceed from our
own Choice, &c*
Here I would obferve in general ,that the foremention'd
Notion of Freedom of Will, as eflential to moral Agency,
and necefTary to the very Exigence of Virtue & Sin,feems
to
* P. 125, 128, i2Q, 130, .186, 187, 188, 190, 2oo? 24$, 246,
2>h 258> 33i5 34-o> 437> snd other Places,
312 Being born in Sin, conjiftejit Part IV.
to be a grand favorite Point with Pelagians, 8c Arminians,
and all Divines of fuch Characters, in their Controverfies
with the Orthodox. There is no one thing more funda-
mental in their Schemes of Religion : On the Determina-
tion of this one leading Point depends the Iihie of almoft
all Controverfies we have with fuch Divines. Neverthe-
lefs,it feemsa needlefs Talk for me particularly to confider
thatMatter in thisPlace ; having already largely difcufs'd it,
with all the mainGrounds of thisNotion, & theArguments
ufed to defend it, in a late Book on this Subject, to which
I afk Leave to refer the Reader. — 'Tis very neceflary,
that the modern prevailing Doclrine concerning this Point,
fliould be well underftood, and therefore thoroughly con-
fideredand examined : For without it there is no Hope of
putting an End to the Controverfy about original Sin, and
innumerable other Controverfies that fubfift, about many
of the main Points of Religion. 1 (land ready to confefs
to the foremention'd modern Divines, if they can maintain
their peculiar Notion of Freedom, conGfting in the felf~
determining Power cf the Will, as neceflary to moral
^Agency, & can thoroughly eftablifh it in OppoGtion to the
Arguments lying againft: it,then they have an impregnable
Ccftle, to which they may repair, and remain invincible,
in all the Controverfies they have with the reformed Di-
vines, concerning original Sin, the Sovereignty of Grace,
Eleclion, Redemption, Converfion, the efficacious Opera-
tion of the Holy Spirit, the Nature of faving Faith, Per-
feverance of the Saints, and other Principles of the like
Kind. — However,at the fameTimel think,this fameThing
will be as ftrong a Fortrefs for the T>ei/ls, in common
with them ; as the great Doc*fcrines,fubverted by their No-
tion of Freedom,2,xt fo plainly & abundantly taught in the
Scripture. But I am under no Apprehenfions of anyDan-
c;er, the Caufe of Chriftianity or the Religion of the Re-
formed is in, from any Poflibility of that Notion's being
ever eftablifh ed, or of it's being ever evinced, that there h
not pro per, perfect & mam? oldfDemon ft ration lying againft
it. But as I faid, it would be needlefs for me to enter
into
Chap. !. with the Nature of Sin. 313
into a particular Difquifition of this Point here ; from
which 1 fliali 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 lead: would not, if it fhould be enlarged by a full
Confideration of that Controverfy.
I ill all at this Time therefore only take Notice of fome
grofs Tnconfiflencies, that Dr/Tl has been guilty of, in his
handling this Objection againtl the Doctrine of original Sin.
In Places which have been cited he fays, That Sin
mit (I proceed from our own Choke : and that if it does
not, it being necejfary to us, it cannot be Sin, it catft be
oiir Fault, or zuhat we are to blame for : And therefore
all our Sin muft be chargeable on our Choice, which is the
Caufe of Sin : For he fays, The Caufe of every Effect
is alone chargeable with the Effecl: it produceth, and
which proceedethfrom it.* — Now here are implied feveral
grofs Contradictions. He greatly infills, that Nothing carl
be finful, or have the Nature of Sin, but what proceeds
from our Choice. Neverthelefs, he fays, Not the Effecl,
but the Caufe alone is chargeable with Blame. There-
fore the Choice, which is the Caufe, this alone is blameable,
or has the Nature of Sin ; and not the Effecl of that
Choice. Thus Nothing can be finfill, but the Effect of
Choice : and yet theEfFect of Choice never can be finful,but
only theCtfz;/?, which alone is chargeable with all theBlame,
Again, The Choice, which chufes and produces Sin, or
from which Sin proceeds is itfelf i\nfi\\. Not only is this
implied in his faying, " The Caufe alone is chargeable
with ail iheBlame ; " but he exprefly fpeaks of the Choice
as faulty ; f and calls that Choice wicked, from which
Depravity and Corruption proceeds.* Now/if theChoice
it felf be Sin, and there be no Sin but what proceeds from
a finful Choice, then the finful Choice muft proceed from
another antecedent Choice ; It muft be chofen by a fore-
going Act of Will, determining it fdf to that finful
I i Choice,
* r. 125, f **» J9°» ~TPi~2Q0« See" alio l", 210P
314 &r' T~r's Arguings from Part IV.
Choice, that fo it may have that which he fpcaks of as
cbfolutely eftential to the Nature of Sin, namely, That
it proceed from our Choice, and don't happen to ns ne-
ceflarily. — But if the finful Choice it felf proceeds from
a foregoing Choice, then alfo that foregoing Choice mud
be finful ; it being the Caufe of Sin, and fo alone charge-
able with the Blame, let if that foregoing Choice be
finful, then, neither mud that happen to us neceflarily,
but muft likewife proceed from Choice, another Act of
Choice preceeding that : for we muft remember, that
" Nothing is (Infill, but what proceeds from our Choice"
And then, for the fame Reafon,even this prior Choice,laft
mentioned, muft alfo be finful, being chargeable with all
the Blame of that confequent evil Choice, which was it's
Effect. And fo we muft go back till we come to the very
frfl Volition, the prime or original A 61 of Choice, in the
whole Chain. And this, to be Aire, muft be a finful
Choice, becaufe this is the Origin or primitive Caufe of
all the Train of Evils which follow ; and according to
our Author, muft therefore be " alone chargeable with ail
theBIame." And yet fo it is, according to him, this " can-
not be finful," becaufe it don't " proceed from our own
Choice," or any foregoing Act of our Will ; it being, by
the Suppofkion, the very fir Jl Act 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 Page 232, he fays, " ^Adam's Sin was from his own
" difobedient Will \ and fo muft every Man's Sin, and
" all the Sin in the World, as well as his." — By this, it
feems, he muft have a " difobedient Will" before he fins ;
for the Caufe muft be before the Effect : and yet that dif-
obedient "Will itfelf \% finful -f otherwife it could not be
called difobedient. But the Queftion is, How do Men
come by the difobedient Will, this Caufe of all the Sin
in the World ? It muft not come necejfarily, without
Men's Choice : for if fo, 'tis not Sin, nor is there any
T>ifobedience in it. Therefore that difobedient Will mult
alfo come from a difobedient Will j and fo on, in infinitum.
Otherwife,
Chap. I. the Nature of Sin, inconfiftent. 315
Otherwife, it mud be fuppofed, that there is fbme Sin
in the World, which don't come from a difobedient Will \
contrary to our Authors dogmatical Aflertioris.
In P. 442. He fays, u Adam could not fin without a
finful Inclination?'— -Here he calls that Inclination it felf
finful y which is the Principle from whence finful Acts pro-
ceed ; as elfewhere he fpeaks of the difobedient Willy
from whence all Sin comes : And he allows,* that " the
*' Law reaches to all the latent Principles of Sin ;" mean-
ing plainly, that it forbids, and threatens Punifbment 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, can't all proceed
from a finful Choice ; becaufe that would imply great
Contradiction. For, by the Suppofition, they are the
Principles from whence a finful Choice comes,and whence
ail finful Acts of Will proceed ; and there can be no fin-
ful Act without 'em. So that the firfl latent Principles,
and Inclinations, from whence all finful Acts proceed, are
fmful ; and yet they are not finful, becaufe they don't
proceed from a wicked Choice, without which, according
to him, " Nothing can be finful."
Dr. T. fpeaking of that Proportion of the Ajfembly of
Divines, wherein they afTert, that Man is by Nature ut-
terly corrupt, &c. f thinks himfeif well warranted by the
fuppofed great Evidence of thefe his contradictory Noti-
ons, to fay, " Therefore Sin is not natural to us ; and
" therefore I mail not fcruple to fay, this Proportion in
" the Affembly of "Divines is FALSE."^-But it maybe
worthy to be confidered. whether it would not have great,
ly become him, before he had cloathed himfeif witb fo
much Aflurartce and proceeded, on the Foundation ^of
thefe his Notions, fomagifterially to charge the Ajfembly s
Propofition with Falfliood, to have taken Care, that his
own Proportions, which he has fet in Oppofition to them,
fhould be a little more confiftent ; that he might not have
I i 2 contradicted
* Contents ofRom.Chap.vii.inNotes on theEpiltie. | i\ 12c.
3 1 6 Original Sin does not imply Part IV.
contradicted him/elf, while contradicting them ; led: fome
impartial Judges, obferving hislnconfiftence, mould think
they had Warrant to declare with equal AfTurance, that
iC They fhall not fcruple to fay, Dr. T— ;'s Doctrine is
" FALSE."
Chap. II,
Concerning that Objetlicn againft the Doclrine of
native Corruption, That to fuppofe Men re-
ceive their fir fl Exiflcnce in Sin, is to make Him
who is the Author of their Being, the Author of
their Depravity.
ONE Argument again!! Men's being fuppofed to be
born with finful Depravity, which Dr. eT. greatly
infills upon, is, " That this does in ErTecT: charge Hirri
who is the .Author of our Nature, who formed us in the
Womb, with being the Author of a finful Corruption of
Nature ; and that it is highly injurious to the God of cur
Nature, ivhofe Hands have for tried and fafhioned us, to
believe our Nature to be originally corrupted, and thai
in the word Senfe of Corruption"*
With refpecr. to this, I would bbferve in the nr(l Place,
that this Writer, in his handling this grand Objection, flip-
pofes fomething to belong to the Doctrine objected againft,
as maintained by the Divines whom he is opnofmg, which
does not belong to it, nor decs follow from it : As parti-
cularly, he fuppofes the Doclrine of original Sin to imply,
that Nature mufl be corrupted by fome pofitive Influence ;'
u fomething, by fome Means or other, infufed into the
** human Nature ; fome Qjtaiity or other, not from the
*s Choice of our Minds, but like a "Taint, Tinclure, or
" Infefiion, altering the naturalConftitutiomFacultics&Dif-
*c pofitions of our Souls.f That Sin and evil Difpofitions
are
*' P. 137. 187, 188, 189, 256, 258, 260, 419, 424, and other
Places. f P. 187.
Chap. ii. God's being the Author of Sin. 3 1 7
" -are IMPLj4NTE*D in the Foetus in the Womb."*-**
Whereas truly our Doflrine 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 lead Need of fuppoflng any evil
Quality infufed, implanted, or wrought into theNature of
!Man, by any pofitive Caufe, orlnfluence whatfoever, either
from God, or the Creature ; or of fuppofing, that Man is
conceived and born with a Fountain of Evil in his Heart,
fuch as is any thing properly tofitive. I think, a little
Attention to the Nature of Things will be fufficient to
fatisfy any impartial confederate Inquirer, that the Abfence
of pofitive good Principles, and fo the Withholding of a
fpecial divine Influence to impart and maintain thofe good
Principles, leaving the common natural Principles of Self-
love, natural Appetite, &'c. (which were in Man in Inno-
cence) leaving thefe, I fay, to themfelves, without the
Government of fuperiour divine Principles, will certainly
be followed with the Corruption, yea, the total Corrup-
tion of the Heart, without Occafion for any pofitive In-
fluence at all : And, that it was thus indeed that Corrup-
tion of Nature came on \Adam, immediately on his Fall,
and comes on ail his Pofterity, as finning in him and falling
with him.
The Cafe with Man was plainly this : When God made
Man at firfr, he implanted in him two Kinds of Princi-
ples. There was an inferioar Kind, which may be called
NATURAL, being the Principles of meer human Nature ;
fuch as Self-love, with thofe natural Appetites & PaflTons,
which belong to the Nature of Man, in which his Love
to his own Liberty, Honour and Pleafure, were exer-
cifed : Thefe when alone, and left to themfelves, are
what the Scriptures fometimes call FLESH. Betides
thefe, there were fuperiour Principles, that were fpiritual,
holy and divine fummarily comprehended in divine Love ;
wherein confided the fpiritual mage of God, and Man's
Righteonfncfs
* l\ 146, 424, 425, and the like in many other Places.
3 1 8 Original Sin does not imply Part IV,
Righteoufnefs and true Holinefs ; which are called in
Scripture the 'Divine Nature. Thefe Principles may,
in fome Senfe, be called SUPERNATURAL, * being
(however concreated or connate, yet) fuch as are above
thofe Principles that are efientially implied in, or necefla-
rily reful ting from, and infeperably connected with, meer
human Nature ; and being fuch as immediately depend on
Man's Union and Communion with God, or Divine Com-
munications and Influences of God's Spirit : Which tho
withdrawn, and Man s Nature forfaken of thefe Principles,
human Nature would be human Nature dill; Mans Na-
ture, as fuch, being intire without thefe Divine Principles ;
which the Scripture fometimes calls SPIRIT, in Contra-
diflin&ion to Flefa. Thefe fuperiour Principles were gi-
ven to pofFefs the Throne, and maintain an abfolute Do-
minion in the Heart : the other, to be wholly fubordi-
^r>ate and fabfervient. And while Things continued thus,
all Things were in excellent Order, Peace and beautiful
Harmony, and in their proper and perfect State. Thefe
divine Principles thus reigning, were the Dignity, Life,
Happinefs, and Glory of Man'sNature. — WhenMan fin'd,
and
* To prevent all Cavils, the Reader is defired particularly to
obferve, in what Senfe I here ufe the Words, Natural 'and
Supernatural : Not as Epithets of Diftinction between that
which is Concreated or Connate, and that which is extra-
ordinarily introduced afterwards, befides the firft State of
Thing?, or the Order eftabliihed originally, beginning when
Man's Nature began ;— but as diftinguifhing between what
belongs to, or flows from, that Nature whichMan has, meerly
as Man, and thofe things which are above this, --by which
one is denominated, not only a Man, but a truly virtuous^
holy, zndfpiriiual Man ; which, tho' they began, in Adam,
as foon as Humanity began, and are neceffary to the Per-
fection and Well-being of the human Nature, yet are not
effential to the Conftitution of it, or neceffary to it's Being :
inafmuch as one may have every Thing needful to his being
Man, exclufively of them. If in thus ufing the Words,
Natural and Supernatural, I ufe them in an uncommon Senfe,
'tis not from any AfFeaation of Singularity, but for Wartf
of other Terms, more aptly to exprefs my Meaning,
Chap. ii. God's being the Author of Sin. 3 1 9
and broke God's Covenant, and fell under his Curfe,thefe
fuperiour Principles left his Heart : for indeed God then
left him ; that Communion with God, on which thefe
Principles depended, intirely ceafed ; the Holy Spirit,that
divine Inhabitant, forfook the Houfe. Becaufe it would
have been utterly improper in it felf, and inconfiff ent with
theCovenant & Conftitution God had eilablifhed, thatGod
fhould (till maintain Communion with Man, and continue,
by his friendly, gracious vital Influences, to dwell with
him and in him, after he was become a Rebel, and had
incur'd God's Wrath and Curfe. Therefore immediately
the fuperiour divine Principles wholly ceafed ; lb Light
ceafes in a Room, when theCandle is withdrawn : and thus
Man was left in a State of Darknefs, woful Corruption and
Ruin ; Nothing but Flejh, without Spirit. The inferiour
Principles of Self-love and natural Appetite, which were
given only to ferve, being alone, & left to themfelves, of
Courfe became reigning Principles ; having no fuperiour
Principles to regulate or controul them, they became ab-
folute Mailers of the Heart. The immediate Confe-
quence of which v/as a fatal Catajlrophe, a turning of
all Things upfide down, and the SuccefTion of a State of
the moft odious & dreadful Confufion. Man did immedi-
ately fet up bimfelf, and the Objects of his private Affecti-
ons and Appetites, as fupream ; 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
Mailer ; very ufeful while kept in it's Place, but if left
to take PofTeiTion of the whole Houfe, foon brings all to
DeflrucYion. Man's Love to his own Honour, feparate
Interefl, and private Pleafure, which before was wholly
fubordinate unto Love to God & Regard to his Authority
and Glory, now difpofe and impel Man to purfue thofe
Objects, without Regard to God's Honour, or Law ; be-
caufe there is no true Regard to thefe divine Things left
in him. In Confequence of which, he feeks thofe Objects
as much when againft God's Honour and Law, as when
agreable to 'em. And God flill continuing flriclly to
require
1
3 20 Original Sin does not imply Part IV.
require fupream Regard to himfelf, and forbidding all
Gratifications of tbefe inferiour Paflions, but only in per-
fectSubordination to theEnds, 8c Agrcablenefs to theRules
and Limits, which his Holinefs, Honour & Law prefcribe*
hence immediately arifes Enmity in the Heart, now wholly
under the Power of Self love ; and Nothing but War
x enfues, in a conftant Courfe, againfl God. As, when a
Subject has once renounced his lawful Sovereign, and fet
up a Pretender in his Stead, a State of Enmity and War
againft his rightful King neceilarily enfues. — It were eafy
to fliev/, how every Lull & depraved Difpofition of Man's
Heart would naturally arife from this 'privative Original,
if here were Room for it. Thus 'tis eafy to give an Ac-
count, how total Corruption of Heart fhould follow on
Man's eating the forbidden Fruit, tho that was but one
Acl of Sin, without God's patting any Evil into his
Heart, or implanting any bad Principle, or infufing any
corrupt Taint, and i'o becoming the Author of Depravity.
Only God's withdrawing, as it was highly proper and
necedary that he fhould, from Rebel-Man, being as it
were driven away by his abominable Wicked nefs, and
Men's natural Principles being left to ihemfehes, this is
fufficient to account for his becoming intirely corrupt, and
bent on (inning againfl God.
And zsAdam's Nature became corrupt, without God's
implanting or infufing any evil Thing into his Nature;
fo does the Nature of his Pofterity. God dealing with
yddam as the Head of his Pofterity (as has been fhewn)
and treating them as One, he deals with his Pofterity as
having all finned in him. And therefore, as God with-
drew fpiritual Communion and his vital gracious Influ-
ence from the common Head, fo he withholds the fame
from all theMembers, as they come into Exiftence ; where-
by they come into the World meer Flefb, and entirely
under theGovernment of natural and inferiour Principles j
and fo become wholly corrupt, as Adam did.
Now, for God fo far to have theDifpofal of this Affair,
as to zi'iih-hold thofe Influences, without which Nature
will
Chap. II. God's being the Author of Sin. 321
will be corrupt, is not to be the Author of Sin. — But, con-
cerning this, I muft refer the Reader to what I have faid
of it in my Difcourfe on the Freedom of the Will* Tho,
befides what I have there faid, I may here obferve ; That
if for God fo far to order and difpofe the Being of Sin,
as to permit it, by with- holding the gracious Influences
necefTary to prevent it, is for him to be the Author of Sin,
then fome Things which Dr. T. himfelf lays down, will
equally be attended with this very Confequence. For,
from Time to Time, he fpeaks of God's giving Men up
to the vileft Lufts andAfFe&ions, by permitting, or leaving
them, f Now, if the Continuance of Sin, and it's Increafe
and Prevalence, may be in Confequence of God's Difpofal,
by with-holding his Grace, that is needful, under fuchCir-
cumftances, to prevent it, without God's being the Author
of that Continuance & Prevalence of Sin ; then, by Parity
of Reafon, may the Being of Sin, in the Race of Adam,
be inConfequence of God's Difpofal, by with-holding his
Grace, needful to prevent it, without his being the Author
of that Being of Sin.
If here it fhould be faid, that God is not theAuthor of
Sin, in giving Men up to Sin, who have already made
themfelves (Inful, becaufe when Men have once made
themfelves finful, their continuing fo, and Sin's prevail-
ing in them, and becoming more and more habitual, will
follow in a Cowfe of Nature : — I anfwer, Let that be
remember'd, which this Writer fo greatly urges, in Op-
pofition to them that fuppofe original Corruption comes
in a Courfe of Nature, viz. That the Cowfe of Na-
ture is Nothing without God. He utterly rejects tha
Notion of the "Courfe of Nature's being a proper AcYrve
"■ Caufe, which will work, and go on by it felf, without
« Godtf he lets or permits it." But affirms, " That the
" Courfe of Nature, feparate from the Agency of God,
K k "is
* Part iv. Sea. 9. P. 25;, &c. t Ke\ §. 356. and Par,
on Rom. i. 24, 26. || P. 410. See alio mtix wnai Ve-
hemence this is urged in P, 413.
322 Original Sin does not imply Part IV,
" is no Caufe, or Nothing ; and that the Courfe of Na°
" ture fhould continue it felf, or go on to operate by it felf",
*' any more than at firft produce it felf, is abfolutely im-
" poJfible"\\ Thefe ftrong Expredions are his. There-
fore, to explain the Continuance of the Habits of Sin in
the fame Perfon, when once introduced,yea, to explain the
very Being of any fuchHabits, in Confequence of repeat-
ed Acts, our Author mud have Recourfe to thofe fame
Principles, which he rejects as abfurd to the utmoflDegree,
when alledged to explain the Corruption of Nature in the
Poflerity of Adam. For, thatHabits, either good or bad,
fhould continue after being once eftablifhed, or that Ha-
bits fliould be fettled and have Exiftence, in Confequence
of repeated Acts, can be owing only to a Courfe of Na-
ture,and. ihokLaws of Nature which God has eftablifhed.
That the Poflerity of Adam fliould be born without
Holinefs, and fo with a depraved Nature, comes to pafs
as much by the eftablifhed Courfe of Nature, as the Con-
tinuance of a corrupt Difpofition in a particular Perfon,
after he once has it ; or as much as A dam's continuing un-
holy and corrupt, after he had once loft his Holinefs. For
Adam's Poflerity are from Him, and as it were in him,and
belonging to him, according to an eftablifhed Courfe of Na-
ture,as much as the Branches of a Tree are, according to a
Courfe of Nature, from theTree,in thcTree,& belonging to
theTree ; or (to makeufe of the Comparifon whichDr.T^.
himfelf chufes and makes ufe of from Time to Time, as
proper to illuftrate theMatter *) juft as the Acorn is de-
rived from tbeOak. And 1 think, the Acorn is as much
derived from the Oak, according to the Courfe of Nature,
as the Buds and Branches. 'Tis true, that God, by his
own almighty Power, creates the Soul of the Infant ; and
'tis alfo true, as Dr. <T. often infifts, that God, by his im-
mediate Power, forms and fufliions the Body of the Infant
in the Womb ; yet he does both according to that Courfe
of Nature, which he has been pleafed to eftabliih. The
Courfe
* P. 146, 187.
Chap. II. God's being the Author of Sin. 323
Courfe of Nature is demonftrated, by late Improvements
in Philofophy, to be indeed what our Author himfelf fays
k is, viz. Nothing but the eilabliihed Order of the
Agency and Operation of the Author of Nature.
And tho there be the immediate Agency of God in bring-
ing the Soul into Exigence in Generation, yet 'tis done
sccording to the Method and Order eftablifhed 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 immediate Agency in bringing the Soul of a Child
into Being, is as much according to an eftabiiftjed Order,
as his immediate Agency in any of the Works of Nature
whatfoever. 'Tis agreable to the eftablifhed Order of
Nature, that the good Qualities wanting in the T'ree,
iliould alfo be wanting in the Branches and Fruit. 'Tis
agreable to the Order of Nature, that when a particular
Perfon is without good moral Qualities in his Heart, he
fhould continue without 'em, till fome new Caufe or
Efficiency produces them : And 'tis as much agreable to
an eftablifhed Courfe and Order of Nature, that fince
Adam, the Head of the Race of Mankind, the Root of
that great Tree with many Branches fpringing from ir,
was deprived of original Righteoufnefs, theBranches iliould
come forth without it. Or, if any diflike the Word, Na-
ture, as ufed in this lad Cafe, and in Stead of it chufe to
call it a Conftitution^ or eftablifljed Order of fuccelTive
Events, the Alteration of the Name won't in the leaft al-
ter the State of the prefent Argument. Where the Name,
Nature, is allowed withoutDifpute, no more is meant than
an eftablifhed Method and Order of Events, fettled ancj,
limited by divine Wifdom.
If any iliould object, to this, That if the Want of ori-
ginal Righteoufnefs be thus according to an eftabliihed
Courfe of Nature, then why are not Principles of Holi-
nefs, when reftored by divine Grace, alfo communicated
vQ Pofterity ? I anfwer, The divine Laws and Eftablifii-
K k 2 menq
324 Original Sin does not imply Part IV.
ments of the Author of Nature are precifely fettled by
him, as he pleafeth, and limited by his Wifdom. — Grace
is introduced among the Race of Mankind by a new
JLftabliJbment ; not on the Foot of the original Eftabliili-
ment of God, as the Head of the natural Worlo*,and Au-
thor of the firft Creation ; but by a Conftitution of a vaft-
ly higher Kind ; wherein Chrift is made the Root of the
Tree, whofe Branches are his fpiritual Seed, and He is
the Head of the new Creation ; of which I need not
ftand now to fpeak particularly.
But here I deflre it may be noted, that I don't fuppofe,
the natural Depravity of the Pofterity of Adam is owing
to the Courfe of Nature only ; 'tis alfo owing to the juft
Judgment of God. But yet I think, it is as truly, and
in the fame Manner, owing to the Courfe of Nature, that
•Adanfs Pofterity come into the World without original
Righteoufnefs, as that Adam continued without it, after
he had once loft it. — That Adam continued deftitute of
Holinefs, when he had loft it, and would always have fo
continued, had it not been reftored by a Redeemer, was
not only a natural Confequemce, according to the Courfe
of Things eftablifhed by God, as the Author of Nature ;
but it was alfo a penal Confequence, or a Punifhment of
his Sin. God, in xigjiMzowsJudgment , continued to abfent
himfelf from Adam, after he became a Rebel ; and with-
held from him now thofelnfluences of the holySpirit,which
he before had. And juft thus, I ftippofe it to be with every
natural Branch of Mankind : all are looked upon as fin-
ning in and with their common Root ; and God righteouily
with-holds fpecial Influences 8c fpiritual Communications
from all, for this Sin. — But of the Manner and Order of
thefe Things, more may be faid in the next Chapter.
On the whole, this grand Objection againft theDocVine
of Men's being born corrupt, That it makes Him who
(rave us our Being, to be the Caufe of the Being of Cor-
ruption, can have no more Force in it, than a like Argu-
ment has to prove, that if Men by a Courfe of Nature
continue Wicked, or remain without Goodnefs, after they
have
Chap. ii. God's being the Author of Sin. 325
have by vicious Acls contracted viciousHabits,and fo made
themfelves wicked, it makes Him who is the Caufe of their
Continuance in Being, and the Caufe of the Continuance
of the Courfe of Nature, to be the Caufe of their conti-
nued Wickednefs. Dr. T . fays, * "God would not make
" any thing that is hateful to him ; becaufe, by the very
" Terms, He would hate to make fuch a Thing." But if
this be good arguing in the Cafe to which it is applied,
may I not as well fay, God would not continue a Thing
in Being that is hateful to him ; becaufe, by the very
Terms, he would hate to continuey^/? a Thing in Being ?
I think, the very Terms do as much (and no more) infer
one of thefe Propofitions, as the other. — In like Manner,
the reft that he fays on thatHead, may be fhewn to be un-
reasonable, 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 Law of Continu-
" at/on, which obliges him to continue us in a Manner he
" abhors, is really to make bad worfe : for it is fuppofing
" him to be defective in Wifdom, or by his own Decree
'* or Law to lay fuch a Conftraint upon his own A6U-
" ons, that he cannot do what he would ; but is continu-
u ally doing what he would not, what he hates to do, and
u what he condemns in us ; viz. continuing us finful,when
" he condemns us for continuing our felves finful." —
If the Reafoning be weak in the one Cafe, it's no lefs fo
in the other.
If any fhall (till infift, That there is a Difference, be-
tween God's fo difpofing Things as that Depravity of
Heart fhall be continued, according to the fettled Courfe
of Nature, in the fame Perfon, who has by his own Fault
introduced it, — and his fo difpofing. as that Men, accord-
ing to a Courfe of Nature, ihould be born with Depra-
vity, inConfequence of ddanfs introducingSin, by hisA£r,
which we had no Concern in, and cannot be juftly charged
with :
* P. 412.
n
26 Imputation 0/" Adam's Sin, Part IV.
with : On this I would obferve, that it is quite going off
the Objection, which we have been upon, from God's
Agency, and flying to another. Jt is then no longer in-
filled on, that fimply for him, from whofe Agency the
Courfe of Nature and our Exigence derive, fo to difpofe
Things, as that we fhould haveExiftence in a corrupt State,
is for him to be the Author of Sin : But the Plea now
advanced is, That it is not proper and juft for fuch an
Agent fo to difpofe in this Cafe, and only in Confequence
of *Adam\ Sin ; it not beingjuft to charge Adanis Sin to
his Pofterity. And this Matter mail be particularly con-
sidered, in Anfvver to the next Objection ; to which I now
proceed.
Chap. III.
That great Objection againjl the Imputation of
Adam's Sin to his ^Poflerity, confidered. That
fuch Imputation is unjufl and iinreafonable^ inai-
nuich as Adam and 'his Pofterity are not one
and t h e fame. Wt th a brief R eflefiion fit bjoitted,
on what fome have fupppfed^ of God's imputing
the Guilt of Adams Sin to his Pofterity, but
in an infinitely lefs Degree, than to Adam
himfelf.
THat we may proceed with the greater Clearnefs is
considering the main Objections againft fuppoflng
the Guilt of j£dunC% Sin to be imputed to his Pofterity,
I would premife fome Obfervations with a View to the
right Stating of the Doctrine of the Imputation of Adam\
firft Sin ; and then fhew the Reafonablenefs of this Doct-
rine, in Oppofition to the great Clamour raifed againft it
on this Head.
I think, it would go far towards directing us to the more
clear and diftintl: conceiving and right ftating of this Affair,
if wc fteadily bear this in Mind j That God, in each Step
of
Ghap.iil its true Notion Jlated. 327
of his Proceeding with Adam, in Relation to the Covenant
or Conflitution eftablifhed with him, look'd on his Pofte-
rity as being One with him. (ThePropriety of his looking
upon them fo,I fhall fpeak to afterwards) Andtho' he dealt
more immediately with Adam, yet it was as the Head of
the whole Body, & iheRoot 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 Expofed-
nefs to Punifhment, and alfo Depravity of Heart, came
upon Adam's Pofterity juft as they came upon him, as
much as if he & they had all co-exifted, like a Tree with
many Branches ; allowing only for the Difference necefta-
rily refulting from the Place Adam flood in, as Head or
Root of the whole, and being firft and mod immediately
dealt with, & mod immediately acting & fuffering. Other-
wife, it is as if, in every Step of Proceeding, every Alte-
ration in the Root had been attended, at the fame Inftant,
with the fame Steps and Alterations throughout the whole
Tree, in each individual Branch. I think, this will natu-
rally follow on the Suppofition of there being a conftituted
Onenefi or Identity of Adam and his Pofterity in this
Affair.
Therefore I am humbly of Opinion, that if any have
fuppofed the Children of Adam to come into the World
with a double Guilt, one the Guilt of Adam's Sin, another
the Guilt arifing from their having a corrupt Heart, they
have not fo well conceived of the Matter. The Guilt a
Man has upon his Soul at his firft Exiftence, is one and
fimple ; viz. the Guilt of the original Apoftacy, the Guilt
of the Sin by which the Species firft rebelled againft God.
This, and the Guilt ariflng from the firft Corruption cr
depraved Uifpofition of the Heart, are not to be look'd
upon as two things, diftinftly imputed and charged upon
Men in the Sight of God. Indeed the Guilt, that arifes
from the Corruption of the Heart, as it remains a confirmed
Principle, and appears in it's confequent Operations, is a
dijlinft and additional Guile : but the Guilt arifing from
the
328 Imputation of Adam's Sin Part IV.
the firft exifting of a depraved Difpofition in Admits Pofte-
rity, I apprehend, is not diftinct from theirGuilt of Adam's
firft Sin. For fo it was not in Adam himfelf. The firft
evil Difpofition or Inclination of the Heart of Adam to
Sin, was not properly diftinct from his firft Act of Sin, but
was included in it. The external Act he committed was
no otherwife his, than as his Heart was in it, or as that
Action proceeded from the wicked Inclination of his Heart.
Nor was theGuilt he had, double, as for two diftinct Sins I
One, the Wickednefs of his Heart and Will in that Affair ;
another, the Wickednefs of the external Act, caufed by
his Heart. His Guilt was all truly from the Act of his
inward Man ; exclufive of which the Motions of his Body
were no more than the Motions of any lifelefs Inltrument.
His Sin confided in Wickednefs of Heart, fully fufficient
for, and intirely amounting to, all that appeared in the Act
he committed.
The depraved Difpofition of Adam's Heart is to be con-
fidered two Ways. (1.) As the firft riling of an evil Incli-
nation in his Heart, exerted in his firft Act of Sin, and
the Ground of the compleat TranfgreiTion. (2.) An evil
Difp>o(ition of Heart continuing afterwards, as a confirmed
Principle, that came by God's forfaking him ; which was
a Pwnifhment of his firft Tranfgreflfion. This confirmed
Corruption, by it's remaining and continued Operation,
brought additional Guilt on his Soul.
And in like Manner, Depravity of Heart is to be con-
fidered two Ways in Adam's Pofterity. The firft Ex-
ifting of a corrupt Difpofition in their Hearts is not to be
look'd upon as Sin belonging to them, diftind from their
Participation of Adam's firft Sin : it is as it were the ex-
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
Act. (Which may be, without God's being the Author of
Sin : about which I have fpoken in the former Chapter.)
But
Chap.iil its true Notion Jl xat led. 329
But the Depravity of Nature, remaining an eflablijhed
Principle in the Heart of a Child of Adam* and as ex-
hibited in After-Operations, is ^Confequence and Punifb-
merit of the fir ft 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 ap-
prove of the Sin of his firft Father, as fully as he him-
felf approved of it when he committed it, or fo far as to
imply a full and perfect Confent of Heart to it, I think,
is not to be look'd upon as a Confequence of the Impu-
tation of that firft Sin, any more than the full Confent of
Adam's own Heart in the Ac! of (inning ; which was not
confequent on the Imputation of his Sin to himfelf,but ra-
ther prior to it in the Order of Nature. Indeed the Deri-
vation of the evil Difpofition to the Hearts of Adam's
Pofterity,or rather the Co-exiflence of the evil Difpofition,
implied 'in Ada??is firft Rebellion,in the Root ^Branches,
is a Confequence of the Union, that the wife Author of
the World has eftabli (lied between Adam & his Pofterity;
but not properly a Confequence of the Imputation of his
Sin; nay, rather antecedent to it, as it was inAdam him-
felf. The firft Depravity of Heart, and the Imputation
of that Sin, are both the Confequences of that eftablimed
Union ; but yet in fuch Order, that the evil Difpofition is
firft, and the Charge of Guilt confequent ; as it was in the
G&fc of Adam Hmfelt* The
aUHWUHLUI ..II III.. ma. ■ 11.111 ■ hi 1 'l ■■ l.l»..«L.iU.J-»l»IU.I I I ■! .
* My Meaning, in the whole of what has been here laid, may
be illuftrated thus : Let us fuppofe, that Adam and all his
Pofterity had co-exifud, and that his Posterity had fc»een,thr£
a Law of Nature eftabliflied by the Creator, united to him,
fomething as the Branches of a Tree are united to the Root,
or the Members of the Body to the Head; fo as to conftitute
as it were one complex Perfon, or one moral Whole : So that
by the Law of Union there mould have been a Communion
zndCo-exi/ence inAds & Affections ; all jointly participating,
and all concurring, as one Whole, in the Difpofition & A#ion
of the Head : as we fee in the Body natural, the whole Body
is affected as the Head is affected ; and the whole Body con-
curs when the Head acts. Now, in this Cafe, the Hearts
L 1 of
330 Imputation 0/* Adam's Sin Part IV,
The firft Exigence of an evil Difpofition of Heart,
amounting to a full Confent to Aidants Sin no more in-
fers God's being the Author of that evil Difpofition in
the Child, than in the Father, The firft Arifing or Ex-
iting of that evil Difpofition in the Heart of Adam, was
hJ
of all the Branches of Mankind, by the Constitution of Na-
ture and Law of Union, would have been affected juft as the
Heart of Adam, their common R.oot, was affected. When
the Heart of the Root, by a full Difpofition committed the
firft Sin, the Hearts of ail the Branches would have con-
curred ; and when the Root, in Confequence of this, be-
came guilty, fo would all the Branches ; and when the
Heart of theRoot,as a Punifhment of theSin committed, was
forfaken of God, in like Manner would it have faired 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 newGuilt on theSoul of Adam would have been con-
fequent on this, fo alfo would it have been with his moral
Branches. And thus all Things,with Relation to evil Dif-
pofition, Guilt, Pollution and Depravity, would exift, in the
fame Order and Dependence, in each Branch, as in the
Root. Now, Difference of the Time of Exiftence don't at
all hinder Things fucceeding in the fame Order, any more
than Difference of Place in a Co-exiftence of Time.
Here may be worthy to be obferved, as in feveral Refpects
to the prefentPurpofe, fomeThings th?t are laid by Stop ferns,
an eminent Divine of Zurich in Switzerland, in his Theologia
Pokmica, pubiifhed about fourtee-nYears ago \-~-\nEngUJh as
follows. " Seeing H\Ada?nys Pofterity are derived from their
*c firft Parent,' as their Root, the whole of the human Kind,
cc with it's Root, may be confldered as constituting but one
*« Whole, or one Mafs ; fo as net to be properly a Thing;
*c diftincl from it's 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 fin'd,
<< 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 diftincl from the Root, but is' one with
« it."-— Tm, I. Chap. III. §. 856, 57.
" Tis
Chap. III. iff true Notion JIated. 331
by ^od's Permijjion ; who could have prevented it, if he
had pleafed, by giving fuch Influences of his Spirit, as
would have been abfolutely effectual to hinder it : which,
it is plain in Fact,he did with-hold : and whateverMy fiery
may be fuppofcd in the Affair, yet no Chriflian will pre-
fume to fay, it was not in perfect Confidence with God's
Holinefs and Right eoufnefs, notwithuanding *ddam had
L 1 2 been
" 'Tis objected, againit the Imputation of Adam's Sin,that
u we never committed the fame Sin with Adam, neither in
" Number nor in Kind. I anfwer, we fhould diftinguifh
" here between the Phyfical Aft it felf* which Adam commit-
*' ted, and the Morality of -the Action, and Confent to it. If
ct we have refpect only to the external Act, to be fure it
" muft be confefs'd, that Adams Pofterity did not put forth
" their Hands to the forbidden Fruit : In which Senfe,
" that Act of Tranfgreffion, and that Fall of Adam cannot
" be phyjkally one with the Sin of his Pofterity. But if we
" confider the Morality of the Action, and what Confent there
" is to it, it is altogether to be maintain'd, that his' Pofterity
u committed {he fame Sin, both inNumber & in Kind, inaf-
tc much as they are to be Jock'd 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 Pcrfm, and are united in
" the fame Covenant, & are Tranfgreffors of the fame Law,
*' they are alfo to be look'd upon as having,in a moral Efti-
c; mation5committed the fameTranfg^effion of the Law,both
" in Number and in Kind. Therefore this Reafoning avails
" nothing againit the righteous Imputation of the Sin of A-
" dam to all Mankind, or to the whole moral Perfon that is
" confenting to it. And for the Reafon mention'd, we may
rather argue thus ; The Sin of thePofterity,on Account of
their Confent, and the moral View in which they are to
be taken, is the fame with the Sin of Adam, not only in
,k Kind, but in Number ; therefore the Sin of Adam is right-
" fuily imputed to his Pofterity. "---/d. Tom. iv. Cap. 16.
"§.•60, 6 1.
" The Imputation of Adam's firft Sin confifts in Nothing
" t\[t than this, that his Pofterity areview'd as in the fame
** Place with their Father, and are like him. But feeing,
;' agreable to what we have already proved, God m.ghr,
according
cc
4.
332 The true Notion of Imputation. Part IV.
been guilty of no Offence before. So Root and Branches
being one, according to God's wife Conftitution, the Cafe
3n Fact is, that by virtue of this Onenefs anfwerable
Changes or Effects through all the Branches co-exift with
the Changes in the Root ' confequently an evil Difpofition
exifts in the Hearts of Adam's Pofterity, equivalent to
that which was exerted in his own Heart, when he eat the
forbidden Fruit. Which God has no Hand in, any other-
wife, than in not exerting fuch an Influence, as might be
effectual to prevent it ; as appears by what was obferved
in the former Chapter.
But
" according to Ins own righteous Judgment, which was
" founded on his mod righteous Law, give Adam a Pofterity
€C that were like h\mjelf\ and indeed it could not be otherwife,
*c according to the very Laws of Nature; therefore he might
64 alfo in righteous Judgment impute Adam's Sin to them :
ct inafrnuch as to give Adam a Pofterity like bimfeif^ and to
" 1 whuff h i c K
tm
ipute his Sin to them, is one and the fameThing. And
64 therefore if the former be not contrary to the divine Per-
" fections,fo neither is the latter.---- Our Adverfaries contend
" with us chiefly on this Account, That according to our
c: Doctrine of original Sin, fuch an Imputation of the firft Sin
" is maintained, whereby God, without any Regard to uoi-
" verfal native Corruption, efteems all Adam's Pofterity as
" guilty y and holds them as liable to Condemnation, purely
" on Account of that finful Act of their firft Parent ; (o
€i that They, without any Refpect had to their own Sin, and
" fo,as innocent in themlelves, are deftin'd to eternal Punim-
<c ment. 1 have therefore ever been careful to mew, that
<f they do injurioujly fuppofe thofe things to be feparated, in
*c our Doctrine, which are by no Means to be feparated. The
u whole of the Controverfy they have with us about this
Ci Matter, evidently arifes from this, That they fuppofe the
cc mediate and the immediate Imputation are diftinguimed one
6i from the other, not only in the Manner of Conception,
" but in Reality. And fo indeed they confider Imputation
tc only as immediate, and abftractly from the mediate ; when
cc yet our Divines fuppofe, that neither ought to be confklered
cc feparately from the other. Therefore I chofe not to ufe
" any fuch Diftinction, or to fuppofe any fuch Thing, in
"what
Chap.iii. Its Reafonableneis and Juftice. 333
But now the grand Objection is againft the Reafonable-
nefs of fuch a Confitution, by which .Ada?!! and hisPofle-
rity fhould be lookM upon as One, and dealt with accord-
ingly, in an Affair of fnch infinite Confequence ; fo that
if Adam finned, they muff neceffarily be made Sinners by
his Difobedience, and come into Exigence with the fame
Depravity of Difpofition, and be looked upon and treated
as tho they were Partakers mthAd.am inhisAft of Sin. —
I have not Room here to rehear fe all Dr. !T-— r's vehe-
ment Exclamations againft the Reafonablenefs and Jullice
of this. The Reader may at his Leifure confult hisBook,
and fee them in Places refer d to in the Margin* — What-
ever black Colours and frightful Reprefentations are em-
ploy'd on thisOccafion, all may be fum'd up in this, That
Adam and his Poflerity are not one, but intircly diftincl
Agents.— But with Refpeil ro this mighty Outcry made
againft the Reafonablenefs of any fuch Ccnftitution, by
which God is fnppofed to treat Adam and his Poflerity
as One, 1 would make the following Obfen/ations.
I. It fignifies Nothing,to exclaim againft plain Faff
Such is the Faff, mod evident and acknowledged Faff,
with refpeft to the State of all Mankind, without Excep-
tion
" what I've faid on the Subject ; but only have endeavoured
** to explain the Tiling it felf, and to reconcile it with the
" divine Attributes. And therefore I have every where
" conjoined both thefe Conceptions concerning the Imputati
" on of the firft Sin, as infeparable ; and judged, that on-
" ought never to be cbnfidered without the other. Whil*
*< I have been writing this Note, I confuted all the Syftems
" of Divinity, which I have by me, that I might fee what
" was the true and genuine Opinion of our chief Divines
" in this Affair ; and I found that they were of the fame
« Mind with Me ; namely, That thefe two Kinds of Im-
" putation are by no Means to be feparatcd, or to be con-
« fidered abftradly one from the other, but that one does
" involve the other." He there particularly cites thofe
two famous reformed Divines, Fitringa, and Lampfus -—
I om. iv. Cap. 17. §. 78.
'* p« *3< *5°> !5h i^> 261, 384, 387.
334 Adam's being conjlituted Part IV.
tion of one Individual among all the natural Dependents
of Adam, as makes it apparent, that God actually deals
with Adam and his Pofterity as One, in the Affair of his
Apoftacy, and it's infinitely terrible Confequences. It
has been demonftrated, and (hewn to be in Effect plainly
acknowledged, that every Individual of Mankind comes
into the World in fuch Circumftances, as that there is
no Hope or Poffibility of any other than their violating
God's holy Law (if they ever live to aft at all, as moral
Agents) and being thereby juflly expofed to eternal 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 fo treats
them as finful and guilty by his Apoftacy ; or (which
won't mend the Matter) He, -without viewing them as at
all concerned in that Affair, but as in every Refpeft per-
fectly innocent, does neverthelefs fubjeft them to this in-
finitely dreadmlCalamity. Adam by his Sin was expofed
to theCalamites hSorrozvs of this Life, lot emporarD eat h,
and eternal Ruin ; as is confefs'd. And 'tis alio in Effeft
confefs'd, that all his Pofterity come into the World in
fuch a State, as that the certain Confequence is their being
expofed, and juflly fo, to the Sorrows of this Life, to
temporal T>eath, and eternal Ruin, unlefs faved by Grace.
So that we fee, God in Faft 'deals with them together, or
as one. If God orders the Confequences of Adam's Sin,
with regard to his Pofterity's Welfare, even in thofe things
which are mod important, and which do in the higheff.
Degree concern their eternal Interefr, to be the fame with
the Confequences to Adam himfelf, then he treats Adam
and his Pofterity as in that Affair one. Hence, however
the Matter be attended with Difficulty, Facl obliges us to
getover thcDifficulty, either by finding out fome Solution,
or by fhutting our Mouths, and acknowledging the Weak-
nefs and Scantinefs of our Underftandings ; as we mud in
innumerable other Cafes, where apparent and undeniable
Facl,
1 art I. Chap. I, the three fir ft Se&ions.
Chap.iil our common Headynot injurious. 335
Faff, in God's Works of Creation and Providence, is at-
tended with Events and Circumftances, the Manner and
Reafon of which are difficult to our Underftandings. —
But to proceed,
II. We will confider the 'Difficulties themfelves, in-
lifted on in the Objections of our Oppofers. They may
be reduced to thefe two ; Firft, That fuch a Conftituti-
on is injurious to Adam's Pofterity. Secondly, That it
is altogether improper, as it implies Falfhood ; viewing and
treating thofe as one, which indeed are not one, but intirely
dijlina.
FIRST "Difficulty, That the appointing Adam to
ftand, in this great Affair, as the moral Head of his Pofte-
rity, and fo treating them as one with him, as Handing or
falling with him, is injurious to them, and tends to their
Hurt. To which I anfwer, It is demonftrably other-
wife ; that fuch a Conftitution was fo far from being in-
jurious and hurtful to Adam's Pofterity, or tending to
their Calamity, any more than if every one had been ap-
pointed to ftand for himfelf perfonally, that it was, in it
felf confidered, very much of a contrary Tendency, and.
was attended with a more eligible Probability of an happy
IfTiie, than the latter would have been : and fo is a Con-
flitution truly exprefling the Goodnefs of it's Author. For,
here the following Things are to be confidered.
1. 'Tis reafonable to fuppofe, that Adam was as likely,
on Account of his Capacity and natural Talents, to perfe-
vere in Obedience, as his Pofterity (taking one with ano-
ther) if they had all been put on theTrial fingly for th< -
felves. And fuppofing,that there was a conftituted Union
or Oneneft of him and his Pofterity, and that he ftood as
a publick Perfon, or common Head, all by this Conflitu-
tion would have been as fure to partake of the Benefit of
his Obedience, as of the ill Confequence of his Difobedi-
ence, in Cafe of his Fall.
2. There was a greater Tendency to a happy IfTue, in
fuch an Appointment, than if every one had been ap-
pointed to ftand for himfelf : efpecially on two Accounts.
(1.) That
336 This Con-flit ution not injurious. Part IV»
*\ (r.) That Adam hzdftronger Motives to Watchfulnefs ;
than his Pofterity would have had ; in that not only his
own eternal Welfare lay at Stake, but alfo that of all his
Pofterity. - (2.) Adam was in a State of complcat Man-
hood, when his Trial began. It was a Conftitution very
agreable to the Goodnefs of God, confidering the State
of Mankind, which was to be propagated in the Way of
Generation that theiryfr/? Father fhould be appointed to
ftand for all. For by Reafon of the Manner of their
coming into Exigence in a State of Infancy ^ and their
coming fo gradually to mature State, and fb remaining for
a great while in a State of Childhood and comparative
Imperfection, after they were become moral Agents, they
would be lefs fit to (land for themfelves, than their firft
Father to Hand for them.
If any Man, notwithstanding thefe Things, (It all fay,
That for his own Part, if the Affair had been propofed to
him, he fhould have chofen to have his eternal Intereft
trufted in his own Hands s 'Tis fufficient to anfwer, that
no Man's vain Opinion of himfelf,as more fit to be trufted
than others, alters the true Nature and Tendency of
Things, as they demonftrably are in themfelves. — Nor is
it a juft Objection, That this Conftitutiori has in Event
proved for the Hurt of Mankind. For it don't follow,
that no Advantage was given for a happy Event, in fuch
an Eftablifhment, becaufe it was not fuch as to make it
utterly impoffible there fhould be any other Event.
3. The Goodnefs of God in fuch a Conftitution with
Adam appears in this ; That if there had been no five-
reign gracious Eftablifhment at all, but God had proceed-
ed only on the Foot of meer Juftice, and had gone no
further than this required, he might have demanded of
Adam and all his Pofterity.. that they fhould perform
perfect perpetual Obedience, 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 perfect Obedience is
a Debt, that every one owes to his Creator -? and there-
fore
Chap.iii. Nor implying Falfhood. 337
fore is what his Creator was not obliged to pay him for.
None is obliged to pay his Debtor, only for difcharging
his juft Debt. — But fuch was evidently the Conftitution
with Adam, that an eternal happy Life was to be the
Confequence of his perfevering Fidelity, to all fuch as
were included within that Conftitution (of which the
Tree of Life was a Sign) as well as eternal Death to be the
Confequence of his Difobedience. — I come now to confl-
der the
SECOND 'Difficulty. —It being thus manifeft, that this
Conftitution, by which Adam and his Pofterity are dealt
with as One, is not unreafonable upon Account of it's be-
ing injurious and hurtful to the Intereft of Mankind, the
only thing remaining in the Objection againft fuch a Con-
ftitution, is the Impropriety of it, as implying FalJJoood^
and Contradiction to the true Nature of Things ; as here-
by they are view'd and treated as one, who are not one,
but wholly diftinct ; and no arbitrary Conftitution can
ever make that to be true, which in it felf confidered is
not true.
This Objection, however fpecious, is really founded on
a falfe Hypothecs, and wrong Notion of what we call
Samenefs ovOnenefs, among createdThings ; and the feem-
ing Force of the Objection arifes from Ignorance or In-
confideration 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.
SomeThings, being moft (imply confidered, are intirely
diflincl, and very diverfe ; which yet are fo united by the
eftablifhed Law of the Creator, in fome Refpefh and with
Regard to fome Purpofes and Effects, that by Virtue of
that Eftablifhment it is with them as if they were One*
Thus a Tree, grown great, and an hundred Years old, is
One Plant with the little Sprout, that firft came out of the
Ground, from whence it grew, and has been continued in
conftantSucceffion ; tho it's now fo exceeding dherfe,mmy
Thoufand Times bigger, and of a very different Form,
M m and
338 Adam and his Seed One, Part IV,
and perhaps not one A torn the very fame : YetGod, accord-
ing to an eftablifhedLaw of Nature, has in a conflant Sue-
ceffion communicated to it many of the fame Qualities,
and mod important Properties, as if it were One. It has "
been hisPIeafure, to confiitute an Union in thefe Rcfpecls,
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 Infant- Body which firft came into the
World, from whence it grew ; tho' now confiitured of
different Subftance, and the greater Part of the Subftance
probably changed Scores (if not hundreds) of Times : and
tho' it be now in fo many Refpe&s exceeding diverfe, yet
God, according to the Courfe of Nature, which he has
been pleafed to eftablifh,has caufed, that in a certainMethod
it fhould communicate with that Infantile Body, in the
fame Life, the fame Senfes, the fame Features, and many
the fameQualities, and in Union with the fame Soul ; and
fo, with regard to thefe Purpofes, 'tis dealt with by him
as one Body. Again, the Body and Soul of a Man are
one, in a very different Manner, & for different Purpofes.
Confide red in themfelves, they are exceeding different
Beings, of a Nature as diverfe as can be conceived ; and
yet, by a very peculiar divine Conftitution or Law of Na-
ture, which God has been pleafed to cflablifh, they are
ftrongly united, and become One, in mod important Re-
flects \ a wonderful mutual Communication is eftablifii-
ed ; fo that both become different Parts of the fame Man.
But theJIjnion and mutual Communication they have, has
ice, and is intirely regulated and limited, according
to jtfc fovereign Pleaflire of God, and the Conftitution he
been pleafed to eftablifli.
And if we come even to the ferfonal Identity of cre-
ated intelligent Beings, tho this be not allowed to confift
wholly in that which Mr. Locke places it in, i. e. Same
Confctoufnefs : yet 1 think it can't be denied, that this is
one thing effential to it. But 'tis evident, that the Com-
munication or Continuance of the fame Confcioufnefs and
Memory to any Subject, thro' iucceffive Parts of Duration,
depends
Chap
•iii confiftent with /A?Truth ofThings.^^
depends wholly on a divine Eftablifhmcnt. There would
be no Necefiity, that theRe membra nee and Idea's of what
is pad fhould continue to exift, but by an arbitrary Con-
ftitutien of the Creator. — If any iliould here infill, that
there is no Need of having Recourfe to any fuch Confli-
tution, in order to account for the Continuance oixSxtfame
Confcioufnefs ; and iliould fay, that the very Nature of
the Soul is fuch as will fufficiently account for it ; and
that the Soul will retain the Idea's & Confcioufnefs it once
had, according to the Courfe of Nature : — Then let it be
remember'd, Who it is, gives the Soul this Nature ; and
let that be remember'd, which Dr. T. fays of the Courfe
of Nature, before obferved ; denying, that the Courfe of
Nature is a proper active Caufe, which ivill work and
go on by itfelf without God, if he lets and permits it ;
faying, that the Courfe of Nature, feparate from the A~
gency of God, is no Caufe, or Nothing ; and affirming,
that it's abfolutely impojftble, the Courfe of Nature fhoutd
continue itfelf, or go on to operate by itfelf, any more than
produce itfelf-* and, that God, the Original of all Being,
is the ONLY CAUSE of all natural Efeffsj— Here
is worthy alfoto be obferved, what Dv.T'umbull fays of the
.Laws of Nature, in Words which he cites from Sir Ifaac
Newton.'] " It is the Will of the Mind that is the
st firftCaufe, that gives Subfiftence & Efficacy to all thofe
" Lams, who is the efficient Caufe that produces the
*'* Phenomena, which appear in Analogy, Harmony and
" Agreement, according to thefe Laws'9 And he fays,
," The fame Principles mufl take Place inThings pcrtain-
" ing to moral, as well as natural Philofophy."+
From thefe Things it wiU cleanly follow, that Identity
of Confcioufnefs depends wholly on a Law of Nature ;
and (b, on the fovereign/^7// and Agency of GOT) ; and
therefore, that Perform! Identity, and fo the Derivation of
the Pollution and Guilt of pad Sins in the fame Perfon,
depends on an arbitrary divine Confliiution : and this,evcn
M m 2 tli ou grj
* P. 410, t P. 416. (I Mor. Phil. P, 7. % Ibid P. 9,
340 All createdQncnzfe) dependent Part IV.
though we fhould allow the fame Confcioufhefs not to be
the only Thing which constitutes Onenefs of Perfon>but
fhould, befides that, fuppofe Samenefs of Subftance requi-
site. For, if fame Confcioufnefs be one Thing neceffary
to Perfonal Identity, and this depends on God5s fovereign
Conftkution, it will dill follow, that perfonal Identity
depends on God's fovereign Conftitution,
And with refpcct to the Identity of created Subftance it
fclf, in the different Moments of its Duration, I think,
we fhall greatly miftake, if we imagine it to be like that
abfolute, independent Identity of the First Being,
whereby He is the fame Yeflerday, to^Day, and for ever.
Nay, on the contrary, it may be demonftrated, that even
this Onenefs of created Subftance, exifting at different
Times, is a meerly depe nd '^Identity ; dependent on the
PIcafure and fovereign Conftitution of Him who zvorketh
all in all. This will follow from what is generally al-
lowed, and is certainly true, That God not only created
all Things, and gave them Being at firft, but continually
preferves them, and upholds them in Being. — This being
a Matter of confiderable Importance, it may be worthy
here to be confidered with a little Attention. — Let us in-
quire therefore, in the firitPlace, Whether it ben't evident,
that God does continually, by his immediate Power, up-
hold every created Subftance in Being ; and then let us
fee the Confequence.
That God docs, by his immediate Power, uphold ev ery
created Snbftanc - in Being, will be manifeft, if we confi-
der, that their prefent Exiftence is a dependent Exiftence,
and therefore is an Effect, and muft have fome Caufe :
and the Caufe muft be one of thefe two; either the ante-
cedent Exiftence of the fame Subftance,or elfe the Power
of the Creator. But it can't be the antecedent Exiftence
of the fame Subftance. For Inftance, the Exiftence of
the Body of ihcJMoon at this prefentMoment, can't be the
Effect of it's Exiftence at the laft foregoing Moment. For
not only was what exifted the laft Moment mo aftiveCaufe,
but wholly a paffive Thing j But this alfo is to be confi-
dered;
Chap.iii. onGOU s fovn- Conftitution. 341
dered, that no Caufe can produce Effects in a Time and
Place in which it felf is ?iot. 'Tis plain, Nothing can
exert itfelf, or operate, when and where it is not exiding.
But the Moon's pad Exidence was neither where nor
when its prefent Exigence is. — In point of Time, what is
pafl, intit ely ceafes, when prefent Exidence begins ; other-
wife it would not be pafl. The pad Moment is ceafed
and gone, when the prefent Moment takes Place, ; and
does no more co-exifl with it, than does any other Moment
that had ceafed twenty Years ago. Nor could the pad
Exigence of the Particles of this moving Body produce
Effects in any other Place, than where it then was. But its
Exiflence at the prefent Moment, in every Point of it, is
in a different Place, from where its Exiftence was at the
lad preceeding Moment. From thefe Things, I fuppofe,
it will certainly follow, that the prefent Exidence, either
of this, or any other created Subdance, cannot be an Effect
of its pad Exidence. The Exidences (fo to fpeak) of an
Effect, or Thing dependent, in different Parts of Space or
Duration, tho ever fo near one to another, don't at all
co-exifl one with the other ; and therefore are as truly
different Effects, as if thofe Parts of Space and Duration
were ever fo far afunder : And the prior Exidence can no
more be the proper Caufe of the new Exidence, in the next
Moment, or next Part of Space, than if it had been in an
Age before, or at a Thoufand Miles Didance, without
any Exidence to fill up the intermediate Time or Space.
Therefore the Exidence of created Subdances, in each
fucceffive Moment, mud be the Effect of the immediate
Agency, Will, and Power of GOD.
If any dial! fay,ThisReafoning is not good, & diall infill
upon it, that there is no Need of any immediate divine
Power, to produce the prefent Exidence of created Sub-
dances, but that their prefent Exidence is the Effect or
Confequence of pad Exidence, according to the Nature
of Things ; that the edabliflied Courfe of Nature is fuffi-
ent to continue Exidence, where Exidence is once given ; —
I allow it : But then it fliould be remembered, what Na-
ture
-^^2 All cr eatedOntv\z{%)dependent Part IV.
ture is, in created Things ; and what the eftablifhed
Coarfe of Nature is ; That, as has been obferved already,
it is Nothing, fe par ate from the .Agency of God; and thr-.t,
as Dr. Tl fays, GOT), the Original of all Being, is the
ONLTCaafe of all naturalEffecls. — A Father,according
to the Courfe of Nature,begets a Child ; an Oak, accord-
ing to theConrfe of Nature, produces an Acorn,or a Bud ;
fo according to the Courfe of Nature, the former Exift-
ence of the Trunk of the Tree is followed by it's new or
prefent Exigence. In the one Cafe, and the other, the
new Effecl: is confequent on the former,only by the eflab-
lifhed Laws, and fettled Courfe of Nature ; which is al-
lowed to be Nothing but the continued immediate Effici-
ency of GOD, according to a Conftitution that he has
been pleafed to eftablifh. Therefore, as our Author
greatly urges, that the Child and the Acorn, which come
into Exiftence according to the Courfe of Nature, in Con-
fequence of the prior Exigence and State of the Parent
and the Oak, are truly immediately created cr made by
God ; fo muft the Exiflence of each created Perfon and
Thing, at eachMoment of it, be from the immediate conti-
nued Creation of God. It will-certainly follow from thefe
Things, that God's preferring created Things in Being is
perfectly equivalent to a continued Creation, or to his
creating thofe Things out of Nothing at each Moment of
their Exigence. If the continued Exiflence of created
Things be wholly dependent on God's Prefervation, then
thofe Things would drop into Nothing, upon the ceafing
of the prefent Moment, without a new Exertion of the di-
vine Power to caufe them to cxill in the following Mo-
ment. If there be any who own, that God preferves
Things in Being, and yet how that they would continue
in Being without any further Help from him, after they
once have Exiflence ; I think, it is hard to know what
they mean. To what Purpofe can it be,to talk of God's
preferring Things in Being, when there is no Need of
his preferving them ? Or to talk of their being dependent
on God for continued Exiflence^ when they would of
themfelves
Chap.iii. o?iGOD"sfovn' Conftitation. 343
themfelves continue to exift, without hisHelp ; nay, though
he fhould wholly withdraw his fultaining Power and In-
fluence :
It will follow from what has been obferved,that God's
upholding created Subftance, or caufing it's Exigence in
each fucceffive Moment, is altogether equivalent to an im-
mediate Production out of Nothing, at eachMoment. Be-
caufe it's Exigence at this Moment is not meerly in Part
fromGW, but wholly from him ; and not in any Part, or
Degree, from it's antecedent Exiftence. For the fuppo-
fing, that it's antecedent Exigence concurs with God in
Efficiency, to produce fome Part of the EfFe&,is attend-
ed with all the very fame Abfurdities, which have been
fliown to attend the Suppofition of it's producing it wholly.
Therefore the antecedent Exigence is Nothing, as to any
proper Influence or Aflifiance in the Affair : And confe-
quently God produces the Effect as much from Nothing,
as if there had been Nothing before. So that this Effect
differs not at all from the firft Creation, but only Circum-
ftantially^ • as in firft Creation there had been no fuch
Aci and^ Effect of God's Power before : whereas, his giv-
ing Exigence afterwards, follows preceeding Acts and
EfFe&s of the fame Kind, in an eftablifhed Order.
Now, in the next Place, let us fee how the Confequence
of thefe Things is to my prefent Purpofe. If the Exig-
ence of created Subftance, in each fucceffive Moment, be
wholly theEffeft of God's immediate Power, in that Mo-
ment, without any Dependence on prior Exigence, as
much as the firft Creation out of Nothing, then what
exifts at thisMoment, by this Power,, is a newEffiecl] and
fimply & abfolutely confidered, not the fame with any paft
Exiftence, tho' it be like it, and follows it according to a
certain eftablifhed Method. * And there is no Identity or
Cnenefs
* Wnen I fuppofe,that anEffedt which is produced, every Mo-
ment, by a newAdicn or Exertion of Power, mull be a new
Effect in each Moment, and not abfolutely and numerically
ihe fame with that which exifted in proceeding Moments,
the
344 dll createdOtLznefeydependent Part IV.
Onenefs in the Cafe, but what depends on the arbitrary
Conftitution of the Creator ; who by his wife fovereign
Eftablifhment fo unites thefe fucceflive new Effects, that
he treats them as One, by communicating to them like
Properties, Relations, & Circumftances ; and fo, leads us
to regard and treat them as one. When I call this an ar-
bitrary Conftitution, I mean, that it is a Conftitution which
depends
the Thing that I intend, may be illuftrated by this Example.
The lucid Colour or Brightnefs of the Aloon, as we look
ftedfaftly upon it, feems to be ^-permanent Thing, as though
it were perfectly the fame Brightnefs continued. But in-
deed it is an Effect produced everyMoment. It ceafes, and
is renewed, in each fucceffive Point ef Time ; and fo be-
comes altogether a new Effect at each fnfrant ; and no one
Thing that belongs to it, is numerically the fame that exifted
in the preccedingMoment. The Rays of the Sun, impreffed
on thatBody, and reflected from it, which caufe the Effect,
are none of them the fame : The Impreilion, made in each
Moment on ourSenfory, is by the Stroke of newRzys : And
the Senfation, excited by the Stroke, is a new Effect, an
Effect of a newlmpunt. Therefore the Brightnefs or lucid
Whitenefs of this Body is no more numerically the fame
Thing; with that which exifted in the preceeding Moment,
than the Sound 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 Air, that makes the Sound, is the fame ; or than
the Water, flowing in a River, that now paffes by, is indivi-
dually the fame with that which pafs'd a little before. And
if it be thus with the Brightnefs or Colour of the Moon, fo
it muft be with it's Solidity, and every thing elfe belonging
to it's Subftance, if all be, each Moment, as much the im-
mediate Effect of a new Exertion or Application of Power.
The Matter may perhaps be in fome Refpects ftill more clear-
ly illuftrated 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 perfect Identity. But it is known
to be otherwife. Philofophers well know, that thefe Ima-
ges are conftantly renewed, by the Impreffion and Reflexion
of ntvo Rays of Light ; fo that the Image imprefs'd by the
former Rays is conftantly vanifhing, and a new Image im-
prefs'd
Chap.iii. on GOD's fov.n Conftitution. 345
depends on Nothing but the divine JVM ; which divine
Will depends on Nothing but the divine Wifdom. In
this Senfe, the whole Gourfe of Nature, with all that be-
longs to it; all it's Laws and Methods, and Conftancy and
Regularity, Continuance and Proceeding, is an arbitrary
Conftitution. In this Senfe, the Continuance of the very-
Being of the World and all it's Parts, as well as the Man-
lier of continued Being, depends entirely on an arbitrary
Conftitution : for it 'don't at all neceftarily follow, that
becaufe there was Sound, or Light, or Colour, or Refift-
ance, or Gravity, or Thought, or Confcioufnefs, or any
other dependent Thing the lad Moment, that therefore
there iliall be the like at the next. — All dependent
Exiffence whatfoever is in a conftant Flux, ever pafling
N ft and
prds'd by new Rays every Moment, both on the triafs and
on the Lye. The Image constantly renewed, by new fuc-
ceftive Rays, is no more numerically the fame, than if it
were by fome Artift put on a-new with a Pencil, and the Co-
lours conftantly vanilhing as fail as put on. And the new
Images being put on immediately or inftantly, don't make 'em
the fame, any more than if it were done wall the IntercriUEL-
o'n of an Hoar or a Day. The Image that exifcs this Mo-
ment, is not at all derived from the Image which exifted the
laft preceeding Moment : as may be ken, becaufe, if the
SuGcefflon of new Rays be intercepted, by fomething inter-
pofed between -the Object and the Glafr, the Image imme-
diately ceafes ; the pajt Exigence ot the Image has no Influ-
ence to uphold it, (o much as for one Moment. Which,
fhews, that the linage is altogether new-made every Mo-
ment j and ftrictly fpeak.in.g5is in no Part numerically the
fame with that which exifted the Moment preceeding. And
truly fo the Matter mud be with the Bodies themfelves, as
well as their Images : They alfo cannot be the fame, with
an abfoiute Identity, but muft be wholly renewed .every
Moment, if theCafe be as has been proved, thai: :>nr.
Exiftence is not, ftrictly freaking, at all the LiTecl of the.r
part Exigence ; but is wholly, every Inftant, the ErTeff of a
new Agency, or Exertion ot the rower,' of the Caufe of
iheir Exiftence. If io, the Exiftence caufed is every Inftant
a new Effect, whether the Caufe be Light, or "immediate c.7-
vins Pewer, or whatever it be.
346 No folid Reafon againft Part IV,
and returning ; renewed every Moment, as the Colours
of Bodies are every Moment renewed by the Light that
fliines upon them ; and all is conftantly proceeding from
GOD, as Light from the Sun. In Him ivc live, and
move, and have our Being.
Thus it appears, if we confider Matters ftrictly, there is
no fuch Thing as any Identity or Onenefs in created
Objects, exifting at different Times, but what depends
on GOT)7s fovereign Conftitution. And fo k appears,
that the Objection, we are upon, made againft a fuppofed
divine Conititution, whereby Adam and his Pofterity are
view'd and treated as One, in the Manner and for the Pur-
pofes fuppofed, as if it were not conftftent with Truth*
becaufe no Conftitution can make thofe to be one, which
are not one ; I fay, it appears that this Objection is built
on a falfe Hypothefis : For it appears, that a divine Con-
ftitution is the Thing which makes Truth, in Affairs of
this Nature, The Objection fuppofes, there is a Onenefs
in created Beings, whence Qualities and Relations are de-
rived down from paft Exiftence, diftincl from, and prior
to any Onenefs that can be fuppofed to be founded on-
divine Conftitution. Which is demonstrably falfe ; and
f ufficiently appears fo from things conceded by rhe Adver-
saries themfelvcs : And therefore the Objection wholly
fails to the Ground.
There are various Kinds of Identity & Onenefs, found
among created Things, by which they become one in
different Manners, Refpecfs and Degrees, and to various
Purpcfes ; feveral of which Differences have been obferv-
ed ; and every Kind is ordered, regulated and limited, in
everyRefpect, by divine Conftitution. SomeThings,exift>.
ingr in different Times & Places, are treated by theirCreator
as^One in one Refpecl, and others in another ; fome are'
united for this Communication, and others for that ; but
all according to ihe fovereign Pleafure of the Fountain of
all Being and Operation.
It appears, particularly, from what has been faid, that
all Onenefs, by Virtue whereof Pollution and Guilt from
paft
Chap.iii. conft.d Unity of k&™&Mankd 34.7
paft Wickednefs are derived, depends intirely on a divine
Eft ab lift merit. 'Tis this, and this only, that mud account
for Guile and an evil Taint on any individual Sou!, in
Confequence of a Crime committed twenty or forty Years
ago, remaining ftilJ, and even to the End of the World
and forever. 'Tis this, that mud account for the Conti~
nuance of any fuch Thing, any where, as Confcioufnefs of
Acls that are paft ; and for theContinuance of all Habits,
either good or bad : and on this depends every Thing that
can belong to perfonal Identity. And all Communications,
Derivations, or Continuation of Qualities, Properties, or
Relations, natural or moral, from what is paft, as if the
Subject were one, depends on no other Foundation.
And I am perfuaded, no folid Reafon can be given, why
God, who conftitutes all other created Union or Onenefs,
according to his Pleafure, and for v/hat Purpofes, Com-
munications, and EfFecls, he pleafes, may not eftablifh a
Conftitution whereby the natural Pojlerity of 'Adam, pro-
ceeding from him, much as the Buds and Branches from
the Stock or Root of a Tree, mould be treated as One
with him, for the Derivation, either of Righteoufnefs, and
Communion in Rewards, or of the Lofs of Righteoufnefs,
and confequent Corruption and Guilt.*
N n 2 As
I appeal to fuch as are not wont to content themfelves with
judging by a fuperfieial Appearance and View of Things,
but are habituated to examine things ftriclly and
clofely, that they may judge righteous Judgment, Whether
on Suppoiition that all. Mankind had co-cx:jledy in the Man-
ner mention'd before, any good Reafon can be given, why
their Creator might not, if he had pleafed, have cftabliflied
fuch an Union between Adam and the reft of Mankind, as
was in that Cafe fuopofed. Particularly, if it had been th-3
Cafe, that Adams Pofterity had actually, according to a Law
of Nature, fome how grown out of himfa yet remain'd contiguous
and literally united to hi?n^ 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, thorn different Places^
as the Head and Members are in different Places : In this
Cafe^
348 7heW\foomofGod Part IV.
As I faid before, AllOnenefs in createdThings, whence
Qualities and Relations are derived, depends on a divine
Conftitntion that is arbitrary, in every other Re fpec"t, ex-
cepting that it is regulated by divine Wifdopi. The Wif-
dorn, which is exercifed in thefe Conftitutions, appears in
thefe two Things. Firjl, In a beautiful Analogy and
Harmony with other Laws or Conftitutions, efpecially re-
lating to the fame Subject : and Secondly, in the good
Ends obtain'd, or ufeful Confequences of inch a Coniiitu-
tion. If therefore there be any Objection full lying againft
this Constitution with Adam and his Poiterity, it muft be,
that it is not fufficiently wife in thefe Refpecls. But what
extreme Arrogance would it be in us, to take upon us to
act as Judges of the Beauty and Wifdom of the Laws and
eftablilhed Conftitutions or the fupreme Lord and Creator
of the Univerfe r — And not only fo, but if this Cohfti-
tufon,
Cafe, who can determine, that the Author of Nature might
nor, if it had pleafed him* have eitabliihed fuch an Union
between the Root and Branches of this complex Being, as
that ail fhouht conftitute One moral Whole ; fo that by the
Law of Union, there mould be a Communion in each moral
^Alteration, and that the Heart of every Branch mould at the
fame Moment participate with the Heart of the Root, be con-
formed to it and concurring with it in all its Affections and
Acts, and fo jointly partaking in its State, as a Pari of t he
fame Thing ? Why might not God, if he had pleafed, have
fix'd fuch a Kind of Union as this, an Union of the various
Parts or fuch a moral Wb h\ as well as many other Unions
which he has actually fix'd, according to his fovereign Pica-
lure ? And if he might, by his fovereign Constitution, have
eftablilhed fuch an Union of the various Branches of Man-
kind,when existing in differentP/^«,I don't fee why he might
rot alfo do the fame, though they exift in different Times.
I know not why Succefllon, or Divcriity of Tifne; i fhouid
make any fuch conftituted Union more unreafonabJe, than
Divcriity of Place. The only Reafon, why Diverfity of
Time can feem to make it imreafonable, is, that Difference
a Time ft)ews, there is no abfolute Identity of the Things
exifting in thofe different rimes : But it (hews this, I think,
pot at all more than the Difference of the Place of Exito
Chap.ih. in this Conftitution. 349
union, in particular, be well confidered, it's JVifdom, in
the two forementioned Refpecfh, may eafily be made evi-
dent. There is an apparent manifold Analogy to other
Conftitutions and Laws, eflablifhed and maintained through
the whole Syflem oi' vital Nature in this lower World ; all
Parts of which, in all SuccefTjons, are derived from the
firft of the Kind, as from their R.oot, or Fountain ; each
deriving from thence all Properties and Qualities, that are
proper to the Nature &: Capacity of the Kind, or Species :
NcrDerhative having any onePerfection (unlefs it be what
is merely circumflantial) but what was in it's Primitive.
And that ^J^z'sPofterity fliould be without that original
Right eoufnefs, which *Adam had loll, is alfo analogous to
other Laws and Eftablifhments, relating to the Nature of
Mankind ; according to which, Adam\ Pofterity have no
one Perfection of Nature, in any Kind, fuperiour to
what wis in him, when the human Race began to be pro-
pagated from him,
And as fuch a Conftitution was ft and wife in other
Refpecte, 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 na-
turally unite them, & made 'em in fo many Refpecls One,
naturally leading them to a clofe Union in Society, and
manifold Intercourse, and mutual Dependence, Things
were wifely fo eftablilhed, that all fliould naturally be in
one and the fame moral Slate ; and not in fuch exceed-
ing different States, as that fome fhould be perfectly inno-
cent and holy, but others corrupt and wicked ; fome need-
ing a Saviour, but others needing none ; fome in a con-
firmed State of perfect Happinefs, but others in a State of
publick Condemnation to perfect and eternal Mifery;
iome juftly expofed to great Calamities in this World, but
others by their Innocence raifed above all Suffering. Such
a vaft Diverfity of State would by no Means have agreed
with the natural 8z neceflary Conftitution & unavoidable
Situation and Circumftances of the World of Mankind ;
all made of one Blood, to dwell on all the Face of the
Earth,
3 5oGrief &&hamzforOrig lSin,juft.¥. IV.
Earth, to be united and blended in Society,and to partake
together in the natural and common Goods and Evils of
this lower World.
Dr, 7~. urges, * that Sorrow and Shame are only fo?
perfonal Sin : and it has often been urged, that Repentance
can be for no other Sin. To which I would fay, that the
Ufe of J^ords is very arbitrary : But that Men's Hearts
fhould be deeply affected with Grief and Humiliation be-
fore God, for the Pollution and Guilt which they bring
into the World with them, I think, is not in the lead um-
reafonable. Nor is it a Thing (1 range and unheard of, that
Men fhould be ajhamed of Things done by others, whom
they are nearly concerned in. I am fure, it is not unfcripf
tural ; efpecially when they are juftly looked upon in the
Sight of God, who fees the Difpofition of their Hearts,
as fully confenting and concurring.
From what has been obferved it may appear,there is no
fure Ground to conclude, that it mud: be an abfurd and
impoifible Thing, for the Rare of Mankind truly to par-
take of the Sin of the firft Apoftacy, fo as that this, in
Reality 8c Propriety, fhall 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 Confe-
quence) eftabliflied by the Author of the whole Syftem of
the Univerfe; to whofe Eftablifhrnents is owing all Pro-
priety and Reality of Union, in any Part of that Syftem ;
and by Virtue of the full Confent of thellearts of Jidam\
Pofterity to that firft Apoftacy. And therefore the Sin of
the Apoftacy is not their's, meerly becaufe God imputes it
to them ; but it is truly and properly their's, and on that
Ground, God imputes it to them.
By Reafon of the eftablifhed Union between^dam and
hisPofterity,theCafe is far otherwife between him 8c them,
than it is between diftincl: Parts or Individuals of Adam\
Race; betwixt whom is no fuch conftitu ted Union-. As,
between Children & otherAnceftors. Concerning whom is
apparently
'3-
Chap.iii. Objnfr. Ezek. \ 8. r,~20. anfw d 351
apparently to be underftood that Place, J?2r^i.xviii.i, — 20*
Where God reproves the Jetus for the Ufe they made of
that Proverb, The Fathers have eaten Jowre Grapes, and
the Children^ Teeth are fet on Edge / and tells them,
that hereafter they mall no more have Oc caftan to ufe
this Proverb ; and that if a Son fees the Wickednefs of his
Father, and fincerely difapproves it and avoids it, and he
hi mfeif is righteous, he fhall not die for the Iniquity of
his Father ; that all Souls, both the Soul of the Father
and the Son, are his ; and that therefore the Son fball not
bear the Iniquity of his Father, nor the Father bear the
Iniquity of the Son ; but the Soul that ftnneth, it Jhall
die ; that the Right eoufnefs of the Righteous Jhall be
upon him, and the Wickednefs of the Wicked Jhall be
upon him. The Thing <^mV^,isCcmmunion in the Guile
and Puniihment of the Sins of others, that are diftinft
Parts of Adam's Race ; and exprefly, in that Cafe,where
fhere is no Confent and Concurrence, but a flncere Difap-
probation of theWickednefs of Anceftors. It is declared,
that Children who are adult and come to act for them-
felves, who are righteous^ and don't approve of, but fin-
cerely condemn the Wickednefs of their Fathers, fhall
not be punifhed for their difapproved and avoided Iniqui-
ties. The Occafion of what is here faid, as well as the
T>efign and plain Senfe, fhews, that Nothing is here in*
tended in the lead Degree inconfiflent with what has been
fuppofed concerning Adam 's Pofterity's finning and' fall-
ing in his Apoftacy. — The Occafion is, the People's mur-
muring at God's Methods under thtMofaic Difpenfation ;
agreable to that in Levit.xxv'h2^. And they that are left
of you, fhall pine away in their Iniquity in their Enemies
Land, and alfo in the Iniquities of their Fathers Jhall
they pine away with them. And ether parallel Places,
refpe&ing external Judgments, which were the Puniili-
ments moft plainly threatened, and chiefly infilled on, un-
der -that Difpenfation (which was, as it were, an external
and
* Which Drt T. allcdges P, 286, 287,
3 5^ God's] uftice,tt0/ to be difputed.V&rt XV .
and carnal Covenant) and particularly the People's* fufTcr-
ing fuch terrible Judgments at that Day, even in EzekiePs
Time, for the Sins of Mdnaffeh ; according to what God
fays by Jeremiah (Jer.xv.4.) and agreable to what is
faid in that Confeffion, Lam. v. 9. Our Fathers have fin\i
and are not, and we have borne their Iniquities,
In what is faid here, there is a fpecial Rcfpecr. to the in-
troducing the Gofpel-Difpenfation; as is greatly confirm-
ed by comparing this Place with Jer. xkx'l 29, 30, 3 t,
Under which Difpenfation, the Righteoufnefs of God's
Dealings with Mankind would be more fully manifested,
in the clear Revelation then to be made of the Method of
the Judgment of God, by which the final State of wicked
Men is determined ; which is not according to the Beha-
viour of their particular Anceftors; but every one is dealt
with according to the Sin of his own wicked Heart, or {in-
fill Nature and Practice. The Affair of ''Derivation of
the natural Corruption of Mankind in general, and of then
Content to, and Participation of, the primitive and com*
mori .-'■■ poitacy, is not in the lead intermeddled with, or
touch'd, by any thing meant or aimed at in the true Scope
and Defign of this Place in Ezekiel.
On the Whole, if any don't like the Philofophy, or the
Met aphv fecks (as feme perhaps may chufe to call it) made
life of in the foregoing Reafonings ; yet 1 cannot doubt,
but that a proper Confideration of what is apparent and
undeniable in Fatl, with refpecl to the 'Dependence of
the State and Courfe of Things in this Univerfe on the
fovereign Conflitutions of the fuprcme Author and Lord
of all, who gives none Account of any of his Matters,
and zvhofe Ways are p aft finding out, will be fufficient,
with Perfons of common Modeny 8c Sobriety,to flop their
Mouths, from making peremptory Decifions againft the
Jnftice of God, rcipecYing what is fo plainly and fully
taught in his holy Word, concerning the Derivation of .a
Depravity and Guilt from Adam to his Pofterity ; aThing
fo abundantly confirm'd by what is found in the Ex peri'
ence of all Mankind in all Ages,
This
chap.iii. O/'partial Imputation to Infants. 353
This is enough, one would think, forever to filence fuch
bold Expreffions as thefe — " If this bejuft, — iftheScrip-
" tures teach fuch Doflrine^r. then the Scriptures are of
" nollfe — Underftanding is ^Underftanding, — z\-\&,Wbat
*' a GOD muft he' be, that can thus curfe innocent Crea-
" tures !— Is this thy GOT>, O Chriftian /— &c. &c.
It may not be improper here to add fomething (by Way
of Supplement to this Chapter, in which we have had Oc-
cafion to fay fo much about the Imputation of Adam's
Sin) concerning the Opinions of two "Divines, of no in-
coniiderable Note among the 6D\ '[([enters in England, re-
la ting to a partial Imputation of Adam's firft Sin.
One of them fuppofes, that this Sin, tho truly imputed
to Infant s, io that thereby they are expofed to a proper
Punifcment,ycc is not imputed to them in fuch ^Degree,
as that upon this Account they fhould be liable to eternal
PuniQiment, as Adam himfelf was, but only to temporal
"Death, or Annihilation ; Adam himfelf, the immediate
Actor, being made infinitely more guilty by it, than his
Poftcrity. — On which I would obferve ; That to fup-
pofe, God imputes not all the Guilt of Adam's Sin, but
only fome little Part of it, this relieves Nothing but one's
Imagination. To think of poor little Infants bearing
fuch Torments for Adam's Sin, as they fometimes, do in
this World, and thefe Torments ending in Death andAn*
nihilation, may fit eafier on the Imagination, than to con-
ceive of their fufFering eternal Mifery for it. But it does
not at all relieve one's Reafon. There is no Rule of
Reafon, that can be fuppofed to lie againft imputing a Sin
in the Whole of it, which was committed by one, to ano-
ther who did not perfonally commit it, but what will alfo
lie againft its being fo imputed and pnniflied in Part. For
all the Reafons (if there are any) lie againft the Imputa-
tion ; not theQjia?itity ovDegree of what is imputed. If
there be any Rule of Reafon, that is ilrong and good, lying
againft a proper Derivation or Communication of Guilt,
from one that a&ed, to another that did not aft ; then it
lies againft all that is of this Nature, The Force of the
O o Reafons
354 Of Infants future State Part IV,
Reafons brought againft imputing Adam's Sin to his Pofte-
rity (if there be any Force in them) lies in this, That
•Adam and his Poflerity are not One. But this lies as pro-
perly againft charging a Part of the Guilt, as the Whole.
For Adam's Poflerity, by not being the fame with him,
had no more Hand in a Little of what was done, than in
the Whole. They were as abfolutely free fron* being con-
cerned in that Acl partly, as they were wholly. And there
is no Reafon can be brought, why one Man's Sin can't be
juftly reckon'd to another's Account, who was not then
in Being, in the Whole of it ; but what will as properly
lie againft it's being reckon'd to him in any Part, fo as
that he fnould be fubjecl to any Condemnation or Puniili-
ment on that Account. — If thofe Reafons are good, all the
'Difference there can be, is this \ That to bring a great
Puniihment on Infants for Adam\ Sin, is a great Acl: of In-
juftice, and to bring a comparatively y9;^//Puniiliment, is a
f mailer Acl: of Injuftice ; but not, that this is not as truly
and demonflrably an Acl of Injuftice, as the other.
To illuftrate this by an Inftance fomething parallel.
JTis ufed as an Argument why I may not exacl from one
of my Neighbours, what was due to me from another,
that he and my ^Debtor aj£ not the fame ; and that their
Concerns, Interefts & Properties are intirely diftincl. Now
if this Argument 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 Acl of Injuftice, for me to take from
him the Whole of it, than a Part ; but not more truly and
certainly an Acl of Injuftice.
The other Divine thinks, there is truly an Imputation
of Sldamh Sin, fo that Infants can't be look'd upon as
innocent Creatures,; yet feems to think it not agreable to
the Perfecl/ons of God, to make the State of Infants in
another World worfe than a State of Non~exiflence. But
this to me appears plainly a giving up that grand Point of
the Imputation of Ada?nh 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 innocent
as
Chap.iii. being worfe ^^Non-exiftencc.355
as to perfonal Sin, without paying for it, or balancing it
with Good ; fo that (till the State of the Child fliall be as
good,' as could be demanded in jfuflice, in Cafe of meer
Innocence. Which plainly fuppofes, that the Child is not
expofed to any proper Punifhment at all, or is not at all
in 'Debt to divine Juilice, on the Account of Ada??? sSm.
For if the Child were truly in 'Debt, then furely y lift ice
might take fomething from him, without paying for it, or
without giving that which makes it's State as good, as meer
Innocence could injuftice require.* If he owes the naffer-
ing of Comt P uni foment , then there is noNeed that yuftice
fhould requite the Infant for furFering that Punifhment ;
or make up for it, by conferring fome Good, that fliall coun-
tervail it, and in Effect remove and difannul it ; fo that, on
the Whole, Good and Evil fliall bo at an even Balance,
yea, fo that the Scale of Good fliall preponderate. If it
is unjuft in a Judge, to order any Quantity of Money to
be taken from another, without paying him again, & fully
making it up to him, kmuft be becaufe he had yiftly for-
feited none at all.
It feems to me pretty manifeft, that none can, in good
Confidence with themfelves, own a real Imputation of the
Guilt of Adams firft Sin to hi&^Pofteriry, without owning
that they are juflly view'd and treated as Sinners, truly
guilty, and Children of Wrath, on that Account ; nor
unlets they allow a juft Imputation of 'the Whole of th«
Evil of that Tranfgreffion ; at lead:, all that pertains to
the Eflence of that Aft, as a full and compleat Violation
of the Covenant, whichGod had eft abliflied ; even as much
as if each one of Mankind had the like Covenant efta-
bliflied with him fingly, and had by the like direct & full
Aft of Rebellion, violated it for himfelf.
O o 2 Chap,
P. 359, &c
356 Bleflings on Noah & his Sons, Part IV.
C 11 a p. IV.
Wherein fever al other Objections are confidered.
DR. T. obje&s againft Adams Pofterity's being fup*
pofed to come into the World under a Forfeiture
of God's Bleffing, and fubje& to his Curfe through his
Sin,— -That at the Reiteration of the World after the
Flood, God pronounced equivalent or greater Bleflings on
Noah and his Sons, than he did on Adam at his Creation,
when he faid, Be fruitful, and multiply, & repfenifh the
Earth, & have Dominion over the Fijb of the Sea, &c*
To this I anfvver, in the following Remarks.
' T. As it has been already fhewn, that in the Threat-
ning, denounced tor Adam's Sin, there was Nothing which
appears Inconfifient with the Continuance of this frcfent
Life for a Seafon, or with the Propagating his Kind ; fb
for the like Reafon, there appears Nothing in thatThreat-
ning, upon the Suppofition that it reach'd Adams Voile-
rity, inconfifient with their enjoying the temporal Blcjfngs
of the pre fen t Life, as long as this is continued : even
thofe temporal Bleflings which God pronounced on Ad-am
tit his firft Creation. For it mult be obferved, that the
Bleflings which God pronounced on Adam, when he frit
Created him, and before the Trial of his Obedience ,were
not the fame with the Bleflings which were fafpended on
his Obedience. The Bleflings thus fufpended, were the
Bleflings of eternal "Qfe ; which, if he had maintained his
Integrity through his Trial, would have been pronounced
upon him afterwards ; when God, as his Judge, fhould
have given him his Reward. God might indeed, if he had
pleas'd, immediately have deprived him of Life, and of
ail temporal Blejjings, given him before. But thofeBIef-
(ihgs pronounced on him before-hand, were not theThings,
for the obtaining of which hisTr/a/was appointed. Thcfe
were referved, till the Iffue of his Trial fhould be feen,
and
* PART II. Chap. 1. Sea. 3.
Chap.iv, no ArgJ againji Original Sin. 357
and then to be pronounc'd, in the blefled Sentence, which
would have been pafs'd upon him by his Judge, whenGod
came to decree to him his Reward for his approved Fide-
lity. The pronouncing thefe latter Bleifings on a degene-
rate Race, that had fallen under the Threatning denoun-
ced, would indeed (without a Redemption) have been in-
confiitent with the Conftitution which had been eftablifhed.
But the giving them the former Kind of BlefTsngs, which
were not the Things fufpended on the Trial, or depen-
dent on his Fidelity (and thefe to be continued for a Sea-
fon) was not at all inconfiftent therewith.
2. 'Tis no more an Evidence* of Adams Pofterity's
being not included in the Threatning, denounced for his
eating the forbidden Fruit, That they flill have the tem-
poral Bleifings of Fruitfulnefs and a Dominion over the
Creatures continued to them, than it is an Evidence of
Adam's being not included in that Threatning himfelf,
That he had thefe Bleifings continued to Him, was fruit-
ful, and had Dominion over the Creatures after his Fall,
equally with his Posterity,
3. There is good Evidence, that there were Bleffmgs
implied in the Benedictions God pronounced on Noah and
his Pofterity, which were granted on a new Foundation :
on the Foot of a Difpenfation diverfe from any Grant,
Promife, or Revelation, which God gave to Adam, ante-
cedently to his Fall ; even on the Foundation of theCVz'^-
nant of Grace, eftablifncd in Chrift Jefus ; a Difpenfa-
tion, the Dcfign of which is to deliver Men from the
Curfe, that came upon them by Adams Sin, and to bring
them to greater Bleifings than ever he had. Thefe Blef-
fmgs were pronounced on Noah and his Seed, on the fame
Foundation, whereon afterwards theBleiling was pronoun-
ced on Abraham and his Seed, which included both fpi-a
ritual and temporal Benefits. — Noah had his Name pro-
phetically given him by his Father Lantech, becaufe by
him and his Seed Deliverance fhould be obtained from
the Curfe, which came by Adam's Fall. Gen. v. 2 9. And
be called* his Name Noah (i. e. Rest,) faying, This
fame
358 BleJJings 072 Noah &* his Scxs, Part IV.
fame fh all comfort us concerning our Work, and 'Toil of
cur "Hands, becaufe of the Ground which the Lord hath
curfed. Purfuant to the Scope and Intent of this Pro-
phecy (which indeed feems to refpecl the fameThing with
the Prophecy in Gen. iii. 15.) are the BlefTlngs pronoun-
ced on Noah after the Flood. There is this Evidence of
thefc Bleffings being conveyed thro the Channel of the
Covenant of Grace, and by the Redemption thro Jefus
Chrift, That they were obtain'd by Sacrifice ; or were be-
ftow'd as the Effect of God's Favour to Mankind, which
was in Confequence of God's fuelling afweet Savour in
the Sacrifice which Noah offered. And 'tis very evident
by the Epiftle to the Hebrews, that the ancient Sacrifices
never obtain'd the Favour of God, but only by Virtue of
the Relation they had to the Sacrifice of Chrift. — That
now Noah and his Family had been fo wonderfully faved
from the Wrath of God, which had deftroyed the reft of
the World, and that the World was as it were reftored from
a ruin'd State, this was a proper Occafion to point to the
great Salvation to come by Chrift : As it was a common
Thing, for God, on Occafion of fome greatT'emporal Sal-
vation of his People, or Reftoration from a low and mife-
rable State, to renew the Intimations of the great fpiri?
tual Reftoration of the World by Chri/J's Redemption*
God deals with the Generality of Mankind, in their pre-
fent State, far differently, on Occafion of the Redemption
by Jefus Chrift, from what he otherwife would do : For,
being capable Subjects of faving Mercy, they have a Day
of Patience and Grace, & innumerable temporal Bleffings
beftowed on them ; which, as theApoftle fignifies {Acl.xw.
17.) are Teftimonies of God's Reconcilablenefs to finful'
Men, to put 'em \\^or\ feeking after God.
But befide the Senfe in which the Pofterity of Noah in
general partake of thcfe Bleflings of dominion over the
Creatures
* It may be noted that Dr. T. himfelf fignifies it as his Mind,
that thcfe Bleffings onNoah were en the Foot of thzCovenani
ef Grace. P. 360, 366, 367, 368.
Chap.iv. no Arg! againjl Original Sin. 359
Creatures &c. Noah himfelf,and all fuch of his Poll erity
as have obtained like precious Faith with that exercifed
by him in offering his Sacrifice, which made it a fweet
Sav ur, and by which it procured thefe BleiTings, have
'Dominion over the Creatures, thro Chrift, in a more ex-
cellent Senfe than Adam in Innocency; as they are made
Kings and Priejls unto God, and reign with Chrift^ and
all "Things are theirs, by a Covenant of Grace. They
partake with Chrift in that 'Doininion over the Beafts of
the Earth, the Fozvls of the Air, and Fifbes of the Sea,
fpoken of in the viiith Pfalm ; which is by the Apoftle
interpreted of Chrift'' s Dominion over the World. (1 Cor.
xv. 27.) & Heb. ii. 7.) And the Time is coming, when
the greaterPart of thePofterity of Noah & each of hisSons,
fhall partake of this more honourable and excellent Domi-
nion over the Creatures, through Him in whom all the
Families of the Earth fhall be blejfed. — Neither is there
any Need of fuppofing, that thefeBleiTings muft have their
moll compleat Accompliihment until many Ages after
they were granted, any more than the Bleding on Japhet,
exprefs'd in thofe Words, God fhall enlarge Japhet, and
he fhall dwell in the Tents of Shem.
But that Noah's Pofterity have fuch Blejjings given,
them through the great Redeemer, who fufpends Be removes
the Curfe which came thro Adams Sin, furely is no Argu-
ment, that they originally, and as they be in their natu-
ral State, arenoE under the Curfe. That Men have Blef-
fings thro' Grace, is no Evidence of their being not juftly
expofed to the Curfe by Nature ; but it rather argues the
contrary : for if they did not deferve the Curfe, they
would not depend on Grace and Redemption for the Re-
moval of it, and for bringing them into a State of Favour
with God. i
Another Objeclion, which our Author ftrenuoufly ur-
ges againft the Do&rine of original Sin, is, That it difpa-
rages the divine Goodnefs in giving us our Being ; which
we ought to receive with Thankfulnefs , as a great Gift of
God's
360 Div. Goodnefs, not difparagd P. IV.
God's Beneficence, and look upon as the firft, original and
fundamental Fruit of the divine Liberality. *
To this I anfwer, in the following ObferVations.
1. This Argument is built on the fuppofcd "Truth of a
Thing in ID if put e ; and fo is a begging the Queftion. It
is built on thisSuppofition, That we are not properly look'd
upon as one with our firfl Father, in theState whereinGod
at firft created him, and in hibFall from that State. If we
are fo, it becomes the whole Race to acknowledge God's
great Goodnefs to them, in the State wherein Mankind was
made at firft ; in the happy State they were then in, and
the fair Opportunity they then had of obtaining confirmed
and eternal Happinefs ; and to acknowledge it as an Ag-
gravation of their Apoftacy ; and to humble themfelves,
that they were io ungrateful as to rebel againft their good
Creator. — Certainly, we may all do this with as much
(yea, much more) Reafon, as the People of Jfrael mT)a-
niePs and j$ehetni&b\ Times, ■ did with Thankfulnefs
acknowledge God s great Goodnefs to their -Father j-,many
Ages before and in their Confeffions bewailed, and took
Shame to themfelves for, the Sins committed by their
Fathers, notwithflanding fuch great Goodnefs. . See the
ixth C hapter of ^Daniel, and ixth of Nehe?niah.
2. If Dr. T. would imply in his Objection, that it don't
confift with the Goodnefi of G, d, to give Mankind Being
in a State of Mifcry . what ever was done before hy Adam,
whether he finned, or did not fin : I reply, If it be juftly
fo ordered, that there fhould be a Pofterity of JLdam,
which muft be look'd upon as one wit fa him, then 'tis
no more contrary to Gods Attribute of Goodnefs, to give
Being to his Pofterity in a State of Punifhment, 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
fundamental
* P. 25b, 257, 2D0, 347, 350.
Chap.iv. by our being born in Sin. 361
fundamental to all Bleflings of Man's prefent and future
Exigence. — And if it be faid ,It cannot be juftly fo ordered,
that there fhould be a Pofterity of Adam, which fhould
be look'd upon one with hinyhis is begging the Queflion*
3. If our Author would have us fuppofe, that it is
contrary to the Attribute of Goodnefs, for God, in any
Cafe, by an immediate Aft of his Power, to caufe Exift-
ence, and to caufe new Exigence, which fhall be an ex-
ceeding miferable Exiftence, byReafon of Expofednefs to
eternal Ruin ; then his own Scheme muft be fuppofed
contrary to the Attribute of God's Goodnefs : for he fup-
pofes, that God will raife Multitudes from the dead at
the lad Day (which will be giving new Exigence to their
Bodies, & to bodily Life and Senfe) in Order only to their
fufFering eternal Deftruftion.
4. Notwithstanding we are fo finful and miferable, as
we are by Nature, yet we may have great Reafon toblefs
God, that 'he has given us our Being under fo glorious a
Difpenfation of Grace thro Jefus Chriff. ; by which we
have a happy Opportunity to be delivered from this Sin
and Mifery,and to obtain unfpeakable etevmlHappinefs. —
And becaufe, thro our own wicked Inclinations, we are
difpofed fo to negleft & abufe this Mercy, as to fail of final
Benefit by it,thisisnoReafon why we ought not tobethant*
ful for it, even according to our Author's own Sentiments.
" What (fays He *) if the whole World lies in Wicked-
" nefs, and few therefore fhall be faved ? Have Men no
t( Reafon to be thankful, becaufe they are wicked andun-
*• grateful, and abufe their Being and God's Bounty ? — f
" 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
ft< fhould lie in Wickednefs, and but few Chriftians fhould
6c be faved ; is it therefore certainly true, that we cannot
rt reafonably tban&God for theGofpel ?" Well, & tho the
P p evil
* P. 349-
362 Osgood, t ho were born in Sin. P. IV.
evil Inclination, which hinder our feeking and obtaining
Happinefs by fo glorious an Advantage, are what we are
born with, yet if thofe Inclinations are our Fault or Sin,
that alters not the Cafe : and to fay, they are not our Sin,
is ftill begging the Queflion. Yea, it will follow from
feveral Things aflerted by our Author, put together, that
notwithftanding Men are born in fuch Circumilances, as
that they are under a very great Improbability cf ever be-
coming righteous, yet they may have Re of on to be thank-
ful for their Being. Thus, particularly, thofe that were
born and lived among the Heathen, before Chrift came.
For Dr. 1 . afferts, that all Men have Reafon of Thank-
fulnefs for their Being ; and yet he fuppofes, that the
Heathen World, taken as a collective Body, were dead
in Sin, and could not deliver or help themfelves, and
therefore flood inNeceflity of the Chriftian Difpenfation.
And not only fo, but he fuppofes, that the Chriftian
World is now at length brought to the like deplorable and
helplefs Circumflances, and needs a new Difpenfation for
its Relief ; as I obferved before. According to thcfe
Things, the World in general, not only formerly, but even
at this Day, are dead in Sin, and helplefs as to their Sal-
vation ; andt therefore the Generality of them that are
born into it, are much more likely to peri ill, than other-
wife, till the new Difpenfation comes : And yet he fup
pofes, we all have Reafon to be thankful for our Being. —
Yea, further ftill, I think, according to our Author's
DucVine, Men may have great Reafon to be thankful to
God for bringing them into a State, which yet, as theCafe
is, is attended with Mifery^s it's ^rto^Confequence. As,
with Refpeflt to God's raifing the Wicked to Life, at the
laft Day ; which, he fuppofes, is in it felf a great Bene-
ft, procured by Ckrijl, and the wonderful Grace of God
through him : and if it be the Fruit of God's wonderful
Grace, fiarely Men ought to be thankful for that Grace,
and praife God for it. Our Dcclrine of original Sin,
therefore, no more difparages God's Goodnefs in Man's
Formation
Chap.iv. Obj.fr. future Juclg.* refuted. 363
Formation in the Womb, than his Doctrine difparages
God s Goodnefs in their Refurreclion from the Grave.
Another Argument, which Dr. T. makes Ufe of, againft
the Doctrine of original Sin, is what the Scripture reveals
of the Procefs of the Day of Judgment ; which repre-
fents the Judge as dealing with Men fingly andfeparately,
rendring to every Man according to his Deeds, and accord-
ing to the Improvement he has made of the particular
Powers and Talents God has given him perfonally*
But tlits Objection will vanifh, if we confider what is
the End or 'Defgn of that publick Judgment. Now this
will not be, that God may find out what Men are, or what
X3anifhment or Reward is proper for them, or in Order to
the pailing a right Judgment of thefe Things within him-
felf, which is the End of human Trials ; but it is to ma-
nifeft what Men are, to their ownConfciences, and to the
Word. A s the Day of Judgment is called theDay of the
REVELATION of the righteous Judgment of God \ in
Order to this, God will make Ufe of Evidences, or Proofs.
Bur the proper Evidences of the Wickednefs of Men's
Hearts (the true Seat of all Wickednefs) both as to Cor-
ruption of Nature, and additional Pollution and Guilt, are
Men's Works.
The fpecial End of God's publick Judgment will be,
to make a proper, perfect, open T)[flinclion among Men,
rightly to Hate and manifeil their 'Difference one from a-
nother, in Order to that Separation and Difference in the
eternal Retribution, that is to follow : and this Difference
will be made to appear, by their perfonal Works.
There are two Things, with Regard to which Men will
be tried, and openly di ft i?rniijhed, by the perfecVjudgment
of God at the laft Day ; according to the twofold real
'Diftinflion fubfifting among Mankind : viz. (1) The
Difference of STATE ; that primary and grand Diflin-
cYion, whereby all Mankind are divided into two Sorts, the
Righteous and the Wicked. (2.) That fecondaryD tft in-
P p i~ clion,
* P. 341,-343' a"d &7*
364 Obj. from the Procefs Part IV.
clion, whereby both Sorts differ from others in the fame
general State, in ^DEGREES of additional Fruits of
Rightcoufnefs and Wickednefs. Now the Judge, in Car-
der to manifeft both thefe, will judge Men according to
their per fom\ Works. But to inquire at theDay of Judg-
ment, whether Adam fin'd or no, or whether Men are to
be look'd upon as one with him, and fo Partakers in his
Sin, is what in no Refpecr. tends to manifeft either of thefe
Diftin&ions.
1. The fir ft Thing to be manifefted,will be the State,
that each Man is in, withRefped: to the gra?jd Diftincl ion
of the wholeWorld of Mankind mtoRighteous & Wicked',
or, in metaphorical Language, Wheat & 'Tares ; or, the
Children of the Kingdom, of (Thrift, and the Children of
the Wicked One ; the latter, the Head of the Apoftacy;
but the former, the Head of the Reftoration & Recovery.
The Judge, in manifefting this, will prove Men's Hearts
by thcirWorks,m fuch as have hadOpportunity to perform
any Works in theBody. The evil Works of the Children
of the wicked One will be the proper Manifeft at ion and
Evidence orProof of whatever belongs to the general State
of fuch ; and particularly they will prove, that they be-
long to the Kingdom of the great Deceiver, and Head of
the Apoftacy, as they will demonftrate the exceeding Cor-
ruption of their Nature, and full Content of their Hearts
to the common Apoftacy ; and alfo that their Hearts never
relinquifhed the Apoftacy, by a cordial Adherence to
Chrift, the great Reftorer. — The Judge will alfo make
ufe of the good Works of the Righteous to fh.ew their In-
tereft in the Redemption of Chrift ; as thereby will be
manifefted the Sincerity of their Hearts in their Accep-
tance of, and Adherence to the Redeemer and his Righte-
oufnefs. And in thus proving the State of Men's Hearts
by their Actions, the Cir cum fiances of thofe Actions muft
neceftarily come into Conflderation, to manifeft the true
Qjiality of their Actions; as, each one's Talents, Oppor-
tunities, Advantages, Light, Motives, &c.
2. The
Chav.iv. of the laft Judgment, anfwerd. 365
2. The other Thing to be manifeded, will be thaty£-
sondary 'Di/linclion, wherein particularPerfons,both Righ-
teous and Wicked, differ from one another, in the Degree
of fecondary Good or Evil, 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 Corrup-
tion of the whole Body of Apodates and Enemies; And
the Degree of perfonal Goodnefs and good Fruit, which
is a fecondary Goodnefs, with Refpecl: to the Righteouf-
nefs and Merits of (Thrift, which belong to all by that
fincere Faith manifeded in all. Of this alfo each one's
Works, with their Circumdances, Opportunities, Talents
&c. will be the proper Evidence.
As to the Nature and Aggravations of the general A-
podacy by Adam\ Sin, and alfo the Nature and Suffici-
ency of the Redemption by Jefus Chrift, the great Re-
dorer, though both thefe will have vad Influence on the
eternal State, which Men fhall be adjudged to, yet neither
of them will properly belong to the Trial Men will be
the Subje&s of at that Day, in Order to the Manifefta-
tion of their State, wherein they zxediftinguifhed' one from
another. They will belong to the Bufinefs of that Day
no otherwife, than the Manifedation of the great Truths
of Religion in general ; as the Nature and Perfections of
God, theDependence of Mankind on God, as their Creator
and Preferver, &c. Such Truths as thefe will alfo have
great Influence on the eternal State, which Men will then
be adjudged to,asthey aggravate the Guilt of Man'sWick-
ednefs, and mud be. confidered in Order to a due Edimate
of Chrid's Righteoufnefs, and Men's perfonal Virtue ; yet
being of general and equal Concernment,will not proper-
ly belong to the Trial of particular Perfons.
Another Thing urged by our Author particularly a-
gaind the Imputation of Adamh Sin, is this : " Though,
" in Scripture, Action is frequently faid to be imputed,
44 reckoned, accounted to a Perfon, it is no other than his
11 own A& and Deed." * In the fame Place he cites a
, Nu m be r
* F. 279, &c. 381.
366 Obj.from the Scripture- life Part IV.
Number of Places of Scripture, where thefe Words are
ufed, which he (ays are all that he can find in the Bible.
But we are no Way concerned with this Argument at
prefent, any further than it relates to Imputation of Sin,
or fin fid Aftion. Therefore all ihat is in the Argument,
which relates to the prefent Purpofe, is this ; That the
Word js fo often applied in Scripture to fignify God's im-
puting perfonal Sin, but never once to his imputing A~
da?ns Sin. — So often ! — How often ? — But Twice.
There are but two of all thofe Places which he reckons
up, that fpeak of, or fo much as have any Reference to,
God's imputing Sin to any Perfon, where there is any E-
vidence that only perfonal Sin is meant ; and they are
Levit. xvii. 3, 4. & 2 Tim. iv. 16. All therefore the
Argument comes to, is this ; That the \\rovd,i?npute,\s. ap-
plied inScripture, tesTimes,to thcCafe of God's imputing
Sin, and neither of thofe Times to fignify the imputing of
j4.damh Sin; but both Times it has Reference to perfonal
Sin; thereforev/^/a//zs Sin is not imputed to his Polterity. —
And this is to be noted, that one of thefe two PIaces,even
that in Levit. xvii. 3,4. don't fpeak of imputing the Acl
committed, but another not committed. The Words are,
What Man fo ever there be of the Houfe tf/Tfrae1, thai
killeth an Ox or Lamb or Goat in the Camp, or thai
killeth it out of the Camp, and bringeth it not unto the
T)oor of the Tabernacle of the Congregation, to offer an
Offering unto the Lord before the Tabernacle of the
Lord, Blood fhall be imputed unto that Man \ he hath
feed Blood j that Man fe all be cut off from among his
People, i. e. plainly, Murder fliall be imputed to him :
He fliall be put to Death for it, and therein punifhedwith
the fame Severity as if he had /Iain a Man. 'Tis plain
by Ifai. lxvi. 3. that in fome Cafes, a fhedding the Blood
of Beafts, in an unlawful Manner, was imputed to them,
as if they flew a Man.
But whether it be fo ot not, although in both tbefePla-
ees the Word, impute, be applied to perfonal Sin, and to
the very Aft done by the Perfon fpoken of, and in ten
more
Chap.iv. of tket^ord,lmpute, anjwerc/. 367
more Places ; Or altho' this could be faid of all thePlaces,
which our Author reckons up ; yet that theW ord, Impute%
is never exprefly applied to Adam's Sin, does no more
argue, that it is not imputed to his Poflerity,than it argues,
that Pride, Unbelief, Lying, Theft, Opprefllon, Perfec-
tion, Fornication, Adultery, Sodomy, Perjury, Idolatry,
and innumerable other particular moral Evils, are never
imputed to the Perfons that commit them, or in whom they
are ; bccaufe the Word, impute tho' fo often u fed inScrip-
ture, is never applied to any of thefeKinds of Wickednefs.
I know not what can be faid here, except one of thefe
two Things ; That tho thefe Sins are not expreily faid
to be imputed, yet other Words are ufed that do as plain-
ly and certainly imply that they are imputed, as if it were
faid fo exprefly. Very well, and fo I fay with refpecl to
the Imputation of Adam** Sin. The thing meant by the
Word, impute, may be as plainly and certainly exprefTed
by ufing other Words, zstfthat Word were exprefly ufed ;
and more certainly, becaufe the Words ufed inftead of it,
may amount to an Explariation of this Word. And this,
I think, is the very Cafe here. Tho the Word, impute,
is not ufed with refpeft to Adam's Sin, yet 'lis (aid, All
have finned ; which, refpecling Infants, can be true Onlv
of their finning by his Sin. And, 'tis laid, By his Ttifo-
bedience many ivere made Sinners ; and, Judgment and
Condemnation came upon all by that Sin ; and that by this
Means "Death [the Wages of Sin] pa [fed on all Mm,
&c. Which Phraies amount to full and precife Explana-
tions of the Word, Impute ; and therefore do more ccr
tainly determine the Point really infilled on.
Qv, perhaps it will be faid, With refpecl to thofe perfo-
nal Sins fore-mentioned, Pride, Unbelief, &c. it is no
Argument, they are not imputed to thofe who are guilty
of 'em, that the very Word, impute, is not applied to 'em";
for the TVord itfelf is rarely ufed ; not one Time in a
hundred, and perhaps five hundred, of thofe wherein the
Thing meant is plainly implied, or may be certainly in-
fer'd.-— Well, and the fame alfo may be retried likewife.
with Refpecl to Adam\ Sin. >Th
3680#/r.flChild'sHumility,^f.«^.lV.
5Tis probable, Dr. T. intends an Argument againft ori-
ginal Sin, by that which he fays in Opposition to what R. R.
fuggefts of Children's difccroering the Principles of Ini-
quity, and Seeds of Sin, before they are capable of moral
*43ion, * viz. " That/;////? Children are made Patterns
ef Humility, Meeknefs and Innocence, in Matth. xviii. g.
I Cor. xiv. 20. and Pfal. cxxxi. 2.
But when the utmoft is made of this, there can be no
Shadow of Reafon, to understand more by thefe Texts,
than that little Children are recommended as Patterns in
regard of a negative Virtue, Innocence with refpect to the
Exercifes and Fruits of Sin, Harmlefnefs as 10 the hurt-
ful Effects of it, and that Image of Meeknefs and Humi-
lity arifing from this, in Conjunction with a natural Ten-
dernefs of Mind, Fear, Self-diffidence, Yieldablenefs, and
Confidence in Parents and others older than themfeives.
And fo, they are recommended as Patterns of Virtue no
more thanT)oves} which are an harmlefs Sort of Creature,
and have an Image of the Virtues of Meeknefs and Love.
Even according to Dr. T — r's own Doctrine, no more can
be made of it than this : For his Scheme v/ill not admit
of any fuch thing as pofitiveN'nixxQ, or virtuous Difpofkion,
in Infants ; he infilling (as was obferved before) that Vir-
tue mult be the Fruit of Thought and Reflexion. But
there can be noThought and Reflexion, that produces po-
sitive Virtue, inChildren.not yet capable of 'moral Aclion ;
and it is fuch Children he fpeaks of. And that little Chil-
dren have a negative Virtue or Innocence, in relation to
the pojitive Acts and hurtful Effects of Vice, is no Argu-
ment that they have net corruptNature within them : for
let their Nature be ever fo corrupt, yet furely 'tis no
Wonder that they ben't guilty of pofitive wicked Action,
before they are capable of any moral Action at all. — A
young Viper has a malignant Nature, though incapable of
doing a malignant Action, and at prefent appearing a harm-
lefs Creature.
Another
I I 1 _. .1] .__! II ■ I ■ 111 II ~~ — — j< —
* *- 253* 354-
. h r.iv. Obj.fr. bad Tendency, anfd 369
Another Objection, which Dr. T. and fome others offer
againft this DocVme, is, That it pours Contempt upon the
human Nature *
But their declaiming on this Topic is like adurefTing the
AfFe&ions and Conceits of Children, rather than rational
arguing w\t\\Men. It feems, thisDocVme is not complain
fant enough. — I am fenfible, it is not fluted to the Tafle
of fome, who are fo very delicate (to fay no worfe) that
they can bear Nothing but Compliment and Flattery. — •
Mo Contempt is by this DocVme caft upon the noble Fa-
culties and Capacities of Man's Nature, or the exalted
Bufmefs, and divine and immortal Happinefs he is made
capJile of. And as to fpeaking ill of Man's prefent mo-
ra!. State, I prefume, it will not be denied, that Shame
belongs to them that are truly finful ; and to fuppofe.that
this is not the native Character of Mankind, is dill but
meanly begging the Queftion. If w , as we come into
the World, are truly linful, and confequently miferable,
he acls but a friendly Part to us, who endeavours fully to
difcover and manifeft our Difeafe. Whereas, on the con-
trary, he a£h an unfriendly Part, who to his utmofl hides
it from us ; and fo, in Effect, does what in him lies to pre-
vent our feeking a Remedy from That, which, if not reme-
died in Time, muft bring us finally to Shame aid ever*
lafring Contempt, and end in perfect and remedilcfs De-
flrucfion hereafter.
Another Objeahn, which fome have made againft this
Doctrine, much like the former, is, That it tends to beget
in us an ill Opinion of our Fellow-creatures, and fo to
promote Ill-Nature and mutual Hatred.
To which I would fay, If it be truly fo, that we all
come finful into theWorld, then our heartily acknowledging
it, tends to promote Humility 1 But our difouniing that
Sin and Guilt, which truly belongs to us, 8c endeavouring
to pe-rfuade ourfeives that we are taRly better than in
Truth we are, tends to a foolifll Self-Exaltation & Pride,
Q_q And
* P. 350, 35*«
370 Ohj. from the bad Tendency Part IVC
And 'tis manifeft, by Reafon, Experience, and the Word
of God, that Pride is the chief Source of all the Conten-
tion, mutual Hatred, and i//-/7'7//,which are fo prevalent
in the World ; and that Nothing fo effectually promotes
the contrary Tempers and Deportments, as Humility.
This Doctrine teaches us to think no worfe of others,than
of our (elves : It teaches us, that we are all, as we are by
Nature, Companions in a miferable heiplefs Condition ;
which, under a Revelation of the divine Mercy, tends to
promote mutual Companion. i\nd Nothing has a greater
Tendency to promote thofe amiable Difpofitions of Mercy,
Forbearance, Long- differing, Gentlenefs and Forgivenefs,
than a Senfe of our own extreme Unworthinefs&Mikry,
and the infinite Need we have of the divine Pity, For-
bearance and Forgivenefs, together with a Hope of obtain-
ing Mercy. — If the Doctrine, which teaches that Man-
kind are corrupt by Nature, tends to promote Ill-will,
why ihould not Dr. T* — r's Doctrine tend to it as much ?
For he teaches us, that the Generality of Mankind are
very -wicked, having made t he mj elves Jl by their own free
Choice, without any Necetfity : which is a Way of be-
coming wicked, that renders Men truly wort by of Re-
fentment ; but the other, not at all, even according to his
own Doclrine.
Another Exclamation againft this DocVine is, That it
tends to hinder Comfort and Joy, and to promote Melan*
choly and Gloominefs of Mind. *
To which I ihall briefly fay, DoubtJefs, dippofing
Men are really become finful, and fo expofed to the Dif-
pleafure of God, by whatever Means, if they once come
to have their Eyesopen'd, andiare not very ftupid, the
Reflection on their Cafe will tell to make them forrow-
ful ; and 'tis//, it fhould. M8n, with whom this is the
Cafe, may well be fill'd with Sorrow, till they are fincere-
ly willing to forfake their Sins, and turn to God. — But
there is Nothing in this Doclrine, that in the lead (lands
in
P. 231, and ioine other Places.
Chap.iv. of this DoElrine, anjwerd. 371
in the Way of Comfort and exceeding Joy, to fuch as find
in their Hearts a fincere Willingnefs, wholly toforfake all
Sin, and give their Hearts and whole Selves to Chriit, and
comply with the Gofpel-Method of Salvation by him.
Another Thing objected, is, That to make Men believe
that Wicked nefs belongs to their very Nature, tends to
encourage them in Sin9 and plainly to lead them to all
Manner of Iniquity ; becaufe they are taught, that Sin is
natural, and therefore necejfary and unavoidable *
But if this Doctrine, which teaches that Sin is natural
to us, does alfo at the fame Time teach us, that it is never
the better, or lefs to be condemned, for its being natural,
then it don't at all encourage Sin, any more than Dr.T'—r's
Doctrine encourages Wicked nefs that is become inveter
rate ; who teaches, that fuch as by Cuftom have contract-
ed ftrong Habits of Sin, are unable to help themfehes. \ —
And is it reafonable, to re pre fen t it as encouraging a Man's
boldly neglecting and wilfully continuing in his *Difeafe,
without feeking a Cure, to tell him of his Difeafe, to
fhew him that his Difeafe is real and very fatal, and what;
he can never cure himfelf of ; yet withal directing him to a
great Phyfician, who is fufficient for his Reftoration ? — •
But for a more particular Anfwer to what is objected a-
gainft the Doctrine of our natural Impotence and Inability ,
as being an Encouragement to go on in Sin, and a Difcou-
ragement to the Ufe of all Means for our Help, I muff
for Brevity refer the Reader to what has been largely
written on this Head in my Difcourfe on the Freedom of
the Will
Our Author is pleafecj, to advance another Notion,
among others, by Way oajubjeclion againft the Doctrine
of original Sin ; That if mis Doctrine/ be true, it would be
unlawful to beget Children. Hejfays, |j "If natural
" Generation be the Means of unavoidably conveying all
Q_q 2 . " Sin
* P. 139, and 259. f See his £xpofition of Rom. vii
P. 205, ---220. But efppcially in p,\s Paraphrafe and Notes
on the Epiftle. || P. /145,
372 Qbj.fr. bad Tendency an/J Part IV,
" Sin and Wickcdnefs into the World, it mull it felfbe a
*l fijiful, and unlawful Thing." — Now, if there be any
Force of Argument here, it lies in this Proportion, What-
foever is a Means or Occafion of the certain infallible
Exiflence of Sin and Wickedncfs, muft itfelf be finful,
But I imagine Dr. IT. had not thoroughly weighed this
Propofition, nor considered where it would carry him.
For, God's continuing in Being the Devil, and others that
are finally given up to Wickcdnefs, will be attended, mod
certainly and infallibly, with an eternal Series of the moft
hateful and horrid Wickcdnefs. But will any be guilty
of Rich vile Blafphemy, as to fay, Therefore God's up-
holding them in Being is it felfa finful Thing? — In the
fame Place our Author {ays, " So far as we are generated
in Sin, it is a Sin to be generated.-' - [Probably he in-
tended the atl'roe Voice.~\ But there is no Appearance of
•Evidence in tharPbfkion, any more than inThis ; " So far
<c as any is upheld in Exiflence in Sin, 'tis a Sin to tip-
<e hold them in Exigence." Yea, if there were any Reafon
in the Cafe, it would be ftrongeft in the latter Pofition :
For Parents, as Dr. T. himfelf obferves, are not the. Au-
thors of the Bevimiinv of Exiflence : Whereas, God is
truly the Author of the Continuance of Exiflence. As
'tis the known Will of God, to continue Satan and Mil-
lions of others in Being, tho' the mod fure Confeauencc
is the Continuance of a*, vaft infernal World, full of ever-
jailing hellifn. Wickedncfs : fo stis Part of the revealed
Will' of Gcd, that this World ' of Mankind (hould be
continued, and the Species propagated, for his' own wife
and holy Purpofes ; which Will is complied %mth by -the
Parents joined in lawful Marriage. Whofe Children,
though they come into the World in Sin, yet are capa-
ble Subjects cf eternal Kolinefs-and Happin^fs : -Which
infinite Benefits for their Ghil'drdn, Parents have great
Reafon to encourage a Hope ofiki the Way of giving up
their Children to God in Faith, yirough a Redeemer, and
bringing them up in the Nurture and Admonition of the
Lord. I think; this may be Anf.ver enough to Rich a
Cavil. Another
CHAr.iv. 0£j.fr.FeiV)°&fcureTQXtSs anf. 37
Another Objection is, That the Doctrine of original Sin
is no oftner, and no more plainly fpoken of in Scripture ;
k being, if true, a very important Doctrine. Dr. T. in
many Parts of his Book fuggeils to his Readers, that there
are very fevj "Texts, in the whole Bible, wherein there is
^he leait \ppearance of their teaching any fuch Doctrine.
Of this 1 took Notice before, but would here fayNfur-
ther ; That the Reader who has perufed the precec^ng
Defence of this Doctrine, mull now be left to judge fbr
himfelf, whether there be any Ground Sox fnch an All<
gation ; whether there be not Texts mfufpcient Numben*
both in the old Teihment and new, that exhibit undenia^
ble Evidence of this great Article of Chriftian Divinity j
and whether it be not a Doctrine taught in the Scripture
with great Plainnefs. I think, there are few. if any,
Doctrines of Revelation, taught morei^lainly and exprefly.
Indeed it is taught in a more 'and exploit Manner in the
Nezv-Tejlameri, than the Old : WW
der\i at ; it being thusl with refpecf
t'ant Doctrines of reve&'d Religion.
But if it had been fcl uhat this;Doct\inev were rarefy
taught in Scripture ; yetjtf we fmdt^hat it i
declared to us by Godlif there te good
being held forth to us bl any Wc/rd of his>Nfrien what be.
longs to us, is, to believi his Wor&& riceivl | the Doctrine
which he teaches us ; afld not, hpicad^of ih\\, to prefcribe
to him how often he fhlll fpeall of it, and to infift upon
knowing what Reqfonstie hasyfor {peaking c|f it no oftner,
before we will receive/lwhat /he teaches us/; or that he
fhould give us an Acc/cjunt, /why he did ndt fpeak of it
fo plainly as we thinkable oj/ght to have clone, fooner than
he did. In this Way oFvroceediVig, if it be reafonable,
the Sadducees of ojd/wio denied any jRefurrection or
not to be w
X
niidjsed a Thing
dence of its
future State, might fnf& maintained their Caufe again ft
Chrift, when he bl^rAcl 'em for not knowing the Scrip-
tures, nor the Pother of God , and for not underftanding
by the Scripture, /hat there would be a Refurrection to
fpirkual Enjoyment, and not to animal Life, and fenfual
•
Gratifications ■
374 Obj. fr.¥z\vx\zk& Obfcurity Part IV;
Gratifications ; and they might have infilled, that thefe
Doctrines, if true, were very important, and therefore
ought to have been fpoken of in the Scriptures oftner and
more explicitly, and not that the Church of God ihould be
left, till that Time, with only a few obj "cure Intimations of
that which fo infinitely concerned them. And they might
with Difdain have rejected ChriiVs Argument, by Way of
Inference, frcm God's calling himfelf, in the Books of
Mofcs, the GOD of Abraham, Ifaac and Jacob. For
Anfwer, they might have fuid, That Mofes was fent on
Purpofe to teach the people the Mind and Will of God t
and therefore, if thefe Doctrines were true, he ought in
Reafon and in Truth to have taught them plainly and
frequently, and not have left the People to lpell out i'o
important a Doctrine, only from God's faying, that he was
the God of Abraham, &<?,
One great End of the Scripture is, to teach the World
rvbat Manner of Being GOD !s ; about which the World;
without Revelation, has been fo wofully in the dark : And
that God is an infinite Being, is a Doctrine of great Im-
portance, and a Doctrine fufficicntly taught in the Scrip-
ture. But yet, it appears to me, this Doctrine is not
taught there, in any Meafurc, with fuch Explicitnefs and
Precifion, as the Doctrine of original Sin ; and the Soci-
nians, who deny God's Omniprefence and Omnifcience,
have left 'em as much Room for Cavil, as thePe/agians,
who deny original Sin
Dr. T. particularly urges, That Chrifl fays not one
Word of this Doctrine throughout the four G of pels ;
which Doctrine, if true, being fo important, and what fo
nearly concerned the great Work of Redemption, which
he came to work out (as is fuppofed) one would think, it
fiiould have been emphatically fpoken of in every Page of
the G of pels.*
In Reply to this, it may be obferved, that by the Ac-
count given in the four Gofpels, Chrifl was continually
faying
* P. 242, 243.
ehAr.iv. of Texts pleaded,— i2«/z£-^rV. 375
faying tbofe 'Things which plainly implied, that all Men in
their original Scute are finful and mifcrable. As, when he
declared, that they which are whole, need not a Phyfician,
bat they which are Jick ;* — That he came to feek and to
fave that which was loft ;| — That it was ncceffary for
all to be born again, and to be converted, and that other-
wife they could not enter into the Kingdom of Heaven :[) —
and, That all were Sinners, as well as thofe whofe Blood
Pilate mingled with their Sacrifices, &c. and that every
me who did not repent, fbould peri fb ;J— Withal directing
every one to pray to God for Forgivenefs of Sin ;#* —
Ufing ourNeceflity of Forgivenefs fromGod,asan Argument
with all to forgive the Injuries of their Neighbours ; j-f —
Teaching, that earthly Parents, though kind to their Chil-
dren.are in themfelves evil$\\ — And fignifying, thatThings
carnal and corrupt are properly the Things of Men ;%% — -
Warning his Diiciples rather to beware of Men, than of
wild Beafts ;^ — Often reprefenting the WORLD as evil,
as wicked in its Works, at Enmity with Truth and Holt?
nefs, and hating him ; j — Yea, and teaching plainly,
that all Men are extremely and inexpreflibly unfit!, owing
ten Thoufand Talents to their divine Creditor. _;, ...
And whether Cbrift did not plainly tea,ch jSicodemus
the Doctrine of original total Depravity, when he came
to him to know what his Doctrine was, mutt be left to the
Reader to judge, from what has been already obferved on
J oh. hi. 1,— 11. And befides, Chrift in the Courfe of his
Preaching took the molt proper Method to convince Met;
of theCorruption of theirNature,&. to give them an effectu-
al and practical Knowledge of it, in Application to them-
felves, in particular, by teaching and urging the holy and
ftrict Law of God, in it's Extent and Spirituality and
dreadful
* Matt. ix. 12. f Matt. xviii. it. Luk. xix. io. || Matt,
xviii. 3. t Luk. Xiii. 1,-— 5. ** Matt. vi. 12. Luk. xi.4.
ft Matt. vi. 14, 15. and xviii. 35. |||| Matt. vii. if.
\X Matt. XV1.Z3. % Matt. x. 16, 17. + Joh. vii. 7. and
viii. 23. and xiv. 17. and xv. 18, 19. ** Matt, xviii, 2r.
to the End.
376 Obj. fr. Fewnefs &f Obicurity Part IV.
dreadful Threatnings : Which, above all things, tends to
fearch theHearts of Men, & to teach them their inbred ex-
ceeding Depravity ; not mcerly as a Matter of Specula-
tion, but by proper Conviclion of Conference ; which is
the only Knowledge of original S'n, thac can avail to pre-
pare the Mind for receiving Chriit's Redemption ; as a
Man's Senfe of his own Sicknefs prepares him to apply in
good Earned to the Phyfkian.
And as to Chrift's being no more frequent and particu-
lar in mentioning and inculcating this ?o'mi in a doclrinal
Manner, 'tis.grobable, one Reafon to be given for it, is
the fame that is to be given for his fpeaking no oftner of
God s creating the World? Which, tho io important a
Doctrine, is fcarce ever fpoken of in any of Chritt s Dif-
courfes : and no Wonder, feeing this was a Matter which
\\\zjewsy to whom he confined his perfonal Miniliry,had
all been inilrueled in from their Forefathers, and never
was called in Quellion among them. And there is a great
deal of Reafon, from the ancient Jewtjh Writers, to fup-
pofe, that the Doctrine of original Sin had ever been al-
lowed in the open Brofeffion of that People : * tho they
were
* What is found :n the more antient of the Jewi/h Rabbles,
who have wrote fmce the Coming of Chi ill, is an Argument
of tills. Many Things of this Sort are taken Notice of by
Stppferus, in his Theokgla Poiemica before mentioned. Some
of thefe things which are there cited by him in Latin, I (hall
here faithfully give in Engtijh, for the fake of the Englijh
Reader.
c So Menaffth, concerning human Frailty, Pag. 129.---
ic Gen. vin. 21. I will not any mere curfe the Earth j or Maris
" Sake i for the Appetite of Man is evil from his Youth ; that is,
u from the Time when lie comes forth from bis Mother s
" Womb. For at the fame Time that he fucks the Breads,
<c he follows his Tuft; and while he is yet an Infant, he is
" under the Dominion of Anger, Envy, Hatred and other
u Vices to which that tender Age is obnoxious. "--- ' Prov.
' xxii. 15. Solomon fays, Fooiijhnejs is bound to the Mind of a
4 Child. Concerning Which Place R. Levi Ben. Gerfom ob-
* fcrves thus, " Fcc!ifb;:efs as it were grows to him in his veiy
Beginning.'*
Chav.iv. of Texts pleaded,— anfwerd. 377
were generally, in that corrupt Time, very far from a
practical Conviction of it ; and many Notions were then
prevalent, efpecially among the Pharifeek, which were
indeed inconfiftent witn it. And tho on Account of thefa
Prejudices they might need to have this Doctrine explain'd
and apply'd to them, yet 'tis well known,/ by all acquainted
with their Bibles, that Chrift,for wifeRe'afons, fpake more
R r iparingly
44 Beginning" Concerning this Sin, which is, common and
c original to all Men, David faid, PfaL li. jl&bold, I was
* begotten in Iniquity, and in Sin did hy Mother warm me.
" Upon which Place Eben-Ezra fays tjius; Behold, becaufe
44 of the Concupifcence which is innate\\n the Heart of Man,
" it is laid, / am begotten in Iniquity. And the Senfe is, that
" there is implanted in the Heart of Man Jeizsr harang, a,n
44 evil Figment, from his Nativity." \
- And MenaJebBen. Ifrael, de Fragil. Pag. 2. « Behold, I
il was formed in Iniquity, and in Sin hath my Mother warmed me.
<4 But whether this be underitood concerning the common
*' Mother, winch was Eve, or whether David fpake only of
44 his own Mother, he would fignify, that Sin is as it were
s; natural, and infeparable'm this Life. For it is to be obferv-
45 ed, that Eve conceived after the Tranfgreffion was com-
" mitted ; and as many as were begotten afterwards, were
6i not brought fonh in a Conformity to the Rule of right
" Reafon, but in Conformity to diforderly and hiftrul Af-
44 feaions." He adds, 44 One of the wife Men of the Jews,
" namely, R. Aha, rightly cbferv'd, David would fignify,
" that it is impoffible,'" even for pious Men, who excel in
" Virtue, never to commit any Sin." c Job alfo aflerts the
4 fame Thing with David, Chap. xiv. 4.. faying, V/ho zvill
6 give a clean Thing from an uridean ? Truly' not one. Con -
< cerning which Words Men-Ezra fays thus ; 44 The Seijtfs
64 is the fame with that, / was begotten in Iniquity, becaufe
^Man is made out of an unclean Thing,"-- Siapferus,
Theolog. Polem. Tom. iii. P. 36. 37.
IdJbid. P;i32,&c. ' SoSalJarchi adGe?naram,Cod. .Schabbath,
€ Fol.t4-2.Pag,2. « And this is not only to be rcfer'd to Sin-
€C ners ; becaufe all the Pofterity of the firft Man are in like
«£ Manner fubjected to all the Curfis pronounced on him."
4 And MenaUeh Ben. Ifrael, in his Preface to Human Frailty,
« fays « I had a Mind vo (hew by what Means it came to
« pafs,
378 O^y./r.Fevvnefs^f Obfcurity Part IV.
fparingly and obfcurely of fever a 1 of the mo ft important
Doctrines of reveal'd Religion, relating to the NecefFity,
Grounds, Nature and Way of his Redemption, and the
Method of the Juftification of Sinners, while he lived here
in the Flefh ; and left thefe Doctrines to be more plainly
and fully opened and inculcated by the Holy Spirit, after
his Afcenfion.
But
" pafs, that when the fir/t Father of all had loft his RighteouJ-
tc nefsy his Poftefity are begotten liable to the fame Punifoment
16 with him."— -\ And Munjierus on the Gofpcl of Matthew
c cites the following Words, from the Book called The Bun-
* die of Myrrh :P The Bleffed Lord faid to \hefirjl Man,
Ci when he curfed'him, Thorns and Thiftles fhalt it bring forth
•« to thee ; and ftiou flmlt eat the Herb of the Field. The
<c thing which he" means, is, That becaufe of bis Sin all who
*' Jhould defend fro?nhi?n> mould be wicked and perverfe, like
" Thorns and Thijllfs'; according to that Word of the Lord,
" fpeaking to the. Prophet ; Thorns and hritaicrs are ivith
u thee, and ihou divcllejl among Scorpions. And all this is from
ec the Serpent, who Was the Devil, Sa?n-mael> who emitted a
<c mortiferous and corruptive Poifon into Eve, and became
cc the Caufe of Death to Adam himfelf, when he eat the
<c Fruit".-- c Remarkable is the Place quoted in Jofeph de
« Vciftn, againft Martin Raymund, P-47r. of Mafler Menaehem
« Rakanatenjis, Seel. Berefchit, from Midrafch Tehillim ; which
c is cited by Hoornhekiiis, againfl the Jews, in thefe Words ;
Ci 'Tis no Wonder, that the Sin of Adam and Eve is written
"'and fealed with theKing'sRing^and to be propagated to ail
cc foilowingGenerations ; becaufe on theDay that Adam was
cc created, all things were finiihed ; fo that lie flood forth the
cc Perfection and Completion of the whole Workmanfhip of
" the World : So when he finned, the whole World finned j.
" whofe Sin we bear and fuffer. But the Matter is not
c'- thus with refpect to the Sins of his Pofterity." Thus
far Stopfer as.
Befides thefe, as Ainfworth on Gen. 8. 2. obferves, " In
tc Berefhith Rabba (a Hebrew Commentary on this Place) a
cc Rabbin is faid to be afked, IP hen is the evil Imagination put
*' into Man ? And he anfwercd./rsw theHourthat he is formed."
And in Pool's Synopfis it is added, from Grotius, " So Rabbi
w Salotnon interprets GV«.viii2i. The Imagination of Man'sHeart
" is'
Chaf.iv. of Texts pleaded,— anfwerd. 379
But if after all, Chrift did not fpeak of this Doctrine
often enough to fuit Dr. T — r, lie might be afked, Why
he fnppofes Chrift did no oftener, and no more plainly
teach fonie of his (Dr.jT — r's)Doctrines,which he fo much
infills on ? As, That temporal "Death comes on all Man-
kind by Adam ; and, That it comes on them by him, not
as a Punifliment or Calamity, but as a great Favow*,he\ng
R r 2 made
cc is evil from his Youth, of its being evil^from the Time that
<l he is taken out of his Mother's Bowels." " Men-Ezra
'* thus interprets PfaL li. 5. I was flmpenin Iniquity, and hi
ci Sin did my Mother conceive me ; That fcvil Concupifcence is
" implanted in the Heart from (Zhildhoott, as if he were formed
4< in it ; and by my Mother, he understands Eve, who did not
4C bear Children till the had iin'd'. jlivd fo Kafvenaki fays,
<; How Jhall I avoid finning P My Original is corrupt, and from
c* thence are thofe Sins. So ManaJJcpXBen. IJrael, from this
4C Place (PfaL li. 5.) concludes, tna| not only David, but
" all Mankind, ever fince Sin wsjs' introduced into the
" World, do fin from their Original] To this Purpofe is
** the Anfwer of Rabbi Hakkadofch,\\\\\\Q\\ there is an Ac-
sc count of in the Talmud. From wha\ Time does Concupifcence
" rule over Alan f From the very Moment of his fir jl Formation*,
" or from his Nativity ? Anf. From\ht\ \ Formation "--Pool's
Synopf. in Loc. \
On thefe things I obferve, there is thi greatefi: Reafon to
fuppofe, that thefe old Rabbies of the 'fewijb Nation, who
gave fuch Heed to the Tradition of the Riders, would never
have received this Doctrine of original Sm, had it not been
delivered down to 'em from their Forefathers. For it is a
Doctrine very difagreablc to thofe practical Principles and
Notions, wherein the Religion of the unbelieving Jews mofr,
fundamentally differs from the Religion maintained among
Chriftians : particularly their Notion of Jufifi cation by their
own Righteoufnefs, and Privileges as the Children of Abra-
ham, &c. without (landing in Need of any Satisfaction, by
the Sufferings of the Meffiah. On which Account the
modern Jews do now univerfally reject the Doctrine of origi-
nal Sin, and Corruption of Nature ; as Stapferns obferves.
And it is not at all likely, that the ancient Jews, if no fuch
Doctrine had bem received by Tradition from the Fathers,
^/euld have taken it up from the ChrijVuvv^ whom they had
in
380 Oij.fr.Vewnefs&Obkmity Part IV.
made a rich Benefit, and a Fruit of God's abundantGrace,
by Chrifl's Redemption, who came into the World as a fe-
cond Adam for this End. Surely, if this were fo, it was
of vaft Importance, that it mould be knov/n to the Church
of God in all Ages, who faw T>eath reigning over Infants,
as well as others. If Infants were indeed perfectly inno-
cent, was it not needful, that the T>efgn of that which
was
in fuch great Contempt and Enmity ; efpecially as it is a
Doclrine (o peculiarly sgreable to the Chriftian Notion of
the fpiriiuql Salvation of jefus, and fo contrary to their carnal
Notions of the K^effah, and of his Salvation and Kingdom,
and fo contrary to their Opinion of themfelves ; and a Doct-
rine, which Men \n general are fo apt to be prejudiced a-
gainft. And befidt^ thefe Rabbles do exprefly refer to the
Opinion of their Forefathers ; as, R. Mer.afleh fays, " Accord-
f* ing to the Opinion of the ANCIENTS, none are fubject
<c to Death, but thofe which have find : for where there is
" no Sin, there is no Death" Stapfer. Tom. iii. P. 37, 38,
But we have more direct Evidence, that the Doclrine of
original Sin was truly a received Doclrine amongil the anci-
ent Jews, even before the Coming of Chrift. This appears
by ancienty^i/frVVrhings, which were written beforeChrift ;
as, in the Apocrypha, 2 Ejdras iii. 21. " For the firft Adam,
C4 having a wicked Heart, tranfrreiTed, and was overcome :
" and fo be a!/ they that be horn of him. Thus Infirmity was
Ct made permanent ; and the Law alfo in the Heart of the
" People, with the Malignity of the Root ; fo that the Good
*c departed away, and the Evil abode ft ill." 2 Efdras iv. 30.
<* For the Grain of evil Seed hath been fown in the Heart of
cc Adam, from the Beginning ; and how much Ungodlinefs
c< hath it brought forth unto this Time ? And how much
cc mall it yet bring forth,till the time of threfhing (hall come ?
And Chap. vii. 46. " It had been better, not to have given
<{ the Earth to Adam ; or elfe, when it was given, to have
lt rcftrain'd him from finning : for what Profit is it, forlVlan
cc now in this prefent Time, to live in Heavinefs, and after
&l- Death, to look for Puni foment ? O thou Adam, what haft:
<c thou done ! For though it was thou that finned, thou art
" not fallen alone, but zve all that com* of thee" And we read,
Eccluf. xxv, 24. " Of the Woman came the Beginning of
<c Sin, and tkroiigh her we all die:'
As
Chap.iv. of Texts pleaded,— anfwerd. 38 c
was fitch a melancholy and awful Difpenfation towards fo
many Millions of innocent Creatures, mould be known,
in order to prevent the worft Thoughts of God from ari-
ifing in the Minds of the conftant Spectators of fo myfte-
rious and gloomy a Difpenfation ? But why then fuch
a total Silence about it, for four Thoufand Years toge-
ther,
As this Doctrine of original Corruption was conjtantly main-
tained in the Church of God from the Beginning ; fo from
tiience, in all Probability, as well as from theEvidence of it
in univerfal Experience, it was, that theiwifer Heathen main-
tained the like Doctrine. Particularly jPlato, that great Phi-
lofopher, fo dininguiihed for his Veneration of antient Tra-
ditions, and diligent Inquiries after /them. Gale, in his
Court of the Gentiles, obferves as Mows ; " PLATO fays
" (Gorg. Fol. 493.) I have heardWrotk the wife Men, thai
" we are now dead, and that the Boclf^S'hAour Sepulchre. And
"in his Timeeus Locrus (Fol. 103. J refafays, The Caufe of
" Vitiofity is from our Parents, and firfl lyfuiples, rather than
" from ourfelves. So that we never reliiiouijhlfjcfe Anions, which
" lead us to fellow the/e primitive Blemifies \f our FIRST PA-
" RENTS. ---Plato mentions the Corruption of the Will, and
" feems to difown any Free- Will to true Good ; albeit he
" allows fome tvySia, or natura!Difpoiitions,to JK///Good,in
" fome great Heroes.— SOCRATES afferted the Corruption
" of human Nature, or kxkop tpqvepp ---Grot{us affirms, that
" the Philofophers acknowledged, it was con natural to
" Men, to fin."
SENECA {Benef. 5. 14.) fays, Il'idedmfs has not it's f ft
Te finning in wicked? racWcc ; though by that it is firfl exercifed and
made manifef, And PLUTARCH (de Sera vindi&a) fays,
Man does not fir ft become wicked, when he firfl manifefts himfelf
fo : but he hath Wickednef from the Beginning ; and he (hews
it as Jocn as he finds Opportunity & Ability. As Men rightly judge9
that the Sting is not firfl ingenderd in Scorpions when they Jlrike^
or the Poifon in Vipers zvhen they bite. — Pool's Synopf. on Gen.
viii. 2r.
To which may be fubjoined what JUVENAL fays,
Ad Mores Natura recurrit
damnatos, fixa et mutari nejeia.
Englimed thus, in Profe ;
NATURE, a Thing fix'd and not knowing how to change,
returns to its wicked Manners.---
Watts, Ruin and Recovery,
382 The Conclufion, remarking en
ther, and not oneWord.cf it in all the old Teftament ; nor-
one "Word of it in all the four Gofpeh ; and indeed not
one Word of it in the whole Bible, out only as forced and
wrung out by Dr. T* — r's Arts of Criticifin & Deduction,
fcgainft the piaineft and itrongeit Evidence !
As to theArguments, made ufe of by many lateWriters,
from the univerfal moral Senfe, and the Reafons they
offer from Experience, and Observation of the Nature of
Mankind, to iliew that we are born into the World with
Principles of Virtue^ with a natural prevailing Relifh, Ap-
probation, & Love of Righteoufnefs, Truth, & Goodnefs,
and of whatever tends to the publick Welfare • with a
prevailing natural Difpofitipn to diflike, to relent and con-
demn what is felfiili, unjufr, and immoral ; and a native
Bent in Mankind to mutual Benevolence, tender Com-
panion, &c. thofe who have had fuch Objections againft
the Doctrine 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 Virtuk,
lying by me prepared for the Prefs^ which may ere long
be exhibited to publick View.
C O N C L U S I O N.
On the whole, I obferve,There are fome oiherThm^
belides Arguments, in Dr. T — r's Book, which are calcu-
lated to influence the Minds, and bias the Judgments of
fome Sorts of .Readers. - Here, not to infill on the taking
Profeifion he makes, in many Places, of Sincerity y Hu-
mility, Mee-knefs, Ivlodefy, Charity, &c. in his fearching
after Truth ; and freely propofnghis Thoughts, with the
Reafons of thgn, toothers;* ' Nor on his magifterial
.■ifflirance, appearing on many Occafions, and the high
Contempt he fometimes expreifes of the Opinions and Ar-
guments of very excellent Divines and Fathers in the
Church of God, who have thought differently from him: f
Both
Sec his Preface, and P. 6. 237, 265, 267,451. f P,iiOj
225> *5C> *5r> *59> ibi, 183, 188, 353.
certain Methods ufecl by Dr. T. &c. 383
Beth of which Things, it's not unlikely, may have a De-
gree of Influence on fome of his Readers (However, that
they may have only their juft Influence, thefe Things
might properly he compared together, and fet in Contra]},
one with the other ) — I fay, not to dwell on thefeMatters,
I would take fome Notice of another Thing, obfervable
in the Writings of Dr. T, and many of the late Oppofers
of the more peculiar Doctrines of Chriftianity, tending
(cfpecially with juvenile and unwary Readers) not a-little
to abate the Force, and prevent the due Effect, of the
cleareftScripture-Evidences, in Favour of thofe important
Doctrines ; and particularly to make void the Arguments
taken from the Writings of the Apoftle Paul, in which
thofe Doctrines are more plainly and fully revealed, than
in any other Part of the Bible. What 1 mean, is this ;
Thefe Gentlemen exprefs a high Opinihn of this Apoftle,
and that very juft ly, for his eminent Genius, his admirable
Sagacity, ftrong Powers of Reafoning, acquired 'Learn-
ing, &c. They (peak of him as a Writer — of mafterly
Addrefs, of exteniive Reach, and deep Defign, every
where in his Epiftles, almoft in every Word he faysv
This looks exceedingy/^r/Wj- : it carries a plaufible Ap-
pearance of Ghrift'tan Zeal, and Attachment re the
Scriptures, in fuch a Teftimony of high Veneration, for
that great Apoftle, who was not only the principal Inftrit-
ment of propagating Chriftianity, but with li^s own Hand
wrote fo confiderable'a Part of the new Teftirhent. And
I am far from determining, with refpccl: at Itaft to fome
of thefe Writers, that they are not Sincere injtheir Decla-
rations, or that all is rhecr Artifice, only tbf make Wry
for the Reception of their ozvn peculiar Sentiments. How-
ever, it tends greatly to fubferve fuch a PurpoVe ; as much
as if it were deflgnedly contrived, with the utmoft Sub-
tlety, for that End. Hereby their incautious Readers arg
prepared the more eafily to be drawn into a Belief, that
they, and others in their way of thinking, have not rightly
underjlood many of thofe Things in this Apoftle's Wri-
tings, which before feem'd yery plain to- them ; and they
are
384 77>e Conclusion, remarking o?i
are alfo prepar'd, by a PrepoflefTion in Favour of thcfe
netu Tenters , to entertain a favourable Thought of the
Interpretations put by them upon the Words andPhfafes of
this Apoftle ; and to admit in many Paflages a Meaning
which before lay intirely out of Sight; quite foreign to alt
that in the View of a common Reader feems to be their
obvious Senfe ; and mod: remote, from the Expofitions a-
greed in by thofe which ufed to be efteemed the greateft
Divines, and bed Commentators. For they muft know,
that this Apoftle being a Man of no vulgar Under-
ftanding, it's nothing fl range if his Meaning lies very
deep ; and no Wonder then, if the fuperficial Difcerning
and Obfervation of vulgar Chriltians, or indeed of the
Herd of common Divines, iuch as the JVeftminfter-
^fembly &c. falls vaftly fhort of the Apoftie's Reach,
and frequently don't enter, into the true Spirit and Defign
ef PauVs Epiftles. They muft understand, that the///?
Reformers, and Preachers and Expofitors in general, both
before and fince the Reformation, for fifteen or fixteen
Hundred Years paft, were too unlearned atidjfrort- fijghtedj
to be capable of penetrating into the Senfe, or fit to un-
dertake the making Comments on the Writings of fo great a
Man as this Apoftle ; or elfe had dwelt in a Cave of Bigotry
and Superflition, too gloomy to allow 'em to ufe their
own Underftandings with Freedom, in reading the Scrip-
ture. But at the fame Time, it muft be ynderftood,
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 gene-
rous Turn of Mind, a more inqiufitfve-Gjnius, and bet-
ter Difcernment. By fachlnfinuations, tncy fedlAdvan-
tsTgcto their Caufe ; and thus the nlfcft unreasonable and
extravagant Interpretation? of Scripture are palliated and
recommended : So that, if the fimple Reader is not very
much on his Guard, if he don't clearly fee with his own
Eyes, or has too much Indolence, or too littleLeifure, tho-
roughly to examine for himfelf (as few, alas, are willing
to be at the Pains of acquainting themfelves fo thoroughly
with the Apoftle's Writings, and of comparing one Pait
of
certain Methods ufed by Dr. T. &*c. 385
11
of them with another, fo as to be fully able to judge of
thefe Gentlemen's Gloffes & Pretences) in thisCafe,he is in
Dinger of being impofed on with delufive Appearances;
as he is prepared by this fair Pretext of exalting the Sa-
gacity of the Apoftle, and by a Parade of Learning, Criti-
eifm, exact Verfion Penetration into the true Scope, and
Difcerning of wonderful Connections, together with the
Airs thefe Writers afiume of dictatorial Peremptorinefs,and
Contempt of old Opinions srnd old Expofitions ; I fay,
fuch an one is by thefeThings prepared tdfvallow Orange
Doctrine, as trailing to the fnperiour Abilities of thefe
modern Interpreters.
But I humbly conceive/tr^ir Jnter^retltions, particu-
larly of the Apod le Paul's wrkjnga/thjpn; fome Things
ingenious, yet in many Things cpn/ernj#g tfiefe great Ar-
ticles of Religion, are extremelx/ab^rd, a/id demondra-
bly difagreable, in the highefl Jjkd&e, to pis real Defign,
to the Language he commonly/iirai, and/to the Doctrines
currently taught in his EpidleX /Their CrU'tcifms , when
examined, appear far ntoj&fifot\%th&n folid ; and it ferns
as if Nothing can poffibly be drong enough Nothing
perfpicuous enough, in arty Compofure whatever, to ftand
before fuch Liberties as thefe Writers indulge : The plain-
ed: and mod nervous Difcourfc is analyfed and cr ticized,
till it diiTolves into Nothings or till it becomes a Thing of
little Significance : The holy Scripture is fubtilifed into
a meer Mid ; or made to evaporate into a thin Cloud, that
eafiiy puts on any Shape, and is moved in any Direction,
with a Puff of Wind, 'juft as the Manager pleafes. ?T-^
not in tlrgfftfatufPand Power of Language, to afford f .
cient Defence again fWuch an Art, fo abu fed ; as, 1 ima.
gine, a due confideration of fome Things 1 have hadt3c-
caflon in the preceding Difcourfe to obferve, may abun-
dantly convince us.
But this, with the red of what I have offered on
this Subject of original Sin, mud be left to every can-
did Reader to judge of, for himfelf ; and the Succefs
©f the whole mull now be left with GOD, who knows
S f what
386
The Conclusion.
what is agreab'e to his own Mind and is able to make his
own Truths prevail ; however myfterious they may feem
to the poor, partial narrow and extremely imperfect
Views of Mortals, while locking through a cloudy and
delufory Medium ; and however difagreable they maybe
to the innumerable Prejudices of Men's Hearts : — And
who has promi fed, that the Gofpel of CHRIST, fuch as
is really his, ihall finally be victorious ; and has allured
us, that the Word which goeth out of his Mouth, Jball
not return to him void, but /hall accomplifh that which
he pleafeth, and Jh all prof be r in the thing whereto he fends
it. — Let GOD arife, and plead his own Caufe, and glo-
rify his own great Name. AMEN.
r H E END.
^o<xxxxxxkxxxx>x<x>s<xx>d<xxxxxxxxx>:;<)c<x
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Mr. Samuel Brown, Stocteridge, Mafachufetts.
Mr. Samuel Brown, Jun. Ditto.
Mr. Samuel Brown, Guilford\Conne clicut. 6 Books,
Mr Chriflopher Brown, Conneclicut.
Mr. Daniel Brown, County of Hampjh ire, Mafachufetts
* Rev. Mr. Aaron Burr, late Prefident of the College of
{New-jferfey, 6Books,
Mr. EleazerBurt, Northampton.
Mr. Manning Bull, Student of Mathematicfe fl.Yorh
S i" 2 C.
SUBSCRIBERS,
C
MR. Jofah Cawdey, Farmingtm, Connecticut.
Rev. Benjamin Chapman, Ditto., 6 Books,
Rev. Mr. Samuel Clark, Ditto.
Rev. Mr. Peter Clark, *Danvers, Maffacbufetts.
Mr. Caleb Clark, Ditto.
Mr. Hugh Clark Ditto. '
Mr. Jonathan. Clark, Southampton.Maffacbuf 6 Books.
Mr. George Clark, Milford, Connecticut.
Rev. Mr. John Cleaveiand, Ipfwick, Maffacbufetts.
Rev. Mr. Eben:zer Cleaveiand, Glocefter.
John Cotton, A M. Plymouth, Maffacbufetts.
>•■ r. Abel Comftock, Kent, Connecticut.
Mr. Richard Crouch, Student, Tale-College. *"
Mr. David Curtis, Woodbury, Connecticut.
D.
DEacon Samuel Davis, Glocefter, Maffacbufetts.
Rev. Mr. Jofeph Davis, Holden, Maffacbufetts.
Mr. vlofes Dewey, Hampjhire County, Maffacbufetts.
Mr. Martin Dewey, Ditto. 6 Books.
Timothy Dwight, Efq; Northampton, MaJJ. 6 Books.
E
REv. Mr, Andrew Eliot, Bofton, Majfachufetts.
Mr. Jehofapbat.Eldred, Kent, Connecticut.
Rev. Mr. -Jofeph Emerfon, Maiden, Majfachufetts.
Rev. Mr. Daniel Emerfon, mollis, Nezv- Hampjhire.
Rev. Mr. Jofeph Emerfon, PepperrelL Majfachufetts.
MR. Richard Falrman, Connecticut, 6 Books.
Capi.VfilYiamF'itch, Canter bury, Con.
Mr. John Finney, Jun. Kent, Connecticut, 6 Books.
Jonathan Fitch, A. M. Connecticut.
Rev. N/!r. Thomas Foxcroft, Bofton, Majfachufetts.
Mr. Philip Freeman, Ditto.
Rev. Mr. Eli Furbifh, Brookjield, Majf. 12 Books.
Mr. Adiger Fuller, Kent, Connecticut.
G
Mr. Mofes Gill, Bofton, Maffacbufetts.
]\<r. Jofh.ua Goodale, Mr.
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Mr. Benjamin Goodhue, Salem, Maffacbufetts.
Rev. Mr .John(jrzh^m^So0fbborougb,Conneclictit.6Bodk^
Rev.Mr.Chauney Graham, Rumbout ,N eiv-York . 6Books.
Mr. Ricfiard-Crouch Graham, Student, Yale-College.
Mr. Donald Grant, Connecticut. 6 Books.
Mr.Ed\VkUndGr2iVQspRu\\ngE\dcrtGloceJ}erfAlaJ/acht(fetts
H
JOfeph Hawley, Efq;- Northampton, Mojfachufetts.
Rev. y r.^ Gideon Hawley, Majhpee, Majfachufetts.
Mr. Jorrti Hathorn,
Lieut. I Inathan Hall, New-Fair field, ConneBlcut.
Rev.Mr.SamuelHopkins,S/^^/J,A/q^^^^j.6Books.
Rev. Mr. Samuel Hopkins, Hadley, Ditto. 9 Books.
Air. Daniel Hopkins, Yale-College.
Rev. Mr. John Hooker, Northampton ,MaJJach 6Books.
Rev. Mr. William Hobby, Reading, JVJaJ/l 6 Books.
Mr. Jonathan Hunt, Northampton, Ditto. 6 Books.
I
MR. John Ingerfoll, Ham p /hi re County.
Deacon Daniel Jones, Bo/lon, Maffacbufetts.
Mr. David Judfon, Connecticut.
Mr. JciTe Ives, Student, Yale-College.
Mr. Jonathan Judd, Southampton , 6 Books.
K
Ev. Mr. Elilha Kent, Connecticut. ■
M&. Samuel Kent, Thrthampton, Maffacbufetts^
Mr. Mofs Kent, Attorney atLaw, Pogh..eepJie,New-YcrL
Mr. Edward Kitchin,
Rev. Mr. Ebenezer Knibloe, Philippi, New-York.
Mr. Benjamin Kneeland, Bojlon, Maffacbufetts.
L
Rev. Mr. Dudley Leavitt, Salem, Maffacbufetts.
Rev. Mr. Jonathan Lee, Salisbury, Connecticut, 6 Book£
Rev. Mr. Mark Leavenworth , Water bury, ~D\no. 6 Books.
Rev .Mr. Ifrael Loring, Sudbury, Maffacbufetts.
Mr. Benjamin Lyman, Southampton, Ditto.
, M. Capt.
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M
(Apt.Alex.McKnot, Londonderry, New Ham. 6 Books
Mr. Nehemiah Mead, Connecticut. 6 Books,
Mr. Matthew Meriam, Student at Tale-College.
Mr. John Metcalf, Bellingham, Maffachufetts .
Lieut. Jonathan Mills, Kent, Connecticut. 6 Books,
Rev. Mr. John Moorhead, B oft on, Mafjachufeits.
N
REv. Mr. Samuel Nowell, Farmington, Connecticut.
Rev. Mr: Abel 'Newell, Go/ben, Ditto. 6 Books.
•Mr. Ebenezer Norton, Ditto. 6 Books.
O
Rev. Mr. Sylvanus Ofhorne, Connecticut. 6 Books.
P
THe lion.]ofe\ihVynchon,EC^Bofton,MaffachuJetts.
Rev.Mr.EbenezerParkman;^?y7^r5'Mfl^6Books
Rev. Mr. Jonathan Parions, Newbury, Ditto. 6 Books.
Rev. Mr. Ebenezer Pemberton, Bo/ton, Ditto.
Rev. Mr. Samuel Phillips, \ Andover, Ditto. 6 Books.
Mr. William Philips, Bofton, Ditto.
Mr. Charles Phelps, Hadley, Attorney at Law. 6 Books.
Mr. Timothy Pickering
Rev. Mr. Timothy Pitkin, JS^rmhigton, Conned. 6 Books.
Mr. Afhbel Pitkin, Ditto.
Rev. Mr. Nehemiah Vonerflpfwich, Majf.
Mr Ebenezer Pomroy, Northampton, MaJJachufetts.
Col. Seth Pomroy, Northampton, Ditto. 6 Books.
Mr. Ebenezer Pool, Glocefter, Ditto,
Capt. Elifha Pomroy, Northampton, Ditto. 1 2 Books.
Mr. Seth Pomroy, A.. B
Rev. Mr. Peter Powers, Norwich, Conne'cl'icut.
Rev. Mr. Thomas Prince, Bofton, Majfachufetts.
Mr. Thorndike Proclor,
Rev. Mr. Job Pruden, Milford, Connecticut. 6 Books.
Mr. Jofeph Pratt, Kent, Ditto. 6 Books.
Eleazer Porter, Efq; Hadley, Majfachufetts, 6 Books.
R
MR. Robert Ranfom, Kent, Connecticut, 6 Books.
Mr. Grindal Ravvfon, Student, YalcCdlege.
Rev.
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Rev. Mr. Nathanael Rogers, Ipfwick, Maffachufetts.
Rev. Mr. Daniel Rogers, Exeter , Ncw-Hampjhire.
Rev. Mr. Benajah Roots, Simsbwy, Connecticut, 6Book.s.
Mr. Hewit Root, Connecticut.
Rev, Mr. David Rowland, Plainj'eld, Connecticut.
Mr. Ifrael Rowley, Kent, Ditto.
Lieut. John Row, Glocefler, Maffachufetts.
Mr. Jonathan Ropes, Jnn.
Mr. Jonathan Riut, Northampton, Maffachufetts.
S
REv. Jofeph Sewall, D. T>.Bofl<m,Maffach. i Books.
Mr. Edmund Sawyer, Newbury, Ditto. 6 Books.
Mr. Julius Sacket, Kent, Connecticut.
Rev. Mr. John Searl, Connecticut.
Rev. Mr. Jofiah Sherman, Wobourn, Maffachufetts,
William Skinner, Efq; Bo/ton, Ditto.
Mr. JeiTe Smith, Connecticut.
Mr Jofeph Smalley, Kent, Connecticut.
Mr. John Smalley, A. M. Cornwall, Connecticut.
Reuben Smith, A. M. Farmington, Connecticut.
Afa Spalding, A. M. Connecticut.
Rev. Mr. James Sprout, Guilford. Connecticut. 6 Books.
Rev Mr.ThomasStrong,NeztgMartboro\MaffachufettSs
Mr Nehemiah Strong, A. Bf- Connecticut.
Mr. Simeon Stoddard, A. Bff- Ditto.
Mr. Noah Strong, , Ditto.
"Tk ,f R James Taylor, Tale College.
1VJ Mr Gerihom Tenney, BJbflon, Maffachufetts.
Amos Thompfon, Efq; — ^CondeClkut. 6 Books
Mr. Ifaac Thomlinfon, Waterbikry , Connecticut , 6 Books.
Mr. Jofeph Thurfton, Glocefler, Maffachufetts.
Mr Samuel Torrey, Jun Boflon, Ditto.
Rev. Mr. John Trumball, JVeflerly, Connecticut.
Rev. Mr Henry True, Hampflead, New-Hampfhirc.
Royall Tyler, Efq; Boflon, Maffachufetts.
W
REv. Mr. John Walley, Ifpwich, Maffachufetts.
Rev. Mr.NoahWadham,A w-Pn?y?«w, Connecticut.
Mr.
SUBSCRIBERS,
Mr Miles Ward, Jim
Rev Mr Ebenezcr White, Connecticut-
Mr Jonathan Welles, Hampfbire County, Maffachufetts.
Mr Stephen Weft, Ditto
Mr. William Whkwell, Bofion, Maffachufetts,
Lieut Livcrmore Whitbridge, Beverly, Maffachufetts.
Rev Mr. Samuel Wigglefwd thjpfwich, Maffachufetts-
Rev. Mr ' Stephen Williams, Springfield, Maffachufetts,
Rev Mr Benjamin Woodbridge, Amity, Connecticut ■
Timothy Woodbridge, Efq; Stockbridge, Maffachufetts.
Mr Jofeph Woodbridge, Ditto
Richard Woodhall, A M Connecticut
M.\ Afa Wright, County of Hampfbire, Maffachufetts,
Mr. Selah Wright, County of Hampfbire Maffachufetts.
Mr. Stephen Wright, Southampton, Maffachufetts.
"ffhefollowingSubfcriptions (fin theOrder as received) from
Edinburgh in Scotland, are not only for this Piece on
Original Sin, but alfo for our Authors other Book
prepared for thePrefs upon the Nature of Virtue.
THe Right Hon. the Earl of Leven.
Robert Craigie, Efq; of Glendoig, Lord Prefident
of the Court of Seffion.
Sir James Fergufon, of Killkerran, Baronet.
Alexander Frafer, Efq; of Stricken^ one of the Senators
of the College of Juftice.
Henry Hume, Efq; of Kaims,one of the Senators of the
College of J u Rice.
Alexander Bofwell. Efq; of Auchenlecl, one of the Sena-
tors of the College of Juflice.
Mr. Robert ackentofh, Advocate.
Robert Well wood, of Garvock, Efq; 2 Books.
Patrick Boyle, Efq; of Shualton, one of the Senators of
the College of "fnftice.
James Nimmo, Efq; Cafhier of Excife in Edinburg.
Mr. ft&ichael Menzics, Advocate in Edinburg.
Kev.
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Rev. Mr. Alexander Webfter, Minifler in Edinburg.
Rev. Mr. John Erikine, Minifler in Edinburg.
Rev. Mr. John Bonnar, Minifler in Perth.
Rev. Mr. James Smith, Minifter of New burn, 3 Books.
Rev. Mr. Thomas Randal, Minifter at Inchture.
Rev. Mr. James Robert fon, ProfefTor of Oriental Lan-
guages in Edinburg.
Mr. Archibald Ladley,Preacher of theGofpel in Edinburg.
Mr. CharlesLogan,Preacher of theGofpel injEa'/Vz.g Books
Mr. William Hogg, Merchant in Edinburg, 6 Books.
Mr. James Grant, Merchant in Edinburg. 6 Books.
Mr. John Walker, Merchant in Edinburg.
Mr. William Ramfey, Writer, Edinburg.
Mr. John Can, one of the Clerks of Excife, mEdinburg,
Mr. William Braidwood, Candlemaker in Edinburg.
Mr. Robert Scot, Merchant in Edinburg.
Rev Mr.johnGowdie, Principal of the College ofEdink
Rev. Mr Robert Hamilton. ProfefTor of Divinity mEdinb.
Mr. Robert Walker, Surgeon in Edinburg
Mr. Archibald Wallace, Merchant in Edmbwg.
Rev. Mr. Adam Wedderftone, Minifter of Bathgate.
William Wardrop of Cull, Efa; ' *
Rev. Mr. John Gillies. Miniftlr of Glafgajv.
Mr. Robert Scot, Merchant impfafgow.
Mr. John Hamilton, Sen. MercTaanc in Glafgovj.
Mr. George Brown, Merchant iLGla/gow.
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