ii ' fl.f«'f>t»»»»H.>t tt ' y,-: BA^-^C THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES . .^'/ '-ti THE Great Chriftian Do£lrine O F ORIGINAL SIN DEFENDEDj Evidence^ of its Truth produced, AND Arguments to the contrary anfwered. Containing, in particular, A REPLY to the Objedions and Arguings of Dr. John Taylor, in his Book, Intitled, " The Scripture-Doftrine of Original Sin pro- " pofed to free and candid Examination, &;c." By the late Reverend and Learned JONATHAN EDWARDS, A.M. Prefident of the College of New-^jerfey, Matth. ix. 12. ^hey that ke^<:hole, need net a Phyfician\ but they that are fick. — Et hacc non tantum ad Peccatores refsrenda eft ; quia in omnibus Maledidionibus priiiii Hominis, omnes ejus Genc- rationes conveniunt.~ R. Sal. Jarchf. Propter Concupilccntiam, innatain Cordi humano, dicitur. In Iniquitate genitus lum ; atque Scnfus eft, quod a Nati- vitate implantatuin fit Cordi humano "Jetzer haraug, Fig- mentum malum. — Aben-Ezra. — Ad Mores Natura recurrit Damnatoi, fi;;a i"; mutari nclcia. — — Deciles imi:andis Turpibus & pr.ivi^ omnes fumus. — Juv. BOSTON PrinrcJ, LOXDON Rc-plnicd, For G. Keith, in Grai,\-'::ircb-Strect \ and J. JoiiNsoN and Co. at the G/ch, in Pater?:oj'icr-R'ji'j. ~m7dcc.lx-vi. •pv-President Wrote It nu Tr.a.urer W H McKeag end Miss Eleanor Bv< Deputy CltyTrea^urer^W.^^^^ ^^ ^^^^^^ Coolidge. fy*', ' AN you'cash this check lor ^id for them. In ii/^ ,,. weeks he received r. C ?S question was addre^ed J^ou xn^f ^r^T to City l^eaiurer Powell ^f ^^^^^ Ss^U if I 1^' 2.d When he looked up l^^J^jsend you no.,_. ^at the questioner was George W^ Mulry. a clerk in the office of the H?e commission. KnoVing Mn ^•.^Jf?lgt.^ll1^iS1^3^ '^ ^?blch?ck more closely and ""^ ?®first that it wa.5 drawn "Calvin Coolidge. " rary calf N.Y., 1763. VERY SCARCE. This work "CALV» Tlie books wer' [once, and yester 1 edgment of the Ithe fact that I I them" came in . 1 check. iiJiANS. GREAT ealisc conccrn- 5vo, contcmpo- $10.00 has been called VFRY SCARCE. This work has been caiiea "the one large contribution that America has made to the deepef philosophic thought of the world. Bt ^i their Nature^ to that Sin and VVickcdncl, which implies their uttci and eternal Rnin. p. ^o — 31. .rjJtCT. xviU The C O N T EN T S. Sect. III. That Propenjity, which has been prov6d to be in th6 Nature of all Mankind, muft be a very evil, de~ ■ipravedy and pernicious Propenfity ; making it manifeft, that the Soul of Man, as it is by Nature, is in a cov" rupt, fallen, and ruined State: Which is the other Part of the Confequencc, drawn from the Propofition laid down in the firft Section, page 32 — 40. Sect. IV. The Depravity of Nature appears by a Pro* pepfity in all, to fin immediately, as foon as they are ca-t pablc of it, and to fia continually znd progrejjively ; and alfo by the Remains of Sin in the bejl of Men. p. 40- -46. Sect. V. The Depravity of Nature appears, in that the general Confcquence of the State and Tendency of Man's Nature is a much greater Degree o/'Sin, than Righteouf- jiefs ; not only with Refpedl to Value and Demerit, but Ijkewife to Matter and Quantity. p. 47 — 59. Sect. VI. The Corruption of Man's Nature appears by its Tendency, in its prefent State, to an extreme De- gree of Folly and Stupidity, in Matters of Religion. P- 59—74- Sect. VII. That Man's Nature is corrupt, appears, in that vaftly the greater Part of Mankind, in all Ages, have been zvicked Men. p. 75—^91. Sect. VIII. The native Depravity of Mankind appears, in that there has been fo little good Effef^ of fo mani- fold and great Means ufed to promote Virtue in the World. p. 91 — 120. Sect. IX. Several ^i^^/JiJwi of the Arguments for Depra- vity of Nature, from Trial and Events, confidered. Eva/ion I. Jdam's Nature, and the Nature of the Angeh that fell, v/as mA linful, yet they fmned ; and all Man- kind may, uithout a fintul Nature, fm as well as they. p, 121 — 127. Evcific'i The CONTENTS. xix Eva/ton II. Man's own Free-Will is a Caufe fufficient to account for the general Wickedncfs of the World. p. 128 — 130. Evajion III. The Corruption of the W6rld may be owing, not to a depraved Nature, but to bad Example. Eva/tan IV. The general Prevalence of Wickednefs, may, . without fuppofing a corrupt Nature, be accoutited for . by our Senfes being fiijl in Exercife, and our animal Paffions getting the Start of Reafon. p. 130 — 143. Evafion V. Men in this World are in a State of Trial -y it is therefore fit, that their Virtue fliould be tried by Oppofition, both from vrithout and from within. p. 143—146. CHAP. li. Univerfal Mortality proves Original Sin ; particularly the 'Death of Infants^ with its various Circumftances. p. 147— -i68. Part ii. Containing Obfervatiors on particular Parts of the h^lj Scripture^ which provo the Doctrine of Original Sin. p. 169. CHAP. 1. Obierv".tions relatfnn to '{"hinci;-. contamti- in chc tl:rt's jV-/i Chapter? of C/ENES IS^ vi'h Rticuiwc to thf; Do£lri!ic of Original Sin. Sect. I. Concerning ^r?^.--:'?/ i^-V/r-.;;,///,'/} •, and -rvhethcr our firft Parents were create*! with Righteouihcfs or moral Roiftitude of Heart. p. 169 — i8g. SscT. II. Concerning the Kind of Draih threatened io our firll Parenrs, if th-: y fhould '-at of the forbid-Jea Fruit. p. i'ii)~-'j.2i- XX The G O N T E N T S. Sect. IIJ. Wherein it is inquired^ whether there be any Thing in the Hiftory of the three firft Chapters of Cenefis^ which fhould lead us to fuppofe, that God, in his Conftitution with AD AM, dealt with Mankind in general,, as iticluded in their firft Father ; and that the Threatening of Death, in Cafe he Ihould eat the for- bidden Fruit, had RefpeSf, not only to him, but to his Pejerity 4' page 200— 225. CHAK II. Obfervations on other Parts of the holy Scriptures^ chiefly in the Old Tejiament, that prove Original Sin. p. 226 — 243. CHAP. III. Obfervations on various other Places of Scripture, prin^ cipally of the New Tejiament^ proving the Doctrine of Original Sin. > Sect,. I. Obfervations on 'John iii. 6. in Connexion with feme other Paffages in the New Teflament ; fbewing all to be Flejh^ by natural Birth, p. 244 — 256- Sect. IL Obfervations on Rom, iii. 9 — 24. fhewing, that All in their firji State are Wicked. p. 257 — 270. Sect. III. Obfervations on Rom. v. 6 — 10. Eph. ii. 3, with the Context ; and Rom. vii. confirming it, that All in their firjl State are Wicked. p. 270 — 291. CHAP. IV. Containing Obfervations on Rom. v. 12, to the End. Sect. I. Remarks on Dr. T— r'sWay of explaining this Paragraph. p. 292 — 332.- Szct. II. Obfervations, (hewing the true Connenion^ Scope, and Senfe of this remarkable Paragraph ; with feme Reflections on the Evidence^ which we here have, of the Dodlrine of Original Sin. p. 333 — 354. PART Tho CONTENTS, 3nd P A R T III. Obfer/ing the Evidence giv«n us, relative t« the Dofifine of OrigituU Shi, in what the Sciiptures reveal icon- cerning the Rademption by Christ, p. 355. CHAPr li The Evidence of Original Sin from tlie ^tf/fnr 1 "• l-crs; r. i-:0. 4- Of Virtue^ s fuppofed Prevalence. Part h " bers •, that it is the Rarity of Crimes, in Coirv- " pariion of innocent or good Adions, which en- " gages our Attention to them, and makes them " to be recorded in Hiftory, while honeft, ge- *' nerous domeftic Actions are overlooked, only " becaufe they are fo common ? As one great *' Danger, or one Month's Sicknefs fhall become " a frequently repeated Story during a long JLife " of Health and Safecy. — Let not the Vices of " Mankind be mulaplied or magnified. Let us '' make a fair Lllimate of human Life, and fet " over-agai:ift the Ihocking, the altonifhing In- " ftances of Barbarity and Vvickednefs that have " been perpetrated in any Age, not only the exceed- " ing; generous and brave Actions v/ith which Hi- " ftory fhines, but the prevailing Innocency, Good- " Nature, Induftry, Felicity, and Cbearfulnefs of the " greater Part of Mankmd at ail Times ; and " we Ihall not find Reafon to cry out, as Objectors " agajnft Providence do on this Occafion, that all " Men are vaftly corrupt, and that there is hardly *' any fuch Thing as Virtue in the World. Upon "• a fair Computation, the Fa6t does indeed come " out, that very great Villanies have been very *•' uncommon in all Ages, and looked upon as '' monftrous •, fo general is the Senfe and Efteem *' of Virtue." — It feems to be with a like View that Dr. '/. fays, " We muft mt take the Meafure " of our Health and Enjoyments from a Lazar- " Houfe, nor of our Underltanding from Bedlam^ " nor of our Morals from a Goal." (p. 77, S.) With refpccl to the Propriety and Pertinence of fuch a Reprefentation of Things, and its Force as to the Confequence defigned, I hope we ihall be better able to judge, and in iome Meafure to de- termine, whether the natural Difpofition of the Hearts Chap. 1. 7 0/ Grace interpofing. 5 Seft. I. \ Hearts of Mankind be corrupt or not, when the Things which follow have been confide red. But for the greater Clearnefs, it may be proper here to premife one Confideration, that is of great Importance in this Controverfy, and is very much overlooked by the Oppofers of the Doctrine of Original Sin in their l)ifputing againit it •, which is this ■ That Is to be looked upon as the true Tendency of the natural or innate Difpofition of Man's Pleart, which appears to be its Tendency, when we con- fider Things as they are in themfelves, or in their own Nature, without the Interpcfition of Divine Grace. Thus, that State of Man's Nature, that Difpofition of the Mind, is to be looked upon as evil and pernicious, which, as it is in itfelf, tends to extremely pernicious Confequences, and would certainly end therein, were it not that the free Mercy and Kindnefs of God interpofes to prevent that IfTue. It would be very ftrange if any Ihould argue, that there is no evil 1 endency in the Cafe, becaufe the mere Favour and Compafiion of the Moft High may ftep in and oppofe the Tendency, and prevent the fad Efie^l: tended to. Particularly, if there be any Thing in the Nature of Man, whereby he has an univerfal unfailing Tendency to that moral Evil, which, according to trie real Nature and true Demerit of Thing'^., a^ tliey arc in themfelves, implies his utter Ruin, Tliat nrolt be looked upon as :in evil Tendency or Propenfity; however divine (irace may interpole, to lave him from deferved Ruin, and to over-rule Thin2;s to an Ililie contrary to tliat v/hich they tend ro o; themfelves. Cirace is a ibvereign Thiiv", cx.t- cifed accordinii- to the ri;ood Plealure or Crod, B 3 bringing 6 Of G?'ace interpofing. Part I. bringing Good out of Evil. The EfFcd of it be- longs not to the Nature of Things themfelves, that otherwife have an ill Tendency, any more than the Remedy belongs to the Difeafe •, but is fomething altogether independent on it, introduced to oppofe the natural Tendency, and reverfe the Courfe of Things. But the Event that Things tend to, according to their own Demerit, and according to divine Juflice, That is the Event which they tend to in their ov/n Nature ; as Dr. '/ — r's own Words fully imply (Pref. to Par- on Rom. p. 131.) *■'' God *' alone (fays he) can declare whether he will pardon " or puniih the Ungodlinefs and Unrighteoufnefs " of Mankind, which is in ITS OWN NATURE " punijfhable." Nothing is more precileiy accord- ing to the Truth of Things, than divine Juftice : it weighs Things in an even Balance •, it views and ellimates Things no otherwife than they are truly in their own Nature. Therefore undoubtedly that •which implies a Tendency to Ruin, according to the Eilimate of divine Juftice., does indeed imply fuch a Tendency in its oivn Nature. And then it mud be remembered, that it is a moral Depravity we are fpeaking of; and there- fore v/hen we are confidering whether fuch Depra- vity do not appear by a Tendency to a bad Effed: or IfTue, it is a moral Tendeyicy to fuch an liTue, that is the Thing to be taken into the Account. A moral Tendency or Influence is by Befert. TiT.cn may it be laid, Man's Nature or State is attended with a pernicious or deilrudive Ten- dency, in a inoral Senfe, v/hen it tends to that vv'hich dcfcrves Milery and Deftrudion. And there- fore it equally fliews the moral Depravity of tlie Nature of Mankind in their prefent State, v,he- ther that Nature be univerfally attendee] with an Chap. T. ? Grace no Argument^ Sec. >} Seft. I. ^ effectual Tendency to deftrudi ve Vengeance a^ually executed^ or to their deferving Mifery and Rain, or their jufl Expofednefs to Dcftruftion, however that fatal Coniequence may be prevented by Grace, or whatever the a£tual Event be. One Thing more is to be obferved here, z'iz. That the Topic mainly iniiited on by the Oppo- iers of the Doctrine of Original Sin, is the Juftice of God ; both in their Objeclions againil the Imputation of Adani's, Sin, and alfo againft its being fo ordered, that Men fliould come into the World with a corrupt and ruined Nature, without having merited the Difpleafure of their Creator by any perfonal Fault. But the latter is not repug- nant to God's Juftice, if Men can be, and actually are, born into the World with a Tendency to Sin, and to Milcry and Ruin for their Sin, which ac- tually will be the Coniequence, unlefs mere Grace fteps in and prevents it. If. this be allowed, the Argument from Jujlice is given up : For it is to fuppofe, that their Liabienefs to Mifery and Ruin comes in a Way of Juftice •, otherwife there would be no Need of the Interpofition of divine Grace to fave them •, Juftice alone would be fufficient .Security, if exercifed, without Grace. It is all one in this Difpute about wliat is juft and righ- teous, whether Men are born in a miferable State, by a Tendency to Ruin, which al^uaib follc-ics^ and that jufih \ or whether they arc born in fuch a State as tends to a iJefcrt of Ruin, which m:?pt jujily follovv-, and zvoidd actually follcj;^ ditl nut Grace prevent. For the Controverly is no:, v.'liat: Grace will do, but what Juftice might do. I have been the more particular on tlii': I \c?A^ bccaufe it enervates many of the Rc.'.ib.iiii ^; and B ' Con- f Grace no Argument Part L Conclufions by which Dr. T!. makes out his Schenie ; in which he argues from that State which Mankind are in hy divine Gxace^ yea, which he himfeif iup- pofes to be by divine Grace ; and yet not making any Allowance for this, he from hence draws Conclufions againft what others fuppofe of the deplorable and ruined State Mankind are in by the Fall ^. Some of his Arguments and Conclu- fions * He often fpeaks of Death and Affliclion as comlno- on Adani-c Polterity in Confequence of his Sin ; and in p. 20, 21. and many other Phiccs, he fuppofcs, tjiat thefc Things conic in Coniequtnce of his Sin, not as a PuniQiment or a Cala- mity, but as a Benefit. But in p. 23. lie fuppofes, thefe Things would be a great Calamity and Mifery, if it wore not for the Refurredion ; wliich Rciurreftion he there, and in the following Pages, and in many other Places, fpei^ks of as being by Chrilt ; and often fpeaks of it as being by the Grace of God in ChrilL P. 63, 64. Speaking of our being fubjefled to Sorrow, La- bour, and Death, in Conlequence of /U.am% Sin^ he repre- fents thefe as Evils that arc reverfed and turned into Ad- vantage?, and that we are delivered from through Grace in Chrift. And p. 65, 66, 67. he fpeaks of God's thus turn- ing Death into an Advantage through Grace in Chrifl, as wliat vindicates the Juflice of God in bringing Death by Adam. P. 152, 156. It is one Thing which he allcdges againft this Propofition of the Aflembly of Divines, That we are by Na- ture Bond-flaves to Satan ; That God hath been provi4if.'?, frotn the Beginning cf the World to this Day, varioits Means and Difte>i- Jhticns, to prefernje and refcue Mankind frotti the De~jil. P. 168, 169, 170. One Thing alledged in Anfwer to that Objc<^;ion againil his Doclrine, That we are in v.orfe Cir- cumilances than /idam, is the happy Circumftances we are under by the Provifion and Means fuinifhcd through fvt's Grace i): Chrift. P. Z2revcnt the Kircct, Both which cun be .ibun- ujntlv 1 a .All Men fin. Part. I. dantfy demonftrated to be agreeable to the Word of God, and to Dr. ^ — r's own Dodrine. That every one of Mankind, at lead of them that are capable of adting as moral Agents, are guilty of Sin (not now taking it for granted that they come guilty into the World) is a Thing moft clearly and abundantly evident from the holy Scriptures : i Kings viii. 46. If any Man fin a- gainji thee ; for there is no Man that finneth not. Eccl. vii. 20. 'There is not a jufi Man upon Earth thnt doeth Good., and finneth 7iot. Job ix. 2, 3. / kmw it is fo of a I'ruth., (i. e. as Bildad had jull before faid, That God would not caft away a per- fed: Man, &c.) but how fijculd Man be jufi with God ? If he will contend with him, he cannot an- fwer him one of a Thoufand. To the like Purpofe, Pfal. cxliii. 2. Enter not into Judgment with thy Servant ; for in thy Sight (hall no Man living he jujiified. So the Words of the Apoftle (in which he has apparent Reference to thofe of the Pfalmifl) Rom. iii. 19, 20. That every Mouth may be flopped., und all the fVorld become guilty before God. There- fore hy the Deeds of the Law there fhall no Flefh be juflified in his Sight : for by the Law is the Knowledge of Sin. So, Gal. ii. 16. i Joh. i. 7, — 10. If we walk in the Light, the Blood of Chrifi cleanfeth us from all Sin. If we fay that we have na Sin, we deceive ourfelves, and the Truth is not in us. If we confefs our Sins, he is faithful and jufi to forgive us our Sins, and to cleanfe us fro?n all Unrighteoufnefs. 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, Confeffion and Repentance of Sin are fpoken of, as Duties proper for all ; as alfo Prayer to Chap. L 7 All Sin to utter Ruin, i% Sed. I. S to God for Pardon of Sin ; and Forgivenefs of thofe that injure us, from that Motive, that we hope to be forgiven of God. Univerfal Guilt of Sin might alfo be demonftrated from the Appoint- ment, and thedeclari'd Uleand End of the ancient Sacrifices i and alio from the Ranfom, which every one that W;S numbered in Ifrael, was directed to pay, to make Atonement for his Soul, Excd. xxx. II — 1 6. All are reprefented, not only as being fmful, but as having great and manifold Iniquity, Joli ix. 2, 3. Jam. iii. 1,2. There arc many Scriptures which both declare the univerfal Sinfulnefs of Mankind, and alfo that all Sin deferves and juiliy expoles to everiaiting Defhruclion, under the Wrath and Curie ot God -, .and lb demonitiare both Tarts of the pjopofirion I have laid down. To which Pu'pofe that in Gal. iii. 10. is exceeding full : For as tnany as arc cf the Works of the Law are under the Curfe ; for it is "written^ Cur fed is cjery one that continutth not in all Things zvhu.b are ivritten in the B'^&k of the Laiv^ to do them. How manifeftly ii it implied in the Apolt'e's Meanmg heie, that there is no Man but what rails in fome Inltances of doing all 'Hiings that arc "wriicen in the Book of tlie Law, and tiicreforc as many as have their Depcndance on their fulfJling the Law, are under that Curlx; which is pronounced on them that do fail of it ? And lience the Apoftle infers in the Vi^->^x. Vtrie, that NO Mi\N IS j-ffed by the Lazv in the Sight of God : as he had iaid oefore in the prccedinf^ Chapter, Vcr. 16. £y the IVorks of the Lr-i:; jhSll no l'!-:(h he jiijtiffd. The iipoille iliew.s us that he unLJci-iUuiu,-, ihat by this 1/irice wiiicJi he cues f"oai Dciiteroncriiy^ lie Scr^pt.'-.re hath co'-ifluuedy oi jiut lip. all nn.Ur S.H; ,-.b in. Chap. iii. zi. So th.-it 14- ^^ ^^^ io utter Rtiin. Pait L 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. \v. 14. and alfo 2 Cor. iii. 6, 7, 9. where the Law is called the Letter that kills., the Minijiration of Death., and the Minijiration of Condemnation. The Wrath^ Condemnation, and Death, Vvfhich is threatened in the Law to all its Tranfgreffors, is final Per- dition, the fecond Death, eternal Ruin ; as is very plain, and is confeffed. And this Punilhment v/hich the Law threatens for every Sin, is a juft Puniihmcnt -, being what every Sin truly deferves ^ God's Law being a righteous Law, and the Sen- tence of it a righteous Sentence. All thefe Things are what Dr. T*. himfelf confelTes and afferts. He lays, that the Law of God requires perfeft Obedience. (Note on Rom. vii, 6. p. 308.) *■' God can' never require imperfe6t Obedience, " or by his holy Law allow us to be guilty of any " one Sin, how fmall foever. And if the Law,. " as a Rule of Duty, were in any Refpeft abo- " lilhed, then we miglit in fome Refpecls tranf- " grefs the Law, and yet not be guilty of Sin. " The moral Law, or Law of Nature, is the *' 7'r^^th, everlafting, unchangeable ; and there- *' fore, as fuch, can never be abrogated. On the " contrary, our Lord Jcfus Chrift has promul- *' gated it anew under the Gofptl, fuller and *' clearer than it was in the Mofaical Conllitution, *' or any v/hcre clle ; — havinp; added to its Pre- " cepts the Sanation of his own divine Authority." And many Things which he fiys imply, that all Mankind do in lome Degree Lranfgrefs the Law. la p, 228. fpvakin<2; of what may be q:ii!:cred ' " ' f-om Chap. T. 7 AU Sin to utter Ruhu ic Sea. I. s ^ from Rom. vii. and viii. he fays, " We are very *' apt, in a World full of Temptation, to be de- " ceived, and drawn into Sin by bodily Appe- " tites, &c. And the Cafe of thofe who are under " a Law threatening Death to every Sin, muft be " quite deplorable, if they have no Relief from " the Mercy of the Lawgiver." But this is very fully declared in what he fays in his Note on Rom. V. 20. p. 297. His Words are as follows: " In- ** deed, as a Rule of A6lion prefcribing our ••' Duty, it (the Law) always was, and always •' mult be a Rule ordained for obtaining Life-; ** but not as a Rule of Juftilication, not as it *' fubjefts to Death for every Tranfgreflion. For *' if it COULD in its utmoft Rigour have given us *' Life, then, as the Apoille argues, it would have " been againft the Promifes of God. — For if *' there had been a Law, in the ftrift and rigorous " Senfe of Law, WHICH COULD HAVE " MADE US LIVE, verily Juibfication fhould " have been by the Law. But he fuppofes, no fuch " Law was ever given : and therefore there is Need *' and Room enough for the Promifes of Grace -, or ** as he argues, Gcil. ii. 21. it would have fruftra- " ted, or rendered ufelefs the Grace of God. " For if Juftilication came by the Law, then *' truly Cliriii is dead in vain, then he died to ac- " complilh what was, or MIGHT HAVE BEEN " EFFECTED by Law itfelf without his Deatn. *' Certainly the Lav/ was not brought in among " the Jezi-s to be a Rule of Juiliiication, or to *' recover them out of a State of Death, and to " procure Liie by tlieir finleis Obedience to it: *' For in this, as well as in another Refpcil, ir wa^ " WEAK ; not in itlc.lf, but diro' the YxEAK- *' NESS 01 ourFlclh, R^>??. viii. 3. The Lav., I " conceive, is not a D:l':f:nl'u'on f!i:Ui^'ie to the t6' . ' All Sin to eternal ' Part I.' *' Infirmity of the human Nature in our prefent " State j 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 TRANSGRESS, WE ARE RUINED " FOR EVER. FOR WHO THEN, FROM; " THE BEGINNING OF THE WORLD, " COULD BE SAVED?" How clear and exprefs are thefe Things,, that no one of Mankind, from the Beginning of the World, can ever be juilified by Law, becaufe every one tranfgreffes it ? * And here alfo we fee, Dr. T. declares, that by the Law Men are fentcnced to everlajting Ruin for one Tranfgrefiion. To the like Purpofe he often expreffes himfelf. So p. 207. " The Law re- " quireth the moil extenfive Obedience, difco- " vering Sin in all its Branches. — It gives Sin a " deadly F'orce, fubjedling every Tranfgrelfion to " the Penalty of Death ; and yet fupplieth neither " Help nor Hope to the Sinner, but leaveth him " under the Power of Sin and Sentence of Death." In p. 213. he fpeaks of the Law as extending to Lujl and irregular Defires^ and to e-very Branch and Principle of Sin •, and even to ils latent Principles', and minutefi Branches : again (Note on Rem. vii. 6. p. 308.) to every Sin, hozv fmall foever. And wlien he fpeaks of the Law fubje61;ing every Tranfgref- fibn 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- * ] am fciifiLle, thefc I'hiii;,;-,^ nre qiiife iricor.HPcnt with ■what he fays elfcwhcre, of Jrjiiacit i'u-:\:cr in all Ma^ikind con- Jlantl-i to do the '■ujLjIc Duty 'u^ouL (li,d r.ij:Jrej <,f them, without a Neccfiity of brt-akiiig Goii't- Law in ::ny D:j/£c. -J'. 63-— 68. S.) But, 1 liope, the Reader will not tliir.k mc accouut- i.\A'i for ]":'is JnconiificnCvS. Chap, f, ? tind jufi Pef'dithn. ti Sect. I. J condemning Fewer of it, as binding us in everlajting Chains. In p. 1 20. 6'. he lays, that Death which is the Wages of Sin, is the fecond Death : and this p. 78. he explains oi final Perdition. In his Key, p. 107. §. 296. he fays, " The Curfe of the Law " fubjcdled Men for every Tranfgrelfion to eternal " Death. ''^ So in Note on Rom. v. 20. p. 291, " The Law of Mofes fubjc6ted thofe who were " under it to Death, meaning by Death eternal ." Death." Thefe are his Words. He alfo fuppofes, that this Sentence of the Law, thus fubj^ding Men for every, even the leafi Sin, and every minutefi Branch and latent Principle of Sin, to lb dreadful a Puniflimenr, is jujl and righ- teous, agreeable to I'ruth and the Nature of Things., or to the natural and proper Demerits of Sin. 'l1iis he is very full in. Thus in p. 1 86. P. " It was Sin *•' (lays he) which fubjeftcd us to Death by the Law, '' JUSTLY threatening Sin with Death. Which " Law was given us, that Sin might appear -, mig;ht " be fct fortli IN US FROPi^R COLOURS ; " when we faw it fubjed:ed us to Death by a Law " PERFECTLY HOLY, JUST, and GOOD ; "• that Sin by tlie Commandment, by the Lav/, mi^Iit " be reprelented WHAT IF REALLY IS,^an " exceeding; oreat and deadlv Evil." So in Note on Rom. v, 20. p. 299. "" l"he Law or Mir.illra- '' tion of Deatli, as it fubjects to Death for every " Tranfgreliion, is itill of Ule tolhew the NATU- " RAL AND PROPER DEMERIF OF SIN." //'/i. p. 292. " The Language of the L:uv, Dyin^^ *' thou fhalt ciic, is to be underllood en' tlie i).-;;:. - " r;7 of tlie 'Franlgrefilon, that which it defe:'-i\..." Ibid. p. 2i)o. " f Iic Law was added, fairh Mr. *•• Pciice, on tlic i'lace, becauic tb.e Ifyjelitcs^ the *' Pollerity of Ji'-ah(U)i., were Tran!lircflbr:> as Igf All fin to eternal Part I. " well as other Men, to Ihew them their Sins, and *' the Punifhment and Death, which in STRICT " JUSTICE they incurred by -them. And this " appears to be a true Comment on Rom. vii. 13. *' — Sin, by Virtue of the Law, fubjefted you to " Death for this End, that Sin, working Death *' in us, by that which is holy^ jufi-i and good^ PER- " FECTLY CONSONANT TO EVERLAST- « ING TRUTH AND RIGHTEOUSNESS.— *' Confequently every Sin is inftriEi Jujlice deferving " of Wrath and Punifhment ; and the Law in its " Rigour was given to the Jeivs, to fet home this " awful Truth upon their Confciences, to {hew them " the evil and pernicious NATURE of Sin ; and " that being confcious they had broke the Law " of God, this might convince them of the great " Need they had of the FAVOUR of the Law- " giver, and oblige them, by Faith in his GOOD- " NESS, to fly to his MERCY, for Pardon and " Salvation." If the Law be holy, juft, and good, a Confti- tution perfedtly agreeable to God's Holinefs, Ju- flice, and Goodnefs •, then he might have put it exactly in Execution, agreeably to all thcfe hi& Perfedions. Our Author himfelf fays, p. 133. S. " Flow that Conftitution, which eftablifhes a Law, " the making of which is inconfiftent with the " Juftice and Goodnefs of God, and the Exe- " cuting of it inconfiftent with his Holinefs, can " be a righteous Conftitution, I confefs, is quite " beyond my Comprehenfion." Now the Reader is left to judge, v/hether it be not moft plainly and fully agreeable to Dr. '/ — r's own Dodtrinc, that there never was any one Per- fon from the Beginning of the World, v/ho came to Chap. I. ) and jnji Pei-ditidn. ig Sc6l. I. \ to aft in the World as a moral Agent, and that it is not to be hoped there ever will be any, but what is a Sinner or Tranlgreffor of the Law of God i and that therefore this proves to be the Iffue and Event of Things, with Refpeft to all Mankind in all Agea, that, by the natural and proper Demerit of their own Sinfulnefs, and in the Judgment of the Law of God, which is perfeflly confonant to Truth, and exhibits Things in their true Colours, they are the proper Subjefts of the Curfe of God, eternal Death, and everlafting Ruin ; which muft be the actual Confequence, iinlefs the Grace or Favour of the Lav/giver in- terpofc, and Mercy prevail for their Pardon and Salvation. The Reader has ^tan alfo how agree- able this is to the Dodtrine of the holy Scrip- ture. And if fo, and what has been obferved con- cerning tlie Interpolition of divine Grace be re jnembercd, namely, tlut this alters not the Nature of Things as they arc in thcmfelves, and that it does not in the leafc affc6t the State of the Con- troverfy we are upon, concerning the true Nature and Tendency of the State that Mankind come into the World in, whether Grace prevents the fcital Effed: or no •, I fay, if thefe Thirr:^s are con- fklered, I truft, none will deny, that the Propoiition that was laid dov;n, is fully proved, as agreeable to the Word of God, and Dr. T — ?'s own Words; viz. That Mankind are all naturally in iuch a State, as is attended, without Fail, with this Conicqucnce or Ifllie, that they univerllilly are the Subjeds of that Guilt and Sinfulnefs, which is, in iLtfed, tiieir utter and eternal lluin, being caft vvholly out <;t the Favour of God, and fubjecledto his everlalling Wraih and Curie, C 2 SECT. 20 A cotiftant EffeSf Part L SECT. II. // follows from the Propofttion -proved in the fore- going Se^iion^ that all Mankind are tinder the Infueyice of a prevailing effeftual Tendency in their Nature, to that Sin and Wickednefs ^ ijchich implies their utter and eternal Ruin. T^HE Propofition laid down being proved, the Confequence of it remains to be made out, viz. That the Mind of Man has a natural Tendency or Propenfity to that Event, which has been fhev»^n viniverfally and infaUibly to take Place (if this be not fufficiently evident of itfelf, without Proofs ) and that this is a corrupt or depraved Propen- fity. I Ihall here confider the former Part of this Confequence, namely. Whether fuch an univerfal, conftant, infallible Event is truly a Proof of the Being of any Tendency or Prcpenfity to that Event; leaving the evil and corrupt Nature of fuch a Propenfity to be confidered afterwards. If any fliould fay, they do not think that its being a Thing univerfal and infallible in Event, that Mankind commit fome Sin, is a Proof of a prevailing Tendency to Sin ; becaufe they do not only fin, but alfo do Good, and perhaps more Good than Evil : Let them remember, that the Qi.]cflion at prefent is not. How much Sin there is a Tendency to ; but, Whether there be a pre- vailing Propenfity to that IlTue, whicli it is allowed all Men do aftually come to, that all fail of keep- ing the Law pcrfedly •, — whether there be not a Tendency to fuch Imperfection of Obedience, as al\vay,'= Chap- 1. 7 proves tendency. 2 1 Sea. II. J always without Fail comes to pafs ; to that Degree of Sinfulnefs, at leaft, which all fall into; and fo to that utter Ruin, which that Sinfulnefs implies and infers. Whether an effedual Propenfity to this be worth the Name of Depravity, becaufc of the Good that may be fuppofed to balance it, fhall be confidered by and by. If it were fo, that all Mankind, in all Nations and Ages, were at lead one Day in their Lives deprived of the Ufe of their Reafon, and run raving mad \ or that all, even every individual Perfon, once cut their c wn Throats, or put out their own Eyes \ it might be an Evidence of fome Tendency in the Nature or natural State of Mankind to fuch an Event ; tho* they mig!it exercife Reafon many more Days than they were diftracSted, and were kind to and tender of themfelves oftener than they mortally and cruelly wounded themklvcs. To determine whether the unfiiling Conilancy of the above-named Event be an Evidence of Tendency, let it be confidered, What can be meant by tendency^ but a prevailing Liablenefs or Expo- fednefs to fuch or fuch an Event ? Wherein confiics the Notion of any fuch Tiling, but fome dated Prevalence or Pre]>onderation in the Nature or State of Caufes or Occafions, that is followed by, :ind fo proves to be elfeftual /..u:j ii evil, n j; onis' D 34 ^^^^ ahove mentioned Propenftty Part I. as it is calamitous and forrowful^ ending in great natural Evil ; but as it is odious and deteftable -, for by the Suppoficion, it tends to that moral Evil^ by which the Subjedt becomes odious in the Sight of God, and liable, as luch, to be condemned, and utterly rejected, and curfed by him. This alfo mai<:es it evident, that the State which it has been proved Mankind are in, is a corrupt State In a moral Senfe^ that it is inconfiftent with the Ful- fil nent of the Lav/ of God, which is the Rule of moral Redlituds and Goodnefs. That Tendency, which is oppofite to that which the moral Law requires and infiits upon, and prone to that which the moral Law utterly forbids, and eternally con- demns the Subject for, is doubtlefs a corrupt Tendency, in a moral Senfe. So that this Depravity is both odious ^ and alfo ■pernicious^ fatal and deftru6live, in the higheft Seni'e, as inevitably tending to that which implies Man's eternal Ruin ; it fnews, that Man, as he is by Nature, is in a deplorable and undone State, in the higheft Senfe. And this proves that Men do not come into the World perfe6lly innocent in the Sight of God, and without any juft Expofednefs to his Difpleafure. For the being by Nature in a loit and ruined State, in the higheft Senfe, is not coniiftent with being by Nature in a State of Favour with God. But if any Ihould ft ill infift on a Notion of Men's good Deeds exceeding their bad ones, and that, feeing the Good that is in Men is m.ore than countervails the Evil, they cannot be properly de- nommated evil-, all Perfons and Things being moft properly denominated fi-om that wliich pre- vails,. Chap 1. 1 tncji corrupt and pernicious. 35 Sci^l. III. } vails, and has the Afccndant 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 lil-Defert, in a vail Over-balance to Virtue and Merit •, or a Propenfity to that Sin, the Evil and Demerit of which is io great, that the Value and Merit that is in him, or in all the virtuous Acts that ever he performs, arc as Nothing to it ; then truly the NatU/^e of Man may be faid to be corrupt and evil. That this is the true Cafe, may be demonftratcd by what is evident of the infmit:e Heinoufncfs of Sin againft God, from the Nature of Things. The tieinoufncfs of this mull rife in fome Propor- tion to the Obligation we are under to regard the divine Being -, and th:it mAill be in feme Propor- tion ro his Worthinels of Regard •, which doubtlefs is infinitely beyond the Worchinefs of any of our Feliow-Creatures. But the Merit ot ou]- Refpedt or Obedience to God is not infinite. Tlie Merit of Rclpeit to any Being does not incrcafe, but is rather diminifhed, in Proportion to the Obliga- tions we are under in ftric't Jufcice to pay him that Rclpecl. There is 110 %\'cai Merit in paying a f^cbt v/e owe, p.nd by t'r.e liigiiell pofilb'ie Obliga- tions in flri.;:t Juiticc .nv obliged to p w i but chore is oreat Der. erit in rtJiifing to pay it. That on iucli Acc'junis as r'v-ie, there i-, aii irifinite De- merit in all bin agiin;!: (y )d, v/hicii nuit therefore imm.enrely ciutw^igh ail tiie ivleiit: which can be lupfiolcd t'.» be in (Air \'iriuc, I thinb., is ca able ol \;\\\ De;-r)n;bM;i:.)n ; and tliat llv; r'utility C'f tlie Oojectior.s which fome have niav.le againil the Argument, niigbi i.- .It |dainly be d^nicniiraLed. D 2 But ^6 The Sin of all Men Part I. But I fliall omit a particular Confideration of the Evidence of this Matter from the Nature of Things, as 1 ftudy Brevity, and left any (hould c-ry- cut, Metaphyf.cks ! as the Manner of fome is, when any Argunjent is handled againft any Tenet they are fond of, v/ith a clofe and exa6t Confidera-' tion of the Nature of Things. And this is not fo necei^ary in the prefent Cafe, in as much as the Point aifcrLed, namely, that he who commits any one Sin, has Guilt and 111-Defert, which is fo great, that the Value and Merit of all the Good which it is poffible he fliould do in his whole Life, is as Nothing to it ; I fay, this Point is not only evi- •dent by Mctaphyficks^ but is plainly demonitrated by what has been fl^iewn to be Fatt^ with refped: to God's own Conftitu Lions and Difpenfations to- wards Mankind : As particularly by this, that whatever Afts of Virtue and Obedience a Man performs, yet if he trefpafTes in one Point, is guilty of any the Icaft Sin, lie, 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 v/hoily call out of Favour with God, and liibjefted to his Curfe, to be utterly and eternilly dtrftroyed. This has been proved; and {hewn to be the Doclrine which Dr. T. abundantly te vches. But how can it be agreeable to the Nature of Things, and exaftly confonant to ever- lafting Truth and Righteoufnefs, thus to deal with a Creature for the leaft finful Ait, though he fliould perform ever fo many Thoufands of honeft and virtuous Afts, to countervail the Evil of that Sin ? Or how can it be agreeable to the exadt Truth and real Demerit of I'hings, thus wholly to call orF the deficient Creature, without any Regard to the Merit of all his good Deeds, unlefs that be in 'I'ruth the Cafe, that the Value and Merit of aU Chnp. T. 7 infinitely outweighs their Virtue. 37 Sed.in. \ all thofe good Adions, bear no Proportion to the Heinoufnefs of the leaft Sin ? If it were not To, one would think, that however the offending Per- fon might have fonie proper Piinifliment, yet feeing there is fo much Virtue to lay in the Bai- lance asiainft the Guilt, it would be agreeable to the Nature of Things, that he fliould find fomc Favour, and not be altogether rejed:ed, and made the Subjes5l of perfeiSt and eternal Dcflruftion •, and thus no Account at all be made of all his Virtue, fo much as to procure liim the leaft Relief or Hope. How can fuch a Conftitution reprefcnt Sin in its proper Colours^ and according to its true Nature end Defert^ (as Dr. 'T. fays it does) unlefs this be its true Nature, that it is fo bad, that even in the leaft Inftance it perfectly fwallows up ?\\ the Value of the Sinner's fuppofed good Deeds, let them be ever fo many. So that this Matter is not left to our Metaphyficks, or Philofophy ; the great Law- giver, and infallible Judge of the Univerfe, has clearly decided it, in the Revelation he has made of what is agreeable to exact Truth, Juftice, and the Nature of Things, in his revealed Law, or Rule of Righceoufnels. He that in any Refpeft or Degree is a Tranf- grcffor of God's Law, is a wicked Man, yea, wholly wicked in the Eye of the Law ; all iiis Goodnefs being eftecm.ed Notliing, having no Ac- count made of it, vvhen taken together v/itii his Wickcdnels. And therefore, without any Regard to his Righteoufnefs, he is, by the Sentence of the Lav/, and fo by the Voice of Truth and Juitice, to be treated as worthy to be rejected, a^horre.J, and curfed for ever-, and muft be lb, unlefs Gimcc inter}5ofes, to cover his Tranlgrelfion. But M^n arc reallv, in themfclves, wliat tliev arc in the I'.ve D J ' of j8 Sin infiniiely outweighs Part I. of the Law, and by the Voice of ftrlft Equity and Juftice ; however they may be looked upon, and treated by infinite and unmerited Mercy. So that, on the whole, it appears, all Mankind have an infallibly effedual Propenfity to that mo- ral Evil, which infinitely out-v/eighs the Value of all the Good that can be in them •, and have fuch a Difpofition o Heart, that the certain Confequence of it h, their being, in the Eye of perfeft Truth and RighteoLifnels, wicked Men. And I leave all to judge, whether fuch a Difpolltion be not in the Eye of Truth a depraved Difpofition ? Agreeable to thefe Things, the Scripture repre- fents all Mankind, not only as having Guilt, but immcnfe Guik, which they can have no Merit or Worthinefs to countervail. Such is the Reprefen- tation we have in Matth. xviii. 21. to the End. There, on Peter's enquiring, Hc-zv often his Brother Jldculd trefpafs againjl hiryiy and he forgive him^ whe- ther until feven tirries ? Chrifl replies, / fay net unto thee^ until feven times^ hut until feventy times feven •, apparently meaning,, that he lliould efteem no Number of Offences too many, and no Degree of Injury it is poffible our Neighbour Ikould be guilty of tov/ards us, too great to be forgiven. For which tlris Reafon is given in the Parable there following, that if ever we obtain Forgivenefs and Favour vv'ith God, he muft pardon that Guilt and Injury towards his Mtijefty, which is immenfely greater than the greateit Injuries that ever Men are guiky of one towards another, yea, than the Sum of all their Injuries put together, let them be ever fo many, and ever fo great ; fo that the latter v/ould be but as an hundred Pence to ten thoufand Talents, which irnmenfe Debt we owe to God, Chap. J. 7 tJifg Virtues of Men. lo SeA. III. f J ^ 6^ God, and have nothing 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 compared with our ill Defert, it is in the Sight of God as Nothing to it. The Parable is not to reprefent PeUr's Cafe in particular, but that of all wiio then were, or ever ihould be, Chrift's Difciplcs. It appears by the Concluficn of the Difcourie, So iike-ivife /ball my heavenly Father do, if ye, from your Hearts, forgive not every one his Brother their 'Trefpajjes. Therefore how abfurd muft it be for Chriftians to objed againft the Depravity of Man's Nature, a greater Nuniber of innocent and kind Adions, than of Crimes ; and to talk of a prevailing In- nocency, good Nature, Induftry, and Cheariul- nefs of the greater Part of Mankind ? Iniinitely more abfurd, than it v/ould be to infifi, that the Domeftic of a Prince v.'as not a bad Servant, be- caufe the' fometimcs he contemned and attronted his Mafter to a great Degree, yet he did not fpic in his Mafter's Face fo often as he pertormcd Acts of Service •, or, than it v.'ould be to affirm, that his Spoufe was a good Wife to him, becaule, al- though fhe committed Adultery, and that with the Slaves and Scoundrels fometimcs, yet (lie did not do this fo often as fhe did the Duties of a Wife. Thefe Notions would be abfurd, becaule the Crimes are too heinous to be atoned for, by many honeft Aftions of the Servant or Spoufe of the Prince •, there being a vait Difproportion be- tween the Merit of the one, and the lil-Delert of the other : But in no Meafure f) great, nay inii- nitely Ids, than that between the Demerit of our Olfences againft God, and the Value of our Aets of Obedience. D 4 Tiu, 40 All Men fin immediately. Part I. Thus I have gone through, with my firft Argu- ment ; having fhewn the Evidence of the Truth of the Propofition I laid down at firft, and proved its Confcquence. But there are maoy other Things^ that manifeft a very corrupt Tendency or Dif- pofition in Man's Nature, in his prefent State, which I {hall take Notice of in the following Secfions. S E C T. IV. ^he Depravity of Nature appears by a Tropenfity in all to fin immediately, as fccn as they are capable of it^ and to fin continually and pro- greffively ; and alfo by the Remains of Sin in the beft of Men. THE great Depravity of Man's Nature ap- pears, not only in that they univerfally com- mit Sin, Vv'ho fpend any long Time in the World, but in that Men are naturally fo prone to Sin, that none ever fail of immediately tranfgreffmg God's Law, and fo of bringing infinite Guilt on them- fclves, and expofing themfelves to eternal Perdi- tion, as loon as they are capable of it. The Scriptures arc fo very exprefs in it, that all Mankmd, all Flefh^ all the World, every Man living, are guilty of Sin ; that it miul; at leaft be underilood, every one that is comiC to be capable of being adive in Duty to God, or Sin againft him, is guilty of Sin. There are Multitudes in the World, who have but very lately begun to exert their Faculties, as moral Agents ; and fo are but juil entered on tivjir State of I'ria], as acting foi" then'ifelves. I'hcre arc many Thouiamh conflantlv Chap. T. 7 /III Men fm immediately. 4.1^ Scft. IV. J conftantly in the World, who have not lived one Month, or Week, or Day, fince they have arrived to any Period that can be afiTigned from their Birth to twenty Years of Age. And if there be not a ftrong Propenfity in Man's Nature to Sin, that fhould, as it were, hurry them on to fpeedy lYani- grefllon, and they have no Guilt previous to their perlbnal Sinning, what fhould hinder but that there mi2;ht alwavs be a great Number of fucli as a6t for themfelves on the Stage of the World, and are anfwerable for themfelves to God, who have hitherto kept themfelves free from Sin, and have perfectly obeyed God's Law, and fo are righteous in God's Sight, with the Riorhteoufnefs of the Law ; and if they fliould be called out of the World without any longer Trial (as great Numbers die at all Periods of Life) would be juftified by the Deeds of the Law ? And hov/ then can it be true, that /// God's Sight no Alan living can be jufii- fed^ that no Man can be ju(l ivith God^ and that by the Peeas of the Laiu no hlejh can be jujiif.ed^ becaiifc by the Laiv is the Knoivledge of Sin ? And what fhould hinder but that there may always be many in the World, v/ho are capable Subjects of Inftruction and Counfel, and of Prayer to God, for whom the Calls of God's Word to Repentance, and to feek Pardon through the Blood of Chriif, and to forgive others their Injuries, becaufe they need that God fliould forgive them, would not be proper ; and for whom the Lord's Prayer is not fuit- able, wherein Chrill directs all his Followers to pray, that (iod would forgive their Sins, as they forgive thole that tr^^fpafs agai nil them? If there are any in the World, though but lately become capable of ;;ul ng fjr themfti/es, as Sub- jects ol the Law d Gou, v/lio are perrccily irce iroai 42 All Men ftn immediately. Part I. from Sin, fuch are moft likely to be found among the Children of Chriftian Parents, who give them the moft pious Education, and fet them the beft Examples : And therefore fuch v/ould never be fo hkely to be found in any Part or Age of the World, as in the primitive Chriftian Church, m the firft Age of Chriftianity, (the Age of the Church's greateft Purity} fo long after Chriftianity had beers eftabiiflied, 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 Parr of that Age, that the Apoitie 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 John i. 8, 9, 10. If we fay that we have no Sin, we deceive ourfelves, and the Truth is not in us. If we confefs cur Si?is, he is faithful and jufi to forgive us our Sins^ and to cleanfe us from all Un~ right eoufnefs. If we fay that we have not fmnedy we make him a Liar^ and the Truth is not in us*. Again, * If any ihould objeft, that this is an overtraining of Things ; and that it i'uppofcs a greater Niccr.c;is and Exact- Befs than is obfcrved in Scripture-Reprefcrtations and Expref- fions, to infer from thci'e Expreilions, that all Men fin imme- diately as foon as ever they are capable of it. To this I vvould fay, that f think the Arguu:;cnts ufed are truly folid, and do really and jullly conciiide, either that rvkn are bora guilty, and fo are chargeable with Sin before they come to ai5t tor tbcmfelves, or clle commit Sin inimediately, without the leaft Time intervening, after they are capable of underilanding their Obligations to Ciod, and reflecting on theinielves ; r.nd that the Scripture clearly determines, t'serc is not one fuch Pcrfon in the World, free from Sin. Bat whether this be a draining Things up to too great an E.c.-iunefi, or not , ) et I fup- pole, None that do not entirely let ailde the Ser.fe of fuch Scriptures as have been mentioned, and d^-ny thufw Propofi- tions which Dr. T. himlell allows to be contained in feme of them. Chap. 1. 7 Mi» fin continually. a.\ ScA. IV. \ • • Again, the Reality and Greatnefs of the Depra- vity of Man's Nature appears in this. That he has a prevaihng Propenfity to be continually finning againit God. "What has been obfrvcd above, o ... will clearly prove this. That fame Difpofition of Nature, which is an effectual Propenfity to imme^ diuie Siii, amounts to a Fropeniity to conilnual Sin. For a being prone to continual finning, is nothinji but a Proncnels to immediate Sin co'iiti-^ nucd. Such appears to be the Tendency of Na- ture to Sin, that as foon as e\\;r Man is capable, it caulcs him immediately to fin, without fullering any confiderable 'I'ime to pafs widiout SirL And therefore, if the fame Propenfity be continued undiminilhed, 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 immediately to fin, with as liitk Time pafilng v/ithout Sin afterwards, as at firit. The only Reafon that can be given wiiy Sinning mull be immediate at firll, is that the Dirpofition is fo great, that it will not fuffer any conudcrabit: Time to pafs v/ithout Sin : and therefore, the Ikmc Difpofition being continued in equal Degree, v;ith- out tlu'm, will deny they prove, that no conf.deralle Time pafies after Mc'ij are capaulc of ading for themicives, as the Sub- jeds ot God's Law, before they arc guilry of Sin ; hccauf.: if the Time wore cor.ficierahlc, ic would be grtat ciiouv^h to defervc lo i.-t: taken Notice of, as an Exccpcicn to fuch ur.i- vcrfal Fropcfuions, as, in thy Si^^/'-t jLaii nc l\'an li^inug L juj.i- f.cd, kz And if this be alloucti, that I'. 'en a;-^ io : n-rjc to fin, tliat in Fact all Mankiiid co f-n, as it iirrr, ininitdu.tcly. after they come to be capable of it, or iail not to fn In foon, that no io}:fiiiirahleinne p:-:ii'cs bf'circ llicy run into 'i r;-.r.i - grclnon at^-iiill God , it c.oc; rot n.iich alrcr the Laic, as to the pvcitiu Argunici'it. Jf the Time cf i iccv.cm !io.;i ':a\\ ic. Ic fu..;ll, ns i:ut to be wcriliy o> ^.c.'i-x.^. ir ihj ioun.icn'.u r.'.d iini\cifai I'rrrrf -ior- of i^ciiptuic, i: \\ al o (o Ima^], :.: lU'C 13 be wcriiv, t^f Nowtc in lisr ric^i.i A",t r ■_;;., 44 ^^^ J^^i increaftngly. Part I. out fome new Reflraint, or contrary Tendency, it will ftill equally tend to the fame EfFed. And though it is true, the Propenfity may be dimi- nifhed, or have Reflraints laid upon it, by gracious Difpofals of Providence, or merciful Influences of God's Spirit ; yet this is not owing to Nature. That ftrong Propenfity of Nature, by which Men are fo prone to immediate Sinning at firil, has no Tendency in itfelf to a Diminution ; but rather to an Increafe ; as the continued Exercife of an evil Difpofition, in repeated a6lual Sins, tends to ftrengthen it more and more : agreeable to that Obfervation of Dr. T — r's, p. 228. " We are apt " to be drawn into Sin by bodily Appetites, and *' when once v/e are under the Government of " thefe Appetites, it is at leaft exceeding difficult, " if not impracticable, to recover ourfelves, by " the mere Eorce of Reafon." The Increafe of Strength of Difpofition in fuch a Cafe, is as in a falling Body, the Strength of its Tendency to de- fcend is continually increafed, fo long as its Mo- tion is continued. Not only a conftant Commiffion of Sin, but a conftant Increafe in the Habits and 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 rem.oved, is not only to fall with a continual Motion, but with a con- ftantly increafing Motion. And we fee, that in- creafing Iniquity is aftually the Coniequence of natural Depravity, in moft Men, notvv^ithftanding all the Reftraints they have. Difpofitions to Evil are commonly much ftronger in adult Perfons, than in Children, v/hcn they firft begin to ad: in the World as rational Creatures. If Chap. T. 7 Sin in the heji. a.c Sea. IV. C If Sin be fuch a Thing as Dr. 'T. himfelf repre- fents it, p. 6<^. " a Thing of an odious and de- " ftruftive Nature, the Corruption and Ruin of *' our Nature, and infinitely hateful to God j" then fuch a Propenfity to continual and increafing .Sin, mud be a very evil Difpofition. And if we may judge of the Pernicioufnefs of an Inclination of Nature, by the Evil of the Effedt it naturally tends to, the Propenfity of Man's Nature mufb be evil indeed : For the Soul being immortal, as Dr. T. acknowledges, p. 94. S. it will follow from what has been obferved above, that Man has a natural Difpofition to one of thefe two Things ; either to an Increafe of Wickednefs without End, or till 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 its natural Tendency, if divine Grace does not prevent, it may as truly be faid to be the Effedc wluch Man's natural Corruption tends to, as that an Acorn in a proper Soil, truly tends by its Nature to become a great Tree. Again, That Sin which is remaining in the Hearts of the beft Men on Earth, makes it evi- dent, that Man's Nature is corrupt, as he comes into the World. A remaining Depravity of Heart in the grcatcit Saints, may be argued fiom the Sins of moft of thofe v/lio are fct forth in Scrip- ture as the mou: eminent Inftances and Examples of Virnie and Piety : And is alio manif ft from this, That the Scripture rcprclents all God's Chil- dren as ftriiiding in Need of Cliailifement. Heb. xii. 6, 7, 8. Fcr -ivhcm tie Lord !/i'ctl.\ he cho.ftcneth; iiiui I'tQurgeth rjrry Son '-jshcni he rcCcii-elh. — // hi-.t Son Is hc^ v:h:m the Fa: hi?- clejlencth net? — Jf y^ crc idtloiit O.ajiijcr.hnt^—thcn arc ye Biylards, /;;;.'/ 4iS Sin in the beji. Part L not Sons. But this \t diredly and fully afferted in fome Places i as in that forementioned Ecclef. vii. 20. There is not a juji Man upon Earth, that doetb Good, and ftnneth not. Which is as much as to fay. There is no Man on E:;rth, that is {q juft, as to have attained to fuch a Degree of Righteouf- nefs, as not to commit any Sin. Yea, the Apoftle jfames fpeaks of all Chriftians as often finning, or committing many Sins •, even in that primitive Age of the Chriiban Church, an Age diftinguifned from all others by eminent Attainments in Holi- ncfs i Jam, iii. 2. In many "Things we all offend. And that there is Pollution in the Hearts of all, as the Remainder of moral Fikh that was there antecedent to all Attempts or Means for Puriiica- tion, is very plainly declared, in Prov. xx. 9. IVho can fay, I have made my Heart clean, I am ptirc 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 v/ould be nothing to hinder, but that many, without being better than they are l)y Nature, niio-ht perfectly avoid the CommifTion of Sin. But much more might this be the Cafe v/ith Men after they had, by Care, Diligence, and good Pnicftice, attained thofe pofitive liabits of Virtue, vvhereby they are at a much greater Didance from Sin, than they were naturally: — Which this Writer fuppofes to be the Cafe with many good Men. But fince the Scripture teaches us, that the beft Men in the World do often commit Sin, and have remaining Pollution of 1 leart, this makes it abun- dantly evident; that Men, wlien they are no other- wife than they were by Nature, witliout any of thofe virtuous Attainments, have a finful Depravity, yea, mull have creat Corr-jp/tion of Nature-. s E c t; Chap. 1, 7 Mttte Sin than Virtue . 4.7 Soft. V. s S E C T. V. The Depravity of Nature appears, in that the general Confequence: of the State and Tendency of Man's Nature is a much greater Degree of Sin, than Righteoufnefs -, not only with RefpeSk to Value and Demerit, hut Matter and Quan- tity. I Have before flievvn, that there is a Propenfity in Man's Nature to that Sin, which in Heinouf- nels and Ili-defert immenfely outweighs ail 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 pre- fent State, that it tends to this lamentable Effedt, That there fhould at aU Times, through the Courfe of his Life, be at leaft much more Sin, than Righ- teoulhefs •, not only as to IVeight and Value^ but as to Matter and Meafitre ; more 13ifigreement of Heart and Praulice from the Law of God, and from tlie Law of Nature and Reafon, than Agree- ment and Conformity. The Law of God is the Rule of Right, as Dn *r. often calls it : It is the Meafure of Virtue and Sin : fo much Aoreement as there is with this Rule, fo much is there of Re6titudv% Righteouf- nelj;, or true Virtue, and no more -, ar.d io much Difigreement as there is with this Rule, lo much Sin is there. Having premifed this, the following Things inay be ]":ei"c obferved. I. The Degree of Diiagrcem:nt from this Rule of j^ight is to be determined, not only by tiie Dcgrc-c 4^ JU have more Siri Fart L Degree of Diftance from it in Excefs^ but alfo irj Defe^l ; or in other Words, not only in pofitivc TranfgrefTion, or doing what is forbidden^ but alfa in witholding what is required. The divine Law- giver does as much prohibit the one as the other, and does as much charge the latter as a finful Breach of his Law, expofing to his eternal Wrath and Curfe, as the former. Thus at the Day of Judgment, as defcribed Matth. xxv. The wicked are condemned as curfed^ to everlo.fiing Fire^ foF their Sin in Defc6t and OmifTion : / -was an hun- gred, and ye gave me no Meat^ &c. And the Cafe is thus, not only when the Defe6t 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 Chrifty let him be Anathema- Maranathal Dr. 2". fpeaking of the Sentence and Punifhment of the Wicked, (Matth. xxv. 41, 46.) fays, p. 159. " It was manneuly for WANT of Be- •' nevolence. Love, and Compaffion to their Fel- " low-Creatures, that they were condemned." And elfewhere, as was obferved before, he fays, that the Law of God extends to the latent Principles of Sin to forbid them, and to condemn to eternal Deftruftion for them. And if fo, it doubtlefs alfo extends to the inward Principles of Holinefs, to require them, and in like Manner to condemn for the Want of them. II. The Sum of our Duty to God, required in Bis Lav/, is hove to God \ taking Love in a large Scnfe, for tlie true Regard of our Hearts to God, implying Eiteem, Honour, Bcne\olcnce, Grati-- tude, Con^^lacence, &c. This is not only very plam by the Scripture, but it is evident in irfelf. The Sum of v/hat the Law of G>>U requires, is doubiitfs Obedience to that Law : No Law can require C hap. I. ? than Right eoKfnefs. 49 require more than that it be obeyed. Bat it is manifeft, that Obedience to God is Nothing-, any otherwife than as a Teftimony of the Refpect of our Hearts to God : Without the Heart, Man's external A6ts arc no more than the Motions of the Limbs of a wooden Image ; have no more of the Nature of either Sin or Rjghtcoufnefs. It muft therefore needs be fo, tliat Love to G:;d, or the Refpedt of the Heart, mull be the Sum of the Duty required towards God in hib Law. III. It therefore appears from the Premifes, that whofoever with-holds more of char Love or RcTpect of Heart from God, which his Law requires, than he affords, has more Sin than K.ig;hteouineiS. Not only he that has lefs divine Lo/e, than PaiTions and Afieftions which 2xc oppofitc ; but alfo he that does not love God half io much as he ouglit, or has Reafon to do, has juftiy more Wrong than Right impu;ed to him, according to the Law of God, and the Lav; of Reafon -, he has m^)re Irre- gularity than Redlitude, with Regard to tlie Law of Love. The fmful Difrefpecc, or Unreipedl:- fulnefs of his Heart to God, is greater than his Relpect to him. But wliat confiderate Perfon is there, even a- mong the more virtuous Part ot Mankind, but what would be afliamed to fay, and profefs betore God or Men, that he loves God hair' lb much as he ouglit to do ; or that he exercifes one Half of that ElLeem, Honour and Gratitude towards GoJ, which v/ould be altogether becoming Him ; ccn- fijering wliatGod is, and v/hat grc.it rv'IaniieildLions he has made of his tt'anfcen^icn: Excellency aiul Goodnefs, and what Benehts h: receives froin him I And if few or none of die belt of Mv.n can E wi:h 50 All have mere Sin Part I. with Rcafcn and Truth make even fuch a Profei'- fion, how far from it mult the GeneraLty of Man- kind be ? The chief and moft fundamental of all the Comm.ands of the moral Law, requires us to love the Lord our God -with all our Hearts^ and 'xith all cur Sculs^ with all cur Strength^ and all our Mind : that is plainly, with all that is within us, or to the utmoft Capacity of our Nature -, all that belongs to^ or is comprehended zvithin the utmoft Extent or Capacity of our Heart and Soul, and Mind and Strength, is required. God is in liimfelf worthy of infinitely greater Love, than any Creature can exercife towards him : He is worthy of Love equal to his Ferfefiions, which are inrLnice : God loves Himfelf vv^ith no greater Love than he is worthy of, when he loves himlelf infmitely : But we can give God no more than we have. Therefore, if we give him fo m.uch, if we love him to the utmoft Extent of the Faculties of our Nature, we arc excufed : But when what is propofed, is only that we Ihoukl love him as much as our Capacity v^'ill ailov/, this Excufe of Want of Capacity ceafes, and Obligation takes hold of us \ and v/e are doubtlefs obliged to love God to the utmoft of what is pofiible for us, with fuch Faculties, and fuch Opportunities and Advantages to knov/ God, as we have. And it is evidently implied in this great Comm.andment of the Law, that our Love to God fliould be fo great, as to have tlie nioft abfolute Poftcirion of all the Soul, and the p-erfeft Government of all the Principles and Springs of Action that are in our Nature. Though it is not eafy, precifely to fix the Limits of Man's Capacity, as to Love to God ; yet in Chap. T. 1 than Righteoufnefs. 5 1 Scdt, V J "^ general we may determine, that his Capacity of Love is cocxtended with his Cpacity of Know- ledge : The Exercife of the Underftanding optns the Way for the Exercife of the other Faculty. Now, though we cannot have any proper i-ofiuve Underftanding of God's infinite Excellency; yet •the Capacity of the human Underftanding is very great, and may be extended far. It is needlcfs to difpute, how far Man's Knowledge may be faid to be ftndly comprehcnfive of Things that are very great, as of the Extent of the Expanfe of the Heavens, or of the Dimenlions of the Globe of the Earth -, and of luch a great Number, as of the many Millions of its Inhabitants. The Word Ccmprehc?ifive^ feems to be ambiguous, ^^vx doubt- lefs we are capable of fome proper pofitive Under- ftanding of the Greatnefs of thefe Things, in Com[)ariron of other Things that we know, as unlpeakably exceeding them. We are capable of fome clear Underftanding of the Greatnefs or Con'iderablcnefs of a whole Nation •, or of the whole World of Mankind, as vaftly exceeding that of a paiticular Perlon or Family. We can poficively underftand, that the whole Globe of the Earth is vaftiy greater than a particular Hill or Mountain. And can have fome good pofitive Apprchenfion of the ftarry Heavens, as fo greatly exceeding the Globe of the Earth, that the latter is as it were Nothino; to it. So the human Facul- ties are capable of a real and clear Underftanding of the Greatneis, Glory, and Goodnels of God, and of our Dependence upon him, from the Ma- nifeftations which God has made of himfelf to Mankind, as bfing beyond all Expreliion above that ot the moft excellent human Friend, or c?.rth.- ly Object. And h we are capable of an E.leeiu and Love to God, which ftiail be proporri>j;iable, E 1 and 52 More Corruption Part I. and as much exceeding that which we have to any Creature. Thefe Things may help us to form fome ]udg- ment, how vaftly the Generality of Mankind fall below their Duty, with refpeft to Love to God -, yea, how far they are from coming half-way to that Height of Love, which is a rreeable to the Rule of Right. Surely if our Efteem of God, Defires after him, and Delight in him, were fuch as become us, confidering the Things foremen- tioned, they would exceed our Regard to other Things, as the Heavens are high above the Earth, and would fwallow up all other Affections like a Deluge. But how far, how exceeding far, are the Generality of the World from any Appearance of being influenced and governed by fuch a Degree of divine Love as this ' If v/e confider the Love of God, with refped: to that one Kind of Exercife of it, namely. Gra- titude^ how far indeed do the Generality of Man- kind com.e fiiort of the Rule of Right and Reaion in this ! If we confider how various, innumerable, and vafl the Benefits are we receive from God, and how infinitely great and wonderful that Grace of his is, which is revealed and oft^ered to them that live under the Gofpel, in that eternal Salvation which is procured by God's giving his only be- gotten Son to die for Sinners y and alfo how un- worthy we are all, deferving (as Dr. T, confefles) eternal Perdition under God's Wrath and Curfe ; how great is the Gratitude that would become us, who are the Subjefts of fo many and great Bene- fits, and have fuch Grace tovv^ards poor finful loll Mankind fet before us in fo afletting a Manner, as in the extreme Sufferings of the Son of God, being; Chap, ti \ than Righteouffiefs^ in alt. ^ j Seft. v. i being carried through thofe Pains by a Love ftronger than Death, a Love that conquered thofe mighty Agonies, a Love whofe Length and Breadth, and Depth and Height, paffes Knowledge ? But oh ! what poor Returns ! — How little the Grati- tude ! How low, how cold and inconftant the Af- fe<5tion in the bell, compared with the Obligation ' And what then (hall 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 Pra6bice, were not governed by Principles oppolite to him and his Gofpel, but had fome real Love and Gratitude •, yet if theif Love falls vaftly fhort of the Obligation or Occa- fion given, they are guilty of lliameful and odious Inp-ratitude. As, when a Man has been the Sub- ject of fome Initance of tranfcendent Generofity, whereby he has been relieved from the moll ex- treme Calamity, and brought into very opulent, honourable, and happy Circum (lances, by a Bene- factor of excellent Charafter \ and yet expreffes no more Gratitude on fuch an Occafion, than would be requifice for fome Kindnefs comparatively in- finitely fmall, he may jurdy fall under the Impu- tation of vile Unthankfulnels, and of much more Ingratitude, than Gratitude ; thoirgh he may have no Ill-Will to his Benefaclor-, or no poIi'Live Affec- tion of Mind contrary to Thankfulncls and Bene- volence : What is odious in him is his Defect, whereby he falls fo vaftly below his Duty. Dr. T'urnhull abundantly infifts, that the Forces of the Affections naturally in Man are v,cli pro- portioned i and often puts a Queilion to this E 3 Purpofe, 54 More Corruption Part 1.- Purpofe, — How Man's Na-ture could have been better conftituted in this Refpe6l ? How the Affec-^ tions of his Heart could have been better propor^ tioned ? — I will now mention one Inftance, out of many that mio-ht be mentioned. Man, if his Heart were not depraved, might have had a Dif- pofition to Gratitude to God for his Gcodnefi^ in Proportion to his Difpofition to Anger towards Men for their Injuries. When I fay, in Proportion^ I mean confidermg the Greatnefs and Number of Favours and Injuries, and the Degree in which the one and the other are unmerited, and the Benefit received by the former, and the Damage fuiiained by the latter. Is there not an apparent and vaft Difference and Inequahty in the Difpof:- tions to thcfe two Kinds of Affedion, in the Ge- nerality of both old and young, adult Perfons and little Children .? How ready is Refentment for Injuries received from Men ? And how eafily is it rai fed in moft, at leaft to an Equality with the Defert .^ And is it fo with refpeft to Gratitude for Benefits received from God, in any Degree of Comparifon ? Dr. "-Turnhull pleads for the natural Difpofition to Anger for Injuries, as being good and ufeful : But lurely Gratitude to God, if we were inclined to it, would be at leaft as good and ufeful as the other. Plow far the Generality of Mankind are from their Duty with refpeft to Love to God, will fur- ther appear, if we confider that we are obliged not only to love him with a Love of Gratitude for Benefits received ; but true Love to God prima- rily confifts in a fupreme Regard to him for what he is in himfelf. The Tendency of true Virtue is to treat every Thing as it is, and ac- cording to its Nature. And if we regard the Moft High Chap. r. 7 than Right eoufncfs, in all. 55. Sett. V. \ High according to the infinite Dignity and Glory of his Nature, we fliall efleem and love him with all our Heart and Soul, and to the utmofl of the Capacity of our Nature, on this Account ; and not primarily becauic he has promoted our Intereft. If God be infinitely excellent in Himfelf, then He is inlinitely lovely on that Account ; or in other Words, infinitely worthy to be loved. And doubt- lefs, if he be wortiiy to be loved for this, then he ought to be loved for this. And it is manifell, there can be no true Love to Him, if he be not loved for what he is in liimfelf. For if we love him not for his own Sake, but for Jomcthing elfe, then our Love is not terminated on him, but on fomething elie, as its uldmate Objecl. That is no true Value for infinite Worth, which implies no Value for that Worthinefs in itfelf confidered, but only on the Account of fomething foreign. Our ElLceRi of God is fundamentafy defective, if it be not primarily for iliC Excellency of his Na- ture, wliich is the Foundation of ail that is valuable in him in any Refpe6t. If we love not God bccaufe he is what he is, but only becaufe he is profitable to us, in Truth we love him not at all : If we feem to love him, our Love is not to him, but to fomethins: elfe. t) And now I muft leave it to every one to judge for himfelf, from his own Opportunities of Obfer- vation and Information concerning Mankind, how little tliere is of this diiinterelled Love to God, this pure divine Aifection, in the World. How very little indeed in Comparifon of other Affec- tions altogeLher di\-cik', v.hich perpetually ur^^e, actuate and govern Pvlaiikind, aiiG kcvp the Wo -icl, through all l'\aiions antl Ages, in a contuv al Agi- tation and Coir.motion ! Ihi.s is an lividencc ot L 4 an ^6 More Corruption Part I. an horrid Contempt of God, reigning in the World of Mankind. It would jviftly be elleemed a great Jnftance of Difrefpect and Contempt of a Prince, if one of his Subjects, when he came into his Houfe, fliould fet him below his meaneil Slave. Bur in fetting tlie infinite JEHOVAH below earthly Objcdts and Enjoyments, Men degrade him below thofe Things, between which and him there is an infinitely greater Diftance, than between the higheil earthly Potentate, and the moft abje6t cf Morrals. Such a Condutl as the Generality of Men are guilty of towards God, continually and through all Ages, in innumerable Refpecls, would be accounted the moft vile contemptuous Treat- ment of a Fellow-Creature, of diftinguifhed Dig- nity. Particularly Men's Treatment of the Offers God makes of Himidf to them as their Friend, their Father, their God, and everlafting Portion ; their Treatment of the Exhibitions he has made of his unmeafurable Love, and the boundlefs Riches of his Grace in Chrift, attended with earneft repeated Calls, Counfels, Expoftulations, and Intrcaties ; as alfo of the moft dreadful Threatnings of his eternal Difpleafure and Ven- geance. Before I finilli this Se^icn^ it may be proper to fay fomething in Reply to an Obje6tion, Ibme may be ready to make againft the Force of that Argu- ment, which has been ufed to prove, that Men in general have more Sin than Righteoulhefs, namely. That they do not come half-way to that Degree of Love to God, which becomes them, and is their Duty. The Objeriicn is this : That the Argument feems to prove too much, in that it will prove, that even good Ciiap. !. \ than Right eoufnefs in all. 57 Seft. V. S good Men themfelves have more Sin than Holinefsi which alfo has been fuppofed. But if this were true, it would follow, that Sin is the prevalent Principle even in good Men, and that it is the Principle v^hich has the Predominancy in the Heart and Pradice 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 Defe6t of required Holinefs, than there is of Holinefs in good Men in this World •, yet it will not follow, that Sin has the chief Go- vernment of their Heart and Practice, for two Reafons. 1. They may Iovt God m.ore than other Things, and yet there may not be fo much Love, as there is Want of due Love -, or in other Wo'xis, they may love God more than the World, and there- fore the Love of God may be predominant, and yet may not love God near half fo much as they ought to do. 1 his need not be efteemed a Para- dox : A Perfon may love a Father, or fome great Friend and Bcnefaftor, of a very excellent Cha- rafter, more tlian fom.e other Objeft, a thouiand Times lefs worthy of his Eileem and Affciftion, and yet love him ten Times lefs than he ought-, and fo be chargeable, all Things confidered, with a Deficiency in Refpetl and Gratitude, that is very unbecoming and hateful. If Love to God prevails above the Love of other Tilings, then Virtue will prevail above evil AFFc(!;tions, or pofitive Principles of Sin; by which Principles it is, that Sin has a pofitive Power and Influence. For evil Affections radically confill in inordinate Love to other Things befides God : And therefore, Virtue prevailing beyond thefe, will liave the governing IiiHucnce. 'j'he 5? More Sin than- Vktue. Part L The PredominanC'C of the Love of God in the Hearts of good Men, is more from the Nature of the Objed loved, and the Nature of the Principle of true Love, than the Degree of the Principle. The Objedl is One of fuprerne Lovelinefs ; im- menfely above all other Objed:s in Worthinefs of Regard •, and it is by fiKh a tranfcendent Excel- lency, 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 fupremely <:^xcel- lent-, and mull arife from feme Knowledge, Scnfe, and Convidiion of his Worthinefs oi fuprerne Re- fpe6t : And though the Senfe and View of it may be very imperfect, and the Love that arifes from it in hke Manner imperfect •, yet if there be any realifmg View of fuch divine Excellency, it mull caufe the Heart to refpect God above all. 2. Another Reafon, why a Principle oi Holi- nefs maintains tlie Dominion in the Hearts of good Men, is the Nature of the Covenant of Grace, and the Promifes of that Covenant, on which true Chriftian Virtue relies, and which engage God's Strength and Affiftance to be on its Side, and to help it againft its Encmiy, that it may not be over- come. The Jult live by Faith, tlolinefs in the Chriftian, or his fpiritual Life, is maintained, as it has Rt-fpc6t by Faith to its Author and Finifher, and derives Strength and Efficacy from the divine Fountain, and by this Means overcomes. For, as the Apoftle fays. This is the VitUry that c^-ercomes the World, even car Faith, It is our Faith in liim who has promiifcd, never to leave nor forfake his People, and not to forfake the V/ork of his own Flands, nor fufrer his People to be tempted above their Ability, and that his Grace ihall be fufiicient for Chap. I. 7 Extnme Stupidity, ^(, 5^ for them, and that his Strength fliall be made pcrfc<^t in Weaknefs, and that where lie has bcgiin a good Work he will carry it on to the Day of Cliriii SECT. VI. The Corruption of MatCs Nnture appears ly iti Tendency^ in its prefent State^ to an extreme Degree of Folly and Stupidity in Matters of Religion, IT appears, that Man's Nature is greatly depra- ved, by an apparent Prone nefs to an exceeding Stupidity and Sottifhnefs in thofe Things wherein his Duty and main Intcrefb are chiefly concerned. I fhall inftance in two Things, viz. Men's Proncncfs to Idolatry -, and fo general and great a ■Difregard of eternal Things^ as appears in them that live under the Light of the Gofpel. It is manifeic, that Man's Nature in its prefent Scatc is attended with a great Propenfity to forfake the* Acknowledgment and Worihip of the true God, and to fall into the molt Itupid Idolatry. This has been lufticiently proved by known Fatt, on abundant Trial : Inafmuch as the World of Mankind in general ('excepting one fmall Peopk=-, miraculoully delivered and pi'elerveJ} thro'jgh all Nations, in all Parts of the World, Ages after Age?, continued wizhojt the Knowledge and Wor- fliip of the true (jjJ, anti overwlieimed in grofs Idolatry, withoiii: ti.e leail Apj.earance or ProJpeCl: of its recovering \vxVi froai \o great Blindnrl^, or rcLiiriiinfz 5(5 the Idolatry of the World Psitth teturnittg from its brutifh Principles and Cuftoms^ till delivered by divine Grace. In Order to the mofl juft arguing from Fa6t, concerning the Tendency of Man's Nature, as that is in itfeif, it fhould be enquired what the Event has been, where Nature has been left to itfeif, to operate according to its own Tendency, with leail Oppofition made to it by any Thing fupernatural j rather than in exempt Places, where the infinite Power and Grace of God have inter- pofed, and extraordinary Means have been ufed to ftem 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 mere Grace : Notwithftanding which, they were often relapfing into the Notions and AVays of the Heathen •, and when they had backflidden, never were recovered, but by divine gracious Interpofition. And as to the Means by which many Gentile Nations have been delivered fmce the Days of the Gofpel, they are fuch as have been wholly owing to moft wonderful, mira- culous, and infinite Grace. God was under no Obligation to beftow on the Heaihen World greater Advantages than they had in the Ages of their grofs Darkneis ; as appears by the Fadt, that God actually did not, for fo long a Time, bellow greater Advantages. Dr. 1'. himfclf obfefves, (Ke)\ p. i.) That in about four hundred Tears after the Floods the Generality of Mankind were fallen into Idola- ■try. And thus it was every where through the World, excepting among that People that was faved and preferved by a conftant Series of Mira- cles, Chap. 1. 7 proves corrupt Nature. 6t Sea. Vi. S cles, through a Variety of Countries, Nations, and Climates, ^reat enough^ — and thro' fucceffivc Changes, Revolutions, and Ages, numerous enough^ to be a fufficienc Trial of what Mankind are prone to, if there be any fuch Thing as a fufficient Trial. That Men (hould forfake the true God for Idols, is an Evidence of the moft aftoniihing Folly and Stupidity, by God's own Teftimony, Jcr. ii. 12, 13. Be ajlonijhed^ O ye Heavens^ iat tbisy and be ye horribly afraid^ be ye very defolate, faith the Lord : For my People have committed tivo Evils ; they have forfaken me, the Fountain of living Wa- terSy and have hewed out to tkcmfelves Ciflerns^ broken Ciferns, that can hJd no Water. And that Mankind in general did thus, lb foon after the Flood, was from the evil Propenfity of their Hearts, and hecaufe they did not like to retain God in their Knozvledges as is evident by Rom. i. 28. And the Univerlality of the ElFecl (hews that the Caufe was univerlal, and not any Thing belonging to the particular Circumftances of one, or only fome Nations or Ages, but Ibmethini^ belonging to that Nature that is common to all Nations, and that remains the fame through all Ages. And what other Caufe could this great Effect pofTibly arife from, but a depraved Difpofition, natural to all Mankind ? It could not arife from Want of a fufficient Capacity or Means of Knowledge. This is in Effect confeffed on all Hands. Dr. Turnbull (Chrif Phil. p. 21.) fays as follows : " The Exilt- " ence of one infinitely powerful, wife, and good *' Mind, the Author, Creator, Upholder, and *' Governour of ail I'hings, is a Truth that lies *' plain and obvious to all that will but think." And (ibid. p. 24^.; " Morrd Knowledge, v/hich is '^ the ez The Idolatry of the World Part I. ' the moil important of all Knowledge, majr ' eafily be acquired by all Men." And again, (ibid. p. 292.) " Every Man by himfelf, if he would duly employ his Mind in the Contem^ plation of the Works of God about him, or in the Examination of his own PVame, — might make very great Progrefs in the Knowledge of the Wifdom and Goodnefs of God. This all Men, generally fpeaking, might do, with very little Affiflance ; for tiiey have all fufficient Abilities for thus employing their Minds, and have all fufficient Time tor ic.'* Mr. hocke fays, (Hum. Und. p. iv. Chap. iv. p. 242. Edit. 11.) Our own Exiftence, 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 confiderate Man to withiland them. For I judge it as certain and clear a Truth, as can any where be delivered, that the inviffblc Things of God are cleanly i^ftn from the Creation of the World, being under- ftood by the Things that arc made, even his eternal Power and Godhead." And Dr. 7'. himfelf, (in p. 78.) fays, " The Light given to all Ages and Nations of the World, is fufficient ' for the Knowledge and Practice of their Duty." And in p. Ill, 112. citing thofe Words of the Apoftle, Rom. ii. 14, 15. favs, '' This clearly *' fuppofes that the Gentiles, v/ho were then in '• the . Vv''orld, mifiht have done the Things con- " tained in the Law by Narure, or their natural *' Power." And in one of the next Sentences he fay'o, "■ The Apodle, in Rcul i. 19, 20, 21. affirms *' that the Gentiles had Light luflicient to have *-*■ fecn God's eternal Power and Godnead, in the " Works of Creation j and that the Realbn why '^ they did not glorify liirn as God, was becauie " they Chap. I. I proves ccrrupt Natwe. 69 Scd. VI. 5 ** they became vain in their Imaginations, and had " darkened their fooliih Heart ; ib that they were ** without Exciifc." And in his Paraphrafe on thole Verfcs in the ift of Rem. he fpcaks of the *' very Heathens, that were withotrt a written " Revelation, as having that clear and evident " Dlicovery of God's Being and Perfections, that *• they are incxculable in not glorifying him fuit- " ably to his excellent Nature, and as the Author " of ihcir Being and Enjoyments." And in p. 146. S. he fays, " God affords every Man fufficient Light ** to know his Duty." If all Ages and Nations of the World have fufficient Light for the Know- ledge of God, and their Duty to him, then even fuch Nations and Ages, in which the moil brutifli Ignorance and Barbarity prevailed, had fufficient Light, if they had had but a Difpofition to im- prove it ; and then much more thole of the Hea- then, which were more know; no; and poliihed, and in Ages wherein Arts and Learning had made greateil Advances. But even in fuch Nations and Ages, there v/ar, no Advance made towards true Religion ; as Dr. /-F/Wfr obferves, (Hifi. of KnoivL vol. ii. p. 336.) in the following Words : " The *' Pagan ReHgion degenerated into greater Abfur- *' dity, the further it proceeded •, and it prevailed *' in all its Height of Abfurdity, v/hen the Pagan *' Nations v/ere polifhcd to the Pleight. Though *' they fet out wiih the Talents of Reafon, and " had folic! Foundations of Information to buikl *' upon, it in Fail proved, that with all their *' ftrengthened Faculties, and growing Pov^/ers of *' Reafon, the Edifice of Rclio-ion rofe in the mofr *' abfufd Deformities and Dilproportions, and gra- " dually v/ent on in the moft irrational, difpro- " portioned, incongruous Syllcms, of which the *' mofc eafy Didates of Reafon would have dc- *' monlb'^tcd 64 '^he Idolatry of the World Part I. *^ monftrated the Abfurdity. They were contrary *' to all juft Calculations in moral Mathematicks." He obferves, " That their grofTeft Abominations *' firft began in Egypt ^ where was an Oftentation *' of the greateft Progrefs in Learning and Science : *' And they never renounced clearly any of their *« Abominations, or openly returned to the Wor- *' fhip of the one true God, the Creator of all *' Things, and to the original, genuine Sentiments «* of the higheft and moft venerable Antiquity. " The Pagan Religion continued in this deep *' State of Corruption to the laft. The Pagan *< Philofophers, and inquifitive Men, made great " Improvements in many Sciences, and even in *' Morality itfelf ; yet the inveterate Abfurdities " of Pagan Idolatry remained without Remedy. *' Every Temple fmoked with Incenfe to the Sun " and Moon, and other inanimate material Lu- ** minaries, and earthly Elements, to Jupiter, " Juno, Mars, and Venus, &c. the Patrons and " Examples of ahnoft every Vice. Hecatombs " bled on the Altars of a thoufand Gods \ as mad *' Superftition infpired. And this was not the *' Difgrace of our ignorant untaught Northern ** Countries only; but even at Athens itfelf, the *' Infamy reigned, and circulated through all *' Greece \ and finally prevailed, amidfl: ail their *' Learning and Politencfs, under the Piolemy^^ *' in Egypt^ and the C^far's at Rome. Nov/ if the *' Knowledge of the Pagan World, in Religion, *' proceeded no further than this •, if they retained " all their Deities, even the moft abfurd of them *' all, their deified Beafts, and deified Men, even *' to the laft Breath of Pagan Power : We may " juftly afcribe the great Improvements in the " World, on the Subject of Religion, to divine *' Revelation, either voucnfafed in the Beginning, " when Chap. r. 7 proves corrupt Nature, 6s Sea. vr. C "^ ^ ^ " when this Knowledge was connpetently clear " and copious ; or at the Death of Paganifm, " when this Light fhone forth in its confummate " Luftre 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 remedilels, and of them as being dead in Sin, and unable to recover themfelves. And if fo, and yet, according to his own Do^lrine, every Age, and every Nation, and every Man, had fuf- licient Light afforded, to know God, and to know and do their whole Duty to him ; then their In- ability to deliver themfelves muft be a moral Inability, confiding in a defperate Depravity, and mod evil Difpofition of Heart. And if there had not been fufficient Trial of the Propenfity of the Hearts of Mankind, thro* all thofe Ages that paiTed from Abraham to Chrift, the Trial has been continued down to this Day, in all thofe vaft Regions of the Face of the Earth, that have remained without any Effefts of the Light of the Gofpel ; and the difmal Effed: con- tinues every where unvaried. How was it with that Multitude of Nations inhabiting South and North America ? What Appearance was there, when the Europeans firft came hither, of their being recovered, or recovering, in any Degree, from the grolTcft Ignorance, Delulions, and moft ftupid Paganifm ? And how is it at this Day, in thofe Parts of Africa and Afia, into which the Light of the Gofpel has not penetrated ? This ftronj^!; and univerfally prevalent Difpofition of Mankind to Idolatry, of which there has been F iuch. €6 Of Men's fiupid Difregard Part L fuch great Trial, and fo notorious and vaft Proof, in Fad, is a moft glaring Eyidence of the exceed- ing Depravity of the human Nature ; as it is a Propenfity, in the utmoft Degree, contrary to the higheft End, the main Bufmefs, and chief Hap- pinefs of Mankind, confifting in the Knowledge, Service, and Enjoyment of the living God, the Creator andGovernorof the World; — in the higheft Degree contrary to that for which mainly God gave Mankind more Underftanding than theBeafts of the Earth, and made them wifer than the Fowls of Heaven j which was, that they might be capa- ble of the Knowledge of God : — And in the higheft Degree contrary to the firft and greateft Com- mandment of the moral Law, That we Jhould have no other Gods before J EHOVAH, and that we fhould love and adore him with all our Heart, Soul, Mind, and Strength. The Scriptures are abundant in reprefenting the Idolatry of the Hea- then World, as their exceeding Wickednefs, and their moft brutifh Stupidity. They that worihip and truft in Idols, are faid themfelves to be like the litelefs Statues they worftiip, like mere fenfe- leis Stocks and Stones, Pfalm exv. 4 — 8. and cxxxv. 15 — 18. A Second Inftance of the natural Stupidity of the Minds of Mankind, that I ftiall obferve, is, that great Difregard of their own eternal Inter eft ^ which appears fo remarkably, fo generally among them that live under the Gofpel. As Mr. hocke obferves, {Hum. Und. voL i. p. 207.) " Were the Will determined by the Views .*' of Good, as it appears in Contemplation, greater *' or Icfs to the Underftanding, it could never get " loofe from the infinite eternal Joys of Heaven, " once Chap. I. \ tf eternal Things. 67 Sea. VI./ J i. f " pnce propofed, and confidered as pofTible ; the " eternal Condition of a future State infinitely " outweighing the Expeftation of Riches or Ho- *' nour, or any other worldly Pleafure, which we *' can propole to ourfelves \ though we fhould *' grant thefe the more probable to be obtained.'* Again, (p. 228, 229. J " He that will not be fo " far a rational Creature, as to refled: ferioufly *•* upon iniinite Happincfs and Mifery, muft needs " condemn himielf, as not making that Ufe of ■" his Underflanding he fhould. The Rewards *' and Punifhments of another Life, which the ** Almighty has eltablifhed, as the Enforcements *' of his Laws, are of Weight enough to deter- " mine the Choice, againil whatfocver Pleafure " or Pain this Life can iliew. When the eternal " State is confidered but in its bare Poffibility, ** which nobody can make any Doubt of, he that " will allovv cxquiiitc and cndkfs I-Iappincfs to be *' but the pof]jble Conlequcnce of a good Life " here, and the contrary State the poflible Reward *' of a bad one, muft own himfeif to judge very " much amifs, if he does not conclude that a vir- *' tuous Life, with the certain Expectation of " everlafling Blifs, which may come, is to be *' preferred to a vicious one, with the Fear of that " dreadful State of Mifery, which it is very pof- " fible may overtake the guilty, or at leait tlic " terrible uncertain Hope of Annihilation. This " is evidently fo ; though the virtuous Life here *' had nothing but Pain, and the vicious continual " Plcakire \ which yet is for the moft Part quite " otherwife, and wicked Men have not much the " Odds to brag of, even in their prefent Poflef- *' fion : Nay, all Things rightly co.Tfidered, have *' I think even the woril Part here. But v.'hen '* infinite PLppineis is put in one Svjale, againft F 2 *' iniinite 6S Of Mcn*s ftupid Difregard Part I. " infinite Mifery in the other ; if the worft that *' comes to the pious Man, if he miftakes, be the '^ beft that the wicked Man can attain to, if he " be in the right •, who can, without Madnefs, " run the Venture ? Who in his Wits would " chufe to come within a PofTibility of infinite " Mifery ? which if he mifs, there is yet Nothing " to be got by that Hazard : Whereas, on the " other Side, the fober Man ventures Nothing, " againft infinite Plappinefs to be got, if his Ex- " pedtation comes to pafs." That Difpofition of Mind which is a Propenfity to a6t contrary to Reafon, is a depraved Difpofi- tion. It is not becaufe the Faculty of Reafon, which God has given to Mankind, is not fufficient fully to difcover to them, that forty, fixty, or an hundred Years, is as Nothing in Comparifon of Eternity, infinitely lefs than a Second of Time to an Hundred Years, that the greateft worldly Pro- fperity and Pleafure is not treated with moft perfect Difregard, in all Cafes where there is any Degree of Competition of earthly Things, with Salvation from exquifite eternal Mifery, and the Enjoyment of everlailing Glory and Felicity ; as certainly it would be, if Men afted according to Reafon. But is it a Matter of Doubt or Controverfy, whe- ther Men in general do not fhew a ftrong Difpo- fition to aft far otherwife, from their Infancy, till Death is in a fenfible Approach ? In Things that concern Men's temporal Intereft, they eafily difcern the Difference between Things of a long and fhort Continuance. It is no hard Matter to convince Men of the Difference between a being admitted to the Accommodations and Entertain- ments of a convenient, beautiful, well-furnilhed Elabitation, and to partake of the Provifions and Produce ihap. t. ? ef eternal Tubings, Sg Produce of a plentiful Eftate for a Day, or a Night; and having all given to them, and fettled upon them, as their own, to pofilfs as long as they live, and to be theirs, and their Heirs for ever : There would be no Need of Men's preaching Sermons, and fpending their Strength and Life, ■to convince Men of the Difference. Men know how to adjuft Things in their Dealings and Con- tracls one with another, according to the Length of Time in whicii any Thing agreed for is to be ufed or enjoyed. In temporal Arfairs, Men are lenfible that it concerns them to provide for future Time, as well as for the prefent. Thus common Prudence teaches them to take Care in Summer to lay up for Winter ; yea, to provide a Fund, and get a folid Eitate, whence they may be fup- plied for a long Time to come. And not only fo, but they are willing and forward to fpcnd and be fpent, to provide that which will Hand their Chil- dren in Stead, after they are dead ; though it be quite uncertain, who fhall ufe and enjoy what they lay up, after they have left the World -, and if their Children fhould have the Comfort of ir, as they defire, they will not partake with them in that Comfort, or have any more a Portion in any Thing under the Sun. In Things which relate to Men's temporal Intereft, they leem very fenfiblc of the Uncertainty of Life, elpccially of the Lives of others -, and to make anfwerable Provifion for the Security of their worldly Intereft, that no confiderable Part of it may reft only on fo uncer- tain a Foundation, as the Life of a Neighbour or Friend. Common Difcretion leads Men to take o;ood Care, that their outward Poflefrjon-; be well fecured, by a good and firm Title. In worldly Concerns, Men are difcerning of their Opportu- nities, and careful to improve tiiem before they I'' i are 70 ^his Stupidity proves Part I. are paft. The Hu{bandman is careful to plow his Ground, and fow his Seed, in the proper Seafon y otherwife he knows he cannot expedl a Crop : And when the Harveft is come, he will not (leep 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 Appear- ance of Danger to their worldly Eftate, or any Thing that remarkably threatens great Lofs or Damage to their outward Intereft ? And how will they beftir themfelves in fuch a Cafe, if pofTible to ■avoid the threatened Calamity ? In Things purely fecular, and not of a moral or fpiritual Nature^ Men eafily receive Conviftion by paft Experience, when any Thing, on repeated Trial, proves un- profitable or prejudicial ; and are ready to take Warning by what they have found themfelves, and alfo by the Experience of their Neighbours and Forefathers. But if we confider how Men generally conduft themfelves in Things on which their Well-being does infinitely more depend, how vaft is the Di- verfity ? In thefe Things how cold, lifelefs, and dilatory ? With what Difficulty are a Few of Multitudes excited to any tolerable Degree of Care and Diligence, by the innumerable Means ufed with Men to make them wife for themfelves ? And v/hen fome Vigilance and Aftivity is excited, how apt is it to die away, like a mere Force againll a natural Tendency ? What Need of a conftant Repetition of Admonitions and Counfels, to keep tlie Heart from falling ailcep ? How many Ob- jeftions are made ? And how are Difficulties mag- r:ified ? And how foon is the Mind difrouraged ? How Chap. I. ) dreadful Corruption of Nature. yt Sed.VL 5 How many Arguments, and often renewed, and varioufly and elaborately enforced, do Men Hand in Need of, to convince them of Things that arc felf- evident ? As that Things which are eternal, are infinitely more important than Things tempo- ral, and the like. And after all, how very few arc convinced effedually, or in fuch a Manner as to induce to a pra(ilical Preference of eternal Things? How fenfelefs are Men of the Neceffity of im- proving their I'imc to provide for Futurity, as to their fpiritual Intereft, and their Welfare in another World } I'hough it be an endiefs Futurity, and though it be their own perPxial, infinitely import- ant Good, after they are dead, that is to be cared for, and not the Good of their Children, wliich they fhall have no Share in. — Though Men are To lenfible of the Uncertainty of their Neighbours Lives, when any confiderable Part of their Eftates depends on the Continuance of them; how ftupidly fenfelefs do they feem to be of the Uncertainty of their own Lvives, when their Prefervation from im- menfely great, remedilefs, and endlels Mifcry, is rifqued by a prclent Delay, through a Dependence on future Opportunity ? What a dreadful Venture will Men careleisiy and boldly run, and repeat and multiply, widi Regard to their eternal Salvation, who are very caretul to have every Thing in a Deed or Bond firm, an J without a Flaw .'' How negligent are they of their fpecial Advanmgcs and Opportunities for their Soul's Good ? How hardly awakened by the moll evident and imminent Dan- gers, threatening eternal Deltrudion, yea, thouiih put in Mind of them,, and much l-'ain.-, taisen to point them forth, (liew them plainly, and fuiiy to reprefent them, if poflible to engage tl:eir Atten- tion to them ? Hov/ arc they like the Florfe, that boldly ruflies into the Battle ? How iurdly are i" 4 Men 72 ^his Stupidity proves Parti, Men convinced by their own frequent and abun- dant Experience, of the unfatisfadtory Nature of earthly Things, and the Inftability of their own Hearts in their good Frames and Intentions ? And how hardly convinced by their own Obfervation, and the Experience of all pail Generations, of the Uncertainty of Life, and its Enjoyments ? PfaL xlix. II, &c. Tbeir inward Thcught is^ that their Houfes Jhall continue for ever. — Neverthelefs^ Man being in Honour, abideth not ; he is like the Beafis that perijh. "This their Way is their Felly ; yet their Pojierity approve their Sayings. Like Sheep are they laid in the Grave, In thefe Things, Men that are prudent for their temporal Intereft, ad: as if they were bereft of Reafon : They have Eyes, arid fee not •, Ears, and hear not •, neither do they underftand : They are like the Horfe and Mule, that have no Under- jianding. — Jer. viii. 7. The Stork in the Heaven knoweth her appointed Times ; and the Turtle, and the Crane, and the Swallow, ohferve the Time of their Corning : But my People know not the Judg- ment of the Lord, Thefe Things are often mentioned in Scripture, as Evidences of extreme Folly and Stupidity, wherein Men ad; as great Enemies to theml'elvcs, as though they loved their own Ruin -, Prov. viii. 36. Laying wait for their own Biood, Prov. i. 18. And how can thefe Things be accounted for, but by fuppofing a molt wretched Depravity of Na- ture ? Why otherwife fhould not Men be as wife for themfclves in fpiritual and eternal Things, as in temporal ? All Chriilians will confefs, that Man's Faculty of Reafon was given him chiefly 10 enable him to underftand the former, wherein " hi. Chap. I. } dreadful Corruption »f Nature, 75 his main Intereft, and true Happinefs confifts. This Faculty would therefore undoubtedly be every way as fit for the underftanding of them, as the latter, if not depraved. The Reafon why thefe are underltood, and not the other, is not that fuch Things as have been mentioned, be- longing to Men's fpiritual and eternal Intereft, are more obfcure and abftrufe in their own Na- ture. For Inftance, the Difi'erence between long and fliort, the Need of providing for Futurity, the Importance of improving proper Opportunities, and of having good Security, and a fure Founda- tion, in Affairs wherein our Intereft is greatly concerned, &c. thefe Things are as plain in them- felves in religious Matters, as in other Matters. And we have far greater Means to affift us to be ■wife for ourfelves in eternal, than in temporal Things. We have the abundant Inftruction of perfec^l and infinite Wifdom itfelf, to lead and condud us in the Paths of Righteoufnefs, fo that we may not err. And the Rea'ibns of Things arc moft clearly, varioufly, and abundantly let before us in the Word of God ; v/hich is adapted to the Faculties of Mankind, tending greatly to enlighten and convince the Mind : Whereas, v/e have no fuch excellent and pcrfcft Ruks to inllruft ar.d diredl us in Things pertaining to our temporal Intereft, nor any Thing to be compared to it. If any fiiould fay, It is true, if ?vlcii gave full Credit to what they are told concerning eternal Things, and thefe appeared to tlje.'n as real and certain Things, it would be an Evidence of a Sort of Madnv-fs in them, that tiiev llicw no greater Regard to them in Practice : Bi;;: there is Realon to think, this is not tlic Cafe ; \\\c Things of ano- ther World being unfcc.:! Things appear to Men as 74 ^^5 Stupidity proves, &c. Part I. as Things of a very doubtful Nature, and attended with great Uncertainty. — In Anfwer, I would obferve, agreeable to what has been cited from Mr. Lo€ke, Though eternal Things were confidered in their bare PolTibihty, if Men adted rationally, they would infinitely outweigh all temporal Things in their Influence on their Hearts. And I would alio obferve, that the fuppofing eternal Things not to be fully believed, at leaft by them who enjoy the Light of the Gofpel, does not weaken, but rather ftrengthen the Argument for the De- pravity of Nature. For the eternal World being what God had chiefly in View in the Creation 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, and Progrefllon, with refped to the future State,, and fo eternal Things being in Effe6l Men's All, their whole Concern ; to underfl:and and know which, it chiefly was, that they had Underfl:anding given them -, and it concerning them infinitely more to know the Truth of eternal Things than any other, as all that are not Infidels will own •, therefore we may undoubtedly conclude, that if Men have not refpect to them as real and certain Things, it cannot be for Want of fuflicient Evi- dence of their Truth, to induce them fo to regard them ; cfpecially as to them that live under that Light, which God has appointed as the moft pro- per Exhibition of the Nature and Evidence of thefe Things : But it niufl be from a dreadful Stupidity of Mind, occafioning a fottiih Infenfi- bility of their Truth and Importance, when ma- nifelted by the cleared Evidence. SECT. C)iap. I. 7 ^he Gtnerality of Mankind, ^c. 75 Seafvil. J ^ '"^ SECT. VII. That MarCs Nature is ccrntpt, appears, in that vajlly the greater Part of Mankind, in all Jges, have been "xicked Men. THE Depravity of Man's Nature appears, not only in its Propenfity to Sin in fome Degree, which renders a Man an evil or wicked Man in the Eye of the Law, and ftrict Juftice, as was before (hewn -, but it is fo corrupt, that its Depravity eitiicr (hews that Men are, or tends to make them to he, of fuch an evil Charatfber, 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 obfervcd : As from a Tendency to continual Sin •, a Tendency to much greater Degrees of Sin than Rightcoumcfs, and from the general extreme Stupidity of Mankind. But yet the prefent State of Man's Nature, as implying, or tending to a wicked Chara5l-er, may be worthy to be more particularly conlidered, and directly proved. And in general, this appears, in that there have been fo very Few in the Worki, from Age to Age, ever fincc tlie World has ilood, that have been of any other Character. It is abundantly evident in Scripture, and is v/hat I fuppofe none that call thcnifclves Chriftians will deny, that the whole World is divided into Cjood and Bad, and that all Mankind at the Day of Judgment will either be approved as righteous, or condctr.ned as wicked ; eitb.er gloriiicd, as Chil- dren of the Kingdom, or call into a Furnace of Fire, as Children cf thi zi-icked One. I r.eoi 76 *The Generality of Part I. I need not Hand to fhew what Things belong to the Charafter of fuch as fhall hereafter be ac- cepted as righteous, according to the Word of God. It may be fufficient for my prefent Purpofe, to obferve what Dr. T. himfelf fpeaks of, as be- longing efientially to the Character of fuch. In p. 203. he fays, " This is infallibly the Character *' of true Chriftians, and what is efiential to fuch, *' that they have really mortified the Fielli with *' its Lufts i — They are dead to Sin, and live no *' longer therein ; the old Man is crucified, and *' the Body of Sin deftroyed : They yield them- " felves to God, as thofe that are alive from the ** Dead, and their Members as Inftruments of *' Righteoufnefs to God, and as Servants of Righ- " teoufnefs to Holinefs." — There is more to the like Purpofe in the two next Pages. In p. 228. he fays, " Whatfoever is evil and corrupt in us, *' we ought to condemn •, not fo, as it fhall Hill " remain in us, that we may ahvays be con- *' demning it, but that we may fpeedily reform, •* and be efFedlualiy delivered from it ; otherwife " certainly we do not come up to the CharasFter of " the true Difciplcs of Chrift." In p. 248. he fays, " Unlefs God's Favour be *' preferred before all other Enjoyments what- " ibever, unlefs there be a Delight in the Worfhip *' of God, and in Converfe with Him, unlefs every *' Appetite be brought into Subjection to Reafon *' and Truth, and unlefs there be a kind and *' benevolent Difpofition towards our Feliow-Crea- " tures, how can the Mind be fit to dwell with " God, in his Houfe and Family, to do him *' Service in his Kingdom, and to promote the " Happinefs of any Part of his Creation." — And in his Key, § 286. p. loi, 102, &c. Ihewing there^ Chap. I. ? Mankind are IFlcked. 77 Sea. VII. J " there, what it is to be a true Chrifiian^ he fays, among other Things, '* That he is one who has' *' fuch a Senfe and Perfuafion of the Love of God " in Chrift, that he devotes his Life to the Honour *' and Service of God, in Hope of eternal Glory. " And that to the Charader of a true Chriftian, " it is abfolutely necefiary, that he diligently ftudy " the Things that are freely given him of God, " vi-z. his Election, Regeneration, &:c. that he " may gain a jull Knowledge of thofe ineftimable *' Privileges, may tafte that the Lord is gracious, " and rejoice in the Gofpel-Salvation, as his greateft " Happinefs and Glory. — It is neceffary, that he *' work thefe Blefiings on his Heart, till they be- *' come a vital Principle, producing in him the " Love of God, engaging him to all cheaiful " Obedience to his Will, giving him a proper " Dignity and Elevation of Soul, raifing him above " the belt and v/orft of this World, carrying his *' Heart into Heaven, and fixing his Affections *' and Regards upon his everlafling Inheritance, " and the Crown of Glory laid up for him there. " — Thus he is armed againft all the Temptations " and Trials refulting from any Plcafure or Pain, " Hopes or Fears, Gain or Lois, in the prefcnt " World. None of thefe Things move him from " a faithful Difcharge of any Part of his Dutv, or *' from a firm Attachment to Trutli and Righ- " teoufnefs -, neither counts he his very Life dear *' to him, that lie may do the Will of God, and " finifh his Courfe with Joy. In a Senfe of the " Love of God in Chrift, he maintains daily " Communion v/ith God, by reading and medi- " tadng on his Word. In a Senfe of his own " Infirmity, and the Reaclinefs of the divine Fu- *' vour to fuccour him, he daily acldieilci t'le *' Throne of Grac, for the Kciicw.il of li^ii-ifLuI 7^ The Generality of Part I. '* Strength, in Afiurance of obtaining it, through *' the one Mediator Chrift Jefus. Inlightened " and directed by the heavenly Doftrine of the " Gofpel, &c. * Now I leave it to be judged by every One that has any Degree of Impartiality, whether there be not fufiicient Grounds to think, from what appears every where, that it is but a very fmall Part indeed, of the many Myriads and Millions which overfpread this Globe, who are of a Character that in any wife anfwers thefe Defcriptions. However Dr. ^. in- fills, that all Nations, and every Man on the Face of the Earth, have Light and Means fufficient to do the whole Will of God, even they that live in the grolTell Darknefs of Paeanifm. Dr. T. m Anfwer to Arguments of this Kind, very impertinently from Time to Time objefts. That we are no Judges of the Vicioufnels of Men's Charadters, nor are able to decide in what Degree they are virtuous or vicious. As though we could have no good Grounds to judge, that any Thing appertaining to the Qualities or Pro- perties of the Mind, which is inviiible, is general or prevailing among a Multitude or collective Body, unlefs we can determine how it is with each Individual. I think I have fufficient Reafon, from what I know and have heard of the American In- dians^ to judge, that there are not many good Philofophers among them j though the Thouglits of their Hearts, and the Ideas and Knowledge they have in their Minds, are Things invifible ; and tho' I have never feen fo much as a thoufandth Part * What Dr. TurnlidI fays of the Character of a good M'm, is alfo worthy to be oblcrvcd, Ckrif. Phil, p. 85, 258, 25 ij, -^''> 375' 37^> ^c.^, 410. Chap. I. ? Mankind are fyuked. ya Seel. VII. J ^^ Part of the Indians •, and with Refpedt to moft of them, ihould not be able to pronounce peremptorily 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 againit others j if we may judge by his Practice, and the Liberties he takes, in judging of a IVlultitude himfelf. He, it feems, is feniible that a Man may have good Grounds to judge, that VVickcdnefs of Chara6ter is general in a collective Body ; becaufe he openly does it himfelf. (Key, p. 102.) After declaring the Things which belong to the Charader of a true Chriilian, he judges of the Generality of Chriftians, that they have cafl 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 Chriftians are the jnoji 'wicked of all Mankind^ — whtn he thinks it will throw fome Difgrace en the Opinion of fuch a.s he op- pofes. The like we have from Time to Time in other Places, as p. 168, p. 25S. Key, p. 127, 128. But if Men are not fufficient Judges, whether there are Few of the World of Mankind but what are wicked, yet doubtlcfs God is llifFicient, and his Judgment, often declared in his Word, deter- mines the Matter. Matth vii. 13, 14. Enter ye in at the fir ait Gate : I or zcidf is the Gate, and broad is the IVay that leadcth to DeJtruuiGn, and many there he that go in thereat : Becaufe ft rait is the Gate, and narrovj is the Woy that lecdetb to Life^ and fczv there be that find it. It i, nuinifell, that licre Chrifl: is not only dcicribin-^ the Srare of Things, as i: was ar t!ut Day, aiiJ uot-.s tioc rri^Tilijn 8o IVickednefs general Part I. mention the comparative Smallnefs of the Num-' ber of them that are faved, as a Confequence of the peculiar Perverfenefs of that People, and of that Generation -, but as a Confequence of the general Circumftances of the Way to Life, and the Way to Deftruftion, the Broadnefs of the one, and the Narrownefs of the other. Tn the Strait- nefs of the Gate, &c. I fuppofe none will deny, that Chrill has Refped to the Striftnefs of thofe Rules, which he had infilled on in the preceding Sermon, and which render the Way to Life very difficult to Mankind. But certainly thefe amiable Rules would not be difficult, were they not con- trary to the natural Inclinations of Men's Hearts ; and they would not be contrary to thofe Inclina- tions, were thefe hot depraved. Confequently the Widenefs of the Gate, and Broadnefs of the Way, that leads to Deftrudtion, in Confequence of which many go in thereat, muft imply the Agreeablenefs of this W^ay to Men*s natural Inclinations. The litke Reafon is given by Chrift, why few are faved. Luke xiii. 23, 24. 'T'hen [aid one unto him^ Lordy are there few faved ? And he faid unto theWy Strive to enter in at the jirait Gate : For many I fay unto yoUy fhall feek to enter in^ and fhall not he able. That there are generally but few good Men in the World, even among them that have thofe moft diftinguifhing and glorious Ad- vantages for it, which they are favoured with that live under the Gofpel, is evident by that Saying of our Lord, from Time to Time in his Mouth, Many are called^ hut few are chofen. And if there are but few among thefe, how few, how very few indeed, muft Perfons of this Charafter be, com- pared with the whole World of Mankind ? The exceeding Smallnefs of the Number of true Saints, compared with the whole World, appears by the Repre- Chap. I. 7 in all Ap^s. Si Scd vn. f ^ Rcprefeniations often made of them as diftin- guilhed from the World ; in which they are fpok .n of as called and chofen out of the Worlds redeemed from the Earlh^ redeemed from among Men \ as being thole that are of Gody while the whole fVorld liech in VVickednefs, and the like. And if we look into the Old Tcftament, we (hall find the fame I'cilimony given. Prov. xx. 6. Moji Men 'will p'oclaim every Man his own Goodnefs : But a faithful Man who can find ? By a faithful Man, as the Phrafe is uled in Scripture, is intended much the fame as a finccre, upright, or truly good Man ; as in Pfal. xii. i. and xxxi. 23. and ci. 6. and other Places. Again, Eccl. vii. 25 — 29. / applied mine Heart to know, and to fearch, and to Jind out Wifdom, and the Reafcn of Things, and to know the JVickednefs cf Folly, e-ven of Fooliflj- nefs arid Madnefs : And I find mere bitter than Deaths the Woman whofe Heart is Snares, &c. — Behold, this have I fciind, faith the Preacher, count- ing one by one, to fnd out the Account, which yet my Soul feekelh, but I find not : One Alan among a Tboufand have I found ; but a Woman among all thefe have I not found. Lo, this only have I found, that Cod made Man upright •, but they have fought out many Inventions. Solomon here fignihes, that when he (ct. himfelf diligently to find out the Account or Proportion of true Wifdom, or thorough Uprightncfs among Men, the Rcfult was, that he found it to be but as one to a Thou- fand, &c. Dr. T. on this Place, p. 1 84. fays, " The " wife Man in the Context, is inquiring into the *' Corruption and Depravity of Mankind, of the " Men and Women, THAT LIVED IN HIS " TIME." As though what he faid reprefented Nothing of the State of Things in the World in general, but only /;; his Time. But doe: Dr. T. G or 82 IFickednefs general Part I. or any Body elfe, fuppofc this only to be the De- fign of that Book, to reprefent the Vanity and Evil of the World in that Time, and to fhew that all was. Vanity and Vexation of Spirit in Solomon'^ Day ? (Which Day truly we have Reafon to think, was a Day of the greateft Smiles of Heaven on that Nation, that ever had been on any Nation from the Foundation of the World.) Not only does the Subje6t and Argument of the whole Book fhew it to be otherwife; but alfo the declared Dcfign of the Book in the firft Chapter ; where the World is reprefented as very much the fame, as to the Vanity and Evil it is full of, from Age to Age, making little or no Progrefs, after all its Revolutions and refllefs Motions, Labours and Purfuits, like the Sea, that has all the Rivers con- flantly emptying themfelves into it, from Age to Age, and yet is never the fuller. As to that Place, Prov. XX. 6. A faithful Man who can find ? there is no more Reafon to fuppofe that the wife Man has refpedl only to his Time, in thefe Words, than in thofe immediately preceding, Counfel in the Heart cf a Man is like deep Waters ; hut a Man of Underftanding zvill draw it out. Or in the Words next following, 1'he juji Man walketh in his In- tegrity : His Children are hle[fed after him. Or in any other Proverb in the whole Book. And if it were fo, that Solomon m thefe Things meant only to defcribe his own Times, it would not at all weaken the Argument. For, if we obferve the- Hiftory of the Old Teftament, there is Reafon to think there never v/as any Time from JofJma to the Captivity, v/herein Wickednefs was more re- llrained, and Virtue and Religion more encouraged and promoted, than in David' ^ and Solomon'"^ Times. And if there was fo little true piety in that Nation that was the only People of God under Heaven, even Chap. I. 7 in all Azes. 82 bedt. vir. \ i J even in their very bed Times, what may we fup- pole concerning the World in general, take one Time with arw>rhcr ? Notwithftanuing what fome Authors advance concern ing the Prevalence of Virtue, Honefty, good NcighiK)urho, (Vcr. 51, ^1, 53.^) Fe jflijf-necked, a-ul irncircumcifed in Heart a. id Ears, ye d^ ALWAFS rcfifc the Hdy Chcfl. As your Fathers did, fo do ye. IVhicb (f the Prophets have . not your Fathers peri}', n ted ? A::d they have fain theiH vohich fjezved before of the Ccmi'ig of tlh^.t jiifl One, of vjhom ye bcrje teen nozv ike Betrayers ar.d Murderers : IVho have reccivjd the La-zv by the DifpofUion of Angels, ar.d have r.ot kept it. Thus it appear.";, thnt Wickednefs wn> tlic ge- ncraliy prcvailin in moral Matters, and Things pertaining to the human Na- ture ; and Ihould chiffl.- be relied upon, in ni!?ra', ..; ucii «• natural i-hiloforhv. c<^\: L-ih-oduc. t: M.r. /' .. go Ccnjiant general Wickednefs, Sec. Part I. to in other Cafes. If Experience and Trial will evince any Thing at all concerning the natural Difpofition of the Hearts of Mankind, one would think the Experience of fo many Ages, as have elapfcd fince the Beginning of the World, and the Trial as it were made by Hundreds of dif- ferent Nations together, for fo long a Time, fiiould be fuificient to convince all, that Wicked- nefs is agreeable to die Nature of Mankind in its prefent State. Here, to ftrengthen the Argument, if there were any Need of it, I might obierve feme further Evidences than thofe which have been already mentioned, not only of the Extent and Generality of the Prevalence of Wickednefs in the World, but of the Height to which it has rifen, and the Degree in which it has reigned. Among innume- rable Things which fhew this, I fhall now only obferve this, viz. The Degree in which Mankind iiave from Age to Age been hurtful one to ano- ther. Many Kinds of brute Animals are efteemed very noxious and deftruclive, many of them very fierce, voracious, and many very poifonous, and the deftroying of them has always been looked upon ab a public Benefit : But have not Mankind been a Thoufand Times as hurtiul and deftructive as any one of them, yea, as all the noxious Beads, Birds, Fifhes, and Reptiles in the Earth, Air, and Water, put together, at leall of ail Kinds of Animals that are vifible ? And no Creature can be found any v/liere fo dcilructive of its own Kind as Mankind are. All others for the moil Part are liarmlefs and peaceable, v/ith Regard to their own Species. Where one Wolf is deflroyed by another Wolf, one V^iper by another, probably a Thoufand of Mankind are dcfcroved bv thofe of Chap. I. 7 Great Means ufed to oppofe IVickednefs. 91 of their own Species. Well therefore might our blelfed Lord fay, when fending forth his Difciples into the World, Matth. x. 16, 17. Behold^ I fend you forth as Sheep in the Midjl of PFolves ; — BUT BEWARE OF MEN. As much as to fay, I fend you forth as Sheep among Wolves. — But why do I fay. Wolves ? I fend you forth into the wide World of Men^ that arc far more hurtful and pec- nicious, and that you iiad much more Need to beware of, than Wolves. It would be ftrangc indeed, that this fliould be the State of the World of Mankind, the chief of the lower Creation, diilinguifhetl above 2 11 by Reafon, to that End that they inih;ht be capable of Religion, which fummarily coniitts in Love, if Men, as they come into the World, are m their Nature innocent and harmlefs, undepraved, and perfedly free from all evil Propenli.ics. S E C T. VIII. The n^itive Depravity cf Mi^.:kiKd appear-^ i'-i thot thtre has been fo little ^ocd Ejfetl of (o ir-.ir.ilbid and great Means, tifed to prc-n:t: r^tuc :n the World. TH E Evidence of the native Corruption of Mankind, appears much more glaring, wlien it is confidered that the World has bern fo r^en< - rally, fo conftantly, and fo c>:cce>' ngiv corrupt, notwithftandino; the I'aricus^ ?rcat^ and ccntijtua^ Means, that have been uled tj retVain Men i'.<'':\ Sin, and promote Virtue and ti-ue Religion among them. Dr. 92 Great Means ufed Part I. Dr. 7". fuppofes all that Sorrow and Death, which came on Mankind, in Confequence of Adam\ Sin, was brought on them by God, in great Favour to them ; as a benevolent Father^ cxercifing an "jjholefome DifcipUne towards his Chil- dren ; to reftrain them from Sin, by increaftng the Vanity of all earthly Things^ to abate their Force to tempt and delude ; to induce them to be moderate in gratifying the Appetites of the Body ; to mortify Pride and Ambition \ and that Men might always have hefore their Eyes a ftriking Demonjlrationy that Sin is infinitely hateful to God, by a Sight of That, than which IS o thing is more proper to give them the utmofl: Abhorrence of Iniquity, and to fix in their Minds a Senfe of the dreadful Confequences of Sin, &c. &c. And in general, that they do not come as Punilhments, but purely as Means to keep Men from Vice, and to make them better. — If it be fo, furely they are great Means indeed. Here is a mighty Alteration : Mankind, once fo eafy and happy, healthful, vigorous, and beautiful, rich in all the pleafant and abundant Bleflings of Paradife, now turned out, deftitute, weak, and decaying, into a wide barren World, yielding Briars and Thorns, inftead of the delightful Growth and fweet Fruit oi the Garden of Eden, to wear out Life in Sorrow and Toil, on the Ground curfed for his Sake-, and at lad, either through long Languifhment and lingering Decay, or fevere Pain and acute Difeafe, to expire and turn to Putrefadtion and Duit. If thefe are only ufed as Medicines, to prevent and to cure the Difeafes of ihe Mind, they are Iharp Medicines indeed •, efpecially Death ; which, to uie HezekiaFs Reprcfentation, is as it were breaking all his Bones : And one would think, Hiould be very eiTeftual, if the Subject had no Depravity, no evil and con trarv Chap. I. I to oppofe JVkkednefs. i.\y and ar. a Kingdom of Pri-cir^, and mio-hr \\?■^^ ;;s a Cltv on an ili!!, co be a Lu;ht to \\y: \\\:rl.l : NVi.lLll 9^ General ohjlinate TVickednefs ' Part 1. withal gradually Ihortening Man's Life, till it wa$ brought to be but about one twelfth Part of what it ufed to be before the Flood •, and fo, according to Dr. y. vaftly cutting off and diminifhing his Temptations to Sin, and increafing his Excite- ments to Holinefs. — And now let us confider what the Succefs of thefe Means was, both as to the Gentile World, and the Nation of Ifrael. Dr. 5". juftly obferves, (Key^ p. 24. § j^.) " The " Jewifh Difpenfation had refpe6t to the Nations " of the World, to fpread the Knowledge and " Obedience of God in the Earth ; and wasr " eftabliihed for the Benefit of all Mankind." — But how unfuccefsful were thefe Means, and all other Means ufed with the Heathen Nations, fo long as this Difpenfation lafted ? Abraham was a Perlbn noted in all the principal Nations that were then in the World -, as in Egypt^ and the eaitern Monarchies : God made his Name famous by his wonderful diftinguifhingDifpenfations towards him, particularly by fo miraculoufly fubduing before him, and his trained Servants, thofe Armies of the four caftern Kings. This great Work of the molt High God, Poficflbr of Heaven and Earth, was greatly taken Notice of by Melchizedeck ; and one would think, fhould have been Tufficient to have awakened the Attention and Confideration of all the Nations in that Part of the World, and to have led them to the Knowledge and Worfliip of the only true God •, efpecially if confidered in Con- junftion with that miraculous and moil terrible Dcftrudion of Sodom^ and all the Cities of the Plain, for their Wickednels, with Loth miraculous Deliverance -, which doubdefs were Fails, that in their Day were much famed abroad in the World. But ihcre is not the kail Appearance, in any Ac- counts Chap. r. 1 againj} great Means. gf counts we have, of any confiderable good EfFedt. On the contrary, thofc Nations which were moft in the Way of oblerving and being aifedted with thcfe Things, even the Nations ot Canaan, grew worfe and worie, till their Iniquity came to the full, in Jcj}jna\ Time. And the Pofterity of Loty that Saint io wonderfully diitinguifhed, foon be- came lome of the moft grofs Idolaters ; as they appear to ha-, e been in Mofes^s Time. (See Num. XXV. j Yea, and the far greater Part even oi Abra- hamh Pofterity, the Children of IJhmael, Ziman, Jokjhan^ Medan^ Midi an, Ipbak and Shuah, and Jifciu^ loon forgot the true God, and fell off to Heathenifm. Great Things were done in the Sight of the Nations of the World, tending to awaken them, and iead them to the Knowledge and Obedience of the true God, in Jacob' ^ and Jofcph\ Time y in that God did mirac-douily, by the Hand of Jofeph, preferve from periilimg by Famine, as it were tlie whole World -, as appears by Gen, xli. p,6, 57. Agreeably to which, the Name that Pha- raoh gave io Jojephy Zaphnath-Paaneah, as is faid, in the Egyptian Language, fignifies Saviour of the fVorld. But there does not appear to have been any good abiding Efie(!:t of this •, no, not ib much as in the Nation of the Egyptians, (which feems to have been the chief of ail the Heathen Nations at that Day) who had thefe great Works of Jeho- I'i'h in their moft immediate View : On the con- trary, they grew worfe and worle, and feem to be fir more i.',i-ofs in their Idolatries and Ignorance of the true God, and every Way more wicked, and rijx' for Ruin, when Moles was fent to Pharaoh, than they were in J'^fipf-^^ Time. H After 98 ^he Heathen fVorld\hJlinate Part I. After this, in Mofes and JoJhua'?> Time, the great GoJ was pleafed to manifeft himfelf in a Series of the mod aftonilhing Miracles, for about fifty Years together, wrought in the moft pubhck Manner, in E^ptj in the Wildernefs, and in Canaan^ in the View as it were of the whole World -, Miracles by which the World was (haken, the whole Frame of the vifible Creation, Earth, Seas, and Rivers, the Atmofphere, the Clouds, Sun, Moon, and Stars were affeded -, Miracles, greatly tending to con- vince the Nations of the World, of the Vanity of their falfe Gods, fhewing JEHOVAH to be in- finiiely above them, in the Thing wherein they dealt moft proudly, and exhibiting God's awful Difpleafure at the Wickednefs of the Heathen World. And thefe Things are exprefsly fpoken of as one End of thefe great Miracles, in Exod. ix. 14. Numb. xiv. 21. Jolh. iv. 23, 24. and other Places. Hov/ever, no Reformation followed thefe Things •, but by the Scripture-Account, the Nations which had them moft in View, were dreadfully hardened, ftupidiy refufing all Convidlion and Reformation, and obftinately went on in an Oppofition to the living God, to their own Deftruftion. After this, God did from Time to Time very publickly manifeft himfelf to the Nations of the World, by wonderful Works wrought in the Time of the Judges^ of a like Tendency with thofe already mentioned. Particularly in fo miraculoufly de- ftroying, by the Hand of Gideon^ almoft the whol« of that vaft Army of the Midianites, Amakkites^ and all the Children cf the Eafi^ confifting of about 135000 Men. Judg. vii. 12. and viii. 10. But no Reformation followed this, or the otlier great Works of God, wrought in the Times of Deborah and Barak, Jephtha and Sampfon. After Ghap. f. ? in their IVickednefs. qa • After thefe Things, God ufed new, and in fomc Refpeds much greater Means with the Heathen Worid, to bring them to tiie Knowledge and Ser- vice of the true God, in the Days of David and Solomcn. He raifcd up David, a Man after his own Heart, a moft fervent VVoifhipper of the true God, and zealous Hater of Idols, and fubdued before him ainioft all the Nations between Egypi and Euph'ates ; often miraculoudy afiifting him in his BaLtles wjtii his Enemies : And he confirmed Solomon his Son in tlie full and quiet Foffefnon of that great Empire, for about forty Years ; and made him the wifeil, richcft, molt magnificent, and every Way the greateft Monarch that ever had been in the World •» and by far the moft fa- mous, and of greateft Name among the Nations -, efpecially for his Wifdom, and Things concerning the Name of his Gcd ; particularly the Temple he built, v/iiich WAS exceeding magnificent, that it Viiight be of Fame av.d Gicry throughout ell Lends ; I Chron. xxii. 5. And we are told, that there came of ail People to hear the Wiidom of Solomon, from all Kings of the Earth ; 1 Kings iv. 34. and X. 24. And the Scripture informs us, that thefe great Things were done, thai th.e Ncttions in far Countries might hear of Gcd's great Name, and of his out-Jiretcbed Arm ; that all the Peop:e of the Earth wight fear him, as well as his People lirael : yjfid that all the People cf the Earth might l:nc':c% that the LORD was Ccd^ and that there was none C'fe. I Kings viii. 41, 42, 43, 60. But ftiil there is no Appearance of any coniiderable abiding; Eill'Ct, wiih regard to any one irieathcn I'^iuion. After this, before the Captivity in Pi'^\l:n, many p-re;-:t Things OvCi'c done m zhc Sj< 'ii <;>1- the Gcnrilc Nation's vcrv much rcndifg uo era'; h on. lOO The Heathen World ohjlinate Part I. afFe6t, and perfuade them : As, God's deftroying the Army of the Ethiopians of a Thoufand Thou- fand, before ylfa •, ElijaFs and Elipa's Miracles -, efpecially Elijah's miraculoufly confounding Baal's Prophets and Worshippers ; Elijha's healing Naa- man^ the King of Syria's prime Minifter, and the miraculous Vi6tories obtained through ElijJja's Prayers, over the Syrians^ Moabites^ and Edomites •, the miraculous Deltrudtion of the vaft united Army of the Children of Moab, Ammon^ and Edom, at jehoJJjaphafs Prayer. (2 Chron. xx.) Jonah's preaching at Nineveh^ together with the Miracle of his Deliverance from the Whale's Belly •, which was publifhed, and well attefted, as a Sign to confirm his Preaching : But more efpe- cially that great Work of God, in deftroying Sen- nacherib'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 ineffeftual, God took a new Method with the Heathen World, and ufed, in fome Refpefts, much greater Means to convince and reclaim them, than ever before. In the firft Place, his People, the Jevjs^ were removed to Babylon^ the Head and Heart of the Heathen World {Chddea having been very much the Foun- tain of Idolatry) to carry thither the Revelations which God had made of Himfelf, contained in the facred Writings •, and there to bear their Tcfti- mony againft Idolatry, as fome of them, particu- larly Daniel^ Shadrach^ Mejhack^ and Abed-nego, did, in a very open Manner before the King, and the greateft Men of the Empire, with fuch Cir- cumftances as made their Tellimony very famous in the World ; God confirming it with great Mi- racles J which were pubhfhed through the Empire, by Chap, r.' 7 in their Wickednefs. loi Scd. Vlir. \ by Order of its Monarch, as the mighty Works ot the God of Ifrael^ lliewing him to be above all Gods : Daniel^ that great Prophet, at the lame Time being exalted to be Governour of all the wile Men of Babylon^ and one of the chief OfHcers of Nehuchadnezzar\ Court. After tliis, God railed up Cyrus to deflroy Ba- bylon^ for its obilinate Contempt of the true God, and Injurioufnefs towards his People •, according to the Prophecies of Ifaiah^ fpeaking of him by Name, inltrudling him concerning the Nature and Dominion of the true God. (Lai. xlv.) Which Prophecies were probably Ihewn to him, whereby he was induced to publiih liis Tcftimony con- cerning the God of Ifrael^ as TilE GOD. (Ezra i. 2, 3.) Daniel^ about the fame Time, being advanced to be pria^.e Miniiter of State in the new Empire, erecled under Darius^ did in that Place appear openly as a Worfhipper of the God of Ifrael^ and Plim alone •, God confirming hi.^; Te- flimcny for him, before the King and all the Grandees of his Kingdom, by prelerving him in the Den of Lions •, whereby Darius was induced to publifli to ail People, Nations, and Languages, that dwelt in all the Earth, his Teiiirnony, that the God of lirael ivas the living Cod, and jicudfcyl for ever, &c. When, after the Deftru^tion of Babylon, fome of the /Vic'j returned to their own I,ap,d, Multitudcr, never returned, but were difperkd abroad through many Parts of the valt Fcrfan Empire -, as appear:; by the Book of EJlher. And many of them atrcr- wards, as good Piiftories inrorni, were remove.! into the more weitcrn Parts of the World \ and fo were difpcricd as it were all over the Heat'icn 1 1 ^ N\ orid, t02 The Heathen JVorld ohjlinate Part T World, having the holy Scriptures with them, and Synagogues every where, for the Worfliip of the true God. And \o it continued to be, to the Days of Chriit and his Apoitles ; as appears by the Acls of the Apoftles. Thus that Light, which God had given them, was in the Providence of God carried abroad into all Parts of the World : So that now they had far greater Advantages, to come to the Knowledge of the Truth, in Matters of Religion, if they had been difpofed to improve their Ad- vantages. And befides all thefe Things, from about Qr^/j's Time, Learning and Philolophy increafed, and was carried to a great Height. God raifed up a Number of Men of prodigious Genius, to inftrudt others, and improve their Reafon and Underftanding, in the Nature of Things : And philofophic Knowledge having gone on to increafe for feveral Ages, feemed to be got to its Height before Chrift came, or about that Time. And now let it be confidercd what was the Effect of all thefe Things. — Inftcad of a Refor- mation, or any Appearance or Profp-ct of it, the Heatlien World m general rather grew worfe. As Dr. IVinder obferves, " The inveterate Ablur- " diues of Pagan Idolatry continued without Re- *' medy, and increafed as Arts and Learning " increafed ; and Paganifrn prevailed in all its *' ileight of Abfurdity, when Pagan. Nations " were polifhed to the Heiglit, and in tlie moll " polite Cities and Countries •, and thus continued *' to the lall Breath of Pagan Pov.-er." And fo it was with refped to Wickedncfs in general, as v/ell as Idolatry •, as appears by what the Apoilici Paul obferves in Rom. i. — Vrc. T. Ipeaking of the Chap. I. 7 in ibeir JVickediiefs. 1 04 Sea.VIir.)- ^ Time when the Gofpcl-Schemc was introduced, (Key, § 289.) fays, ^" I'he moral and religious " State of the Heathen was very deplorable, being " generally Tunk into great Ignorance, gTois klo- " latry, and abominable Vice." Abominable Vicejj prevailed, not only among the common People, but even among their i-'hilolbphers themlelves, yea, fome of the chief of them, and of greatcft Genius •, fo Dr. '/'. himlelf obferves, as to that detcltable Vice'of Sodomy, which they cominonly and openly allowed and pradiled without Shame. See Dr. T — 7^^& Note on Rom. i. 27. Having thus confidered the State of the Hea- then World, with regard to the Efte6t of Means iifed for its Reformation, during the Je^u)i/Io Dif- penfation, from the lirlt Foundation of it in Abraham^ Time : Let us now confider how it was with that People themfelves, that v/ere diftin- guiflied with the peculiar Piivilcges of that Dif- penfation. The Means ufcd with the Heathen Nations were great •, but they were fmall, if com- pared v.'ith thofe ufed wirh the Ifradites. The Advantages by v.'liich that People were dirtinguifaed, are reprtfented in S-ripturc as vafily above ail parallel, in Pafiages which Dr. '■T. takes Notice of. (Key, § 54.) And he reckons thcie Priviler.-:cs among ilioie which he calls antecedent BleJJiv.gs, confriUng in Motives to v'lraie and Obedience •, and fays, {Key, § 66.) " That this v/as the very " End and Dcfign of the Difpeniktion of Go.l's " extraordinary r'avours to the Jrjss, "uiz. to en- " gage them to Duty and Obedience, or that it " was a Scheme for prornoiing Virtue, is clear " beyond Diipute, troni every Part of the OaI " Teilamenr." Neverthelels, as has been already ilicv/n, tiie Generality of that IVopk^, ihrout~h a:l 104 ^^(^ Ohjiinacy cf the Jews Part I. the fuccefTive Periods of that Difpenfatlon, were Men of a wicked Charader. But it will be more abundantly manifeft, how ftrong the natural Biafs to Iniquity appeared to be among that People, by confidering more particularly how Things were with them from Time to Time. Notwithftandingthe great Things God had done in the Times of Abraham^ Ifaac^ and Jacobs to fe- parate them and their Pofterity from the Idolatrous World, that they might be a holy People to himfelf •, yet in about 200 Years after Jacobh Death, and in lefs than 1 50 Years after the Death cf Jojeph, and vv-hile feme were alive that had feen Jofeph^ the People had in a great Meafure Icil the true Religion, and were apace conforming to the Pleathen World : V/hen, for a Remedy, and the more effeftually to alienate them from Idols, and engage them to the God of tlieir Fa- thers, God appeared to bring them out from among the Egyptians^ and fcpaiate them from the Pleathen World, and to reveal Himfelf in his Glory and Majefty, in fo afle^ting and aftonilhing a Manner, as tended moil deeply and durably to imprefs their Minds; that they might never for- fake him more. But fo pcrverfe vverc they, that they murmured even in the Midft of the Miracles that God wrought for thirn in Egypi\ and mur- mured at the Red-Sea, in a few Days after God had brought them out with fuch a mighty Pland. V\^hen he had led diem through the Sea, they jarig his Praife, but jcon forgat his IVcrks. Before they got to Mount Sinai^ tliey openly manifeltcd their perverlentfs from Time to Tm^.e ; \and, by a Scries of wonderful r'rovidenccs ; yet they corrupted themfelves again, to fo great a Degree, that the Tranfgrefibrs were come to the full again in rhe Days of Antiochus Ep:phanes \ as the Matter is reprefented in the Prophecy of Daniel^ Dan. viii. 2 j. And then God made them ihe Sub- jecls of a Dil'penfation, little, if any Thing, kls ter- rible, than that v;hich had been in Nd'ucbr^dn^zzar's Days. And after God had again delivered them, and reilored the State of Religion among them, by tbiC Inilrumentality of the Maccabees, they de- generated again : So that when Chriil: came, they were arrived to that extreme Degree of Corrup- tion, which is reprefented in the Accounts given by the Evan^eiifts. It may hz obfcrved here in r-Cncra', t it the Jczcs, tliouj^h ib vnltly dillinguiihcd wiih .\dv.:n- no The Go/pel generally refified Part I. tagcs,! 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 wicked in die Sight of God, than the very word of the Heathen. As, of old, God fware by his Life, that the Wickednefs of Sodom was fmall, compared with that of the Jews. Ezek. xvi. 47, 48, &:c. alfo Chap. v. 5 — 10. So, Chrift fpeaking of the Jews^ in his Time, reprefents them as having much greater Guilt than the in- habitants of. 23'^^ ^f^d Stdon^ or e"/en Sodom and Gomorrah. But we are now come to the Time when the grandcft Scene was difplayed, that ever was opened on Earch. After all other Schemes had been fo long and fo thoroughly tried, and had fo greatly failed of Succefs, both among Jews and Gentiles \, that wonderful Difpenfation was at length intro- duced, which was the greateft Scheme for the fuppreffing and reftraining Iniquity among Man- kind, that ever infinite Wifdom an i Mercy con- trived ; even the glorious Gofpel of Jefus Chrift. " A new Difpenlation of Grace was eredled (to *' ufe Dr. T — r's own Words, p. 239, 240.) " for the more certain and effecUial Sanctification " of Mankind, into the Image of God •, the de- " hvering them from the Sai and Wickednefs, " into which they might fall, or were already " fallen ; to redeem them from all Iniquity, and *' bring them to the Knowledq-e and Obedience " of God." In whatever high and exalted Terms the Scripture ipeaks of the Means and Motives which the Jews enjoyed of old ; yet their Privi- leges are reprefented as having no Glory, in Com- parifon of the Advantages of the Gofpel. Dr. '/ — r\ Words in p. 23J. are worthy to be here repeated. Chap, I. \ hs Jews and Gentiles. 1 1 1 Sea. VIII. x icpeatcd. " Even tlie Heathen (fays he) knew *' God, and might have glorified him as God \ " but under the glorious Light of the Gofpel, we *' have very clear Ideas of the diviiie Pertedions, " and particuhuly of the Love of God as our " Father, and as tlie God and Father of our " Lord and Saviour Jtrfus Chriil. We fee our " Duty in the utmoft Extent, and the mofl cogent " Reafons to perform it : We have Eternity " opened to us, even an endlefs State of Honour " and Felicity, the Reward of virtuous Actions j '' and the Spirit of God promifed for our Direc- " tion and Affiftance. And all this may and " ought to be applied to the purifying our Minds, " and the perfeding of Hoimefs. And to thefe " happy Advantages we are born ; for which we *' are bound for ever to praife and magnify the ".rich Grace of God in the Redeemer." And he elfev/hcre fays, * *' The Goipel-Conftitution *' is a Scheme the mofl perfect and efiettual for *' rcitoring true Religion, and promoting Virtue *' and Happinefs, tha: ever the Woild has yet " feen." And -|- admirably adapted to crdightcn our Minds^ and fantiify cur Hcciyls : And 4: never ivcre Motives fo divine and po-iverful pro-pofcd, to induct? us to the Pra.iice of all t'irluc and Gcod- ncfs. And yc: even thefc Means have been incfie6lual upon the far tgrcater Part of them v.ith whom they iiavc been uled ; of the many that Lave l^cn called, feiv have been chofcn. As to tlie Jczvs^ God's ancient Pi-oplc, with whom dicy v»cre ufcd in the iiiil Place, and iilld long • Iwu ^ \G-. t V '^ ■■•: Rom. i. 16. t /'• - '■- P.:-. r., R.-.m. p. I 1 :, t ;. H2 The Gofpel generally rejijied Parti. long by Chrift and his Apoflles, the Generality of them rejected Chrift and his Gofpel, with ex- treme Fertinacioufncfs of Spirit. They not only went on ftill in that Career of Corruption which had been increafing from the Time of the Macca- bees ; but Chrift's Coming, and his Do6lrine and Miracles, and the Preaching of his Followers, and the glorious Things that attended the fame, were the Occafion, thro' their perverfe Mifimprovement, of an infinite increafe of their Wickednefs. They crucified the Lord of Glory, with the utmoft Malice and Cruelty, and perfecuted his Followers ; they pleafcd not God, and were contrary to all Men ; and went on to grow worfe and worfe, till they filled up the Meafure of their Sin, and Wrath came upon them to the uttermoft ; and they were deltroyed, and call out of God's Sight, with un- fpeakably greater Tokens of the divine Abhorrence and Indignation, than in the Days of Nebuchad- nezzar. The bigger Part of the whole Nation were (lain, and the reft were fcattered abroad through the Earth, in the moft abjed: and forlorn Circumftances. And in the fame Spirit of Unbe- lief and Malice againft Chrift and the Gofpel, and in their mif^rable difpcrfed Circumftances, do they remain to this Day. And as to the Gentile Nations, though there was a glorious Succefs of the Gofpel amongft them, in the Apoftles Days ; yet probably not one in ten of thofe that had the Gofpel preached to them, embraced it. The Powers of the World were fct againft it, and perfecuted it with infatiable Malignity. And among the Profefibrs of Chri- ftianity, there p"efently appeared in many a Difpo- fition to Corruption, and to abufe the Gofpel unto the Service of Pride and Licentioufnefs. And ttie A ix) tiles Chap. J. ? hy Tews and Gentiles. i \ 2 Sed.VHI. y -^ "^ ^ Apoftles in their Days foretold a grand Apoftacy of the Chriftian World, which fhould continue many Ages ; and obfcrved, that there appeared a DH'pofition to fuch an Apodacy, among profcf- fing Chriitians, even in that Day. 2 ThefT. ii. 7. And the greater Part of the Ages which have now clapfed, have been fpent in the Duration of that grand and general Apoftacy, under which the Chriftian World, as it is called, has been tranf- formed into that which has been vaftly more deformed, more diflionourable and hateful to God, and repugnant to true Virtue, than the Suate 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 Chriftian Church, God has railed up a Number of great and good Men, to bear Teftimony againll the Corruptions of the Church of Rome^ anci by their Means in- troduced that Light into the World, by which, in a ftiort Time, at leaft one Third Part of Europe was delivered from the more grofs Enormities of Antichrifi : Which was attended at firft with a great Reformation, as to vital and pradical Reli- gion. But how is the Gold foon become dim ! To what a Pafs are Things come in Proteftant Countries at this Day, and in our Nation in par- ticular ! To what a prodigious Height has a Deluge of Infidelity, Profanenefs, Luxury, De- bauchery, and Wickednefs of every Kind, arifen ! The poor favage Americans are mere Babes and Fools (if I may fo fpeak) as to Proficiency in W^ickednefs, in Comparifon of Multitudes that the Chriftian World throngs with. Dr. T. him- felf, as was before obfcrved, reprelenis, that the Generalit\ of Chrijlians h.sje hem tk: nioji n-uked. I .r^J J 14 *fhe Gofpel in general Part L lewd. Moody, and treacherous of all Mankind; and , fays, (Key, § 388.) " The Wickednefs of the " Chriftian World renders it fo much like the " Heathen, that the good Effedls of our Change " to Chriftianity are but little feen." And with refpeit 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 pall Century, giving great Advantage for a proper and enlarged Exercife of our rational Powers, and for our feeing the bright Manifeftation of God's Perfections in his Works, And it is to be obferved, that the Means and Inducements to Virtue, which this Age enjoys, are in Addition to- moft of thofe which were mentioned before, as given of old ; and among other Things, in Addition to the fhortening of Man's Life to 70 or 80 Years, from near a Thoufand. And with regard to this, I would obferve, that as the Cafe now is in Chri- flendom, take one with another of them that ever come to Years of Difcretion, their Life is not more than forty or forty-five Years ; which is but about the twentieth Part of what it once was : And not fo much in great Cities, Places where Profanenefs, Senfuality, and Debauchery, com- monly prevail to the greatefl Degree. Dr. T. (Key, § i.) truly obferves. That God has from the Beginning exercifed wonderful and infinite Wifdom, in the Methods he has, from Age to Age, made ufe of to oppofe Vice, cure Corruption, and promote Virtue in the World ; and introduced feveral Schemes to that End, It is indeed remarkable, how many Schemes and Method . Ch«p. /. I ohjVtnately refilled, itg bed.vur. y J J jj 9 Methods were tried of old, both before and after the Flood ; how many were ufed in the Times of the Old TeOament, both with Jews and Heathens, and how inciTeflual all thefe ancient Methods pro- ved, for 4000 Years together, till God introduced that grand Diipenfation, for the redeeming Men from all Iniquity, and purifying them to himfelf, a People zealous of good Works ; v/hich the Scripture reprefents as the Subjeft of the Admi- ration of Anf];eis. But even this has now fo loner prgved fo ineffeftual, with refpect to the Genera- lity, that Dr. T. thinks there is Need of a neiv- Difpenfation \ the pefent Light cf the Gofpel being i7ifitfficient for the full Reformation of the Chrijlian fVorld, by Reafon of its Corruptions : (Note on Rom. i. 27.} — And yet all thefe Things, accord- ing to him, without any natural Biafs to the con- trary ; no Stream of natural Inclination or Pro- pcnfity at all, to oppofe Inducements to Goodnels; 11 D native Oppofition of Hecirt," to withftand thole gracious Means, which (jod has ever ufed with Mankind, from the tic^ginning of the World to this Day ^ any more than there was in the Heart of Adam^ the Moment God created him in perfect Innocence. Surely Dr. T"— r's Scheme is attended v/ith flrange Paradoxes. And that his myilerious Te- nets may appear in a true Light, it muft be ob- ferved, — at the fame Time while he luppofes thefe Means, even the very grcateft and belt of them, to have proved fo inelfeftual, that Help from them, as to any general Reformation, is to be defpaired of; yet he maintains, tiiat all Mankind, even t!ie Heathen in all Parts of the World, yei, every fmgle Perfon in it, (which mutt include every liuiian in Au:cr::c^ bcfc:c il.c E -r: V':c.):s 1 2 Lame ii6 'The Ohfiinacy of the World Part L eame' hither ; and every Inhabitant of the un- known Parts of Africa and Terra Aufiralis) has Ability, Light, and Means fufficient to do their whole Duty ; yea, (as many Paflages in his Wri- tings plainly fuppofe) to perform perfed Obedience to God's Law, without the leaft Degree of Vice or Iniquity ** But 1 mufi: not omit to obferve, — Dr. T. fup- pofes, that the Reafon why the Gofpel-Difpenfa- tion has bein fo ineftedual, is, that it has been greatly mifunderftood and perverted. In Key, § 389, he fays, " Wrong Reprefentations of the " Scheme of the Gofpel have greatly obfcured " the Glory of divine Grace, and contributed " much to the Corruption of its ProfefTors. — Such " Doftrines have been almoft univerfally taught " and received, as quite fubvert it. Miftaken " Notions about Nature, Grace, Eleftion and " Reprobation, Jiiftification, Regeneration, Re- " demption. Calling, Adoption, &c. have quite *' taken away the very Ground of the Chriftian « Life » But how came the Gofpel to be fo univerfally and exceedingly mifunderftood .? Is it becaufe it is in itfelf fo very dark and unintelligible, and not adapted to the Apprehenfion of the human Faculties ? If fo, how is the Poffeffion of fuch an obfcure and unintelligible Thing, fo unfpeakable and o-lorious an Advantao;e ? — Or is it becaufe of the native Blindnefs, Corruption, and Super- ftition of Mankind .? But this is giving up the Thing in Qucftion, and allowing a great Depra- vity of Nature. — And Dr. T, fpeaks of the Gofpel as far otherwife than dark and unintelligible ; he * See p. 259. 63, 64, 72. 5. Chap. I. ) proves Corruption of Nature. ny Sea.VIII. \ ^ --r J / he reprefcnts it as exhibiting the cleared and moft glorious Light, to deliver the World from Dark- nefs, and bring them irto marvellous Light. He ipeaks of the Light which the Je^jos had, under the Mofaic Difpenfation, as vaftly exceeding the Light of Nature, which he Heathen enjoyed : And yet he fuppofes, that --ven the latter was fo clear, as to be fufiicient to leud Men to the Know- ledge of God, and tlicir whole Duty to him. And he fpeaks of the Light of the Gofpel as vaftly exceeding the Light of the Old Teftament. He fays of the Apoftle Paul in particular, " That he " wrote with great Perfpicuity •, that he takes ** great Care to explain every Part of his Subjeft •, " that he has left no Part of it unexplained and " unguarded ; and that never was an Author more *' exa6t and cautious in this." * — Is it not ftrange therefore, that the Ch-'ijlian World, without any native Depravity to prejudice and darken their Minds, fliould be fo blind in the Midft of fuch glaring Light, as to be all, or the Generality, agreed, from Age to Age, fo cflentially to mifun- derjland tiiat whicli is made fo very plain ? Dr. 7*. fays, p. 167. .S". " It is my Perfuafion, " that the ChriiVian Religion was very early and " grievoufly corrupted, by dreaming, ignorant, *' fuperftitious Monks^ too conceited to be fatis- " fied with plain Gofpel ; and has long remained " in that deplorable State." — But how came the whole Chriftian World, without any blinding De- pravity, to hearken to thefe ignorant fo'jlifh Men, rather than unto wiier and better Teachers ? Eipc- cially, when the latter had -plam Gofpel on their Side, and the Do6lrines of the other were 'as our Author fuppofes) lo very contrary not only to tiie I 3 pbia • I'rcf. to Par. on Rom. p. 146, ^3. Ii8 The Ghjtinacy cf the World Partly plain Gofpcl, but to Men's Reafon and common Senfe ! Or were all the Teachers, of the Chriftian Church nothing but a Parcel ot' ignorant Dreamers ? If fo, this is very fcrange ind;.'ed, unlefs Mankind naturally Icve Darknefs^ rather than Lighi; ; feeing in all Parts of the Chriftian World, there was fo great a Multitude of thofe in the Work of the Miniflry, who had the Gofpel in their Hands, and whofe whole Bufinefs it was to ftudy and teach it -, and therefore had infinitely greater Advantages to become truly wife, than the Heathen Philolo- phers. But if it did happen fo, by fome ftrange and inconceivable Means, that notwithftanding aU thefe glorious Advantages, all the Teachers of the Chriilian Church through the World, without any native evil Propenfity, very early became filly Dreamers, and alfo in their dreaming, generally ftumbled on the fame individual monflrous Opi- nions, and fo the World might be blinded for a while ; yet why did they not hearken to that wife and great Man, FeUgius, and others like Him, when he plainly held forth the Truth to the Chriftian World ? Efpecially feeing his In- ftru6lions were fo af^reeable to the plain Doftrines, and the bright and clear Light of tlie Gofpel of Chrift, and alfo fo agreeable to the plaineit Dic- tates of the common Senfe and Underftanding of all Mankind ; but the other fo repugnant to it, that (according to our Author) if they were true, it would prove Underftanding to be no Underftand- ing^ and the TVord of Cod to be no Rule of 1'ruth, nor at all to he relied upon, and God to le a Being "joorthy of no Regard \ And beficles, if the Incffeftualnefs of the Gofpel to reftrain Sin and promote Virtue, be ov/ing to the general Prevalence ot thefe Doflrincs, whicli Cliap. r. 7 proves Corruptim of Nature. no Sed. VIII. X Jr J y are fuppofed to be fo abfurd and contrary to the Gofpel, here is this further to be accounted for ; namely, Why, fince there has been fo great an Increafe of Light in religious Matters (as mufl be fuppofed on Dr. T — r's Scheme) in this and the lalt 'Age, and thefe monftrous Dodrincs oi Ori- ginal Sin, Election, Reprobation, Jullification, Re- generation, &c. have been fo much exploded, efpecially in our Nation, there has been no Refor- mation attending this great Advancement of Light and Truth : But on the coritrary. Vice, and every Thing that is oppofite to praftical Chriilianity, has gone on to increafe, with fuch a prodigious Celerity, as to become like an overflowing De- luge, threatening, unlefs God mercifully intcr- pofes, fpeedily to f.va'.iow up all that is left of what is virtuous and praifc-worthy. Many other Things might have been mentioned under this Head, of the Means v/hich Mankind have had to reftrain Vice, and promote Virtue ; fuch as Wickednefs being many Vv^ays contrary to Men's temporal Interell and Comfort in this VVorld, and their having continually before their Eyes fo many Inftances of Pcrfons made mifcrable by their Vices -, the Rellraints of human Laws, without which Men cannot live in Society; the Judgments of God brought on Men for their Wickednefs, vv'iih which Eliilory abo;;nds, and the providential Rcv/ards of Virtue ; and innumerable particular Means, that God has uied from Age to Age, to curb tlie Vv^ickednelis of Mankind, wl.icii I have omitted. But there would be nj End of a particular Enumerauon of fuch Things, Enough has been faid. They tliat will not be convinced by the Inftanccs which have been mcmioned, pro- bably would not be convinced, if the V^orld had I 4 ikcU i-zo *T^e Ohjlinacy of the World, ^c. Parti. flood a Thoufand Times fo long, and we had the molt authentick and certain Accounts of Means having been ufed from the Beginning, in a Thou- fand Times greater Variety ; and new Difpenfa- tions had been introduced, after others had been tried in vain, ever fo often, and ftill to Uttle EfTedt. He that will not be convinced by a Thoufand good Witnefics, it is not likely that he would be convinced by a Thoufand Thoufand. The Proofs that have been extant in the World, from Trial and Faft, of the Depravity of Man's Nature, are inexpreifible, and as it were infinite, beyond the Reprefentation of all Comparifon and Simihtude. If there were a Piece of Ground, which abounded with Briars and Thorns, or fome poifonous Plant, and all Mankind had ufed their Endeavours, for a Thoufand Years together, to fupprefs that evil Growth, and to bring that Ground by Manure and Cultivation, Planting and Sowing, to produce better Fruit, but all in vain, it would ftill be over-run with the fame noxious Growth ; it would not be a Proof, that fuch a Produce was agreeable to the Nature of that Soil, in any wife to be compared to that which is given in divine Provi- dence, that Wickednefs is a Produce agreeable to the Nature of the Field of the World of Mankind ; which has had Means ufed with it, that have been fo various, great, and wonderful, contrived by the unfearchable and boundlefs Wifdom of God •, Me- dicines procured v/ith infinite Expcnce, exhibited with fo vaft an Apparatus -, fo miarvcllous a Suc- cefllon of Difpenfations, introduced one after ano- ther, difplaying an incomprehenfible Length and Breadth, Depth and Height, of divine Wifdom, Love, and Power, and every Perfection of the Godhead, to the eternal Admiration of the Princi-' palities and Powers in heavenly Places. SEC 1". Chap. I. 7 Evafions of the Proof, i^c. 1 2 1 Sea. IX. \ S E C T. ' IX. Several Evafions cf the Arguments for the De- pravity of Nature, from Trial and Events con- Jidered. 'pVASIONl. Dr.r.fays, p. 531, 2^2. ''Mam'i •*--^ " Nature, it is allowed, was very far from " being finful; yet he finned. And therefore, " the common Doftrinc of Original Sin, is no ** more necefTary to account for the Sin that has " been or is in the World, than it is to account " for Adam's Sin." Again, p. 52, §2^ 54* ^' ^^^ ** If we allow Mankind to be as wicked as R. R. ** has reprefented them to be -, and fuppofe that " there is not one upon Earth that is truly Righ- " teous, and without Sin, and that fome are very *' enormous Sinners, yet it will not thence follow, " that they are naturally corrupt. — For, if fmful " Ad:ion infers a Natu'e originally corrupt, then, " whereas Adam (according to them that hold the " Dodlrine of Original Sin) committed the moft ** heinous and aggravated Sin, that ever was com- " mitted in the World ; for, according to them, " he had greater Light than any other Man in " the World, to know his Duty, and greater " Power than any other Man to fulfil it, and was *' under greater Obligations than any other Man " to Obedience •, he finned, when he knew he " was the Reprefentative of Millions, and that " the happy or miferable State of all Mankind, '• depended on his Conduft j which never was, " nor can be, the Cafe of any other Man in the " World : — Then, I fay, it will follow, tliat bis " Nature was originally corrupt, Sec. — Thus their '^' Argument from the Wickednefs of Mankind, " to 122 Evajions of the Proof JPart I. " to prove a finful and corrupt Nature, muft in- *' evitably and irrecoverably fall to the Ground.— " Which will appear more abundantly, if we take " in the Cafe of the Angels, who in Numbers *' finned, and kept not their firft Eftate, though " created w^ith a Nature fuperiour to Adam\^'* Again, p. 145. 5". " When it is inquired, how it " comes to pafs that our Appetites and Pafiions " are now fo irregular and ftrong, as that not one *' Perfon has refifted them, fo as to keep himfelf " pure and innocent ? If this be the Cafe, if fuch " as make the Inquiry will tell the World, how " it came to pafs that Adam\ Appetites and Paf- " fions were fo irregular and ftrong, that he did *' not refill them, fo as to keep himfelf pure and " innocent, when upon their Principles he was far *' more able to have refifted them ; I alfo will tell *' them how it comes to pafs, that his Pofterity " does not refift them. Sin doth not alter its Na- " ture, by its being general ; and therefore how " far foever it fpreads, it muft come upon all juft " as it came upon Adam^^ Thefe Things are delivered with much Afiu- rance. 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 Effe6l's being general, does not alter the Nature of the E'.ffecl, therefore Nothing more can be argued concerning the Caufe, from its hap- pening conftantly, and in the.moft fteady Manner, than from its happening but once. But how con- trary is this to Reafon ? If fuch a Cafe Ihould happen, that a Perfon, through the deceitful Per- fuafions of a pretended Friend, once takes an unv/holcfome and poifonous Draught, of a Liquor iie had no Inclination to before \ but after he has once Chap. 1. 1 from Experience confidcred. izi 8edl. IX. J ^ * once taken of it, he be obferved to adt as one diat has an infatiable, incurable Thirft after more of the fume, in his conltant Praftice, and Ads often repeated, and obilinate'iy continued in as long a$ he lives, againft all pofiible Arguments and En- deavours uicd to difluadc him from it •, and we ihould from hence argue a fixed Inclination, and begin to liifpect that this is the Nature and Ope- ration of the Poifon, to produce fuch an indma- tion, or that this ftrong Proptnfity is fome Way the Confcquence of the firil: Draught •, in fuch a Cafe, could it be faid v^^ith good Reaibn, that a fixed Propenfity can no more be argued from his confequent conjlant Practice, than from his firft Draught ? Or, if we fuppofe a young Man, no Otherwife than foberiy inclined, and enticed by- wicked Companions, ihould drink to Excefs, until he had got a Habit of excefiivc Drinking, and fhould come under the Power of a greedy Appe- tite after ftrong Drink, fo that Drunkennefs lliould become a common and conftant Practice with him : And fome Obferver, arguing from this his general Practice, fhould fay, ' It muO: needs be that this * young Man has a fixed Inclinaiion to that Sin ; * otherwile, how Ihould it come to pafs that he * fhould m.ake fuch a Trade of it :' And another, ridiculing the Weaknefs of his arguing, fliould reply, * Do you tell me how it came to pais, that he was guilty of that Sin the firfl; Time, without a fixed IncUnation, and I'll tell you how he is guilty of it fo generally without a fixed Incli- nation. Sin docs not alter its i'sature by being general : And therefore, Iiow common luevcr ' becomes, it jiiuil come a: all I'imes by the fame Means that it came at 11.' I lea\e it to every one to judge, v. ho u' i^id be chargeable widi weak ariiuin::; in fuch a Cale. It 124 Evafions of the Proof Part I. It is true, as was obierved before, there is no Effect without fome Caufe, Occafion, Ground, or Reafon of that Effeft, and fome Caufe anfwerable to the Effedl. But certainly it will not follow from thence, that a tranjient Effeft requires a -permanent Caufe, or a fixed Influence or Propenfity. An Effed's happening once, though the Effedt may be great, yea, though it may come to pafs on the fame Occafion in many Subjcds at the fame Time, will not prove any fixed Propenfity, or permanent Influence. It is true, it proves an Influence great and extenfive, anfwerable to the Efl^ed:, once ex- erted, or once eff^ediual ^ but it proves Nothing in the Q-aVii^ fixed or confliant. If a particular Tree, or a great Number of Trees flranding together, have blafl:ed Fruit on their Branches at a particular Seafon, yea if the Fruit be very much blafl:ed, and entirely fpoiled, it is evident that fomething was the Occafion of fuch an Eff'eft at that Time ; but this alone does not prove the Nature of the Tree to be bad. But if it be obferved, that thofe Trees, and all other Trees of the Kind, wherever planted, and in all Soils, Countries, Climates, and Seafons, and however cultivated and managed, flill 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 thefe Times, and in all thefe Cafes, be very bad, it proves the Na- ture of the Tree to be very bad. And if we argue in like Manner from what appears among Men, it is eafy to determine, whether the univerfal Sinfulnefs of Mankind, and their all finning im- mediately, as foon as capable of it, and all finning continually, and generally being of a wicked Cha- racter, at all Times, in all Ages, and all Places, and under all polfible Circumilances, againft Means and Motives inexprefllbly manifold and great, and in Ghap. I. X from Experience confidercd. 12/; Sea. IX. f ^ ^ in the utmoft conceivable Variety, be from a per- manent internal great Caufe. If the Voice of common Senfe were attended to, and heard, there would be no Occafion for Labour in multiplying Arguments, and Inftances, to {hew, that one Ait does not prove a fixed In- clination; but that conftant Pradice and Purfuit does. We fee that it is in FacT: agreeable to the Reafon of all Mankind, to argue fixed Principles, Tempers, and prevailing Inclinations, from re* peated and continued Actions, though the Adions are voluntary, and performed of Choice ; and thus to judge of the Tempers and Inclinations of Per- fons. Ages, Sexes, Tribes, and Nations. But is it the Manner of Men to conclude, that whatever they lee others once do, they have a fixed abiding Inclination to do? — Yea, there may be feveral Acl:s ieen^ and yet they not taken as good Evi- dence of an eftablifticd Propenficy ; nay, though attended with that Circumftance, that one Aft, or thofe feveral Ads, are followed with fuch conltant Practice, as afterwards evidences fixed Difpofition. As for Example; there may be feveral Inftances of a Man's drinking fome fpirituous Liquor, and they be no Sign of a fixed Inclination to that Liquor : But thefe Ads may be introdudory to a fettled Habit or Propenlity, v/hich may be made very manifefl: afterwards by conftant Pradice. From thefe Things it is plain, that what is al- ledged concerning the tirft Sin of yldam, and of the Angels, without a previous fixed Difpofition to Sin, cannot in the leaft injure or weaken the Arguments, which have been brought to prove a tixcJ Propenlity to S;n in Mankind in rhcir prefent .Si.itc-, The Thing whiJi the i'cnnancnce cf tiie C.iule %i6 Evafions of the Proof Part 1, Caufe has been argued from, is the Permanence of the Effed. And that the permanent Caufe confifts in an internal fixed Fropenfity, and not any particular external Circumftanccs has been argued from the EfFedts being the fame, through a vail Variety and Change of Circumftanccs. Which Things do not take Place with refpeft to the firft Act of Sin that Adam or the Angels were guilty of; which firft Ads, confidered in themfelves, were no permanent continued EfFefts. And tho' a great Number of the Angels finned^ and the EfFe6t on that Account was the greater, and more extenfive j yet this Extent of the Effect is a very different Thing from that Permanence^ or fettled Continuance of the Effeft, which is fup- pofed to fhew a permanent Caufe, or fixed In- fluence or Propenfity. Neither was there any Trial of a vaft Variety of Circumftances attending a permanent Effe6t, to fhew the fixed Caufe to be internal, confifting in a fettled Difpofition of Na- ture, in the Inftances objefted. And however great the Sin of Adam^ or of the Angels^ v/as, and however great Means, Motives, and Obligations they finned againft-, whatever may be thence ar- gued concerning the tranfient Caufe, Occafion, or Temptation, as being very fubtil, remarkably ten- ding to deceive and leduce, or other wife great •, yet it argues nothing of any fettled Difpofition, or fixed Caufe at all, either great or fmall •, the Effeft both in the Angels and our firft Parents, being in itfelf tranfient^ and for ought appears, happening in each of them under one Syltem 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 isfixed^ and that the Chap. I. 7 from Experience Confidered. iij Se6t. IX \ the fixed Caufc is internal^ in Man*s Nature, and alfo that it is very powerfuL It proves the firjl^ namely, that the Caule is fixed, becaufe the Effect is fo abiding, througli fo many Changes. It prove* the fecondy that is, that the fixed Cauie is internal, becaufe the Circumltances arc fo various : The Variety of Means and Motives is one Thing that is to be referred to the Head of Variety of Cir- cumftances ; and they are that Kind of Circum- ltances, which above all others proves this ; for they are fuch Circumltances as cannot pxjdibly caufe the Effe6t, being mod oppofite to the Effect in their Tendency. And it proves the thirds viz^ the Greatnefs of the internal Caufe, or the Fower- fulnefs of the Propenfity ; becaufe the Means which have oppofed its Influence, have been fo great, and yet have been Itatedly overcome. But here I may obferve by the Way, that with regard to the Motives and Obligations which our firit Father finned againft, it is not reafonably ailcdged, that he finned when he knew his Sin would have deitructive Conlequences to all his Polterity, /^nd mighty in Procefs cf Time^ pat^e the 'j;boU (jlcbc '-ji^ith Skulls^ ^c. Seeing it is fo evi- dent, by the plain Account the Scripture gives us of t!ie Tempcation which prevailed with our firft Parents to conimit that Sin, that it was fo con- trived by the Subtiky of the Tempter, as Hrft to blind and deceive them as to that Matier, and to make them believe that their ]3ifobedience Ihould be followed with fw DcjirUiifion cr Cala;:nty at all to thcmlelves, (and iliereforc nor to their Pollcriry) but Oil the contrary, with a preat InvMcafc and j\dvancenii':.; of ifigniiy and iiappiaels. 12J{ ^he Eva/ion Part L Evafion II. Let the Wickednefs of the World be ever fo general and great, there is no Neceflity 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 afk, how it comes to pafs that Mankind fo univerfall^ agree in this evil Exercife of their Free-Will ? If their Wills are in the firfl Place as free to Good as Evil, what is it to be afcribed to, that the World of Mankind, confiding of fo many Millions, in fo many iuccefllve Gene- rations, without Confultation, all agree to exercife their Freedom in Favour of Evil ? If there be no natural Tendency or Preponderation in the Cafe, then there is as good a Chance for the Will's being determined to Good as Evil. If the Caufe is indifferent, why is not the Etfe<5l in fome Mea- fure indifferent ? If the Balance be no heavier at one End than the other, why does it perpetually and as it were, infinitely preponderate one Way ? How comes it to pafs, that the Free-Will of Man- kind has been determined to Evil, in like Manner before the Flood, and after the Flood ; under the Law, and under the Gofpel •, among both Jews and Gentiles^ under the Old Teflament •, and fince that, among Chriftians^ Js^s-> Mahometans; among Papifts and Proteflants ; in thofe Nations where Civihty, Politenefs, Arts, and Learning moft pre- vail, and among the Negroes and Hottentots in Africa^ the 'Tartars in Afia^ and Indians in America^ towards both the Poles, and on every Side of the Globe V * Page 257, 258. 52, 53. S. and many other Places. Cliap. t. 7 /r^w Free-Will, confiicreL li^ bed. IX. \ Globe ; in greateft Cities and obfcureft Villages ; in* Palaces and in tints, Wi^-wams and Cells under Ground ? Is it enough to reply, It happens fo, that Men every wlicrc, and at all Times, chufc thus to determine their own Wills, and lb to make themltlves fintlil, as ibon as ever they are capable of it, and to fin conftantly as long as they live, and univci filly to chule never to come up half Way ta their Duty ? As l-.as been often obfcrvecl, a fieady Efi'e6l re- quires a (leady Caufe •, but P'rce-W'ill, without any previous Propenfity to influence its Determi- nations, is no permanent Caufe •, Nothing can be conceived of, furtlier from it : For the very Notion of Freedom of Will, confifting in felf-determining Pbwer, implies Continge nee : And if the Will is free in that Scnfe, th.i: it is perfeiftly free from any Government of previous Inclination, its Free- dom mull imply the moft al^folute and psrfe£f Contingence : And fiirely Nothing can be con- ceived of, more unfixed than that. The Notion of Liberty of Will, in this Senfe, implies perfedt Freedom from every Thing that fliould previoudy fix, bind or dc-termine it -, that it may be left to be fixed and determined wholly by iticlf : There- fore its DeterminatiaT^s murt be previously alto- gether unfixed And cai tlfat' which is fo unfixed, fo contingent, be a Catife fuilicient to account for an Etfc(5t, in fuch a Manner, and to fuch a De- gree, permanent, fixed, and conilant ? "When Men fee only one particular Pcrfon, going on in a certain Courie vviih great Conuancy, a^ainic all Manner of iMcans todiriiKjdehi'n, do theyjudgs thi=; to be no Argument of any fixed Dirporitioa of ?»lind, bccauie he being nee may dctrrinine to 130 Evaftons^ from Free- Will Part I. do fo, if he will, without ?«iy fuch Difpofition ? Or if they fee a Nation or People that differ greatly from other Nations, in fuch and fuch In- ftances of their conilant Condu6t, as though their Tempers and Inclinations were very diverfe, and any Ihoiild deny it to be from any fuch Caufe, and fhould fay. We cannot judge at all of the Temper or Difpofition of any Nation or People, by any Thing obfervable in their conftant Praftice or Be- haviour, becaufe they have all Free- Will, and therefore may all chufe to aft fo, if they pleafe, without any Thing in their Temper or Inclination to biafs them \ would fuch an Account of fuch Effe6h be fatisfying to the Reafon of Mankind ? But infinitely further would it be from fatisfying a confiderate Mind, to account for the conttant and univerfal Sinfulnefs of Mankind, by faying, that the Will of all Mankind is free, and therefore all Mankind may, if they pleafe, make themfelves W^icked : They are free when they firft begin to aft as moral Agents, and therefore all may, if they pleafe, begin to fm as foon as they begin to aft : They are free as long as they continue to aft in the World, and therefore they may all commit Sin continually, if they will : Men of all Nations are free, and therefore all Nations may aft alike in thefe Refpefts, if they pleafe (though fome do not know how other Nations do aft.) — Men of high and low Condition, learned and ignorant, are free, and therefore they may agree in adting Wickedly, if they pleafe (though they do not confult toge- ther.) — Men in all Ages are free, and therefore Men in one Age may all agree with Men in every other Age in Wickednefs, if they pleafe, (though they do not know how Men in other Ages have afted) &c. &c. Let every one judge whether fuch an Account of Things can fatisfy Reafon. Evafwn Chap. t. 7 and bad Example, confidered. 1 31 Seft. IX. 3 Evajion HI. It is faid by many of the Oppofers of the Dcxftrine of Original Sin, that the Corruption of the World of Mankind may be owing, not t6 « depraved Nature, but to bad Example. And I think we muft underftand Dr. T. as having refpefl to the powerful Influence of bad Inftrudion and Kxampie, when he fays, p. 118. " The Gentiles ** in their Heathen State, when incorporated into " the Body of the Gentile World, were without *' Strength, unable to help or recover themfelves." And in feveral other Places to the like Purpofe. If there was no Depravity of Nature, v/hat elfe could there be but bad Inftruclion and Example, to hinder the Fleathcn World, as a colledlive Body, (for as fuch Dj-. T. fpeaks of thern, as may be feen p. 117, 118.J from emerging out of their Corruption, on the Rife of each new Generation ? As to their bad Inftruction, our Author infills upon it, that the Headien, notv.'it:h{Landing all their Difadvantages, had fufticicnt Lip;hc to know God, and do their whole Duty to him, as v\'-e have obferved from Time to Time. Therefore it muft be chiefly bad Example, that v.e mufl: fuppofe, according to him, rendered their Cafe helplefs. Novv concerning this W;iy of accounting for the Corruption of the World, by liie Influence of bad Example, I would obicrve tiic roliov/ing Things : T. It is accounting; for the Tliinp- bv the Thinor itfelt. It is accountinfy for tivj Corrur'tior: of the World by the Corruption oF tlic World. I'or, that bad Exairpl'.s are general :iU over tl;e World to be toliowed by others, and liave betn fo from the Beginning, is only an Inflance, or ratp.er a K 2 l^cicriptt'jii 132 'The Eva/ten, Part t. 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 bad Examples than good ones, in all Ages ? And if there are not, how come the bad Examples 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 Tim.es, to be fo much to Evil ? And when Oppofition has been made by good Examples, how comes it to pafs that it has had fo little Effeft to ftem the Stream of general wicked Pradice ? I think from the brief Account the Scripture gives us of the Behaviour of the lirft Parents of Mankind, the ExprefTions of their Faith and Hope in God's Mercy revealed to them, we have Reafon to fuppofe, that before ever they had any Children, they repented, and were pardoned, and became truly pious. So that God planted the World at firil with a nGble Vine •, and at the Beginning of the Generations of Mankind, he fet the Stream of Exam.ple the right Way, And we fee, that Chil- dren are more apt to follow the Example 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\ Children had no other Examples to follow, but thofe of their Parents. How therefore came the Stream fo foon to turn, and to proceed the contrary Way, with fo violent a Current ? Then, when Mankmd be- came fo univerfally and defperately corrupt, as not to be fit to live on Earth any longer, and the World v/as every where full of bad Examples, God Cliap. 1. 1 from bad Example, confidered. 13^ Sedt. IX. S God dcftroyed them all at once, but only righteous Noah^ and his Family, to remove thofc bad Ex- amples, and that the World of Mankind might be planted again with good Example, and the Stream again turned the right Way : How there- fore came it to pafs, that Ncf.h\ Poftcrity did not follow his good Example, elpecially when they had Rich extraordinary Things to enforce his Example, but fo generally, even in his Life-time, became fo exceeding corrupt ? One would think, the firft Genera'ions at leall, while all lived together as one Family, under Noah, tlicir vcncnible Father, might have followed his good Example : And if they had done fo, then, when the Earth came to be divided in Peleg's I'ime, the Heads of the fe- veral Families would have fct out their particular Colonies with good Examples, and the Stream would have been turned the right Way in all the various Divifions, Colonies, and Nations of the World. But v/e fee veriiy the Fact was, that in about fifty Years after iY^^//'s Death, the W^orld in general was over- run with dre:idful Corruption ; fo that all Virtue and Goodncfs was like foon to perifn from among Mankind, unlefs fomething extraordinaiy Ihould be done to prevent it. Then, for a Remedy, Cjod fepara.cd Al'i-ahar:i and his Family from all the reil of tb.e World, that tiicy might be delivered from the Influence of bad Example, that in his Pollerity he might have an holy Seed Thus God acain planted a noble lini ; Abraham^ Jjaac, and Jccoh being eminently pious. But how foon did their Fofterity degenerate, tiil true Religion v;as like to he Iwallowed up ? \N\* fee how deiperately, and almoll univerfaliv corrr.rt: they were, when God brought tlvi'm out of Egyp.\ and led them in tiie Wildernelj. K 2 Tli.-fi X3-4; '^^^ Evafion^ Vm%\. Then God was pleafcd, before he planted his. People in Canaan, to deftroy that perverfe Gene- ration in the Wildcrnefs, that he might plant them there a noble Vine, wholly a right Seed, and fet them out with good Example, in the Land where they were to have their fettled Abode. Jer. ii. 21. It is evident, that the Generation which came with. "Jojhua into Canaan, was an excellent Generation, by innumerable Things faid of them *. But how foon did that People, nevertheiefs, become the degenerate Plant of ajirange Vine? And when the Nation had a long Time proved themfelves defperately and incurably corrupt, God deftroyed them, and fent them into Captivity, till the old Rebels were dead and purged out, to de- liver their Children from their evil Example : And when the following Generation were purified as in a Furnace, God planted them again, in the Land of Ifrael, a noble Vine, and let them out with good Example; v/hich yet was not followed by their Poiterity. "When again tlie Corruption was become inve- terate and defperate, the Chriftian Church was planted by a glorious Out-pouring of the Spirit of God, caufing true Virtue and Piety to be exem- plified in the firft Age of the Church of Chrift, far beyond whatever had been on Earth before \ and the Chriftian Church was planted a fiohle Vine. But that primitive good Example has not pre- vailed, to caufe Virtue to be generally and fted- faftly maintained in the Chriftian World : To how great * See Jer. ii, 2, 3. Pfal. Ixviii, 14. Jofh. xxii. 2. anti xxiii. 8. Deut. iv. 3, 4. WoL \\. i. and ix. 10. Judg. ij, 7, i"], 22. and many oiher Places. Chap. 1. 7 from bad Example, confidered. i ^5 Seft. IX. \ great a Degree it has been otherwife, has already been obferved. After many Ages of general and dreadful Apo- ftacy, God was pleafcd to ercft the i'roteftant Church, as feparated from the more corrupt Part of Chriltendom •, and true Piety flourifhed very much in it at firft •, God planted it a noble Vine: But notwithftanding the good Examples of the firft Reformers, what a melancholy Pafs is the Proteflant World come to at this Day ? When England grew very corrupt, God brought over a Number of pious Perfons, and planted them in New-England^ and this Land was planted with a nohle Vine. But how is the Gold become dim ! How greatly have we forfaken the pious Examples of our Fathers ! So prone have Mankind always proved them- felves to Degeneracy, and bent to Backiliding. Which fhews plainly their natural Propcnfity ; and that when Good his" revived, and been promoted among Men, it has been by fome divine Interpo- fition, to oppofe the natural Current ; the Fruit of fome extraordinary Means, the Efficacy of v/hich has foon been overcome by conilant natural Biafs, and the Effect of good Example prefently loft, and Evil has regained and maintaintd the Domi- nion : Like an heavy Body, which may by fome great Power be caufed to aibend, againit its Na- ture, a litde v/hile, but foon goes back again towards the Center, to which it naturally and conftantly tends. So that evil Example will in no wife account for the Corruption of Mankind, without; fupporin.-; K 4 ^ 136 The Evajion, Parti. a natural Pronenefs to Sin. The Tendency of Example alone will not account for general v/icked Practice, as confequent on good Example. And if the Influence of bad Example is a Reafon of fome of the Wickednefs that is in the World, that alone will not Account for Men's becoming worfe than the Example fet, and degenerating more and more, and growing worfe and worfe, which has been the Manner of Mankind. 2. There has been given to the World an Ex- ample of Virtue, which, were it not for a dreadful Depravity of Nature, would have Influence on them that live under the Gofpel, far beyond all other Examples ; and that is the Example of Jefus Chrift. God, v/ho knew the human Nature, and how- apt Men are to be influenced by Example, has made anfwerable Provifion, Elis infinite Wifdom has contrived that v/e fliould have (ex. before us the moft: amiable and perfeft Example, in fuch Cir- cumftances, as fhould have the greateft Tendency to influence all the Principles of Man's Nature, but his Corruption. Men are apt to be moved by the Example of others like themfelves^ or in their own Nature ; therefore this Example was given in our Nature. Men are ready to follow the Example of the great and honourable -, and this Example, though it was of one in our Nature, yet it was of one infinitely higher and more ho- nourable than Kings or Angels. A People are apt to follow the Example of their Prince : This is the Example of that glorious Perfon, wlio Hands in a peculiar Relation to Chrift:ians, as their L,ord and King, the fupreme Plead of the Church ; and not on^y lb, but t!ic King ot Kinp-s, fupreme Plead of Chap. I. 1 from bad Example, con/tdered. 137 Se£l. IX. \ of the Univerfc, and Head over all Things to the Church. Children are apt to follow the Example of their Parents : This is the Example of the Author of our Being, and one who is in a peculiar and extraordinary Manner our Father, as he is the Author of our holy and happy Being •, belides his Being the Creator of the World, and everlalling Father of the Univerfe. Men are very apt to follow the Example of their Friends : The Exam- ple of Chriil is of one that is inlinitely our greateft Friend, Handing in the moft endearing Relations of our Brother, Redeemer, fpiritual Head and Hufband j whofe Grace and Love exprcffed to us, tranfcends all other Love and Friendihip, as much as Fleaven is higher than the Earth. And then the Virtutfs and A^ts of his Example v/ere exhibited to us in the mofl: endearing and engaging Circum- flances that can pofnbly be conceived of j His Obedience and SubmiiTion to Gocl, Ifis Hum.ihty, Meeknefs, Patience, Cliarity, Self-D„nial, &c. being exercifed and expreifed in a Work of infinite Grace, Love, Condefcenfion, and Beneficence to us : and had all their liigheil Exprefnons in his laying down his Life for us, and meekly, patientlv, and chearfully undergoing fuch extreme and un- utterable Suffering, for our eternal Salvation. Men are peculiarly apt to follow the Example of fuch as they have great Benefits from : Bui; it is uLterly impofiible to conceive of greater Benenrs, that we could have by the Virtiic:-; of any Pcrfon, t'^.aii we have by the virtuous Act^ of Chiili: ^ v,-i:o depend upon being thereby uvea from eternal Deltrudtion, and brought to inconceivable immor- tal Glory at God's right HiivJ. Surely if it \vcre not for an extreme Corrupaon of ti;e lieart of Men, fuch an Exaaiple wculJ. laivc I'.at itrono- Influence on the iierut, \\\ii '.voiiid iis ir were iv/.i^iovr i^^ EvaJimT, from hzd l£X3.m]ple Parti. Iwallow 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 for Chil- dren's univerfally committing Sin as foon as capa- ble of it ; which, I think, is a Fa6t that has been made evident by the Scripture. It will not account for this, in the Children of eminently pious Pa- rents ; the tirft Examples, that are fet in their View, being very good ; which, as has been ob- ferved, was efpecially 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 Fa6l, with refpedl to a great Part of Mankind, cannot confiftently be accounted for from the Influence of bad Example, viz. the State of the Heathen World, which he fuppofes, confidered as a col- ledive Body, was helplcfs, dead in Sin, and un- able to recover itfelf. Not evil Example alone, no, nor as united with evil Inftru6lion, can be fuppofed a fufficient Reafon why every new Ge- neration that arofe among them, fhould not be able to emerge from the Idolatry and Wickednefs of their Anceftors, in any Confidence with his Scheme. The ill Example of Anceftors could have no Power to oblige them to fm, any other Way than as a ftrong Temptation. But Dr. T. himfelf fays, p. 72. S. " To fuppofe Men's Temp- " rations to be fuperiour to their Powers, will im- " peach the Goodnefs and Juftice of God, who " appoints every Man's Trial." And as to bad Inftruclions, as was obferved before, he fuppofes that Chap. I. ? andScaicgetthig theSt-art ofReafon. 13 j Sedl.IX. J that they all, yea every individual Perlbn, had Xiight fufficient to know God, and do their whole Duty. And if each one could do this for 1-iinn- lelf, then furely they might all be agreed in it through 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 Dodrine of Original Sin, do thus account for the general Prevalence of Wickednefs, viz. that in a Courfe of Nature our Senfes grow up firft, and the animal Paflions get the Start of Reafon. So Dr. Turnbull fays *, *' Senfitive Objeds firft afFec^ ^* us, and inafmuch as Reafon is a Principle, " which, in the Nature of Things, muft be ad" " vanced to Strength and Vigour, by gradual' " Cultivation, and thefe Objeds. are continually " aflaihng and foliciting us ; fo^ unlefs a very *' happy Education prevents, our fenfitive Appe- " tites muft have become very ftrong, before *' Reafon can have Porce enough to call them to- " an Account, and aflume Authority over them.'* From hence Dr. I'urnbull fuppofes it comes to pafs -f, " That though fome few may, through " the Influence of virtuous Example, be faidtobe " fandified from the Womb, fo liberal, lb gene- " rous, fo viraious, fo truly noble is their Caft of " Mind ; yet, generally fpeaking, the whole *' World lieth in fuch Vv'^ickedncis, that, with *' refped to the far greater Part of Mankind^ *' the Study of Virtue is beginning to reform, *' and is a fevere Struggle againft bad Habits, " early contraded, and deeply rooted ; it is there- ** fore putting off an old inveterate corrupt Na* " ture, * See Mor. Phil. p. 279. and Cbn/. Phil. p. zy\. t Chnf. Fhil. p. 282, 2S3. 140 ^he Evafion from Sen{c Parti. " ture, and putting on a new Form and Temper j *' it is mouldino; ourfelves anew : it is a beino- *' born again, and becoming as Children. — And *' how few are there in the World who efcape its '* Pollutions, fo as not to be early in that Clafs, *^ or to be among the Righteous that need no " Repentance ?" Dr. Taylor, though he is not fo explicit, feems to hint at the fame Thing, p. 192. '* It is by flow *' Degrees (fays he) that Children come to the " Ufe of Underftanding ; the animal Paffions *' being for fome Years the governing Part of *' their Conftitution. And therefore, though they " may be froward and apt to difpleafe us, yet *' how far this is Sin in them, we are not capable '* of judging. But it may fuffice to fay, that it *' is the Will of God that Children fhould have *' Appetites and Paffions to regulate and reftrain, *' that he hath given Parents Inilruftions and *' Commands to difcipline and inform their *' Minds, that if Parents firft learned true Wif- " dom for themfelves, and then endeavoured *' to bring up their Children in the Way of *' Virtue, there would be lefs Wickednefs in the " World." Concerning thcfe Things I would obferve, that fuch a Scheme is attended with the very fame Difficulties, which they that advance it would avoid by it ; liable to the fame Objcftions, which they make againffc 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 fliould come into Being as moral Agents, that is, lliould firft have Exiftence in a State and Capacity Chap, r. > veiling the Start of Reafon. tJ^t vjedt. IX. 5 Capacity of moral Agency, under a prevailing Propcnlity to Sin. For that Strength, which fcn- fitive Appetites and animal Paffions come to by their habitual Exercife, before Perfons come to the ^ Exercife of their rational Powers, amounts to a Itrong Propenlity to Sin, when they firft come to the Exerciie of thofe rational Powers, by the Sup- polition : Becaufe this is given as a Reaibn why the Scale is turned for Sin among Mankind, and why, generally /peaking^ the whole IVorld lies in Wickeanejs^ and the btudy of Virtue is a fevere Struggle againji bad Habits^ early contra^ed^ and deeply rooted. Thefe deeply rooted Habits muft imply a Tendency to Sin ^ otherwife they could not account for that v/hich they are brought to account for, namely, prevailing Wickedncfs in the World : For that Caufe cannot account for an Efiedl, which is fuppofed to have no Tendency to that Eucd:. And this Tendency which is fuppofed, is altogether equivalent to a natural Tendency : \t is as necelTary to the Subject. For it is fuppofed to be brought on the Perfcn who is the Subject of it, when he has no Power to withftand or oppofe it : Tlie Habit, as Dr. Tiirnbidl lays, becoming very (Irong, before Rcafon can have Force enoup;!i to call the Paffions to Account, or alTume Autlio- rity over them. Anci it i? fuppofed, that t'lis NeceHity, by which M^n becoiViC fubject to this Propenhry to Sin, is jrom the Ordering and F^if- poial of the Aurhor of Nature ; and therefore mulf be as much from his Hand, and as much without the riand of the Pcrfon himfelf, as it he were Jirlc brought into Being with fuch a Proixr.- lity. Moreover, it is ilippoled th.it tl:e Ii-ileer, which t!ie 'iViV-lencv is /?, is tri:!v ll\ck:..::r3. Vox it is ailed'Tcd as a Caufe or Re.iion v. ;.7 the wliole Wi^ill lies in JJ'ickciK:'^^ an.: \vli\ :;:l 142 The Eva/ton from Scnle Part I. but a very few are lirft in the Clafs of the Wicked y and not among the Righteous, that need no Re- pentance. If they need Repentance, what they are guilty of is truly and properly Wickednefs, or moral Evil ; for certainly Men need no Repent- ance for that which is no Sin, or blameable Evil. If it be fo, that as a Confequence of this Pro- penfity, the World lies in Wickednefs, and the far greater Part are of a wicked Character, with- out Doubt, the far greater Part go to eternal Perdition : For Death does not pick and chufe» only for Men of a righteous Character. And certainly that is an evil corrupt State of Things, which naturally tends to^ and iffues in that Con- fequence, that as it were the whole World lies and lives in Wickednefs, and dies in Wickednefs,, and perilhes eternally. And this by the Suppofi- tion is a State of Things,, wholly of the ordering of the Author of Nature, before Mankind are capable of having any Hand in the Affair. And is this any Relief to the Difficulties, which thefe Writers object againft the Doftrine of natural Depravity ? And I might here alfo obferve, that this Way of accounting for the Wickednefs of the World, amounts to jull the fame Thing with that Solu- tion of Man's Depravity, which v/as mentioned before, that Dr. T*. cries out of as too grofs to be admitted, (p. i88, 189.) viz. God's creating the Soul pure, and putting it into fuch a Body, as naturally tends to pollute it. For this Scheme ftippofes, that God creates the Soul pure, and puts it into a Body, and into fuch a State in that Body, that the natural Confequence is a flrong Propenfity to Sin, as fogn as the Soul is capable of fmnine. ^ Dr. Chap. 1. 7 getting thi Start of Reafon, 143 Sed.IX. J Dr. I'urnhull feems to fuppofe, that the Matter could not have been ordered otherwife, confiitent with the Nature of Things, than that animal PafTions fhould be fo aforehand with Reafon, as that the Confequence Ihould be that which has been mentioned j becaufe Reafon is a Faculty of fuch a Nature, that it can have Strength and Vi- gour no otherwife than by Exercife and Culture *- But can there be any Force in this ? Is there any Thing in Nature, to make it impoflible, but that the fuperiour Principles of Man's Nature (hould 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 fupe- riour Principles be in vailly greater Strength at firft, and yet be capable of endlefs Improvement? And what fliould hinder its being fo ordered by the Creator, that they fhould improve by vailly fwifter Degrees than they do ? If we are Chriflians, we mud be forced to allow it to be poffible in the Nature of Things, that the Principles of human Nature Ihould be fo balanced, that the Confe- quence fhould be no Propenfity to Sin, in the firfl: Beginning of a Capacity of moral Agency ; be- caufe we muft own, that it was fo in Fad in Adam, when firil created, and alfo in the Man Chrift Jeilis -, though the Faculties of the latter were fuch as grew by Culture and Improvement, fo that he increafcd in Wifdom as he grew in Stature. Ev'fion V. Seeing Men in tliis World are in a State of Trial, in is lit that their ^'irtuc, fliould meet v^iih I'rials, and conlequently tbat it ihoi;id have Oppoiilion and Tcnin cation to ov>:rcur.\c ; not • Mir. riii p. 3T!, t44 Q/" i^^^ Evajion, that Part /* Hot only from without, but from within, in the animal PafTions and Appetites we have to fhruggle with •, that by the Con did and Viftory our Virtue may be refined and eiiablifhed. Agreeable to this Dr. T. (p. 253.} fays, " Without a right Ufe and " Application of our Powers, were they naturally " ever fo perfe6b, we could not be judged fit to " enter into tiie Kino-dom of God. — This rnves a " good Realon why we are now in a State of *' Trial and Temptation, viz. to prove and difci- " pline our Minds, to feafon our Virtue, and to " fit us for the Kingdom of God ; for which, in " the Judgment of infinite Wifdom, we cannot " be quahfied, but by overcoming our prefent " Temptations." And in p. 78. S. he fays, " We " are upon Trial, and it is the Will of our Father " that our Confdtution fhould be attended with va- " rious PafTions and Appetites, as well as our out- " ward Condition with various Temptations." He fays the like in feveral other Places. To the fame Purpofe very often Dr. 'TurnbuU., particularly Chrif. Phil. p. 310. " Vv^hat Merit (fays he) except from " Combat ? What Virtue without the Encounter of " fuch Enemies, fuchTemptations as arife both from " within, and from abroad } To be virtuous, is " to prefer the Pleafures of Virtue, to thofe which " come into Competition with it, and Vice holds " forth to tempt us; and to dare to adhere to "■ Truth and Goodnefs, whatever Pains and Hard- " ihips it may coll. There muft therefore, in *' Order to the Formation and Trial, in Order *' to the very Being of Virtue, be Pleafures of " a certain Kind to make Temptations to Vice." In Reply to thefe Things I would fay, either tlie State of Temptation, which is fuppofed to be or- dered for Men's Trial, amounts on the whole to a Chap. 1. 7 Virtue muji be tried. 145 Seft. IX. J a prevailing Tendency to that State of general Wickednefs and Ruin, which has been proved to take Place, or it does not. If it does not amount to a Tendency to fuch an Effeft, then how does it account for it ? When it is inquired, by what Caufe fuch an Effeft fhould come to pafs, is it not abfurd to alledge a Caufe, which is owned at the fame Time to have no Tendency to fuch an Effect ? Which is as much as to confefs, that it will not account for it. I think, it has been demonftrated, that this Effeft muft be owing to fome prevailing Tendency. If the other Part of the Dilemma be taken, and it be faid, that this State of Things does imply a prevailing Tendency to that EffedV, which has been proved, viz. that all Mankind, without the Exception of fo much as one, fin againft God, to their own deferved an J juft eternal Ruin •, and not only fo, but fin thus immediately, as foon as capable of it, and fin continually, and have more Sin than Virtue, and have Guilt that infinitely outweighs the Value of all the Goodnefs any ever have, and that the Generality of the World in all Ages are extremely itupid and foolifh, and of a wicked Charader, and adually perifli for ever ; I fay, if the State of Temptation implies a natural Tendency to fuch an Eife6l as this, it is a very evil, corrupt, and dreadful State of Tilings, as has been already largely fiiev/n. Befides, fuch a State has a Tendency to defeat its own kippofcd End, which is to refine, ripen, and perfect Virtue in Mankind, and fo to fit Men for the greater eternal Plappinefs and Glory : Whereas, the EiTed: it tends to, is the Reverie of this, viz. [:;encral, eternal Infamy and Ruin, in all Generations. It is fuppoied, tliat Men's Virtue iiiuii have Palfions and Appecitss to fiiruggle wicn, L in 146 Of Virtue's being tried. Part I. in order to have the Glory and Reward of Vi6tory : but the Confequence is, a prevaihng, continual, and generally effedual Tendency, not to Men's Vi6bory over evil Appetites and PaffionSy and the glorious Reward of that Viftory, but to the Vic- toiy of evil Appetites and Lulls over Men^ and utterly and eternally deftroying them. If a Trial of Virtue be requifite, yet the Queftion is, Whence comes fo general a failing in the Trial, if there be no Depravity of Nature ? If Conflid and War be neceflary, yet furely there is no NecefTity that there fhould be more Cowards than good Soldiers v un- lefs it be neceffary that Men Ihould be overcome and deftroyed : Efpecially it is not neceflary that the whole World as it were fhould lie in Wicked- nefs, and fo lie and die in Cowardice. I might alfo here obferve, that Dr. Turnbull is not very confiftent, in fuppofmg, that Combat with Temptation is requifite to the very Being of Virtue. For I think it clearly follows from his own Notion of Virtue, that Virtue muft have a Being prior to any virtuous or praife-worthy Combat with Temptation. For by his Principles, all Virtue lies in good Affection, and no Actions can be vir- tuous, but v/hat proceed from good Affedlion *. Therefore, furely the Combat itfelf can have no Virtue in it, unlefs it proceeds from virtuous Af- fedtion : And therefore Virtue muft have an Exi- ftence before the Combat, and be the Caufe of it. C H A P Chrif. Phil. p. 1 1 3, 1 1 4, 1 1 S* Cliftp. II, Argument from univerfal Mortality. 147 CHAP. II. Univerfal Mortality proves Original Sin ; particu- larly the Death of Infants, witb its various Cir- cumjlattces. TH E univerfal Reign of Deaths over Fcrfons of all Ages indifcriminately, with the awful Circumftances and Attendants of Death, proves that Men come finful into the World. It is needlefs here particularly to inquiry, Whe- ther God has not a fovereign Right to fet Bounds to the Lives of his own Creatures, be they finful or not ; and as he gives Life, fo to take it away when he pleafes ? Or how far Goi has a Right to bring extreme Suffering and Calamity on an inno- cent moral Agent ? For Death, with the Pains and Agonies with whicli it is ufually brought on, is not merely a liniitincr of Exifccnce, but is a molt terrible Calamity; and to fuch a Creature as Man, capable of conceiving of Immortality, and made with fo earneil a Defire after it, and capable of Forefight and of Reflection on approaching Death, and that lias fuch an extreme Dread of it, is a Calamity above all others terrible, to fuch r..s are able to refleft upon it. I ^dy^ it is ncedlcj".:, elaborately to confider, whether God may no:, confiltent with his Perfectiotis, by abf;lure So- vereignty, bring fo great a Calam-iy on M.iPikiiv;! when perfedHy innocent. It is jul'ficient, if we have good Iwidenee from Scrip:'.:re, VaM it is not agreeable to God's Manner of dealing w;Lh Man- kind fo to d:). It h niani:\;il, that Mankind \v::rc no: o:i jirviny lubjC'Lted to tl:i^ C.U.iiiiiLy : God brL>t!';ni. 1: C:i L 2 ^' ih-ni 14^ Affli5iion and Death Parti; them afterwards, on Occafion of Man's Sin, at* a Time of the Manifeftation of God's great Dif- pleafure for Sin, and by a Denunciation and Sen- tence pronounced by him, as afting the Part of a Judge J as Dr. 2". often confeffes. Sin entered into the World, and Death by Sin, as the Apoftle fays. Which certainly leads us to fuppofe, that this Affair was ordered of God, not merely by the Sovereignty of a Creator, but by the Righteouf-- nefs of a Judge. And the Scripture every where Ipeaks of all great Affliftions and Calamities, which God in his Providence brings on Mankind, as Teftlmonies of his Difpleafure for Sin, in the Subject of thole Calamities ; excepting thofe Suf- ferings which are to atone for the Sins of others. He ever taught his People to look on fuch Ca- lamities as his Rod^ the Rod of his Anger^ his Frozvns, 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 righ- teous Sentence for TranfgreiTion : Yea, they are often called by the Name of Wrath, elpecially Ca- lamities confifting or iffuing in Death *. And hence alfo is that v/hich Dr. 5". 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, &cc. which is evidently by a Metonymy of the Caufe for the Effeft. It is not likely, that in the Language in Ufe of old among God's People, Calamity or Suffering would have been called even by the Names of Sin and Guilt, if it had been io far from • See Levit. x. 6. Numb. i. 53, and xvili. 5. Jofh. Ix. 20. 2 Chron. xxiv. 18. and xix. 2, 10. and xxviii. 13. and jcxxii. 25. Ezra vii. 23. Neh. xiii. 18. Zech. vii. 12. and many other Places. Chap. II. frove Original Sin. 149 from having any Connexion with Sin, that even Death itfelf, which is always fpoken of as the moll terrible of Calamities, is not fo much as any Sign of the Sinfulnefs of the Subjed:, or any Teftimony of God's Difpleafure for any Guilt of his, as Dr. T. fuppofes. Death is fpoken of in Scripture as the chief of Calamities, the moil extreme and terrible of all thofe natural Evils, vv'hich come on Mankind in this World. I)eadly DeJlruBion is fpoken of as the mod terrible Deilru6tion. i Sam. v. 11. Deadly SorroWy as the mod extreme Sorrow. Ifai. xvii. 11. Matt. xxvi. 38. and deadly Enemies^ as the moft bitter and terrible Enemies. Pfal. xvii. 9. The Extremity of ChrilVs Sufferings is reprefented by his Suffering unto Death. Philip, ii. S. and other Places. Hence the greatefl Tefli monies of God's Anger for the Sins of Men in this World, have been by inflifting Death : As on the Sinners of the old World, on the Inhabitants of Sodom and Gomorrah^ on Onan^ Pharaoh^ and the Egyptians^ Nadab and Ahihu^ Kcrah and his Company, and the reft of the Rebels in the Wilderncfs, on the wicked Inhabitants of Canaan^ on Hcphni and PhinebaSy Ananias and Sapphira^ the unbelieving Je-wSy upon whom Wrath came to the uttermoft, in the Time of the laft Deftru6tion of Jerufakm, This Calamity is often fpoken of as in a peculiar Manner the Fruit of the Guilt of Sin. Exod. xxviii. 43. That they hear not Iniquity and die, Levit. xxii. 9. heji they hear Sin for it and die. So Num. xviii. 22. compared with Levit. x. i, 2. The very Light of Nature, or Tradition from ancient Revelation, led the Heathen to conceive of Death as in a peculiar Manner an Iwidence of divine Vengeance. Thus we have an Account, L 3 Acts 150 Jflinicn and Death Part L A6ts xxviii. 4. That trhen the Barbarians faw the venomms Beajl hang on Paul'j Hand, they /aid among themfehes, no Doubt this Man is a Mur- derer, whom though he hath efcaped the Seas, yet Vengeance fuffcreth not to live. Calamities that are very fmall in Comparifon of the imiverfal temporal Deftrudion of the whole World of Mankind' by Death, are fpoken of as manifeft Indications of God's great Dilpleafure for the Sinfulnels of the Subject ; fiich as the Deftruc- tion of particular Cities, Countries, or Numbers of Men, by War or Peftilcnce. Deut. xxix. 24. yf// Nations /hall fay. Wherefore hath the Lord done thus unto this Land? what meaneth the Heat of this great Anger"? Here compare Deut. xxxii. 30. I Kings ix. 8. and Jer. xxii. 8, 9. Thefe Cala- mities, thus fpoken of as pliin Teftimonies of God's great Anger, confifted only in haftening on that Death, which otherwife, by God's Difpofal, would molt certainly have come in a fhort Time. Now the taking; off of 30 or 40 Years from 70 or 80, (if we ihould fuppofe it to be fo much, one with another, in the Time of thefe extraordinary Judg- ments) is but a fmall Matter, in Comparifon of God's firil making Man mortal, cutting off his hoped-for Immortality, fubjetling liim to inevitable Death, which his Nature fo exceedingly dreads •, and afterwards fliortening his Life further, by cuttino; off more than Soo Years of it : fo bring- ing it to be lefs than a twelfth Part of what it was in the firft Ages of the World. Befides that innumerable Multitudes in the common Courfe of Things, without any extraordinary Judgment, die in Youtli, in Childhood, and Infancy. Therefore ho^y inconfiderable a Thing is the additional or Jiaflencd Deftrudion, that is lometimes brought ca Chap. II. prove Original Sin. 1 5 1 on a particular City or Country by War, com- pared with that univcrii\l Havock which Death makes of the whole Race of Mankind, from Ge- neration to Generation, without DiiVmction of Sex, Age, Quality, or Condition, with all the infinitely various difmal Circumftances, Torments, and Agonies, which attend the Death of old and young, adult Peribns and little Infants ? If thofe particular and comparatively trivial Calamities, ex- tending perhaps not to more than the thoufandth Part of the Men of one Generation, are clear Evidences of God's great Anger ; certainly this univerfal vaft Deftruction, by which the whole World in all Generations is iwallowed up, as by a Flood, that Nothing can refifl, muft be a mofb glaring Manifeftation of God's Anger for the Sin- fulnels of Mankind. Yea, the Scripture is cx- prefs in it, that it is fo. Pfal. xc. 3, bzc. Thou turncft Man to D?ftru5fic:i^ afid fayej}. Return^ ye Children of ]\ien. — -I hen carricjl thcin r.zvay as zvith a Fk'od : They are as a Sleep : In the Morning they are like Grafs., ivhich grc'jseth ttp ; in the Morning it foiirifloeth and groove th up \ in the Ez-ening it is cut dozvn and ivithereth. For iL-e are con fumed by thine Anger., and by thy IVrath are ive troubled. Thou haji fct ci'.r Iniquities before thee., cur fecret Sins /;/ the Light of thy C':-untenance. For all cur Days are pajjed aivay in thy Wratii : IVe fpeud our 2'ears as a Tale that is told. The Days of cur Tears are Thrcefcore Years and Ten: And if iy Reafcn of Strength they be Fourfrore Fears., yet :s their Strength Labour and Sorroiv\ for it is foon cut off., and i-:e fy aijoay. V/ho knozvelh the Po::er cf thine Anger ? ylcccrding to tl.y Fear., fo is thy Ji'rath. So teach us to number our Days that zve way apply our Hearts unto IFifdcni. How p-liin and full is this Tttlimonv, tliat tb.c general ^ior- L 4. tality 152 Jffli5iio7t and Death Part I. tality of Mankind is an Evidence of God*s Anger for the Sin of thofe who are the Subjeds of fuch a Difpenfation ? Abimelech fpeaks of it as a Thing which he had Reafon to conclude from God's Nature and Per- fedlion, that he would not Jlay a righteous 'Nation. Gen. xx'. 4. By righteous evidently meaning inno- cent. And if fo, much lefs will God jlay a righ- teous World., (confifting of fo many Nations, — repeating the great Slaughter in every Generation) or fubjedl the whole World of Mankind to Death, when they are confidered as innocent, as Dr. 2". fuppofes. We have from' Time to Time in Scrip- ture fuch Phrafes as — worthy of Deaths and guilty cf Death : But certainly the righteous Judge of all the Earth will not bring Death on Thou- fands of Millions, not only that are not worthy of Death, but are worthy of no Punilhment at all. Dr. T". from Time to Time fpeaks of Afflidtion and Death as a great Benefit, as they increafe the Vanity of all earthly Things, and tend to excite fober Refleftions, and to induce us to be mode- rate in gratifying the Appetites of the Body, and to mortify Pride and Ambition, &c. * To this I would fay, T. It is not denied but God may fee it needful for Mankind in their prefent State, that they fhould be mortal, and fubje6t to outward Afflic- tions, to reitrain their Lufts, and mortify their Pride and Ambition, &c. But then is it not an Evidence of Man's Depravity, that it is fo ? Is it not an Evidence of Diftemper of Mind, yea, flrong • P. 21, 67, and other Places. Chap. 11. prove Original Sin. 153 ftrong Difeafe, when Man (lands in Need of fuch fharp Medicines, fuch fevere and terrible Means to reftrain his Lufts, keep down his Pride, and make him willing to be obedient to God ? It muft be becaufe of a corrupt and ungrateful Heart, if the Riches of God's Bounty, in bellowing Life and Profperity, and Things comfortable and plea- fant, will not engage the Heart to God, and to Virtue, and child-like Love and Obedience, but that he muft always have the Rod held over him, and be often chaftif«d, and held under the Appre- henfions of Death, to keep him from running wild in Pride, Contempt, and Rebellion, ungrate- fully ufmg the Bleflings dealt forth from God's Hand, in fmning againft him, and ferving his Enemies. If Man has no natural Difmgenuity of Heart, it muft be a myfterious Thing indeed, that the fweet Bleflings of God's Bounty have not as powerful an Influence to reftrain him from fmning againft God, as terrible Afflidions. If any Thing can be a Proof of a perverfe and vile Dilpofition, this muft be a Proof of it, that Men ftiould be moft apt to forget and defpife God, when his Provi- dence is moft kind -, and that they ftiould need to have God chaftife them with great Severity, and even to kill them, to keep them in Order. If we were as much difpofed to Gratitude to God for his Benefits, as we are to Anger at our Fel- low-Creatures for Injuries, as we muft be (fo far as I can fee) if we are not of a depraved Heart, the Sweetnefs of the divine Bounty, if continued in Life, and the Height of every Enjoyment that is pleufant 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 filled with Cala- mity, and to have God fto ul'e the Language of Hczekiab^ 1 54 Affusion and Death Part I. Hezekiah^ Ifaiah xxxviii. 13. defcribing Death and its Agonies) as a Lion^ breaking all our Bones, and from Day even to Night, making an End of us. Dr. 7*. himfelf, p. 252. fays, " That our firft " Parents before the Fall were placed in a Condi- ** tion proper to engage their Gratitude, Love, " and Obedience." Which is as much as to fay, proper to engage them to the Exercife and Prac- tice of all Religion. And if the paradifaical State •was proper to engage to all Religion and Duty, and Men ftill come into the World with Hearts as good as the two firft of the Species, why is it not proper to engage them to it ftill ? What need of fo vaftly changing Man's State, depriving him of all thole Blcllings, and inftead of them allotting to him a World full of Briers and Thorns, Afflic- tion, Calamity, and Death, to engage him to it? The taking away of Life, and all thofe pleafant Enjoyments Man had at firft, by a permanent Conftituiion, would be no ftated Benefit to Man- kind, unlefs there was a ftated Difpofition in them to abufe fuch Blelnno-s. The taking them away is fuppofed to be a Benefit under the Notion of their being; Thino-s that tend to lead Men to Sin : But they would have no fuch Tendency, at Icaft in a ftated Manner, unlefs there was in Men a fixed Tendency to make that unrealbnablc Mifim- provcment of them. Such a Temper of Mind as amounts to a Difpofi.tion to make fuch a Mifim- provemcnt of E'cliings of that Kind, is often fpoken of in Scripture, as moft aftoniftiingly vile and perverfe. So concerning Ifrael^s abufing the Bleftings of Ca?w.an^ that Land flowing with Milk and Honey ^ their Ingratitude in it is fpoken of by the Prophets, as enough to aftonifli all Heaven and Chap. II. prove Original Sin. 155 and Earth, and as more than brutifh Stupidity and Vilenefs. Jer. ii. 7. / brought them into a plen- tiful Country^ to eat the Fruit thereof^ and the Goodnefs thereof. But when ye entered, ye defiled my Land, &c. See the following Verfes, efpc- cially ver. 12. Be ajlonifijed, ye Heavens, at this. — So Ifai. i. 2 — 4. Hear, O Heavens, and give Ear, O Earth ; I have nourijhed and brought up Children, and they have rebelled againji me. The Ox kncweth his Ozvner, /ind the Jfs his Mafier's Crib ; but my People doth not know, Ilrael doth not conjider. Ah, finful Nation ! a People laden with Iniquity, a Seed cf Evil-dcers, Children that are Corrupters. — Compare Deut. xxxii. 6 — 19. If it ihewed lb great Depravity, to be difpofed thus to abufe the Blefllngs of fo fruitful and pleafant a Land as Canaan, furely it v/culd be an Evidence cf a no lefs aftonifhing Corruption, to be inclined to abufe the BkfTings cf Eden, and the Garden of God there. 2. If Death be brought on Mankind only as a Benefit, and in that Manner which Dr. 7". men- tions, viz. to m.ortify or moderate their carnal Appetites and AfFcftions, wean them from the World, excite ti';em to fober RcHeciions, and lead them to the Fear and Obedience of God, &c. — is it not llrapige that it fliould fall fo heavy on Infants, who are not capable of making any ilich Improvement of it •, lo tb^atmany more of Man- kind fufter Deatii in Infancy, than in any other equal Part cf the Age of Man ? Our Author fometimes hints, va:x the Deaih of Irifmrs may be for the gooil of Parents, and thcie rh;.i': a;-e adult, and may be fr.r the Correction r.nd '•"unirn- nient of the Sins of raients : But \\.\A\ (".od any Vced of luch Mci'iods to adii 10 T.i'cntb Aime- rs., ,-.. > 156 Fatherly ChdJiifemSnts Parti. tions ? Are there not Ways enow that he might increafe their Trouble, without deftroying the Lives of fuch Multitudes of thofe that are per- feftly innocent, and have in no Refpedl any Sin belonging to them ; on whom Death comes at an Age, when not only the Subjects are not capable of any Refiedtion, or making any Improvement of it, either in the Suffering, or Expe6tation of it ; but alfo at an Age, when Parents and Friends, who alone can make a good Improvement, and whom Dr. 'T. fuppofes alone to be punilhed by it, fuffer leaft by being bereaved of them •, though the Infants themfelves fometimes fuffer to great Extremity ? 3. To fuppofe, 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 Doftrine of the Gofpel ; which teaches, that v/hen Chrift, as the fecond Adam, comes to remove and deftroy that Death, which came by the nrft Adam, he finds it not as a Friend, but an Enemy, i Cor. xv. 22. For as in Adam all die, fo in Chrift ftoall all he made alive: with vcr. 25 and 26. For he muft reign, till he hath put all Enemies under his Feet. The laft ENEMY that Jhall he deftroy ed^ is DEArn. Dr. T. urges, that the Affiiftions which Man- kind are fubje6ced to, and particularly their com- mon Mortality, are reprefented in Scripture as the Chaftifements of our heavenly Father ; and there- fore are defigned for our fpiritual Good, and con- fequcntly arc not of the Nature of Puniihments. So in p. 68, 69. 38, 39. S. Though Chap. 11. are for Sin. 157 Though I think the Thing aflcrted far from being true, viz. that the Scripture reprefents the Afflidtions of Mankind in general, and particu- larly their common Mortality, as the Chaftifements of an heavenly Father j yet it is needlefs to (land to difpute 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 tiand of a wife and good Father, which are wholly for Nothings efpecially luch fevere Chaftifements, as to break the Child's Bones, when at the fame Time the Father does not fuppofe any Guilt, Fault, or Offence, in any refpedt, belonging to the Child ; but it is chaftifed in this terrible Manner, only for fear that it will be faulty hereafter. I fay, thefe would be a ftrange Sort of Chaftifements •, yea, though he Ihould be able to make it up to the Child afterwards. Dr. T. tells of Reprefenta- tions made by the whole Current of Scripture : I am certain, it is not agreeable to the Current of Scripture, to reprefent divine fatherly Cliaftife- ments after this Manner. It is true, that the Scripture fuppofes fuch Chaftenings to be the Fruit of God's Goodnefs ; yet at the fame Time it evermore reprefents them as being for the Sin of the Subje6l, and as Evidences of the divine Difpleafure for its Sinfulnefs. Thus the Apoftle in I Cor. xi. 30, 31, 32. fpeaks of God's chaften- ing his People by mortal .Sickncfs, for their Good, that they might not be condemned zvith the JForld, and yet fignities, that it was for their Sin •, FOR THIS CAUSE many are iveak and fickly among you^ and many flecp : that is, for the Profane nefs and finful Dilbrdcr before-mentioned. So Elihu., Job xxxiii. 16. &c. fpeaks of the fame Ch.ifening by Sicknefs^ as for Men's Good i to zvilhdr^^^j t^S Fatherly Chaflifements Part I* Man from his finful Purpofe, and to hide Pride from Ma?iy and keep back his Soul from the Pit ; that therefore God chajlens Man with Pain on his Bedy and the Multitude of his Bones with firong Pain. But thefe Chaftenings are for his Sins, as appears by what follows, ver. 28. Where it is obferved, that when God by this Means has brought Men to repent, and humbly confefs their Sins, he delivers them. Again, the fame Elihu^ fpeaking of the unfailing Love of Qod to the Righteous, even when he chaftens them, and they are hound in Fetters, and holden in Cords of Jfflic- tion. Chap, xxxvi. 7, &c. yet fpeaks of thefe Chaftenings as being for their Sins, ver. 9. Then he fheiveth them their JVork, and their Tranf- greffwns, that they have exceeded. So David, Pfal. XXX. fpeaks of God's Chaflening by fore Afflidtions, as being for his Good, and iffuing joyfully j and yet being the Fruit of God's Anger for his Sin, ver. 5. God's ANGER endure th hut for a Moment, &c. — Compare Pfal. cxix. 6j, 71, 75. God's fa- therly Chailifements are fpoken of as being for Sin. 2 Sam. vii. 14, 15. J ivill he his Father, and he fjall he my Son. If he commit Iniquity, / will chaflen him with the Rod of Men, and with the Stripes of the Children of Men ; hut my Mercy fjjall not depart away from him. So the Prophet Jere- miah fpeaks of the great Affliction that God's People of the young Generation fuffered in the Time of the Captivity, as being for their Good. ham. iii. 25, &c. But yet thefe Chaftifements are fpoken of as being for their Sin ; fee efpecially ver. 39, 40. So Chrift fays, Rev. iii. 19. As many as I love^ I rebuke and chaften. But the Words following fliew, that thefe Chaftenings from Love are for Sin that ftiould be repented of: Be zealous therefore^ and repent. And though Chrift tells us, thcv Chap. II. are far Sin. 15^ they are blefled that are perfecuted for Righteouf-' nels Sake, and have Rcafon to rejoice and be ex- ceeding glad ; yet even the Perfecutions of God's People, as ordered in divine Providence, are fpoken of as divine Chaftenings for Sin, like the jufl Corredtions of a Father, when the Children de- ferve them, Hcb. xii. The Apoftle there fpeaking to the Chriilians concerning the Perfecutions which they fuffered, calls their Sufferings by the Name of divine Rebukes ■, which implies teftifying againjl a Fault : And that they may not be difcouraged, puts them in Mind, that 'vi)hom the Lord loves he cha- Jlens, and fc our get h every Son that he receiveth. It is alfo very plain, that the Perfecutions of God's People, as they are from the difpofing Hand of God, are Chaftifements for Sin, from i Pet. iv. 17, 18. compared with Prov. xi. 31. See alio Pfal. Ixix. 4 — 9. If divine Chaftifements in general are certain Evidences that the Subjeds are not wholly without Sin, fome Way belonging to them, then in a pe- culiar Manner is Death fo ; for thel'e Realbns : (i.) Becaufc flaying, or delivering to Death, is often fpoken of as in general a m.ore awful Thins than the Chaftifements that are endured in this Life. So, Plal, cxviii. 17, 18. I JJmil not die, but live^ and declare the IVorks of the Lord. '•The Lord hath chajtened r>ie fore •, but he hath not given me over unto Death. So the Pfalmift, in Pfal. Ixxxviii. 15. fetting forth the Extremity 0*1 his Afflitlion, reprelents it by this, tliat it was next to Dca:h. / arn aif.icled^ and ready to die, — -vchile 1 fufj'i'r thy Terrors., I am dillriuicd. So Doz'.d^ I Sam. XX. :;. So (}ou's Tcndern.'is to\v;n-d; ivr- luns under Chiaftii'j:iicnt, is irjin 'i'inic 10 Tirvj ice t66 The Deaih of Infants Fart L fet forth by that, that he did not proceed fo far as to make an End of them by Death; as in Pfal. Ixxviii. 38, 39. Pfal. ciii. 9. with ver. 14, 15. Pfal, XXX. 2, g, 9. and Job xxxiii. 22, 23, 24. So we havd God's People often praying, when under great Afflidlion, that God would not pro- ceed to this, as beinor the greateft Extremity. PJal. xiii. 3. Conjider, and hear me, O Lord my God ; lighten mine Eyes, left I fteep the Sleep of Death. So Job x. 9. Pfal. vi. i — 5. Ixxxviii. 9, 10, II. and cxliii. 7. Efpecially may Death be looked upon as the moil extreme of all temporal Sufferings, when attended with fuch dreadful Circumflances, 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. 83, 128. S. " The Lord " of all Being can never want Time, and Place, *' and Power, to compenfate abundantly any Suf- " ferings Infants now undergo in Subferviency " to his good Providence." But there are no Bounds to fuch a Licence, in evading Evidences from Fa6l. It might as well be faid, that there is not and cannot be any fuch Thing as Evidence, from Events of God's Difpleafure ; which is moft contrary to the whole Current of Scripture, as may appear in Part from Things which have been obferved. This Gentleman might as well go fur- ther ftill, and fay, that God may cafl guiltlefs Perfons into Hell-Fire, to remain there in the moft unutterable Torments for Ages of Ages, (which bear no greater Proportion to Eternity than a Quarter of an Hour)' and if he dots fo, it is no Evidence of God's Difpleafure ; becaufe he Chapi II. proves Original Sin. i^l he can never want Time, Place, and Power, abundantly to compenfate their Sufferings after- wards. If it be fo, it is not to the Purpofe, as long as the Scripture does fo abundantly teach us to look on great Calamities and Sufferings 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 fuppolc Death, in a peculiar Manner, above other temporal Sufferings, intended as a Ttftimony of God's Difpleafure for Sin, is, that Death is a Thing attended with tliat awful Appearance, that gloomy and terrible Afpcct, that naturally fuggefts to our Minds God's awful Difpleafure. Which is a Thing that Dr. T. himfelf takes particular Notice of, p. 69. fpeaking of Dcach, " Herein (fays he) " have we before onr Eyes a linking Demon- " ftration, tiiat Sin is intinitely hateful to God, " and the Corruption and Ruin of our Nature. *' Nothing is more proper than fuch a Sight to *' give us the utmofl Abhorrence of all Iniquiry, *' &c." Now if Death be no Teftimony of God's Difpleafure for Sin, no Evidence that the Subject is looked upon, by him who inflicts it, as any other than perfeftly innocent, free from all Man- ner of Imputation of Guilt, and treated only as an Objcd; of Favour, is it not ilrangc, that God lliould annex to it fuch affciling Appearances of his Hatred and Anger for Sin, more than to other Chart il'ements ? which yet tlie Scripture teaches us are ahvays for Sin. Thefe gloomy and fcrJkino- Manifellations of God's Hatred of Sin attending Death, arc equivalent to awful Frowns of God attending tlie Stroke o' h s Hand. Ii" we [houli fee a vv:fe and juft Father challi ':n^ \\\s C';;i: j, M i:;ixi:^Lr i 62 0/ the Infants of Sodom, Part I. mixing terrible Frowns with fevere Strokes, we Ihould JLiftly argue, that the Father confidered his Child as having fomething in him difpleafing to him, and that he did not thus treat his Child only under a Notion of mortifying him, and pre- venting his being faulty hereafter, and making it up to him afterwards, when he had been perfe6tly innocent, and without Fault, either of Adion or Difpofition hitherto. We may well argue from thefe Things, that Infants are not looked upon by God as fmlefs, but that they are by Nature Children of Wrath, feeing this terrible Evil comes fo heavily on Mankind in Infancy. But befides thefe Things, which are obfervable concerning the Mortality of Infants in general, there are fome particular Cafes of the Death of Infants, which the Scripture fets before us, that are attended with Circumftances, in a pe- culiar Manner, giving Evidences of the Sinfulnefs of fuch, and their juft' Expofednefs to divine Wrath. As particularly, The deilroying the Infants in Sodom, and the neighbouring Cities •, which Cities, deftroyed in fo extraordinary, miraculous, and awful a Manner, are let forth as a fignal Example, of God's dreadful Vengeance for Sin, to the 'World in all Genera- tions •, agreeable to that of the Apoftle, Jude, ver. 7. God did not reprove, but manifeftly counte- nanced Abraham., when he faid, with Refped to the Deftruftion of Sodom, (Gen. xviii. 23, 25.) Wilt thou dcjiroy the Righteous 'with the WickeA ? — 'J'hat be far from thee to do after this Manner, to flay the Righteous with the Wicked^ and that the Righteous fhoiild he ajs the Wicked, that he far from thee. Shall not the Judge of all the Earth do right ? Chap. II. and of the Old World. 163 right ? Abraham^ Words imply that God would not deftroy the innocent with the guilty. We may v/ell underftand innocent as included in the Word righteous^ according to the Language ufual in Scripture, in fpeaking of fuch Cafes of Judgment and Punirtiment ; as is plain in Gen. xx. 4. Exod, xxiii. 7. Deut. xxv. i. 2 Sam. iv. 11. 2 Chron. vi. 23. and Prov. xviii. 5. Eliphaz fays. Job iv. 7. Who ever perijhed^ being innocent ? or ii-bere were the righteous cut off? We fee what great Care God took that Lot Ihouid not be involved in that Deftrud:ion. He was miraculoufly refcued by Angels, fent on Purpofe ; v/ho laid hold on him, and brought him, and fet him without the Gates of the City ; and told him that they could do Nothing till he was out of the Way. Gen. xix. 22. And not only was he thus miraculoufly deli- vered, but his tv/o wicked Daughters for his Sake. The whole Affair, both the Dcilru(5l!on, and the Refcue of them that efcaped, was miraculous : And God could as eafily have delivered the In- fants which were in thofe Cities. And if they had been without Sin, their perfetl Innocency, one Ihould think, would have pleaded much more ftrongly for them, than thofe lewd Women's Re- lation to Lot pleaded for them. When in fuch a Cafe, we muft fuppofe thefe Infants much further from deferving to be involved in that Deftruc- tion, than even Lot himfelf. To fay here, that God could make it up to thofe Infants in another World, muft be an infufvicient Reply. For fo he could as eafily have made it up to Let, or to ten ov fifty righteous, if they had been deftroyed in the fame Fire : Neverthelefs it is plainly fignined, that this would not have been agreeable to the vvife and holy Proceedings of thj Judge cf all the Earth. M 2 Since 164 Of the Infants of the Old World, Part I. 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 Hundred Thou- fand Infants, and in general, one in every Family, whofe perfe6t Innocence pleaded for its Preferva- tion ? Efpecially when fuch vaft Care was taken to fave Noah and his Family, (fome of whom, one at leaft, feem to have been none of the belt) that they might not be involved in that Deftru6lion. If the perfeft Sinlefsnefs of Infants had been a Notion entertained among the People of God of old, in the Ages next following the Flood, handed down from Noah and his Children, who well knew that vaft Multitudes of Infants perifhed in the Flood, is it likely that Elifhaz, who lived within a few Generations of Shem and Noah, would have faid to Job, as he does in that forementioned. Job iv. 7. tVho ever perifhed, being innocent ? and when 'were the Righteous cut off ? Efpecially fince in the fame Difcourfe (Chap. v. 1.) he appeals to the Tradition of the Ancients for a Confirmation of this very Point ; as he alfo does in Chap. xv. 7 — 10. and xxii. 15, 16. In which laft Place he mentions that very Thing, the Deflruftion of the Wicked by the Flood, as an Inftance of that pe- rifhing of the Wicked, which he fuppofes to be peculiar to them, for JoFs, Conviftion ; in which the Wicked were cut down out of Time, their Foun- d.ation being overflown with a Flood. Where it is alfo obfervable, that he fpeaks of fuch an Un- timelinefs of Death as they fuffered by the Flood, as one Evidence of Guilt ; as he alfo does. Chap. XV. 32, 33. // fhall be accomflifljcd before his Time •, and his Branch fhall not he green. But thole that were Chap. II. Canaan, and Egypt. 1 6^ were deftroyed by the Flood in Infancy, above all the reft were cut down out of Time \ when inftead of living above 900 Years, according to the com- mon Period of Man's Life, many were cut down before they were one Year old. And when God executed Vengeance on the ancient Inhabitants of Canaan^ not only did he not fpare their Cities and Families for the Sake of the Infants that were therein, nor take any Care that they fhould not be involved in the Deftrudtion ; but often with particular Care re- peated his exprefs Commands, that their Infants fhould not be fpared, but fliould be utterly de- ftroyed, without any Pity j while Rahah the Harlot (who had been far from Innocence, though fhe exprefled her Faith in entertaining, and fafely difmifling the Spies) was preferved, and all her Friends for her iiake. And when God executed his Wrath on the Egyptians^ by flaying their firft born, though the Children of Ifracl, who v/ere moft of them wicked Men, as was before fliewn, were wonderfully fpared by the deflroying Angel, yetfuch firft born of the Egyptians as were Infants, were not fpared. Tliey not only v/ere not refcued by the Angel, and no Miracle wrought to fave them (as was obfervcd in the Cafe of the Infants of Sodom) but the Angel deftroyed them by his own immediate Hand, and a Miracle was wrou^-ht to kill them. Here not to ftay to be particular concerning the Command by Mofes^ relpccfting the Deliruc- tion of the Infants of the Midianites^ Num. xxxi. 17. And than given to Said to deftroy all the Infants of the AmalekHcs^ 1 Sam. xv, 3. and what is faid concerning Edoni^ Pfal. cxxxvii. 9. Happy M 2 u.'i'il 1 66 Of the Infants Parti. Jhall be be that taketh, and dafheth thy little oms^ againji the Stones. — I proceed to take Notice of fomething remarkable concerning the Deftruc- tion of Jerufalem, reprefented in Ezek. ix. when Comirjand was given to them, that had Charge over the City, to deftroy the Inhabitants, ver. i— 8. And this Reafon is given for it, that their Iniquity required it, and it was a juft Recompeijce of their Sin. ver. 9, 10. And God at the fame Time was mofl particular and exact in his Care that fuch fhould by no Means be involved in the Slaughter, as had proved by their Behaviour, that they were not Partakers in 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 deftroying Angel had a ftrict Charge not to come near any Man, on whom was the Mark 5 yet the Infants were not marked, nor a Word iaid of fparing them : On the contrary. Infants were exprefsly mentioned as thofe that fhould be utterly deftroyed, without Pity, ver. 5, 6. Go through the City, and fmite : Let not your Eye fpare^ neither have ye Pity. Sloy utterly old and young, both Maids and little Children : But come not 77 car any Man upon whom is the Mark. And if any fhould fufpe<5i: that fuch Inftances as thefe were peculiar to a more fevere Difpenfa- tion, under the old Teftament, let us confider a remarkable Inftance in the Days of the glorious Gofpel of the Grace of God j even the laft De- ftruciiion of Jerufalem -, which was far more terri- ble, and with greater Teftimonies of God's Wrath and Indignation, than the Deftrudion of Sodom^ or of Jerufalem in Nebuchadnezzar's Time, or any Thing that ever had happened to any City or PcoplCj from the Beginning of the World to that Time : Chap. II. of Jerufalcm. 167 Time: Agreeable to Matth. xxiv. 21. and Luke xxi. 22, 23. But at that Time particular Care was taken to diftinguifli and deliver God's People, as was foretold Dan. xii. i . And we have in the New Teftament a particular Account of the Care Chrift took for the Prefervation of his Fol- lowers : He gave them a Sign, by which they might know when the Defolation of the City was nigh, that they that v/ere in Jerufakin might flee to the Mountains, and efcape. And as Pliftory gives Account, the Chriftians followed the Direc- tions given, and efcaped to a Place in the Moun- tains called Pella^ and were prcferved. Yet no Care was taken to preferve the Infants of the City, in general -, but according to the Prediftions of that Event, they were involved with others in that great Dellrudion : So heavily did the Calamity fall upon them, that thofe Words were verified, Luke xxiii. 29. Beheld the Bays are ccmhig^ m ivhich they Jljall fay^ Blejfed are the barren^ and the JVcnib that ne-ver barc^ and the Paps ivhich never gave Suck. And that Prophecy in Deut. xxxii. 21 — 25. which has undoubtedly fpecial Refpect to this very Time, and is fo applied by the belt Commentators. / zviil provoke them to Jealcufy, ivith thofe that are not a People : — For a Fire is kindled in mine Anger ^ — and it pall burn to the Icjcejl Hell. I will heap Mifchiefs upon them : I ivill fpend mine Arrovus upon them. 'They (i.^all be, burnt voith Hunger.^ and devoured with burning Heat., and bitter DeJlru5fion. — 'The Sword without., and Terror within^ fjall defrrcy both the young Man, and the Virgin, THE SUCKLING alio, with the Man of grey Hairs. And it appears by the Hi- (lory of that Deftyuftion, that at that Tiir.e was a remarkable Fi.Hilment of that in Deut. xxviii. P)'^ — 57. concerning Parents eali;:g their Ch:!Jrcn M 4 in 1 68 Of the Infants of Jernfalem. Part I. in the Siege^~r-and the tender and delicate Woman eating her new-horn Child. And here it mufb be remembered, that thefe very Dellrudions of that City and Land are fpoken of in thofe Places fore- mentioned, as clear Evidences of God's Wrath, to all Nations which fhall behold them. And if fo, they were Evidences of God's Wrath towards Infants \ who, equally with the reft, were the Subjefls of the Deftru6lion. If a particular Kind or Rank of Perfons, which made a very confider- able Part of the Inhabitants, were from Time to Time Partakers of the Overthrow, without any Diftinftion made in divine Providence, and yet this was no Evidence at all of God's Difpleafure with any of them ; then a being the Subjects of fuch a Calamity could not be an Evidence of God's Wrath againft any of the Inhabitants, to the Reafon of all Nations^ or any Nation, or fo much as one Perfon. PART [ i69 ] PART II. Containing Obfervatlons on particular Parts of the holy Scripture, which prove the Dodrine of Original Sin. CHAP. I. Obfervatiom relating to 'Things contained in the three firft Chapters of Genelis, with Re- ference to the Do^rine of Original Sin. SECT. I. Concerning Original Righteoufnefs ; and whether our firft Parents were created with Righteoufnefs , or moral Re^itude of Heart ? THE Dodtrine of Original Righteoufnefs, or the Creation of our firil Parents with holy Principles and Difpofitions, has a clofe Connection, in feveral Refpedls, with the Doclrine of Original Sin. Dr. T. was fenfible of this ; and accordingly he ftrenuoufly oppofes this Dodtrinc, in liis Book, againft Original Sin. And therefore in handUng the Subje6t, I would in the fi/';. Place remove this Author's main Objeftion a^ainll this Doc- trine, and then fhew how the Doctrine may be inferred from the Account which Mofes gives us, in the three firft Chapters of Genefis. Dr. T* — r's grand Objedion againft this Doc- trine, which lie abundantly infii'cs on, is this : That it is utterly inconfiftent with tiie Nature of \'irtue, 1 70 Of Dr. T — r's grand Argument Part II. Virtue, that it fhould be concreated with any Perfon ; becaufe, if fo, it muft be by an A6t of God's al^folute Power, without our Knowledge or Concurrence ; and that moral Virtue, in its very Nature implieth the Choice and Confent of the moral Agent, without which it cannot be Virtue and Holinefs : That a neceflary Holinefs is no Holinefs. So p. 1 80. where he obferves, " That /* jidam mull exifl:, he mull be created, yea he " muft exercife Thought ^nd Refledion, before *' he was righteous." See alfo p. 250, 251. In p. 161. S. he fays, " To fay, that God not only " endowed Adam with a Capacity of being righ- " teous, but moreover that Righteoufnels and *' true Holinefs were created with him, or wrought " into his Nature, at the fame Time he was made, " is to affirm a Contradiftion, or what is incon- " fiftent with the very Nature of Righteoufnefs." And in like Manner Dr. ^urnbull in many Places infifts upon it, that it is necefiary to the very Being of Virtue, that it be owing to our own Choice, and diligent Culture. With refpeft to this, I would obfcrve, that it confifts in a Notion of Virtue quite inconfiftent with the Nature of Things, and the common Notions of Mankind •, and alfo inconfiftent with Dr. 'T — r's own Notions of Virtue. Therefore if it be truly fo, that to affirm that to be Virtue or Holinefs, which is not the Fruit of preceding Thought, Reflcclion, and Choice, is to affirm a Contradiflion, I fhall fbew plainly, that for him to affirm otherwife, is a Contradidion to himfelf. In the firft Place, I think it a Contradiftion to the Nature of Things, as judged of by the com- mon Senfe of Mankind. It is agreeable to the Senfe Chap. 1. 1 againji Original Righteoufnefs. 1 7 1 Sedl. I. ^ ^nit of the Minds of Men in all Nations and Ages, not only that the Fruit or Effctl of a good Choice is virtuous, but the good Choice itfelf, from whence that Effedl proceeds •, yea, and not only fo, but alfo the antecedent good Difpofition, Tem- per, or Artc«5tion of Mind, from whence proceeds that good Choice, is virtuous. This is the general Notion, not that Principles derive their Goodnels from A<5tions, but that Adlions derive their Good- nefs from the Principles whence they proceed ; and fo that the Aft of chufing that which is good^ is no further virtuous than it proceeds from a good Principle, or virtuous Difpofition of Mind, "Which fuppoles, that a virtuous Difpofition of Mind may be before a virtuous Ad: of Choice; and that therefore it is not neceffary that there fhould firft be Thought, Reticftion, and Choice, before there can be any virtuous Difpofition, If the Choice be firft, before the Exiftence of a good Difpofition of Heart, what fignifics that Choice? There can, according to our natural Notions, be no Virtue in a Choice which proceeds imm no virtuous Principle, but from mere Self-love, Am- bition, or fome animal Appetite ^ and therefore a virtuous Temper of Mind may be before a good A<5t of Choice, as a Tree may be before the Fruit, and the Fountain before the Stream which proceeds from it. The following Things in Mr. Hwtchcfoji'?, In- quiry concerning moral G9od and Evil, arc evi- dently agreeable to the Nature of Things, and the Voice of human Scnle and Rcafon. StCt. II. p. 132, 133. "Every Acftion wliich v/e apprcf.cnd " as titlicr morally good or evil, is al\Vii}s fup- *' pofed to FLOW FROM fome Aficclions to- ** wards fcnfitive Natures. And v/luitcver wc call •' \'i;tue 172 O/Dr.T — y's grand Argument Part fl. ** Virtue or Vice, is either fome fuch AfFeftion, " or fome Aftion CONSEQUENT UPON IT. *' — All the Actions counted religious in any " Country, are fuppofed by thofe who count « them io, to FLOW FROM fome Affedions *' towards the Deity ; And whatever we call focial *' Virtue, we ftill fuppofe to FLOW FROM *' AfFedions towards our Fellow- Creatures. — ■ *' Prudence, if it is only employed in promoting *' private Intereft, is never imagined to be a Vir- *' tue." In thele Things Dr. Turnhull exprefsly agrees with Mr. Hutchefcn^ who is his admired Author *. If a virtuous Difpofition or Affeftlon is before A6ls that proceed from it, then they are before thofe virtuous A6ls of Choice which proceed from it. And therefore there is no NecefTity that all virtuous Difpofitions or Affeftions fhould be the Effedt of Choice : And fo no fuch fuppofed Ne- ceffity can be a good Objedion againft fuch a Difpofition's being natural, or from a Kind of Inftind:, implanted in the Mind in its Creation. Agreeable to what Mr. Htitchefon fays, (Ibid. Se6t. III. p. 19(5, 197-) " I know not, fays he, " for what Reafon fome will not allow that to be *' Virtue, which flov/s from Inftinft or PafTions. *' But how do they help themfelves ? They fay, " Virtue arifcs from Reafon. What is Reafon, " but the Sagacity we have in profecuting any *' End ? The ultimate End propofed by common " Moralilts, is the Happinefs of the Agent him- " felf. And this certainly he is determined to " purfue from Inftind. Now may not another " Inftind towards the Publick, or the good of " others, be as proper a Principle of Virtue, as '' the * Mar. Vhll. p. HZ — 115. p. 142. et alibi pnj/lm. Chap. I. ? againjl Original Righteoufnefs. 1 73 Seft. I. ) " the Infiindl towards private Plappinefs ? — If it " be faid, that Aftions from Inftind are not the " Effe6b of Prudence and Choice;, this Objedlion " will hold full as itrongly againft the Adions " which flow from Self-love." And if we confider what Dr. T. declares as his own Notion of the Eifence of Virtue, we Ihall find, what he lb confidently and often affirms, of its being elfential to all Virtue, that it Ihould follow Choice, and proceed from it, is no lefs re- pugnant to that, than it is to the Nature of Things, and the general Notions of Mankind. For it is jiis Notion, as well as Mr. Hutchefori's,^ that the EfTence of Virtue lies in good Afe^Hon, and par- ticularly in Benevolence or Love : As he very fully declares in thele Words in his Key*, " That " the Word that fignifies Goodnefs and Mercy *' Ihould alfo fignity moral Rectitude in general, " will not fecm ilrange, if we confider that Love *' is the fulfilling of the Law. Goodnefs, accord- *' ing to the Senfe of Scripture, and the Nature " of Tilings, includes all mora/ Rcolitude \ which, "- I reckon, may every Part of it, wliere it is true *' and genuine, be relolvcd into this f.ngh Prin- *' dple." If it be fo indeed, then certainly no Aft whatfoever can have moral RecJitude^ but v.'hat proceeds from this Principle. And conse- quently no A6t of Volition or Choice can have any moral Rectitude, that takes Place before this Principle exiils. And yet he moa confidently afiirms, that Thought, Reflection, and Choice muft go before Virtue, and that all Virtue or Righ- teoufnefs mull be the Fruit of preceding Choice. This brings hi:, Scheme to an evident Contradic- tion, lor no Acl of Choice can be virt-jous bun v,hac * Mar2.ii"'Al Note nn.njxcd to ^ ■;:■>, if4 Of Dr. T — r*s grand Argument Part II, what proceeds from a Principle of Benevolence or Love ; for he infills that all genuine moral Rec- titude, in every Part of it, is refolved into this fingle Principle : And yet the Principle of Bene- volence itfelf, cannot be virtuous, unlefs it pro- ceeds from Choice j for he affirms, that nothing. can have the Nature of Virtue but what comes from Choice. So that virtuous Love, as the Principle of all Virtue, muft go before virtuous Choice, and be the Principle or Spring of it ; and yet virtuous Choice muft go before virtuous Be- nevolence, and be the Spring of that. If a vir- tuous Ad of Choice goes before a Principle of Benevolence, and produces it, then this virtuous Ad: is fomething diftind from that Principle which follows it, and is its EfFed. So that here is at leaft one Part of Virtue, yea the Spring and Source of all Virtue, viz. a virtuous Choice, that cannot be refolved into that fingle Principle of Love. Here, alfo it is worthy to be obferved, that Dr, 5". p. 128. fays, The Caufe of every Effe5l is alone chargeable with the Effect it -produceth \ or which proceedeth from it : And fo he argues, that if the Effed be bad, the Caufe alone is finful. Ac- cording to which Reafoning, when the Effed is good, the Caufe alone is righteous or virtuous -, To the Caufe is to be afcribed all the Praife of the good Effed it produceth. And by the fame Rea- soning' it will follow, that if, as Dr. T. fays, Adam muft chufe to be righteous, before he was righ- teous, and if it be eflential to the Nature of Righ- teoufnefs, or moral Reditude, that it be the Effed of-Choice, and hence a Principle of Benevolence cannot have moral Reditude, unlefs it proceeds from Choice ; then not to the Principle of Benc- volencc> Chap. r. 7 /7^tf/w/? Original Righteoufnefs. 175 Sed, I. ) volence, which is the Eflfeft, but to the foregoing Choice alone is to be afcribed all the Virtue or Righteoufnefs that is in the Cafe. And fo, inftead of all moral Redlitude in every Part of it, being refolvcd into that fingle Principle of Benevolence, no mora! Rectitude, in any Part c^ it, is to be re- folved into that Principle : But all is to be rc- folved into the foregoing Choice, which is the Caufe. But yet it follows from thefe inconfiftent Prin- . ciplcs, that there is no moral Redlitude or Virtue in that firft A6t of Choice, that is the Caufe of all con- fequent Virtue. This follows two Ways •, i . Becaufe every Part of Virtue lies in the benevolent Prin- ciple, which is the Effe<5l ; and therefore no Part of it can lie in the Caufe. 2. The Choice of Virtue, as to the firft A<5t at leaft, can have no Virtue or Righteoufnefs at all •, becaufe it does not proceed from any foregoing Choice. For Dr. '7*. infifts, that a Man muft firft have Refleflion and Choice, before he can have Righteoufnefs ; and that it is eflential to Holinefs, that it proceed from Choice, So that the firft Choice of Holinefs, which Holi- nefs proceeds from, can have no Virtue at all, becaufe by the Suppofition it does not proceed from Choice, being the firft Choice. Hence if it be eflential to Holinefs, that it proceeds ' from Choice, it muft proceed from an unholy Choice -, unlefs the firft holy Choice can be before itfelf, or there be a virtuous ACt of Choice before that which is firft of all. And with refpe6l to Adam, let us confider how upon Dr. T — r's Principles, it was poffible he ever fliould have any fuch Thing as Righteoufnefs, by any Means at all. In the State wherein God created lyS Of Dr. T — V grand Argument^ Sec. Part IL created him, he could have no fuch Thing as ix)ve to God, or any Love or Benevolence in his Heart. For if fo, there would have been Original Righteouinefs •, there would have been genuine moral Re5iitude ; Nothing would have been wanting : For our Author fays, 'True genuine moral Rectitude ^ 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 Ad 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 Principle, that he chofe it i for, by the Suppofition, he has no fuch Prin- ciple in his Heart : And if he chufes it without fuch a Principle, flill, according to this Author, there is no Virtue in his Choice ; for all Virtue, he fays, is to be refolved into that fmgle Principle of Love. Or will he fay, there may be produced in the Heart a virtuous Benevolence by an A6t or A(Els of Choice, that are not virtuous ? But this does not confift with what he implicitly afferts, that to the Caufe alone is to be afcribed what is in the Effed. So that there is no Way that can pofTibly be devifed, in Confiftence with Dr. T — r's Scheme, in which Adam ever could have any Righteoufnefs, or could ever either ob- tain any Principle of Virtue, or perform any one virtuous A6t. Thefe confufed inconfiftent AfTertions, con- cerning Virtue and moral Rectitude, arife from the abfurd Notions in Vogue, concerning Freedom of Will, as if it confided in the Will's Self-determining Poiver, fuppofed to be neceffary to moral Agency, Virtue, and Vice. The Abfurdities of which, with Chap. i. ? Evidence of the DoSfrine, Sec. I77 Sedl. I. $ with the Grounds of thefe Errors, and what the Truth is refpefting thefe Matters, with the Evi- dences of it, I have, according to my Abihty, fully and largely confidered, in my Inquiry on that Subjed i to which I muft refer the Reader, that defires further Satisfadion, and is willing to give himfelf the Trouble of reading that Dif- courfe. Having confidered this great Argument, and pretended Demonftration of Dr. T — r's againfl: original Righteoufnefs : I proceed to the Proofs of the Doftrine. And in the firft Place, I would confider, whether there be not Evidence of it in the three firji Chapters of Genejis : Or, whether the Hiflory there delivered, does not lead us to fuppofe, that our firjl Parents were created in a Scate of moral Re(5li:ude and Holinefs. I. This liiftory leads us to fuppofe, Adam\ Sin, with Relation to the forbidden Fruit, was the firfi Sin he committed. Which could not have been, had he not always, till then, been perfectly righ- teous, righteous from the firft Moment of his Exiftence ; and confequently, created or brought into Exiftence righteous. In a moral Ao;ent, fub- jecl to moral Obligations, it is the fame Thing, to be perfectly innocent^ as to be perfeftly righ- teous. It muft be the fame, becaufe there can no more be any Medium between Sin and Righ- teoufnefs, or between biing right and being wrong, in a moral Senfe, than there can be a Medium between ftraight and crooked, in a na- tural Senfe. Adara was brought int3 Exilter.ce capable of acting immediately, as a mjral Agen: : And therefore he was immediately under a '^x'X^ of right Adion : He was obliged rs ibon as he N ^ cxiftcd lyS Evidence of the Do^Irine Part 11. exifled to all right. iVnd if he was obliged to ad right as foon as he exifted. He was obhged even then to be inclined to adl right. Dr. T. fays, p. 1 66. S. " Adam could not ftn without a fmful " Inclination * ;" And, jull for the fame Reafon, he could not do rights without an Inclination to right A6tion. And as he was obliged to a6t right from the firft Moment of his Exiftence, and did do fo, till he finned in the Affair of the forbidden Fruit, he muft have an Inclination or Difpofition of Heart to do right the firil Moment of his Exi- ftence -, and that is the fame as to be created, or brought into Exiftence, with an Inclination to right A6tion, or, which is the fame Thing, a vir- tuous and holy Difpofition of Heart. Here it will be in vain to fay. It is true, that it was Adam^s Duty to have a good Difpofition or IncHnation, as foon as it was poflible to be ob- tained, in the Nature of Things : But as it could not be without I'ime to eftablifh fuch an Habit, which requires antecedent Thought, Refledion, and repeated right Aftion ; therefore all that Adam could be obliged to in the firft Place, was to refle6t and confider Things in a right Manner, and apply himfelf to right Adrion, m order to obtain a right Difpofition. For this fuppofes, that even this Re- flexion and Confideration, which he was obliged to, was right A^ion. Surely he was obliged to it no otherwife than as a Thing that was right : And therefore he niuft have an Inclination to this right Adtion immediately, before he could perform thofe firft * This is doubtlefs true : For p.lthough there was no natural finful Inclination in Adam, yet an Inclination to that Sin of eating the forbidden Fruit, was begotten in him by the De- lufion and hrror he was led into ; and this Inclination to cat the forbidden Triiit; njuft precvjde his aifiual Eating. Chap. !. 7 &/ Original RigKteoiifnefs. J79 Se6l. I. V firft right Anions. And as the Inclination to them fhould be right, the Principle or Difpofition from which he performed even thefe A6tions, mult be good : Otherwife the Adions 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 hot 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 Kxiftence : Otherwife it is certain, he would have done Nothing from a Regard to God and his Duty ; no, not fo much as to refleft and confider, and try to obtain fuch a Difpofition. The very Suppofition of a Difpofition to right A6tion being firit obtained by repeated right A^ion^ is grofly inconfiftent with itfelf : For it fuppofes a Courfe of right A(5lion, before there is a Difpofition to perform any right Attion. Thefe are no invented Quibbles or Sophifms.' If God expeded of Adam any Obedience or Duty to him at all, when he firft made him, whether it was in refleding, confidering, or any Way exert- ing the Faculties he had given him, then God expefted he fliould immediately exercife Love and Regard to him. For how could it be expeftcd, that yldcv.n fhould have a (Iritl and perfect Regard to God's Commands and Authority, and his Duty to him, when he had no Love nor Regard to Him in his Heart, nor could it be expected he fhould have any ? If Adam from the Beginning did his Duty to God, and had more Relpeft to the Will of his Creator, than to other Things, and as muchRefpedt to him as he ou^,hc to have \ ti^en. from the Beginning he had a fupremc and periecl Refpc6t and Love to God: And if fo, he wai N L created i^o Evidence of the Bo5irine Part 11. created with fuch a Principle. There is no avoid- ing the Confequence. Not only external Duties, but internal Duties, fuch as fummarily confift in Love, mufl be immediately required of Adam^ as foon as he exifted, if any Duty at all was re- quired. For it is moft apparently abfurd, to talk of a fpiritual Being, with the Faculties of Under- ftanding and Will, being required ta perform external Duties, without internal. Dr. 2". himfelf obferves, that Love is the Fulfilling of the Law, and that all moral Reditu de^ even every Tart of it^ mufl be refolved into that fingle Principle. There- fore, if any morally right A<5t at all, Refleftion, Confideration, or any Thing elfe, was required of Adatn immediately, on his firft Exiftence, and was performed as required ; then he mufl, the firft Moment of his Exiftence, have his Heart pof- fefled of that Principle of divine Love -, which implies the whole of moral Rectitude in every Part of it, according to our Author's own Doc- trine ; and fo the whole of moral Recftitude or Righteoufnefs mull begin with his Exiftence r Which is the Thing taught in the Dodrine of orisfinal Rio-hteoufnefs. And let us confide r how it could be otherwife, than that Ada',n v/as always, in every Moment of his Exiftence, obliged to exercife fuch Regard or Refpeft of Heart tovv^ards every Objeft or Thing, as was agreeable to the apparent Merit of that Objeft. For Inftance, would it not at any Time have been a becoming Thing in Adam^ on the Exhibition to his Mind of God's infinite Good- iiefs to him, for him to have exercifed anfwerable Gratitude ; and the contrary have been unbecom- ing and odious ? And if fomething had been pre- fented to Adam\ View, tranfcendently amiable in itfelf. Chap. I.) of Onmnal Rio-hteoiilhefs. i8i Sea. I. i itfelf, as for Inftance, the glorious Perfeftion of the divine Nature, would it not have become him to love, relifli, and delight in it ? Would not fuch an Objeft have merited this ? And if the View of an Object fo amiable in itfelf did not affecl his Mind with Complacence, would it not, according to the plain Didtates of our Underftanding, have fhewn an unbecoming Temper of Mind .'' To fay, that he had not had Time, by Culture, to forni and eftablifli a good Difpofition or Relifli, is not what would have taken off the Dilagreeablenefs and Odioufnefs of the Temper. And if there had been never fo much Time, 1 do not fee, how it could be expefted he ihould improve it aright, in order to obtain a good Difpofition, if he had not already fome good Difpofition to engage- him to it. That belonging to the Will and Difpofition of the Heart, which is in itfelf either odious or amiable, unbecoming or decent, always would have been Adain's Virtue or Sin, in any Moment of his Exiftence •, if there be any fuch I'hing as Virtue or Vice ; by which Nothing can be meant, but That in our moral Difpofition and Be- haviour, which is becoming or unixToming, ami- able or odious. Human Nature rnufl" be created with fume Dif pofitions •, a Difpofition to relifli fome Things as good and amiable, and to be averfe to otlier Things as odious and difigrecable : Othcrwlfe, it muft be without any fuch Hiing as Inclination or Will : It muil be perfectly indifferent, v/ithour Preference, without Choice, or Averfion towards any Thing as agreeable or difagreeable. But if it had any concreated Difpofitions at all, tiicv iiuiit N .' ■ be i8q5 Evidence ef the Do^rim Part II, be either right or wrong, either agreeable or dis- agreeable to the Nature of Things. If Man had at firft the higheft Relilh of thofe Things diat were moft excellent and beautiful, a Difpolition to have the quickeft and higheft Delight in thofe Things that were moft worthy of it, then his Dif- pofitions were morally right and amiable, and never can be decent and excellent in a higher Senfe. But if he had a Difpofition to love moft thofe Things that were inferiour and lefs worthy, then his Difpofitions were vicious. And it is evi-. dent there can be no Medium between thefe. II. This Notion of Adam''?, being created with- out a Principle of Holinefs in his Heart, taken with the reft of Dr. 1' — r's Scheme, is inconfiftent with what the Hiftory in the Beginning of Genefts leads us to fuppofe of the great Favours and Smiles of Heaven, which Adam enjoyed, while he remained in Innocency. The Mofaic Account fuggefts to us, that till Adam finned, he was in happy Circumftances, furrounded with Teftimonies and Fruits of God's Favour. This is implicitly owned by Dr. 'i. when he fays, p. 252. " That " in the Difpcnfation our fi.rft Parents were under " before the Fall, they were placed in a Condi- " tion proper to engage their Gratitude, Love, " and Obedience.'' Eut it will follow on our Author's Principles, that Adam while in Inno- cency, v/as pkced in far worfe Circumftances, than he was in after his Dilbbedience, and infinitely worfe than his Pollerity are in ; under unfpeakably greater Diladvantages for the avoiding Sin, and the Performance of Duty. For by his Doftrine, Adam^?. Pofterity come into the World v/ith their Flearts as free from any Propenfity to Sin as he, and he was made as dcftitute of any Propenfity to Righ> Chap. 1. 7 0/ Original Righteoufnefs. 18^ Seft. I. > Righteoufnefs as they : And yet God, in Favour to them, does great Things to reftrain them from Sin, and excite them to Virtue, which he never did for Adam in Innocency, but laid him, in the higheft Degree, under contrary Difadvantages. God, as an Inftance of his great Favour, and fatherly Love to Man, fince the Fall, has denied him the Eafe and Pleafures of Paradife, which gratified and allured his Senl'es, and bodily Appe- tites ; that he might diminifh his Temptations to Sin : And as a ftill greater Means to reftrain from Sin, and promote Virtue, has fubie6led him to La- bour, Toil, and Sorrow in the World : And not only fo, but as a Means to promote his fpiritual and eternal Good far beyond this, has doomed him to Death : And when all this was found in- fufficient, he, in further Profecution of the De- figns of his Love, fhortened Men's Lives exceed- ingly, made theni twelve or thirteen Times fliorter than in the firft Ages. And yet this, with all the innumerable Calamities, which God in great Fa- vour to Mankind has brought on the World, whereby their Temptations are fo vaftly cut fhort, and the Means and Inducements to Virtue heaped one upon another, to fo great a Degree, all have proved infufficient, now for fo many Tiioufand Years together, to reftrain from Wickcdnefs in any confiderable Degree •, innocent luiman Na- ture, all along, coming into the World with the fame Purity and harmleis Difpofitions that our firft Parents had in Paraciite. What vaft Difad- vantages indeed then muft Adam and Eve be in, that had no more in their Nature to keep them from Sin, or incline them to Virtue, than their Pofterity, and yet were without ail thofe additional and extraordinary Means ! Not only without fuch exceeding great Means as we now have, when our N 4 L/ives 1 84 Evidence of the Do5Irine Part II, Lives are made fo very Ihort, but having vaftl.y lefs Advantages than their Antediluvian Pofterity, who to prevent their being wicked, and to make them good, had fo much Labour and Toil, Sweat and Sorrow, Briers and Thorns, with a Body gra- dually decaying and returning to the Duft •, when our firft Parents had the extreme Difadvantage of being placed in the midft of fo many and exceed- ing great Temptations, not only without Toil or Sorrov/, Pain or Difeafe, to humble and mortify them, and a Sentence of Death to wean them from the World, but in the midft of the mofl exquifite and alluring fenfitive Delight?:, the Re- verfe in every Refpeft, and to the higheft Degree, of that moft gracious State of requifite Means, and great Advantages, which Mankind now en- joy ! If Mankind now under thefe vaft Reftraints, and great Advantages, are net reflrained from general, and as it were univerfal Wickednefs, how could it be expelled that Adam and Eve, created with no better Hearts than Men bring into the World now, and defdtute of all thefe Advantages, and in the midfl: of all contrary Difadvantages, fliould efcape it ? Thefe Things are not agreeable to Mofes^s, Account ; which reprefcnts an happy State of peculiar Favours and B]efiings before the Fall, and the Curfc coming afterwards : But according to this Scheme, the Curfe was before the Fall, and the great Favours anc* 1 citinionies of Love fol- lowed the Auoftacv. And the Curie before the Fall mull be a Curfe v/ith a Witnefs, being to fo high a Degree the Reverfe of fucli Means, Means fo necciTary for fuch a Creature as innocent Man, and in all their Mukitude and Fulncfs proving f JO iicrlc. Puradifc therefore mull be a mere De^ iuiion ! Chap. 1. 7 of Original Righteoufnefs. 1 85 lufion ! There was indeed a great Shew of Favour, in placing Man in the midft of fuch Delights. But this delightful Garden, it feems, with all its Beauty and Sweetnefs, was in its real Tendency worfe than the Apples of Sodom : It was but a mere Bait, fGod forbid the Blafphemy) the more effedlually enticing by its Beauty and Deliciouf- nefs, to Adam's eternal Ruin : Which might be the more expefted to be fatal to him, feeing that he was the firfl Man that ever exifted, having no Superiority of Capacity to his Pofterity, and wholly without the Advantage of the Obfervations, Ex- periences, and Improvements of preceding Gene- rations ; which his Pofterity have. I proceed now to take Notice of an Additional Proof of the Doctrine we are upon, from another Part of the holy Scripture. A very clear Text for original Righteoufnefs is that in Ecclef. vii. 29. /.(?, this only have I found, that God made Man upright i but they have fought cut many Invent tions. It is an Obfervation of no Weight which Dr. f. makes on this Text, that the Word Man is commonly ufed to fignify Mankind in general, or Mankind colleftively taken. It is true, it often fignifies the Species of Mankind : But then it is ufed to fignify the Species, with regard to its Du- ration and Succtffwn from its Beginning, as well as with regard to its Extent. The Englifli Word Mankind is ufed to fignify the Species : But v.'hat if it be fo .? Would it be an improper or unintel- ligible Way of ipeaking, to fay, that when God fjrft made Mankind, he placed them in a pleafant Paradlie, (meaning in their tirft Parents) but now they live in the midft of Briers and Thorns? And It tS6 Evidence of the HoSlrine Part II, it is certain, that to fpeak of God*s making Man-^ kind in fuch a Meaning, 'vi'z, his giving the Species an Exiftence in their firft Parents, at the Creation of the World, is agreeable to the Scrip- ture-Ufe of fuch an Expreffion. As in Deut. iv. 32. Since the Day that God CREATED MAN upon the Earth. Job. xx. 4. Knowejl thou not this of old, fihce MAN was placed upon the Earth. Ifai, xlv. 12. / have made the Earth, and CREA- TED MAN upon it: 7, even my Hands, have j^r etched out the Heavens. Jer. xxvii. 5. / HAVE MADE the Earth, the MAN and the Beaji that are upon the Ground, by my great Pokier. All thefe Texts fpeak of God's making Man, by the Word JMan fignifying the Species of Mankind -, and yet they all plainly have Refpeft to God's making Man at firft, when God made the Earth, and Jlretched cut the Heavens, and created the firft Parents of Mankind. In all thefe Places the fame Word Adam is ufed, as here in Ecclefwftes \ and in the laft of them, vtfed with HE empha- iicum, as it is here ; though Dr. T, omits it, v/hen he tells us, he gives us a Catalogue of all the Places in Scrjptiire where the Word is ufed. And it argues Nothing to the Poftor'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 hrit upright : God having begun the Species with more than one, and it being; continued in a Mul- titude. As Chrift fpeaks of the two Sexes, in the Relation of Man anci Wife, as continued in fucceffive Generations, Matth. xix. 4. He that MADE THEM at the Beginning, made them Male and Feniak ; having Reference to Adam and Eve. No ChatuL ? of Original Righteoufnefs. 187 Sea. I. 5 No lefs impertinent, and alfo very unfair, is his Criticilrn on the Word Jafhafy tranflated Up- tight. Becaufe the Word fometimes fignifies Rights he would from thence infer, that it does not properly fignify a moral Rectitude, even when ufed to cxprefs the Chara^er of moral Agents. J-ie might as well infill, that the Englifh Word Upright y fometimes, and in its moft original Meaning, fignifies right up^ or in an ereft Po- fture, therefore it does not properly fignify any moral Chara(5ter, when applied to moral Agents : And indeed lefs unreafonably \ for it is known, that in the Hebrew Language, in a peculiar Man* ner, moll Words ufed to fignify moral and fpiri- tual Things, are taken from Things external and natural. The Wcwd Jajhar is ufed, as applied to moral Agents, or to the Words and Actions of fuch, ( if I have not mif-rtckoned * ) about an hundred and ten Times in Scripture •, and about an hundred of them, without all Difpute, to fignify Virtue, or moral Reftitude, (though Dr. 'T. is pleafed to fay, the Word does not generally fignify a moral Charafter) and for the moll Part it fignifies true Virtue^ or Virtue in fuch a Senfe, as diilinguilhes it from all falfe Appearances of Virtue, or what is only Virtue in fome Refpecls, but not truly fo in the Sight of God. It is ufed at leaft eighty Times in this Senfe : And fcarce any W^ord can be found in the Hebrew Language more fignificant of this. It is thus ufed conftantly in Solomon^ Writings, (where it is often found) when ufed to expreis a Character or Property of moral Agents. And it is beyond all Controverfy, that he uks it in this Place, in the vii^^ of Ecclef, to * Making Ufe oi Buxtof-fs Concordance, which, according to the Author's profefled Dcfign, directs to all the Places where the Word is ufed. 1 88 Evidence ut they have fought cut many Inventions, Which laft Expreffion fignifies Things finfu], or morally evil ; as is confefled, p. 185. And this Expreffion, ufed to fignify thofe moral Evils he found in Man, which he fets in Oppofition to the Uprightnefs Man was made in, Ihews, that by Uprightnefs he means the moft true and fincere Goodncfs. The Word rendered Inventions,, moft naturally and aptly fignifies the fubtile Devices, and crooked deceitful Ways of Hypocrites, wherein they are of a Charafler con- trary to Men of Simplicity and godly Sincerity ; who, though wife in tJiat v/hich is good, are fimple concerning evil. Thus the fame vv'ife Man, in Prov. xii. 2. fets a truly good Man in Oppofi- tion to a Man of zvicked Devices, whom God vv^ill condemn. Sclcmon had Occafion to obferve many who put on an artful Difguife and fair Shew of Goodnefs -, but on fearching thoroughly, he found very few truly upright. As he fays, Prov. xx. 6, Moft Men will proclaim every one his oiicn Good- nefs : But a faithful Man zvho can find ? So that it is exceeding plain, that by Uprightnefs, in this Place Chap. r. ) Wlyat Death threatened to Adam. 180 Sett. II. J ^ Place in Ecclejjajies\ Solomon means true moral Goodnefs. What our Author urges concerning many In- 'ventions being Ipoken of, whereas Adam's 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 Lulls and Corruptions of Mankind, appearing in innumerable Ways of finning, are all the Confequence of that Sin. The great Corruption Men are fallen into by the original Apoftacy, appears in the Multitude of wicked Ways they are inclined to. And there- fore thefe are properly mentioned as the Fruits and Evidences of the Greatnefs of that Apoftacy and Corruption. S E C T. II. Concerning the Kind of Death, threatened to our jirft Parents^ if they Jhould eat of the forbidden Fruit. DR. T'. in his Obfervations on the tliree firft Chapters of Genefjs, fays, p. 7. " The "■' Threatenino; to Man in Cafe of TranrgrefTion " was, that he fhould furely die. — Deach is the *' lofing of Life. Death is oppoled to Life, and *' mult be underftood according to the Nature of " that Life, to which it is oppofed. Now the " Death here threatened can, with any Certainty, " be oppofed only to the Life God gave Adam^ ••' when he created him, ver. 7. Any I'hing " befides this muil be pure Conjecture, without '* folid Foundation." To t^o The firjl Threatening implied Part IL To this I would fay j It is true. Death is op^ pofed to Life^ and jnujl be underjiood according to the Nature of that Life, to which it is oppofed : But does it therefore follow, that Nothing can be meant by it but the Lofs of Life ? Mifei7 is op- pofed to Happinefs, and Sorrow is in Scripture often oppofed to Joy : But can we conclude from thence, that Nothing is meant in Scripture by Sorrow, but the Lofs of Joy ? Or that there is no more in Mifery, than the Lofs or Abfence of Hap- pinefs ? And if it be fo, that the Death threatened to Adam can, with Certainty, be oppofed only to the Lite given to Adam^ when God created him \ I think, a State of perfe6t, perpetual, and hopelefs Mifery is properly oppofed to that State Adam was in, when God created him. For I fuppofe it will not be denied, that the Life Adam had, was truly a happy Life ; happy in perfe6t Innocency, in the Favour of his Maker, furrounded with the happy Fruits and Tefl-imonies of his Love : And I think it has been proved, that he alfo was happy in a State of perfedl Righteoufnefs. And Nothing is more manifell, than that it is agreeable to a very common Acceptation of the Word, Life, in Scripture, that it be underllood as fignifying a State of excellent and happy Exiftence. Now that which is moft oppofite to that Life and State Adam was created in, is a State of total confirmed Wickednefs, and perfe6t hopelefs Mifery, under the divine Difpleafure and Curfe ; not excluding temporal Death, or the Deflruftion of the Body, as an Introdudion to it. And befides, that which is much more evident, than any Thing Dr. '/. fays on this Head, is this, 1:1%. That the Death, which was to come on Adam, as the Punifimient of his D-fobedie'nce, was oppofed to Chap. I. } fpiritual and eternal Death, io| 8ed. II. J '^ . ^ to that Ufcy which he would have had as the Reward of his Obedience in Cafe he had not finned. Obedience and Difebedienee are Contraries : And the Threatenings and PromifeSy that are Sandlions of a Law, are fet in dired Oppofition : And the promifed Rewards and threatened Punijhmejitjy are what are moft properly taken as each others Op- pofites. But none will deny, that the Life which Would have been Adatn*s Reward^ if he had per- fifted in Obedience, was eternal Life. And there- fore we argue jullly, that the Death which Jiands oppofed to thai Life^ (Dr. '/. himfelf being Judge, p. 1 20. S.) is manifcjlly eternal Death, a Death widely different from the l^eath we now die, — to ufe his own Words. \{ Adam, for his perfevering Obedience, was to have had everlajling Life and Happinefs, in perfeR Holinefs, Union with his Maker, and Enjoyment cf his Favour, and this was the Life which was to be confirmed by the I'ree of Life -, then doubtlefs the Death threatened in Cafe of Difobedience, which Hands in diredt Oppofition to this, was a being given over to e^crlafling IFickednefs and Mifery, in Separation from God, and in enduring his IVrath. And it may with the greatcft Reafon be fup- pofed, that when God firft made Mankind, and made known to them the Methods of his moral Government towards them, in the Revelation he made of Himfelf to the natural Head of the whole Species j and let him know, that Obedience to Him was expeded as his Duty •, and enforced this Duty with the Sanction of a threatened Fu- nifhment, called by the Name of Death •, I fay, we may with the greaiefl Reaion liippofe in fuch a Cafe, that by Dcaih was meant that fame Deatli vvhich God eilcemed to be the moil proper Pu- nifhment igi 'The firfi Threatening implied Part IL nifliment of the Sin of Mankind, and which he fpeaks of under that Name, throughout the Scrip- ture, as the proper Wages of the Sin of Man, and was always from the Beginning underftood to be fo in the Church of God. It would be ftrange indeed, if it Ihould be otherwife. It would have been ftrange, if when the Law of God was firft given, and enforced by the Threatening of a Punifhment, Nothing at all had been mentioned of that great Punifhment, ever fpoken of under the Name of Deaths (in the Revelations which he has given to Mankind from Age to AgeJ as the proper Punifhment of the Sin of Mankind. And it would be no lefs ftrange, if when the Punifh- ment which was mentioned and threatened on that Occafion, was called by the fame Name, even Death, yet we muft not underftand it to mean the fame Thing, but fomething infinitely diverle, and infinitely more inconfiderable. But now let us confider what that Death is, which the Scripture ever fpeaks of as the proper Wages of the Sin of Mankind, and is fpoken of as fucli by God's Saints in all Ages of the Church, from the firfb Beginning of a v/ritten Revelation, to the Conclufion of it. I'll begin wich the New Tefta- ment. When the Apoftle Paul fays, Rom. vi. 23. The Wages of Sin is Death, Dr. T. tells us, p. 120. S. that ihis means eternal Deaths the fecond Death, a Death 'ujidely different from the Death 'we now die. The fame Apoftle fpeaks of Death as the proper Punifliment due for Sin, in Rom. vii. 5. and Chap. viii. ig. 2 Cor. iii. 7. i Cor, xv. 56. •In all which Places, Dr. T. himfelf fuppofes the Apoftle to intend eternal Death *. And when the Apoftle * See p. 78. Note en Ron. vii. 5. and No'.e on ver. 6. Note on Rom, v. 20. Not; on R'.m. vi^ 8. Chap. I. 7 /piritual and eternal Death. 19 j Seft. II. 5 Apoftle James fpeaks of Death, as the ^proper Reward, Fruit, and End of Sin. Jam. i. 1 5. Sin, when it is finijioed^ hringeth forth Death : It is manifeft, that our Author fuppofes eternal De- ftrudion to be meant*. And the Apoftle John, agreeable to Dr. T — r's Senfc, fpeaks of the fecond Death as that which Sin unrepcntcd of will bring all Men to at Lift. Rev. ii. 11. xx. 6, 1 4. and xxi. 8. In the fame Senfe the Apoftle John ufes the Word in his ift Epiftle, Chap. iii. 14. fVe know, that we have pajfed from 'DQVixh to Life, becaiife ive love the Brethren : He that hateth his Brother, abideth in Death. In the fame Manner Chrift ufed the Word from Time to Time, when he was on Earth, and fpake concerning the Pu- niftiment and Iffue of Sin. John v. 24. He that heareth 'my IVord, and believcth, &c. hath ever- lajling Life ; a'nd fhall not come into Condemnation : but is pcijfed from D.?ath to Life. Where, accord- ing to Dr. T' — r's own Way of arguing;, it cannot be the Death which wc now die, that Chrift fpeaks of, but eternal Death, becaufe it is fet in Oppo- fition to everlafting Life. John vi. 50. This is the Bread which cometh down from Heaven, that a Man may eat thereof, and not die. Chap. viii. 51. Verily, verily, I fay unto you. If a Man keep my Saying, he fJmll never fee Death. Chap. xi. 26. And whofocvcr liveth and believeth in me,fljall never die. In which places it is plain Chrift does not mean that Believers ftiall never fee temporal Death, See alio Matth. x. 2S. and Luke x. 28. In like Manner, the Word was commonly ufcd by tlie Prophets of old, when they fpake of Death as the O proper * Ey rnn-.pr.ri:^;; -.vlir.t: lie fnys, p. \?/^. w'tli v/l-.nt I-;c of'-- a fays ot th -c Dcatli and D--llriidion v.h'.ch :r. tl;e j)_r.;'j;;- .i.i:i End of perfonal S;a, which he lays is chj .'.li.v.t Ucu:'.', or eternal Dy: rum . i. , 194 The firfi Threatening implied Part 11. proper End and Recompence of Sin. So, abun- dantly by the Prophet ^z^^zW. Ezek. iii. i8. JVhen I fay unto the wicked Man, thou Jhalt furely die. In the Original it is. Dying thou Jhalt die. The fame Form of Expreffion, which God ufed in the Threatening to Adam. We have the fame Words again. Chap, x^xiii. i8. — In Chap, xviii. 4. it is faid, The Soul that finneth, it faall die. To the like Purpofe are Chap. iii. 19, 20. and xviii. 4, 9, 13, 17, 18, 19, '20, 21, 24, 26, 28. Chap, xxxiii. 8, 9, 12, 13, 14, 19. And that temporal Death is not meant in thefe Places is plain, becaufe it is promifed moft abfolutely, that the Righteous fhall not die the Death fpoken of. Chap, xviii. 21. He Jh all furely live, he (hall not die. So ver. 9, 17, 19, and 22. and Chap. iii. 21. And it is evident the Prophet Jeremiah ufes the Word in the fame Senfe. Jer. xxxi. 30. Every one fjall die for his own Ini- quity. And the fame Death is fpoken of by the Prophet Ifaiah. Ifai. xi. 4. With the Breath of his Lips fhall he flay the Wicked. See alfo Chap. Ixvi. 1 6. with ver. 24, — Solomon, who we muft fuppofe was thoroughly acquainted with the Senfe in which the Word was ufed by the Wife, and by the An- cients, continually fpeaks of Death as the proper Fruit, Ifliie, and Recompence of Sin, ufing the Word only in this Senfe. Prov. xi. 19. As Righ- ieoufnefs tendeth to I:-ife, fo he that purfueth Evil, purfueth it to his own Death. So Chap, v . Si ^■t 23. vii. 27. viii. 36. ix. 18. x. 21. xi. 19. xiv. 12. XV. 10. xviii. 21. xix. 16. xxi. 16. and xxiii. 13, 14. In thefe Places he cannot mean temporal Death -, for he often fpeaks of it as a Puniftment of the Wicked, wherein the Righteous Ihall cer- tainly be diftinguiflied from them : As in Prov. xii. 28. In the Way of Right eoufnefs is Life, and in the Rath-way thereof is no Death. So in Chap. x. 2. Chap. 1. 7 fpiritual and eternal Death. iqiz Sea. II. 5 2. xi. 4. xiii. 14. xiv. 27. and many other Places. But we find this fame wife Man obferves, that as to temporal Death, and temporal Events in ge- neral, there is no Di(lind:ion, but that they happen alike to good and bad. Eccl. ii. 14, 15, 16. viii. 14. and ix. 2, 3. His Words are remarkable in Eccl. vii. 15. There is a juji Man that pcrillieth in his Rjghteoufnefs ; and there is a wicked Man that prolongeth his Life in his fVickednefs. — 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 Jhall Hay the Wicked. He fpeaks of it as a certain Thing, Pfal. cxxxix. 19. Surely l^hou wilt flay the Wicked., O God. And he fpeaks of it as a Thing wherein the Wicked are diftinguifned from the Righteous. Pfal. Ixix. 28. Let them be blotted out of the Book of the Living, and not be written with the Righteous. — And thus we find the Word Death ufed \\\ the Pentateuch., or Books of Mofes : In which Part of the Scripture it is, that we have the Account of the Threatening of Death to Adam. When Death, in thcfe Books, is fpoken of as the proper Fruit, and appointed Reward of Sin, it is to be underftood of eternal Death. So Deut. XXX. 15. See, I have fet before thee this Day Life and Good., and Death and Evil. Vcr. 19. / call Heaven and Earth to Record this Day againfi you., that I have fet before you Life and Death, Blejfing and Curfing. The Life that is fpoken of here, is doubtlcfs the fame that is fpoken of in Levit. xviii. 5. Te floall therefore keep my Statutes and my Judgments., which if a Man do., he fJoall live in them. This the Apoftlc underilands of eternal Life-, as is plain by Rom. x. 5, and Gal. iii. 12. But that the Death threatened for Sin in the Law of Mofes meant eternal Death, is what O 2 Dr. 196 ^he firft Threatening implied PartlL Df. T. abundantly declares. So in his Note ofi Rom. V. 20. Par.p, 291. Such a Conjlitution the Law cf Mofes ivas^ fuhje£ling thofe who were under it to Death for every 'Tranfgrejfion : Meaning by Death ETERNAL DEATH. Thefe are his Words. The like he afierts in many other Places. When it is faid, in the Place now mentioned, / ha'ue fet before thee Life and Death, Bleffing and Curftng^ without doubt, the fame Bleffing and Curjing is meant which God had already fet before them with fuch Solemnity, in the 27th and 28th Chap- ters •, where we have the Sum of the Curfes in thofe laft Words of the 27th Chapter, Curfed is every cjie^ which ccnfirmeth not all the Words of this Law to do ther/i. Which the Apoftle fpeaks of as a Threatening of eternal Death; and with him Dr. T. himfelf *. In this Senfe alfo Job and his Friends, fpake of Deaths as the Wages and End of Sin, who lived before any written Reve- lation, and had their Religion and their Phra- feology about the Things of Religion from the Ancients. • If any fhould infill upon it as an Objeftion againft fuppofing that Death was intended to fig- nify eternal Death in the Threatening to Adam^ that this Ufe of the Word is figurative : I reply, that tho' this fliould be allowed, yet it is by no Means fo figurative as many other PJirafes ufed in the Hiftory contained in thefe three Chapters : As when it is faid, God faid^ Let there be Light; God faid., Let there be a Firmament., &c. as thouo-h God fpake fuch Words with a Voice, So when it is faid. ♦ Note on Rom. v. 20. Par.p, 291--299 Chap. 1.7 fpiritual ^«i eternal Z)^^/i>. 107 Sea. 11./ ^ ^' raid, God called the Lights Bay : God Called the Firmament^ Heaven^ &;c. God refted on the /event h Day ; as though he had been weary, and then refted. Jnd "johen it is faid^ Ihey heard the Voice of God walking -, as though the Deity had tv/o Feet, and took Steps on the Ground. Dr. T. fuppofes, that v/hen it is faid of Adc.m and Eve^ 'Their eyes -zz-cre opened.^ and they fcjj thct they were naked \ by the Word naked is meant a State of Guilt. P. 12. Which Scnfe cf the Word, m^ked, is much further from the common Ufe of the Word, than the fuppofed Senfe of the Word Death. So this Author fuppofes the Promife con- cerning; the Seed of the Woman's bruifnig the Ser- pent^s Head., while the Serpent Ihould bruife his Heel^ is to be underftood of the Mejfiah^s dejtroying the Pczver and Sovereignty of the Devil, and re- ceiving fome flight Hurt from him. P. 15, 16. Which m:ikes the Sentence full of Figures, vaftly more befide the common Ule of \Vords. And why might not God deliver Thrcatenings to our firil Parents in figurative Exprelfions, as well as Promifcs ? — Many other ftrong Figures are ufed in thefc Chapters. But indeed, there is no NecefTity of fuppofing the Word Death., or the Hebrew Word fo tranllated, if ufed in the Manner that has been fuppofed, to have been figurative at all. It does not appear but that this Word, in its true and proper Mean- ing, might fignify perfect Mifery, and fenfible Delhuclion ; though the Word was alfo applied to fignify fomething more external and vifible. There are many Words in our Language, fuch as Heart, Senfe, ^ien-, Difcovcry, Ccujef^ion, Digit, and many others, which are applied to fignify t^xternal Things, as that mulcular Pa.t of tlic O - BvJ.v %gB 'The firjl Threatening impiied Part II. Body called Hear^ ; external Feeling called Senfe •, the Sight of the bodily Eye called View\ the finding of a Thing by its being uncovered, called Difccvery ; the firft Beginning of the Foetus in the Womb, called Conception ; and the Rays of the Sun, called Light : Yet thefe Words do as truly and properly fignify other Things of a more fpi- ritual internal Nature, as thofe : Such as the Difpofition, Affedion, Perception, and Thought of the Mind, and Manifeftation and Evidence to the Soul. Common Ufe, which governs the Pro- priety of Language, makes the latter Things to be as much fignified by thofe Words, in their proper Meaning, as the former. It is efpecially common in the Hebrew^ and I fuppofe, other oriental Languages, that the fame Word that fig- nifies fomething external, does no lefs properly and ufually fignify fomething more fpiritual. So the Hebrew Words ufed for Breath, have fuch a double Signification -, Nejhama fignifies both Breath and the Soul ; and the latter as commonly as the former : Ruach is ufed for Breath or Wind^ but yet more commonly fignifies Spirit. Nephejh is ufed for Breathy but yet more commonly fignifies Soul. So the Word Lebh^ Heart, no lefs properly fignifies the Soul., efpecially with Regard to the Will and Affxsdions, 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 tranllated Life, fignifies the natural Life of the Body, and alfo the perfedl and happy State of fenfible a6live Being ; and the latter as properly as the former. So the Word Death, fignifies De- ftruclion, as to outward Senfibility, Activity, and Enjoyment : But it has moft evidently another Sii?nification, which, in the Hebrew Tongue, is no ° lefs Chap. r. 7 Ipiritual /2W eternal Death. igc) Seft. II. 3 leis proper, viz. perfe^, fenfibkj bopelefs Ruin and Mifery. It is therefore wholly without Reafon urged, that Death properly fignifies only the Lofs of this prefent Life : And that therefore Nothing elle was meant by that Death which was threatened for eating the forbidden Fruit. Nor does it at all appear but that Adam^ who from what God faid concerning the Seed of the Woman, that was fo very figurative, could underftand, that Relief was promifed as to the Death which was threatened, (as Dr. T. himfelf fuppofes j underftood the Death that was threatened in the more important Senfe \ efpecially feeing temporal Death, as it is originally, and in itfelf, is evermore, excepting as changed by divine Grace, an IntroducSlion or Entrance into that gloomy difmal State of Mifery, which is flia- dowed forth by the dark and awful Circumftances of this Death, naturally fuggefting to the Mind the moft dreadful State of hopelefs, fenfible Ruin. As to that Objection which fome have made, that the Phrafe, Dying thouJJoalt die, is feveral Times ufed in the Books of Mofes, to fignify temporal Death, it can be of no Force. For it has been ihewn already, that the fame Phrafe is fometimes ufed in Scrip- ture to fignify eternal Death, in Inftances much more parallel with this. But indeed Nothing can be certainly argued concerning the Nature of the Thing intended, from its being exprcffed in fuch a Manner. For it is evident, that fuch Repe- titions of a Word in the Ilebreiv Language, are no more than an Emphafis 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 O 4 i n pre is 20GI Adam dealt with Part II. imprefs thefe, we commonly put an Emphafis on our Words : Inftead of this, the Hebrews^ when they would exprefs a Thing flrongly, repeated or doubled the Word, the more to imprefs the Mind of the Hearer-, as may be plain to every one in the leaft converfant with the Hebrew Bible. The Repetition in the Threatening to Adam, therefore only implies the Solemnity, and Importance of the Threatening. But God may denounce either eter- nal or temporal Death with Peremptorinefs and Solemnity, and Nothing can certainly be inferred concerning the Nature of the Thing threatened, becaufe it is threatened with Emphafis, more than this, that the Threatening is much to be regarded. Though it be true, that it might in an efpecial Manner be expected that a Threatening of eternal Death would be denounced with great Emphafis, fuch a Threatening being infinitely important, and to be regarded above all others. SEC T. III. Wherein it is inquired, ivhether there be any Ihing in the Hijlory of the three fir jl Chapters of Genefts, which JJoould lead us to fuppoje, that God, in his Confiitution with Adam, dealt with Mankind in general, as included in their firft Father, and that the Threatening of Death, in Cafe he fhould eat the forbidden Fruit, had Refpedt not only to him, but his Poflerity ? DR. 7". rehearfing that Threatening to Adam, Thou fhalt furely die, and giving us his Para- phrafe of it, p. 7, 8. concludes thus; " Obferve, *' here is not one Word relating to Adarn^ Pofle- ''- ritv."' Chap. I. } as a federal Head. 216 •Sea. III. s ** rity." But it may be oblerved in Oppofition to this, that there is fcarcely one Word that we have an Account of, which God ever faid to Adam or Eve, but what docs manifeftly include their Po- Iterity in the Meaning and Defign of it. There is as much of a Word faid about Adam\ Poilerity in that I'hreatening, as there is in thofe Words of God to Adam and Eve, Gen. i. 28. Be fruitful, and multiply, and replenifh the Earth, and fubdue it ; and as much in Events, to lead us to fuppofe Adam^s Polterity to be included. There is as much of a Wo-rd of his Poilerity in that Threaten- ing, as in thofe Words, ver. 29. Behold, I have given you every Herb bearing Seed, — and every Tree ifi which is J he Fruit of a 'Tree yielding Seed, &c. Even when God was about to create Adam, what he faid on that Occafion, had not Rcfped: only to Adam, but to his Fofterity. Gen, i. 26. Let us make Man in cur Image, avd let than have Domi- nion over the Fiflj of the Sea, &c. And, what is more remarkable, there is as much of a Word faid about Adam^s Poilerity in the Threatening of Death, as there is in that Sentence, Gen. iii. 19. Unto Dufi floalt thou return. Which Dr. T. him- felf fuppofes to be a Sentence pronounced for the Execution of that very Threatening, Thou fijdt furely die : And which Sentence he hitr.felf alfo often fpeaks of as including Adam^^ Poilerity : And, what is much more remarkable fiill, is a Sentence wiiich Dr. '/. himfelf orten fpeaks of, as including his Pcfteriiy, as a SENTENCE OF CONDEMNATION, as a JUDICIAL Sentence, and a Sentence which God pronoun-, cd v/ith Re- gard to yA/^w's POSTERITY, ACi:iNG THl'. PART OF A JUDGE, and as luch condemning them 10 temjvjral Death. Though he is therein utterly incur. iiilent with himfeii, inaiir.i;; h as he at toz Adam dealt with Part IL at the fame Time abundantly infifts, that Death is not brought on Jdam's Pofterity in Confcquence of his Sin, at all as a Puniftiment -, but merely by the gracious Difpofal o£ a Father, befcowing a Benefit of the highejl Nature upon them *. But I ftiall Ihew, that I do not in any of thefe Things falfely charge, or mifreprefent Dr. T, — He ipeaks of the Sentence in Chap. iii. 19. as pro- nounced in Purfuance of the Threatening in the former Chapter, in thefe Words, p. 17, 18. " The " Sentence upon the Man, ver. 17, 18, 19. iirft " affects the Earth, upon which he was to lubfift : " The Ground fhould be incumbered with many *' noxious Weeds, and the Tillage of it more " toilfome : Which would oblige the Man to " procure a Suftenance by hard Labour, till he *' fhould die, and drop into the Ground, from " whence he was taken. Thus Death entered by " Sin into the World, and Man became mortal -j-, " ACCORDING TO THE THREATENING « IN THE FORMER CHAPTER." Now, if Mankind becomes mortal, and mull die, accord- ing to the Threatening in the former Chapter, then doubtlefs the Threatening in the former Chapter, Thou Jhalt die^ had Reipeft not only to Adam^ but to Mankind, and included Adam\ Pofterity. Yea, and Dr. T, is exprefs in it, and very often fo, that the Sentence concerning drop- ping into the Ground, or returning to the Duft, did include Adamh Pofterity. So, p. 20. fpeaking there of that Sentence, " Obferve ('fays he) that " we * Page 27. S. t The fubfequent Part of the Quotation the Reader will roL meet with in the third Edition of Dr. T— r, but in the lecond of 1741. Oap. I. \ /IS a federal Head. 203 Sea III \ ^ *' we their Pofterity are in Fad: iubjedled to the *' fame Afflidion and Mortality, here by Sentence " inflided upon our firft Parents. — P. 42. Note. *' But yet Men thro' that long Trad, were all fub- *' jed to Death, therefore they mull be included in *' the Sentence." The fame he affirms in innu- merable other Places, fome of which I Ihall have Occafion to mention prefently. The Sentence which is founded on the Threaten- ing, and (as Dr. T. fays) according to the Threaten- ing-, extends to as many as were included in the Threatening, and to no more. If the Sentence be upon a coliedive Subje<^l:, infinitely, (as it were) the greateft Part of which were not included in the Threatening, nor were ever threatened at all by any Threatening whatfoever, then certainly this Sentence is not according to the Threatening^ nor built upon it. If the Sentence be according to the Threatening, then we may juftly explain die Threatening by the Sentence : And if we find the Sentence fpoken to the fame Perfon, to whom the Threatening was fpoken, and fpoken in the fecond Perlon fingular, in like Manner with the Threatening, and founded on the Threatening, and according to the Threatening ; and if we find the Sentence includes Adamh Pofterity, then we may certainly infer, that fo did the Threatening : And hence, that both the Threatening and Sentence were delivered to Adam as the publick Head and Reprefentative of his Pofterity. And vve may alfo further infer from it, in ano- ther Refped diredly contrary to Dr. T — r's Doc- trine, that the Sentence which included Adanfs, Pofterity, was to Death, as a Ptmijh'ment to that Pofterity, as well as to Adam himfelf. For a Sen- tence 204 Abftirdity of fuppofmg Adam ' Part W. tence pronounced in Execution of a Threatening, is to a Punifliment. ThreateninG;s are of Punilh- ments. Neither God nor Man are wont to threaten others with Favours and Benefits. But left any of this Author's Admirers fhould ftand to it, that it may very properly be faid, God threatened Mankind with beftowing great Kindnefs upon them, I v/ould obferve, that Dr. T. often fpeaks of this Sentence as pronounced by God on all Mankind as condemning them^ fpeaks of it as ^ Sentence of Condemnation judicially pro- nounced, or a Sentence which God pronounced on all Mankind acting as their Judge, and in a judicial Proceeding : Which he affirms in Multi- tudes of Places. In p. 20. fpeaking of this Sen- tence, which, he there fays, fubje(5ts . us, Jdam'^ and Eve's Pofterity, to Affliftion and Mortality, he calls it a judicial Att of Condemnation. " The ' judicial Mt of Condemnation (fays he) clearly ' implies, a taking him to Pieces, and turning ' him to the Ground from whence he was taken." And p. 28, 29. Note. " In all the Scripture from one End to the other, there is recorded but one Judgment to Condem?iation, which came upon all Men, and that is. Gen. iii. 17, 18, 19. Bujl thou art, &c." P. 40. fpeaking of the fame, he fays, " All Men are brought under Condemnation" In p. 27, 28. " By Judgment, Judgment to Condemnation, it appeareth evidently to me, he \_Paul'] means the being adjudged to the forcmcntioncd Deatli •, he means the Sen- tence of Death, of a general Mortality, pronoun- ced upon Mankind, in Confequence of Adani'-^ iirft TranfgreiTion. And the Condemnation in- Aided by the Judgment of God, anfwereth to, and is in Effect the fame Thing with, being " dead;' Chap. L 7 not a federal Head. 20/5 Sea III. r ^ " dead." P. 30. " The many, that is Mankind, " were fubjedt to Death by the judicial A£l of ♦' God." P. 31. " Being made Sinners, may very ** well fignify, being adjudged^ or cofidemned to " Death. — For the Hebrew Word, i^c. fignifies *' to make one a Sinner by a judicial Sentence^ or " to condemn^ — P. 178. Par. on Rom. v. 19. " Upon the Account of one Man's Difobedience, *' Mankind were judicially conjlituted Sinners •, that " is, fubjccled to Death, by the Sentence of God *' the Judge.''* And there are many other Places where he repeats the fame Thing. And it is pretty remarkable, that in p. 48, 49. immediately after citing Prov. xvii. 15. He that juftifieth the Wicked^ end he that condemneth the Juji., are both an Abo- mination to the Lord ; And when he is careful in citing thefe Words, to put us in Mind, that it is meant of a judicial Aol\ yet in the very next Words, he fuppofes that God himfelf does fo, (mcc he conftantly fuppoles that Adcwi's Poilcrity, whom Gcd condemns, are innocent. His Words are thefe, " From all this it foUowcth, that as the " Judgment, that paiTed upon all Men to Condem- *' nation^ is Death's coming upon all Men^ by the *' judicial Act of God^ upon Occafion of Ad^jn's, "• IVanlgrefTion : So, &c." — And it is very remark- able, that in p. 3, 4, 7. S. he inlifts, " That in Scrip- ^' ture no Action is faid to be imputed, reckoned, " or accounted to any Peribn for Righteouinefs or '^ CONDEMNATION, but the proper Aft and " Deed of that Perfon." — And yet he thus con- tinually affirms, that all Mankind are made Sin- ners by a judicial ASl of God the Judge, even to Condeninatiou, and judicially co}:!iituted Si:iners, and lo lubjecicd to a judicial Sentence of Cov.dcnination, Oil Orcafion of Jdarns Sin ; and all acccrding to the "Threat 01'. >iz d-'noimced to Ad:::)!, 'Thru /\:lt ,,n-dy 2o6 Abfurdity of fuppojing Adam Part It furely die : Though he fuppofes Adamh Pofterity were not included in the Threatening, and are looked upon as perfectly innocent, and treated wholly as fuch. I am fenfible Dr. 1'. does not run into all this Inconfiilence, only through Overlight and Blun- dering •, but that he is driven to it, to make out his Matters in his Evafion of that noted Paragraph in the fifth Chapter of Romans-, efpecialiy thofe three Sentences, ver. i6. The Judgment was by one to Condemnation, ver. 18. J5jy the Offence of one ^ Judgment came upon all Men to Condemnation ; and ver. 1 9. By one Man's Difobedience many were made Sinners. And I am alfo fenfible of what he offers to falve the Inconvenience, viz. " That if the " Threatening had immediately been executed on *-^ yidam, he would have had no Pofterity, and " that fo far the poffible Exiftence of Adam's Po- " fterity fell under the Threatening of the Law, " and into the Hands of the Judge, to be dif- " pofed of as he fliould think fit : And that this '• is the Ground of the Judgment to Condemna- " tion, coming upon all Men." * But this is trifling, to a great Degree : For, I. Suffering Death, and failing of poiTible Exi- ftence, are entirely different Things. If there had never been any fuch Thing as Sin committed, there would have been infinite Numbers of pof- fible Beings, which would have failed of Exiftence, by God's Appointment. God has appointed not to bring into Exiftence numberlefs poffible Worlds, each replenifhed with innumerable poffible Inhabi- tants. But is this equivalent to God's appointing them all to fuffer Death ? 2. Our * Page 95. 90, 91. Sm Chap, L 7 not a federal Head. 207 Sea. iir. s 2. Our Author reprefents, that hy Adani's Sin^ the pojfible Exifience of his Pcjlerity 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'Sy or any Body's elie, in order to their being brought into God's Hands in this Refpeft. The future poflible Exiftcnce of all created Beings, is in God's Hands, antecedently to the Exiitence of any Sin. And therefore by God's fovereign Ap- pointment, infinite Numbers of pofTible Beings, without any Relation to Adam^ or any other fin- ning Being, do fail of their poflible Exiltence. And \{ Adam had never finned, yet it would be un- reafonable to fuppofe, but that innumerable Mul- titudes of his poffible Pofterity, would have failed of Exiftence by God's Difpofal. For will any be fo un- reafonable as to imagine, that God would and muft have brought into Exiftence as many of his Pofterity as it was poflible ftiould be, if he had not finned ? Or that in that Cafe, it v/ould not have been poflible, that any other Perfons of his Pofte- rity fliould ever have exifted, than thofe individual Perfons, who now actually fall under that Sen- tence of fuffering Death, and returning to the Duft? 3. We have many Accounts in Scripture, which imply the aftual Failing of the poflible Exiftence of innumerable Multitudes of Adam^^ Pofterity, yea, of many more than ever come into Exiftence. As, of the poffible Pofterity of Abel^ the poflible Pofterity of all them that were deftroyed by the Flood, and the poflible Pofterity of the innume- rable Multitudes, which we read of in Scripture, deftroyed by Sword, Peftilence, &c. And if the Threatening to Adam reached his Pofterity, in no other refpedt than this, that they v,'cre liable to be d'Trived 2o8 Ahfurdity of fuppofing Adam Pilrc IV deprived by it of their poffible Exiftence, then thefe Inftances are much more properly a Fulfil^ ment of that Threatening, than the Suffering of Death by fuch as adtually come into Exiftence ; and fo is that which is moft properly the Judg- ment to Condemnation, executed by the Sentence of the Judge, proceeding on the Foot of that Threatening. But where do we ever find this lb reprefented in Scripture ? We read of Multitudes cut oft for their perfonal Sins, who thereby failed of their poffible Pofterity, And thefe are men- tioned as God's Judgments on them, and Effe6ts of God's Condemnation of them : But when are they ever fpoken of as God's judicially pro- ceeding againft, and condemning their poffible Pofterity ? 4. Dr. T. in what he fays concerning this Matter, fpeaks of the Threatening of the Law delivered to Adam^ which the poifible Exiftence of his Po- fterity fell under, as the Ground of the Judgment to Condemnation coming upon all Men. But herein he is exceeding inconliftent 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 G^wt^j-, concerning Man's turning toDuft. But according to him, the Threatening of the Law delivered to Adam, could not be the Ground of that Sentence ; for he greatly infift.s upon it, that that Law was entirely abrogated before that Sentence was pronounced, that this Lav/ at that Time was not in Being, had no Exijlc7ice to have any fuch Influence, as might procure a Sentence of Death •, and that thereiore this Sentence was introduced entirely on anotiier Foot^ I'iz. on the F^oot of a new Difpenfatioii of Grace. The Reader nuiv Chap. I. > fiot a federal Head.' 200 bea. III. 5 ^ riiay fee this Matter ftrenuoufly urged, and parti- cularly argued by him, p. 113 — 120. S. So that this Sentence could not, according to him, have the Threatening of that Law for its Ground, as he fuppofes ; for it never ftood upon that Ground. Tt could not be called a Judgment of Condemna- tion, Ufjder any fucb View ; for it could not be viewed under Circumftances, under which it never exifted. 5. If it be as our Author fuppofes, that the Sentence of Death on all Men comes under the Notion of a Judgment to Condemnation by this Means, viz. that the Threatening to Adam was in fome Refped the Ground of it -, then it alio comes under the Notion of a Punifliment: ForThreaten- ings annexed to Breaches of Laws, are to Punifh- ments : and a Judgment of Condemnation to the Thing threatened, mull be to Punifhment ; and the I'hing condenined to, mud have as much the Notion of a PuniOiment, as the Sentence has the Notion of a Judgment to CoFKiemnation. But this Dr. '/. wholly denies: He denies that the Death fentenced to, comes as any Punifhment at all i but infills that it comes only as a Favour and Benefit, and a Fruit of fatherly Love to Adam's Pollerity, refpefted not as guilty, but wholly in- nocent. So that his Scheme will not admit of its cominor under the Notion of a Sentence to Con- demnation in any Refpeft whatfoever. Our Au- thor's Suppofition, that the poiTible Exlftence of Adam's Pollerity comes under the Threatening of the Law, and into the Hands of the Judge, and is the Ground of the Condemnation of all Men to Death, implies, that Death by this Sentence is appointed to Mankind as an Evil, at leafb, nega- tively fo •, as it is a PrivvUion of Good : For he P manitcllly 210 Adum moft evidently Part II. raanifeftly fpeaks of a Non-ex iftence as a negative EviL But herein he is inconfiilent with himfelf : For he continually infills, that Mankind are fub- je tion to the State of our firft Parents, and their Pofterity from that Time forward, through all Ages of the World ; I cannot but think, it mull appear to every impartial Perfon, that Mofes\ Account docs, with lufficient Evidence, lead all Mankind, to whom his Account is communicated, to underftand, that God, in his Conftitution with Adam^ dealt with him .as a publick Perfon, and as the Head of the human Species, and had Refpecb to his Pofterity, as included in him : And that this Hiltory is given by divine Diredion, in the Beginning of the firft-written Revelation, to exhibit to our View the Origin of the prefcnt finful miferable State of Mankind, that we might fee what that was, which firft gave Occafion for all thofe confequent wonderful Difpenfations of divine Mercy and Grace towards Mankind, which are the great Subjetl of the Scriptures, both of the old and new Teftament ; And that thefe Things are not obfcurely and doubtfully pointed forth, but delivered in a plain Account of Thing'i, which eafily and naturally exhibits them to our Underftandings. And by what follows in this Difcourfe, we may have, in fome Meafure, Opportunity to fee how other Things in the holy Scripture agree with what iias been now oblerved from the tliree firll Chap- ti^-s of Genefis. (^ CHAP ( 226 ) Part 11. CHAP. IL Ohfervations on other Parts of the holy Scriptures^ chiefly in the Old Teftament, that prove the Doc-^ trine of Original Sin. OP.IGINAL Depravity may well be argued^ from Wickcdneis 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 underftandy and feek God. "They are all gone afide •, they are altogether become filthy : There is none that doetb Good', 7W, ?iot one. The like we have again, Pfal. iiii. 2, 3-. — Dr. T, fays, p. 104, 105. " The " holy Spirit does not mean this of every Indi- *' vidual', becaufe in the very fame Pfalm, He " fpeaks of fome that were righteous, ver. 5, " God is in the Gefieration of the Righteous." But how little is this Obfervation to the Purpofe ? For who ever fuppofed, that no unrighteous Men were ever changed by divine Grace, and afterwards made Righteous ? The Pialmift 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 Righteous. The i\portIe Paid cites this Place in Rom. iii. 10, 11, 12. to prove the univerfal Corruption of Man- kind i but yet in the fame Chapter he fuppofes thefe fame Perfons here fpoken of as Wicked, may become righteous, through the Righteoufnefs and Grace of God, So Chap. II. Texts, chiefly of the Old Tcft. &c. 227 So Wickednefs is fpokcn of in other Places in the Book of Pfalms, as a Thing that belongs to Men, as of the human Race, as Sons of Men. Thus, in Pfal. iv. 2. O ye Sons of Men, hoiv long will ye turn my Glory into Shame ? Uo'uj long iznll ye love Vanity '^ dec. Pfal. Ivii. 4. / lie among them that are fet on Fire, even the Sons of Men, -ivhofe Teeth are Spears and Arrows, and their Tongue a fharp Sword. Pial. Iviii. i, 2. Do ye indeed fpeak Righteoufnefs, Congregation ? Do ye judge up- rightly, O ye Sons of Men ? Tea, in Heart ye work IVickednefs ; ye weigh out the Violence of your Hands in the Earth. Our Author mentioning thefe Places, fiys, p. 105. Note, " There was " a ftrong Party in Ifrael difaffecled to David's " Perfon and Government, and fometimcs he " chufeth to denote them by the Sons or Children " of Men," But it would have been worth his while to have inquired, IVhy the Pfalmifl: ffooidd chufe to denote the wickedeft and worft Men in Ifrael by this Name ? Why he fnould chufe thus to difgrace the human Race, as if the Compella- tion of Sons of Men moft properly belonged to fuch as v/ere of the vilcft Character, and as if all the Sons of Men, even every one of them, were of fuch a Character, and none of them did gv'^od -, no, not one ? Is it not ftrange, that the Righ- teous fliould not be thought worthy to be called Sons of Men, and ranked with that noble Race 01:' Beings, who are born into the World wholly liglir and innocent! It is a good, ealy, and natural Reaibn, v.'hy he chufeth to call tlie Wicked, Sous of Mil:, as a proper Name for tliem, T\vm by being of the Sons of Men, or of th.e corrupt ruined Race of Mankind, they come by tiieir Depravity. And the Plalmift himfelf k\;ds us to this very Rcafon, pfal. Iviii. at the B-'r.rr;:iin(T, Do 22 8 Texts, chiefly of the Old Teihment, Part II, ye judge uprightly^ O ye Sons of Men ? yea^ in Heart ye ijvork Wickednefs^ ye weigh out the Violence of yoitr Hands. The Wicked are eilranged from the Womb, &c. Of which I fball fpeak more by and by. Agreeable to thefe Places, is Prov. xxi. 8. The Way of MAN is froward and Jlrange -, but as for the piire^ his V/ork is right. He that is perverfe in his Walk, is here called by the Name of Man^ as diftinguiihed from the pure : Which I think is abfoluteiy unaccountable, if all Mankind by Na- ture are pure, and perfedly innocent, and all fuch as are froward and ilrange in their Ways, therein depart from the native Purity of all Mankind. The Words naturally lead us to fuppofe the con- trary, that Depravity and Perverfenefs properly belong to Mankind as they are naturally, and that a being made pure, is by an After-work, by which fome are delivered from native Pollution, and diftinguiihed from Mankind in general : Which is perfectly agreeable to the Reprefenta- tion in Rev. xiv, 4. where we have an Account of a Number that were not defiled., but were pure, and followed the haml ; of whom it is faid, Thefe were REDEEMED EROM AMONG MEN. To thefe Things agree Jer. xvii. 5, 9. In ver. .5, it is faid, Curfed is he that tnftelh in MAN. And in ver. 9. this Reafon is given. The Heart is deceitful above all Things^ and defperately wicked ; who can know it ? Wiiat Pleart is this fo wicked and deceitful ? Why, evidently the Heart of him, who, it was faid before, we muft not triifl \ and that is MAN. It alters not the Cafe as to the prelent Argument, whether the Deceitfulnefs of the Chap. tL proving Original Corruption. 229 the Heart here fpoken of, be its Dcceitf jhiefs to the Man himfelf, or to others. So Fx( 1. ix. g. Madnefs is in the Heart of the SONS OF MEN, ivhile they live. And thoie Words of Chriil to Peter .^ Matth. xvi. 23. Get thee behind me, Satan — For thou favour eft not the 'Things that be of God, but the Things that be of MEN. Signifying plainly, that to be carnal and vain, and cfppofite to what is fpiritual and divine, is what properly belongs to Alen in their prcfent State. The lame Thing is fiippofed in that of the Apoftle, i Cor, iii. 3. For ye are yet carnal. For '•whereas there is among you Envying and Strife, are ye not carnal, and walk as MEN ? And that in Hof. vi. 7. But they like MEN, have tranfgrefj'ed the Covenant. To thefe Places may be added Matth. vii. \i. If ye being livil, know how to give good Gifts. — Jam. iv. 5. Do ye think that the Scripture faith in vain. The Spirit that tlwelleth in us, lulleth to Envy ? — I Pet. iv. 2. That he no lc:tgcr fJjculd live the reji of his Time in the Lufts of MEN, but to the IVill of God. — Yet above all, that in Job xv. 1 6. How much more abominable and filthy is MAN., (VHO DRINKETH mmjITl'^ LIKE WATER? Of which more prefently. Now what Account can be given of thefe Things, on Dr. T — r's Scheme ? How ilrange is it, that we fliould have fuch Dcfcrintions, all over the Bible, of MAN, and the SONS OF MEN 1 Why fhould Man be fo continually fpoken of as evil, carnal, perverfe, deceicful, and defperately Wricked, if all Men are by Nature as perfecViv innocent, and tree from any Propenfity to Evil, as Ad:im was tl";s nru. Moment of his Creator, ail made right, as our Author would ha\'c u, ur.dcr- iland, i\ccl. vii. 20 ? \Vi\y, on the c:'>i'sri ur_. , i-, it Q 3 no 2^0 Texts, chiefly of the old Teftament, Part IL not faid, at leaft as often, and with equal Reafon, 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 JVifdom, favours the Things that be of Men ? Yea, and why might it "not as well have been faid, The Lord looked down from Heaven on the Sons of Men, to fee if there were tfny that did underfla?id, and did feek after God ; and they were all right, altogether pure, there was none inclined to do fFickednefs, no, net 'one ? Of the like Import with the Texts mentioned are thofe which reprefent Wickednefs as what pro- perly belongs to the WORLD ; and that they who are otherwife, are faved from the World, and called cut of it. As John vii. 7. The WORLD cannot hate you -, but me it hateth ; becaufe I teflify of it, that the Works thereof are evil. Chap. viii. 23. T^ are of this WORLD : I am not of this WORLD. Chap. xiv. 17. The Spirit of Truth, whom the WORLD cannot receive -, becaufe it feeth him not, neither knoweth him : But ye know him. Chap. XV. 18, 19^ If the WORLD hate you, ye know that it hated me before it hated you. If ye were of the IVORLD, 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 V/'ORLD hateth you. Rev. xiv. 3, 4. Thefe are they which were redeemed from the EARTH, — redeemed from among Men. John xvii. 9. I pray not [or the WORLD, but for them which thou haji given me. ver. 14. / have given them thy Word-^ and the WORLD hath hated them, becaufe they are not of the WORLD, even as I am 7iot of the WORLD, i John iii. 13. Marvel not, 'my Bre- thren, if the JVORLD hate you. Chap. iv. 5. They are Chap. li. proving Original Corruption. 231 are of the IVORLD, therefore fpeak they of the fVORLD^ and the WORLD heareth them. Chap. V. 19. We are of God, and the whole WORLD lieth in Wickednefs. It is evident, that in thele Places, by the World is meant the World of Mankind -, not the Habitation, but the Inhabi- tants : For, it is the World fpoken of as iovi?ig^ hating, doing evil Works, fpeaking, hearing, &c. It fhews the fame Thing, that Wickednefs is often fpoken of as being Man's OWN, in Con- tradiftindion from Virtue and Flolinefs. So Men's Lufts are often called their OWN Heart's Lulls, and their praclifing Wickednefs is called walking in their OWN Ways, walking in their OWN Coun- fels, in the Imagination of their OWN Heart, and in the Sight of their OWN Eyes, according to their OWN Devices, &:c. Thefe Things de- note Wickednefs to be a Quality belonging pro- perly to the Character and Nature of Mankind in their prefent State : As, when Chrift would repre-* fent that Lying is remarkably the Character and the very Nature of the Devil in his prefent State, he cxpreffes it thus, Joh. viii. 44. When he fpeak- eth a Lye, he fpeaketh of his OWN : For he is a Liar, and the Father of it. And that Wickednefs belongs to the Nature of Mankind in their prefent State, may be argued from thole Places which fpeak of Mankind as being wicked in their Childhood, or frojn their Childhocd. So, that in Prov. xxii. 15. Foolifljnefs is hound in the Heart of a Child -, hut the Rod of Corrctiion fioall drive it far from him. Nothino; is more manifefl, than that the v/ife Man in riiis Book continually ufes the Word Foljy, or Foolifii- ncli, for W ick'.dn;.fs : And tliat this is vvliaC \\c 0^4 means 2p^2 ■ ^ hat noted 'Text^ Gen. viii. 21. Part IL means in . this Place, the Words themfelves do Ihew : For the Rod of Corredion is proper to drive away no other FooHlhnefs, but that which is of a moral Nature. The Word rendered Bounds fignlfies, as is obferved in Poofs Synopjis, a clofe and firm Union. The fame Word is ufed -in Chap. vi. 21. Bind them continually upon thine Heart. And Chap. vii. 3. Bind them upon thy Fingers^ write than 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 is ufed, I Sam. xviii. 1. The Soul of Jonathan was knit (or bound) to the Soul of David, and Jona- than loved him as his own Soul. — But how comes Wickednefs to be fo firmly bound, and ftrongly fixed, in the Hearts of Children, if it be not there naturally } They having had no Time firmly to fix Habits of Sin, by long Cuftom in a£tual Wickednefs, as thofe that have lived many Years in the World. The fame Thing is fignified in that noted Place, Gen, viii, 21. For the Imagination of Man^s Heart is evil, FROM HIS TOUTH.— It alters not the Cafe, whether it be tranQated For^ or Though the Imagination of Man's Flcart is evil from his Youth, as Dr. T. would have it ; ftill the Words fuppofe it to be fo as is faid. The Word tranflated Youth, fignifies the whole of the former Part of the Age of Man, v/hich commences from the Beoinning of Life. The Word in its Derivation, has Reference to the Birth or Beginning of Exi- flence. It comes from Nagnar, which fignifies to Ihake ofi", as a Tree fiiakes off its ripe Fruit, or a Plant its Seed : — the Birth of Children being commonly reprefented by a Tree's yielding Fruir, or a Plant's yielding Seed. So that tlic Word here Chap. II. a Proof of Original Sit!. 23J here tranflated Touih^ comprehends not only what we in Englijh moll commonly call the Time of Youth, but alfo Childhood and Infancy, and is very often ufed to fignify thefe latter. A Word of the lame Root is ulcd to fignify a yomig Child^ or a little Child, in the following Places ; i Sam. i. 24, 25, 27. I Kings iii. 7. and xi. 17. 2 Kings ii. 23. Job xxxiii. 25. Prov. xxii. 6. xxiii. 13. and xxix. 21. Ifai. X. 19. xi. 6. and Ixv. 20. Hof. xi. I. The fame Word is ufed to fignify an Infant, in Exod. ii. 6. and x. 9. Judg. xiii. 5, 7, 8, 24. I Sam. i. 22. and iv. 21. 2 Kings v. 14. Ifai. vii. 16. and viii. 4. Dr. T. fays, p. 124. Note, that he " conceives, " From the Tenth, is a Phrafe fignifying the Great- *' nefs or long Duration of a Thing." . But if by lono; Duration he means anv Thino- elfc than what is literally exprefled, i}iz. from the Beginning of Life, he has no Realon to conceive fo ; neither has what he offers, fo much as the Shadow of a Rea- lon for his Conception. There is no Appearance in the Words of the two or three Texts he men- tions, of their meaning any Thing elfc than what Ls moft literally fignificd. — And ic is certain, that what he fuggefts is not the ordinary Import of fuch a Phraie among the Hcbrezvs : But that thereby is meant from the Beginning, or early Time of Life, or Kxillence ; as may be feen in the Places following, wliere the fame Word in the Hcbre-iv is ufed, as in this Place in the eighth of Cjcnefis. i Sam. xii. 2. / am cld^ and greyheaded — and 1 have iva/ked before yen from my Childhood nnlo this Day : where the original Word is the fimc. Pial. Ixxi. 5, 6. -Jbou art riy 'Trujl from my Youth : By lice have I been holden up frori tie U'onib. Ji'At art he ilai took rnc en: cf n:y Mollcr's 4^4 Proof from VM.hm. ^, PantL Bowels, ver. 17, 18. God^ thou haft taught m6 from my Youth ; and hitherto have I declared thy wondrous Works : Now alfo^ when I am old and grey-headed^ forfake me not. PfaL cxxix* 1,2. Many a Tirae have they affii£ied me from my Youth, may Ifrael now fay : Many a Time have they affii5fed me from my Youth ; yet have they not prevailed againji me. Ifai. xlvii. 12. Stand now with the Multitude of thy Sorceries^ wherein thou hafi laboured from thy Youth. So ver. 15.. and 2 Sam. xix. 7. That will he worfe unto thee, than all the Evil that befet thee from thy Youth until now. Jer. iii. 24, 25. Shame hath devoured the Labour of our Fathers, from our Youth. — JVe have finned againji the Lord our God from our Youth, even to this Day. So Gen. xlvi. 34. Job xxxi. 18. Jer. xxxii. 30. and xlviii. II. Ezek. iv. 14. Zech. xiii. 5. And it is to be oblerved, that according to the Manner of the Hebrew Language, when it is faid, fuch a Thing has been from Touth, or the firft Part of Exiftence, the Phrafe is to be underltood as including that firft Time of Exiftence. So, Jofh. vi. 21. They utterly defrayed all^ from the Toung to the Old^ (fo it is in the Hebrew) i. e. including both. So Gen. xix. 4. and Efther iii. 13. And as Mankind are reprefented in Scripture, as being of a wicked Heart from- their Youth., fo in other Places they are fpoken of as being thus from the Womb. Pfal. Iviii. 3. The Wicked are eflranged from the Womb : They go aftray as foon as they be born, freaking Lies. It is obfervable, that the Pfalmift mentions this as what belongs to the Wicked, as the SONS OF MEN : For, thefe are the preceding Words i *' Bo ye judge uprightly., " O ve Chap. II. Preof from F{d\. Win. 3. 235 *' O ye Sons of Men ? — Tea^ in Heart ye work " Wickedmfs'' ( A Phrafe of the hke Import with that in Gen. viii. 21. 'The Imagination^ or Operation, as it might have been rendered, of his Heart is evih) 'J^hen it follows, The Wicked an ejlranged from the Womb, &c. The next Verfe is, Their Poifon is like • the Poifon of a Serpent. It is fo remarkably, as the very Nature of a Ser- pent is Poifon : Serpents are poifonous as ibon as they come into the World : They derive a poi- fonous Nature by their Generation. — Dr. 7. p. 134, 135. fays, " It is evident that this is a " fcriptural figurative Way of aggravating Wick- " ednels on the one Hand, and of fignifying *' early and fettled Habits of Virtue on the other, ** to Ipeak of it as being from the JVomb." And as a probable Inftance of the latter, he cites that in Ifai. xlix. 1 . The Lord hath called me from the W^onib ; from the Bowels of my Mother he made Mention of my Name. But 1 apprehend, that in Order to feeirig this to be either evident or proba- ble., a Man muft have Eyes peculiarly affetled, I humbly conceive that fuch Phrafes as that in the 49th of Ifatah., of God's calling the Prophet from the Womb., are evidently not of the Import which he fuppofes -, but mean truly from the Beginning of Exiltence, and are manifellly of like Significa- tion with that which is faid of the Prophet Jere- miah., Jer. i. 5- Before I formed thee in the Belly .^ I kneii) thee : Before thou camejl out of the Womb., J fanolified thee., and ordained thee a Prophet unto the Nations. Which furely means Ibmething elfc befides a high Degree of Virtue : It plainly figni- fies that he was, from his iirll Exiltence, fet apart by God for a Proj-.hct. And it v*-ould be as un- rccifoiiablc to iindoriland it othcrwilc, as to llippofc the Angel meant any other tli.m that S.:mfon was fet i^6 Proof from Job xv. 14, i6. Part it/ fet apart to be a Nazarite from the Beginning of his Life, when he lays to his Mother, Behold, thou fhalt conceive and bear a Son : And now drink no Wine, nor firong drink, &c. For the Child fhall he a Nazarite to God, from the Womb, to the Day of his Death. By thefe Inftances it is plain, that the Fhrafe, From the Womb, as the other^ From the Youth, as iiled in Scripture, properly lignifies from the Beginning of Life. Very remarkable is that Place, Job xv. 14, 15, 1 6. What is Man, that he fioould be clean ? And he that is born of a Woman, that he fhould be righ- teous ? Behold, he putteth no Trujl in his Saints ; yea, the Heavens are not clean in his Sight : How much more abominable and filthy is Man, which drinketh Iniquity like Water? And no lefs remark- able is our Author's Method of manao-ing- of it. The A 6th Verfe expreffes an exceeding Degree of Wickednefs, in as plain and emphatical Terms^ almoft, as can be invented •, every Word repre- fenting this in the ftrongefl Manner : How much more abominable and filthy is Mom, that drinketh Iniquity like Water ? I cannot now recolle6t, where we have a Sentence equal to it in the whole Bible, for an emphatical, lively, and ftrong Reprefenta- tion of great Wickednefs of Heart. Any one of the Words, as fuch Words are ufed in Scripture, would reprefent great Wickednefs : If it had been only faid. How 7nuch more abominable is Man ? Or, How much more filthy is Man ? Or, Man that drinketh Iniquity. — But all thefe are accumulated with the Addition of — like Water, — the further to reprefent the Boldnefs or Greedinefsof Men in Wickednefs : Tliough Iniquity be the moft deadly Poifon, yet Men drink it as boldly as they drink Water, are as familiar v.ith it as vvith their common Drink, and Chap. IL Proof from Job xv. 14, 1 6. 237 and drink it with like Greedinefs, as he that is thirfly drinks Water. That Boldnefs and Eager- nefs in perfeciiting the Saints, by which the great Degree of the Depravity of Man's Heart often appears, is reprefented thus, Pfal. xiv. 4. Have the IVorkers of Iniquity no Knowledge^ who eat up my People^ as they eat Bread ? And the greateil Eagernefs of Thiril is reprefented by thiriting as an Animal thirlts after Water, Pfal. xlii. i. Now let us fee the foft, eafy, light Manner, in which Dr. 'T. treats this Mace. p. J43. " How ** much more abominable and filthy is Man^ IN ^' COMPARISON OF THE DIVINE PURITY, *' wlio drinketh Iniquity like Water .? who is " attended with fo many fenfual Appetites, and " fo apt to indulge them. You fee the Argument, " Man in his prefent weak and flefhly State, can- " not be clean before God. Why fo '^. Becaufe he " is conceived and born in Sin, by Reafon of " Adarii\ Sin ? No fuch Thing. But becaufe, if *•' the pureft Creatures are not pure, in Comparifon " of God^ much lefs a Being fubjedl to fo many " INFIRMITIES, as a MORTAL Man. Which *' is a Demonllration to Me, not only, that Job "■ and his Friends did not intend to eftablilh the " Do<5trine we* are nov/ examining, but that they " were wholly Strangers to it." Thus this Author endeavours to reconcile this Text with his Doc- trine of the perfedl native Innocence of Mankind : In which we have a notable Specimen of his Demonjiratious, as well as of that great Impartiality and Fairncfs in examining and expounding the Scripture, whi>.h lie makes lb oiccii a Profef fion of la 238 Proof from ] oh Kv. 14, \6. Part II, In this Place we are not only told, how wicked Man's Heart is, but alfo how Men come by fucK Wickednefs ; even by being of the Race of Man- kind, by ordinary Generation : JVhat is Man, that befhould be clean? and he that is horn of a Woman ^ that he fhould he righteous? Our Author p. 141, 142. reprefents Man's being born of a Woman, as a Periphrafts, to fignify Man •, and that there is no Defign in the Words to give a Reafon, why Man is not clean and righteous. But the Cafe is moft evidently otherwife, if we may interpret the Book of Job by itfelf : It is moft plain, that Man's being born of a Woman is given as a Reafon of his not being clean •, Chap, xiv. 4. Who can bring a clean Thing out of an unclean ? Job is fpeaking there exprefly of Man's being born of a Woman, as appears in ver. i. And here how plain is ir, that this is given as a Reafon of Man's not being clean ? Concerning this Dr. T. fays, 'That this has no refpe5i to any moral Uncleannefs, but only common Frailty, &:c. But how evidently is this alfo other- wife ? when that Uncleannefs, which a Man has by being born of a Woman, is exprefly explained of Unrighteoufnefs, in the next Chapter at the 1 4th Verfe. What is Man, that he fhould be clean ? and he that is born of a Woman, that he fJoould be RIGHTEOUS ? And alfo in Chap. xxv. 4. How then can Man he juftified with God ? And how can he be clean that is born of a Woman ? It is a moral Cleannefs Bildad is fpeaking of, which a Man needs in order to being Jujlifed. — His Defign is, to convince Job of his moral Impurity, and from thence of God's Righteoufnefs in his fevere Judgments upon him; and not of his natural Frailty. And Chap. II. Proof from Pfal. li. 5. 239 And without Doubt, David has refpeft to this fame Way of Derivation of Wickednefs of Heart, when he fays, Pfal. li. 5. Behold, I was Jhapen 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 conceive, fig- nifies conceive, or nurfe •, which latter, our Author takes fo much Pains to prove : For when he has done all, he fpeaks of it as a juft Tranflation of the Words to render them thus, / was HORN in Iniquity, and in Sin did my Mother nurfe me. p. 135. if it is owned that Man \%born in Sin, it is not worth the while to difpute, whether it is exprefly afferted, that he is conceived in Sin. But Dr. T. after liis Manner infills, that fuch Expref. fions, as being horn in Sin, being Tranfgreffors from the Womh, and the like, are only Phrafes figuratively to denote Aggravation, and high De- gree of Wickednefs. But the contrary has been already demonllrated, from many plain Scripture- Inftances. — Nor is one Inftance produced, in which there is any Evidence that fuch a Phrafe is ufed in fuch a Manner. A poetical Sentence out of Firgil's jEneids, lias here been produced, and made much of by fome, as parallel with this, in what Dido fays to JEneas, in thefe Lines : Nee tibi Diva Parens, Generis ncc Dardanus Auath did not come by Ada7n\ Sin, (as Dr. T. fays it did) becaufe though Death, as incident to Man- kind, is nienrioned fo often in the Old Telta- ment, and by our Saviour in his Difcourfes, yet Adam's Sin is not once exprefly mentioned, after the three firft Chapters ot Genefis^ any where in all the Old Teilament, or the four Evangclifts, as the Occafion of it. What Chriftian has tlicre ever been, tluit be-' iieved the moral Corruption of tliL' Nature of Mankind, who ever doubted that it came that Way, which the ApolHc fpeaks of, v/hen he fays, •-' By one Man Sin entered into the World, and " Death by Sin ?" Nor indeed have they any more Reafon to doubt of it, than to doubt of the whole tliftory of our firft Parents, becaufe AdiVms Name is Jo rarely mentioned, on any Occafion in Scripture, after that firft Account of him, and E'jeh never at all ; and becauic we have no m.ore any exprcis ML-ntion or" the par- ticular Manner, in v.hicli Mankind were iirft brought into Being, eitl;er with refpect to the Creation of ylddm or Eve. Ic is lufncienr, that the abiding, moil vlfible Effects of tlufi- riiin^;, remain in the View of Mankir.d in ail A_c5, a^d R u.i: 242 One plain Revelation fiifficient. Part II. are often fpoken of in Scripture i and that the par- ticular Manner of their being introduced, is once plainly fet forth in the Beginning of the Bible, in that Hiftory which gives us an Account of the Origin of all Things. And doubtlefs it was expec^ted, by the great Author of the Bible, that the Account in the three firit Chapters of Genr.fis Ihouid be rakfn as a plain Account of the In- troauftion of both natural and moral EVil into the World, as it has been fhewn to be fo in- deed. Tlie Hiftory of yldam'?, Sin, with its Cir- cumltances, God's Threatdning, and the Sentence pronounced upon him atter his TranfgrefTion, and the immediare Confequences, confiding in fo vaft an Alteration in his State, and the State of the World, which abides ftill, with refpec^t to all his Pofterity, do moil diredly and fuffi- ciently lead to an Underftanding of the Rife of Calamity, Sin and Death, in this finful miferable World. ' It is fit we all fliould know, that it does not become us to tell the Moil High, how often he fliall particularly explain and give the Reafon of any Do6lrine v*'hich he teaches, in order to our believing wliat he fays. If he has at all given us Evidence tliat it is a Doftrine agree- ible to his Mind, it becomes us to receive it with full Credit and Submlirion •, and not fullenly to reject it, becaufe our Notioiis and Humours are not iuitcd in the Manner, and Nifmber of Times, of his particularly explaining it to us, llov/ often is Pardon of Sins promiled in i\\<:^ Old Teliamcnt to repenting and returning Sin- ners ? How many hundred Times is God's frjccial Favour tiierc promlied to tiie fmcerelv Rigli- leous, without an)- exprefs Meniicn of thele Bench ts Chap. II. One plain Revelation (uf^cicnt. 243 Benefits being through ChriH: ? Would it there- fore be becoming us to fay, that, inai'much as our Dependence on Chrift for thefe Benefits, is a Doctrine, which, if true, is of fuch Import- ance, God ought exprei'ly to liave mentioned Chrift's Merits as the Reaibn and Ground of the Benefits, if he knew they were the Ground of them, and fhould have plainly declared it fooner, and more frequently, if ever he expected we fhould believe him, when he did tell us of it ? — How often is Vengeance and Mifery threatened in the Old Tcflament to the Wicked, without any clear and exprefs Signification of any fuch Thing intended, as that everlafting Fire, where there is Wailing and Gnalhing of Teeth, in ano- ther World, which Chrift lb often fpeaks of as the Punifhment 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 ifi Reafon and Truth to have declared it plainly and fully •, and not to have been i^o filent about a Matter of fuch vaft Importance to all Mankind, for four Thoufand Years to.- gether. R 2 CHAP. 244 Proofs chiefly from the New Teft"^ Part II. CHAP. III. Obfervations on 'various other Places of Scrip- ture^ principally of the New Teftament, proving the DoBrine of Original Sin, SECT. I. Ohfervations on John iii, 6. in Connection 'ujith fome other Pajfages in the Nezv 'Teflament. TFIOSE Words of Chrift, giving a Reafon to 'Nicoderniis^ why we nuiit be born again, John iii. 6. 'That which is horn of the Flefh^ is Flejh ; and that which is born of the Spirit^ is Spirit \ have not without good Reafon been pro- duced by Divines, as a Proof of the Do6lrine of Original Sin : fuppofing, that by Flejh here is meant the human Nature in a dehafed and corrupt State. Yet Dr. T'. p. 144. thus explains thefe Words, That which is born of the Flefh^ is Fleflj ; *' That which is born by natural Defcent and " Propagation, is a Man confiiling of Body and *• Soul, or the mere Conflitution and Powers of " a Man in their natural State." But the con- flant Ufe of theie Terms, Flejh, and Spirit, in other Parts of tlie New Tellament, when thus fct in Oj)pofit!on one to another, and the latter laid to be produced by the Spirit of God, as here, and when fpcakintr of the fame Thing, which Chrift is here fpeaking of to Nicodsmus, viz. the reqiiifite Quahfications to Salvation, v;ill fuliv vin- dicate the Scnle ot our Divines. I'lius in tJie 7th and 8th Chapters of F^omans, where thefe Terms Flef\ and Spirit, i^^f^ and vrv-vua.) are abundantly repearcd, and iet 'n Oppofirion, as here. Chap. III. J Proof from John iii. 6. 245 here. So, Chap. vii. 14. 'The Lew is fpiritual, (^i^itz/zetTitt^-) but I am carnal, (^afxixS^) fold under Sin. He cannot only mean, * I am ^ Man^ con- ' ffti^^g of Body and Soul, and having the Powers '■ of a Alan.* Ver. 18. / knew that in me., that is, in my Flefli, dwelleth no good Thing. He does not mean to condemn his Frame, as confjling of Body and Soul; and to aflert, that in his human C.onjlitui'on, with the Powers of a Man., dwells no good Thing. And when he lays in the hft Verfe of the Chapter, I'Vith the Mind, I myfeif ferve the Law of God, but with the Flefli, the Lazv of Sin\ Fie cannot mean, ' / rnyfclf fervc the Law of God ; *• but with my innocent human Conftitution, as ' having the Pczvers of a Man, 1 ferve the Law ' of Sin.' And when he fays in the next Words in the Beginning of the 8r,h Chapter, There is no Condvimnalicn to them, — that walk not after the Flefli, hut after the. Spirit ; and ver. 4. The Righ- tecufhfs of the Law is fidf.Ucd in us, who walk not after the I'uf^ l\c cannot uitMn, ' There is ' no Condeirmanon to i\v.'v>a tin: walk noL ac- * cording to the Pozvcrs of a Man, ejc' 'Vnd when he iliys, ver. 5 an ' 6. They that ar^ after the Flefli, do mind the Tbi'igs of the Fiefl: ; and to be carnally minded is Death; Fie do^-s not intend, ' They that are according to the human Conjlitu- ' tioji, and til.' Pozi-ers of a Man, do :-p.ind the ' Tilings of i\\c human Cofit'ttion and Po-wcrs\ ' and to mind tlicie, is Death.' And w'lcn he fiys ver. 7 and 8. The car;: a! (or [Iclhlc; Mind is lOi-iiiiy a;r;u}f God, and is net iabje,/ t : the T ..r-io cf (iciL n.'':htr indeed can ic ; fo that th'V that are in the M'-'li, c'niot p'eafe Gcd; He cannot meaii, that ' U) iv.'avI liie 'i"hin::;s \v!iiv:'i arc agrceab'e to ' the Pciars and C:n!-tudr7i (f a AyVv/ ■v/iio, ;u ci;r Auth'^r hiv;,, -^ u; I'lltutcd or vac:Az '-i^T'K, ' is 246 Proof from }o\\nm. 6. Part II. ' Enmity againil God -, and that a Mind which ' is agreeable to this right human Conilitution, as ' God hath made it, is not fubjed to the Law of * God, nor indeed can be ; and that they who ' are according to iuch a Conftitution, cannot ' pleafe God/ And when it is faid, ver. 9. Te are not in the Flefli, hut in the Spirit ; the Apoftle cannot mean, ' Ye are not in tire human 'Nature^ *■ as conjiituted of Body and Soul, and with the * Powers of a Man.'' It is moft manifeft, that by the Flefh, here the Apoftle means fome Nature that is corrupt, and of an evil Tendency, and direftly oppofite to the Law, and holy Nature of God •, fo that to be, and walk according to it, and to have a Mind conformed to it, is to be an utter Enemy to God and his Law, in a perfeft Incon- fiftcnce with being fubjccl to God, and pleafmg Gcd •, and in a lure and infallible Tendency to Death, and utter Deftruction. And it is plain, that here by being and walking after, or according to the Flefh, is meant the fame Thing as being and walking according to a corrupt and finful Nature •, and to be and walk according to the Spirit, is to be and walk according to a holy and divine Nature, or Principle : And to be carnally minded, is the fame as being vicioufly and cor- ruptly minded •, and to be fpiritually minded, is to be of a virtuous and holy iJifpoficion. When Chrift fays, John iii. 6, That which is horn of the Flcih, is Flefli, he reprefents the Flefh not merely as a Quality ; for it would be incon- o-ruous, to fpeak of a Quality as a Thing born : It is a Perfon, or Man, that is born. Therefore Man, as in his v;hole Nature corrupt,, is called Flefh : Which is agreeable to other Scripture-Re- prefentations, where the corrupt Nature is called the Old Man^ the Body of Sin, and tlie Body cf Dea th , Chap. III. 7 in Connexion with othet Texts, 247 Seel. I \ Death. Agreeable to this are thofe Reprcienta- tions in the 7th and Sth Chapters of Remans: There Flejh is figuratively represented as a Perfon, accprding to the Apoftle's Manner, obferved by- Mr. Locke, and after him by Dr. T — r, who takes Notice, that the Apoftle, in the 6th and 7th of Romans y reprefents Sin as a Perfon ; and that he figuratively diilinguilhcs in himfclf two Perfons, fpeaking of Fk'ih as his Perfon. For I kno-vo that in MK^ that is in my Fk'fli, divelhth no good Thing. And it may be obiervcd, that in the Sth Chapter he itill continues tliis Reprcfentation, fpeaking of the Flejh as a'Perlon : And accordingly in the 6t:h and 7th Vcrfes, fpeaks of the Mind cf the FIcp, 'l^cvtty.x o-a^kQ^, and of the Mind of the Spirit, i'^ovny.ae. nsrifivij.ciriQ- j as if the Fltj/j and Spirit were two oppofite Pcrfons, each having a Mind contrary to the Mind of the other. Dr. T. interprets this Mind of the I'-^h, and Mind of the Spirit, as tho' the Fitfb and the :^pirit wcw. here f;)wktfn of as the dif- tcrciit ()c-ji::is, ab;)i;i v.hlc!\ t'w Mind Ipoken of is converiant. Whicli is plainly beude the Apoille's Scnfc ; v/iio rpeaks of the kklh -cirxl Spirit as the Sub- jects and Agents, in jvhich the Mind fpoken of is ; and not thj Objeds about wiiich it acts. We have the i'amc i'hrafe again, ver. 27. He thct fcarcheth the Uer.rts, knov/cth what is the MIND Ok' THi;, Sl'iiiiT, '1 ?-:'i','/.'i -zrvaiz/xicrCv ; the Mind of tlic Ipirr.uil NiUirc m thr Sa'r:*:s being the kinie v/ich the I'lind of the Svirit of God hiniielf, who inip.irts and aihuuts tiuit jpiritu:iil Nature; iierc li';;: pirit is t!;e Subject Z-v.\ Agent, and not tiK: Gbjec:!. 'i'iic fame Aj)()'lI'!c in like Tv. Miner uie-s tii*- Wor;], vi^,-, in Co'l. ii. 18, Frinly pti^'ed up /••• his llcll-i)' Miml, A-.s T'i v:^:-' m; ct^yJs ctvra^ tr; il: Mird r; u: F'rjh. And rli^s Agent lo rften called yAVv, repieleniecl by the -M ■l:ic, -n ;;!- iv .1 t^ = -;e:iic:- 248 Proof from John iii. 6. Part II. together evil, without any good Thing dwelling in it, or belonging to it^ yea perfectly contrary to God and his Law, and tending only to Death and Ruin, and direftly oppofite to the Spirit, is what Chrift fpeaks of to Nicodemus as born in the firit Birth, as giving a Realbn why there is a NeccfTity of a New-birth, in order to a better Produ£lion. One Thing is particularly obfervable in that Difcourfe of the Apoftle, in the 7th and 8th of Romans^ in which he fo often ules the Term Flefh^ as oppofite to Spirit^ which, as well as many otlicr Things in his Difcourfe, makes it plain, that by Flefh he means fomerhing in itfelf cor- rupt and finful, and that is, that he exprefly calls it fniful Flefh^ Rom. viii. 3. It is manifeft, that hy ftnfiil Flefh he means the fame Thing with that Flclli fpokcn of in the immediately foregoing and following Words, and in all the Context : And that when it is faid, Chrift was made in the Like- nefs of finful Flefh^ the ExprefTion is equipollent with thofe that fpeak of Chrift as made Sin, anci made a Ctirfe for us. Flefh and Spirit are oppofed to one another in Gal. V. in the fame Manner as in the 8th of Romans : And there, by Fkj'h cannot be meant only the human Nature of Body and Soul, or the 7nere Conjtitution and Powers of a Man, as in its natural State, innocent and right. In the i6th ver. the Apoftle fays. Walk in the Spirit, and ye fhall not fulfil the Lufis of the Fleili : Where the Flelh is ipoken of as a Thing of an evil Inclina- tion, Defire, or Luft. But this is more ftrongly fignified in the next Words ; For the Flefli lufceth againfl the Spirit, and the Spirit againfl the Flefh ; and Chap. III. 7 in Connexion with other Texts. 240 Sea. I. s and thefe are contrary the one to the other. What could have been laid niore plainly, to fhew that what the Apollle means by Flejh., is fomething very evil in its Nature, and an irreconcileablc Enemy to all Goodnefs ? And it may be obferved, that in thefe Words, and thofe that follow, the Apoille ftill figuratively rcprefents tlie Flejh as a Perlbn or Agent, defiring, adting, having Lufts, and performing Works. And by Works of tlie Flejh^ and Fruits of the Spirit., which are oppofed to each other, from ver. 19. to the End, are plainly meant the fame as Works of a finful Na- ture, and Fruits of a holy renewed Nature. New the Works of the Fleih are manifeft., which are thefe: Adultery ., Fornication., Uncleannefs., Lafciviouf- nefs., Idolatry., Witchcraft., Hatred., Variance., Wrath., Strife., S edit ions ., Herejies., &cc. — But the Fruit of the Spirit is Love, Joy., Peace., Long-Suffering., Gen- tlenefs., Goodnefs., bcz. The Apoftle, by Flejh., does not mean any Thing that is innocent and good in idelf, that only need's to be rdlrained, and kept in proper Bound:. ; b,ut lomethlng altogctlier Evil, which is to bedellroyed, and not merely reftraincd. I Cor. V. 5, Fo delivsr fuch an One to Satan., for the DeRruCtion of tlie Flelh. We mull have no Mercy on i: •, we cannot be too cruel to it •, it mufb even be crucified. Gal. v. 'z.j.. They that are Chri/Fs, have crucified the Flefh, -with the /Ijfe^ions and Lufis. The Apoftle John., the fanie Apoftle that writes the Account of what Chrift faid to N:codemus^ by the Spirit means the lame Thino; as a new, divine, and holy Nature, exerting itielt in a Principle or divine Love, v.'hich is the Sum of all Chrillian MoHntf^. I John iii. 2], 24. And thr.t ^::: jLo,:id love 0)1 e and her. a^ he [^avc us Loj/niiii'iu'iU':: -, r.tid 250 Troof from John iii. 6. Part II. he that keepeth his Commandments^ dwelleth in him^ and he in him : And hereby we know that he abide tb in us^ by the Spirit that he hath given us. With Chap. iv. 12, 13. If we love one another^ God dwel- leth in us^ and his Love is perfected in us : Hereby know we, that ive 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 'r^viVfM'.t is meant a holy Nature, fb by the Epithet, 'wviviAnr'KQy^ fpiritual, is meant the fam.e as truly virtuous and holy. Gal. vi. i. Te that are fpiritual, reftore fiich an one in the Spirit of Meeknefs. The Apoftle refers to what he had jufl faid, in the End of the foregoing Chapter, where he had mentioned Meeknefs, as a Fruit of the Spirit. And fo by carnal, or flefhly, trcffx/Zu^, is meant the fame as fmful. Rom. vii. 14. 'The Law is fpiritual, (i. e. holy) but I am carnal^ fold under Sin. And it is evident, that by Flefh, as the Word is ufed in the New Teilan:ient, and oppofed to Spirit, when fpeaking of the Quahfications for eternal Salvation, is not meant only what is now vulgarly called the Sins of the Flefh, confifting in inordinate Appetites of the Body, and their Indul- gence ; but the whole Body of Sin implying thofe Lufts that are moll fubtil, and furtheil from any Relation to the Body -, .fuch as Pride, Malice, Envy, &c. When the V/orks of the Flefh are enumerated, Gal. v. 19, 20, 21. they are Vices of the latter Kind chiefly, th?.i. are mentioned ; Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions^ Herefies, Envyings. So, Pride of Heart is the Effed or Operation of the Flfh. Chap. Ill, 7 in Connexion with other Texts. iki Sea. .if Flejh. Col. ii. i8. Vai'dy puffed up by his ficfhly Mind : In the Greeks by the Mind of the Flep. So, Pridey Envying, Strife, and Divifion, are fpoken of as Works of the Flejh, i Cor. iii. 3, 4. For ya are yet carnal {<^3all fee the Sahation of Gcd. John xvii. 2. Then hajl gi-ven him Pu-j:cr over all Flcili. See alfo AlIs ii, 17, Rt.ni. iii. :. ii, i(). jXIaivs Natu;\\ bcin^:' ot the S,,!i;l 01 (i("k as :i, and Lon.vqu.'nily ibri.iiA-n ol \h\ mc a:: ). I Co:' . i. ?nirers, Co;;:plaJicrs, ivciking after their o-wn Lufts ; and their Mouth fpcaketh great fivelling JVords, haz'i;/g Men's Pcrfous in Adiiiira- tion, becaufe of Ad-juuiagc. Tlie Vices menr'io;K';-i are much of the iiwxc Kind Vv-ith thole of the CorinthidnS, for v/hicli he calls tiiem CciDhd^ Errj':- ing. Strife, and Divi/ionSj and fa-yirig;, / ^77/ cf Paul, and I of j'pc'ios \ and being ponied I'p /.,•;• one agrdnjl another. We have the lairie \'-. ;;; .1 again, Jam. iii, 14, 15. If yc ha\:c ti:icy Z-VV/vy- 2^6 Proof from i Cor. ii. 14, &c. Part II. iind Strife, glory not, and lie not againft the 'Truth : This V/ifdom defcendeth not from above, hut is earthly, fenfual, (-l^^x"^") ^"^d devilifh -, where alfo the Vices the Apoitle fpeaks of are of the more fpiritual Kind. So that on the whole, there is fiifficient Reafon to underftand the Apoftie, when he fpeaks of the natural Man in that i Cor. ii. 14. as meaning Man in his native corrupt State. And his Words reprefent him as totally corrupt, wholly a Stranger and Enemy to true Virtue or Holinefs, and Things appertaining to it, which it appears are commonly intended in the New Teftament by Things fpiri- tual, and are doubtk-fs here meant by Things of the Spirit of God. Thefe Words alfo reprefent, that it is impoffible Man fhould be otherwife, while in his natural State. The Expreflions are very flrong : The natural Man receiveth not the Things of the Spirit of God, is not fufceptible of Things of that Kind, neither can he knozv them, can have no true Senfe or Relifh of them, or Notion of their real Nature and true Excellency; hecaufe they are fpiritually difcerned •, they are not difcerned by Means of any Principle in Nature, but altogether by a Principle that is divine, fome- thing introduced by the Grace of God's holy Spirit, which is above all that is natural. The V/ords are in a confiderable Degree parallel with thoie of our Saviour, John xiv. 16, 17. He fhall ?i\;e you the Spirit of Truth, whom the World cannot receive, hecaufe it fceth him not, neither knoweth him : But ^-e knozv him ; for he dzvelleth with you, and fball he in you. SECT. tliap. itl. 7 Remarks on Rom. m. 9—24. 257 Sed. H. 5 SECT. II. Obfervaiions on Rom. iii. 9 — 24. IF the Scriptures reprefent all Mankind as wicked in their firll State, before they are made Par- takers of the Benefits of Chrift's Redemption, then they are wicked by Nature : For doubtlefs Men's firit State is their native State, or the State they come into the World in. But the Scriptures do thus reprefent all Mankind. Before I mention particular Texts to this Pur- pofe, I would obferve, that it alters not the Cafe, as to the Argument in Hand, whether we fuppofe thefe Texts fpeak directly of Infants, or only of fuch as are capable of fome Underftanding, fo as to underiland fomething of their own Duiy and State. For if it be lb with all Mankind, that as foon as ever they are capable of refledling and knowing their own moral State, they find them- felves wicked, this proves that they are wicked by Nature \ either born wicked, or born with an in- fallible Difpofition to be wicked as foon as pofTible, if there be any Difference between thefe ; and either of them will prove Men to be born ex- ceedingly depraved. I have before proved, that a native Propenfity to Sin certainly follows from many Things faid in the Scripture of Mankind -, but what I mtend now, is fomething more direcc, to prove by direct Scripture-TciLimony, that ail Mankind, in tlicir firll State, are really of a wicked Character. To this Pnrpofe !:> exceeding; full, cxpin i •, anJ abundant that Paffiize of the Apuitk', in iUni. ui. S be:;::.- i^B Proof from Kom. m. ^ — 24. Part II. beginning with the 9th ver. to the End of the 24th •, which I fhall fet down at large, diftinguifliing the univerfal Ternns which are here fo often repeated, by a diftin6t Charader. The Apoftle having in the firft Chap. ver. 16, 17. laid down his Propo- fition, that none ca'n be laved in any other Way than through the Righteoiifnefs of God, by Faith in Jefus Chrift, he proceeds to prove this Point, by fhewing particularly that all are in themfelves Wicked, and without any Righteoufnefs of their own. Firft, he infifts on the Wickednefs of the Gentiles, in the firft Chapter ; and next, on the Wickednefs of the Jews, in the fecond Chapter. And then in this Place, he comes to fum up the Matter, and draw the Conclufion in the Words following : " What then, are we better than they ^ " No, in no wile •, for we have before proved *' both Jews and Gentiles, that they are ALL under " Sin : As it is written, There is NONE righ- " teous, NO, NOT ONE -, there is NONE that " underftandeth ; there is NONE that feeketh *' after God •, they are ALL gone out of the " Way ; they are TOGETHER become unpro- " fitable i there is NONE that cloth Good, NO, " NOT ONE. Their Throat is an open Sepul- " chre i with their Tongues they have ufed De- " ceit ; the Poifon of Afps is under their Lips ; *' v/hofe Mouth is full of Curfing and Bitternefs v " their Feet are fwifc to llied Blood ; Deftrudion *' and Mifery are in their Ways, and the Way of ^^ Peace they have not known •, there is no Fear " of God before their Eyes. Now we know, that " whatfoever Things the Law faith, it faith to *' them that are under the Law, that EVERY " Mouth may be flopped, and ALL THE " WORLD may become guilty before God. *' Therefore by the Deeds of the Law, there Ihail '' NO rhap. til. I AH in their firfi State Wicked. 2 /; Days, and in the Prophets 13iiys J they arc to be undcrftood of them univer- faliy. And what is that to the Apoftle's Purpofe ? tlow dues fuch an Univerfality of Wickednefs, as this, — that all were wicked in Ifrael, who were wicked, — or, that there was a particular evil Party, all Chap. III. ) All in their firfi State Wicked. 261 Sea.ir. }■ all of which were wicked, — confirm that Univer- fality which the Apoflle would prove, viz. That all Jcjus and Gentiles^ and the whole Wcrld^ were wicked, and every Mouth flopped, and that 7w Flejh could be juitified by their own Righteouf- nefs. Here Nothing can be laid to abate the Non- fenfe, but this, That the Apoflle would convince the Jews, tliat they were capable of being wicked, as well as other Nations •, and to prove it, he mentions fome Texts, which fliew that there was a wicked Party in Ifrael, a Thouland Years ago : And that as to the univerfal Terms v/hich hap- pened to be in thefe Texts, the Apoftle had no Refpedl to thefe •, but his reciting them is as it were accidental, they happened to be in- fome Texts which fpeak of an evil Party in Ifrael, and the Apoftis cites them as they are, not becaufe they are any more to his Purpofe for the univerfal Terms, which happen to be in them.. But let the Reader look on the Words of the Apoftle, and obferve the Violence of fuch a Suppofition. Par- ticularly let the Words of the 9th and lothVcrfes, and their Connection, be obferved. All are under Sin : As it is \vrittcn. There is 7wne righteous • no, not one. Plow plain is it, that the Apoillj cite^» that latter univerfal Claufe out of the i4rh Pulm, to confirm the preceding univerfal Words of his own Propofition ? And yet it vvill follow from, the Things v;hich Dr. T. fuppofcs, that t!:e Univer- faliry of the Terms in the lail Words, The:-e is none righteous •, no, not one, hath no Relatic^n a^ all to that Univerfality he fpcaks of in the p!'.-- ceding Clau'.V, to which they arc ioincd, Ali iv,c Under Sin : and is no more a ConIirmar:0!i of i:, than if the Words were thus, ' There are fc}-.r\ S J 262 Proof from ^om.m. <^ — 24. Part IL * or there are many in Ifrael,^ that are not righ^ ' teous,' 2. To fuppofe, the Apoftle's Defign in citing thcfe Paflages, was only to prove to the Jews, 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 what none of the Jews denied, or made the leaft Doubt of. Even the Pharifees, the moft felf-righteous Se6t of them, who went furtheft in glorying in the Di- flindion of their Nation from other Nations, as a holy People, knew it, and owned it ; they openly confeffed that their Forefathers killed the Prophets^ Matth. xxiii. 29, 30, 31. And if the Apoftle's Defign had been only to refrefli their Memories, to put them in Mind of the ancient Wickednefs of their Nation, to lead to Refledtion on themfelves as guilty of the like Wickednefs, (as Stephen does, A6ts vii.) what Need had the Apoftle to go fo far about to prove this •, gathering up many Sentences here and there, which prove that their Scriptures did fpeak of fome as wicked Men •, and then, in the next Place, to prove that the wicked Men fpoken of muft be of the Nation of the Jews, by this Argument, That what Things foever the Law faith, it faith to them that are under the Law, or that whatfoever the Books of the Old Teftament faid, it muft be underfliood of that People that had the Old Teftament ? What Need had the Apoftle of fuch an Ambages or Fetch as this, to prove to the Jews, that there had been many of their Nation in fome of th.e ancient Ages, which were wicked Men ; when the Old Teftament was full of Paflages that alferted tliis exprefly, not only of a ftrong Part)'-, but of the Nation in ge- jieral ? How much more would it have been to fuch Chap. III. ) All in their firji State Wicked. 262 Seft.II. 3 fuch a Purpofe, to have put them in Mind of the Wickednefs of the People in general, in worfhip- ping the goklen Calf, and the Unbelief, Murmur- ing, and Perverfenefs of the whole Congregation in the Wildernefs, for forty Years, as Stephen does P Which Things he had no need to prove to be fpoken of their Nation, by any fuch in- direct Argument, as that, PP'hatfoever '■Things the Law faith^ it faith to them that are under the Law. 3. It would have been impertinent to the Apo- illf's Purpofe, even as our Author underftands his Purpofe, for him to have gone about to con- vince the Jews, that 'there had been a ftrong Party of bad Men in David's, and Solomon's, and the Prophet's Times. For Dr. T. fuppofcs, the Apoltle's Aim is to prove the great Corruption of both Jews and Gentiles at that Day, when Chrijl^ came into the World *. In order the more fully to evade the clear and abundant Teflimonies to the Doctrine of Original Sin, contained in this Part of the holy Scripture, our Author lays. The Apoftle is here fpeaking of Bodies of People, of Jews and Gentiles in a col- lective Senfe, as two great Bodies into which Mankind are divided ; fpeaking of them in tlieir collective Capacity, and noc vviih refpect to parti- cular Perfons •, that the Apoftle's Defign is to prove, neither of thefe two great colleci:ivc Bodies, in their colleiftive Senfe, can be jultificd by Law, becaufe both v/ere corrupt •, and ib tluit no more is implied, than that the Generality of both were v/icked j. On this I obferve, S 4 (j.i Thar * Sec Key, ^ ;o7, 310. f Page loz, 104, ; ; -, : I ;, ; :c.. and Note on Rom. iii. 10 — 19. 264 Proof from Rom. In. g — 24. Part II. (i.) That this fuppofed Senfe difagrees ex- tremely with the Terms and Language which the Apoftle here makes ufe of. For according to this, we muft underftand, either, Firji^ That the Apoftle means no Univerfality at all, but only the far greater Part. But if the Words which the Apoftle ufes, do not moft fully and determinately fignify an Univerfality, no Words ever ufed in the Bible are fufficient to do it. I might challenge any Man to produce any one Paragraph in the Scripture, from the Begin- ning to the End, where there is fuch a Repetition and Accumulation of Terms, fo ftrongly and em- phatically and carefully, to exprefs the moft perfeft and abfolute Univerfality •, or any Place to be compared to it. What Inftance is there in the Scripture, or indeed any other Writing, when the Meaning is only the much greater Part, where this Meaning is fignified in fuch a Manner, by repeating fuch ExprefTions, They are all^ — They are all. — They arc all — together^ — every one., — all the IVorld \ joined to multiplied negative Terms, to ftiew the Univerfality to be without Exception -, faying. There is no FleJIo., — there is none., — there is none., — there is none, — there is none, four Times over ; belidcs the Addition of No, not one, — no^ 7iot one, — once and again ! Or, Secondly, if any Univerfality at all be al- lowed, it is only of the colleflive Bodies fpoken of ; and thefe collective Bodies but two, as Dr. T. reckons them, viz. the fe'vjijh Nation, and the Gtntile World ; fuppoung the Apoftle is here re- prefenting each of theie Parts of Mankind as being Wicked. But is this the Way of Men's ufiDfi; Lano-uase, when fpeakin<2; of but tv/oThino-s, to Chap. III. 7 All in their firfi State Wicked. 26/? Sea. II. S to exprefs themfelves in univerfal Terms of fuch a Sort, and in fuch a Manner, and when they mean no more than that the Thing affirmed is predicated of both of them ? If a Man fpeaking of his two Feet as both lame, fhould fay, All my Feet are lame. 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 Underftanding, as well as his Feet .'' When the Apoftle fays, 'Ihat every Mouth may be flopped, mull we fuppofc, that he fpcaks only of thele two great coiled:ive Bodies, figuratively afcribing to each of them a Mouth, and means that thefe two Mouths are ftopped ! And befides, according to our Author's own Interpretation, the univerfal Terms ufed in thefe Texts cited from the Old Tcftament, have no refped to thofe two great collective Bodies, nor indeed to either of them ; but to fome in Ifrael, a particular difatfeded Party in that one Nation, which was made up of wicked Men. So that his Interpretation is every Way abfurd^and incon- fiftent. (2.) If the Apoftle is fpeaking only of the Wickednefs or Guilt of great collective Bodies, then it will follov/, that alfo tlie Juflification he here treats of, is no other than the Juflification of fuch collective Bodies. For, they are tlie fame he fpeaks of as guilty and wicked, that he argues cannot be jufiified by the Works of the Lav/, by Reafon ot their being IVicked. Othcrwife his Argument is wholly diiannuHed. If the Guilt he ipeaks of be only of collective Bodies, then what he argues from that Guilt, mud be only, t.'^.at foHcctive Bodies cannot be jullified by the Works of Z&S Proof from Rom. iii. 9 — 24. Part II. of the Law, having no Refped to the Juftification of particular Perfons. And indeed this is Dr. T — r's declared Opinion. He fuppofes the Apoftle Iiere, and in other Parts of this Epiftle, is fpeaking of Men's Juftification conftdered only as in their eolk^ive Capacity *. But the contrary is moft manifeft. The 26th and 28 th Verfes of this third Chapter, cannot, without the utmoft Violence, be underftood otherwife than of the Juftification of particular Perfons. 'That he might be juji^ and the "Juftifier of HIM that believe th in Jefus. — Therefore we conclude that A MAN is jujiijied by Faith ^ without the 'Deeds of the Law. So Chap. iv. 5. But to HIM that worketh not^ but believeih on him that jufiifieth the ungodly^ HIS Faith is counted for Righteoufnefs. And what the Apoftle cites in the 6th, 7th and 8th Verfes from the Book of Pfalms, evidently Ihews, that he is fpeaking of the Jufti- fication of particular Perfons. Even as David alfo defer ibeth the Blejfednefs of THE MAN unto whom God imputeth Righteoufnefs without fVorks^ f^yingy Bleffed are they whofe Iniquities are forgiven, and whofe Sins are covered. David fays thefe Things in the 32d Pfalm, with a fpecial refpeft to his own particular Cafe; there expreffing the great Diftrefs he was in, while under a Senfe of the Guilt of his perfonal Sin, and the great Joy he had when God forgave him. And then, it is very plain in that Paragraph of the third Chapter, v/hich we have been upon, that it is the Juftification of particular Perfons that the Apoftle fpeaks of by that Place in the Old Tcftament, which he refers to in ver. 20. Therefore by the Deeds of the Law., there Jball no FUfh • See Note on PvOm. iii. ic— 19. Chap. v. 11. aivd Chap. i::. 50, 31. Chap. III. 7 AH iff their firft State Wicked. 267 Seft.II. J "^ "^ -^ Flejh be jujlijied in his Sight. He refers to that in Pfal. cxliii. 2. Enter not into Judgment with thy Servant ^ for in thy Sight Jhall NO MAN LIVING be jujiijied. Here the Pfalniift is not fpeaking of the Juftification of a Nation, as a collcdive Body, or of one of the two Parts of the World, but of a particular Man. And it is further manifeft, that the Apoftle is here fpeaking of perfonal Juftifi- cation, inafmuch as this Place is evidently parallel with that Gal. iii. 10, 11. For a? many as are of the Works of the Law^ are under the Curfe : For it is written, Curfed is EVERT ONE that continueth not in all "Things that are written in the Book of the Law to do them. But that NO MAN is juflified by the PVorks of the Law, is evident \ for the jufi jhall live by Faith. It is plain, that this Place is parallel with that in the 3d of Romans, not only as the Thing aflerted is the fame, and the Ar- gument by which it is proved here, is the lame as there, viz. that all are guilty, and expofed to be condemned by the Law : But the fame faying of the Old Teftament is cited here in the Begin- ning of this Difcourfe in Galatians, Chap. ii. 1 6. And many other Things demonftrate, that the Apoftle is fpeaking of the fame Juftification in both Places, which I omit for Brevity's fake. And befides all thefe Things, our Author's In- terpretation makes the Apoftle's Argument wholly void another Way. The Apoftle is fpeaking of a certain Subje6t, which cannot be juftified by the Works of the Law ; and his Argument is, that that fame Subjcd: is guilty, and is condemned by the Law. If he means, that one Subjeft, fup- pofe a colledlive Body or Bodies, cannot be ju- ftified by the Law, becaufe another Subject, ano- ■rher collcdive Body, is condemned by the Law, it 268 Troof from Kom.m. ^ — 24. Part II. it is plain, the Argument would be quite vain and impertinent. Yet thus the Argument muft ftand according to Dr. T — r^s Interpretation. The col- lective Bodies, which he fuppoles are fpoken of as wicked, and condemned by the Law, confidered as in their colledive Capacity, are thofe two, the Jewip Nation, and the heathen World : But the collective Body which he fuppofes the Apoftle fpeaks of as juftified 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 Phrafesj which never had any Exiftence before it was jufti- fied, and therefore never was wicked or con- demned, unlefs it was with regard to the Indivi- duals of which it was conftituted ; and it does not appear, according to our Author's Scheme, that thefe Individuals had before been generally wicked. For according to him, there was a Num- ber both among the Jews and Gentiles, that were righteous before. And how does it appear, but that the comparatively few Jews and Gentiles, of which this new-created coUedtive Body was confti- tuted, were chiefly of the beft of each ? So that in every View, this Author's Way of explaining this Paftage in the third of Romans, appears vain and abfurd. And fo clearly and fully has the Apoftle exprefted himfelf, that it is doubtlefs impoffible to invent any ether Senfe to put upon his Words, than that which will imply, that all Mankind, even every Individual of the whole Race, but their Redeemer Him- felf, are in their firft original State corrupt and wicked. Before Ciap. III. 7 AH in their firfi State Wicked. Abraham ; and teaching the Pharifees, that inftead of their being a holy Generation, and Children of God, as they called themfelves, xhey were a Generation of Vipers, Chap. lit. ) AW in f heir M State Wicked. ±JA Sea. III. } ^^ out of the Spirit on the Day of Pentecoft, or at leaft, after the Calling of the Gentiles^ begun in the Converfion of Cornelius, they were fully in- dodh-inated in this Matter, and effectually taught no longer to call the Gentiles Unclean, as a Note ofDiftindlion from x.\\q Jews, A6ts x. 28. which was before any of the Apoftolic Epiilles were Written. 4. Of all the Apoftles, none were mor6 per- fedly inftrufted in this Matter, and none fo abun- dant in intlrudting others in it, as Paul, the great Apoftle of the Gentiles. He had Abundance to do in this Matter : None of the Apoftles had fo much Occafion to exert themfelves againft the forementioned Notions and Language of the Jews.^ in Oppofition to Jewijh Teachers, and Judaizing Chriltians, that ftrove to keep up the Separation- Wall between Je-ws and Gentiles, and to exalt the former, and fct the latter at nought. 5. This Apoftle does efpecially ftrive in this Matter in his Epiftle to the Romans, above all his other Writings •, exerting himfelf in a moft elabo- rate Manner, and with his utmoft Skill and Power to bring the Jewijh Chriftians off" from every Thing of this Kind-, endeavouring by all Means that there might no longer be in them any Re- mains of thefe old Notions they had been edu- cated in, of fuch a great Diftinftion between Jews and Gentiles, as were exprefled in the Names they ufed to diftinguifh them by, calling the Jews holy^ Children of Abraham, Friends and Children of God ; but the Gentiles Sinners, Unclean, Enemies, and the like. He makes it almoft his whole Bufinefs, from the Beginning of the Epiftle, to this Paftage in t;ie 5th Charter, which we are upon, to con- T 2 vince 276 Proof from Rorii. v. 6 — 10. Part II. vincc them that there was no Ground for any fuch Dillin6lion, and to prove that in common, both Jews and Gentiles, all were delperately 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 be- tween Jews and Gentiles; and reprefents all as without Strength, or any Sufficiency of their own in the Affair of Juilification and Redemption: And in the Continuation of the fame Difcourfe, in the 4th Chapter, teaches that all that were juftified by Chrift, were in themfelves ungodly j and that being the Children of Abraham was not peculiar to the Jews. In this 5th Chap, ftill in Continuation of the fame Difcourfe, on the fame Subje6t and Argument of Juftification through Chrift, and by Faith in him, he fpeaks of Chrift's dying for the Ungodly and Sinners, and thofe that were without Strength or Sufficiency for their own Salvation, as he had done all along before. But now, it feems, the Apoftle by Sinners and ungodly muft not be underftood according as he ufed thefe Words before •, but muft be fuppofed to mean only the Gentiles as diftinguiffied from the Jews ; adopting the Language of thofe felf-righteous, felf-exalting, difdainful Judaizing Teachers, whom he was with all his Might oppofing : countenan- cing the very fame Thing in them, which he "had been from the Beginning of the Epiftle dif- countenancing and endeavouring to difcourage, and utterly to aboliffi, with all his Art and Strength. One Reafon why the Jews looked on themfelves better than the Gentiles, and called themfelves holy^ and the Gentiles Sinfws, was, that they had the Chap. Iir. 7 All in their firji State Wicked. 277 Seft. III. \ the Law of Mofes. They made their Boajl of the Law, But the Apoftle fhews them, that this was fo far from making them better, that it condemned them, and was an Occafion of their being Sinners^ in a higher Degree, and more aggravated Manner, and more efFe6tually and dreadfully dead in and by Sin, Chap. vii. 4 — 13. agreeable to thofe Words of Chrift, John v. 45. It cannot be juflly objected here, that this Apoltle did indeed ufe this Language, and call the Gentiles Sinners, in Contradiftin6lion to the Jews, in what he faid to Peter, which he himfelf gives an Account of in Gal. ii. 15, 16. We who are Jews by Nature, and not Sinners of the Gentiles, knowing that a Man is not jujlified by the Works of the Law, but by Faith in jcfus Chrifi. It is true, that the Apoftle here refers to this Diftindion, as what was ufually made by the felf-righteous JcwSy between themfelves and the Gentiles \ but not in fuch a Manner as to adopt, or favour it -, but on the contrary, fo as plainly to fhew his Dlfappro- bation of it -, j. ^. ' Though we were born Jews, ' and by Nature are of that People v/hich are * wont to make their Boaft of the Law, expeding * to be juflified by it, and truft in themfelves ' that they are righteous, defpifing others, calling * the Gentiles Sinners, in Diftinftion from them- " felves ; yet we being now inftrucfted in the •■ Gofpel of Chrift, know better ; we now know that ' a Man is not juftiBed by the Works of the ■• Lav/ ; that we are all juftified only by Faith * in Chriil, in whom there is no Difference, no - Diftinction of Greek or Gentile, and Jew, but all * are one in Chrift Jefus.' And this is the very Thing he there fpcaks of, which he blamed Petri iov; that by his withdrawing and feparatintr hini- T 3 '^ n-lf 278 Traof from Rom . v, 6 — i o. Part II, felf from the Gentiles^ refufmg to eat with them, &c, he had countenanced this felf-exaking, felf- diflinguifhing, feparating Spirit and Cuftom of the Jews^ whereby they treated the Gentiles^ as in a diftinguilhing Manner, Sinners and Unclean, and not fit to come near them who were a holy People. 6. The Words themfelves of the Apoftle in this Place, fhew plainly, that he here vifes the Word, Sinners, not as fignifying Gentiles, in Op-. pofition to Jews, but as denoting the morally evil, in Oppofition to fuch as are righteous or good: Becaufe this latter Oppofition or Diftindtion be- tween Sinners and Righteous is here exprefled in plain Terms, Scarcely for a righteous Man will one die j yet per adventure for a good Man fome would even dare to die-. But God commended his Love towards us, in that while we were yet Sinners,' Chrifi died for us. By righteous Men are doubtlefs meant the fame that are meant by fuch a Phrafe, throughout this Apoftle's Writings, and throughout the New Teflament, and through- out the Bible. Will any one pretend, that by the righteous Man, whom Men would fcarcely die for, and by the good Man, that perhaps fome might even dare to die for, is meant a Jew? Dr. T. himfclf does not explain it fo, in his Expofition of this Epiftle ; and therefore is not very confiltent v/ith himfelf, in fuppofmg, that in the other Part of the Diftinftion the Apoftle means Gentiles, as diftinguillied from the Jews. The Apoftle himfelf had been labouring abundantly, in the preceding Part of the Epiftle, to prove that the Jews were Sinners in this Senfe, namely, in Oppofition to righteous ; that all had finned, that all were under Sin, and therefore could not be juftified, could not Chap. III. 7 AH in their firfi StaU Wicked. 279 Sedt. III. 5 not be accepted as righteous^ by their own Righ- teoufnefs. 7. Another Thing which makes it evident that the Apoftle, when he fpeaks in this Place of the Sinners and Enemies which Chrift died for, does not mean only the Gentiles^ is, that he includes himfelf among them, laying, while WE were Sin- ners^ and when WE were Enemies. Our Author from Time to Time fays. The Apoftle, though he Ipeaks only of the Gentiles in their Heathen State, yet futs himfelf with them^ hecaufe he was the Apoflle of the Gentiles. But this is very violent and unreafonable. There is no more Senfe in it, than there would be in a Father's ranking himfelf among his Children, when fpeak> ing to his Children of the Benefits they have by being begotten by himfelf; and faying. We Chil- dren — Or in a Phylician's ranking himfelf with his Patients, when talking to them of their Difcafes and Cure j faying, Wc fick Folks. — Paul's being the Apoftle of the Gentiles, to fave them from their Heathenifm, is In far from being a Reafon for him to reckon himfelf among the Heathen, that on the contrary, it is the vciy 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 j and therefore in that Capacity does in a peculiar Manner appear in his Diftindtion from the Pleathcn, and in Op- pofition to the State of Heathenifm. For it is by the moll oppofite Qualities only, that he is fitted to be an Apoftle of the Heathen, and Recoverer from Heathenifm. As the clear Light of the Sun is the Thing which makes it a proper Reftorarive T 4 from 28o Proof f rem Korci.Yy 6 — lo. Part II, from Darknefs ; and therefore the Sun's being fpoken of as fuch a Remedy, none would fuppofe to be a good Reafon why it fhould be ranked with Darknefs, or among dark Things, And be- fides (which makes this Suppofition of Dr. T — r's appear more violent) the Apoftle, in this Epiftle, does exprefly rank himfelf with the Jews^ when he fpeaks of them as diftinguifhed from the Gen- iiles; as in Chap. iii. 9 What then? are WE better than They ? That is, are we Jews better than the Gentiks ? It cannot juftly be alledged in Oppofition to this, that the Apoftle Peter puts himfelf with the Heathen, i Pet. iv. 3. For the 'Time paji of OUR Life may fnffice US to have wrought the Will of the Gentiles •, when WE walked in Eafcivioufnefs^ Lujis.^ Eiy Nature in a State of Salvation, as much ash Nature Children of JVrath : for they were truly, really, and properly in a Statje 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 extreme Violence ufed with the Apoflle's Words and Exprcffions, the Defign here is ftrongly to eftablifh this Point ; That what Chriflians have that is good in them, or in their State, is in no Part of it naturally in themfelves, or from themfelves, but is wholly from divine Grace^ all the Gift of God, and his Workmanfhip, the Effeft of his Power, and free and wonderful Love : None of our good Works are primarily from ourfelves, but with refpe6t to them all, we are God^s Workmanfhip, created unto good Works, as it were out of Nothing : Not fo much as Faith itfelf, the firft Principle of good Works in Chriflians, is of themfelves, but that is the Gift of God. Therefore the Apoftle compares the Work of God, in forming Chriflians to true Virtue and Holinefs, not only to a new Creation, but a Refur- re^ion, or raifing from the Dead. ver. i. Tou hath he quickened, who were dead in Trefpaffes and Sins. And again, ver. 5. Even when we were dead in Sins, hath quickened us together with Chrijl. In fpeaking of Chriflians being quickened with Chrift, the Apoftle has Reference to what he had faid before, in the latter Part of the foregoing Chapter, of God's manifefting the exceeding Greatnefs of his Power towards Chriflian Converts in their Con- verfion, agreeable to the Operation of his mighty Power chap, nl.-l All in iheir firjt State Wicked. 2^7 Sea. III. / ' Power y when he raifed Cbriji from the Dead. So that it is plain by every. Thing in this Difcourfe, the Apoftle would fignify, that by Nature we have no Goodnefs ; but are as deftitute of it as a dead Coipfe is of Life : And that all Goodnefs, all good Works, and Faith the Principle of all, are perfeftly the Gift of God's Grace, and the Work of his great, almighty, and exceeding excellent Power. I think, there can be need of Nothing but reading the Chapter, and minding what is read, to convince all who have common Underftanding, of this ; whatever any of the moft fubtil Criticks have done, or ever can do, to twift, rack, perplex, and pervert the Words and Phrafes here ufed. Dn y. here again infifts, 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 of Wrath ; and that though he feems to include himfclf among thefe, faying, WE ivere by Nature Children of Wrath, WE were dead in Sins -, yet he only puts himfclf among them be- caufe he was the Apoftle of the Gentiles. The grols Abfurdity of which may appear from what was faid before. But befides the Things which have been already obferved, there are fome Things which make it peculiarly unreafonablc to under- ftand it fo here. It is true, the greater Part of the Church of Ephefus had been Heathens, and therefore the Apoftle often has Reference to their heathen State, in this Epiftle. But the Words in this Chap. ii. 3. plainly fliew, that he means him- fclf and other Jezvs in Diftinftion from the Gen- tiles \ for the Diftinclion is fully exprcfled. After he had told the Ephefians, who had been generally Heathen, that they had been dead in Sin, and had walked according ro the Courlcof this World, 6cc. 288 Proof from E^h, iu 2, ^c. Part IL &c. ver. I and 2. he makes a DiJiinSiion,^ and fays, Among whom WE ALSO had our Converfation^ &cc^ and were by Nature Children of Wrath, EVEN AS OTHERS. Here firft he changes the Perfon ; whereas, before he had fpoken in the fecond Per- on, TE were dead, — TE in Time fafi walked, 6cc. fnow he changes Stile, and ufes the firft Perfon^ in a moft manifeft Diftindtion, Among whom WE ALSO, that is, we Jews, as well as ye Gentiles i not only changing the Perfon, but adding a Par- ticle of Diftinftion, Alfo ; which would be Non- fenfe, if he meant the fame without Diftindion. And befides all this, more fully to exprefs the Diftinftion, the Apoftle further adds a Pronoun of Diftinftion ; WE alfo, even as OTHERS, or, we as well as others : Moft evidently having refped; to the Notions, fo generally entertained by the jfews, of their being much better than the Gentiles, in being Jews hy Nature, Children of Abraham, and Children of God; when they fuppofed the Gentiles to be utterly caft off, as born Aliens, and ly Nature Children of Wrath : In Oppofition to this, the Apoftle fays, ' We Jews, after all our ' glorying in our Diftind;ion, were by Nature * Children of Wrath, as well as the rejl of the • World* And a yet further Evidence, that the Apoftle here means to include the Jews, and even himfelf, is the univerfal Term he ufes. Among whom alfo we ALL had our Converfation, &c. Tho' Wickednefs was fuppofed by the Jews to be the Courfe of this World, as to the Generality of Man- kind, yet they fuppofed themfelves an exempt People, at leaft the Pharifees, and the devout Ob- fervers of the Law of Mofes, and Traditions of the Elders ; whatever might be thought of Publicans and Harlots. But in Oppofition to this, the Apo- ftle affcrts, that they all were no better by Nature than. CJiap.ltr.7 AWin their Jirji State Wicktd. 2% "^ '' ■> ' 9 " O 9 ■» 3-> ' -ri 1/1 1 ^'i 1^1 ~^', '- '1 -■ -■» - 1 5 "-r? '^ D) " ■^•> ^u, ji. Cliao. XV. 1 •-, iC. 1 Cor, xii, j.Gal. iv. S. C Col 290 Proof from Rom. vii. 5, 14, 6?r. Part 11. Col. i. 27. Chap. ii. 13. i ThefT. i. 5, 6, 9. Chap. ii. 13, 14, 15, 16. Though I am far from thinking our Author's Expofition of the vii"^^ Chap, of Romans to be in any wife agreeable to the true Senfe of the Apoftle, yet it is needlefs here to ftand particularly to exa- mine it ; becaufe the Doctrine of Original Sin may be argued not the lefs ftrongly, though we Ihould allow the Thing wherein he mainly differs from fuch as he oppofes in his Interpretation, 'viz. That the Apoille does not fpeak in his own Name, or to reprefent the State of a true Chriftian, but as reprefenting the State of the Jews under the Law. For even on this Suppofition, the Drift of the Place will prove, that every one who is under the Law, and with equal Reafon every one of Mankind, is carnal, fold under Sin, in his firll State, and till delivered by Chrifl-. For it is plain, that the Apoftle's Defign is to fhew the Infuffi- ciency of the Law to give Life to any one what- foever. This appears by what he fays when he Gomes to draw his Conclufion, in the Continuation of this Difcourfe ; Chap. viii. 3. * For what the Laiv could not do, in that it was weak through the Flefh ; God fending his own So7t, i^c. Our Author fuppofes, this here fpoken of, viz. " that the Law " cannot give Life, becaufe it is weak through " the Flefh," is true with refpe6l to every one of Mankind f . And when the Apoftle gives this Reafon, In that it is weak through the Flefh^ it is plain, that by the Flefls, which here he oppofes to the Spirit, he means the fame Thing which in the preceding * Dr. T. hlmfelf reckons this a Part of the fame Difcourfe or Paragraph, in the Divifion he makes of the EpiiUe, in his Farafhrafe and Isotes upon it. t See 'Note on Rom. v. 20. Chap. Hi. I All /// their firfi State Wicked, iqi Sea. III. I preceding Part of the fame Difcourfe, in the fore- going Chapter, he had called by the Name Flejh, ver. 5, 14, 1 8. and the Law of the Members^ ver. 23. and the Body of Death, ver. 24. Which is the Thing that through this Chapter he infills on as tile grand Hindrance and Reafon why the Law could not give Life, juft as he does in his Conclu- fion, Chap. viii. 3. Which in this laft Place, is given as a Reafon why the Law cannot give Life to any of Mankind. And it being the fame Reafon of the fame Thing, fpokcn of in the fame Dif- courfe, in the former Part of it ; as appears, be- caufe 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 Difcouifc, this is juftly underftood to be a Reafon why the Law cannot give Life to any of Mankind ; and confequently, that all Mankind are in the Flefh, and are carnal^ fold under Sin, and fo remain till delivered by Chrift: And confequently, all Mankind in their fi.rft or original State are very finful i which was fhe Thing to be proved. U ^ CHAP. 292 Remarks on Br. T — r^s Part II. C H A P. IV. Containing Obfervaiions on Rom. v. 12. to the End. SECT. I. Remarks on Dr. T — r's JVay of explaining this Text. THE following Things are worthy to be taken Notice of, concernino- our Author's xpofition of this remarkable Paffage of the Apo- ftle Paul. I. He greatly infifts, 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 Duft -, that no more is meant in the 12, 14, 15, and 17th Verfes. P. 27. he fpeaks of it as evidently^ dearly, and infallibly fo, becaufe the Apoftle is ilill difcourfing on the fame Subjed:-, plainly implying, that it muft mofl infallibly be fo, that the Apoftle means no more by Death, throughout this Paragraph on the Sub- je6t. But as infallible as this is, if we believe what Dr. T. elfewhere fays, it muft needs be otherwife. He, in p. 120. S. fpeaking of thofe Words in the laft Yerfe of the next Chapter, The Wages of Sin is DEATH, but the Gift of God is ETERNAL LIFE, through Jefus Chrijl our Lord, fays, " Death in this Place is widely different " from the Death we now die -, as it ftands there " oppofed to eternal Life, which is the Gift of God *' through Jefus Chriil, it manifeftly fignifies eter- " nal Deathy the fecond Death, or that Death " which Chap. rv. 7 Explanation of V.om, v. 12, &c. 293 *' which they fhall hereafter die, who live after ** the Flelh." But Death, (in the Conclufion of the Paragraph we are upon in the 5th Chapter, concerning the Death that comes by Adam) and the Life that comes by Chrift, in the laft Verfe of the Chapter, is oppofed to eternal Life juft in the lame Manner as it is in the laft Verfe of the next Chapter : ^hat as Sin has reigned unto DEATHy even fo might Grace reign^ through Right eoufnefs, unto ETERNAL LIFE, by Jefus Chriji our Lord, So that by our Author's own Argument, Death in this Place alfo is manifejlly widely different from the Death we now die, as it fiands here oppofed to eternal Life, through Jefus Chriji : and ftgnifies eternal Death, the fecond Death. And yec this is a Part of the fame Difcourfe or Paragraph with that begun in the 12th Verfe, as reckoned by Dr. 'T. himfelf in his Divifion of Paragraphs, in his Paraphrafe and Notes on the Epiftle. So that if we will follow him, and admit his Reafonino^s in the various Parts of his Book, here is manifeji Proof againft infallible Evidence ! So that it is true, the i\poftle throughout this whole PalTage on the fame Subject, by Death, evidently, clearly, and infallibly means no more than that Death we now die, when this Life is extinguifjed ; and yet by Death, in fomc Part of this Paflage, is meant fomething widely differert from the Death we iiow die, and is MANIFESTLT intended eternal Death, the fecond Death. But had our Author been more confiilent v/ith himfelf in his laying of it down as fo certain and infallible, that becaufe the Apoille has a Ipccial Refpcft to temporal Death, in the 14th Vcric, Death reigned from Adam to Moies, rhcrLforc !v:j means no m.orc in the fevcral confequcnt rar::- of U 3 tiiia ^94 ' ^marks on Br. T— r*s Part ^I, 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 perijhing^ in Luke xiii. 5. when he lays, / tell you^ Nay, but except ye repent^ ye Jhall all likewife perifj -, than fuch a temporal Death, as came on thofe that died by the Fall of the Tower of Siloam, fpoken of in the preceding Words of the fame Speech ; and no more infallible, than that by Life, Chrift means no more than this tem- poral Life, in each Part of that one Sentence, Matth. X. 39. He that findeth his Life fhall Icfe it -, and he that lofeth his Life for fny Sake, fjjall find it ; becaufe in the firft Part of each Claiife, he has Refped: efpecialiy to temiporal Life *. The Truth of the Cafe, with refped to what the Apoftle intends by the Word Death in this Place, is this, viz. That the fame Thing is meant, that is meant by Death in the foregoing and fol- lowing Parts of this Epiftle, and other Writings of this * There are many Places parallel with thefe, as John xi. 25, 26. I am the Refurreiiion, and the Life : He that helienjeth in me, though he njjere dead, yet Jhall he li^ve : And nAjhoJoe'ver linjeth, and belii-veth in me, Jhall never die. Here both the Words, Life, and Death, are ufed with this Variation j / am the Re- furreBion and the Life, meaning fpiritual and eternal Life ; He that helieieth in vie, though he v:ere dead, having Refpeft to temporal Death, yet pall he li-ve, with refped to fpiritual Life, and the Reftoration of the Life of the Body, And 'v~-hoJotnjer linjeth and believeth in me, pall ne^ver die, meaning a fpiritual and eternal Death. So in John vi. 49, 50, Tour Fathers did eat Manna in the WilderneJs, and are dead, having refped chiefly to temporal Death. 1h:s is the Bread nx-hich cojr.eth do^ivn from Heai'en, that a Man fnay eat thereof, and not die, i.e. by the Lofs of fpiritual Life, and by eternal Death. (See alio vcr. 5S.) And in the next \'erfe, Jf any Man eat of this Bread, he Jhall li^je for en>er, have eternal Life. So ver. 54. See aiiCthc! !;ks Jnllaiice. John v. 24 — 29. Chap. IV. } Explanation of Rom. v, 12, &c. 295 Se£l. I. J this Apoftle, where he fpeaks of Death as the Confequence of Sin, namely, the Whole of that Dcarh, which He, and the Scripture every where, ipeaks of as the proper Wages and Punifhment of Sin, including Death, temporal, fpiritual, and eter- nal i though in fome Parts of this Difcourfe he has a more fpecial refped 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 Dil'courfe. That Life, v/hich the Scripture fpeaks of as the Reward of Righ- teoufnefs, is a Whole containing feveral Parts, viz. The Life of the Body, Union of Soul and Body, and the mofl perfedt Senfibility, Adivity, and Felicity of both, which is the chief Thing. In like Manner the Death, which the Scripture fpeaks of as the Puniflimenc of Sin, is a W'hole including the Death of the Body, and the Death of the Soul, and the eternal, feniible, perfect De- Itrudion and Mifery of both. It is this latter Whole, that the Apoftle fpeaks of by the Name of Death in this Difcourfe, in Rom. v. though in fome Sentences he has a more fpecial Refpecl to one Part, in others to another : And this, with- out changing the Signification of the Word. For an having Refpe6t to feveral Things included in the extenfive Signification of the Vv'ord, is not the fame Thing as ufing the Word in feveral diftinft Significations. As for Inilance, the Appellative, Alan, or the proper Name of any particular Man, is the Name of a Whole, including- the ditTerent Parts of Soul and Body. And if any one in fpeak- ing of James or John, fliould fay, he was a wife Majt, and a beautiful Mafi ; in the former Part of the Sentence, Refpeft would be had more efjx-- cially to his Soul, in the latter to his Bodv, in the Word Alan : But yet without any propci Change U A- ' Pf 2^6 Remarks on Dr. T — r's Part II, of the Signification of the Name to diftinft Senfes. In John xxi. 7. it is faid, Peter was fiaked, and in the following Part of the fame Story it is faid, Peter was grieved. In the former Propofition, Refpeft is had efpecially to his Body, in the latter to his Soul : But yet here is no proper Change of the Meaning of the Name, Peter. And as to the Apoftle's Ufe of the Word Death, in the Paffage now under Confideration, on the Suppofition that he in general means the whole of that Death, which is the Wages of Sin, there is nothing but what is perfeftly natural in fuppofing that he, in order to evince, that Death, the pro- per Punilhment of Sin, comes on all Mankind, in Confequence of Adam's Sin, fliould take Notice of that Part of this Punifliment, which is vifibie in this World, and which every Body therefore fees does in Fadl come on all Mankind, (as in ver. 14.) and from thence fhould infer, that all Mankind are expofed to the Whole of that Death which is the proper Punifliment of Sin, whereof that temporal Death which is vifible, is a Part, and a vifible Image of the Whole, and (unlefs changed by divine Grace) an Introdu6lion to the principal, and infinitely the mofl dreadful Part. II. Dr. T'—rs Explanation of this Paflage makes v/holly infignificant thofe firft Words, By one Men Sin entered into the W^orld^ zrA leaves this Propo- fition without any Senfe or Signification at all. Tiie Apcflle had been largely and elaborately re- prefenting, how the whole World was full of Sin, in all Parts of it, both among Jews and G entiles ., and all expofed to Death and Condemnation. It is plain, that in thefe Words he would tell us how this came, to pafs, namely, that this forrowful Event Chap. lY. ) Explanation of Rom. v. 12, &c. 297 Setl. I. ) Event came hy one Man^ even the firft Man. That the World was full of Sin, and full of Death, were two great and notorious Fadts, deeply affefting the Interefts of Mankind ; and they feemed very wonderful Fafts, drawing the Atten- tion of the more thinking Part of Mankind every where, who often afked this Queftion, Whence comes EviU moral and natural Evil ? (the latter chiefly vifible in Death.) It is manifeft, the Apo- ftle here means to tell us, how thefe came into the World, and came to prevail in 'it as they do. But all that is meant, according to Dr. T"— r's Interpretation, is " He begun ^ranfgreffion." * As if all that the Apoftle meant, was, to tell us who happened to fin firft; not how fuch a Malady came upon the World, or how any one in the World, befides Jdam himfelf, came by fuch a Diftemper. The Words of the Apoftle, By one Man Sin entered INTO 'THE WORLD, and Death hy Sin, fhew the Defign to be, to tell us how thefe Evils came, as aftefting 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 foliov/in^ dcmonftrate it ; And fo Death pajfed upon ALL MEN, for that all have finned. By Sin's being in the World, the Apoftle does not mean being in the World only in that cne hijtance of Adani/s firft Tranfgreftion, but being abroad in the JVcrld^ among the Inha- bitants of the Earth, in a wide Extent, and con- tinued Series of Wickednels; as is plain in the firft Words of the next Vcrfe, Fcr until the Lazv., Sin icas IN THE WORLD. And tiierefore when he gives us an Account how it came to be in the ff-^orld, or, v,-Lich is the lame I'hing, how it entered int(t * Page -,6. 19^ Remarks on Dr. T— r's Part II. * iifto the JVorld, he does not mean only coming in in one Inftance. If the Cafe were as Dr. T. reprefents, that the S'm of Jdam, either in its Pollution or Punifhment, 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 entered into the Worlds than if it fhould be inquired, how Mankind came into America^ and there had anciently been a Ship of the Phenicians wrecked at Sea, and a fingle Man of the Crew was driven afhore on this Con- tinent, and here died as foon as he reached the Shore, it Ihould be faid. By that one Man Man- kind came into America. And befides, it is not true, that by one Man, or by Adam., Sin entered into the World, in Dr. 5" — r's Senfe : For it was not he, but Eve^ that begun TranfgreJJiGn. By one Man Dr. T. under- ftands Adam, as the Figure of Chrift. And it is plain, that it was for his Tranfgreflion, 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 Apoftle means to in- clude Eve., when he fpeaks of Adam -, for he lays great Strefs on it, that it was BT ONEy repeating it feveral Times. III. In like Manner this Author brings to No- thing the Senfe of the caufal Particles, in fuch Phrafes as thefe, fo often repeated, Death BT Sin, ver. 12. If THROUGH the Offence of one., many be dead., vcr. 1 5. BT one that finned., — Judgment was Bl' one to Condemnation^ ver. 1 6. BT one Man's Offence., Death reigned Bl" one., ver. 1 7. BT the Offence of one J Judgment came upon all., i^c. ver. j 8. BT Chap. IV. 7 Explanation of Rom. V, J 2y he. 299 BT one Man's Difobedietue. ver. 19. Thefe caufal Particles, To dwelt upon, and io varioufly repeated, unlefs we make mere Nonienre of the Difcourfe, fignify fome Conne(5lion and Dependence, by fome Sort of Influence of that Sin of one Man, or fome Tendency to that Effe<5l, which is fo often faid to come BJ^ it. But according to Dr. T. there can be no real Dependence or Influence in the Cafe of any Sort whatfoever. There is no Connexion by any natural Influence of tliat one Adl to make all Mankind mortal. Our Author does not pre- tend to account for this Effe<5t in any fuch Manner, but in another moft diverfe, viz. A gracious A£t of God, laying Mankind under Affliftion, Toil, and Death, from fpecial Favour and Kindnefs. Nor can there be any Dependence of this Efle6l on that Tranfgreflion of Adam, by any moral In- fluenc?^ol wliich he Ipeaks of in Chap. xii. 5. fFe, being many, are one Body 'y or, IVe, the many, 01 Tcoy^A bv auuoi BCfxev. And again, i Cor. x. 17. gv aufj.cc 01 -zc-oMoi ea-fjc?r. And the fame which the Apoftle had fpoken of in the preceding Chapter, Rem. iv. 18. compared with Gen. xv. 5. Dr. T. much infifts on that Place, i Cor, xv, 21, 22. For fince by Man came 'Death, by 3^1an came alfo the Kefurreclion of the Dead : For as in Adam all die, fo in Chriji fball all be made alive ; to confirm his Suppofitions, that the Apoftle here Ml the 5th of Romans, ipeaking of the Death and Condemnation which come by Adam, has rcfpcdt only to the Death ^-jje all die, when this Life ends : And * Note? ?» thcFr^Ai.-, pjgc :S)- 31 5 Remarks on. Dr. T— r*si Part tl. And that by the Juftification and Life which come by Chrift, he has refpeft only to the general Re- furreSiion at the laft Day. But it is obfervable, that his Argument is wholly built on thefe two Suppofitions, viz. Firfty that the Refurreilioit meant by the Apoftle, in that Place in the i Cor. XV. is the Refurredtion of all Mankind, both Jufl and Unjuft. Secondly, That the oppofite Confe- quences of Adam's Sin, and Chriil's Obedience,, fpoke of here in Rom. v. are the very fame, neither more nor lefs, than are fpoken of there. But there are no Grounds for fuppofing either of thefe Things to be true. I. There is no Evidence, that the Refurre5fion there fpoken of, is the Refurreflion both of the Jujl and Unjuji •, but abundant Evidence of the contrary. The Refurre6tion of the Wicked is feldom mentioned in the New Teftament, and rarely included in the Meaning of the Word j it being efteemed not worthy to be called a Rifing to Life, being only for a great Increafe of the Mi- fery and Darknefs of eternal Death : And therefore by the Refurre^ion ismoft commonly meant a Riling to Life and Happinefs; as may be obferved in Matth. xxii. 30. Luke xx. 35, '^6. John vi. 39^ 40, 54. Philip, iii. 1 1 . and other Places. The Saints are called the Children of the Refurre^iion, as Dr. T. obferves in his Note on Rom. viii. 1 1 . And it is exceeding evident, that it is the Redir- fedion to Life and Happinefs, the Apoftle is fpeaking of in this i Cor. xv. 21, 22. It appears by each of the three foregoing Verfes, ver. 18. 'Then they zvbich are fallen aflcep IN CHRIST a. e. the Saints) are periihed. Ver. k^- If in this IJfe only IVE (Chriftians or Apoftles) have Hope v: Chrj% ^and have no Refurrcftion and eternal: Chap. IV. ) Eicplanaticn of Rom. v. 12, &c. ^19 Seft. I. 5 Life to hope for) we are of all Men mofi miferable, Ver. 20. But now is Chrift rifen from the Dead,, and is become the FIRST FRUITS of them thai Jlept. He is the Forerunner and tirft Fruits only with refpeft to theni that are his ; who are to fol- low him, and partake with him in the Glory and Happinel's of his Refurre<5tion : But He is not the firft Fruits of them that fhall come forth to the Refurredion of Damnation, It alfo appears by the Verfe immediately following, ver. 23. But every Man in his own Order % Chrijl thsfirji Fruits^ and afterward they that are Chriji's, at his Coming. The fame is plain by what is faid in ver. 29, 30, 31, and 32. and by all that is faid from the ^^ih Verfe to the End of the Chapter, for twenty-three Verfes together : It there exprefly appears, that the Apollle is fpeaking only of a Rifmg to Glory, with a glorious Body^ as the little Grain that is fown, being quickened, rifcs a beautiful flourifli- ing Plant. He there fpeaks of the different De- grees of Glory among them that fhall rile, and compares it to the different Degrees of Glory among the celeftial Luminaries. The Refurre(5tioR which he treats of, is exprefly a being rai/ed in Incorruption^ in Glory^ in Power ^ with a fpiritual Body, having the Image of the fecond Man, the fpiritual and heavenly Adam ; a Relurredion where- in this Corruptible fhall put on Incorrupticn, and this Mortal put on Immortality, and Death be fwallowed up in Vitlory, and the Saints fliall glorioufly triumph over that laft Enemy. Dr. T. himielf fays thac which is in Effe6t owning, the Refurredtion here fpoken of, is only of the Righteous ; for it is ex- prefly a Kefurredion «<■ a,^-av:K'7oclrine ot Original Sin, another Mcanir.g rr.uft be found uur, and }<: muft be fuppofed thiu die Apoille uies 228 Remarks on Br. T — r's Part I.I. the Word in a Senfe intirely different, fignifying i'omething that neither implies nor fuppofes any moral Evil at all in the Subjed. Here it is very remarkable, the Gentleman who fo greatly infilled upon it, that the Word, Death, muft needs be underftood in the fame Senfe throughout this Paragraph ; yea, that it is evi- dently^ clearly, and infallibly fo, inafmuch as the Apoftle is ftill difcourfing on the fame Subjeft ; yet can, without the leaft Difficulty, fuppofe the Word, Sin, to be ufed fo differently in the very fame Paffage, wherein the Apoftle is difcourfmg on the fame Thing. Let us take that one Inftance in ver. 12. Wherefore as by one Man SIN entered into the World, and Death by SIN, and fo Death paffed upon all Men, for that all have SINNJ^D. "Here, by Sin, implied in the Word, finned, in the End of the Sentence, our Author underftands fomething perfectly and altogether diverfe from what is meant by the Word, 6"/??, pot only in the fame Difcourfe on the fame Subje6l, but twice in the former Part of the very fame Sentence, of v/hich this latter Part is not only the Conclufion, but the Explication : And alfo intirely differenl: from the Ufe of the Word twice in the next Sentence, wherein the Apoftle is ftill moft plainly difcourfing on the fame Subjeft, as is not denied ; And in the next Sentence to that (ver. 14.) the Apoftle ufes the very fame Verb, frnned, and as fignifying the com.mitting of moral Evil, as our Author himfelf underftands it. Afterwards (ver. 19.) the Apoftle ufes the Word, Sinners, which our Author fiippofes to be in feme what of a different Senfe ftill. So that here is the utmoft Violence of the Kind that can be conceived of, to make out; aSchem.e againft the plaiqeft EvidencCj in chang- C^ap. IV. 7 - Explanation of Kom. v. 12, &:c. 920 Sea. I. S ing the Meaning of a Word backward and for- ward, in one Paragraph, all about one Thing, and in different Parts of the fame Sentences, coming over and over in quick Repetitions, with a Variety L of other fynonymous Words to fix its Signification ; F befides the continued Ufe of the Word in the former Part of this Chapter, and in all the preced- ing Part of this Epiftle, and the continued Ufe ctf it in the next Chapter, and in the next to that, and the 8th Chapter following that, and to the End of the £piftle ; in none of v/hich Places it is pretended, but that the W^ord is ufed in the proper Senfe, by our Author in his Paraphrafe and Notes on the whole Epiftle *. But indeed we need go no further than that one ver. 12. What the Apoftle means by Sin^ in the latter Part of the Verfe, is evident with the utmoit Plainncfs, by comparing it with the former Part ; one Part anfwering to another, and the laft Claufc cxecretical of the former. IVherefore^ as by one Man Sin entered into the IVorldy' and Death hy Sin; ana fo Death fajfed upon all Mcn^ for that (or, unto which) * Agreeable to this Manner, our Author, in explaining the 7th Chap, of Romafis, underftands the Pronoun /, or Mr, ufed by the Apoflle in that one continued Difcourfc, in no lefs thaa Six different Senfes. He takes it in the lit I'er. to fignify the Apoftk F^ul himfelf. In the 8, g, lo, and iith Verfes, for the People of the Jeivj, through all Ages, both before and ;ifter Mq/'cs, efpecially the carnal ungodly Part of them. In the I 3ih ir»-. for an objefling 'Jciv, entering into a Dialogue with the ApofJe. In the 15, 16, i -, roth, and latter Part of the 25th ftv. it is undcrllood in two diiferent Senies, for two /'s in the fame Perfon ; one, a iVIan's Rcafon ; and the other, his Paffions and carnal Appetites. And in the 7th and former Part of the lall Verfe, for Us Chrillians in general ; or, for all that crjny the Word of God, the Law and the Gofpel : And thefe iditfercnt Senfes, the moll of them llrangcly intermixed and iniercaanocd backwardi and forwards. 330 Remarks on Dr. T — r's Part II, ■which) all have finned. Here Sin and Death are fpoken of in the former Part, and Sin and Death are ipoken of in the latter Part j the two Parts of the Sentence fo anfwering one another, that the fame Things are apparently meant by Sin and Death in both Parts. And befides, to interpret finning, here, of fal- Ung under the Suffering of Deaths is yet the more violent and unreafonable, becaufe the Apoftle in this very Place does once and ' again dijiinguijh- between Sin and Death ; plainly fpeaking of one as the EfFe6t, and the other the Caufe, So in the 2 1 ft Verfe, That as Sin hath reigned unto Death ; and in the 12 th Verfe, Sin entered into the World, and Death BT Sin. And this plain Diftindlion holds through all the Difcourfe, as between Death and the Offence, ver. 15, and ver. 17. and be^. tweenthe Offence and Condemnation, ver. 18. 4. Though we fliould omit the Confideration of the Manner in which the Apoftle ufes the Words, Sin, finned, &c. in other Places, and in other Parts of this Difcourfe, yet Dr. T — r's Interpretation of tliem would be very abfurd. The Cafe Hands thus : According to his Expo- sition, we are faid to have finned by an abllvc Verb, as though we had actively finned •, yet this is not fpoken truly and properly, but it is put figuratively for our becoming Sinners ^^t'c'/j, our being made or conjlitiited Sinners. Yet again, not that we do truly become Sinners faffively, or are really made Sinners, by any Thing that God does , this alio is only a figurative or tropical Reprelenta- tion i- and the Meaning is only, we are condemned, and treated AS IF we were Sinners. Not indeed that we are properly ccndemned, for God never truly- Chap IV. 7 Esplanathu of ^om. V, 12, Sec. 331, Sed. I. \ truly condemns the Innocent : But this alfo Is only a figurative Repnefentation of the Thing, It is but as it were condemning ; becaufe it is appoint-^ ing to Deaths a terrible Evil, t3S if it were a Pu- niihment. But then, in Reality, here is no Ap- pointment to a terrible £i;/7, or any Evil at all i but truly to a Benefit^ a great Benefit : And lo, in repreienting Death as a Punilhment or Calamity condemned to, another Figure or Trope is made LTe of, and an exceeding bold one •, for, as we are appointed to it, it is fo far from being an Evil or Punillimenr, that it is really a Favour, and that of the higheft Nature, appointed by mere Grace and Love, though xifeems 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 i3 fuppofed, the Apoftle ules it. We have a figura^ tive Reprefentation, not of a Reality, but of a fgurathe Refrefentation. Neither is this a Repre- fentation of a Reality, but of another Thing that Hill is but a figurative Repre fentation of fomething clfe : Yea, even this fomething elfe is ftill but a Figure, and one that is very harfh and far-fetched. So that here we have a Figure to reprefent a Figure, even a Figure of a Figure, repreienting fome very remote Figure, which moft obfcurely reprefents the Thing intended •, if the moft terrible Evil can indeed be Taid at all to reprefent the contrary Good of the higheft Kind. And now, what cannot be nuide of any Place of Scripture, in fuch a Way of manat^ing it, as this ? And is there any Hope of e\er ilecidin;"^ any Controvcrfy by the Scripture, in the V\ :iy of ufmg fuch a Licence with the Scripture, in order to force it to a Compliance with our o>vn Scheir.e.s r If the Apoftle indeed uics L:i:ii;v-'''i'-:e .ut'-r fo ftrann;e a Manner in this Phice, 33« On Br. T — it's Senfe c/Rom. v. &c. Part II, Place, it is perhaps fuch an Inftance, as not only there is not the like of it in all the Bible befides, but perhaps in no Writing whatfoever. And this, not in any parabolical, vifionary, or prophetic De- fcription, in which difficult and obfcure Repre- fentations are wont to be made Ufe of j nor in 3 dramatic or poetical Reprefentation, in which a great Licence is often taken, and bold Figures are commonly to be expedied : But it is in a familiar Letter, wherein the Apoftle is delivering Gofpel- Inftru6lion, as a Minifter of the New Teftament ; and wherein, as he profeffes, he dehvers divine Truth without the Vail of ancient Figures and SimiHtudes, and ufes great Plainnefs of Speech : And in a Difcourfe that is wholly didadtic, nar- rative, and argumentative •, evidently fetting him- felf to explain the Dodlrine he is upon, in the Reafon and Nature of it, with a great Variety of ExpreiTions, turning it as it were on every Side, to make his Meaning plain, and to fix in his Readers the exadt Notion of what he intends. Dr. T. himfelf obferves *, " This Apoflie takes ** great Gare to guard and explain every Part of " his Subjeft : And I may venture to fay, he has *' left no Part of it unexplained or unguarded. *' Never was an Author more exa6l and cautious " in this than he. Sometimes he writes Notes on " a Sentence liable to Exception, and wanting *' Explanation." Now I think, this Care and Exaftnefs of the Apoftle no where appears more than in the Place we are upon. Nay, I fcarcely know another Inftance equal to this, of the Apo- ftle's Care to be well underftood, by being very particular, explicit, and precife, fetting the Matter forth in every Light, going over and over again with his Doftrine, clearly to exhibit, and fully tQ fettle and determine the Thing which he aims at. SECT. • Prcf, to Paraph, on Rom. p. 146, 48,; :hap. IV. 1 ^he true Scope of Kom. v. i2,&c. ^'^^ )cft. II. 3 Sea SECT. II. Some Ohfervations en the Connection, Scope, and Senfe of this remarkable Paragraph in Rom. Vv IVith fonie Reflexions on the Evidence which we here have of the Do5lrine of Original Sin. THE Connexion of this remarkable Paragraph with the foregoing Difcoiirfe in this Epiftle,- is not obicure and difficult, nor to be fought for at a Diilance. It may be plainly feen, only by a general Glance on Things which went before, from the Beginning of the Epiftle : And indeed what is faid immediately before in the fame Chapj ter, leads directly to it. The Apoftle in the pre- ceding Part of this Epiftle had largely treated of the Sinfulnsfs and Mifcry of all Mankind, Jews as well as Gentiles. He had particularly fpoken of the Depravity and Ruin of Mankind in their natural State, in the foregoing Part of this Chap~ ter ; reprefenting them as being Sinners, Ungodly, Eueinies., expofed to divine Wrath, and without Strength. No Wonder now, this leads him- to oblerve, hoiij this fo great and deplorable an Event came to pafs \ how this univerfal Sin and Ruin came into th.e World. And with Regard to the Jews in particular, who, though they might allow tlie DocStrine of Original Sin in their own ProfeiTion, yet v/ere ftrongly prejudiced againft what was implied in it, or evidently followed from it, with regard to themfelves •, in this refpe6t they were prejudiced againft the Dodrine of univerfal Sin- fulnefs, and Expofed nefs to Wrath by Nature, looking on themfelves as by Nature holy, and Favourites of God, bccaufe they were t'le Chil- dren of Abrahj.m \ and with them the Apoftle had' Iabou:-ed f 54^ ^^^ ^"^^^ Connexion, Scopey Part 11* laboured moil in the foregoing Part of the Epiflle,' to convince them of their being by Nature as jfinful, and as much the Children of Wrath, as the Gentiles : — I fay, with regard to them, it was ex- ceeding proper, and what the Apoftle's Defigrt moil naturally led him to, to take off their Eyes from their Father Abraham^ who was their Father in Diftin6tion from other Nations, and dired" them to their Father Adam^ who was the common Father of Mankind, and equally of Jews and Gentiles. And when he was entered on this Doc- trine of the Derivation of Sin and Ruin, or Death, to all Mankind from Adam^ no Wonder if he thought it needful to be fomewhat particular in it, feeing he wrote to Jews and Gentiles •, the former of which had been brought up under the Prejudices of a proud Opinion of themfelves, as a holy People by Nacurc, and the latter had been- educated in total Ignorance of all Things of this Kind. Again, the Apoftle had, from the Beginning of the Epiftle, been endeavouring to evince the ab- folute Dependence of all Mankind on the free Grace of GOD for Salvation, and the Greatnefs of this Grace •, and particularly in the former Part of this Chapter. The Greatnefs of this Grace he fliews efpecially by two Things, (i.j The univer- fal Corruption and Mifery of Mankind •, as in all the foregoing Chapters, and in the 6, 7, 8, 9, and loth Veries of this Chapter, (2,) The Great- nefs of the Benefits which Believers receive, and the Greatnefs of the Glory they have Hope of So efpecially in vcr. r, 2, 3, 4, 5, and i rth of this Chapter. And here, in this Place we are' upon, from vcr. 12 to the End, he is ftill on the fame Defign of magnifying the Grace of God, ir;. Chap. IV. } and Senfe of ^om. v. 12, &:c. 33^ Scd. II. ) the fame Thing, viz. the Favour, Life, and Hap- pinefs which Believers in Chrift receive ; fpeaking here of the Grace of Gad, the Gift by Grace, t^e Abounding of Grace, and the Reign of Grace. And he flill fees forth the Freedom and Riches of Grace by the fame two Arguments, viz. The univerfai Sinfulnefs and Ruin of Mankind, all having fin- ned, all being naturally expofed to Death, Judg- ment, and Condemnation -, and the exceeding Greatnefs of the Benefit received, being far greater than the Mifery which comes by the firft Adam^ and abounding beyond it. And it is by no Means confiftent with the Apoille's Scope, to fuppofe, that the Benefit which we have by Chrift, as the' Antitype of Adam, here mainly infifted on, is without any Grace at all, being only a Reftoratioij to Life of fuch as never deferved Death. Another Thing obfervable in the Apoftle'* Scope from the Beginning of the Epiftle, is, he endeavours to Ihew the Greatneft and Abfolutenefs' of the Dependence of all Mankind on the Re- demption and Right eoufnefs of Christ, for Jufti- fication and Life, that he might magnify and exaU the Redeemer ; which Defign his whole Heart was fvvallowed up in, and may be looked upon as the main Defign of the whole Epiftle. And this is what he had been upon in the preceding Part of this Chapter; inferring it from the fame Argu- ment, the utter Sinfulnefs and Ruin of all Men, And he is evidently ftill on the fame Thing in this Place, from the nth Verfe to the End; fpeaking of the far.ie Juftification and Righteouf- ncfs, wiiich he had dwelt on before, and not ano- ther totally diverie. No Wonder, when the Apo- ftle is treating fo fully and largely of our R^-itora- tJ.OJi.. Riglueoufnelc;, a^id Life by Chriil, th?.t lie 13 kd 33 6 ^he true ConneSlion, Sccpe, Part tL led by it to confider our Fall, Sin, Death, and Ruin by Adam ; and to obferve wherein thefe two oppofite Heads of Mankind agree, and wherein they differ, in the Manner of Conveyance of oppo- fite Influences and Communications from Each. Thus, if the Place be underflood, as it ufed to be underftood by orthodox Divines, the whole {lands in a natural, eafy, and clear Connexion with the preceding Part of the Chapter, and all the former Part of the Epiftle ; and in a plain Agreement with the exprefs Defign of all that the Apoftle had been faying ; and alfo in Connec- tion with the Words laft before fpoken, as in- troduced by the two immediately preceding Verfes, where he is fpeaking of our Juitification. Reconciliadon, and Salvation by Chrift •, which leads the Apoftle diredlly to obferve, how, on the contrary, we have Sin and Death by Adam. Tak- ing this Difcourfe of the Apoftle in its true and plain Senfe, there is na Need of great Extent of Learning, or Depth of Criticifm, to fin-d out the Connexion : But if it be underftood in Dr. T — r*s Senlb, the plain Scope and Conne6tion are wholly loft, and there was truly Need of a Skill in Criticifm, and Art of Difcerning, beyond or at leaft different from that of former Divines, and a Faculty of feeing fomething afar of, which other Men's Sight could not reach, in order to find out the Connexion. What has been already obfcrved, may fuffice to fhew the Apoftle's general Scope in this Place, But yet there feem to be fom.e other Things, which he has- his Eye to, in feveral Expreflions •, ibme pardcular Things in the then prefent State, Temper and Notions of th-s J^wy, which he alfo had Cliap. IV. ) ajfd Senfe of Rom. v. 12, He. i-^i Seft. If: J . had before fpoken of, or had Reference to, irr certain Places of the foregomg Part of the Epiftle. As particularly, the Jews had a very fupcrftitious and extravagant Notion of their Law, delivered by Mefes ; as if it were the prime, grandj and indeed only Rule of God's Proceeding with Mankind as their Judge, both in Men's Juftification and Con- demnation, or from whence all, both Sin and Righteouihefs, was imputed; and had no Confi- deration of the Law of Nature, written in the Hearts of the Gentiles^ and of all Mankind. Here- in they afcribed infinitely too much to their par- ticular Law, beyond the true Dcfign of it. They wcde their Boajl cf the Law •, as if their being dillinguifhed from all other Nations by that great Privilege, the giving cf the Lati\ fufficiently made them a holy People, and God's Children. This Notion of theirs the Apoftle evidently refers to. Chap. ii. 13, 17,18,19. and indeed through that whole Chapter. They looked on the Law of Mofcs as intended to be the only Rule and Means ot Juftification •, and as fuch, trufted in the Works of the Law, erpecially Circumcifion -, which ap- pears by the iii' Chapter. But as for the Genti'eSy they looked on them as by Nature Sinners, and Children of Wrath; bccauie born of uiicircun^cifed Parents, and Aliens trom their Law, ard who thcmfelvcs did not know, profefs and fubmit to the Law of Mofes^ become Proielytcs, and receive Circumcifion. What they elic-emed the Sum of ihcir Wickednefs and Condemnation, was, that they did not turn Je-ivs^ and acl as 7^'^-^ *- Tliis Notion of theirs the Apoilie lias a plain Refpecl to, and' endeavours co convince them of the Falfe- Z ncli * Here ars worthy to be oV-fTveJ the Thi;i;r;5 v.V.';:h Dr.. f. hiiiiiLir lays to the rmnc I'lirpole, A'-;, § 3 *.:, ":j. a!i(f Pr.f.ui to Far. J,! Ej^jL tj Rom. p. 1.1. 1, .;.;. ^S '^he true Connexion, Scope, Part H. nefs of, in Chap. ii. 12 — 16. And he has a ma- nifeft Regard again to the fame Thing here, in the 12, 13, and 14th Verfes of Chap. v. Which may lead us the more clearly to lee the true Senfe of thofe Verfes •, about the Senfe of which is the main Controverfy, and the Meaning of which being determined, it will fettle the Meaning of every other controverted ExprefTion through the whole Difcourfe. Dr. T. mifreprefents the Apoflle's Argument in thefe Verfes. (Which as has been demon- ttrated, is in his Senfe altogether vain and im- pertinent.) He fuppofes, the Thing which the Apoftle mainly intends to prove, is, that Death or Mortality does not come on Mankind by per- fonal Sin •, and that he would prove it by this Medium, that Death reigned when there was na Law in Being which threatened perfonal Sin with Death. It is acknowledged, that this is implied, even that Death came into the World by Ada'/n'?. Sin : Yet this is not the main Thing the Apoftle defigns to prove. But his main Point evidently is, that Sin and Guilt, SLndJuJl Expofednefs to Death and Ruin, came into the World by Jdam's Sin ; as Right eoufnefs, Juftification, and a Title to eternal Life come by Chrift. Which Point he confirms by this Conlideration, That from the very Time when Adam fmned, thefe Things, namely. Sin, Guilt, and Defert of Ruin, became univerfal in the World, long before the Law given by Mofa to the Jewijh Nation had any Being. The Apoftle's Remark, that Sin entered into the World by cm Man, vvho was the Father of the whole human Race, was an Obfervatlon which, affordcd proper InftruCtion for the Je-ws, wlio looked ttap. rv. 7 and Senfe of Rom. v. 12, &:c, 339 Sed. II. V looked on themfelves as an holy People, becaufe they had the Law of Mofes, and were the Children of Abraham, an holy Father ; while they looked on other Nations as by Nature unholy and Sinners, becaufe they were not Abraham'^ Children. He leads them up to an higher Anceftor than this Patriarch, even to Adam, who being equally the Father of Jeivs and GeniUes, both alike come from a finful Father •, from whom Guilt and Pollution were derived alike to all Mankind. And this the Apoftle proves by an Argument, which of all that could polfibly be invented, tended the moll briefly and dire6lly to convince the Je'-jvs ; even by this Reflection, that Death had Come equally on all Mankind from Adanf% Time, and that the Pofl:e- rity of Abraham were equally fubjeft to it witli the reft of the World. This was apparent in Faol, a Thing they all knew. And the Jews had always been taught, that Death (which began in the Defl:rudion of the Body, and of this prefent Life) was the proper Punifhment of Sin. This they were taught in Mofes's Hiftory of Adam, and God's firft Threatening of Punilhmcnt for Sin, and by the conllant DoAnne of the Law and the Pro- phets ; as has been already obferv-cd. And the Apoftle's Obfervation, that Sin was in the World long b'jfore the haw was given, and was as universal in the World from the Times of Adam, as it had been among the Heathen fince the L.aw of Mofes, this Ihewed plainly, that the Jews were quite miftaken in their Notion of their particular Law •, and that the Law which is the original and univerfal Rule of Righteoufnefs and Judgment for al! Mankind, was another Law, of far more ancient Dare, even the Lav/ of Nature -, W'hich bej^an a* early as the hunian Nature began, Z 2 and 340 the true CenneSfion^ Scope^ Part II. and was eftabliflied with the firft Father of Man- kind, and in him with the whole Race : The po- fitive Precept of abftaining from the forbidden Fruit, being given for the Trial of his Compliance with this Law of Nature j of which the main Rule is fupreme Regard to God and his Will. And the Apoftle proves that it muft be thus, becaufe, if the Law of Mofes had been the higheft Rule of Judgment, and if there had not been a fupe- riour, prior, divine Rule eftablifhed. Mankind in general would not have been judged and con- demned as Sinners, before that was given, (fov " Sin is not imputed, when there is no Law") as it is apparent in Fad they were, becaufe Death reigned before that Time, even from the Times of Adam. It may be obferved, the Apoftle in this Epiftle, and that to the Galatians^ endeavours to convince the Jews of thefe two Things, in Oppofition to the Notions and Prejudices they had entertained concerninor their Law. (' i . ) That it never was in- tended to be the Covenant^ or Method by which they lliould aftually be jujiified. (2.) That it was not the higheft and univerfal Rule or Lav/, by which Mankind in general, and particularly the heathen World, were condemned. And he proves both by fimilar Arguments. — He proves,, that the Law of Mofes was not the Covenant^ by which any of Mankind were to obtain Jujiification., becaufe that Covenant was of older Date, being exprefly eftablifhed in the Time of Mraham., and Abraham himfelf v/as jufified by it. This Argument the Apoftle particularly handles in the iii'' Chap, of Galatians^ efpecially in ver. 17, 1 8, 19. And this Argument is alfo made Ufe of in the Apollk's Realbnings in the iv^^' Chap, of this Lpiltle fd Chap. IV. 7 and Senfe of Rom. v. 12, &c. 341 Scdt. II. \ the Romans, efpecially ver. 13, 14, 15. He proves alfo, that the Law of Mofes was not the prime Rule of Judgment, by which Mankind in general, and particularly the heathen World, were con- demned. And this he proves alfo the fame Way, viz. by fhewing this to be of older Date than that Law, and that it was eftablilhed Wixh Adam. Now, thefe Things tended to lead the Jews to right Notions of their Law, not as the intended Me- thod of Jujiif cation, nor as the original and uni- verfal Rule of Condemitation, but fomethlng fuper- added to both, both being of older Date ; — fuper- added to the latter, to illuflrate and confirm it, that the Offence might abound ; and fupcradded to the former, to be as a School-Majier, 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 Diffi- culty, which feems to attend the Scope and Con- ne<5lion of the various Claufcs in the three firft Verfes of this Dlfcourfe, particularly the 1 3th and 14th Verfes, is, that there are t'-joo Things (altho* Things clofely connefted) whicfi the Apoille 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 Apoftlc's Writings. He would ilkiftrate the grand Point he had been upon from .the Beginning, even Jujiif cation thro^ Cbriffs Ri^htecufnofs alone, by fliewing how we are originally in a finful miferable State, and how we derive this Sin and Mifcry from Adn;}i^ and how wc are delivTred and juftificd by Chriil; as a fccond yidam. At the lan^e Time he would confute tliofe foolilli and corrupt Notions of the /V::-j, about their Nal/m, and tlicir l.(Tzr\ that were very incon ■ 34^ 2"y&^ true Connexion, Scop, Part 11. fiftent with thefe Dodrines. And he here endea- vours to eftablilh, at once, thefe two Things in Pppofition to thofe Jewijh Notions. (i.) That it is oiir natural Relation to Adam, and not to Abraham, which determines our native moral State ; and that therefore the being natural Children of Abraham-, will npt make us 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, denominate them Sinners, any more than the Jews, feeing both ahkq are defcended from Adam. (2.) That the Law of Alofes is not the primq and general Law and Rule of Judgment for Man- kind, to condemn thern, and denominate them Sin- ners ; but that the State they are in with regard to a higher, more ancient and univerfal Law, deter- mines Mankind in general to be Sinners in the Sight of God, and liable to be condemned as fuch. Which Obfervation is, in many Relpeds, to the Apoftle's Purpofe ; particularly in this Refpedl, that if the Jews were convinced, that the Law, which was the prime Rule of Condemnation, was given to all, was common to all Mankind, and that all fell under Copdemnation through the Violation of that Law by the common Father of all, both Jews and Gentiles, then they would be led more eafily and naturally to believe, that the Method of Juftification, which God had ellabiifhed, alfo extended equally to all Mankind : And that the MeJJiah, by whom we have this Juftification, is appointed, as Adam was, for a common Head to ail, both Jews and Gentiles. 7I1C Chap. IV. 7 and Senfe of Rom. v. 1 2, tec. 345 Seft. II. 3 The Apoftle's aiming to confute the Jewijh Notion, is the principal Occafion of thofe Words in the 13th Verfe, For until the Law^ Sin was in the Wjorld\ but Sin is not imputed^ when there is no Law. As to the Import of that Expreflion, Even ever them that had not finned after the Similitude of Adam's Tranfgreffion^ not only is the Thing figni- iied by it, in Dr. T^-r\ Senfe of it, not true ; or if it had been true, would have been impertinent, as has been lliewn : But his Interpretation is, other- wife, very much y?r^/»fj and unnatural. Accord- ing to him, by " finning after the Similitude of " Adam's Tranfgreflion," is not meant any Simi- litude of the A<5t of finning, nor of the Command finned againfl, nor properly any Circumftance of the Sin % but only the Similitude of a Circumftance of the Command^ viz. the Threatening it is atten- ded with. A far-fetched Thing, to be called a Similitude of finning ! Befides this Exprefilon, in fuch a Meaning, is only a needlefs, impertinent, and awkward Repeating over again the fame Thing, which it is fuppofed the Apoftle had oblerved in the foregoing V'^crfe, even after he had left it, and had proceeded another Step in the Series of his Difcourfe, or Chain of Arguing. As thus, in the foregoing Verfe the Apoftle had plainly laid down his Argument, (as our Author underftands it) by which he would prove, Death did not come by perfoual Sin, viz. that Death reigned before any LazVy threatening Death for perfonal Sin, was in Being ; fo that the Sin then committed was againll no Law, threatening Death for perfonal Sin. Sla- ving laid this down, the Apoftle leaves this P:in of his Argument, and proceeds another Step, Nc- vrrlbelefs Death reigned from Adam to Moils : Aiui /■ y tUe;i 344 ^he true Connexion, Scope^ Part II; then returns, in a ftrange unnatural Manner, and repeats that Argument or Aflertion again, but pnly more obfcurely than before, in thele Words, ^ven over 4hem that had not ftnnc4 after the Simi- litude of Adam's 'Tranfgreffion^ i. e. over them tliai had not finned againft a Law threatening Death ipr perfonal Sin. Which is juft the fame Thing as if the Apoftle had faid, " They that finned " before the Law^ did not fin againft a Law threat- " ening Death for perfonal Sin •, for there was no " fuch Law for any to fin againft at that Time : *' Neverthelefs Death reigned at that Time, even " over fuch as did not fin againft a Law threaten - " ing Death for perfonal Sin." WHiich latter Claufe adds Nothing to the Premifes, and tends Nothing to illuftrate what was faid before, but rather to obfcure and darken it. The Particle {iccil) even^ when prefixed in this Manner, ufed to fignify fomething additional, fome Advance in the Senfe or Argument ; implying, that the Word.s following exprefs fomething more, pr exprefs the fame Thing more fully, plainly, or forcibly. But to unite two Claufes by fuch a Particle, in fuch a Manner, when there is nothing befides a flat Re- petition, with no fuperadded Senfe or Force, but rather ^ greater Uncertainty and Obfcurity, would be very unufual, and indeed very abfurd. I can fee no Reafon why wc lliould be diflatisfied with that Explanation of this Claufe, which has more commonly been given, viz. Hiat by them vuho have not finned after the Similitude of Adam'j Tranfgreffion^ are meant Infants ^ who, though they have indeed fmned in yldam^ yet never finned as Adam did, by actually tranfgrelnng in their own Perfons ; unlefs it be, that this Interpretation is too old, and too ccmmcn. It v/as v/cll jvnqwn by thole Chap.tV. ? and Senfe of Rofn. v. 12, &c. 345 Sect. II, 5 thofe the Apoftle wrote to, that vaft Numbers had died in Infancy, within that Period which the Apo- Ale (peaks of, particularly in the Time of the Deluge : And it would be Itrange, the Apoftle Ihould not have the Cafe of fuch Infiints in his Mind J even fuppofing his Scope "vvere what our Author fuppofes, and he had only intended to prove that Death did not come on Mankind for their peribnal Sin. How diredlly would it have ferved the Purpole of proving this, to have men- tioned fo great a Part of Mankind that are fubjeft to Death, who all know, never committed any Sin /// their oiim Perfons ? 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 uncertain as this, That God never would bring Death on all Mankind for per- fonal Sin, (though they had pcrfonal Sin) Vv^ithout an exprcfs revealed Conjlitution \ and then to cb- ierve, that there was no revealccl Conllitution of tills Nature from yldam to Mofes ; which alfo feems a Thing without any plain Evidence ; an4 then to infer, that it muil needs be fo, that it could come only on Occafion of yldard^^ Sin, though not for his Sin, or as any Puniihment of it ; which In- ference alfo is very dark and unintelligible. If the Apofde in this Place meant thofe v/ho never fmncd by their perfonal Ac'r, it is not (trange that he fliould exprefs this by their net finning after the ^imi/itade of Adam'i Iranfgrefp.cn. We read of two Ways of Men's being like Adam^ or m which a Sinfilitude to him is afcribed to Men: One is a being begotten or born in his Image or Li^cniSy Gcii. v. ^. Another is a tranforcuing God's Covcn.mLor i.av/, like hir'i. Hoi", vi. 7. 1':c}\ hkc Adam, ' io, i'l the 'Icb. and / rr^'^ I c^i., i.iS^-e irdi^^yci'id 546 ^^^ true Conne£lion, Scope, Part II, tranfgrejfed the Covenant. Infants have the former Similitude, but not the latter. And it was very natural, when the Apoftle would infer that Infants become Sinners by that one A6t and Offence of Adam, to obferve, that they had not renewed the A61 of Sin themfelves, by any fecond Inftance of a like Sort. And fuch might be the State of Lan- guage among Jew$ and Chriftians at that Day, that the Apoftle might have no Phrafe more aptly to exprefs this Meaning, The Manner in whicl> the Epithets, Perfonal and A^ual, are ufed and applied now in this Cafe, is probably of later Date, and more modern Ufe. And then this Suppofition of th? Apoftle's ha- ving the Cafe of Infants in View, in this Expref- fion, makes it more to his Purpofe, to mention Death reigning before the Law of Mofes was given. For the Jews looked on all Nations, befides them-f felves, as SmnerSy by Virtue of their Law -, being made fo efpecially by the Law of Circumcijion, given firft to Abraham^ and compleated by Mofes, making the Want of Circumcifion a legal Pollution, utterly difqualifying for the Privileges of the Sanc-^ tuary. This Law, the Jews fuppofed, made the very Infants of the Gentiles Sinners, polluted and hateful to God ; they being uncircumcifed, and born of uncircumcifed Parents. But the Apoftle proves, againft- thefe Notions of the Jews, that the Nations of the World do not become Sinners by Nature, and Sinners from Infancy, by Virtue of their Law, in this Manner, but by Adamh Sin : Inafmcuh as Infants were treated as Sinners long before the Law of Circumcifion was given', as well as before they had committed s^ftual Sin. ^hap.lV. 7 md Senfe of KorvLv. i2f tec. 3^7 What has been faid, may, ais I humbly cCfnceive, lead us to that which is the true Scope and Senfe p{ the Apoftle in thefe three Verfes-, which I W)]A endeavour more briefly to reprefent in the follow^ ing Paraphrafe. " The Things which I have 12. Wherefore^ ai largely infilled on, viz. the by one Man Sin en- Evil that is in the World, the tertd into the Worlds general Wickednefs, Guilt and and Death by Sift j Ruin of Mankind, and the op- and fo Death gaffed polite Good, even Juftification upcn ail Men\ for and Life, as only by Chrift, that all have fmned, lead me to obferve xh^Ukenefs of the Manner in which they are each of them introduced. For it was by one Man, that the general Corruption and Guilt which I have fpoken of, came into the World, and Con- demnation and Death by Sin : And this dreadful Punifhment and Ruin came on all Man- kind by the great Lazv ofWorkSy originally eftabliflied with Man- kind in their firft Father, and by his one Offence^ or Breach of tKat Law j All thereby be- coming Sinners in God's Sight, and cxpofcd to final Deitruc- tion, " It is manifcfl:, that it was 1:5. For until thg in this \\'ay the World became Ln^-jj Sin zvas in the finful and guilty-, and not in M'^or/d : But Sin is that \\' ay which the frzrs fup- }iot imputed^ 'u.'hert poie, I-.';'. Thii: t'.iuir Law, t'^src is r.o Lazv. oiven 34^ 'J^he Proof of Original Sin Part II. given by Mofes is the grand univerfal Rule of Righteouf- nefs and Judgment for Man* kind, and that it is by being Gentiles^ uncircumcifed, and Aliens from that Law, that the Nations of the World are conjlituted Sinners^ and unclean. For before the Law of Mofes was given. Mankind were all looked upon by the great Judge as Sinners, by Corruption and Guilt derived from Adatri's Violation of the original Law of Works ; which fhews, that the original univerfal Rule of Righteoufnefs is not the Law of Mofes ; for if fo, there would have been no Sin imputed be- fore that was given ; becaufe Sin is not imputed, when there is no Law. " But that at that Time Sin 14. Never thelefs was imputed^ and Men were by Death reigned from their Judge reckoned as Sin- Adam toMo^t'^.^even ners^ through Guilt and Cor- over them that had ruption derived from Adam, not fnncd after the and condemned for Sin to Similitude of AdidLm\ Death, the proper Punifhment Tranfgrefjlon. of Sin, we have a plain Proof; in that it appears in Faft, all Mankind, during that whole Time which preceded the Law of Mofes, were fubje6ted to that temporal Death, which is the vifible Introduction and ImagQ Chap. IV. 7 from Rom. v. full and ^Hirt* ^4^ 6eft. II. J Image of that utter Dcftruc- tion which Sin deferves, not excepting even Infants, who could be Sinners no other Way than by Virtue of Adam^s Tranfgrefiion, having never in their own Perlbns adually fin- ned as Adam did ; nor could at that Time be made polluted by the Law of Mofes, as being uncircumcifed, or born of un- circumcifed Parents." Now, by Way of Refie(5lion on the Whole, I would obi'erve, that though there are two or three ExprelTions in this Paragraph, Rom. v. 12, &c. the Defign of which is attended with fome Difficulty and Obfcurity, as particularly in the 13th and 14th Veries, yet the Scope and Senfe of the Difcourfe in general is not obfcure, but on the contrary very clear and manifeft •, and fo is the particular Doc- trine mainly taught in it. The Apoftle fets himfelf with great Care and Pains to make it plain, and precifely 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 Conned:ion it ftands in with other Parts of the Kpiille, and by the manifeft Drift of ail the pre- ceding Part of it. The Doctrine of Original Sin is not only here taught, but moil plainly, explicitly, and abundantly taught. I'his Doctrine is alferted, cxpreOy or im- plicitly, in almoil every Verfe, and in fome of the V'erfes leveral Times. It is fully implied in that firit Exprcfiion in the 1 .ith ver. By one Man Sin e^iteycd 350 The Proof of Original Sin Part \i. entered into the World. The Paflfage implies, that Sin became univerfal m the World v as the Apoille had before largely fhewn it was ; and not merely (which would be a trifling infignificant Oblervation) that one Man, who was made firft, finned firft,- before other Men finned ;- or, that it did not fo happen that many Men began to fm juft together at the fame Moment. The latter Part of the Verfe, And Death by Sin, and fo Death paffed upon all Men, for that (or, if you will, unto which) all have finned, fhews^ that in the Eye of the Judge of the World, in Adam's firit Sin, all finned j not only /;/ fonie Sort, but all fmned fo as to be ex- pofed to that Death, and final Deftrudtion, which is the proper JVages of Sin. The fame Do6lrine is taught again twice over in the 14th Verfe. Ic is there obferved, as a Proof of this Doftrine, that Death reigned over them which had not fmned after the Similitude 0/ Adam'j Tranfgrejfwn, i. e. by their peribnal A<51 ; and therefore could be expofed to Death, only by deriving Gxiilt and Pollution from Adam, in Confequence of his Sin And it is taught again in thole Words, Who is the Figure of him that was to come. The Refemblance lies very much in, this Circumftance, viz. our deriving Sin, Guilt, and Punifliment by Adamh Sin, as we do Righ- teoufaefs, Jullification, and the Reward of Life by Chriil's Obedience -, for lb the Apoille explains himfelf. The fame Do6lrine is expredy taught again, ver. 15. 'Through the Offence of one, many be dead. And again twice in the i 6th Verfe, It was by one that finned ; i. e. tt was by Adam, that Guilt and Punifhment (be forefpoken of) came on Mankind : And in theie Words, Jtidgnient was by one to Condemnation. It is again plainly and fully kid down in the lych Verfe, By one Man's Offence^ Death reigned by one. So again in the i8th Verfe v- By Chap. IV."? from Rom. v. full (ind plain. 3^t Seft. II. JJ By the Offence of one^ Judgm^Tit came upon alt Men to Condemnaticn Again very plainly in the 19th Verfe, By one Mail's Dtfobedknce^ many were made Sinners, And here is every Thing to determine and fir the Meaning of all important Terms, that the Apo- jftle makes Ufe of: As, the abundant Ufe of theni in all Parts of the New Teftament j and efpecially in this Apoitle's Writings, which make up a very great Part of the New I'eftament : And his re- peated Ufe of them in this Epiftle in particular, elpecially in the preceding Part of the Epiftle, 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 caits on another, which fully fettles their Meaning; As, with rcfpedt to the Words Jujiification, Righ- teoufnefs^ and Condemnation -, and above all, in re- gard of the Word, Sin, which is the moft import- ant of all, v/ith Relation to the Dodrine and Con- troverfy we are upon. Befides the conftant Ufe of this Term every where elfe through the New Teftament, through the Epiftles of this Apoftlc, this Epiftle in particular, and even the former Part of this Chapter, ic is often repeated in this very Paragraph, and evidently ufed in the very Sente that is denied to belong to it in the End of ver. 12, and ver. 19. though owned everywhere elfe : And its Meaning is fully determined by the Apoftle's varying the Term •, ufmg together with it, to fignity the lame Thing, fuch a Variety of other fynonymous Words, ftich as Offence, "-Tranf- grffton, Difobedienc^. And furtJicr, to put the Matter out c,i all Controveriv, it is particularly and exprcfsly and repeatedly diftinguiihccl from th.it vv-:i'ch oor i.)proicrs would r::t^!ci:;i it bv, z-:z. |52 ^he Proof of Original Sin Part It: Condemnation and Death. And what is meant by Sin's entering into the IVorld, fh ver. 1 2 . is deter- mined by a like Fhrafe of Sin's being in the TVorld^ in the next Verfe.- — And that by the Offence of one ^ fo often fpoken of here, as bringing Death and Condemnation on all, the Apoftle means the Sin of one, derived in ks Guilt and Pollution to Man- kind in general, is a Thing which (over and above all that has been already obferved) is fettled and determined by thofe Words in the Conclufion of this Difcourfe, ver. 20. Moreover^ the Law en- tered^ that the Offence might abound : But where Sin abounded, Grace did much more abound. Thefe Words plainly Ihew, that the OFFENCE fpoken of fo often, and evidently fpoken of ftill in thefe Words, which was the Offence of one Man, became the Sin of all. For when he fays, The Law entered., that the Offence might abound., his Meaning cannot be, that the Offence of Adam., merely as his per- fonally, fliould abound \ but, as it exifts in its derived Guilt, corrupt Influence, and evil Fruits,- in the Sin of Mankind in general, even as a Tree in its Root and Branches *. It is a Thing that confirms the Certainty of the Proof of the Doctrine of Original b'in, which this Place affords, that the utmoll Art cannot pervert it * The OJi'eiice, according to Dr, T— ?-'s Explanation, does rot akourJ by the Lanxi at all really and truly, in any Senfe ;' neither the Shi, nor the Puni/Ij?nc>:t. For he fayt, " The " Meaning is not, that Men fhould be made more wicked : '= but, that IVIen fhould be liable to Death for every Tranf- ♦' greffion." Bat after all, they are liable to no more Deaths, nor to any worfe Deaths, if they are not more finl'ul : For they were to have Punifhments according to their Dcfert, before. Such as died, and went into another World, before the Law of Mcfes was given, were punifhed according to t'heir Dcftrts ; ar.d the Law, v/hen it came, threatened ii.» iHore„ Chap. IV. 7 from Rom. v. full and plain. 253 Sedt.ll. / it to another Senfe. What a Variety of the moft artful Methods have been ufed by the Enemies of this Do<5lrine, to ar^ and darken this Paragraph of holy Writ, which Hands fo much in their Way, as it Were to force the Bible to fpeak a Language that is agreeable to their Mind ! How have Ex- prefiions been drained, Word5 artdPhrafes racked! What ilrange Figures of Speech have been inven- ted, and with violent Hands thruft into the Apo- flle's Mouth i and then vv'ith a bold Countenance and magifterial Airs obtruded on the W'orld, as froni him! — But, bleffed be God, we have his Words as he delivered them, and the reft of the flime Epiftle, and his other Writings to compare with them j by which his Meaning ftands in too ftrong and glaring a Light to be hid by any of the artificial Mifts v/hich they labour ta throw upon it. \i is really no lefs than ahufing the Scripture and its Readers, to reprcfent this Paragraph as the moll chfcure of all the Places of Scriptnre, tha: fpeak of the Confequences of Adar/i\ Sin -, and to treat it as if there was Need firft to connder other Places as more plain. Whereas, it is moft ma- nifeftlv a Place in which thefe Things are de- clared, beyond all, the mioft plainly, particularly, precikly, and of let Purpofj, by that great Apo- ille, who has moft fully explained to us thofe l^ocftrines in general, which relate to tiie Redemp- tion by Chrift, and the Sin and Miiery we are redeemed from. And it muft be now left to the Reader's Judgment, whether the ChriOLian Church has not' proceeded reafonably, in looking on tlii^> as a Place ot Scripture moft clearly and tullv treat- ing of thefe I'hlr.fijs, and in ufing its decerrniPuUe A a " Senie 354 P^oof from Rom. v. full and plaht. Part IL Senfe as an Help to fettle the Meaning of many other Faffages ot facred Writ. As this Place in general is very full and plain, fo the Do6lrine of the Corruption of Nature, as derived from Adam^ and alfo the Imputation of his firlt Sin, are both clearly taught in it. The Imputation of Jdam's one Tranfgrefllon, is indeed moit direcflly and frequently aflerted. We are here affured, that by one Man's Sin^ Death faffed on all', all being adjudged to this Punilhment, as havincr finned (fo it is implied) in that one Man's Sin. And it is repeated over and over, that all are condemned^ many are dead^ many made Sinners^ &c. by one Mail's Offence, by the Difobedience of ene, and by one Offence. And the Doctrine of origmal Depravity is alfo here taught, v/hen the Apoftle fays. By one Man Sin entered into the World j having a plain Refpeft (as hath been liiewn) to thai univcrfal Corruption and Wicked-' nefs, as well as Guilt, which he had before largely treated of. PAR^r i*artlll } Pr^&f from KQdcmptlon. 2 55 Chap. I. 3 PART III. Obferving the Evidence given us, relative to the Do6lri?je of Original Sin, /« what the Scriptures reveal concerning the Redemption by Christ. CHAP. I. ^he Evidence of Original Sin, from the Nature of Redemption, in the Procurement of it. ACCORDING to Dr. T—rh Scheme, a ver^ great Part of Mankind are the Subjefts of Chrift's Redemption^ who live and die perfedlly in- nocent^ who never have had, and never will have any Sin charged to their Account, and never are either the Subjeds of, or expofed to any Ptmifi- inent whatsoever, viz. all that die in Infancy. They are the Siibjedls of Chrijl\ Redemption, as he re- deems them from Death, or as they by his Righ- teoufnefs have Jujiification, and by his Obedience are made righteous, in the Refurre^ion of the Body, in the Senfe of Rom. v, 18, 19. And all Mankind are thus the Subjedts of Chrill's Redemption, while they are perfedly guiklcfs, and expofed to no Punifhment, as by Chrift they are intitled to a Refurre^icn. Though, with refpe6t to fiich Perfons as have finned, he allows it is in fome Sort by Chrift and his Death, that they are faved from Sin, and the Punilhment of it. Now let us fee whether fuch a Scheme well con- fills with the Scripture- Account of the Redempiiory by Jefus Chrift. A a 2 I Th'^ ,2 5^ Proof 6f Original Sin Viti \\\ I. The Reprefentations of the Redemption by Chriil, every where in Scripture, lead us to fup- pofe, that all whom he came to redeem, are Sinners -y tJiat his Salvation, as to the Term from which (or the Evil to be redeemed from) in all is 5V«,> and the deferved Punijhment of Sin. It is natural to fuppofc, that when he had his Name Jefus, or Saviour^ given him by God's fpecial and imme- diate Appointment, the Salvation meant by that Name fhould be his Salvation in general ; and not only a Part of his Salvation, and with Regard only to ibme of them that he came to fave. But this Name was given him to fignify his faving his People from their Sins, Matth. i. 21. And the great Dodlrine of Chrift's Salvation is, that he came inio the World to fave Sinmrs, 1 Tim. i. i c^. And that Ch7^ift hath once fuffered, the Jiiji for the Unjuji, I Pet. iii. 18. In this was manifefled the Love of Cod towards us, (towards fuch in general as have the Benefit of God's Love in giving Chrift) that God fent his only begotten Son into the World, that we might live through Him. Herein is Love, that he fent his Son to be the Propitiation for our Sins, I John iv. 9, 10. Many other Texts might be mentioned, which feem evidently to fuppofe, that all who are redeemed by Chriil, are faved from Sin. We are led by what Chrift himfelf faid, to fuupofe, that if any are not Sinners, they have vo Need of him as a Redeemer, any more than a Vv'cU Man of a Phyfician, Mark ii. i 7. And that Men, in order to being the proper Subjects of the Mercy of God through Chrift, muft firft be in a State of Sin, is implied in Gal. iii. 22. But the. Scripture hath concluded all under Sin, that the Proraifc by Faith of Jefus Chrijl might be given to ihm that believe. To the fameEfteft is Rom. xi. 32-. Chap. I. from Redemption hy Chrijl. $S7 Thefe Things are greatly confirmed by the Scripture-Dodlrine of Sacrifices. It is abundantly plain, by both Old and New Teftament, that they were Types of Chrift's Death, and were for Sin, and fiippofed Sin in thofe for v/hom they were offered. The Apoftlc fuppofes, that in order to any having the Benefit of the eternal Inheritance by Chrift, there mujl of Neceffity be the Death of the Tejlator ; and gives that Reafon for it, that zvithout fhedding of Blood there is no Remiffion^ Heb. ix. 15, &:c. And Chrift himfelf, in rcprefenting the Benefit* of his Blood, in the Inftitution of the Lord's Supper, under the Notion of the Blood of a 'Tefiaraent^ calls it, The Blcod of the Neiu Te- Jlmnent fhed for the Remiffion of Sins^ Matth. xxvi. 28. But according to the Scheme of our Author, many have the eternal Inheritance by the Death of the Teftator, who never had any Need of Re- miffion. II. The Scripture reprefents the Redemption by Chrift as a Redemption from defcrved Deftruc- tion •, and that, not merely as it refpecfts fom.e Particulars, but as the Fruit of God's Love to Mankind. John iii. 16. God fo loved the IVORLD, that he gave his only beget ten Son, that ivhofoevcr hclieveth in him SHOULD NOT PERISH, but have everlafiing Life : Implying, that otherwife they m,uft perifti, or be deftroyed : But what Neceffity of this, if they did not deferve to be dcftroyed ? Now, that the Deftrudlion here fpoken or, is deferved Deftruclion, is manifcft, becauTc it is there compared to the perilliing of fuch of the Children of Ijracl as died by the Bite of the fiery Serpents, which God in his Wrath, for their Re- bellion, fent amcngft them. And the lame Thini:; ( Icarlv appears bv the Lift Verfe of t'nc lame A a 3 Ch.'r:e^ 358 Vr. T— r^s Scheme fuperfedes Part III, Chapter, He that helieveth on the . Son^ hath ever- lafiing Life ; and he that helieveth not the Son, Jhall not fee Life, hut the Wrath of God ahideth 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 interefled in Chriit, have this Wrath remove^, and eternal Life bellowed -, the reft are left with the Wrath of God fiill remaining on them. The fame js clearly illuftrated and confirmed by John v. 24. He that helieveth, hath everlajiing Life, and fhall not corns into Condemnation, hut is paffed from Death to Life. In being pafTed from Death to Life is implied, that hefcre, they were all in a State of Death j and they are fpoken of as being fo by a Sentence of Condemnation ; and if it be 2ijufi Condemnation, it ^s a deferved Condemnation. III. It will follow on Dr. T — r's Scheme, that Chri{l*s Redemption, with regard to a great Part of them who are the Subjefts of it, is not only a Redemption from no Sin, but from np Calamity^ and fo from no Evil of any Kind. For as to Death, which Infants are redeemed from, they never were fubjcded to it as a Calamity, but purely as a Beneft. It came by no Threatening or Curfe denounced upoji or through Adam ; the Covenant with him being utterly aholifned, as to all its Force and Power on Mankind (according to our Au- thor) before the pronouncing the Sentence of Mortality. Therefore Trouble and Death could be appointed to innocent Mankind no other Way than on the Foot of another Covenant, the Cove- nant of Grace ; and in this Channel they come only as Favours, not as Evils. Therefore they could need no Medicine or Remedy, for they had no Difeafe. Even Death itfelf, v/hich it is fiippofed Chrift Chap. I. Redemption hy Chrijt. 359 Chrift faves them from, is only a Medicine ; it is preventing Fhyfick, and one of the greaceft of Benefits. It is ridiculous to talk of ferlons needing a Medicme, or a I'hyfician to fave them from an excellent Medicine; or of a Remedy from a happy Remedy ! \i it be laid, though Death be a Benefit, yet it is fo bccaufe Chrift changes it, and turns it into a Benefit, by procuring a Refurrrtiion: I would here afl<. What can be meant by turning or changing it into a Benefit, when it never was otherwife, nor could ever jufily be otherwife .'' In- fants could not at all be brought under Death as a Calamity \ for they never deferved it. And it would be only an Abufe (be it far froin us, to afcribe fuch a Thing to God) in any Being, to make the Offe;r to any poor Sufferers, of a Re- deemer from fome Calamity, which he had brought upon them without the leaft Defert of it on their I^art. But it is plain, that Death or Mortality was not at firft brought on Mankind as a Blefiing, on the Foot of the Covenant of Grace through Chrift ; and that Chrift and Grace do not bring Mankind under Death, but _^;7 * See page 234. <" i , 6.1....-:. ;:. | S-c Para] Ro.nn. i;. u. .i!!o < r. \ ;t, 1 j, ^66 Prod/ of Original Sin Part III.- CHAP. 11. ^he Evidence of the Do5irine of Original Sin from_ what the Scripture teaches of the Application of Redemption, THE Truth of the Dodtrine of Original Sin is very clearly manifeft from what the Scrip- ture fays of that Change of State, which it repre- fcnts as neceffary to " an a6i:ual Intereft in the tpiritual and eternal Bleflings of the Redeemer's Kingdom. In order to this, it (peaks of it as abfolutely neceffary for every one, that he be regenerated, or ^orn again. John iii. 3. Verily, verily^ I fay unto thee. Except a Manycvv)i^i7 avco^ev, be begotten again, or born again^ he cannot fee the Kingdom of God. Dr. 2". though he will not allow that this fignifies any Change from a State of natural Propenjity to Sin, yet fuppofes that the new Birth here fpoken of means a Man's being brought to a divine Life, in a right Ufe and Application of the natural Potvers, in a Life of true Holinefs * : And that it is the Attainment of thofe Habits of Virtue and Religion, which gives us the real Charaifer of true Chrijiians, and the Children of God f j and that it is putting on the new Nature of right Action \. But in order to proceed in the moft fure and fafe Manner, in our Underflanding what is meant in Scripture by being born again, and fo in the Inferences we draw from what is faid of the Ne- cellicy of it, let us compare Scripture with Scrip- ture,- • Page 144. t Page 246, 248. % Page 251. Chap. U, from Application of Redemption. 567 ture, and confider what other Terms or Phrafes are ufed in other Places, where Refpcdl is evidently- had to the fame Change. And here I would ob- ferve the following Things. I. If we compare one Scripture with another, it will be fufficiently manifeft, that by Regeneration, or being begotten, or born again, the fame Change in the State of the Mind is fignified with that which the Scripture fpeaks of as effected in true REPENTANCE and CONVERSION. I puc Repentance and Converfion together, becaufe the Scripture puts them together, ASis iii. 19. and becaufe they plainly fignity much the fame Thing. The Word, i^.e-roc-^o^a., (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 pajfive in it) the following Things do fhew. In the Change which the Mind pafles under in Repentance and Converfion, is attained that Charac- ter of true Chriitians, which is necelTary to the eternal Privileges of fuch, A<5ts iii. 19. Repent ye therefore, and be converted, that ycur Sins may be blotted out, when the Times of Refrefmng fhall come from the Prefence of the Lord. — And fo it is with Regeneration ; as is evident from what Chrift fays to Nicodemus, and as is allowed by Dr. T. The Change the Mind pafies under in Repent- ance and Converfion, is that in which faving Faith is attained, Mark\. 15 '^ihe Kingdom of God is at Hand, repent ye, and believe the Gofpel. a nd fo it is with a being born again, or born oi God; as appears ^^8 Proof of Original Sin Part lit. Appears by John i. 12, 13. Bui as many as received hint, to them gave he Power to become the Sons of God, even to them that BELIEVE on his NamCy 'which were born not of Blood, &c. hut of God. Jitfl as Chrift fays concerning Converfion, Matth. xviii. 3. Verily, verily, I fay unto you. Except yc ie converted and become as little Children, ye Jhall not enter into the Kiiigdorn of Heaven : So does he fay concerning being born again, in what he Ipake to Nicodemus. By the Change Men pafs under in Converfion, they become as little Children -, which appears in the Place laft cited : And lb they do by Regenera- tion, I Pet. i. at the End, and Chap. ii. at the Beginning. Being born again. — IVherefore, as new- born Babes, defire, k^c. It is no Objedlion, that the Difciples, whom Chrift fpake to in Matth. xviii. 3. were converted already : This makes it hot lefs proper for Chrift to declare the Neceflity of Con- verfion to them, leaving it with them to try the-nri- felves, and to make fure their Converfion : In like Manner as he declared to them the NeceiTity of Re- pentance, in Luke yiiii. 3, 5. Except ye repent, ye foall all likewife perifo. The Change that Men pafs under at their Re- pcntance, is expreifed and exhibited by Baptifm.- Hence it is called the Baptifm of Repentance^ from Time to Time, Matth. iii. 1 1. Ltde iii. 3. Acts xiii. 24. and xix. 4. And fo is Regeneration, or being born again, exprefled by Baptifm ^ as is evident by fuch Reprefentations of Regeneration as thofe, John iii. 5. Except a Man be born of Water, and of the Spirit — Tit. iii. 5. He faved us by the IVafiing of Regeneration. — Many other Things might be oblervcd. Chap. IT. from Aipiplic^tion of Redemption. j6^ 6bferved, to fhewthat the Change Men pafs under in their Repentance and Converfion, is the fami; with that which they are the Subjects of in Re- generation. — But thefe Obfervations itiay be fuf- ficient. II. The Change which a Man palTes under when born again, and in his Repentance and Converfion, is the iame that the Scripture calls the CIRCUM- CISION OF TPIE HEART.— This may eafily appear by confidering. That as Regeneration is that in which are at- tained the Habits of true Virtue and Holinefs, as has been fhewn, and as is confefled •, fo is Circum- cifion of Heart. Deut. xxx. 6. And the Lord thy God ivill circumcife thine Heart, a?id the Heart of thy Seed, to love the Lord thy God ivith all thine Hearty and iz-ith all thy Soul. Regeneration is that whereby Men come to have the Character of true Chriftians •, as is evident, and as is confelfed i and fo is Circumcifion of Heart : for by this Men become Je-ji's inwardly^ or Je'H'S in the Spiritual and Chrijlian Senfe (and that is the fame as being true Chriftians) as of old Profelytes were made Je'-jjs by Circumcifion of the Fiefn. Rom. ii. 2S', 29, For he is not a Jew, zvhich is one outwardly •, neither is that Circumcifion, zvhich is cut-ward in the Flefj : But he is a Jew, ivhich is one in-wardly \ and Circum.cifion is that of the Heart, in the Spirit and not in the Letter, ziFfe Praife is 7ict of Men, but of God. That CircuTAcifcn cf the Heart is the fame w'^^h Converfion, or turning from Sin to God, is cvid-ru by ler. iv. i — .;. If thou zvilt return, I'-:rl, ro- B b ■ Tv>rn 370 Froof of Original Sin Part IIL turn (or, convert unto me) — Circumcife your/elves to the Lord, and put away the Forejkins of your Heart. And Deut. x. 16, Circumcife therefore the Forefdn of your Heart, and he no more fiiff- 'iiecked. Circu'incifion of the Heart is the fame Change of the Heart that Men pafs under in their Repentance ; as is evident by Levit. xxvi. 41. If their uncir- cumcifed Hearts he humhled, and they accept the Punifljment of their Iniquity. The Change Men pafs under in Regeneration^ Repentance^ and Coni-erf.on, is iignified by Baptifm^ as has been fhewn ^ and fo is Circumcijion of the Heart fignified by the fame Thing. None will deny, that it was this internal Circumcifion, which of old was fignified by external Circumcifion ; nor will any deny, now under the New Teftament, that inward and fpiritual Baptifm, or the Cleanfing of the Heart, is fignified by external Wafning or Baptifm. But fpiritual Circumcifion and fpiritual Baptifm arc the fame Thing ; both being the putting off the Body of the Sins of the Fkflj ; as is very plain by Colof ii. 11, 12, 13. In luhora alfo ye are circumcifcd, 'with the Circunicifion made without Hands, in putting off the Body of the Sins of tlie Flelli, by the Circumcifion of Chrijt, buried with him in Baptifm, "ivherein alfo ye are rifen with him, 3cc. III. This inward Change, called Regeneration^ and Circumcijion of the Heart, v/hich is v/rought in Repentance and Converfion, is the fame with that fpiritual RESURRECTION fo often fpohcn of and reprcfcntcd as a dyin^unto Sin. and livin-y unto Righlcoufnefs, This Chap. II. from Application of Redempi ion. 37 1 This appears with great Plainncfs in that lall cited Place, Col. ii. In whom alfo ye are circunicifed, with the Circumcifwn made without Hands, — buried with him in Baptifm, wherein alfo ye are rifen with him, through the Faith of the Operation of Gody &c. yhid you, being dead in your Sins, and the Uncircumcifion of your Flefh, hath he quickened together with him y having fc^ivm you all ^tref- pajfes. The fame appears by Rom. vi. 3, 4, 5. Know ye not, that fo many of us as were baptized into Jefus Chrijl, were baptized into his Death ? T' here- fore we are buried with him by Baplifn into Death ; that like as Cbriji was railed up froai the Dead, by the Glory of the Father, even lb we alio fhould walk in Nev/nefs of Life, i^c. vcr. 11. Likewife reckon ye alfo yourfelvcs to be dead unto Sin, but alive unto God, through Jcfus Chrifi cur Lord. la which Place alfo it is evident, by the Words recited, and by the whole Context, that this fpiri- tual Rclurreclion is that Change, in which Perfons are brought to llabits of lloiinefs and to the di- vine L.ife, by v/liich Dr. T". defcribcs the Thing obtained in being born again. 'I'hat a fplriliial Rcfnrrcr.ion to a new divine Life, Iliould be called a being horn again,- is agree- able to the Language of Scripture, in which wc find a Rifurreciion is called a being hern, or begotten. So thole Words in the ii' Pfalm, F'hou art my Son, this Day haz'c I begotten thee, are applied to Chriil's Rcfurrti'liori^ Acls xiii. 3:^. So in Colcf. i. iS. Chrilt i:. calked the fi>-jl BORN fro:ii the Dead; and in Rc^. i. 5. 'Ibe firfl BiLGOTFEN cf th: Dead. U'he Saints, in their Co'i'vc-ftGu or fplrit.id R^fuT" ^72 Proof of Original Sin Part III. re5lion^ are rifen with Chriji, and are begotten and born with him. i Pet. i. 3. Which hath begotten lis again to a lively Hope, by the Refurreftion of Jefus Chrift from the Dead, to an Inheritance in- corruptible. This Inheritance is the fame Thing with that KINGDOM of HEAVEN, which Men obtain by being born again, accordirrg to Chrift's Words to Nicodem^ -, and that fame Inheritance of them that are fan£fified, fpoken of as what is ob- tained in true CONVERSION. Acfts xxvi. 18. 'To turn them (or convert them) from Darknefs ta Light, and from the Power of Satan unto God, that they may receive Forgivenefs of Sins, and Inheritance among them that are fandlified, through Faith that is in me. Dr. T — r's own Words, in his Note on Rom. i. 4. fpeaking of that Place in the ii'^ Pfalm, iuft now mentioned, are very worthy to be here recited. He obferves how this is applied to Chrift's Refurre^ion and Exaltation, in the New Teftament, and then has this Remark, " Note, Begetting is '' conferring a new and happy State : A Son is a " Perfon put into it. Agreeably to this, good " Men are faid to be the Sons of God, as they are " the Sons of the Refurre£iion to eternal Life, which *-' is reprefented as a TTocKiyyivsa-iot, a being; BE- " GOTTEN, or BORN AGAIN, REGENE- *' RATED." So that I think it is abundantly plain, that the fpiritual Rsfurretlion 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 Subjeds of, when they are born again, and clrcimcifcd in Hearty. Chap. II. from Application of Redemption. 373 Heart., when they repent., and are converted., and fpiritually raifed from the Dead., is the lame Change which is meant when the Scripture fpeaks of mak- ing the HEART and SPIRIT NEW, or giving a ne'W Heart and Spirit. It is needlefs here to (land to obferve, how evi- dently this is fpoken of as neceflary to Salvation, and as the Change in which are attained the Ha- bits of true Virtue and Holinefs, and the Charader of a true Saint ; as has been obferved of Regene- ration., Converfion., &c. and how apparent it is from thence, that the Change is the fame. For it is as it were felf-evidcnt : It is apparent by the Phrafes themfelvcs, that they are different Expref- fions of the fame Thing. Thus Repentance (c/.tTQjn;a) or the Change of the Mind, is the fame as being changed to a NEW Mind, or a NEW Heart and Spirit. Converfion is the turning of the Heart ; which is the fame Thing as changing it fo, that there lliall be another Heart, or a ne'uj Hearty or a new Spirit. To be born again ^ is to be born ANEW-, which implies a becoming NEW, and is reprefented as becoming nein-bcrn Babes : But none fuppofes it is the Body., that is imme- diately and properly new, but the Mind., Heart., or Spirit. And fo a fpiritual Refurrcrricn is the Re- furredion of the Spirit, or rifing to begin a NEW Exiftence and Life, as to the Mind., Hearty or Spirit. So that all thefe Phrafes imply an having a neiu Heart., and being renczved in the Spirit .^ ac^ cording to their plain Signincation, When Kicodenius expreiTcd his Wonder at Ch rift's declaring it necefiary, that a Man fliould be born again in order to fee the Kingdom of God, or en- ioy the Privileges of the Kingdom Qt the MeiTiah, r^b .^ Chriil 374 Troof of Original Sin, Sec. Part III. Chrift fays to him, JrS then a Majier of Ifrael, and knoweji not thefe things ? i. e. ' Art thou one ' who is let to teach others the Things written in ' the Law and the Prophets, and knoweft not a ' Doftrine fo plainly taught in your Scriptures, ' that fuch a Change as I fpeak of, is neceffary to ' a Partaking of the BielTings of the Kingdom of *• the Mefliah ?' — But what can Chrift have Refpedt to in this, unlefs fuch Prophecies as that in Ezek. xxxvi. 25, 26, 27 ? Where God, by the Prophet, ipeaking of the Days of the Meliiah's Kingdom, fays. Then will I fprinkle clean Water ttpon you^ and ye fJjall he clean.-— J NEW HEART aljo 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 wafljed 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 Mejjiah. Hov/ much is this like the Doctrine of Chrift to Nicodemus, of being bo7'n again of Water, and of the Spirit ? We have another like Prophecy in Ezek. xi. 19. Add to thefe Things, that Regeneration, or a heing lorn again, and the RENEWING ("or making new) by the Holy Ghoft, are fpoken of as the fame Thing, Tit. iii. 5. By the Wajhing of Regeneration, ■find Renewing of the Holy Ghojr. V. It is abundantly manifeft, that being horn again, a fpirituaily rifing fro'tn the Dead to hlewnefs of Life, receiving a new Heart, and being renewed in the Spirit of the Mind, thefe are the fame Thing with that v/hich is called -putting off the OLD MAN, and tutting en the NEW M/IN, Th.c Chap. II. Offnttmg off the Old Man, &:c. 375 The Exprcffions are equivalent-, and the Re- prefentations are plainly of the fame Thing. When Chrift fpeaks of being horn again, two Births are fuppofed; a firji and a fecond; an OLD Birth, and a NEPV one : And the Thing born is called MAN. So what is born in the firfl Birth is the old MAN; and what is brought forth in the fecond Birth, is the new MAN. That wjiich is born in the firft Birth (fiys Chrift) is Flejlo : At is the car- nal Man, wherein we have borne the Image of the earthly Adam, whom the Apoftle calls the FIRST MAN. That which is born in the new Birth, is Spirit, or the fpiritual and heavenly Man : Wherein we proceed from Chrift the SECOND MAN, the i:ew Man, who is made a quickening Spirit, and is the Lord from Heaven, and the Head of the new Creation. — In the new Birth, Men are reprefented as becoming neiv-boru Babes, (as was obfcrved before) v/hich is the fame Thing as becoming Nciv Men. And hov/ apparently is v/hat the Scripture fays of the fpiritual Rcfi'.rre^lion of the Chriftian Con- vert, equivalent and of the very fume Import with putting off the chi Man, and putting c>w the ncix) Man ? So in Rcra. vi. the Convert is fpoken of as dying, and being buried ivlth Chrijl; which is explained in the 6th Verfe, by this, that the OLD MAN is crucified, that the Body of Sin might be dcjtroyed. And in the 4th V'eri'e, Converts in this Ciiange are fpoken of as rifing to NEWNESS of Life. Are not thefe Things jilain enough ? The Apoftle does in Effed: tell us, that when he fpeaks of that fpiritual Death and Rcfurreclion which is in Converiion, he means the fame Thing as cru~ fifxir^ and burring the cid Man, and rihng a Ne'u ^,h-if Bbj. An>^ 276 Of j)uUmg cff i be Old M&n, Sec. Part III. And it is mofl apparent, that fplrltual Circumci^ fton, and fpiritual Baptifm^ and the ipiritual Refur-^ re^ion^ are all the fame with pitting off the old Man, and putting on the new Man. This appears by Colof. ii. 11, 12. In whom alfo ye are drcumcifed with the CIRCUMCISION made without Hands, IN PUTTING OFF the Body of the Sins of the Flejh^ by the Circumcifwn of Chrifi., buried with him in BAPTISM-, wherein alfo ye are RISEN with him. Here it is manifeft, that the fpiritual Cir- cumcifion, Baptifm, and Refurreftion, all fignify that Change wherein Men put off the Body of the Sins of the Fleflo : But that is the fame Thing, in this Apoftle's Language, as putting off the old Man ; as appears by Rom. vi. 6. Our OLD MAN is crucified, that the BOLT OF SIN may be de- Jlroyed. And that putting off the old Man is the fame with putting oft the Body of Sins, appears further by Ephef iv. 22, 23, 24. and Colof. iii, 8, 9, 10. As Dr. T. confefies, that a being born again is " that wherein are obtained the Habits of Virtue, " Religion, and true Holinefs i" fo how evidently is the fame Thing predicated of that Change, which is called putti^ig off the old Man, and putting on the new Man? Eph. iv. 22, 23, 24. That ye put off the old Man, which is corrupt, &c. and put on the new Man, which after God is created IN RIGHTEOUSNESS AND TRUE HOLINESS. And it is mofl plain, that this putting off the old Man, &c. is the very fame Thing with making the Heart and Spirit new. It is apparent in itfelf : ^he Spirit is called the Man, in the Language of the Apoflle ; it is called the inward Mfin^ and the hidden Chap. II. Dr. T — rV Conjirugfion abfurd. 377 hidden Man, Rom. vii. 22. 2 Cor. iv. 16. i Pet- iii. 4. And therefore putting off the old Man, is the lame Thing with the Removal of the old Heart ; and the putting on the new Man, is the receiving a new Heart, and a new Spirit. Yea, putting on the new Man is exprefly fpoken of as the lame Thing with receiving a new Spirit, or being renewed in Spirit, F.ph. IV, 22, 23, 24. That ye put off tbt old Man — and be renewed in the Spirit of your Mind, and that ye put on the new ^««. From thefe Things it appears, how unreafonablc, and contrary to the utmoft Degree of fcriptural Evidence, is Dr. T — r's Way of explaining the old Man, and the new Man *, as though thereby was meant Nothing perfcnal -, but that by the eld Man was meant the Heathen State, and by the new Man the Chrijiian Bifpenfaiicn, or State of profeffing Chriflians, or the whole colle5live Bcdy of Profejjcrs of Chriftianity, made up of Jews and Gentiles •, when all the Colour he has for it is, that the Apoftie once calls the Chriftian Church a new Man, Eph. ii. 15. It is very true, in the Scrip- tures often, both in the Old Teflament and New, colledive Bodies, Nations, Peoples, Cities, are figuratively reprefcnted by Perfons ; particularly the Cbm-ch of Chrift is reprefcnted as 07ie holy Perfon, and has the fame Appellatives as a par- ticular S.\int or Believer •, and fo is called a Child :;nd a Sen cf Gcd, Exod. iv. 22. Gal. iv. i, 2. and a ScrjiTnt cf Gcd, Ifai. xii. B, 9. and xiiv. i. Ike .Daughter cf God, and Spoufc cf Chriji, Pfal. xh". 10, 13, I.;. Rev. xix, 7. Nevcrtl:e!cds, would it be rcalonablc to argue from hence, that fuch Ap- pellations, as a Servant cf Gca, a (./:rd cf God, Sec. iirc always or comn'iOnly to be takc-n as f^gniiving only ♦ P.gc 149 — 153 -^. ^yS Of heing created a-new, &c. Part III. only the Church of God in general, or great collec- tive Bodies ; and not to be underftood in a perfonal Senfe ? But certainly this would not be more un- reafonable, than to urge, that by the old and the mw Man, as the Phrales are moftly ufed in Scrip- ture, is to be underftood Nothing but the great colkflive Bodies of Pagans and of Chriftians, or the Heathen and the Chriftian World, as to their outward Profeffion, and the Difpenfation they are under. It might have been proper, in this Cafe, to have confidered the Unreafonablenefs of that Practice which our Author charges on others, and finds fo much Fault with in them *, " That they *' content themfelves with a few Scraps of Scrip- " ture, which though wrong underftood, they " tnake the Teft of Trutli, and the Ground of ^' their Principles, in Contradidion to the whole ** Tenour of Revelation.^* VI. I obferve once more. It is very apparent, that a being born again^ and fpritiially raffed from Death to a State of new Exiftence and Life, having a new Heart created in us, heing renewed in the Spirit of our Mind, and being the Subjects of that Change by which we put off the old Man, and put on the new Man, is the fame Thing with that which in Scripture is called a heing CREATED ANEW, or made NEW CREATURES. Here, to pafs over many other Evidences of this, which might be mentioned, I would only obferve, that the Reprefentations are exactly equi- valent. Thefe feveral Phrafes naturally and mofl plainly fignify the fame Effeft, In the firft Birth, or Generation, v/e are created, or brought into Exiftence -, it is then the whole Man tirfi receive^ Being: ♦ Page 22. j. Chap. II. Of being created a-new, &c. 379 Being: The Soul is then formed^ and then our Bodies are fearfully and wonderfully made, being cu- rioufiy ivrcught by our Creator : So that a new-born Child' is a new Creature. So, when a Man is born again, he is created again-, in that 7tew Birth, there is a new Creation ; and therein he becomes as a new- born Babe, or a NEW CREATURE. So, in a Refurre^lion, there is a new Creation. When a. Man is dead, that which was created or made in the firft Birth or Creation is deftroycd : When that which was dead is raifed to Life, the mighty Power of the Creator or Author of Life, is exerted the iecond Time, and the Subjcft reftorcd to new Exiftence, and new Life, as by a new Creation. So giving a new Heart is called CREATING a cledn Heart, Pfal. li. 10. Where the Word tranf- kted, create, is the fame that is ufed in the firft ver, in Genefis. And when we read in Scripture of the new Creature, the Creature that is called NEW is MAN ; not Angel, or Bead, or any other Sort of Creature -, and therefore the Phrafe, New Man, is evidently equipollent with New Creatv.re -, and a putting off the old Man, and putting on the new, Man, is fpokcn of cxprefly as brought to pafs by a Work of Creation. Col. iii. 9, 10. Te haz-e put off the old Maji — and have put c:i the new Man^ which is renewed in Knowledge, after the hr.age of him that CREATED hirn. So Eph. iv. 22, 23, 24. That ye put off the old Man, which is corrupt, &c. end be renewed in the Spirit of ycur Mind, and tliat yc put en the new Man, which rftcr Gcd is CREA- TED in Ri[(bteoufncfs and true Ilolincis. TiicfeThi!-«g3 abfolutelv nx die Meaninir of that in 2 Cor. v. 17. // any Alan be in Chrijl, he is a nc-::: Creature : Old Things are pa/icd away ^ bclcld^ all Things arc bc^ CO'UC N:w. On 3 So All certainly need fuch a Change. Part III. On the Whole, the following Refledions may be made : 1 . That it is a Truth of :the utmoft Certainty, with refped to every Man born of the Race of Adam, by ordinary Generation, ihzv U7tlefs he he horn again, he cannot fee the Kingdom of God. This is true, not only of the Heathen, but of them that are born of the profelTing People of God, as Nico- demus, and the Jews, and every Man born of the Flefh. This is moft manifeft by Chrifl's Difcourfe m John 'in. 3 — 11. So it is plain by 2 Cor. v. 17. That every Man who is in Chrijl, is a new Creature, 2. It appears from this, together with what has been proved above, that it is moft certain with refpe6t to every one of the human Race, that he can never have any Intereft in Chrift, or fee the Kingdom of God, unlefs he be the Subjed of that Change in the Temper and Difpofition of his Heart, which is made in Repentance and Con- verfion, Circumcifion of Heart, fpiritual Baptifm, dy- ing to Sin, and rifing to a new and holy Life \ and unlefs he has the old Heart taken away, and a new Heart and Spirit given, and puts off the old Man, and puts on the new Man, and old Things are paji away, and all '■Things made new. 3. From what is plainly implied in thefe Things, and from what the Scripture moft clearly teaches of the Nature of them, it is certain, that every Man is horn into the World in a State of moral Pollution : For SPIRITUAL BAPTISM h a Cleanfmg from moral Filthjnefs. Ezck. xxxvi. 25. compared with A^s ii. 16. and Joh. iii. 5. So the v/afliing of Regeneration, or the NEW BIRTH, 15 chap. II. Original Sin argued from the Premifis. 381 is a Change from a State of Wickedncfs. Tit. iii. 3, 4, 5. Men are fpoken of as purified in their Regeneration, i Pet. i. 22, 23. See alfo i y^?i>. ii. 29. and Iii. 1, 3. And it appears, that every Man, in his firft or natural State is a Sinner ; for other- wife he would then need no REPENTANCE, no CONVERSION, no Turning from Sin to God. And it appears, that every Man in his original State has a Heart of Stone •, for thus the Scripture calls that eld Hearty which is taken away, when a NEW HEART and NEW SPIRIT is given. E-zek. xi. 19. and xxxvi. 26. And it appears, that Man's Nature, as in his native State, is corrupt ac- cording to the deceitful Lufts^ and of its own Mo- tion exerts itfelf in Nothing but zvickcd Deeds. For thus the Scripture charadlerifes the OLD MAN, which is put off, when Men are renewed in the Spirit of their Minds, and put on the NEW MAN. Eph. iv. 22, 23, 24. Col. iii. 8, 9, 10. In a Word, it appears, that Man's Nature, as in its nativQ State, is a Body of Sin, which muft Ips deflroyed, muft die, be buried^ and never rife mere. For thus the OLD MAN is reprefcnted, which is crucified, when Men are the Subjeds of a fpiritual RESURRECTION. Rom. vi. 4, 5, 6. Such 3 Nature, fuch a Body of Sin as this, is put off in the fpiritual RENOVATION, wlierein we put on the NEW MAN, and are the Subjefts of the fpi- ritual CIRCUMCISION. Eph.'w. 21, 22, 23. It muft now be left with the Reader to judge for himfclf, whether what the Scripture teaches of the APPLICATION of Chrift's Redemption, and the Change of State and Nature ncccflary to true and final Ilappinefs does not afford clear and abundant Evidence to the Truth of the Do6lrinc of Original Sin. PART 5^2 ^he 0hje5lion from the Nature of Sin, Part IVi PART ly. Containing Anfwers to Objections. CHAP. I. Concerning that Objection, That to fuppofc Metfs being born in Sin, without their Choice y or any "previous A^ of their own, is to fup- pofe what is inconjijlent with the Nature of Sin. SOME of the Objeftions made againft the Doc- trine of Original Sin, which have Reference to particular Arguments ufed in Defence of it^ have been already confidcred in the handling of thofe Arguments. What I fhall 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. infills more upon^ than that which is taken from the Arrainian and Pelagian Notion of Freedom of Will, confiding in the Will's Self -determination^ as necclTary to the Being of moral Good or Evil. He often urges, that if we come into the World infe6ted with finful and depraved Difpofitions, then Sin muft be 7iatural to us j and if natural, then neceffary ; and if neceffary, then no Sin, nor any Thing v/e are blameable for, or that can in any refpeft be our Fault, being what we cannot help : And he; urges, that Sin muft proceed from our own Choice^ Sec. * * P.-g^i- -, jrS, 129, 130, 186, 187, iBS, 190,200, 2i;;_ -■+-'j :55, z:S. 63, 64, 161, -S. and other Places, Chap . I- anfwered. 3 S j Here I would obferve in general, that the fore- mentioned Nodon of Freedom of Will, as cffen- tial to moral Agency, and neceflary to the very Exiftence of Virtue and Sin, feems to be a grand favourite Point with Pelagians and Jrmmaus, and all Divines of fuch Charailers, in their Controver- fies with the Orthodox. There is no one Thing more fundamental in their Schemes of Religion : On the Determination of this one leading Point depends the IlTue of almoft all Controverfics wc have with fuch Divines. Nevcrthclefs, it fecms a veedlefs Tafk for me particularly to confidcr that Matter in this Place ; having already largely dil- cuffed it, with all the main Grounds of this Notion, and the Arguments ufed to defend it, in a late Book on this Subject, to which I afk leave to refer the Reader. It is very neceffar)', that the moderii prevailing Doftrine concerning this Point, fhould be well underftood, and therefore thoroughly con- fidered and examined : For without it there is no 1 lope of putting an End to the Controverfy about Original Sin, and innumerable other Controverftes that fubhft, about many of the main Points of Re- ligion, I ftand ready to confefs to the foremen- tioned modern Divines, if they can maintain their peculiar Notion of Freedom, confiiling in the felf- deter-mining Power of the Will, as neccffary to moral Agency, and can thoroughly elLablifli it in Oppo- fition to the Arguments lying againd it, then they have an impregnable Callle, to which they may repair, and remain invincible, in all the Contro- veific.^ they have with the reformed Divines, con- cerning Original Sin, the Sovereignly of Grace, Elcslio'ij iic.ic"iiptioJi, Converfion, the cjjicacio'ds Ope- raticju of the j-loly .Spirit, the Nature of faving Fiiiib, P^rfjvey^uicc of the Saints, and other Prin- cipiLS of tiic iik.<..- Kii-.d. Mov/cver at tlie fame T'inie 2^4- Being borrt in Sin conftjient Part iV^ Time I think this fame Thing will be as ftrong a, Fortrefs for the Beifts, in common with them, as the great Doftrincs, fubverted by their Notion of Freedom^ are fo plainly and abundantly taught in the Scripture. But I am under no Apprehenfions of any Danger, the Caufe of Chriltianity, or the Religion of the Reformed is in, from any Pofilbi- iity of that Notion's being ever eltabliflied,. or of its being ever evinced that there is not proper, perfect, and manifold Demonjiration lying againft it. But as I faid, it would be needlefs for me to enter into a particular Difquifition of this Point here -, from which I Iliall eafily be excufed by any Reader who is willing to give himfelf the Trouble of confulting what I have already written : And as to others, probably they will fcarce be at the Pains of reading the prefent Difcourfe ; or at leaft would not, if it fhould be enlarged by a full Confidera- tion of that Controverfy. I Ihall at this Time therefore only take Notice of fome grofs Inconfijiencies that Dr. T. has been guilty of, in his handling this Objedlion againft the Doc- trine of Original Sin, In Places which have been cited, he fays, That Sin mufi proceed froin our oivn Choice : And that if it does not^ it being necejfary to us, it cannot he Sin, it cannot he our Fault, or ixjhat --we are to blame for : And therefore all our Sin miifi he chargeable on eur Choice, which is the Caufe of Sin : For he fay:;. The Caufe of every Effect is alone chargeable 'with the F.ffctf it produccth, and ivhich proceedelh from- it *. Now here are implied feveral grofs Contra- diftions. Fie greatly inhfts, that Nothing can be Jt>ipd, or have the Nature of Sin, but v/hat pro- ceed" ♦ Page ir.?„ Chap. I. with the Nature of Sin. 38^ ceeds from our Choice. Neverthelefs he fays, " Not " the Effe5}, but the Caufe alone is chargeable with " Blame" Therefore the Choice^ which is the Caufe^ is alone blameable, or has thef Nature of Sin ; and not the Effe5l of that Choice. Thus Nothing can be finful, but the EfFed: of Choice ; and yet the Effe6t of Choice never can be finful, but only the Caufe^ which alone is chargeable with all the Blame. Again, the Choice, which chufes and produces Sin, or from which Sin proceeds, is itfelf finful. Not only is this implied in his faying, " The Caufe *' alone is chargeable with all the Blame'' , but he exprelly fpeaks of the Choice as faulty *, arfd call^ that Choice wicked, from which Depravity and Corruption proceeds j. Now if the Choice itfelf be Sin, and there be no Sin but what proceeds froni a finful Choice, then the finful Choice muit proceed from another antecedent Choice -, it muft be chofen by a foregoing Aft of Will, determining itfelf to that finful Choice, that fo it may have that which he fpeaks of as abfolutely elTential to the Nature of Sin, namely. That it proceeds from cur Choice, and does not happen to us neceflariiy. But if the frnful Choice itfelf proceeds from a foregoing Choice, then alfo that foregoing Choice inufl: be finful i it being the Caufe of Sin, and fo alone chargeable with the Blame. Yet if that foregoing Choice be finful, then neither muft that liappen to us necelTarily, but muft likewife proceed from Choice, another A6t of Choice preceding that : For we muft remember, that '■'■ Nothing is finful " but what proceeds from our Choice." And then, for the fame Reafon, even this prior Choice, laft mentioned, muft alfo be finful, being chargeable C c with • Page 190, t P^ge 200, See alfo p. 216. 38(5 Vr.T—i^s Argtnngs from PartlV. with all the Blame of that confequent evil Choice,, "which was its Effed. And fo we mult go back till we come to the very Jirft Volition, the prime or. original Adt of Choice in the whole Chain. And this^ to be fure, mull be a finful Choice, be- caufe this is the Origin or primitive Caufe of all the Train of Evils which follow; and according to Qur Author, muft therefore be " alone charge- " able with all the Blame." And yet fo it is, ac- cording to him, this " cannot be fmful," becaufe it does not " proceed from our own Choice,'* or any foregoing A(5l of our Will -, it being, by the Suppcfition, the very jirfi Aft of Will in the Cafe. And therefore it muft be necejj'ary^ as to us, having no Choice of ours to be the Caufe of it. In p. 232. he fays, " Adani^s Sin was from hi.s *' own difobedient Will-, and fo muft every Man's " Sin, and all the Sin in the World be, as well as " his." By this, it feems, he muft have a " difobedient " Will" heforz he fins ; for the Caufe muft be before the Effeft : And yet that difobedient Will itfelf h finful \ otherwife it could not be called dif ohedient. But the Queftion is. How do Men come by the difobedient JVill^ this Caufe of all the Sin in the World ^ It muft not come necefj'arily, without Men's Choice ; for if fo, it is not Sin, nor is there any Difobedience in it. Therefoi'e that difobedient Will muft alfo come from a difobedient Will ; and fo on, ill infnitum. Otherwife it muft be fuppofed, that there is fome Sin in the World, which does rot come from a difobedient Will ; contrary to our Author's dogmatical Aflertions. In p. 166. S. he fays, " hAzxix could not fin 'ujith- " out afnfiil Inclination.'* Here he calls that Incli- nation ivlAi fmful .^ Yy'hich is the Principle from whence Chap. T. ii>e Nature of SiH mconGflent. 3?^ whence finful Afls proceed •, as elfewhere he fpeaks of the difobedient Will from whence all Sin comes : And he allows, * that " the Law reaches to all the " latent Principles of Sin j'* meaning plainly, that it forbids^ and threatens Punijhment for, thofe latent Principles. Now thefe latent Principles of Sin, thcfe finful Inclinations, without which, according to our Author, there can be no finful A61, cannot all proceed from a Jinful Choice 1, bccaufe that would imply great Contradiftion. For, by the Suppofition, they are the Principles from whence a finful Choice comes, and whence all fmful A6ls of Will proceed •, and there can be no finful Act without them. So that the firjt latent Principles and Inclinations, from whence all finful Acts pro- ceed, are finful ; and yet they are riot firful^ be- caufe they do not proceed troni a wicked Choice^ without which, according to him, " Nothing can " be fmful." Dr. T". fpeaking of that Propofition of tlie Af- femhly cf Diz-ircs, wherein they affert, that MrJi is by Nature utterly corrupt, &c. 7 thinks himfelf well warranted by the fuppofed great Evidence of thcfe his contradictory Notions, to fay, " Therefore Sin *' is not natural to us ; and therefore I Ihail not '•' fcruple to fay, this Propofition in the /Ifcmhly of *' Diviues is FALSE." But it may be worthy t(3 be confidered, whether it wouki not have greatly become him, before he had cloathcd himfelf with fo much Afilirance, and proceeded, on the Foun- dation of thcfe his Notions, fo in^igiitcrially to charge the /}j]cr>ibW^ Propofition with FiVfood,, to have taken Care that his own Propofitions, whicii he has fet in OppofrJon to thcni, fnouLl be a little C c 2 n%'n"c * Contents of Rom. Chan. \\\. in Notes on tne i'.p:)(lev 388 Original Sin does not imply Part IV. more confijlent j that he might not have contradifted himfelf, while contradiding them ; left fome impar- tial Judges, obferving his Inconfiftence, fhould think they had Warrant to declare with equal Af- furance, that " They ihall not fcruple to fay. Dr. " r— r's Dodrine is FALSE.'* CHAP. II. Concerning that OhjeSiion againft the Doftrine of native Corruption, That to fuppofe Men receive their firjl Exijience in Sin, is to make Him whi is the Author of their Beings the Author of their Depravity. ONE Argument againft Men's being fuppofed to be born with finful Depravity, which Dr. T. greatly infifts upon, is, " That this does in Effecft " charge Him, who is the Author of our Nature, " who formed us in the Womb, with being the Au- " thor of a finful Corruption of Nature ; and that " it is highly injurious to the God of our Nature, *' whofe Hands have formed and faflmned us, to " believe our Nature to be originally corrupted, and *' that in the worft Senfe of Corruption * 5> With refped to this, I would obferve in the firft Place, that this Writer, in his handling this grand Objection, fuppofes fomething to belong to the Doctrine objeded againft, as maintained by the Divines whom he is oppofing^ which does not be- long to it, nor does follow from it : As particu- larly, he fuppofes the Dodrine of Original Sin to imply^ * Page 137, 187, 1S8, 189, 256, 25S, 260. 143,5. and other Placci. Chap. II. God's being the Author of Sin. 389 imply, that Nature muft be corrupted by fome fojitive Influence ; '* fomething, by fome Means or ** other, infufed into the human Nature •, fome " ^ality or other, not from the Choice of our '* Minds, but like a Taint^ TinHure^ or InfeSiion^ " altering the natural Conftitution, Faculties, and " Difpofitions of our Souls *. That Sin and evil " Difpofitions are IMPLJNTED in the Foetus " in the Womb -f-." Whereas truly our Dodtrinc 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 fuppofing any evil Quality, infufed, implanted, or wrought into the Nature of Man, by any pofltive Caufe, or Influence 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 pofitive. I think, a little Attention to the Nature of Things will be fufficient to fatisfy any impartial confidcrate Inquirer, tjiat the Ab- fence of pofitive good Principles, and fo the With- holding of a fpecial divine Influence to impart and maintain rhofc good Principles, leaving the common natural Principles of Sclf-Love, natural Appetite, &:c. (which were in Man in Innocence) leaving ihefe, I fay, to themfclvcs, without the Govern- ment of fupcriour divine Principles, will certainly be iollowed with the Corruption, yea, the total Corruption of the Heart, without Occafion for any pofitive Influence at all : And, that it was thus indeed that Corruption of Nature came on Adam, immediately on his Fall, and comes on all his, Poileritv, as finnino- in him, and fallino-with him. C c 3 Th(? * Pao;e i8r. i I'a;'.- i jS. 148. 14Q. f*. ai.d thf )i-:c in. 390 Original' Sin does not imfly Part IV, The Cafe with Man was plainly this : When God made Man at firft, he implanted in him two Kinds of Principles. There was an inferioiir Kind, which may be called NATURAL, being the Principles of mere human Nature •, fuch as Self^ love, with thofe natural Appetites and Pafiions, which belong to the Nature of Man, in which his Love to his own Liberty, Honour, and Pleafure, were exercifed : Thefe, when alone, and left to themfelves, are what the Scriptures fometimes call FLESH. Befides thefe, there were fuperiour Prin- ciples, that were fpiritual, holy, and divine, fum- marily comprehended in divine Love ; wherein confifted the fpiritual Image of God, and Man's Righteoufnefs and true Holinefs ^ which are called in Scripture the Dhine Nature. Thefe Principles may, in fome Senfe, be called SUPERNATU- RAL *, being (however concreated or connate, yet) fuch as are above thofe Principles that are effentially implied in, or neceflarily refulting from, and in- . feparably * To prevent all Cavils, the Reader is defired particularly to obferve, in what Senfe 1 here uie the Words Natural and Superrsatural: — Not as Epithets of Diftindion between that which is concreated or connate, and that which is extraordi- iiaiily introduced afterwards, befides the f.rft State of Things, or the Order ellablifhed originally, beginning when Man's Nature began ; — but as diftinguifhing betv.etn what belongs to, or flows fro7}i, that Nature which Man has, merely ai Man, and thofe Things which are akoi;e this, by which one is denominated, not only a Ma->i, but a truly n.'irtuous, holy, and fpiritiial Man ; v;hich, though they began in Adam, as focn as Humanity began, and are neceffary to the Perfedion and Well-being of the human Nature, yet are not cflential to the Conibtution of it, or neceffary to its Being : Inafmuch as one may have every Thing needful to his being Man, exclufively of them. If in thus ufing the Words, Natural and Siipernntural, 1 ufe them in an uncommon Senfe, it is not from any Afl'cc- tr.ticn of Singularity, but for Want oi other Terms morQ yptly to exprefs my Meaning, Chap. II. GcxiV being /i)^ Author of Sin. 391 fcparably connefted with, mere human Nature ; and being llich as immediately depend on Man's Union and Communion with God, or divine Communi- cations and Influences of God's Spirit : Which though withdrawn, and Man's Nature forfaken of thefe Principles, human Nature would be human Nature ftilU Man's Nature, as fuch, being entire without thefe divine Principles^ which the Scripture fometimcs calls SPIRIT, in Contradiitinction to I'lejfj. Thefe fuperiour Principles v/ere given to poifefs the Throne, and maintain an abiblute Do- minion in the Heart : The other to be wholly fub- ordinate and fubfervient. And whib Things con- tinued thus, all Things were in excellent Order, Peace, and beautiful Harmony, and in their pro- per and perfect State. Thefe divine Principles thus reigning, were the Dignity, Life, Happinefs, and Glory of Man's Nature. When Man fmned and broke God's Covenant, and fell under his Curfe, thefe fuperiour Principles left his Heart : For indeed God then lett him; that Communion with God, on which thefe Principles depended, entirely ceafed ; the Holy Spirit, that divine In- habitant, forfook the Houfe. Becaufe it would have been utterly improper in itfelf, and incon- fiilent with the Covenant and Conilitution God had eliabliflied, that God fhould Hill maintain Communion with Man, and continue, by his friendly, gracious vital Influences, to dwell with iiini and in him, after he was become a Rebel, and had incurred God's Wrath and Curfe. There- fore immediately tlie fuperiour divine Principles wholly ceaicd ; fo Light ceafcs in a Room, when the Candle is withdrav;n ^ and tlius Man was left in a Slci^st of Darknel?, woeful Corruption and Ruin ; Nothinf^ but t':ijh without S.oir/t. The inrerio\ir Principles oi Self-love, and naLurai Ap- C c .{. p-tiir. 2gz Original Sin does not imply Part IV, petite, which were given only to ferve, being a- lone, and left to themfelves, of Courfe became reigning Principles ^ having no fuperiour Princi- ples to regulate or controul them, they became abfoiute Matters of the Heart. The immediate Confequence of which was a fatal Catajirophe, a turning of all Things upfide down, and the Suc- ceffion of a State of the moft pdiovis and dreadful Confufion. Man did immediately fet up himfelf and the Objedls of his private Affeftions and Ap- petites, as fupreme ; and fo they took the Place of GOD. Thefe inferiour Principles are hke Fire in an Houfe ; which, we fay, is a good Servant, but a bad Mailer ; very ufeful while kept in its Place, but if left to take Poffeflion of the whole Houfe, foon brings all to Deftruftion. Man's Love to his own Honour, feparate Intereft, and private Pleafure, which before was wholly fubor- dinate unto Love to God, and Regard to his Au- thority and Glory, now difpofes and impels him to purfue thofe Objeds, without Regard to God's Honour, or Law -, becaufe there is no true Regard to thefe divine Things- left in him. In Confequence of which, he feeks thofe Objeds as much when againft God's Honour and Law, as when agreeable to them. And God ftill continuing ftriftly to re- quire fupreme Regard to himfelf, and forbidding all Gratifications of thefe inferiour Paflions, but only in perfect Subordination to the Ends, and Agreeablenefs to the Rules and Limits, which his Holinefs, Honour, and Law prefcribe, hence im- mediately arifes Efimity in the Heart, now wholly under the Power of Self-love ; and nothing but JVar enfues, in a conftant Courfe, againft God. As, when a Subjedl has once renounced his lawful Sovereign, and fet up a Pretender in his Stead, a State of Enmity and War againft his rightful ^King Chap. II. GodV being the Author of Sin. 393 King necclTarily enfues. It were eafy to fhew, ho;^ every Luft, and depraved Difpofition of Man's Heart would naturally arife from this privaiive Original, if here were Room for it. Thus it is eafy to give an Account, how total Corruption of Heart fhould follow on Man's eating the forbidden Fruit, though that was but one A6t of Sin, with- out God's putting any Evil into his Heart, or im- planting any bad Principle, or infufing any corrupt Taint, and fo becoming the Author of Depravity- Only God's Withdrawing^ as it was highly proper and neceflary that he Ihould, from Rebel-Man, Ijeing as it were driven away by his abominable Wickednefs, and Men's 7iatural Principles being left to themfelves^ this is fufficient to account for his becoming entirely corrupt, and bent on fin- ning againft God. And as Adamh Nature became corrupt, without God's implanting or infufmg any evil Thing into his Nature ; fo does the Nature of his Pojierity. God dealing with Adam as the Head of his Polte- rity, (as has been ihewn) and treating them as One, he deals with his Pofterity as having all finned in him. And therefore, as God withdrew fpiritual Communion, and his vital gracious Influence from the common Head, fo he with-holds the fame from all the Members, as they come into Exiftence; whereby they come into the World mere Flejh^ and entirely under the Government of natural and in- feriour Principles •, and io become wholly corrupt, as Adam did. Now, for God fo far to have the Difpofal of this Affair, as to 'z^:ith-bo/d thofe Influences, with- out whicli Niitiiio xvill be corrupt^ is not to be the A'-ithor of 6V';. Bui, cgncernir^ this, I mult refer tliC S^4 Original Sift daes not imply Part IV, the Reader to what I have faid of it iii rny Dii^ coiirfe on the Freedajn of the Will*. Though, befides what I have there laid, I may here obferve. That if for God {o far to order and dilpofe the Being of Sin^ as to permit it, by with-holding the gracious Influences neceflary 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 fpealcs of God's-giving Men up to the vileft Lulls and Affeftions, by per- mitting, or leaving them+. Now, if the Continuance cf Sin, and its Increafe and Prevalence, may be in Confequence of God's Difpofal, by his with-hold- ing that Grace, that is needful, under fuch Circum- ftances, to prevent it, without God's being the Author of that Continuance and Prevalence of Sin ; then, by Parity of Reafon, may the Being of Sin, in the Race of Jdam, be in Confequence of God's Difpofal, by his with-holding that Grace, that is needful to prevent it, without his being the Author of that Being of Sin. If here it fhould be faid, that God is not the Author of Sin, in giving Men up to Sin, who have already made themfelves iinful, becaufe when Men have once made themfelves finful, their con- tinuing fo, and Sin's prevailing in them, and be- coming more and more habitual, will follow /;/ a Courfe of Nature : I anfwer. Let that be remem- bered, which this "Writer fo greatly urges, in Op- pofition to them that fuppofe original Corruption comes in a Courfe of Nature, viz. That the Courfe cf Nty.ture is nothing "joithout God. He utterly re- jefts the Notion of the " Courfe of Nature'^ bcinp. '^ a * Part iv. § 9. p, 354, &c, f Key, § 388, Note : and Par. on Rom. i. 24, 26. Chap. II. GodV heing the Author of£in. 355 ** a proper tdtivt Caufe, which will work, and " go on by itfelf, without God, if he lets or p«r- " mits it." * But affirms, " That the Courfe of " Nature, feparate from the Agency of God, is " no Caufe, or Nothing •, and that the Courfe c£ " Nature Ihould continue itfelf, or go on to opc- " rate by itfelf, any more than at firft produce it.- *' fclf, is ahfolutely impoJfibleP Thefe ftrong Ex- preiTions are his. Therefore, to explain the Con- tinuance of the Habits of Sin in the fame Perfon, when once introduced, yea, 10 explain the very Being of any fuch Habits, in Confequence of re- peated A£bs, our Author muft have Recourfe to thofe fame Principles, which he rejeds as abfurd to the utmoft Degree, when alledged to explain the Corruption of Nature in the Pofterity of Adam. For, that Habits, either good or bad, fliould con- tinue, after being once eftabliilied, or that Habits fhould be fettled and have Exiftence in Confequence of repeated A6ls, can be owing; only to a Courfa cf Nature, and thofe La'xs cf Nature which God has eftablifhed. That the Poilerity of Ada-m fhould be born with- out Holinefs, and fo with a depraved Nature, comes to pafs as niuch by the efiablijhed Courfe of Nature, as the Continuance of a corrupt Dilpofition in a particular Perfon, after he once has it ; or as much as Adam's continuing unhoiy and corpjpt, after he had once loft his iiolinefs. for Adam's Poile- rity are from Him, and a,^ it v;ere in him, and belonging to him, according to ;m cftah-ifJ^ed Courfe cf Nature, as much as the Branches of a Tree are, according to a Courfe of Nature, from the Tree, in the I'rcc, and belonging to the Tree ; or (to make * V':>.-^z 134. S. Sz-: alfo with v.hat V^hcir.cncc this is '29^ Original Sin does not imply Part IV. make Ufe of the Comparifon which Dr. t, himfelf chufes and makes Ufe of from Time to Time, as proper to illuftrate the Matter *) jujl as the Acorn is derived from the Oak. And I think, the Acorn is as much derived from the Oak, according to the Courfe of Nature^ as the Buds and Branches. It is true, that God, by his own almighty Power, creates the Soul of the Infant ; and it is alfo true, as Dr. T. often infifts, that God, by his immediate Power, forms and falhions the Body of the Infant in the Womb ; yet he does both according to that Courfe of Nature^ which he has been pleaied to eftabhfh. The Courfe of Nature is demonftrated, by late Improvements in Philofophy, to be indeed what our Author himfelf fays it is, viz. Nothing but the eftablifhed Order of the Agency and Ope- ration of the Author of Nature. And though there be the immediate Agency of God in bringing the Soul into Exiftence in Generation, yet it is done according to the Method and Order eftabr iifhed by the Author of Nature, as much as his producing the Bud, or the Acorn of the Oak ; and as much as his continuing a particular Perfon in Being, after he once has Exiftence. God's imme- diate Agency in bringing the Soul of a Child into Being, is as much according to an ejlablifloed Order, as his immediate Agency in any of the Works of Nature whatfoever. It is agreeable to the eftab- lifhed Order of Nature, that the good Qualities wanting in the Tree, fhould alfo be wanting in the Branches and Fruit. It is agreeable to the Order of Nature, that when a particular Perfon is without good moral Qualities in his Heart, he fhould con- tinue without them, till fome new Caufe or Effi- ciency produces them : And it is as much agreeable to an eftablifhed Courfe and Order of Nature, that fince ♦ Page 146, 187, Chap. n. God'j being the Author of ^hu 397 fince Adam^ the Head of the Race of Mankind, the Root of that great Tree with many Branches fpringing from it, was deprived of original Righ- teoufnefs, the Branches fhould come forth without it. Or, if any diflike the Word Nature^ as ufed in this laft Cafe, and inftead of it chufe to call it a Conjiittttion, or ejiablifked Order of fucceflive Events, the Alteration of the Name will not is the lead alter the State of the prefent Argument. Where the Name, Nature, is allowed without Difpute, no more is meant than an eflablifhcd Method and Order of Events, fettled and limited by divine Wifdom. If any fhould objefb to this, That if the Want of original Righteoufnefs be thus according to ait eftablilhed Couife of Nature, then why are not Principles of Holinefs, when reftored by divine Grace, alfo communicated to Pofterity ? 1 anfwer. The divine Laws and Eftablifhments of the Au- thor of Nature, are precifely fettled by him as he pleafeth, and limited by his Wifdom. Grace is in- troduced among the Race of Mankind, by a new EJlabliJhment ; not on the Foot of the original Eftablifhment of God, as the Head of the natural World, and Author of the firft Creation -, but by a Conftitution of a vaitly higher Kind j wherein Cbriji 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 iland now to ipeak particularly. But here I defire it may be noted, that I do not fuppofe the natural Depravity of the Pofterity of Adam is owing to the Courfe of Nature only ; it is alfo owing to the juft Judgment of God. But yet I think, it is as truly and m the fame Manner owing 39^ Original Sm does not imply Part IV* owing to the Courfe of Nature^ that Adamh Poile- rity come into the World without original Righ- teoufijefs, as that Adam continued without ir, after he had once loft it. That Adam continued defti- tute of Holinefs, when he had loll: it, and would always have fo continued, had it not been reftorcd by a Redeemer, v/as not only a «^/«r^/Confequence, q^ccording to the Courfe of Things eftabhihed by God, as the Author of Nature ; but it was alfo a penal Confequence, or a Punifhment of his Sin. God, in righteous Judgment, continued to abfent himfelf from Adam after he became a Rebel ; and with-held from him now thofe Influences of the Holy Spirit, which he before had. And juft tlius I fuppofe it to be with every natural Branch of Mankind : All are looked upon as finning in and with their common Root ; and God righteoufly with-hoids fpecial Influences and fpiritual Com- munications from all, for this Sin. But of the Manner and Order of thefe Things, more may be laid in the next Chapter. On the "Whole, this grand Objedion againit the Do6lrine of Men's being born corrupt. That it makes Him who ^^i;^ us our Being, to be the Caufe of the Being of Corruption, can have no more Force in it, tiian a like Argument has to prove, that if Men by a Courfe of Nature continue Wicked, or remain without Goodncfs, after they have by vi- cious Afts contracted vicious Habits, and fo made themfelvcs wicked, it makes Him, who is the Caufe cf their Continuance in Being, and the Caufe of the Continuance of the Comfe of Nature, to h^ the Caife of their continued V/ickednefs. Dr. T". fays % *"■ God would not make any Thing that is hateful " to him i becaufe, by the very Terms, He *^ would * Page 156. 5", Chap. II. God'j, being the Author of $in. 39^ " would bate to make fuch a Thing." But if this be aood arguing in the Cafe to which it is applied, may I not as well fay, God wauld not continue a Thing in Being that is hateful to him -, hecaufe, by the very Terms, he would hate to continue fuch d Thing in Being? I think, the vejy Terms do as much (and no more) infer one of thefe Propo- fitions, as the other. In like Manner, the reft that he fays on that Head may be fhewn to be unrea- fonable, by only fubflituting the Word, continue, in the Place of make and propagate. I may fairly imitate his Way of Reafoning thus : " I'o fay, ** God continues us according to his own original *' Decree, or Law of Continuation, which obliges " him to continue us in a Manner he abhors, is *' really to make bad worfe : For it is fuppofing " him to be defed:ive in Wifdom, or by his own " Decree or Law to lay fuch a Conftraint upon " his own A6tions, that he cannot do what he " would, but is continually doing what he would ** not, what he hates to do, and what he con- '' demns in us j viz. continuing us finful, when he " condemns us for continuing ourfelves fmful." — - If the Reafoning be iveak in the one Cafe, it is no lefs fo in the other. If any Ihall flill infift. That there is a Difference between God's fo difpofing Things as that Depra- vity 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, according to a Courfe of Nature, fhould be born with Depravity, in Conie- qucnce of Aicm's introducing Sin, by his A3:, which v.e had no Concern in, and cannot be juftly charged with : On this I would obferve, th.^.t it is quite goiri]:; Oi'f the Objection, wliich v.'c liave been upon. 40O Imputation of Adam'j Siny Part iV. iipon, from God's Agency, and flying to another. It is then no longer infilled on, t\\2it /imply for hirh, from whofe Agency the Courfe of Nature arid our Exiftence derive, fo to difpofe Things, as that "^e Ihould have Exiftence in a corrupt State, is for hinl to be the Author of Sin : But the Plea now ad- vanced is. That it is not proper and juft for fuch an Agent fo to difpofe, in this Cafe^ arid only in ConfeqUence of Adam's Sin •, it not being juft to charge Admr^s, Sin to his Pofterity. And this Matter (hall be particularly confidered, in Anfwer to the next Objection •, to which 1 now proceed. CHAP. III. ^hat great Ob]e6tion againfi the Imputation of AdamV Sin to his Pojierity^ confidered^ That fuch Imputation is iinjuft and unreafonable^ inafmuch as Adam and his f ofterity are not one and the fame. JVith a brief Reflexion fubjoined of what fome have ftippofed^ of God's imputing the Guilt of Adam's Sm to his Pofterity, but in an i-nfinitely lefs Degree, than to Adam himfelf. THAT we may proceed with the greater Clearnefs in confidering the main Objections againft fuppofing the Guilt of Adam's Sin to be imputed to his Pofterity -, I would premife fome Obfervations with a View to the right Stating of the Do6trine of the Imputation of Adam's firft Sin ; and then ftiew the Reafonabknefs of this Doftrine., in Oppofition to the great Clamour raifed againft it on this Plead. I think. Chap. III. iis true Notion Jtaiedi 4<5t I think, it would go far towards diredling us to the more clear and diftindt conceiving and right ftatingof this Affair, were wefteadily to bear this in Mind : That God, in each Step of his Proceeding with Adam^ in Relation to the Covenant or Con- flitution eftablifhed with him, looked on his Pofte- rity as being One with him. (The Propriety of his looking upon them fo, I Ihall fpeak to after- wards.) And though he dealt more immediately with Adam^ yet it was as the Head of the whole Body, and the Root of the whole Tree \ and in his Proceedings with him, he dealt with all the Branches, as if they had been then exilling m their Root. From which it will follow, that both Guilt, or Expoiednefs to Punifliment, and alfo Depravity of Heart, came upon Adcim\ Pollerity juft as they came upon him, as much as if he? and they had all co-exifted, like a Tree with many Branches ; allowing only for the Difference necelfarily refulting from the Place Adam flood in, as Head or Root of tlie wh.ole, and being tirll and mod immediately dealt v/ith, and mod immediately ading and dif- fering. Ocherwile, it is as if, in every Step of Proceeding, every Alteration in thL^ Root had been attended, at the fame Indant, witii the fame Steps and Alterations throughout the v/hole Tree, in each individual Branch. I think, this will natural'y follow on the Suppodtion of there being a condi- tuted Oncncfs or Identity of Aaarii and his Podcriry in this Affiir, Therefore I am humbly of Opinion, that if any have fuppofea the Children of Addm to come into the World v/ith a double Guilty one the Guilt o'^ Adr:m''i Sin, another the Gifilt arifing from their D d havHur 402 Imputation ef Adam'j Bin, Part IV* having a corrupt Heart, they have not fo well conceived of the Matter. The Guilt a Man has upon his Soul at his firft Exiftence, is one and fimple, viz. the Guilt of the original Apoftacy, the Guilt of the Sin by which the Species firft re- belled againft God. This, and the Guilt arifing from the firft Corruption or depraved Difpofition of the Heart, are not to be looked upon as two Things, dijtin5iiy imputed and charged upon Men in the Sight of God. Indeed the Guilt that arifes from the Corruption of the Heart, as it remains a confirmed Principle, and appears in its confequent Operations, is a diftinSl and additional Guilt : But the Guilt arifins from the firft Exiftine of a de- praved Difpofition in Adam\ Pofterity, I appreliend, is not diftinft from their Guilt of Adam''^ firft Sin. For fo it was not in Adam himfelf. The firft evil Difpofition or Inclination of the Heart of Adara to Sin, was not properly diftincfl from his firft A61 of Sin, but was included in it. The external A6t he committed was no otherwife his, than as his Heart was in it, or as that Aiflion proceeded from the wicked Inclination of his Heart. Nor was the Guilt he had double., as for tv/o diftinil Sins : One, the V/ickednefs of his Pleart and Will in that Aff^air; another, the Wickcdnefs of the cxrcrnai Act, caufed by his Heart. His Guilt was all truly from tlie Act of his inward Man j exclufive of which the Motions of his Body were no more than the Motions of any lifelefs Inftrument. His Sin confifted in Wickednefs of Heart, fully fuffi- cient for, and intirely amounting /cnce and Punijhment of the firil Apoilacy thus participated,' and brings new Guilt. The firft Beino; of an evil Difpofition in the Heart of a Child of Adam^ v/hereby he is difpofed to approve of the Sin of his firll Father, as fully as he himfelf approved oi it when he committed it, or fo far as to imply a full and perfcft Confcnt of Pleart to it, I think, is not to be looked upon as a Conicquence ot tl:e Imputation of tiiat lirll Sin, any mjrc than the full Confent of Adam's owrx Heart in tlK^ Act of (in- ning ^ v/hich Vv'as not conlequent en the Imjnr.ation ot his Sin to himielf, but rather :^r::r to it in i\\c D d 2 ' Older 404 Imputation of AdamV Sin, Part IV. Order of Nature. Indeed the Derivation of the evil Difpofition to the Hearts of Adam's Poflerity, or rather the Co-exijlence of the evil Difpofition, implied in Adam's firft Rebellion, in the Kooi and Branches, is a Confequence of the Union that the wife Author of the World has eftablilhed between Adam and his Pofterity-, but not properly a Confe- quence of the Imputation of his Sin •, nay, rather antecedent to it, as it was in Adam himfclf. The firft Depravity of Pleart, and the Imputation of that Sin, are both the Confequences of that eftab- lifhed Union ; but yet in fuch Order, that the evil Difpofition is firjl, and the Charge of Guilt confe- quentf as it Vv-as in the Cafe of Adam himfelf *. The * My Meaning, in the whole of what has been here faid, may be illuitrated thus : J.et us fuppofe, that Jdam and all his Pofterity had co-exifted, and that his Pofterity had been, through a Law of Nature eftabliftied by the Creator, united to him, fomething as the Branches of a Tree arc united to the Root, or the Members of the Body to the Head, fo as to conftitute as it were 07ie complex Perfon, or one moral Whole: So that by the Law of Union there fhould have been a Com- munion and Co-exiJIence in Ads and AfFeClions ; all jointly participating, and all concurring, as one Whole, in the Difpo- fition and Adion of the Head: as we fee in the Body natural, the whole Body is aftedled as the Head is aiFefted ; and the whole Body concurs when the Head ads. Now, in this Cafe, the Hearts of all the Branches of Mankind, by the Conftitu- tion of Nature and Law of Union, would have been afFeded juft as the Heart of Adam, their common Root, was affeded. When the Heart of the Root, by a full Difpofition, committed the firft Sin, the Hearts of all the Branches would have con- curred ; and when the Root, in Coni'cquence of this, became guilty, fo would all the Branches j and when the Lleart of the Root, as a Punifhment of the Sin committed, was for- faken of God, in like Manner would it have fared with all the Branches ; and when the Heart of the Root, in Con- fequence of this, was confirmed in permanent Depravity, the Cafe would have been the fame with all the Branches ; and as new Guilt on the Soul oi Adam would have been confe- f f, and are united in the fame Covenant, «' and are 'FranUireiTors of the fame Law. they are alio to be ''looked upon as having, in a moral Fltirnatiou, committed •' the fame Trant'oreftion of the Law, both in Number and *' in Kind. TlKTctorc thii Rcaloning avails nothing ajAuMi 40 6 Imputation of AdamV Sin, Part IV. no more infers God's being the Author of that evil Pifpofition in the Ckild, than in the Father. The " the righteous Imputation of the Sin of ^<3 joined both thefe Concep- " t:o::5 concerning the Impuration of the firll Sin, as infcpa- " rabie ; and iui.l"ed, that one oucrht never to be confuJcreJ " v.i:hi)uc the other. — Wnile I have been writing this Note, *' J conlulted all the Syilems of Divinity, which I have by nie, " tliat 1 might lee what was tlic true and genuine Opinion of " our chict Divines in this Alfar ; and 1 found that they «' were of tb.e fame Mind with Me ; namely, That thefe two »• Kinds of Imputa.iun are by nj Means to be f. pirated, or " to be c -nfid^red at):t:a:ily one from the other, bu: tiiat on- *' docs iiuoive the other." — lie there r.artictilaily cite^ riin.e tvso faiJiOLS rc.'onned Divines, /"..'.•.-.v^/?, and Lur:^ ::■:;,--* 'I oni. iv. Cap, i 7. §. 73. 4oS Imputation of Adam's Sin^ Part IV, his Pofterity fhould be looked upon as One^ and dealt with accordingly, in an Affair of fuch infinite Confequence ; fo that if Adam finned, they muft neceffarily be made Sinners by his Difobedience, and come into Exiftence with the fame Depravity of Difpofition, and be looked upon and treated as though they were Partakers with Adam in his Act of Sin. I have not Room here to rehearfe all Dr. 5" — r's vehement Exclamations againll the Rea- fonablenefs and Juftice of this. The Reader may at his Leifure confult his Book, and fee them in the Places referred to below *. Whatever black Colours and frightful Reprefentations are employed on this Occafion, all may be fummed up in this, That Adam and his Pofterity are not one, but entirely dijiinoi Agents. But with Rcfped to this mighty Out-cry made againft the Reafoyiablenefs of any fuch Cojijlitution, by which God is fuppofed to treat Adafn and his Pofterity as One, I would make the following Obfervations. I. It fignifies Nothing to exclaim againft plain Fa5f. Such is the Fatl, moft evident and ac- knowledged Fa£i, with refpeft to the State of ail Mankind, without Exception of one Individual am.ong all the natural Defcendants of Ada-m, as makes it apparent, that God actually deals v.ith Adam and his Pofterity as 0/7(7, in the Afrair of his i^poftacy, and its infinitely terrible Confequences, It has been demonftrated, and fhev/n to be in EfTedl plainly acknov/ledged, that every Individual of Mankind comes into the World in fuch Cir- cumftances, as that there is no tlope or Pofilbility of any other than their violating God's holy Law, (if they ever live to act at all as nioral Agents) and * Page 13. 150, 151, 156, 261. icS, log, 11 1. 5", Chap. III. its Rcafonablencfs and Juftice. 409 and being thereby juftly expofed to eternal Ruin *. And it is thus by God's ordering and difpofing of Things. And God either thus deals with Mankind, bccaule he looks upon them as one.whh their firft Father, and lb treats them as Jinful and guilly by his Apoflacy ; or (which will not mend the Matter) He, zcitbcHt viewing ihem as at .all concerned in that Afl'uir, but as in every Refpecl perfeclly inno- cent^ does neverthekis lubject them to this infinitely dreadi'ui Calamity. Adam by his Sin was expofed to the Calanities and Sorroivs of this Life, to tem- pered Death and eternal Ruin •, as is coni'efied. And it is alio in Etleft coniefTed, that all his Poflerity come into the World in fuch a State, as that the certain Confequencc is their being expofed, and jtijily lo, to the Sorro-ivs of this Life, to temporal Death, and eternal Ruin, unlefs favcd by Grace. So that we fee, God in Fact deals with them toge- ther, or as one. If God orders the Confequences of yidani's Sin, w'ith regard to his Pcfterity's Welfare, even in thofe Things which arc moft important, and which do in the highcft Degree concern their internal Intereft, to be the fame with the Confe- qiicnccs to Adajn himfelf, then he treats yldam and jiis PofteriLy as One in that Affair. Hence, how- ever the Matter be attended with Diiiicuky, FaJf obliges us to get cier the Difficulty, either by find- ing out ibme Solution, or by fluitting our Mouths, and acknowledging t'ic Weaknefs and Scantinefs of our Underftandings ; as we muft in innumerable otlier Cafes, where apparent and undeniable FacJ^ in God's Works cf Creation and Providence, is at- tciidcd wirh Events and Circuniihinccs, ihQ A'anncr and Rcajcii cA which are diiiicuk to cur Uncicr- llandingii. — But to proceed. II. Wc * ?arl I. Ch.in. I, ihc three T/^ ".rion-. 4.IO Adam's being conjlituted Part IV. II. We will confider the Difficulties themfelves, infilled on in the Objeiflions of our Oppofers. They may be reduced to thefe two : Firfi^ That fuch a Conftitution is injurious to uddani's, Pofterity. Secondly, That it is altogether improper, as it im- plies Faljhood, viewing and treating thofe as one, which indeed are not one, but entirely dijiin^i. FIRST Difficulty, That the appointing Jdam to ftand, in this great Affair, as the moral Heed of his Pofterity, and fo treating them as one with him, as ftanding or falling with him is injurious to them, and tends to their Hurt. To which I anfwer, it is demonftrably other-wife ; that fuch a Conftitution was fo far from being injurious and hurtful to Adam^s Pofterity, or tending to their Calamity, any more than if every one had been appointed to ftand for himfelf perfonally, that it was, in itfeif confidered, very much of a contrary Tendency, and was attended with a more eligible Probability of a happy Ifllie than the latter would have been : And fo is a Conftitution truly expref- fmg the Gcodnefs of its Author. For, here the following Things are to be confidered. I. It is reafonable to fuppofe, that Jdam was as likely, on Account of his Capacity and natural Talents, to perfevere in Obedience, as his Pofterity, (taking one with another) if they had all been put on the Trial fingly for themfelves. And fuppoiing that there was a conftituted Union or Onencfs of him and his Pofterity, and that he ftood as a pub- lick Perfon, or common Head, all by tiiis Confti- tution would have been as lure to partake of the Benefit of his Obedience, as of the ill Confe- quence of his Difobedience, in Cafe of his Fail. ?,. Thers Chap. III. our common Heady not injurious. 411 2. There was a greater Tendency to a happy IflTue, in fuch an Appointment, than if every one had been appointed to {land for himfelfj efpecially on two Accounts, (i.) That Adari^ had Jironger Motives to U'^atchfulnefs than his Poflerity woulti have had •, in that not only his own eternal Welfare lay at Stake, but alfo that of all his Pofterity, (2.) /Id.vn was in a State of complete Manhood, when his Trial began. It was a Conllirution very agreeable to the Goodnefs of God, confidering tlve State of Mankind, which was to be propagated in the Way of Generation, that their jirjl Father fnould be appointed to ftand for all. For by Rea- fon of the Manner of their coming into Exigence in a State of Infancy^ and their coming fo gradually to mature State, and fo remaining for a great while in a $tate of Childhood and comparative Imper- fcdion, after they v/ere become moral Agents, they would be hfs fit to ftand for themfelves, than their iirft Father to ftand for them. If any Man, notwithflanding thefe Things, fhail fay, 'I'hat for his own Parr, if the Affair had been propofcd to him, he iliould have chojen to have had his eternal Intereft trulled in his ousn Flands : It is fufficicnt to anfwer, that no Man's vain Opinion of himfclf, as more jit to be iruilcd than others, alters th.e true Nature and Tendency of Things, as they demonftrably are in themfelves. Nor is •L a juIl Objc<;tion, That this Conftitucion has in L-jCnt proved for the Ilirrt of MankinL;. For it docs not follow, that no iXilvantrtt^-c was civcn for a hr.ppy Fvent, in fuch an KRabjiihn^ent, bccaule it was not luch as to make it utterly impoiiitiie fhcrc iiijuid be any other Event. I. Tl:c 412 ' This Confiitution not injuriaus. Part IV. 3. The Goodnefs of God in fuch a Confiitution with Adam appears in this : That if there had been no fovereign gracious Eftabhfhment at all, but God had proceeded only on the Foot of mere Jujlice, and had gone no further than this required, he might have demanded of Adam and all his Pofte- rity, that they fhould perform perfe5f perpetual Obedience^ without ever failing in the leaft Initance, on Pain of eternal Death ; and might have made this Demand without the Promife of any pofitive Reward for their Obedience. For pcrfed: Obe- dience is a Debt, that every one owes to his Creator ; and therefore is what his Creator was not obliged to pay him for. None is obliged to pay his Debtor, only for difcharglng his juit Debt. — But fuch was evidently the Conilitution with Adam, that an eternal happy Life was to be the Confe- quence of his perlevering Fidelity, to all fuch as were included within that Conilitution (of which the Tree of Life was a Sign) as well as eternal Death to be the Confequence of his Difobedience, i — I come now to confider the SECOND Difficulty. — It being thus manifefl, that this Conilitution, by which Adam and his Poilerity are dealt with as One, is not unreafonable upon Account of its being injurious and hurtful to the Interell of Mankind, the only Thing remaining in the Objeftion againil fuch a Conilitution, is the Impropriety cf it, as implying Faljhood, and Contra- diction to the true Nature of Things •, as hereby they are viewed and treated as one, who are not one, but wholly diilind: •, and no arbitrary Con- (litudon can ever make that to be true, which in jtfelf confidered i§ not true. This Chap. III. Nor implying Falfhocd. 41 J This Objedlion, however fpecious, is really founded on a falfe Hypothecs, and wrong Notion of what we call Samenefs or Onenefs^ among created Things i and the feeming Force of the Objedion arifes from Ignorance or Inconfideration of the Degree^ in which created Identity or Onenefs with pait Exiftence, in general, depends on the fovereiga Conftitution and Law of the fupreme Author and Difpofer of the Univerfe. Some Things, being mod fimply confidered, are entirely dijlint'l^ and 'uery diverfe-, which yet are fo united by the eftablifhed Law of the Creator, in fome Reipecls and with Regard to fome Purpofes and Effects, that by Virtue of that Eftablifliment it is with them as if they were One. Thus a Tree, grown great, and an hundred Years old, is One Plant with the little Sprout^ that firft came out of the Ground, from whence it grew, and has been conti- nued in conftant SuccefTion •, though it is now fo ex- ceeding divrrfe, many thouflmd Times bigger, and of a very different Form, and perhaps not one Atom the very fame : Yet God, according to an eftab- liflicd Law of Nature, has in a conilant SuccefTion communicated to it many of the fame Qualities, and moft important Properties, as if it were One. It has been his Pleafure, to conftitute an Union in thele Reipecls, and for thele Purpofes, naturally leading us to look upon all as One. — So the Body of AldH at forty Years of Age, is cne with the In- faiit-Bcdy which firft came into the World, from whence it grew-, though now conftituted of dif- ferent Subltance, and the greater Part of the Sub- il^nce probably changed Scores (if not hundreds) of Tiir.cs : And though it be now in fo many RefpccLs exceeding dlverlc, yet Go J, according to the Courle of Nature, v.-I'.icii he 1::.;. uccn plcdcd to 4^4 Adam a?jd his Seed One, Part iVj to eftablifli, has canfed, that in a certain Method it ihoLild communicate with that infantile Body, iri the lame Life, the fame Senfes, the fame Features, and many the fame Qualities, and in Union with the fame Soul -, and fo, with regard to thefe Pur- pofes, it is dealt with by him as one Body. Again, the Body and Sold of a Man are one, in a very dif- ferent Manner, and for different Purpofes. Con- lidered in themfelves, they are exceeding different Beings, of a Nature as diverfe as can be conceived ; and yet, by a very peculiar divine Conftitution or Law of Nature, which God has been pleafed to eftabliih, they are ftrongly united, and become One^ in moft important Rerpe6ts ; a wonderful mutual Communication is cftablifhed •, fo that both be- come different Parts of the fame Man. But the Union and mutual Communication they have, has Exillence, and is entirely regulated and limited, according to the fovereign Pleafure of God, and the Conftitution he has been pleafed to eftablifh. And if we come even to the perfonal Identity of created intelligent Beings, though this be not al- lowed to confift wholly in that v/hich Mr. Locke places it in, i. e. Same Confcioufnefs ; yet I think i: cannot be denied, that this is one Thing efiential to it. But it is evident, that the Communication or Continuance of the fame Confcioufnefs and Me- mory to any Subjeft, through fuccellive Parts of Duration, depends wholly on a divine Eftablifh- ment. There would be no Neceffity, that the P^cmembrance and Ideas of what is paft Ihould continue to exiil, but by an arbitrary Conftitution of the Creator. — If any Ihould here infift, that there is no Need of having Recourfe to any fuch Confti- tution^ in order to account for the Continuance of x\\i: fame Confcioufnefs -^ and fliould fay, that the very Nature Chap. III. conjijleni with the Truth of Things. 41^ Nature of the Soul is fuch as will fufficiently ac- count for it; and that the Soul will retain the Ideas and Confcioufnefs it once had, according to the Courfe of Nature: — Then let it be remem- bered, Who it is, gives the Soul this Nature-, and let that be rcmembcr'd, which Dr. T. fays of the Courfe of Nature, before obierved -, denying, that the Courfe of Nature is a proper active Caufe, which will work and go on by itfelf vfithout God^ if he lets and permits it ; faying, that the Courfe of Nature^ feparate from the Agency of God, is no Caufe, or No- thing ; and affirming, that it is abfolutcly impoffible, the Courfe of Nature JJjoiild continue itfelf, or go on to cperate by itfdf, any more than produce itfelf * •, and, that God, the Original of all Beings is the ONLT CAUSE of all natural Effects ■\-. — Here is worthy alfo to be obferved, what Dr. 1'urnbiill fays of the Laws of Nature, in Words which he cites from Sir Ifaac Nezvton \\. " It is the Will of the Mind that is the firfl Caiife, that gives Subfiftence and Efficacy to all thofe Laws, who is the efficient Caufe that produces the Phenomena, which ap- pear in Analogy, Harmony and Agreement, according to thefc L.aws," And he fays, " The fame Principles muil take Place in Things per- taining to moral, as well as natural Philo- fophy J." From thefe Things it v/ill clearly follow, that Identity or Corifcioufiifs depends wliolly on a L.aw oi" N'/urc:, and fo, on the fovercign inil and /Igejiiy ot GOD i and therefore, that perfonal Iden- tity, arivl lb the Derivation ot the Pollution and Guilt or palt Sins in the lame IVrlon, depends on an * Pnge 134. 5. t Page 140. 5. I! Mo;. Phil. p. 7. t Ibid p. .;, 41 6 All created Onenefs, dependent Part IV** an. arbitrary divine Conjiitiition : and this, even though we Ihould allow the fame Confcioufnefs not to be the only Thing which conftitutes One- nefs of Perfon, but fliouid, befides that, fuppofe Samenefs of Subftance requifite. For, if fame Confcioufnefs be one Tbi-ng neceflary to perfonal Identity, and this depends on God's fovereign Con^ fiitiition, it will ftill follow, that perfonal Identity depends on God's fovereign Conjlitution. And with refped to the Identity of created Sub- ftance itfelf, in the different Moments of its Dura- tion, I think, we iliall greatly miftake, if we imagine it to be like that abfolute, independent Identity of the First Being, whereby He is the [ame Tejierday^ to Day, and for ever. Nay, on the contrary, it may be demonilrated, that even this Onenefs of created Subftance, exifting at different Times, is a merely dependent Identity ; dependent on the Pleafure and fovereign Conftitution of Him who worketh all in all. This will follow from what is generally allowed, and is certainly true. That God not only created all Things, and gave them Being at firit, but continually preferves them, and upholds them in Being. This being a Matter oi' confiderable Importance, it may be worthy here to be coniidcred with a litde Attention. Let us in- quire therefore, in the firfl Place, Whether it be not evident, that God does continually, by his im- mediate Power, uphold every created Subftance in Being ; and then let us fee the Confeqiience. That God does, by his immediate Pov/er^ up- hold every created Subftance in Being, v/ill be manifeft, if we confider, that their prefent Exlftencc is a dependent Exillence, and therefore is an Kffetl and muft. have fome Caufs : and the Caule rnuft Chap. III. on GOD*s fovereign Conltltutlon. 417 be one of thefe two^ either the antecedent Exijl- snce of the fame Subftance, or elfe the Power of the Creator. But it cannot be the antecedejit Exijlence of the fame Subftance. For Inftance, the Exiftence of the Body of the Moon at this prefent Moment, cannot be the Effect of its Exiftence at the laft foregoing Moment. For not only was what exifted the laft Moment, no aftive Caufe, but wholly a paffive Thing ; but this alfo is to be confidered, that no Caufe can produce Effefls in a Tme ^nd Place in which \tk\i is not. It is plain. Nothing can exert itfelf, or operate, ivhen and where it is not exifting. But the Moon's paft Exiftence was neither where nor when its prefent Exiftence is. — In point of Time, what is pajl, en- tirely ceafes, when prefent Exiftence begins ; other- wife it would not be pafi. The paft Moment is ceafed and gone, when the prefent Moment takes Place •, and does no more co-exijl with it, than does any other Moment that had ceafed twenty Years ago. Nor could the paft Exiftence of the Particles} of this tnoz-ing Body produce Effefts in any other Place, than where it then was. But its Exiftence at the prefent Moment, in every Point of it, is in a different Place, from where its Exiftence was at the laft preceding Moment. From thefe Things, I fuppofe^ it will certainly follow, that the prefent Exiftence, either of this, or any other created Sub- ftance, cannot be an EffeA of its paft Exiftence, TJie Exiftences (fo to fpeak) of an Eifcct, or Thing dependent, in difterent Parts of Space or Duration, though ever fo mar one to another, do not at all co-cxiji one with the other ; and therefore are as truly different ElTcdls, as if thofe Parts of Space and Duration were ever fo far aftinder : And the prior Exiftence can no more be the proper Cauic of the new Exiftence< in th^ next Monient, or K c next- 41 8 All created Onenefs, dependent Part IV" * next Part of Space, than if it had been in an Age be- fore, or at a Thoufand Miles Diftance, without any Exiftence tO' fill up the intermediate Time or Space. Therefore the Exiftence of created Subffcances, in each fucceflive Moment, muft be the Effeft of the immediate Agency, Will, and Power of GOD. If any Ihall fay, This Reafoning is not good^ and fhall infill upon it, that there is no Need of any immediate divine Power, to produce the prefent Exiftence of created Subftances, but that their pre- fent Exiftence is the Effedl or Gonfequence of paft Exiftence, according to the Nature of Things -, that the eftabliflied Courfe of Nature is fufficient to tontinue Exiftence, where Exiftence is once given ; 1 allow it : But then it ftiould be remembered, wbaf Nature is in created Things j and what the eftablifti- ed Courfe of Nature is ; that, as has been obferved already, it is Nothings feparate from the Agency of God', and that, as Dr. 'T. fays, GOD, the Original of all Being, is the ONLT Caufe of all natural Effects. A Father, according to the Courfe of Nature, be- gets a Child ; an Oak, according to the Courfe of Nature, produces an Acorn, or a Bud •, fo according, to the Courfe of Nature, the former Exiftence of the Trunk of the Tree is followed by its new or pre- fent Exiftence. In the one Cafe, and the other, the new Effect is confequent on the former, only by the efiahlijloed Laivs, and fettled Courfe of Na- ture ; which is allowed to be Nothing but the con- tinued immediate Efficiency of GOD, according to a Ccnflitution that he has been pleafed to eftablilh. Therefore, according to what our Author urges, as the Child and the Acorn, which come into Exift- ence according to the Courfe of Nature, in Confe- quence of the prior Exiftence and State of the Parent and the Oak, are truly immediately created or Chap. III. on god's fovereign Conf^kution. 41^ or made by God j fo muft the Exiftence of each created Perfon and Thing, at each Moment of it, be from the immediate continued Creation of God. It will certainly follow from thefe Things, that God*s preferving created Things in Being is per- fe<5lly equivalent to a continued Creation^ or to his creating thofe Things out of Nothing at each Mo- ment of their Exiftence. If the continued Exiflencc 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 divine Power to caufe them to exift in the following Moment. If there be any who own, that God preferves Things in Being, and yet hold that they would continue in Being without any further Help from him, after they once have Exiftence j I think, it is hard to know what they mean. To what Purpofe can it be, to talk of God's preferving Things in Being, when there is no Need of his preferving them ? Or to talk of their being dependent on God for con- tinued Exiftence, when they would of themielves continue to exift, without his Help -, nay, though he ftiould wholly withdraw his fuftaining Power and Influence ? It will follow from what has been obferved, that God's upholding created Subftance, or caufing its Exiftence in each fucceftive Moment, is altogether equivalent to an immediate Produ^ion cut of No- thino- at each Moment. Becaufe its Exiftence at this Moment is not merely in Part from Gcd^ but wholly from him \ and not in any Part, or Degree, from its antecedent Exiftence. For the fuppofing, that its antecedent Exiftence concurs with God int Efficiency^ to produce fome Part of the EiTccl, is attended with all the very fame Ablurdiciei, which E e 2 Ivave 420 All created Onenefs, dependent Fart IV,; have been Ihewn to attend the Suppofition of its producing it wholly. Therefore the antecedent Exigence is Nothing, as to any proper Influence or Affiftance in the Affair : And confequently God produces the Effedl as much from Nothings as if there had been Nothing before. So that this Effe(5b differs not at all from the firft Creation, but only Circumft ant idly ; as in firji Creation there had been no fuch Ad and Effed: of God's Power before : whereas, his giving Exiftence afterwards, follows preceding Ads and Effeds of the fame Kind, in an efcablilhed Order. Now, in the next Place, let us fee how the Con- fequence of thele Things is to my prefent Purpofe. If the Exiftence of created Subjiance, in each fuc- ceffive Moment, be vv^holly the Effcd of God's immediate Power, in that Moment, without any Dependence on prior Exiftence, as much as the firft Creation out of Nothing, then v/hat exifts at this Moment, by this Power, is a new EffeSl ; and fimply and abfolutely confidered, not the fame with any paft Exiftence, though it be like it, and follows it according to a certain eftabliftied Me- thod *. And there is no Identity or Onenefs in the * When I fuppofe, that an Effeft which is produced every A'loment, by a new Adion or Exertion of Power, mull: l)c a tic'w Effeft in each Moment, and not abfolutely and nume- rically the fame with that which exifted in preceding Mo- ments, the Thing that I intend, may be illuitratcd by this Example. The lucid Colour or Brightnefs of the Moc/i, as we look ftedfaftly upon it, feems to be a ■permanent Thing, as though it were perfedly the fame Brightnefs continued. But indeed it is an Efiedl produced every Moment. It ceafes, and is renewed, in each fuccefTive Point of Tine ; and fo becomes altogether a ne^oj EfFeft at each Inllant ; and no one Thing that belongs to it, is numerically the fame that exilled in the preceding Moment. The Rays of the SuH; imprefTcd on that- Eodv. Chap. III. en GOD*s fovere/^n Con(iitution. 421 the Cafe, but what depends on the arbitrary Con- ftitution of the Creator j who by his wife fovereign Eftablifh- BoJy, and reflected from it, which caufe the EiFeft, are none of them the fame : The Impreflion, made in each Moment on our Senfory, is by the Stroke of netu Rays : And the Sen-. fation, excited by the Stroke, is a new Effect, an EfFtft of a «(i, III. 5. 444' ^^^ Objc6tion from the Procefs Part XV, The fpecial End of God's publick Judgment will be, to make a proper, perfed:, open DiJtin£fion among Men, rightly to ftate and manifeft their J^ifference one from another, in order to that Sepa- ration 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 dijiingui/hed by the perfedl Judgment of God at the laft Day -, accord- ing to the twofold real Diftin^ion fubfifting among Mankind: viz. (i) The Difference of STATE -y .that primary and grand Diilincftion, whereby all Mankind are divided into two Sorts, the Righteous and the Wicked. (2.) That fecondary DiJiinSion^ whereby both Sorts differ from others in the fame general State, in DEGREES of additional Fruits of Righteoufnefs and Wickednefs. Now the Judge, in order to manifefi both thefe, will judge Men according to their perfonal J-Forks. But to inquire at the Day of Judgment, whether Adam finned or no, or wliether Men are to be looked upon as one with him, and fo Partakers in his Sin, is what in no Refped tends to manifeft either of thefe Diftindions. I. Thcfirji Thing to be manifefled, will be the ■State^ that each Man is in, with Refpe6l to the grand Dijlin5iion of the whole World of Mankind into Righteous and }Ficked\ or, in metaphorical Language, Wheat and Tares ; or, the Children of the Kingdom of Chrift, and the Children of the Wicked One ; the latter, tiie Head of the Apoliafy 5 but the former, the Head of the Reftoration and Recovery. The Judge, in manifefling this, v/ill prove Men's Hearts by their Works, in fuch as; hayy Chap. IV. tf tht laft Judgment, arifwered. 445 have had Opportunity to perform any Works in the Body. The evil tVorks of the Children of the ivicked One will be the proper Manifejlation and Kvidence or Proof of whatever belongs to the general State of fuch ; and particularly they wili prove, that they belong to the Kingdom of the great Deceiver, and Head of the Apoftafy, as they will demonftrate the exceeding Corruption of their Nature, and full Confent of their Hearts to the common Apoftafy; and alfo that their Hearts never relinquillied the Apoftafy, by a cordial Ad- herence to Chrift, the great Reftorer. The Judge will alfo make ufe of the gocd Works of the Righteous to fhev/ their Intereft in the Redcjnption. of Chrift ; as thereby will be manifefted the Sin- cerity of their Hearts in their Acceptance of, and Adherence to the Redeemer and his R.ighteoufnefs. xAnd in thus proving the State of Men's Plearts by their Actions, the Circwmftances of thofe Adlions rnuft necelfarily come into Confideration, to mani- feft tiie true ^lality of their Actions ; as, each one's Talents, Opportunities, Advantages, Light, Motives, csV. 2. The other Thing to be manifefted, will be' that fecondary DijitnLlion^ wherein particular Per- fonj, both Righteous and Wicked, difter from one another, in the Degree of fecondary Good or Evil» that is fomething befide what is common to all in r}\Q fame general State: The Degree of evil Fruit, which is additional to the Guilt and Corruption of the whole Body of A.poftates and Enemies j anci tiiC Degree of perfonal Goodnefs and good Fruit, which is a fecondaiy Goodnefs, with Relpect to the R':!?-htcoulhcfs and Merits of Chrift, v.hich b-.^loncr to ail by that fi;iccrc Faith manik'ftcd in all. Of this ai!o each one's H'crhy wiik liicir Circum- 44^ Ohje^ion from the Scrlpture-C^ Part IV,- fiances, Opportunities, TakntSy &c. will be the proper Evidence. As to the Nature and Aggravations of the gene- ral Apoftafy by Adam\ Sin, and alfo the Nature and Sufficiency of the Redemption by Jefus Chrifiy the great Reftorer, though both thefe will have vaft 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 Subjefts of at that Day, in order to the Manifeftation of their ^tate^ wherein they are diftinguijhed one from an- other. They will belong to the Bufmefs of that Day no otherwife, than the Manifeftation of the great Truths of Religion in general ; as the Nature and Perfections of God, the Dependence of Man- kind on God, as their Creator and Preferver, &c. Such Truths as thefe will alfo have great Influence on the eternal State, which Men will then be adjudged to, as they aggravate the Guilt of Man's Wickednefs, and muft be confidered in order to a due Eilimate of Chrift's Righteoufnefs, and Men's ^ perfonal Virtue ; yet being of general and equal Concernment, will not properly belong to the Trial of particular Perfons. Another Thing urged by our Author particu- larly againft the Imputation o^ Adam^s Sin, is this: " Though, in Scripture, Aclion is frequently faid '^^ to be imputed^ reckoned, accounted to a Peribn, it *' is no other than his ozvn Aft and Deed *." In the fame Place he cites a Number of Places of Scripture, where thefe Words are ufed, which he fays are all that he can find in the Bible. But • Page J, &c. 105. 3, Chap. IV. of the Word^ Impute, anfwered, 447 But w€ are no Way concerned with this Argu- ment at prefent, any further than it relates to Im- putation of Sin, ovfinful J^ion. Therefore all thH is in the Argument, which relates to the prefent Purpofe, is this : That the Word is fo often applied in Scripture to fignify God's imputing perfonal Sin, but never once to his imputing Adam's Sin. — S9 often ! — How often ? — But Tivice. There are but two of all thofe Places which he reckons up, that fpeak of, or fo much as have any Reference to, God's imputing Sin to any Perfon, where there is any Evidence that only perfonal Sin is meant; and they are Livit. xvii. 3, 4, and 2 Tim. iv. 16. All therefore the Argument comes to, is this: That the Word, impute, is applied in Scripture, two Times, to the Cafe of God's imputing Sin, and neither of thofe Times to fignify the imputing of Adam*s Sin, but both Times it has Reference to perfonal Sin •, therefore Adam^s Sin is not imputed to his Pofterity. And this is to be noted, that one of thefe two Places, even that in Levit. xvii. 3, 4. does not fpeak of imputing the Aft committed, but another not committed. The Words are, PJ^at Man foever there be of the Houfe of Ifrael, that killeth an Ox or Lnrnh or Goat in the Camp, or that killeth it out of the Camp^ and bringeth it not unto the Door of the Tabernacle of the CongregatioHy to offer an Offering unto the hard, before the Tabernacle of the Lord, Blood Jhall be imputed unto that Man ; he hath fjed Blood ; that Man fhall be cut off from among his People, i. e. plainly, Murder fhali be imputed to him : He (hall be put to Death for it, and therein punilhed with tlie fame Severity as if he had flain a Man. It is plain by Ifat. Ixvi. ^. that in Ibme Cafes, a ihedding the Blood of Beajh, in an unlav»'ful Manner, was i?7iputed to them, as :f they flew a ALiu. But 44^ OyjeUion from the ^zxv^tvxt-Uje^^^c, FartiV"^' But whether it be fo or not, although in. both thefe Places the Word, impute^ be applied to per- ibnal Sin, and to the very Adt done by the Perform fpoken of, and in ten more Places; or although this could be faid of all the Places, which our Au- thor reckons up ; yet that the Word, Impute^ is never exprefly applied to Adam^s Sin, does no more argue, that it is not imputed to his Polterity, than it argues, that Pride, Unbelief, Lying, Theft, Op- prefTion, Perfecution, Fornication, Adultery, So- domy, Perjury, Idolatry, and innumerable other particular moral Evils, are never imputed to the Perfons that committed them, or in whom they are ; becaufe the Word, impute^ though fo often iifed in Scripture, is never applied to any of thefe Kinds of Wickednefs. • I know not what can be faid here, except one of thefe two Things : That though thefe Sins are not exprefly faid to be imputed, yet other Words are ufed that do as plainly and certainly i-mply that they are imputed, as if it were fiid fo e;vas the God of Abraham^ &c. One great End of the Scripture is, to teach the World what Alanner cf Being GOD is -, about which the World, without Revelation, has been fo wofully in the dark : And that God is an ivjinite Beings is a Do6lrine of great hnportance, and a Doc-^ trine fufticicntly taught in the Scripture. But yet, it appears to me, this Do6trine is not taught there, in any Meafure, with fuch Explicitnefs and Pre- cifion^ as the Doflrine of Original Sin: and the Sodnians, who deny God's Omniprefence and Orn- nifcience, have as much Room left them for Cavil, as the Pelagians^ vv^ho deny Original Sin. Dr. T*. particularly urges. That Chrijl fays not cm Word of this Do6trine throughout the four Gofpels\ which Doftrine, if true, being fo impor- tant, and what fo nearly concerned the great Work of Redemption, which he came to work out (as is fuppofed) one would think, it fjjould have been emphatically fpoken of in every Page of the Gofpels ^. In Reply to this, it may be obferved, that by the Accoinu. given in the four Gofpels, Chrift was continually faying thofe Things which plainly ioiplied^ that all Men in their original State arc linful and miftrable. As, when he declared, that they zvhich are zv/joh\ need not a Phyfician^ hut they which arefck-Y; — That he came to feek and to fa-jc I J. at • Page 24:, 243, t Matt. ix. 12. 458 Obje^ion from Fewncls and Obfcurity Part IV, that which was lofi* ; That it was neceffary for all to be born again, and to be converted, and that Qtherwife they could not enter into the Kingdom of Heaven -^-y — ^and, that all were Sinners, as well as thofe whofe Blood Pilate mingled with their Sacri-. fices, &c. and that every one who did not repent 4 fhould perijh^', — Withal dire6ting every one to pray to God for Forgivenefs of Sin \\ -, — Ufmg our NecefTity of P"'orgivenefs from God, as an Argu- ment with all to forgive the Injuries of their Neighbours §; — Teaching, that earthly Parents^ though kind to their Children, are in themfelves evil ** ; — And fignifying, that Things carnal and corrupt are properly the things of Men ■\-\; — Warning his Difciples rather to beware of Men^ than of wild Beads J J ;— Often reprefenting the WORLD as evil, as wicked in its Works, at En- mity with 'Truth and Holinefs, and hating him \\\\; — • Yea, and teaching plainly, that all Men are ex- tremely and inexpreifibly finful, owing ten Thou^ fand '■Talents to their divine Creditor §§. And whether Chrift did not plainly teach Nico- denius the Do6lrine of original total Depravity, when he came to him to knov/ what his Doclrine was, muft be left to the Reader to judge, from what has been already obferved on Joh. iii. i — 11. And befides, Chrift in the Courfe of his Preaching took the moll proper Method to convince Men of the Corruption of their Nature, and to give them an effectual and practical Knowledge of it, in Ap- plication * Matt, xviii. ii, Luk. xix. lo, f Matt, xviii. 3^ J Luk. xiii, i — 5. (j Matt. vi. 12. Luk. xi. 4. ^ Matt. vi. 14, 15. and xviii 35. ** Matt. vii. \i. tt Matt. xvi. 23. XX M^" ^- 16, 17. 1!|| Joh. vU. •J. and viii. 23. and xiv. 17. and xv. 18, 19. U Matt, xviii. 21. to the End. Cliap. IV. of Texts pleaded, — anfwered. 459 plication to themfclves, in particular, by teaching and urging tlie holy and ftrid Law of God, in ia Extent and Spirituality and dreadful Threatenings: Which, above all I'hings, tends to fearch the Hearts of Men, and to teach them their inbred exceeding Deprav.tyj not merely as a Matter of Speculation, but by proper Conviction of Con- fcicnce ; which \% the only Knowledge of Original Sin, that can avail to prepare the Mind for receiv- ing Chrift's Redemption •, as a Man's Senfe of his own Sicknefs prepares him to apply in good Earned to the Phyfician. And as to Chrift's being no more frequent and particular in mentioning and inculcating this Point in a do£lrinal Manner, it is probable, one Reafon to be given for it, is the fame that is to be given for his fpeaking no oftner of God's creating the World: Which, though fo important a Doftrine, is fcarce ever fpoken of in any of Chrift's Dif- courfes •, and no Wonder, feeing this was a Matter which the Jczvs, to v/hom he confined his pcrfonal Miniftry, had all been inftrufted in from their Forefathers, and never was called in Qucftion among them. And there is a aieat deal of Rea- fon, from the ancient Je'-ivijh Writers, to fuppofe, that the Doc^lrine of Original Sin had ever been ai- lovv'cd in the open Profefilon of that People * : though * What is found in the more ancient o{ x.\\tjeiri;h Rabbles, who have wrote fince the Coming of Chrift, is an Argument of this Many Things of this Sort arc taken Notice of by Stnpfeym, in his Ihcoio^ta Po'-fnica before mentioned Scn:e of thefe Things which are there cited by him in Latin, I fh::]! here faithfully give in LngUjh, tor the Sake of the E. ghjh Reader * ■ — So i'./.T.^'''.'-, cor.ce-iT.ing Hcmnn Frailty, f.cy. isq — • " Gen. viii. :i. I ^::'' -ct c^y ms^e cur ■} the Eur:!: ;-r ?...:-.': 4$o Obje5fion from Fewnefs and Gbfcurity Part IV, though they were generally, in that corrupt Time, very far from a praftical Convidlion of it; an4 many Notions were then prevalent, efpecially among ** Sake ; for the Appetite c/Man is ewil from his Youth ; that is, *' from the Time when he comes forth fmm his Mother i ♦' Womb. For at the fame Time that he fucks the Brcafts, ** he follows his Z,«/?; and while he is yet an Ini'ant, he is ^' under the Dominion of Anger, Envy, Hatred and other ** Vices to which that tender Age is obnoxious.'' — ♦ Prov. * xxii. 15. Solomon fays, Foolijhnefs is bound to the Mind of a, * Chi'd, Concerning which Place R. Le'vi Ben Qerjom ob- * ferves thus, " Fooiifonefs as it njcere gronxs to him in his njery *' Beginning^ Concerning this Sin, which is common and * original to all Men, Da^vid faid, Pfiil. li. 5. Behold^ I ivas *■ begotten in hiiquity, and in Sin did my Mother nuarm me. *' Upon which ^\2iZ^ Eben-B%ra fays thus: Behold, becaufe of " the Concupifcence which is innate in the Heart of Man, it is " {■z^^i^, I am begotten in Iniquity. And the Senfe is, that there ** is implanted in the Heart of Man, Jetzer harangy an evil " Figment, irom his Nativity," ' And Manajjeh Ben Ifrael, de Fragll. pag. 2. " Behold, I ivas *• formed in Iniquity, and in Sin hath my Mother woarmed me. But " whether this be underftood concerning the common Mother, ** which was E-ve, or w hether Danjid fpake only of his own " Mother, he would fignify, that Sin is as it were natural, and " infeparable in this Life. For it is to be obferved, that Eve " conceived after the Tranfgreflion was committed ; and as ♦' many as were begotten afterwards, were not brought forth " in a Conformity to the Rule of right Reafon, but in Confor- *' mity to diforderly and lufh'ul Aifcdions." He adds, " One *' of the wife Men of the Jeijos, namely, R. Aha, rightly ob- " ferved, Da'vid would fignify that it is impoffible, even for *' pious Men who excel in Virtue, never to commit any Sin." * ^ob alfo afferts the fame Thing with David, Chap. xiv. 4. * faying, Who nvill gi-ve a clean [hing from an unclean? 'Truly * not one. Concerning which Words Ahen-E.'ira fays thus : •' The Senle is the fame with that, I vjas begotten in Iniquity^ '• becaufe Man is made out of an unclean Thing." Stap/erus, Theolog. Polem. "Io7h. iii. p. 36, 37. Id. ibid. p. I3Z, &c. ' So Snl Jarchi ad Gemaram, Cod. ' Schabbath, fol. I42 p. 2. *' And this is not only to be " referred to Sinners ; becaufe «// the Polterity of thvf'f Man <' are in like Manner fubjeded to all the Cur/es pronounced ou "■ him." Chap. IV. of Texts pleaded, — mifwered. 4^1 among the Pharifees^ which were indeed incort- fiftent with it. And though on Account of thefe Prejudices they might need to have this Dodrine explained ♦* him." And Manajfeh Ben Ifrael, \t his Preface to Hufrtak * Frai/iy, fays, •' I had a Mind to fhew by what Means it *' came to pafs, that when the Jirfi Father of all had /o/l hit *' Righteoufnsfi ^ his Pofterity are begotten liable to the/ame " Funijhment with him" • And Munjlerus on the Gofpel of * Matthetv cites the following Words, from the Book called « The Bundle of Myrrh: " The Blefled Lord faid to the Jirfi ** Man, when he car;ed him, Thorns and! hijlles Jhall it bring '* forth to thee ; avH thou fhalt eat the Herb of the Field. The " Thing which he means, is, That becaufe oi bis Sin all '■ji:hi> " f.ouid dejicr.d from him, fhould be wicked and perverfe, liktf ** -Thorns and Thifles ; according to that Word of the Lord, ** fpeaking to the Prophet : Thorns and Irritators are luth thee, " and thou dvjellefi among ^lorpions. And all this is from the " Serpent, who was the Devil, Sam-mael, who emitted a mor- *' tifcrous and corruptive Poifon into E've, and became the "' Caufe of Death to /^dam himfelf, when he eat the Fruit." * Remarkable is the Place quoted in Jofeph de Voijin, againfl * Martin Ra-^mund, p. 471. of ^Iz^Gt Menachem Rakanaterfis^ ' Se6l. Berefchit, from Midrafch Tehillim; which is cited by * Hoornbekius, againfl; the Je^ivs, in thefe Words : " It is no " Wonder, that the Sin o^ Adam and E've is written and fealed. " with the King's Ring, and to be propagated to all following *' Generations j becaufe on the Day that Adam was created, •' all Things were finished ; fo that he ftood forth the Perfec- " tion and Completion of the whole Workmanfhip of the ** World : So when he finned, the ivhcle Wot Id \\x\nc6. \ whofe " Sin we bear and fuffer. Eut the Matter is not thus with '■' refpeft to the Sins of his Poflerity." — Thus far Stapferus. Befides thefe, as Ainfzuorth on Gen. viii, 21. obferves, " lit " Berejhith Rabha (a Hebrew Commentary on this Place) a *' Rabbin is faid to be ^i'^f.zA, When is the e'vil Imagination put •* into Man? And he anfwcrcd, From the Hour that he is formed.''^ And in Poo/'s Synopfis it is added, from Qrotnts, " So Rabbi " Salomon interprets Gen. viii. 21. The Ima;7i'tation of Mans " Heart is e'vilfrom his Youth, of its being evil from the Time ** that he is taken out of his Mother's Bowels." '* Aben. " E'z.ra thus interprets Pfal. li. 5, I n.vas Jhopen in Iniquity, aid ** in Sin did my Mother concei-ve me ; that evil Concupilcence is "* implanted in the Ikart from CiiL'^:,id, as if he wcrj fcnr.cd " ia 4^2 Obje^ien from Fcvfneh and Ohfcuvky Part IV. explained and applied to them, yet it is well known, by all acquainted with their Bibles, that Chrift, for wife Reafons, fpake more fparingly and obfcurely ** in it; and by my Mother, he underftands Eael, from this «♦ Place (PJ'al. li. 5.) concludes, that not only Dai'id, but all " Mankind, ever fince Sin was introduced into the World, *' do Sin from their Original. To this Purpofe is the Anfwer " of Rabbi Hakkadcfch, which there is an Account of in the *' Talmud. From -ixhat Time does Concupifcence rule ever Man ? " From the 'very Moment of his fir ft Formation, or from his Nati- *' 'uity? Anf From his Formation.^'' — VooVh Synopf \n Loc. On thefe Things I obferve, there is the greatett Reafon to fuppofe, that thele old Rabbies of the Jenxijh Nation, who gave fuch Heed to the Tradition of the Elders, would never have recelnjed this Doflrine of Original Sin, had it not been delivered down to them from their Forefathers. For it is a Doftrine very difagreeable to thofe pradical Principles and Notions, wherein the Religion of the unbelieving fe-vss moft fundamentally difers from the Religion maintained among Chrijiians : particularly their Notion of fufitfication by their own Righteoufnefs, and Privileges as the Children of Abra- ham, &c. without Handing in Need oF any Satisfaftion, by the Sufferings of the Meihah. On which Account the mo- dern fevjs do now univerfally rejed the Dodrine of Original Sin, and Corruption of Nature; as Stapferm o.bferves. And ij is not at all likely, that the ancient Jev:s, if no fuch Dottrine had been received by Tradition from the Fathers, v/ould have taken it up from the Chrifians, whom they had in fuch great Contempt and Enmity ; efpecially as it is a Dodrine fo pecu- liarly agreeable to the Chrillian Notion of the jpintual Salva- tion of fefus, and fo contrary to their carnal Notions of the MeiTiah, and of his Salvation and Kingdom, and fo contrary to their Opinion of themfelves ; and a Doftrine, which Men in general are fo apt to be prejudiced againft. And befides, thele Rabbies do exprefly refer to the Opinion of their Fore- fathers ; as, R. Manujjeh fays, " AccordiDg to the Opinion of " the ANCIENTS, none are fubjed to Dtuth, but thofe which " have finned: for where thare is no Sin, there is no Deaths Stapfer. Tom. iii. p. 37, 38. But Chap. IV. of Texts pleaded, — anfwered, 46^ obfcurely of feveral of the moft important Doc- trines of revealed Religion, relating to the Nc- ccflity, Grounds, Nature and Way of his Redemp- tion, But we have more dirc«El Evidence, that the Dodrine of Original Sin was truly a r iceiied TiocXnnt among the ancient Je^'s, even before the Coming of Chrift. This appears by ancient Jevjijh Writings, which were written before Chrift ; as, in the Apocrypha, 2 EfJrasm 21. *' For the firft y/ia«B, " bearing a v.;cked Heart, tranfgrefTed, and was overcome : " and fo be all they that arc born of him. Thus Infirmity was " made permanent ; and the Law alfo in the Heart of the <* People, with xh.fi Malignity oi the Root; fo that the GooA *' departed away, and the E'un abode Itill." — 2 Efdrai iv. 30. " Fof the Grain of evil Sfed hath been fown in the Heart of " Adaniy from the Beginning ; and how much Ungodlinefs *' hath it brought up unto this Time ? And how much (hall " it yet bring forth, till the Time of threfhing (hall come ?" And Chap.y'w. 46. »* It had been better, not to have given *' the Earth unto yldam ; or eKe, when it was given him, to have *• rellrained h;m from finning ; for what Profit is it, for Men •' now in this prefent Tim'j, to live in Heavinefs, and after *' Death, to lock for Funifhment ? O thou Adam, what haft '* thou done I For though it was thou that finned, thou art *' not faLen alcne, but 'xve all that come cf theey And we read, Ecclef. XXV. 24. " Of the Woman came the Beginning of Sin, *' and through her ive all die.'^ As tliis Do£lrine of original Corruption was conflantly main- tained in the Church of God from the Beginning ; fo from thence, in all Probability, as well as from the Evidence of it in univerfal Experience, it was, that the wifcr Heathen main- tained the like Dodrine. Particularly Plato, that great Phi- lofopher, fo dillinguiihed for his Veneration of ancient Tra- ditions, and di'igent Inquiries after them. Gale, in his Court of the Gentiles, obferves as follows : " PLATO fays (Gorg. fol. " 493 ) / ho'i.'e heard from the -Tt;'/^ Men, that K<:e are notv dead, " and that the Body is but our Sepulchre. And in his limaus *' Locrus (fol. 103.) he fays, The Caufe of Viti^fty is from our " Parents, and frji Prin.iples, rather than from ourfches. S3 " tiat ijue ncicr relmquijh thoje Acilons, ivhich lend us to follow " the,e primitive B.emijhes of our FIRST PARENTS. / u:ta " mtr.tions the Corruption of the M'lll, and I'eeiMS to difoun " any Frie-inil to true Good ; albeit he allows fome iv*v'ii, •* or natural Diipofitions, to cii.-:l Good, in fome great - HeiQcs. 4^4 Obje5fidnfr^m Fewnefs and Obfcirrity Part iV* tion, and the Method of the Juftification of Sinners, while he lived here in the Flelh -, and left thefe Dodtrines to be more plainly and fully opened and inculcated by the Holy Spirit, after his Afcenfion. But if after all, Chrift didi hot fpeak 6f this Dofbrine often enough to fuit Dr. T'— r, he might be afked, Why he fuppofcs 'Chrift did no cftenery and no more plainly teach fome of his (Dr. T — r's) Doctrines, which he fo much infifts on ? As, That temporal Death comes on all Mankind by Adam y and. That it comes on them by him, not as 2 Punifhment or Calamity, but as a great Favour^ being made a rich Benefit, and a Fruit of God's abundant Grace, by Chrift's Redempion^ who came into the World as a fecond Adam for this End. Surely, if this were fo, it was of vaft Import ancCy that it fhould be known to the Church of God in all Ages, who faw Death reigning over Infants^ as well as others. If Infants were indeed perfeftly inno- cent, was it not needful, that the Defign of that which " Heroes. SOCRATES affdrted the Corruption of human " Nature, or kakov ifA(?vTov. — Grotius affirms, that the Philofo- *' phers acknowledged, it was con-naturaC to Men, toy?;;." SENECA (Benef. 5. 14.) fays, Wukednefs has not its fir ft Be' ginmug in vjicked Pra£lice ; though by that it is firji exercifed and tnade manifeft. And PLUTARCH (de Sera vindida) fays, Man does not firfi btcome nx)i(ked, nxhen he firjl manifefts himfelf fo : but he hath Wickidnefs from the Beginning j and he fhews it as foon as he finds Opportunity and Ability. As Men rightly judge t that the Sting is not firfi ingendered in Scorpions nxjhen the-/ firike, or the Poifon in Vipers ijjhen tkey bite. — Pool's Synopf. off Gen. viii. 21. To which may be fubjoined what JUFENAL fays, • — Ad Mores Natura recurrlt DamnatoSf fixa et maturi nefcia. Englifhed thus, in Profe ; NATURE, a Thing fixed and not knowing how to change/ returns to its wicked Manners. Watts, Ruin and Recovery, Chap. IV. of Texts pleaded,— ^«/tt'^r^^. 465 which was fuch a melancholy and awful Difpen- fation towards fo many Millions of innocent Crea- tures, (hould be krfown^ in order to prevent the word Thoughts of God from arifing in the Minds of the conftant Spedators of fo myfterious and gloomy a Difpcnfation ? But why then fuch a total Silence about it, for four Thoufand Years together, and not one Word of it in all the Old Tejiament ; nor one Word of it in all the four Gofpels ; and in- deed not one Word of it in the whole Bibky but only as forced and wrung out by Dr. 'T — r's Arts of Criticifm and Deduftion, againft the plaineft and ilrongeft Evidence ! As to the Arguments, made ufe of by many late Writers, from the univerfal moral Senfc^ and the Reafons they offer from Experience, and Ob- fervation of the Nature of Mankind, to Ihew that we are horn into the World with Principles of Virtue \ viirh. a natural prevailing Relifh, Appro- bation, and Love of Righteoufnefs, Truth, and Goodnefs, and of whatever tends to the publick Welfare \ with a prevailing natural Difpofition to didike, to refent and condemn what is lelfifh, un- juft, and immoral \ and a native Bent in Mankind to mutual Benevolence, tender CompafTion, ^c. thofe who have had iuch Objeflions againft the Doctrine of Original Sin, throv/n in their Way, and defire to flc them particularly confidered, I afk Leave to refer them to a Treat if c on the Nature of true Virtue, lying by me prepared for the Prefs, which may ere long be exhibited to publick View*. H h Co N .. * The Trcatife here mentiorrd. it i,« apprchcn'oJ, \\%h iten lately j-iir.ttd at B-jji-.n in AV.: /'",: 't^^ thoujTh r.gt ; ci received. 4^6 'The CoTiz\n^iQr\i remarking on C D N C J. U, S I O N. Hpn the whole, . I obferve, Then?; a]|:qfome other Things, beUdes Arguments, in Dr» T-—r's, Book, which are calculated to influence the Minds, and bias the Judgments of fome Sorts of Readers. Here, not to infill on, the taking Profeffion he makes, in many Places, of Sincerity-, Humility.^ Mseknefs., Modefiy^ Charity^ &c. in his fearching after Truth ; and freely propohng his Thoughts, with the Reafons of them, to others * ; nor on hi^ magifterial AJfurance^ appearing on many Occa-r fions, and the high Contempt he fometimes ex* prefles of the Opinions and Arguments of very excellent Divines and Fathers in the Church of God, who have thought differently from him -f : Both of v/hich Things, it is not unlikely, may have a Degree of Influence on fome of his Readers : (However, that they may have only their jujl In^ fluence, thefe Things might properly be compared together, and fet in Contrajl^ one with the other)— I lay, not to dwell on thefe Matters, I would take fome Notice of another Thing, obfervable in the Writings of Dr. T. and many of the late Oppofers of the more peculiar Dodlrines of Chriftianity, tending (efpecially with juvenile and awjoary Rea- ders) not a little to abate the Force, and prevent the due Effect, of the clcareft Scripture-Evidences, in Favour of thofe important Doctrines •, and par- ticularly to make void the Arguments taken from the Writings of the Apoftle Paiil^ in which thofe Dodlrines are more plainly and fully revealed, than in any other Part of the Bible. What I mean, is this : Thefe Gentlemen exprefs a high Opinio?', of this * See his Preface, and p. 6, 237, 7.65, 267, 175. 5. t Page no, izj, 150, 151, 159, 161, liij, 188. 77. S. certain Methods ufed hy i)r, 'T. t^c. 467' this Apoftle, and that very juftly, for his eminent Genius, his admirable Sagacity, ftrong Powers of Reafoning, acquired Learning, &;c. They fpeak of him as a Writer — of mafterly Addrefs, of ex- tenfive Reach, and deep Defign, every where in his Epiftles, almoft in every Word he fays. This looks exceeding j(p^r/(?«j ; it carries a plaufible Ap- pearance of Chriftian ZeaU and Attachment to the holy Scriptures^ in fuch a Teftimony of high Vene- ration for that great Apoftle^ who was not only the principal Inflrument of propagating Chriftianity, but with his own Hand wrote fb confiderablc a Part of the New Teftament. And I am far from de- termining, with refped at lead to fome of thefe Writers, that they are not f.ncere in their Declara- tions, or that all is mere Artifice, only to make W^ay for the Reception of their oivn peculiar Sen- timent, However, it tends greatly to fubferve fuch a Purpofe ; as much as ir it were defignedly contrived, with the utmoft Subtilty, for' that' End. Hereby their incautious Readers are prepared the m.ore eafily to be drawn into a Belief, that they, and others in their way of thinking, have not rightly tviderjlocd many of thofe Things in this Apoftle's Writings, which before fcemed very plain to tliem ; and they are alfo prepared, by a Prepof- fcfTion in Favour of theie kcw JFritcrs, to entertain a favourable Thought of the Interpretations put by them upon the Words and Phrafes of this Apoftle ; and to admit in many Pafmges a Meaning which before lay entirely out of Sight j quite foreign to all that in the View of a common Reader fccnis to be their obvious Senfe \ and moll remote from the Expofitions agreed in, by thofe which uicd to be efteemed the greateft Divines, and beft Commen- tators. For thcv muft know, that this Apollle be- ing a Man of no vulgar Underftandinp;. i: i> nothing II h .' ^ lV;ano.: 4^8 The Conclufion, remarking on ftrange if his Meaning lies vzvj deep\ and no Won- der theh, if the fuperficial Difcerning and Obfer- vation of vulgar Chriftians, or indeed of the Herd of comrrton Divines, fuch as the IFeJiminJier-AJfem- hl)\ &C. falls vaftly fliort of the Apoftle's Reach, and frequently does not enter into the true Spirit and Defign of Paul's Epiftles. They muft underftand, that the frji Reformers, and Preachers and Ex- pofitors in general, both before and fince the Reformation, for fifteen or fixteen Hundred Years paft, were too unlearned and Jhort-fighted, to be capable of penetrating into the Senfe, or fit to un- dertake the making Comments on the Writings of fo great a Man as this Apoftle; or elfe had dwelt in a Cave of Bigotry and Superjlition, too gloomy to allow them to ufe their own Underftandings with Freedom, in reading the Scripture. But at the fame Time, it muft be underftood, that there is rifen up, now at length in this happy Age of Light and Liberty, a Set of Men, of a more free and generous Turn of Mind, a more inquifitive Genius, and better Difcernmenr. By fuch Infi- nuations, they feek Advantage to their Caufe ; and thus the moft vmreafonable and extravagant Inter- pretations of Scripture are palliated and recom- mended : So that, if the fimple Reader is not veiy much on his Guard, if he does not clearly fee with his own Eyes, or has too much Indolence, or too little Leifure, thoroughly to examine for himfelf (as few, alas, are v/illing to be at the Pains of acquainting themfelves thoroughly v/ith the Apoftle's Writings, and of comparing one Part of them vrith another, fb as to be fully able to judge of thefe Gentlemen's Glofles and Pretences) in this Cafe, he is in Danger of being impoled on with delufive Appearances ; as he is prepared by this fair Pretext of ex;ijting the Sagacity of the Apoftic, a-ncl certain Methods ufed hy Br. T. i^c 469 and by a Parade of Learning, Criticifm, cxaft Verfion, Penetration into the true Scope, and Dif- cerning of wonderful Connefbions, together wkli the Airs thefe Writers afllime of didatorial Per- cmptorinefs, and Contempt of old Opinrons and old Expofitions i I fay, fuch an one is by thefc Things prepared to iwallow ftrarige Doftrine, as trufting to the fuperiour Abilities of thefe modc3:ii Interpreters. But I humbly conceive, their Interpretations, particularly of the Apoftle Paul's Writings, though in fome Things ingenious, yet in many Things concerning thefe great Articles of Religion, arc extremely abfurd, and demonftrably difagreeable, in the highcft Degree, to his real Defign, to the Language he commonly ufes, and to the Doctrines currently taught in hi$ Epiftles. Their Criticifnis^ tvhen examined, appear far more fubtile, than Iblid ; and it fcems as if Nothing can poflibly be ftrong enough. Nothing perfpicuous enough, in any Com- polure whatever, to Hand before I'uch Liberties as thefe Writers indulge : The plaineit and moft nervous Difcourfe is analyfcd and criticized, till it diflblves into Nothing, or till it becomes a Thing of little Significance : The lioly Scripture is fub- tilized into a mere Mift •, or m.ade to evaporate into a thin Cloud, that eafily puts on -any 'Shape, and is moved in any Diredtion, with a Puff of Wind, juft as the Manager pleales. It u not in t]ie Na-* turc and Power of Language, to aiford Uifficiciic Defence againft fuch an Art, lo abufed ; as, I ima- gine, a due Ccnfideration of fome Things I havc had Occafion in the j^receding Di.^jourie to ob'er'.'c. mav ab'jndantlv convince us. ""But this, witk the reft of what I have offered on this Subjenents, Praife and Blame. By the late Rev. Jonathan Ed- v.-ARDs, A. M. and Prefidcnt of the College of Ne^-Je>Jey. 5 i. .X. A TREATISE on Religious Affeaions, by Jonathan Edwarss, abridged by the Rev. Mr. Gordon. Fiicc Zi. 6a'. -^f ... /- ^X.--f^ A~^-_.A /H-'^srfO-x,.^ \Jw*'A,^w^w«v^ ^ A-l^\, V 1 / \ fo ^iw Ao^Cl..^ (X^, >-v^ f-^_ -' •■ V' -^ -wv-s,,-...,^ -C.- ■ V, I THE LIBRARY UNTVERSI'T^y OI- CALIFC«N] UNIVERSITY OF CALIFORNIA LIBRARY Los Angeles This book is DUE on the last date stamped below. N0V2 9l3Sfl FEB, 17 t953 DEC2 2 13SB Form L9-50m-ll,'50 (2554)444 JAN 2 - 5952 DEC 10 1974 liWYl 11970 NCVl T:. juN 1 8 mz aW 91 THE LIBRARY iWIVERSITY OF CALIFORNU LOS ANGELES AA 000 095 838 J