PRESENTED TO THE LIBRARY OF PRINCETON THEOLOGICAL SEMINARY BY f/lrs. Rl25<^andcp Ppoudfit. sec. /C 77 THE Scripture-Dodrine O F ORIGINAL SIN, Propofed to free and candid EXAMINATION. In Th REE Parts. By JOHN TAYLOR, D. D. The Fourth Editi :0N, with Addil iions. TOGETHER WITH A SUPPLEMENT, &'c. CONTAINING Some REMARKS upon two Books, viz. The Vindication of the Scripture-Do^rine of Original Sin, and, Thg Ruin and Recovery of Mankind^ &c. And now added, A REPLY to the Reverend Mr. John Wesley j and an Inquiry into the Meaning of the Word Grace, LONDON. Pdnted and Sold by M. Waugh, at N° 8. in Lom- bard-^Street. M-DCCiXYji. ■:l^ THE PREFACE Reader, |¥^)^)!(| WARRANT nothing ^ ] yk of my own in the following ^ ^ Inquiries. I undertake to hJ&i'^^M make nothing good. At prefent^ I fee nothing in them that is falfe ; but that is no Proof that every thing is true. I have made the Re^ velation of God alone^ the Rule of my "Judgmenty not any Schemes or Opi- nions of Men\ hut that I have every where fully and infallibly delivered the Senfe of Revelation I maintain not. I have honefily endeavoured tofet things in ajujl Light ; but under the Weak- nefs and Imperfe&ions of a Man. This I advertife you of^ that in ready- ing you may freely ufeyour own Judg- A 2 . menty iv P ti E F A C E- meftt^ "Without any Regard to mine \ that you may admit Truth upon its own Evidence ; and that, if you are^ by a blind implicit Faith in what I fayy led into any Error^ you your/elf may be accountable for it. — / add a hearty Wijlj^ that we may all fo fe- rioujly^ clojely^ impartially^ peaceablyy and in the Spirit of Love^ J^^dy the Scriptures^ that our Knowledge of the Principles of Chriflianity being jujt^ our Faith may be flrong^ our Hope fledfaft'i our Comfort folid \ and that the Light of the glorious Gofpel of Chrift, who is the Image of God, fjining into our Minds^ may give us a Conformity to the Son of God in all Virtue^ in Meeknefs^ Humility ^ and brotherly Kindnejs ; that fo an E7>' trance may be miniflred unto us abun- dantly i?tto his everlajling Kingdom. Amen. An INDEX of the TEXTS attempted to be explained in the following Treatife. GENESIS. Chap. Ver. Page I. 27. 178. II. 17' ^» 96- III. 7—24. 9—21. III. 8, 10, 24. 149— 151. V. 3. 177- VI. 5. 124. Viir. 21. 125. XXXI. 10. 5 '^ ' ^3' JOB. IV. 17. i45« XIV. 4- H«« XV. 14. 141—144. XXV. 4- >44- PSALM. rV. 2. ^ in the Noti 107, V. 9' X. 7- > »05' XIV. XXXVI. CXL. LI. 5- '33— 139* LI. 6. 140. LVII. 4. in the Note 107. LVIII. I. ibid. LVIII. 3. »3^* PROVERBS. I. 16. 108. XXIL 6, 15. 195- ECCLESIASTES. VIL 29. i86- ISAIAH. XLVIIL 8. 136* LIX. 7» 8. 108. JEREMIAH, xvn. 9. 236* LAMENT. lU. 39- ' *59- MAT. '» 2> 3- > 108. INDEX. MATTHEW. ' Chap: Ver. Page' XV. 19. 129. XXV. 41, 46. LUKE. 160. XL 9, 10, II, 13. JOHN. 267, III. 3- 258. m. 6. ACTS. 14^. XVIL 26. ROMANS. 94. 11. J4» M- 183. IIL 10 — 20. 102. III. 23- 98. V. 6. 116. V. 12 — 19. 27—64 lOI. V. 15, 16, 17. 250. VI. 23. 159. vir. — throughout. 211, 234. VIII. 1. 232. VIII. 7,8. 1 CORINTH. 122. II. H- in the Note 113. XV. 21, 22. 2 CORINTH. 23, 96. V. 4* in the Note 54. EPHESIANS. II. 1,2, 3. 110 — 116. IV. ^^' P H I L I P P I A N S. 180. III. 12. in the Note ^7. ibid. IV. 10. C 0 L 0 S S. III. '°* 2 TIMOTHY. 178—180. II. 26. JAMES. 154—156. I. >4»>S- 128. J U D E. * "^^' REVELAT. 162. « V. I, 2, (ifc. 73-76. THE Scripture-Doarine O F ORIGINAL SIN PROPOSEDTO Free and Candid Examination. PART I. Wherein all thofe Places of Scripture, which do exprej/ly fpeak of the Confequences of the Firjt iranfgrejjion^ are diftindtly confi- dered; and (as far as the Author was able) fully and familiarly explained, that the meaneft Capacity may form a true Judgment upon this important Article of Revelation. Acts xvii. ii. nefe were more noble than thofe in Thejfalonica^ in that they received the Word with all Readinefs of Mind^ and fearched the Scriptures daily j WHETHER THOSE THINGS V/ERE SO. THE Scripture-Doflrine O F ORIGINAL SIN PROPOSED TO Free and Candid Examination. PART I. FM^^M"^ O U defire, my dear Friend, to S X7 § be fatisfied about the Article § 1 § of Original Sin. As I am a ^ ^ Minifter of the Gofpel, it is k.MMM^j«( my Duty to do all I can to fet you right in a Matter relating to the Prin- ciples of Religion ; and therefore I will un- fold to you the Truth, fo far as I am able, plainly, fincerely, and without Referve 5 in confidence that you, on your Part, love the B Truth, 2 ^he Scriptiire-DoBrine of Truth, and L»re difpofed to a diligent and impartial Inquiry after it. Above all things, Truth (hould engage our moft ferious and upright Regards. We Should efteem it the higheft Point of Duty to be always open to the Evidence which difcQvers Truth 5 and always free and ready, feting afide every Biafs of Prejudice and tem- poral Intereft, to embrace it, when difcovered. The Truth, as it cannot be wrong in itfelf^ cannot lead us to any thing that is wrong. The Truth is the Rule which God him- felf follows, and w^hich his almighty Power will for ever vindicate. Ti? this End qmv blef- i^d Lord was born^ and J or this Caufe he came into the World, that he might bear Wit-- ncfs to the Truth, "John xviii. 37. The Truth is that glorious Sun, which direds and illuftrates all our Adtions, rendering them pleafing to God, and comfortable to cur- felves J nor can we be Sinners, or wretched, but only jud fo far as we deiplfe or neglect the Truth. All Truth necefiary to Salvation is re- vealed in the Holy Scriptures ; and the Scriptures, not the Opinions of Men^ not of lear?2ed Men, no, not o{ good Men ; no, not of many learned and good Men^ are the Rule of our Faith. Men of Knowledge and Integrity may indeed be ufeful to us, as In- ftrudors. Part I. Original Sin examined, 3 ftrudors, to open the Senfe of God's Word ; but it is the Word and Revelation of God alone upon which my Faith is to be founded. And as for human Wifdom and Knowledge, I ought to value it, in religious Matters, juft fo much, and fo far only, as it ferves to un- fold the Mind and Meaning of God in the Scriptures ; in the interpreting of which, wc ought not to admit any thing contradidtory to the common Senfe and Underftanding of Mankind. For the Scriptures can be no Rule to us, if the Underftanding God hath given us is not a Rule in judging of their Senfe and Meaning. Nothing ought to pafs for divine Revelation which is inconfiftent with any of the known Perfedlions of the di- vine Nature. Difficult Places are to be ex- plained by thofe that are eafy to be under- flood. We muft not allow ourfelves to feign any thing 3 but muft attend to the true, ftridt and proper Senfe of every Place, without dar- ing to add or diminish by our own Imagina- tions ; and whatever we find is plainly added, or diminifhed, by human Interpretations or Schemes, we ought peremptorily to rejed: as dangerous Innovation. Laftly, we (hould not content ourfelves with Scraps, andfingle Sen- tences, which in Sound may feem to mean one thing, but really have, taken with what goes before, and what follows after, a quite different Signification. This is a very falla- cious Way of proving things from Scripture; B 2 and. 4 ^e Scripture -DoSfrine . of ^nd, for my own Part, I cannot fatisfy my- felf in grounding Articles of Faith upon it. My Method (you muft judge whether it be right) in fearching the Scripture is, to take the whole before me ; to find out all the Places where any Point of Faith is fpoken of, or feems to be fpoken of; to ftudy thofe Places over fingly and feparately; judging from what goes before and follows after, what is the true Scope and Meaning of every Textj and then I compare them all together, and from fuch a View of all that 1 can find in the Word of God, I form my Sentiments con- cerning the Point inquired after. And truly I cannot fee what any one can poffibly do more (excepting fervent Prayer to the Father of Lights,) to fettle his Faith and Confcience upon a true Scripture Bottom. You want to be fatisfied about Original Sin 'y that is, you would know, How far we, the Pofterity oi Adam, are involved in the Confequences of his firft Tranfgreflion. Come then, my dear Friend, let me lead you by the Hand into the moft fruitful and pleafant Garden of God, his holy Word. I have laid out a good deal of Study upon it, and, with fome Care, have obferved the fe- veral Plants which grow therein 5 and, with a par- Part I. Original Sin examined, 5 a particular Eye to the Point before us, the Conjequences oj the Jirfl T^ranjgrejfion ; which 1 find are fpoken oi certainly and plainly but Five Times in the whole Bible ; namely, twice in the Old, and thrice in the New Teftarwent. Many other Places indeed are quoted by Di- vines, as relating to this Affair, but they are apparently doubtful ; no Mention being made in them of Adam, or any Eifeds that his Sin hath upon us. However, the right way of pro- ceeding is, to confider and examine firfl: thofe Places where the Confequences and EfFeds of Adam\ Sin are plainly and certainly fpokea of; cind then we (hall be better able to judge of the doubtful 2in6, uncertain Places, to which we (hall next turn our Thoughts, I FIND no more than Five Places in all the Bible where the Confequences of the firft Sin are certainly fpoken of. The firft is, Gen^ ii. 17. I'he fecond is, Gen. iii. from the 7th Verfe to the end of the Chapter. The third Place is, in Rom, v. 12. to the 20th verfe. The fourth Place is, in i Cor. xv. 2 1,22. The fifth and laft Place is, i Tim, ii. 14. The Bible is open to every Body ; and if 3ny Man can produce more than thefe Five Places, where the Confequences of the firft Tranfgrefiion are plainly and certainly fpoken qF, it will be eafy for every Body to fee, and I fhall be very ready to own, I am miftaken. B 3 Of 6 The Scripture-Dodlr'me of Of the Conlequences of the firft; Tranfgreflion, there is not one certain Word fpoken from the third Chapter of Genefis to the lafl: of Malachi in the Old Teftament. David. Solo- moriy and the Prophets fay nothing certain about them. Our Saviour faith not one Word of them in any of his Dodrines and Inftruftions; nor any of the Apoftles and Writers of the New Teliament in their Ser- mons and Epiftles, except the Apoftle Fauly and he but thrice. Our next Bufinefs therefore is to examine thefe Places fingly and feparately, and then to compare them together, and fee what Con- clulion we can fairly draw from them. And pray do not forget, that I am only helping you, as well as I can. I impofe nothing upon your Faith and Confcience. I pretend not to judge for you 5 you muft judge freely for yourfelf J leaft of all, do I pretend to be in- fallible. Poflibly I may be miftaken ; but if I am, fure I am, it is through Defedl, not of Integrity, butof Underflanding; and therefore I claim your Candour and Charity as a due Debt, where you think I am in an Error. The firfl of the forementloned Places is GENESIS, Chap. II. Ver. 17. But of the Tree of the Knowledge cj good and evily thou Jhalt not eat oj it j for "■ ■'■■ in Part I. Original Sin examined, y in the Day that thou eat ell thereof y thou /halt ■ furely die, God having created Man after his own Image, a living Soul, endowed with the Powers of Reafon, in order to form in him all the Habits of Virtue, befides the Obliga- tions refulting from the Natures and Re- lations of Things, was pleafed, in a Command of pure Authority ^ to exercife his Obedience to Himself, his Maker, by forbiding the Ufe of one Tree in the Gar- den, called the Tree of the Knowledge of good and eviL The Threatening, in Cafe of Tranf- greffion, was, that he Jldould furely die. Death was to be the Confequence of his Difobe- dience. Death is the lofing of Life. Death is oppofed to Life ; and muft be underftood according to the Nature of that Lije to which it is oppofed. Now the Death here threatened can, with any Certainty^ be oppofed only to ih^LiJe God gave Adam when he created him, ^vr. 7. Any thing befides this muft be pure Conjedure, without a foiid Foundation. For no other htje is fpoken of before, to which Z)^^//j can be oppofed. Nor can we conceive, from any thing in the Hi- Oory, how Adam could underftand it of the Lofs of any other Life than that which he bad newly received. In this Light, the Senfe of the Threatening will ftand thus. Thou fl.:)ajt furely die 5 as if he had faid, " I have B 4 " formed 8 ^be Scripture-Do5lrine of ^' formed thee of the Duft of the Ground, •' and breathed into thy Nodrils the Breath *' of Life; and thus thou art become a living ^^ Soul. But if thou eateft of the forbiden .^' Tree, thou fhalt ceafe to be a living Soul. *' For I v^^ill take from thee the Breath of " Life, and thou (halt return unto the Daft ** of which 1 formed thee.'* Lefs than this, I think the Threatening cannot fignify 5 and I do not fee how any thing more can be inade of it. However, if this appear doubtful, let us fufpend our Aflent till we fee how this Affair turneth out in the other Places. REFLECTIONS. •' Observe, here is not one Word re- ** lating to JlJam's Pofterity. Though it ** muft be true, that if j^Jam was to have •' died immediately upon his Tranfgreffion j *' if his Life was to have been extinguiflied *' in the very Day he fined ; then of courfe *' all his Pofterity, as he tranfgreifed before '^ he had a Child, muft have been extindt *' with him. For from the dead Bodies of *^ Adam and Eve^ they could not have pro- ** ceeded in the ordinary Courfe of Genera- Well, Adam and Eve did tranfgrefs the Law of their Trial ; and the immediate Con- fequences of their Tranfgreflion are related ' Part I. Original Sin examified. GENESIS Chap. III. Ver. 7. And the eyes of them both were open^ ed, and they knew that they were naked ; and they fewed fig-leaves together^ and made them- felves aprons, 8. And they heard the Voice of the LORD God walking in the Garden in the cool of the day. And Adam and his Wife hid themjelves from the F re fence of the LORD God amofigjl the Trees of the Garden, 9. And the LORD God called unto Adam^ andfaid unto him^ Where art thou ? 10. And he jaid^ 1 heard thy Voice in the Garden ; and 1 was afraid^ becaufe I was naked \ and Ihidfnyfelf. 1 1 . A.nd he faid^ Who told thee that thou waft naked ? Hafi thou eaten of the Tree^ where- of 1 commanded thee, that thou fhouldejl not eat ? 12. And the Man j aid. The Woman, whom thou gaveji to be with me, fl:e gave me of the Tree, and I did eat, 13. And the LORD God faid unto the Wo- man, What is this that thou haft do7ie ? And the Woman faid. The Serpent beguiled me, and I did eat, 14. And the LORD God faid unto the Ser- pent, Becaufe thou haft done this, thou art cur fed above all Cattle^ and above every Beafl of the Ml ■lo The Zcripture-Docirine of field 'y upon thy Belly Jl: alt thou go ^ andDuJlfialt thou eat all the days of thy life, 1 5. And I will put Enmity between thee and the TFomany and between thy feed, arid her feed -, it [hallbruife thy Head^ and thou P:alt bruifehis Heel. 16. Unto the Woman he [aid, I will greatly multiply thy Sorrow and thy Conception ; in Sor- row thou /halt bring forth Children 5 and thy defire fldall be to thy Hujband, and he flmll rule ever thee, 17. And unto Adam be faid, Becaufe thou hafi hearkened unto the Voice of thy Wije^ and haft eaten of the Tree of which I commajided thee, faying, Thoufhalt not eat of it ; cur fed is the Ground for thy Jake ; in Sorrow JJjall thou tat of it all the days of thy life. 18. Thorns alfo and Thifiles fldall it bring jorth to thee \ and thoujloall eat the Herb oj the field. ig. In thefweat of thy face Jhalt thou eat Bread, till thou return unto the Ground y for out of it wafl thou taken ; for Dufi thou art^ and to Dull fhalt thou return. 20. And Adam called his Wife's name Eve, becaufe fhe was the mother of all living, 2 1 . JJnfo Adam alfo, and to his Wife, did the LORD God make coats offkins, and clothed them. 22. And the LORD God faid, Behold the Man is become as one of us, to know good and evil. And now left he put Jortb his hand, and take parti. OnginsA Sin exam^jeJ. n take alfo cf the 7ree of life^ and eaty and live J or £v.r. 23. Therefore the LORD God fent him forth from the Garden oj Eden ^to till the Ground^ J row whence he izcs taken. 24. So he drove out the Man ; and he placed at the Eafl of the Garden of Eden^ Cherubims^ and a flaming Sit'ord, which turned every way^ to keep the *way of the Tree of life. In this Paragraph we have force Confe- quences of our firft Parents Sin before God judged them ^ fome appointed by \us judicial A51 and Sentence ^: and fome which happened after that Sentence was pronounced. I. Immediately upon their Tranfgref- fion, they were feized with Shame and Fear, the common EfFeds of Guilt. Their Shame is defcribed, ver.y.And the eyes of them both'were opened^ and they knew that they were naked ; and they fewedfg- leaves together^ and made tkmfelves aprons. In the laft Verfe of the foregoing Chapter it is faid, and they were both nakedy the Man and his JVife^ and they were fiot afhamed. But now, after they had fined, they were afhamed of their Nakednefs, and contrived Coverings for it. But the Reafon why they were thus a- fliamed is not given. Only, as they were naked when they were not afhamed^ as v/eil 12 27?^ Scripttiral'Do5irifie of as when they were afjamed, the Reafon of their being afhamed, muft not, I think, be ta- ken from any Alteration in their Bodies *, but from the Opinion they had of themfelves, The eyes of them both were opened-^ they thought differently of themfelves from what they had done before. But for what Reafon, or from what Caufe, befides a Senfe of Guilt, no Man can determine. Guilt will always be attended with Shame; and a State of Guilt is often in Scripture expreffed by being ficked. Exod. xxxii. 25. And when Mofesjaw that the People were naked, for Aaron had made them naked unto their Jhame amongjl their Enejnies. Ifa. xlvii. 3. Thy nakednefs pjall be uncovered^ yea thy Jhame fhall be feen : 1 will take ^v;^- geance. Rev. xvi. 15. BleJJed is he that watch- cth, and keepeth his garments, i. e. the Habits of his Mind, left he walk nakedy and they jee his Jljame, Their Fear is defcribed, ^ver. 8 And they heard the Voice of the LORD God walking, — And * Some learned Men think, they were originally clothed with a luminous and glorious' Covering, which adhered to their whole Body ; and that after they had fmed, they were, by the immediate A6t of God, ftript of this Badge of his Favour and their Innocency. But this Opinion doth not affe6t the Point under Confideration. Since, if their Bodies were thus difgraced, it relateth only to their outward Form, and Appearance, and in- fers no Change or Diminution of the Powers of their Minds. Part I. Original Sin examined. 13 And Adam and his Wife hid themfelves from the Frefence of the LORD God amongfl the Trees of the Garden. Here we learn, thatwhere- as the LORD God had appeared unto them, and converfed with them, and they had no difquieting Fear of him, while they were in- nocent i now they had fined, they were a- fraid to ftand before their God and Judge, whofe Law they had tranfgreffed. R E'F L E C T 10 N S. " Here obferve, that for any thing that " appears in the Text, their Sin, the evil " Adtion they commited, was perfonal. Set- " ing afide the Tempter, no body com- " mited that finful Adt of Difobedience but " they themfelves -, firft, Eve, and then " Adam, in their own perfons ; for there ** was not a Man or Woman in the World ** befides themfelves. This is manifeft. And " as the evil Adtion they commited was per- " fonal, done only by them; fo alfo muft " the real Guilt be perfonal, and belong only '* to themfelves ; that is, no other could, in " the Eye of Juftice and Equity, be blame- " able and punifhable for that Tranfgreffion, ** which was their own Adt and Deed, and '* not the Adt and Deed of any other Man " or Woman in the World.. This alfo muft " be true, or we cannot underftand how ** any 14 ^The Scripture -DoBrine of •« any thing can be true, or juft, or equi* •* table. *' Agahc, the Senfe of Guilt, the Shame ** and Fear, with which their Confciences " were touched, muftalfobe perfonal 5 mud *^ belong to them only, and could not, in the ** Nature of things, belong to any other Per- " fons whatever. Becaufe as no other but *• they Two only were guilty of the firfi: Sin, " fo no other but they Two could have a •* Confcioufnefs of it as their Sin ; no other *« could be forry, or afhamed, or dread the *« Wrath of God for a Crime as charii^eable " upon themfelves, in which they had no ** Hand, which was done before they had a *' Being, and which therefore they could no «* way poffibly help. This alfo muft be true, «* ctherwife one Man's Confcioufnefs, and ** Confcience of Guilt, muflbe transfered to '* another Man, and be made his Confciouf- •' nefs and Guilt. That is to fay, one Man " mufl: be fuppofed to think and believe him- " felf to be another Man. Which, if ever it " be done, muft be the Ad and Deed of Godp " changing his Mind, and making him con- ** ceit, that he is not bimfelf, but another Per- " fon. But to charge fuch Illufion and Deceit " upon God is highly prophane and impious ; *^ and fuppofes that he torments his Crea- ^* tupes with Guilt, Shame and Fear, which ^« do part I. Original Sin examined. 15 " do not in Juftice belong to them, but are ** purely imaginary." The GxxWt. Adam contracled was attended with Shame and Fear. Thefe were the Con- fequences of his Tranfgreffion, antecedent to God's judging him. II. The Confequences judicially appointed by the Sentence of God, are to be found either in the Sentence pronounced upon the Serpent^ or the JVoman^ or the Man, The Serpent, is curfed, ver, 14, 15. Which fo far as it relateth to the Serpent, (whether the natural Serpent, or the Devil, the wicked Spirit, which ufed the Serpent as his Inftrument in tempting our firft Parents) hath nothing to do with the Point we are now upon. But whereas it is faid, "oer. 15, Iwill put Enmity between thee^ [O Serpent,] aiid the Woman^ and between thy feed and her feed ; it jJoall bruife thy head^ and thou Jh alt bruife his heel; this evidently relateth to the Woman's Pofterity. And I incline to think, the Mejiaby the mod eminent Seed of the Woman, is pointed at. But how muft we underftand this of the Mejjiah ? According to the Text, God faith, he would put Enmity between the Devil and him, and that he (hould bruife the Devil's i6 The Scripfure~Do5irine of Devil's Head, and the Devil (hould bruife his Heel. God would put Enmity between the Devil and him, that is to fay, they (hould be Oppofites and Antagonifts to one another j and that the Mejjiah (liould quite crufh the Head, that is, the Power and Sovereignty of the Devil. And that the Devil, on the other hand, (hould do him (ome fliglit Hurt, fig- nified by bruifins: or biting: hiS Heel, which fliould not affedt his Head, or any principal Part of his Body. Taking this therefore for the Senfe, it implies, i. That the Race of Mankind ihould be continued. 2. That the Devil (hould be permited to tempt them, even as he was permited to tempt our firft Parents, tho* not exadly in the fame way. 3. That God, as a new Adl of Grace to Man, would appoint his only-begoten Son as an Oppofiteor Anta- gonift to Satan, to his Works and Agents ; to enlighten and help Mankind in their fpi- ritual Conflids, to maintain a Kingdom in the World oppofite to the Kingdom of Dark- nefs, by various Teachings and Difpenfations from Age to Age, till he (hould come in the Fle(h, be born of a Woman, and by his Dodrine, Example, Obedience, and Death, give the laft Stroke, by way of moral Means, to the Power and Works of the Devil. This, I prefume, is the utmoft that can be made of this Place. Chriji^ in Favour of Man, now fcduced. Part I. Original Sin examinedi l>? feduced, and liable to be hereafter feduced by the Devil, is made an Enemy to that Enemy; and (liould at length, though not without fuffering, bruife his Head, and totally crufti his Kingdom and Power. 2. Sentence is paft upon the Woman^ i;fr. 1 6. which is eafy to be underftood j namely, that (he fliould bring forth Children with more Pain a«d Hazard than otherwife flie would have done 5 and moreover, be in greater Subjedtion to the Will and Controul of her Hufband. And this likewife may ferve as a fufficient Comment upon the lad: of the! Five above-mentioned Places; namely, i T/w* ii. 14. And Adam was not [firft] deceived ^ but the Woman being deceived^ was in the Iranf-^ grejjion. Which is given only as a Reafon why the Woman ought not to teach, or ufurp Authority over the Man^ but to be in Silence^ See ver. 11, 12. 3. Lastly, The Sentence upon the Man, ver, 17, 18, 19. firft affedls the Earth, upon which he was to fubfift. The Ground fliould be encumbered with many noxious Weeds, and the Tillage of it more toilfome than before ; which would oblige the Man to procure a Suftenance by hard Labour, till he fliould die, and drop into the Ground from whence he was taken. Thus Death entered C by i8 The Scripture-DoBrine of by Sin into the World, and Man became mortal by tranrgreffing God's Law. III. After Sentence pronounced, thefc things happened. I. Whereas Adam had before called hrs Wife ipda^ Woman, he now called her Eve^ which fignifieth Lifcy or Ltfe-giving 5 pro- bably for Joy that Mankind were to be propa- gated from her, when he expecfted nothing but immediate Death in Confequence of his Tranfgreffion *. 2. The * Adam having tranfgrelTed the Law, not only lof! a claim to Life, but became obnoxious to Death, which was Death in Law, or eternal Death. And had the Ivaw been immediately executed, his Pofterity, then in- cluded in his Loin«3 muft have been extinct, or could have bad no Exigence at all. For, the Covenant of Innocence being broken, there v^^as no Covenant, or Conftitution, fubfifting upon which Adam could have the leaft Hope of the Continuance of his own Life ; and confequently, could have no Profpeft of any Pofte- rity. Thus, in Adam all die \ while things were in this ftate, under broken Lav/, and before a Promife of Fa- vour or Grace, in this interval, for any thing Ada?n eould know, He, and the whole World in him, were utterly loft and undone for ever. But our merciful God, and Father, had quite different Views. He gracioully intended to make Adam's Sin, and his being expofed to eternal Death, an Occafion of ere£ling a new Difpen- fation, a Difpenfation of Grace in the Hands of a Me- diator. According to which, Adam was aflured, that he (hould not immediately die, but fhould live to have a Pofterity by his Wife. So Adam underflood what the Lord God faid, vei\ 15, And upon this he gave his Wife a n«w Name, Part I. Original Sin examined. t§ 2. The Labour to which they were con- demned, and probably the weaker Condition of their Bodies, requiring they (hould be no longer naked, the LORD God, in Love and Tender nefs, made tbem Coats of Jkin^ and clothed them. 3. The lord God fent the Man out of the Garden to till /fo common and lefs fruitful Ground, out of which he was taken. And being doomed to Mortality, it was alfo proper he fhould be excluded from the Tree of Life^ For that Tree can be confidered, with any Shew of Truth, only as either a Pledge and Sign oi Immortality'y or, as an appointed Means of preventing the Decay of the human Frame, fuppofing Adam had continued obedient. Confequently the Tree had relation only to the Duration of his Being 5 and his Exclufion from it had relation to nothing but his being fubjedted to Death. Accordingly we find, when Immortality fhall be reftored, the Be- nefit of this Tree (hall, in fome Senfe or other, be reftored. Rev. xxii. 2. REFLECTIONS. " This is all that I can fee, relating to' •^ the Affair before us, in this Place, Now *' obferve, i. A Curfe is pronounced upon ** the Serpent, and upon the Ground ; but e z . '' no io The Scripture-DoBrine of ** no Curfe upoa the Woman and the Man, ^^ For although they are here manifeftly fab- *' jedled to Sorrow, Labour, and Death, yet ** thefe are not inflicted under the Notion ** of a Curfe. The Spirit of God, it is ob- ** fervable, wholly abftains from the Ufe of " that Word, even with Regard to their out- ** ward Condition ; and much more with re- ** gard to their Souls. Not one Word of a ^* Curfe upon their Souls, upon the Powers *^ of their iMinds, their Underftanding, and •^ Reafon. Not one Word of darkening or " weakening their rational Powers ; not one «^ Word of cloging thofe with any additional *' Difficulties. This is undeniable. 2. Ob- *^ ferve well, Here is not one Word, or the *^ leaft Intimation, of any other Death, but <^ that Diffolution, which all Mankind un- *^ dergo when they ceafe to live in this *^ World, whatever that Diflblution be. For <^ to this Diflblution alone, the Words of the «^ great Judge evidently reftrain this Death. " Ver, 19. Till thou return unto the Ground^ «« for out of it ^jDajl tkou taken ; for Duji thou ♦* art^ and to DuJl thou /I:alt return. This «* refers clearly to the Account of Man's ** Creation. Gen. ii. 7. A?2d the LORD God "' formed Man out of the Duft of the Ground, ** and breathed into his Nofirils the Breath of *^ Life'j and Man became a livi?2g Soul. Thus *' Man was made. And the judicial Aft of V Condemnation clearly implieth a taking '« him Parti. Ongmdil Sm examined. 2i " him to pieces, or turning him again into '* the Ground from whence he was taken, de- " prived of that Life which God had breath- *^ ed into him. This alfo feems to me unde- " niable j and furely muft be admited, if the " Scriptures are really any Means of true '' Knowledge, or a Rule of Faith. 3. Ob- '' ferve, That we, their Pofterity, are, in faft, *' fubjedled to the fame Afflidlions and Mor- '' tality here by Sentence inflicled upon our *' firft Parents. Concerning which Afflidtions *^ and Mortality we may truly affirm ; that *' though they are occafioned by the Sin of ** our firft Parents ; though they were not in- *' fliaed till they tranfgrefTed, and fo defcend " to us in Confequence of their Tranfgreffi- •* on ; yet they are not inflidted upon us as *• Punipmeiits for their Sin ; becaufe PuniJ}^- •• ment^ in its true Nature, always connotes, ^* or includes G?///^; hwx guilty of their Sin, we «* neither are, nor, in the Nature of things, •« any ways poffibly could be. We may *^ fiiffer by their Sin, and adually do fuffer *' by it ; but we are not punifhed for their *f Sin, becaufe we are not guilty of it. Fur- «* ther, it is true, from the whole Current of « Scripture, which reprefents Sufferings and *« Afflidions, as Means of our fpiritual Bene- " fit, that though Afflictions and Death are " the Confequences of Adam\ Sin, yet they ^' really are a Benejit to us, as they are a «^ great Advantage to our Virtue, by morti- C 3 " fying 22 J he Scripture- Do^rine of •* fying our Lufts, and leading us to the Fear ** and Obedience of God, and the Defires of '' a better World. This ftandeth upon a ^* folid Bottom. For it appeareth evident in *' our World, That the Increafe of natural *' Evil (at leaft in fome Degrees) is the lef- *' fining of moral EvilJ* Thus, my Friend, I have led you through this Part of Scripture as plainly and clearly as I can, w^ithout concealing any thing to our prefent Purpofe, without colouring or vvrcfl- ing any thing. What we have hitherto found is thisi God threa^enctd a' dam with Death m cafe he fined, jidam fined and fell under Guilty Shame, and Fear, God gracioufly purpofed to continue his Race, to appoint his Son, the Mffjiah, to oppofe the Kingdom of the Devil, now begun by the Sin oi Adam -, but withal fubjtded the iMan to Sorrow, Labour, and Death. In the Old Teftament there is nothing inore to be found certainly relating to the Confequences of Adam\ iirfl: Tranfgreflion. The Places in the New Tefranjent, which remain to be examined, are Two j the one not without Difficulties, the other eafy and obvious. Which then do you think we fl^tould begin with ? Certainly that which is eafy and obvious. Part I. Original Sin examined, 23 obvious. Ever carry all the Light you can be- fore you in fuch Inquiries, and you will fee your Way more clearly through that which is dark and intricate. The eafy and obvious Place is, I CORINTH. Chap. XV. Ver. 21. For fince by Man came Deaths by Man came alfo the Rejurretlion of the Dead^ [of all the Dead.] 22. For as in Adam all die \y even fo in Chrijl Jhall all be made alive, [or reftored to Life.] Now it is plain beyond all Difpute, I. That the Apofile in this Chapter is *fpeaking of, proving and explaining the Re- furredion, or our being raifed after we are dead^ and reftored to Life again ; that Refur- redion, and Refloration to Life, without which they who 2lXQ fallen ajleep in Chrijl are perified, ver. 18. Without the Hope of which, Chriftians, fuffering Chriftians, have hope in this Lfe only^ and fo are of all Men moft miferable^ ver. 19. And without which the Apofile expeded no Advantage from all his it\^XQ Coniiids and Sufferings in the Bo- C 4 dy, t A like Expreffion fee in Eccluf. xxv. 24. Of the Woman came the beginlng of Sin, and through her we al 24- 7be Scripture-'DoBrine of dv, *t7^r. 32. He fpeaks manifeftly of that Refurredion of Chriftians, which is oppofed to fteeping in Chri/i, or being dead in a State of Relation to Chrift, ver, 18, 20. Of that Refurredion, of which Chriji'^ rifing from the Dead on the Third Day, 'ver, 4. was the Firji-jruits^ the Pledge and Pattern, lur. 20. Of that Fad and Event of the Refurredion which will happen at the coming of Chrift ver. 23. And which Fad or Event fome in the Corinthian Church queftioned or denied, *ver, 12. It is this very Fad or Event, and no other^ which the Apoftle here affirms and domonftrateth *. 2. It * Some imagine, that the Apoftle, in this Chapter, fpeaks only oF the Refurredion of the Jujii or of the faints. But he evidently freaks of the general Refur4 recLJen of ^// Men. For the erroneous Principle, which fome of the ntw Chriltian Converts at Corinth advan- ced, was this, (ver. 12) that there is no Refurredion [at all! of the Dead. And ic i> plamly againft this general Propofition, that the Apoitle immediately argues, (ver, 13 ) But if there is no Reivrreciion [at all J of the Dead^ the?: ii not Chrift rijen Ver. 14, And if Chriji he not rifen^ he. Ver. 18. Then they alfo^ tvhich are fallen ofleci' in Chrift^ are ferifhed\ a-r^/cvlo, aie totally loft^ becaufe upon this >uppofition, ihey wi'l not be raifed from the Dead. Ver. 29 Elfe zvhat Jhall they do, who ar3 baptized for the Dead, if the Dead rije net at ally ei oXiog viKpctov/. iytr.Foy%i, if nene of the Dead are 10 be raifed. It is plain that his Argument relates, not only to the Refurredion cf the Ju/ly or to the Glory which the Saints would injoy above other Men ; but to the Refurre6tion of all Men in general ; even ;hat Re- furrectipn, without which. Believers in Chrift would ' not Part I. Original Sin examined. 25 2. It is quite undeniable. That all, all Mankind ^/V, all are niortal, all lofe their Life in Adam. From him our Mortality commenceth ; Death was by him, ^er, 21. that is, I fuppofe, by, or in Confequence of his Condudt. 3. It is equally clear and indifputable. That by Chriji ca?ne the Refiir region of the Dead. not only have a lefs Degree of Life than they expeded, but would perifli, or be totally loft ; and without vfhich the Apoftle himfelf expected no manner of Advantage from all his Labors and Sufferings ; on the contrary, [ver. 32.] // the Dead rife not ; let us eat and drink^ for to-morrow we die^ and there is an End of us. Thus the Apoftle argues. But when he explains the Refurredion, and what would follow upon it, he con- fines his Refledtions, as he naturally would, to the Cafe of thofe who are Chriffs at his Coming.^ (ver. 23, and ver. 35, &c.) in order to ftiew the Chriftians, to whom he wrote, what a glorious Profpe6t was fet before them, and to animate them in the Work of the Lord. ver. 58. Now the two Verfes, namely, ver. 21, 22. belono- to the argumentative Part of his Difcourfe, and are therefore, as the Expreffions plainly declare, to be un- derftood of the Refurrection of all Mankind. Confe- quently, the Death, from which all Mankind fha!] be releafed at the Refurrection, is the only Death that came upon all Men, in Confequence of Adam^ Sin. J3uT fuppoftng he doth fpeak, in thofe two V^erfes only of the Refurreclion of the /w/?, he manifeftly '"peaks only of the Refurreclion of their Bodies., or the Refto- ration of that Life, v^^hich was exiinguiftied by Death in this World, as appears plainly from the whole (hap- terj and therefore, he can mean no other Death but that, when he faith, for fince by Man cam Death ^ far ff,s iti 4dam all di^. 26 7he Scripture-DoBrine of Dead. That /;; Chriji all that die in Adam^ (that is to fay, all Mankind) are made alive. All thofe who ceafe to live in this World are in and by Chriji reftored to Life, who other- wife might never have lived again, and, in fad:, would never have lived again, had not God provided for their Revival or Return to Life at the Refurredion. This is very cer- tain from the Apoftle's exprefs Affirmation, twice repeated in the cleared Language, to prevent Obfcurity and Miftake. As by Man [Adam] came Deaths by Man [Chrift] came alfo the RefurreBion of the Dead. For as in Adam ALL die^ even fo in Chri/l JI:all all be made alive. Which Words dire5ily affirm^ that a RefurreBion^ or being made alive again, is granted, affured, and executed by and in Christ alone; zui evidently fuppofe^ i. That the Dead are not made alive till the Refur- reBion ; for the ReJurreBion of the Dead, and being made alive^ are here Expreffions of the fame Signification, 2. That, had not a Re- fur reBion been provided, we fhould never after Death have been made alive. John vi. 39. And this is the Father s Will who hath fent tne^ that of all nsohich he hath given me^ IJJjould lofe \oc'rTokz(TU3\ nothings but fkould raife it up again at the laft Day. This plainly implies, that if any of Chrift'^ fincere Difciples O:iould not be raifed from the Dead, they would be loft, or perifli J according to i Cor.xv. 16, 17,18^22. "''" RE" Part I. Original Sin examined. 27 REFLECTIONS. " From this Place we cannot conclude, «' that any other Evil or Death came upon «' Mankind, in Confequence of Adams firft " Tranfgreffion, befides that Death from " which Mankind (hall be delivered at the ** ReJurreBioji 5 whatever that Death be J' Thus far we feem to have advanced upon good and fohd Grounds. And the Truths we have found are thefe. — That by Adam's Sin, he and his Pofterity were fubjeded to Sorrow, and Labour, and to that Death, or Lofs of Life, which might never have been followed with a Refurredion or Revival, had not God in Chrijl provided that Mankind Ihould be made alive again at the laft Day. As in Adam all die^ even fo in Chrifl jhall all be made alive. Now we are come to the moft difficult Place of Scripture, which fpeaks of this Point; namely, ROMANS, Chap. V. Ver. 1 2. Wherefore as by one Man Sin entered 'into the Worlds and Death by Sin -, and fo Death pajjed upon all Men, jor that all have fined, 1 1 . For until the Law, Sin was in the World\ ^ut Sin is not imputed when there is no Law. 14. A>- jj8 7 he Scripfure-DoBrhte of 14. Never thelefs. Death reigned from Adam io Mo/eSy even over them that had not fined after the Similitude of Adam's TranfgreJJiGn^ who is the Figure of him that was to come. 15. But not as the Offence fo aljo is the free Gift, For if through the Offence of one J many be dead\ much more the Grace oj God, and the Gift by Grace^ which is by one Man^ Jefus Chrifi^ hath abounded wito % many, 16. And not as it was by oiie that fined ^ fo is the Gijt \ for the Judgment was by one unto Condemnation ; but the free Gift is 0/^ many Offences unto f unification, 17. For if by one Man's Offence^ Death reigned by one ^ much more /A^j who receive the Abundance of Grace ^ and of the Gift of Right eoufiiefsy fi:aJl reign in Lfe by one^ Jejus Ckrift, 1 8. Therefore as by the Offence ofone^ [Judg- ment came] upon all Men to Condemnation \ even fo by the Righteoujnefs of one [the free Gift came] upon all Men unto f unification of Life. 1 9. For as by one Maris Dijbbedience j many ^ere made Siners ; fo by the Obedience oj one^ foaUXmany be made righteous. The firft thing we have to do, is to fee if we can find any thing certain and evident in this feemingly obfcure Paragraph, that we may carry as much Light as poffible before U6. And I. No % The Many j It volXoh all Mankind, Part I. Original Sin examine J,^ zg I. No Man can deny, or doubt, that the Apoftle is here fpeaking of that Death which we all die, when this prefent Life is extinguifhed, and the Body returns to the Dufii of the Earth. He fpeaks of that Death evidently, which entered into the World by Jldam\ Sin ; that Death which is common to all Mankifid 'y which pajjdh^ or cometh, upon all Meriy good and bad, the righteous as well as the wicked, v-r. 12, That Death which reigned from Adam to Mofes^ even over them that had not fined after the Similitude of Adam's ^Tranfgrefjion^ ver. 14. Of that Death, and of no other, he fpeaks in the 15th Verfe ; For if by the Tranfgrefjion of one ^ many be dead. And in the 17th Verfe, For if by one Mans Offence Death reigned by one. He is flill difcourfing upon the fame Subjed:, and therefore evidently ^ clearly^ and infallibly means the fame Death in all thefe Places. And of this pray be fatisfied, by a careful Perufal of the whole PafTage, before you go any further. II. By judgment to Condemnation y or a ju- dicial Adl of Condemnation, ver, 16, i8.it appeareth evidently to me, he means the being adjudged to the fore-mentioned Death, He means the Sentence of Death, of a general * The Many J IfT^oKhoh all Mankind, 30 The Scripture-Doctrine of general Mortality, pronounced upon Mankind in confequence of Adam\ firft Tranlgreffion, [Here I beg you would keep your Eye flridlly upon the Text as it lieth in the Bible, other- wife I fear you will not be able to keep pace with the Argument.] For obferve, when he faith in the i6th Verfe, arid not as by G7je that Jined^ fo is the Gtjt -, for that Judgment was by one to Condemnation^ he fpeaks in other Words, concerning the very fame things he had men- tioned in the foregoing Verfe. But not as the Offence^ fo is the free Gift, for if through the Offence of one many be dead. One that Jined^ or one Sin * in ver, i6. anfwereth to the Of-^ fence in ver. 15. The Gijt, ver. 16. anfwers to, and is the fame thing with the free Gift, ver. 1 5. And the Condemnation inflided by the Judgment of God, ^vr. 16. anfwereth to, and in effed, is the fame thing with the being dead^vtv. 15. Again, it is no lefs clear yplain^ and true, that thefe Words, ver, ij. by one Mans Offence Death reigned by one, anfwer in Senfe, and in the Apoftle^s Defign, to thefe Words, ver, 18. By the Offence of one^ Judgment came upon all Men to Condemnation "f-. This is true ; and you muft confider it well before you go any further. III. In * So fome Greek Copies read it. t Note, In ail the Scriptures, from one End to the other, there is recorded but one 'Judgment to Con- demnation^ one Sentence, qx^ judicial A(^ of Condem- nation Part I. Original Sin examined, 3 r III. In the 19th Verfe, where he con- cludeth the whole Argument, I think any Man, who duly attends, may fee, that thefe Words, As by one Man's Difobedience many were made Siners, are of the fame Significati- on with thofe Words in the foregoing Verfe ; j4s by the Offence of one ^ Judgment came upon all Men to Condemnation, For fo the two Sen- tences run. Therefore as^ by the Offence of one ^ Judgment came upon all Men to Condemnation \ evenfo by the Righteoufnefs of one ^ihQ free Gift came upon all Men unto fuHif cation of Life, For as by one Man's Difobedience many were made Miners ; jo by the Obedience of one fl:all many be made righteous. He fpeaks of the fame thing apparently in both Sentences, J after the nation which came upon all Men \ and that is, Gen, iii. 17, 18, 19. In borrow JJoalt thou eat of it all the Days of thy Ltfe^ — //// thou return unto the Ground; for out of it waji thou taken ; for Duft thou art^ and unto Duji Jhalt thou return, Befides this, we find no other Judgment to Condemnation^ which came upon all Men^ in the whole Bible. And if certainly there be in Scripture no other Judgment to Condemnation which came upon all Men but that ; then certainly the Apoftle, as he is arguing upon the Scripture Account, can mean no other but that, X The Apoftle ufes a Variety of Phrafes in exprefTing the fame thing, probably becaufe he wrote in the fame Letter to very different forts of People, vi%, to Jews and Gentiles^ and therefore fometimes he fpeaks in common Greeks fometimes in the Jewijh rtianner of Speech, not only to inculcate the Point more eftedlually, but, per- haps, that he might not be miftaken by either of the Parties, 32 Tbe Scripfure-DoStrine of the fame Manner as in i Cor xv. 21, 22. For fince by Man came Death, by Man came alfo the RefurreBion of the Dead. For as in Adam all dicy evenfo in Chrifl fhall all be made alive. Well then, there is no doubt but thefe Words, As by one Man's Difobedience many were made Sinners^ are of the very fame Senfe with thofe Words, As by the Offence of one judgment came upon all Men to Condemnation* But we have fhevvn, that thefe Words, By the Offence of one Judgment came upon all Men to Condemnation^ do anfwer in Senfe, and in the Apodle's Defign, to thofe Words, ver, 17, By one Maris Offence ^ Death reigned by one; and by Death moft certainly is intended no other than the Death and Mortality com-* mon to all Mankind, Therefore it follows, that thefe Words, By one Man's Difobedience many were made Siners^ mean neither more nor lefs, than that by one Man's Difobedi- ence, the many, that is, Mankind, were made fubjed: to Death, by the judicial A6t of God, This Conclufion, I think, muft be true. How- ever, carefully review this Reafoning, and fee if you can find any Flaw in it. Further, let it be well confidered, that the Apoftle was a few, familiarly acquaint- ed with the Hebrew Language ; that he not only wrote to fuch as underftood Greeks but to Part I. Original Sin examined. 33 IQ a confiderable Body of Men who were beffc acquainted with the Hebrew Dialed ; that (though he wrote his Letter in Greek, yet) he often ufes fuch ways of (peaking as are peculiar to the Hebrew Lan<^u.ee. Now. according to that Language, Beiiig made Sin- ers may very well fignify, being adjudged cr condemned to Death ^ For the Hebrew Word VV:)^ which fignifics to be a Siner^, in the Conjugation Hipbil fignifies to 77iake one a Si?2er by a judicial Sentence, or to condemn -j and fo it is often ufed. For inftance, Exod. xxii. 9. And whom the Judges '^T"^^'' Jhall con* demn, or make a Siner. Dent, xxv. i. "Then they (the Judges) (hall juftify the Righteous, XT^'SPCS and condemn the wicked, i King viii. 32. Hear thou in Heaven, and do, and judge thy Servants T'^^rh condemnifig the wicked^ making the wicked a Siner. Job ix 20, If I ju/iify myfelf, my own Mouth ^^y^S^n^ will con- demn me, make me wicked, or a Siner. Jo^ X. 2.J will fay unto God, do ?2ot ^'l^V^^V) con^ demn me, make me a Siner by thy Sentence* Job XV. 6. Thy own Mouth condemneth thee^ maketh thfce a Siner. Job xxxii. 3. And yet had condemned Job ', made him a Siner. Job * N, B. The Noun J/^t^n Is trandated by ciiy.c^.flco\^, Siner, the Word the Apoftle here u(eth, no lefs than Sixty-Two times in the Gr-ee^ of the Septuagint, 2 Chron, xix. 2. P/al iii. 7. vii. 9. ix. 16', 17, x. 3, 4. xi. 2, 6^ xxviii,. 3, xxxi, 10, ^'c, Vicl Trorn. Concord, D 3CXSIV. 34 ^he Scripture-DoBrifie of ^ xxxiv. 17. And Vt^^TS wilt then condemn him that is mofi juft ? Make him a Siner by a judicial Adi, by judging him fuch ? Jolf xl. 8. Wi/t thou alfo difanul my "Judgment ? ^JJ^^t^^lH Wilt thou condemn me (faith the Lord iojob) that thou mayefl be righteous ? Wilt thou fit as Judge upon me, and condemn me, /. e, make me a Siner by thy Sentence, that thou mayefl: juft:ify thyfelf? Pfal xxxvii. 33. T^he Lord will i20t leave him in his Hand, nor ^^TtD"^'^ condemn him (fuffer him to be made a Siner by an AB oj Judgment^ when he is judged. Pfah xciv. 21. Shall the Throne, the Judg- ment-Seat, of Iniquity have Fellowjhip with thee, which frametb Mif chief by a Law ? They gather themf elves together againjl the Soul of the righteous, and WtD'^'' condemn (make wicked by an A^ of Judgment) the innocent Blood. Prov, xvii. 15. Fie that juftifieth the wicked, y'V^^^ and he that condemneth, (maketh a Si- ner yW/c/W/y) the juft, even they both are an Abomination to the Lord, Ifa. 1. 9. Behold, the Lord God will help me -, who is he that Jhall condemn me? make me a Siner? Ifa, liv. 17. Afid every Tongue that JJ:all rife up again ft thee in Judgment, ^y^^HD ihouJlMlt condemn^ make wicked or a Siner, These Quotations evidence this to be a famihar Form of Speech in the Hebrew Scriptures. And you fee, according to this way part I, Original Sin examined. jj way of fpeaking, how thefe two Expreffions do exadtly agree in Signification, and that they might have been expreffed by the very fame Word in Hebrew., By the Offence of one Judg^ ment came upon all Men to Condemnation ; and, by one Mans Difobedience many were made Siners, For Condemnation in Judgment^ and making one a Siner, by a judicial Ad, by an Ad of Judgment, are the very fame thing in the Hebrew Language *. But befides all this, it is here exprefsly affirmed, that the many^ i. e. Mankind, are made Siners, not by their own Difobedie?2ce, but by the Difobedience of another Man a Now any one may fee, there is a vafi: Differ- ence between a Man's making himfelf a Si- ner by his own wicked Ad:, and his being D 2 made ' * Note, It is not in the Greel Text lyvio-ito became •Siners ; but KctjtTei^Mocv were conftituted Siners, viz. by the Will and Appointment of the Judge. Indeed the Septuagint render the Hehretv Word y^Ji^^lH varioufly. Sometimes by y-oc\Aytva>^Keoi KolocJ^tKct^d), kclkou, Yirjoieoi aazCtcOi TtQriiyj etvctt (x. fX fffcLylii niJ-ctfiov. Here the Farticle co [which] refers, ac- cording 54- 'The Scripture-DcBrine of be no Ohjcdion againft the clear and evident Scope of. the whole Difcourfe. On the con- trary, the clear and evident Scope of the whole Difcourfe (hould determine what is obfcure and uncertain in any one particular Phrafe, and leave us perfuaded, that fuch par- ticular Phrafe, could we hit upon its true Senfe, would appear in Signification to agree perfedtly with the Drift of the whole Argu- ment. cording to the Rules of Grarnmar, to ^itva7(^, [Death] the next Subftantive going before, that it can agree with j and the Prepofition 5^/, when conftrued with a Dative Cafe, as it is here, ftgnifleth, among other things [/ feems to bear a like Senfe. See Phil. iii. 12. If that I may apprehend that s(p eo for which alfo I am apprehended of Jefus Chrijf, It might be rendered thus, that I may apprehend fo far as that for which alfo I am apprehended^ &c. As if he had faid, that I may lay hold of Happinefs, even in that high and excellent Senfe, that furtheft Reach and Extent, for the attaining of which Jefus Chriji hath laid hold of me, in calling me not only to the Faith of the Gofpel, but moreover to the higheft and mod honoura- ble Office of an Apoftle. And again, Phil iv 10. But I rejoiced in the Lord greatly^ that now at the laji your Care €f?ne hath fiourijhed again, 59 a wherein, as far as which, ye were afo careful, hut ye lacked opportunity. The Apo- ftle was glad to find the kind and friendly Sentiments of the Philippians towards him in a flourifhing State, s^ a K^ i'^^oveijz, in which moft happy and comfortable Degree of Kindnefs and Love 1 am fenfible, faith he, ye did re- gard me before you f?nt the Prefent by Epaphroditus {ijer, 18.) only you wanted Opportunity to exprefs it. ^ So hsc T:a1aAAc{,>M] fliould have been rendered Reconcilia^ tion, or rather. Change of State^ meaning, the Gentiles being admitcd into the Family and Kingdom of Goda snd having the Allurance of eiernal Salvation, . Part I. Original Sin examined. 59 alfo entered into the World ; and so, in this Way, through his Sin, Death came upon all Mankind, as far even as which all Men are Sufferers, through his one Offence. 13. That Men are fub- 13. For until the iedt to Death, not from their f,f^,f ^, '^^;. ^"^ ^^' •^ /. y ry. 1 ^ r frorid; but bmtsnct own perfonal Sins, but from ir^puted when ^ Law the Sin of Adarriy I thus h not in being. prove. Before the Law of Mojes was given, and therefore while the Law, which threatens Tranfgreflion with Death, was not in Being, Men, it is true, were guilty of various Sorts of Sin. But thofc Sins of theirs were not the Reafon of their common Mortality \ becaufe, whatever Sin may deferve, it is not taxed with the For- feiture of Life, when Law, or the Confti- tution which alone fubjefts the Siner to Death, is not in Being. 14. And yet Death all H- NevertheJefi, the long Space from Adam to ^f^ 'Tt ^T. Y 1 ndam to Ajojes^ even MoJes, had an uninterrupted over them that had ^ot Dominion over Mankind, /medajtertheSi^ni/i- even over thofe who did t^^eofAdarn^.TranJ^ , . -J grejiion, who is the not fm, as Adam did, againlt pi^^,, ,j hi^ tj^at Law, making Death the wen to co?ne. Penalty of their Sin y be- caufe, during that Period Mankind were not under Law. And therefore it is evident, that every fingle Man did not, in this manner, for* 6o The Scripture-Dodirine of forfeit his Life for himfelf j but Life was for- feited by one general common Caufe, 'u/^;. by the Sin of Adam, Between the EfFeds of whofe Tranfgreffion, and the Effeds of his Obedience, who was to come into the World for the Redemption of Mankind, there is, as to their Extenfivenefs, a Correfpondence. 15. But not as the j^. Not that the Effecfls ¥T-}!'f'-ff'> of the TranfgreJJmt, and of free (jift. I" or if thro c r^ y • r^i ' n the Offence of one ma- the Grace oi God in Lhnjt ity be dead', much fo correfpond as to be in MORE f Grace of ^ Refped: of the fame God, and the Gift by ^ -^ ^J^ t. , ^ Grace.tvhichisbyone Extent. By no Means. IFor J^an^ J ejus Chriji, lithe man)\ i.e. all Mankind, hath ABOUNDED ^rc made fubjedl to Death unto many. through the TrANSGRES- sioN of one Man, we may flrongly con- clude, that the Grace of God, and the Donation of Benefits grounded upon the Be- nevolence and Worthiness of one Man, that great and moft excellent Perfonage Je- sus Christ, do abound and overflow in Benefits and Bleftngs to the many, /. e, to all Mankind, beyond the mere reverfing of the Confequences of Adams Sin. j6, Jnd not as it 16, Again ; the Grace W^s by one that fin- of God in Chri/h aS tO it'^ ed, 10 IS the Gift; ^,. _, , ^ < . ferthejudg?nentwas Obje& 2Lnd Endy IS not con- by oNE/o Condemn- fined to fo narrow a Com- ation, but the free p^fg as that which was oc- cafioned parti. Original Sin examined, 6i cafioned by the one Tranf- GiftiscfuA^YOf-^ ^ r^ *u • J*«:^l fences unto fufltncU" greffion. For the judicial ^^^^^ ^^ -J ^ -^ Aft, which followed A- dam Sin, took it's Rife from his one Of- fence alone, and terminated in Condemna-' tion. But the Free-gift of God in Chrift hath Relation to the many Offences which Men in a long Courfc of Time, have per- fonally commited ; and it's proper End and Tendency is to accomplifti the moft perfed: Nullification, by feting them quite to rights with God, both as to a Conformity to the Rules of Righteoufnefs, and as to the Bleffing, eternal Life. 17. There is no Diffi- 17- For If hy one Culty in admiting this. For ^.^^ ^Offence Death ^ V ««"'*•• * 5 reigned hyoneiMUCH if, through the Lapfe of one more they who re- Man, Death was exalted to ceive [the] abun- reign over Mankind, how ^^^^ / ^^ff ^' 1 /I 11 1 L ^^^ of the Gift of much more (hall they vvho Righteoufnefs, Jhall receive, who clofe with, reign in Life by ens and improve, the redundant 7'^/^^ Chriji, Grace, * The Apoftle ufeth three remarkable Words in this Paragraph, ^^ka^ij-a, ver. i6. which we render ^tt/??- fication-, J'mocioavvih ver. 17. which v/e render Righte- oufnefs ; and S'iKdiccai^, ver. 18. which we alfo render Ju/iification, No doubt he applieth them in different Senfes, which are not, and I prefume cannot be, by any three fingle Words, fully exprefled in the^w^/z/J^Tranf- lation. I have endeavoured to give the proper and diftindl Import of each in the Paraphrafe, but muft not now 62 ne Scripture- Dodirine of Grace, overflowing in a rich Provifion of Means, and the free Grant of a Right to Life and Salvation, how much more (hall they be exalted to reign in Life eternal through that one great and moft excellent Perfonage, Je- sus Christ, l8. Ttjerefore as jg. ThUS it is true, that p the Offence of one ^jj Mankind are fubjea to [Judgment came] ^-w i i i i • upon all Men to Con^ Death, not through their demnaiion; even fo own perfonal Sins, but the bytheRighteoufnefs ^^^ Offcncc of ^dam i and ff/o«^ (the free G lie , . . t/- i » i^^n^c] upon all Men thus It IS true alfo that the tinio Jujiification of Grace of God, founded up- ^^fi *• on the Obedience of Jefus^ Cbrift, flow ftay to affign Reafons. That, perhaps, will be done, if 1 live to publifh a Paraphrafe upon the whole Epiftle. * The Words in this Verfe included between the Brackets [ ] are not in the original Text. And if the Verfe be read without them, ic will plainly appear, the Apoflle's main Defign is to balance the Confequences of Adams Offence^ and Chrijrs Obedience-^ fo far as they re- late to ALL Men, without Exception ; in order to (hew the Proportion and Fitnefs of the Latter v/ith refpe^tto the Former, Thus, As through ^»^ Offence upon all Men zijito CouD'EMKATioN of Death; so through one RIGHTEOUS Act upon all Men unto Justification of Life. The great Strefs or Emphafis lieth upon all Men, as in the next Verfe, upon the Many, or all Mankind. For the grand Point of View is the Exten- livenefs of the Grace of the Gofpel, in Oppofition to the narrow Principles of the Jeivs^ who would have confin- ed Salvation within the Pale of their Peculiarity. And it is with refped tp this Extenfivenefs that the Apoftle confidcrs Adam as the Type or Pattern of Chriji, Part I. Original Sin examined, 63 Chrifli overflows in Benefits for our Salvation far beyond the Confequences of that Sin, or the mere reverfing of the Mortality which that Sin brought upon Mankind. Thefe things being eftabliftied, I return to my firft Argu- ment in the 12th Verfe, which now v^^-ill turn out very clear and ftrong. I (ay then, with relation to the Affair of our Reconciliation, or Change of State, through the Death oiChriJi^ that it muft be allowed to reach, in a Senfe, to all Mankind; not only to the JewSy but alfo to the Gentiles, For fince upon the Ac- count of one Man's Lapfe, the Sentence of Condemnation extended unto all Men ; it muft be true and fit, that the revoking that Condemnation, by the righteous Adtion of one, fhould likewife extend to all Men, to de- liver them from the Mortality to which they were adjudged, and toreftore them to Life at the Relurredion. [Which, next to a Life of Obedience in this World, is the firft and fun- damental Step in the Gofpel-Salvation -f-.] 19. For t According to our Saviour, Joh7i vi. 39. Jnd this is the Father^ 5 fVill^ who hath fent me, that of all which be hath given me, I Jhould lose nothing [fhould fufFer nothing to perish. It is the fame Word that is ufed I Cor, XV. 18. " Then they who are falien afleep " in Chrift, are perished."] but jhould ralfe it up again at the lajl Dap Ver. 40. And this is the Will of him that fent me, that every one that feeth the Son, and believeth on him, fnay have everlafting Life \ and I will raije him up at the laft Day, Ver. 44.. No Man can come tQ me^ except the Father^ vjho hath fent me^ draw him 'y and 64- ^l^^ Scripture-Doctrine of 19. For anyone ^9' FoR aS, Upon the Man's Difobedience Account of onc Man's Dif- many were ?nadeSin^ obedience, Mankind were ^rs,fibytheObed^. . ..^^^^. COnftitUted Sin- ence of one JhalL many J > r t ' <~i tn be made righteous. ers, t, e, fubjea to Death by the Sentence of God, the Judge : So it is proportionably right and true, that, by the Obedience of one, Mankind (hall be judicially conftituted righteous, by being raifed to Life again. [And not only fo, but, according to my Argument, in the 15th, 1 6th, and 17th Verfes, all Mankind have, at prefent, a Right to the abounding Grace of the Gofpel, and upon their receiving, and duly improving it, to eternal Life.] Now we have gone over all the Places in Scripture, which do certainly fpeak of the Confe- and I will ratfe him up at the lajl Day. Ver. 54. TP^ofo gateth my Flejh^ and drinketh my Blood, hath eternal Life^ and 1 will raife him up at the lajl Day. Rev. i. 18. 1 am he that liveth^ kc. and have the Ktys of Hell [the Grave] and of Death. And the Apottles always fuppofethe Re- fur re cii on from the Dead as the firft and neceffary Step to eternal Life, — It is of no Weight to obje6l — But the Re- furre£lion is no Benefit or Blejfmg to the IVicked — For no other Inftance of divine Goodnefs is a final Benefit, or BlefTino to the Wicked. The Refurre£tion is revealed and afiured as a Motive to Piety and Virtue ; and it is our own great Fault if it turn not to our eternal Happinefs. — But to zvhat Piirpofe are the Wicked raifed from the Dead? — To this the Wifdom of God will give a faiis- , fa(5lory Anfwer in that great V-^y* Part I. Original Sin eocamhred. 65 Confequences and ill EfFefts of Mams Siri upon us. Which Places I have explained to you, as plainly and clearly as I can, in the Integrity of my Heart, without any Defign^ Defire, or Endeavour to cloak or fmother, colour or diffemble, magnify or leffen any thing; but have, to the" beft of tny Powder, (hewn you every thing in it's true Light, and full Strength. The Sum of all that we have found is this, Thai upon the Sin of Adam God fubjeBea bim and his Pofierity to Sorrow, Labour^ and Death ; from "which Death we are delivered^ and are refiored to Life at the RefurreBion^ by the Grace of God, having RefpeB to the Right- voufnefs and Obedience of ChxA. Arid further- more. That God in Chrifl hath be ft owed upon ui Mercy and Gifts^ Privileges and Advantages^ both in this and a future World, abundantly be- yond the reverftng of any Evils we are Jiibyeci to, in Confequence of Adam'i Sin, It appeareth thereforej for any thing I can fee, that the true Anfwer to this Que- flion — How far we are involved in the Conje- quences c/ Adam'j Sin ? is this. JVe arethere^ by, or thereupon, fuhjeBed to temporal Sorrow ^ Labour, and Death. All which (Thanks be to God for his unfpeakable Gift) are in the Redeemer turned into great Advantages, as to t)dr prefent fpiritual Improvements j and at F length 66 T& Scripture-Do^rine of^ &c. length we (hall, if obedient to the Son of God, and fandified by the Methods of Salva- tion eftablifhed in him, not only be delivered from them all, but we fliall alfo reign for ever with him in Glory. But, befides thefe Five Places, there are many others quoted by Divines, as relating to this Affair, tho* in them no mention is made of Adam, or of any EfFeds that his Sin hath upon us. But having been long, and by many, taken in that Senfe, they demand our Confi- deration, and you (hall have my Thoughts upon them as Leifure admits. Norwich, Novemb, 20, ^735- A P- t 67 3 APPENDIX. TH E foregoing Explications of Roffi, V. 12. I hope, are in a good meafure fufficient to clear the Apoftle's Language and Argument. But there are ftill two Points which require further llluftration. One is 3 How is it confi/ient with Jujlice^ that a whok Race Jhould be Jubje^ed to Death by the Difo- bedience of one Man ? The other 5 Howjhali we account for all Mankind's being made righ- teous, or reliored to Lije at the RefurreStion^ by the Obedience of another Man^ Jesus Christ ? I. In Anfwer to the fir ft Query, we need not urge the abfolute Right of the Maker and Lord of all to limit the Exiftence of his Creatures as he pleafeth. Justice v/ill be abundantly vindicated, if it appear that Goodness is concerned in this Difpenfation ^ and that poffibly God might propofe /J/W and beneficent Ends, in that which is to us un- grateful Suffering. And this will be readily allowed, if we eonfider that our gracious Father did not intend Mankind fhould F 2 finallj 68 APPENDIX. Part I. finally and for ever continue under that Deaths to which they were fubjeded in Confeqaence oi Adams Sin. No. Immediately upon the snulling the firft Covenant, he advanced a new and grand Scheme for rcftoring Man- kind, and exalting them to eternal Life. And Death muft be confidered as transfered into, and qualified by, this new and gracious Difpenfation 5 otherwife it will be inconfift- ent with it *. In * God gracioully intended, after Adam's Tranfgref- fion, to ere5 a Difpcnfatlon of Grace, for the Redemp- tion of Mankind. Which Grace was declared, and, confequently, which Difpenfation was eftablifhed [Gen, iri. 15. And I zvill put Enmity^ iffc.) before the Sentence of Death was pronounced upon Adam, (ver. 19. Duji thou art^ and to Dujl thou Jhait return.) Death there- fore, in that Sentence, flands under the new Difpenfa- tion, or the Difpenfation of Grace ; and for that Reafon cannot be Death in Law, or eternal Death ; but Death in Difpenfation, or Death appointed for wife and good Purpofes, and to be continued only fo long as God lliould think fit. And thus alfo, all die in Adam \ thus, by Man came Death ; thus, hy one Man Sin entered into the Worldy and Death by^ or in Confequence of, his Sin, But it was the high and glorious Purpofe of God, that his beloved ,Son, the Seed of the IVoman^ having, in our FleOi, performed the moft perfe<5l and compleat Obedi- ence, fnould be invefled with Dominion and Power to raife all Men from the Dead, and to give eternal Life to all them that tread in the Steps of his Obedience. Thus, m by Man carne Deaths by Man came alfo the Refurrec- lion from the Deai. For, as in Adam all die, fo in Chrifl f)all all be made alive, I Cor. xv 21, 22. Thus, as by the Off'eme of one ^ 'Judgment tarns upon all Men to Con- Parti. APPENDIX. 69 In this View Death will be, upon the whole, 2i Benefit 'y and we may account for all Mens being m.^de Sufierers by the Disobe- dience of AJa?n in the Manner following. That Judgment, which was pronounced upon Adam for his Sin, came upon ail Men : Or, the Jf-ioge decreed, that the Sentence paffed up'jri Adam fi^ould, as to the things inflided in themielves conlidered, light upon his Poiierity. Just as if a Father, for feme Irregularity in his firil Child, {hould detero^ine to lay a Reftraint upon him either in Diet, Drefs, or Diverlions ; and at the fame time (hould judge it expedient to make it a Rule with all the other Children he may afterwards have. In this Inflance it is eafy to fee, how the 'Judginent io Condemnation^ pronounced upon the Offence of the Firft- born, Cometh upon the other Children, even before they are brought into the World without any Injufiice, nay, perhaps with a great deal of Goodnefs on the Father's Part. Upon the fir ft it is a proper Punijlment. Upon the reft it cometh as wholfome Dijci-* pline. And yet through the Ojjence of one they are debarred fome Fleafures or Enjoyments. F 3 By Condemnation ; even fo^ hy the Righieoufnefs of one^ the Free-gift came upon all Men unto 'Jujiif cation. For as by one Man's Dij obedience the mar.y were ?nade Sinen j fe^ by the Obedience of one, Jhall the many be made righteous* Romy. iSj 19. yb APPENDIX. Parti. By the Offence of out the Judgment to Condem- nation Cometh ufon all the reft. B\ one Child'i Offence Reflraint retgneth\ and by one Child'i JDiJobedience^ the many\ that ccme after him, are made Siners, or Sufferers, as they are de- prived of feme Enjoymtrnt which they might be fond of, but which the Father faw, every thing confidered, would not be for their Good. But how is Death a Benefit ? I an- fwer. I. In general to all Mankind Death is no fmall Benefit, as it increafeth the Vanity of all earthly things, and fo abateth their Force to tempt and delude ; hath a Tendency to excite fober Refledlions ; to induce us to be moderate in gratifying the Appetites of a cor- ruptible Body ; to mortify Pride and Ambi- tion 5 and to give a Senfe of our Dependence upon God. And when Death at too great a Diftance was not fufficient generally to gain thefe important Ends; when Mankind abufed a Life prolonged to near a Thoufand Years to universal Excefs and Violence, (G^;^. vi. 12, 13.) God was pleafcd, after the Deluge, to vary this Difpenfation, by fhorteningour Days, and gradually reducing them to Threefcore and Ten, or Fouricore Years. And if the cor- rupt Morals of the Antediluvians was the Oc- cafion of this Redudion of human Life (as feems mod probable) then it will be true, that Parti. APPENDIX.^ 71 that as Death entered into the World by Adam% Sin, fo the hastening of Death, or Short nefs of Life, entered into the Worlds and came upon all Men ^ by the Sin of that vi- cious Generation ; and by their Dijobedience we are all again fo far made Siners. Not as a PuniOiment for their Sin ; but, we may well fuppofe, in Mercy and Goodnefs. That the vv^ild Range of Ambition and Luft might be brought into narrower Bounds, and have lefs Opportunity of doing Mifchief; and that Death being fet ftill nearer to our View, might be a more powerful Motive to regard lefs the things of a tranfitory World, and to attend more to the Rules of Truth and Wifdom. — Thus 1 judge of the prefent Shortnefs of Life. And we cannot err much, if at all, if we think that God, upon Occafion of Adam's Sin, appointed our Life frail, laborious, and forrowful, and at length to be concluded by Death, not to puni(h us for another Man's Sin, but to leflen Temptation, and to pro- mote our fpiritual Good. For in feveral Places the Scripture directly affirms, that Af- fliction and Suffering is the Chaftifenient of our heavenly Father; and particularly ap- plies our common Mortality to the foremen- tioned good Purpofes. See Pfal xxxix. xlix. xc. Ecclef. i. ii. ^c. 2. The Occafion upon which Death was introduced into the World, teacheth thofe^ F 4 'wbo f 2 APPENDIX. Part I. who enjoy Revelation^ to form a jufl: Idea of the odious and deftrud^ive Nature of Sin. No fooner did Sin commence in the human Race, but God was pleaied to inflid Death Upon Mankind, that we might always have before our Eyes a (triking Demonftraticn, that it is iniinitely hateful to God, and the < orruption and Ruin of our Nature. T^hc Wages of Sin is Death, And it is true, \v hen We fee a dead Corpfe, we fee Sin reigning upon its Throne. And nothing is more pro- per than fuch a Sight to give us the utcioft Abhorrence of all .Iniquity, as being, however we are deceived to imagine it yields Pleafure ^nd Enjoyment, the very Poifon of our Life ; and to fix this Thought in cur A/Iinds, that when we are commiting Sin, we are ru- ining our Being, and finking ourfelves into jEterna! Perdition. [Rea^Jer^ think Joberly cf this.] In this View, whenever we behold Sin in the Light of Revelation, we fee Death qt the fj^me time flaring us in the Face. For wth Sin, Death, as its deferved Attendant, entered into the World. So much may fuffice to fiiew, that while God, as fcvereign Lord, fubjeded Mankind to Death, he might, as our Father, do it for Ends very kind and beneficent And to propofe a Variety of great and valuable ends by one and the fame Conftitu- tion. Part I. APPENDIX. 73 tion, is the Property of confummate Wifdom and Goodnefs. Therefore ftill further ; by this Difpenfation the univerfal Father in- tended to difplay the glorious Riches of his Wifdom and Grace in the Recovery of Man- kind to Life, eternal Life, by the Second Mariy the Lord from Heaven, Which leads us to the other Head of inquiry, namely, IL How we pjall account for all Man- kind's being made righteous, or re/iored to Life at the Refurreclion, by the Obedience of Je- sus Christ? To fet this in ajuft Light, I fhall dired your Thoughts to a iirnilar in- ftance, under the fame Rule of Truth, though not in the fame Degree of Importance. It is in Rev, v. 1,2, &c. I faw in the right Hand of him that fat upon the Throne a Book writen W//6/;?, containing the myfterious Counfels of Divine Providence with regard to the Chrifti- an Church to the End of the World, and on the back-fide fealed with feven Seals^ clofe (hut up and coxncealed from all Beings, him- felf excepted, in vvhofe Hand it waj^, ver. 2. And I faw a ftrong Angel proclaiming with a hud Voice ^ Who is worthy, who hath fo great Intereft in God, as to be judged v^^orthy to open the Book, and to looje the Seals thereof? Ver. 3. But all flood (iient, none in Heaven or Earth was able, could pretend to a Merit fuf^ ficient, to open the Book, neither to- look thereon. Ver. 4. And 1 wept much at the fad Difap^ ' point-. 74 APPENDIX. Part I. pointment, becaufe none was found worthy to cpen^ and to read the Book^ neither to look t hereon » Ver. 5. And one of the Elders faid unto me J weep not ; behold the Lion of the T^ribe of Judah, the Root ofDavid^ hath prevailed, hath a fufficient Intereft with God to open the Book, and to loofe the feven Seals thereof, Ver. 6. And I beheldy and lo, in the Midfl of the Throne,-— flood a Lamb as it had been flain. — Ver. 7. And he came, and took the Book out of the right Hand of him that fat upon the Throne, Ver. 8. And when he had taken the Book, the four living Creatures, reprefenting the Chriftian Church, and the Four and Twenty Elders, reprefenting Chriftian M-xm^tx^, fell down before the Lamb, —Ver. g. And they fiing a new Song, faying, thou art worthy to take the Book, and to open the Seals thereof ; fvr thou waft flain^ and hafl redeemed us to God by thy Blood, out of every Kindred, and Tongue, and People, and Nation, Now, what was it that gave this glorious Perfonage, emblemized by the Lamb, his fu- perior Worthiness, his prevailing Intereft in God beyond all others in Heaven and Earth ? Evidently it was his being fain, and having redeemed us unto God by his Blood » That is to fay, it was his Obedience to God, and Good-will to Men 5 it was his con- fummate Virtue. For obferve, The opening of the Book, as a leffer Epdt^ is compared with redeem' Part I. APPENDIX. 75 redeeming us to Gcd, as a much greater Effedl. And both are afcribed to the Worthiness of the Lamb, as he had beenjlain. 'Thou art nvorthy to take the Book, and open the Seals ihere^ of. Why? Becaufe thou haft exhibited an Inftance of Virtue, Obedience and Goodnefs equal to a much greater and nobler EffedL For thou waft Jlain, thou haft facrificed thy Life in the Caufe of Truth, in Obedience to God, and out of Love to Mankind, and haft redeemed us, dead in Trefpaffes and Sins, unto God by thy Blood, by that Ad: of the higheft Obedience, out of every Kindred and ^ongue^ &c. The Worthiness of Chrift is his con- fummate Virtue. It is Virtue^ Obedi- ence to the Truth, or to the Divine Will, and Benevolence to his Creatures, that wins every Prize, that carrieth every Caufe in Heaven. Virtue is the only Price vi^hich purchafeth every thing with God. God wants neither Grace nor Power to accom- pli(h the beft and greateft EfFeds. His Goodnefs intended the Seals fhould be open- ed for the Benefit of the Church, nor did hs ftand in need of the Worthiness, the Good-will or Affiftance, of any Being what- foever to execute the Defign. But it becomes him, the Father of the Univerfe, Heb, \u 10. it is agreable to his Wifdom and Good- nefs to devifc all Methods of promoting Vir- tue | 76 APPENDIX. Part L tue; for of air God's Works, intelligent Be- -jngs are the mod excellent ; and the higheft Excellency of intelligent Beings, and even of God himfelf, is Virtue, or right Adion. For which Reafon, it highly becomes the univerfal Father and Governor to make every things particubrly the confering of Benefits, fubfervient to the Increafe and Spread of Virtue 3 it muft be the nobleft Exercife of his Wifdom and Goodnefs, and the greatefl Benefit to the Univerfe, to form Schemes for exercifing, exhibiting, and illuf- trating the Virtue of all Beings, according to their feveral Ranks and Degrees; by ho- houring fuperior Virtue with the Donation of fuperior Bkffings and Favours, and by making the Removal of Difficulties, unfurmountable to any but himfelf, depend upon fome fignal A61 of Obedience, Goodnefs, Righteoulnefs, or Fidelity. True Virtue, or the right ExercKe of Reafon, is true Worth, and the only valuable Confideration^ the only Power which prevails with God. It was not the mere natural Power or Strength of the Lamb, but his Worthinefs, his moll excellent Cha- racter above all others, which made him able above all others, to take the myfterious Book and open its Seals. Heb. i. 9. He loved Righte- cujhejs, in the mod eminent Degree, and hated Iniquity ; therefore God, even his God^ anointed Mm with the oil of Gladmjs above his Fellows. To Part I. APPENDIX. ^y To apply this to the Cafe before us. By me Man Stn entered into the Worlds and Death by Sin, Thus all Mankind were (hut up in the Grave, the Hcufe of Darknefs and Perdition. And the Keys of Grace and Power which alone could open it, and reftore to Life, were in the Hands of Almighty God. Now, had the ftrong Angel proclaimed with a loud Voice, WHO IS WORTHY ? Who in Heaven or Earth will ftand forth, and undertake to exhibit a Character of Righteoufnefs and Vir- tue, which fhall render him worthy to take the Keys, open the Pit of Deftrudion, and reftore Life to the numberlefs Dead ? An univerfal Silence might be fuppofed to fol- low 5 none pretending to a Worthinefs of Charadler equal to the grand EfFed, or to the high Honours, which muft attend the Accom- phfliment of it. If none were found in Hea- ven or Earth worthy to open the Book above- mentioned, much lefs the Grave, And what Showers of Tears might this have drawn from a benevolent Spectator ? But weep not, Lo, the Son of God interpofeth, and refufeth no Trial of Virtue, no Inftance of Obedience and Duty, Condefcenfion, and Suffering, to purchafe the Keys of the Grave. Then, faid he, Pfal. xl. 7, 8. Lo I come, 1 delight to do thy Willy 0 77iy God', yea thy Law is ivitlin my Heart. He emptied himfelf of the Glory he h.d 78 APPENDIX. Part t had with the Father before the World was ; l)e was made Flefi, took upon him the Form of a Servant, and was made in the Likenefs of Men % and being found in Fafoion as a Man, was in all Points tempted as we are, under all Tempta- tion exhibited a fpotlefs Virtue; and^ at laft, became ob e D i en T unto Death, even the Death of the Crofs, the laft Line, the finifliing Stroke of Obedience. Phil, ii. 8. It is done* And both the heavenly World, and the Chri- ftian Church refound with Acclamations | Worthy is the Lamb that was Jlain^ (i. e. who hath performed the moft furprizing Adls of Obedience) to receive Power, and Riches^ and JVifdom, and Strength, (ind Honour^ and Glory, and BleJJing^ The arduous Work is done. Under the fevered Trials he hath fliewn the highefl: Regards to Truth ; hath facrificed his very Life and Soul to the Will of God^ and the Happinefs of his Creation ; and is, by the univerfal Father, acknowledged the worthy Saviour of a World under the Domi- nion of Death. By the fuperlative Excellence of his Virtue and Goodnefs he hath purchafed a general Refurredion. And though the Grave i§ not yet in Fadl: opened, the Keys of it are put into his Hands. Rev, i. i8. I am he that liveth, and was dead, and behold, I am alive for evermore, — and have the Keys of Hell ^ of IJcides, or the Grave, a?2d of Death ; /. e, I have the Power of unlocking the Grave, and of Part L APPENDIX. 79 of raifing the Dead to Life. And thus he now triumphs. Hof, xiii. 14. O Death, I will be thy Plagues. ; O Grave, I will be thy De/lruBion. Thus, Christ hath abolijhed Death, Thus, God hath given us the ViBory over Death by Jefus Chrift our Lord, Thus, as by Man came Deaths by Man came alfo the ReJurreBion from the Dead. For as in Adam all dicy Jo in Chrift JJmll all be made alive. Thus, as by the Offence of one Judgment came upon all Men to Condemnation ; even fo by the Right eoufnefs of one, the Free-gift came upon all Men to Juflification of Life, For as by one Man's Disobedience the many were made Siners\ fo by the Obedience oj one fjall the many be made righteous. But you may obferve, thus far the Gift is but as the Offence ; or, in this Refpedl, it reacheth no further than the reverfing that Mortahty to which we were fubjeded upon Occafion of Adam\ Sin. But the Apoftle af- fures us, -by many emphatical ExprelTions, Rom,v. 15, 16, 17, 20, 21. that it hath su- perabounded, ABOUNDED beyond the Of-^ fence ; and that Grape is exahed to a fu- perior and everlafting Throne. Which is to be underftood, I fuppofe, after this manner. The Lamb that was {lain^ who was obedient to Death, is, for that Reafon, highly exalted, and made Head over all things to^ 01 for [the com- pleat 8d APPENDIX- Part t pleat Salvation of] tbe Church, Therefore^ not only the Keys of Death and the Grave are put into his Hands, to releafe us from thence^ but alfo the Keys of his Father s Houfe, to fee out, and prepare everlafling Manfions for us» And now he can ufe that magnificent, and to us joyful Language^ I give unto mtJie eternal Life, and they [Idall 7iever peri^j, Whofo eatetb my Fiefi, and drinketh my Bloody hath eternal Li/e^ and I ivill raife htm up at the lafi Day. Such is his fupereminent Righteoafnefs, and Interefl in God, that he is worthy to exalt us to the higheft Dignity oi Kings and Priefts^ to fet us upon Thrones of Glory and Power^ and to fix us in the perpetual Honours of his heavenly Kingdom. So far hath the Gift ABOUNDED beyond the Offence, To fuch a prodigious Extent Grace hath ftretched her faiutary Wings. Behold, the Throne of Sin demoiifihed ! Behold, the lofty and ce- Jefiial Throne upon which Grace reigns^ ihrougb RigbteGujheJs^ unto eternal Life, But it may very juflly be further obferved, that there is ft ill a gceat Bar in the Way of Life, viz. the Sin in which the World is involved. Sin in its own unalterable Nature leadeth to Death. If u'e live after the FleJJ?, it is true, however we are made righteous as to the Confequences of Jdanh Sin, and how worthy parti. APPENDIX. ^i worthy foever the Saviour be to introduce u3 into eternal Life, though we are refcued out of the Jaws of the/ry? Death, and though the Doors of Heaven are fet wide open, yet, tf me live after the Flejh, it is ftill true, we SHALL die i die ih^fecond Death, and be fub- jeded to final Perdition.— -But the Lamb is WORTHY and pov^rful to do whatever is fit- ing to remove this Obftacle alfo. Befides the Light given to all Ages and Nations of the World, fufScient for the Knowledge and Pradice of their Duty, he received Authori- ty to eredl a new Difpenfation furniflied with a glorious Fund of Light and Truth, and all proper Means and Motives to deliver- us/r^/?i all Iniquity, and to purify us unto hlmfelf a pe- culiar People, zealous oj good Works. While he himfelf is become the High-Priejl of our Pro- jefjion^ and as fuch, walks in the midft of the golden Candlejtich, or Lamps, reprefent-* ing Chriftian Societies, to infpedt and trim them, to negociate all Affairs relating to our prefent Purity, Strength, and Comfort, and to our future Happinefs. No doubt he is the Patron of Goodnefs and Virtue round the Globe; but we know he conipaflionates our Infirmities, and are fure we fhall never want Succour in any Hour of Temptation, if we defire it, and difpofe ourfelves to receive it* While we follow him, not walking after the Fte(h, but after the Spirit, Sinfiall not have G Domifjion 82 APPENDIX. Parti. Dominion over us ; neither ftiall any thing y?- farate us from his Love^ being kept by his Power through Faith unto Salvation, Thus the Grace oj God which the Apoftles preached to the World, and the Gift by the Grace of one Many Jefus Chrijly hath abounded ^ Rom, V. 15. Thus, whereas the Judgment was by ONE Offence unto Condemnation^ the Gift is of MANY, hath relation to our many Offences^ in order to our complete fujiification^ ver. 16. For being made perfe5i through Sufferings^ be became the Author of eternal Salvation unto all them that obey him. And the Apoftle argu- cth, we may ajjure ourfelves of the Truth of all this, from this Confideration, that if the Offence of one Man was attended with an univerfal Subjeftion to Death, much more (hall the Grace of God, planted upon fo no- ble a Ground as the Obedience of the Son of God, extend its faving Influence to every intermediate Inftance of Salvation, and at laft to the Poffeffion of eternal Life. REFLECTIONS. *^ Fkom the whole, you may fee how " this glorious Difplay of the Divine Grace, *' is by Jefus Chrift *, by the Sacrifice, the *' Death, the Blood, /. e. the perfecft *•' Obedience oi Jejus Chriji\ and how his «• Death Part. I. APPENDIX. 83 *« Death is a Sacrifice and Offering Jor Sin of « a fweet Jmelli?2g Savour to God. Nothing ** fmells fweet in the Noftrils of infinite «* Reason and Goodness, but folid Vir- '* TUE, true Goodness, and upright Obe- " DiENCE. Chriji's Worthinefs makes A- ** tonement for Sin ; and his Worthinefs is " properly fuch. It is true Worth and real ** Merit ; which is abfolutely available to " procure for us many and great Benefits 5 " but is available to onr final and eternal " Salvation only fo far as we imitate it, «* And true Chriftianity is pradifing Godli- ** nefs, Sobriety, Righteoufnefs, and Charity, <* in the Faith and iledfafl: Hope of eternal ^' Life, which God hath given us in his Son ^* ^efus Chriji. '' Further, it is worth our while to *' obfervc how both Dlfpenfations, the En- " trance of Death, and the Recovery of Life, are exadly calculated to promote Virtue, and to bring us to true Perfedion ** and Happinefs. Death entered through *« the Difobedience of Adam^ to manifeft the ** pernicious Nature of Sin, and to affift So- " briety and Goodnejs, Death is abolifhed, " and Life and Immortality granted thro' " the Obedience of Jeftts Chriji^ to de- " monftrate, that Obedience to God, and " Conformity to the Rules of Truth and '* Righteoufnefs, are the only Foundation G 2 "of g as didinguiflied from fifferitig, and fo the Ajjewbly of Divines here underftand it.) For the Apoflle ilrongly argues, that it wa3 the t'art II. examine(i mth Candour] (^f the Offence of one, i. e, of Adam alone, con- fidered apart from all other Men, which brought Death into the World. Confequent- ly, to fay all Mankind fined in Adam, is notori- ly to fay what the Apoftle doth not fay, but to fay what he expreily contradidls. For had all Mankind fined in Adam when he finea, then that Offence would not have been the Offence of QNE^ but of millions. Nevertheless, though it cannot ba true that all Mankind fined \n Adam, if we un- derftand fining as diftinguifhed from fuffer^ ing, yet it muft be true, that Adam*s Pofte- nly io fell with him in hisfirJlT^ranfgrefJion^ that if the Threatening had been immediately executed, he would have had no Pofterity. So far the poffible Exiflence of Adam'^ Pofte- rity did certainly fall under the Threatening oi the Law, and into the Hands of the Judge, to be difpofed of as he (hould think fit* And this may very well be taken for the Ground of the Judgment to Condemnation coming upon all Men, Only remember, we cannot from thofe PafTages in the Epiftles conclude, that Mankind, by Adam's Offence, were fubjeded to any other Evil, befides that Death which all Men die, when they leave this World, and from which all Men (hall be releafed at the Refurredion J as I have before (hewn at large. H Prop, 9? The Dodirine of Of iginal Sin Prop. The Fall brought Mankind into an EJlate of Sin and Mifery. Sense. The Fall, which happened to A" dam by his tranfgreffing the Law of God, re- duced not only himi'elf, but all that (hould hereafter proceed from him, into a State oi Sin, and Suffering. Proofs. Rom. v. 12. This, I think, Is already fufficiently explained. RoM.iii. 23. For all have ^ned^ and come Jhort of the Glory of God. 1. Here is not the leaft Mention or Inti- mation of Adam^ or any ill EfFedls of his Sin upon us. 2. The Apoftle fpeaks of the then State of the World, with regard to both Jews and Gentiles^ as he had defcribed it in the firfl: and fecond Chapters of this Epiflle ; where he proves that Men of all Nations had cor- rupted themfelves, were expofed to the Wrath of God, and therefore flood in need of Gofpel Grace for their Salvation. This will appear to any one who readeth thofe three Chapters carefully, begining at Chap. i. ver. ib. And that the Apoftle here refers to the large Ac- count, which he had before given, of the Corrup- Part ir. examined ivhh Candouf. 9^ Corruption both of Jews and Oeiitiles is evident from i/vr. 9. c: ciiis Chapter; Art wt (Jews) better than they (Gentiles?) nOy in no Vj'ife \JGr vje have before proved both yews and Gentiles, that they are all under Siu, And then he proveth it again upon the Jews (for thq Difficulty was to convince them) by Quota- tions out of their own authentic Writings 5 and concludeth {ver, 20.) that as all Nations had corrupted themfelves, and Were become guilty before God, they could not be juflified by the Deeds oj the Law; but, ver, 21, 22. muft be faved by the Grace of God, the Law- giver; and that this Grace extended to all^both yews and Gentiles ■ unto all, and upon all them that believe ; for there is no Difference^ Ver. 23. For ally yews as well as Gentiles^ have fmedy and come Jhort of the Glory y the Knowledge, Worfliip, and Obedience, ofGod, by which he is glorified amongft Men. No reafonable Perfon can doubt but that the Apo- ftle here refers to what he had proved before in the firft and fecond Chapters, that fews and Ge?2tiles all are under Sin, Which he proves, not from their being defcended from Adaniy or having any Share in his Sin and Guilt ; not from their being brought into a State of Sin and Mifery by the Fall ; but he proves it by an Enumeration of particular perfonal Adls of Wickednefs 5 whereby Me^ of all Nations had blinded, debauched, and corrupted themfelves. This, I think, muft H 2 be lOO The Dodirine gf Original Sin be clear and true. This Text therefore doth not prove, that Adam's Sin hath brought Alan- kind into an EJlate of Sin and Mifery, But, on the contrary, we learn from the Apoftle*s preceding Difcourfe, to which this Verfe hath refpeft, that Mankind had brought them- ielves, by their own wicked Deeds, into a State of Sin, and were, upon that Account ALONE, liable to Wrath. Prop- Sin is any Want of Conformity unto^ or TranfgreJJion of the Law of God, given as a Rule to the reafonable Creature, This Propofition having no immediate re- lation to our prefent Defign, I (hall pafs it by with only thisRemark-^-That any Want of Conformity to the Law of God is Sin, only fo far as any Creature is capable of Conformity to it. Ignorance, and the Abfence of vir- tuous A6tion in an Infant, is no Sin, becaufe in that State it is uncapable of it, through a natural Defedt of Power. Prop. The Sinfubiefs of that Eflate where- into Man fell, confijis in the Guilt ^Adam'^ fir 11 Sin. Sense. By Adamh firfl: Sin all his Pofteri- ty fell into fuch a iinful Condition, that they became chargeable with the Crime or Fault of his firft Sin. Proof. Part II. examined with Candour, i o i Proof. Rom, v. 12. 19. Wherefore as by one Man Sin entered into the World, and Death by Sin, and fo Death pajjed upon all Men, for that all have fi?2ed, Ver. 1 9. For as by one Man's Difobedience many were made Siners, &c, M AN'i Sinfulnefs conftfting in the Guilt of Ad^imsfrji Sin^ is Language the Scripture no where ufeth ; nor can it be vindicated from thefe or any other Texts. For whereas Guilt always denotes the having commited a wick- ed Adionjby which a Perfon becomes obnox- ious to Punifliment, it is evident our Sinful- nefs cannot, in the Nature of things, confift in the Guilt of Ada?ns firft Sin ; becaufe as we could not poffibly commit that Adtion in any Senfe, fo we could not, upon account thereof, become obnoxious to Punifhment, That jdam\ firft Sin was attended with Con- fequenc€s which afFed: all his Pofterity, may, indeed, truly be concluded from Rom. v. 12, 19. But not as if we were involved in the Guilt oi his Sin, ox punifoed for it; but as God, the Judge, thought fit, that Death, which came upon him for his Sin, (hould at the fame time pafs upon all Men ; which Death, I have already fliewn, is no other than that Death from which all Men foall be re. leafed at the Refurredtion. H 3 Prof. loz The DoBrine o/* Original Sin Prop. The Sinfulnefs of that Eft ate where -^ into Man Jelly conjifts in the Want of that Rigb-' ieoufnefs wherein be was created, and the Cor- ruption of his Nature^ whereby he is utterly in^ dijpo/edt difabledy and made oppoftte unto all that isfpiritually goody and wholly inclined to all Evily and that continually. Sense. The Pofition, that Adam was treated in Right eoufnefsy we (hall wave at pre- fent. In the reft of the Sentence it is afferted, that Man's Nature, by Adams Sin alone, is become fo finful and corrupt, that Man^ every Man, and all Mankind, are utterly in- difpofed, difabled, and made oppofite to all that is fpiritually good ; and wholly, and con* tinually inclined to all manner of Evil, or Wickednefs. Proofs. Rom/m. lo. — -— 20. As it is %S}riten, There is none righteous^ no not cne^ Ver. 1 1 . There is none that underjlandetby there is none that feeketh after God, Ver, Pfa). xiv. I, 12. They are all gone out of the way^ ^' 3* they are altogether become unprqfi^ table, there is none that doeth goody Pfal. y.9. no not one. Ver. 13. Their Throat is an open Sepulchre % with their Tongues they have ufed Deceit \ the Poifon of Afps is under their Lips. F&l. 0^1.3. V^n 14, JVhofe Mouth is full of Curfmg Part 11.' examimd with Candour, 103 Curftng and Bitternefs. Ver. 15. Pral.x. 7. Their Feet are Jwift to Jhed Blood. Ver. 16. DeflruBion and Mifery are in their Ways. Ver. 17. And the P^^^. i. i^. way of Peace have they not known, Ver. 18. There is no Fear of God Ifa.rix.7,8. before their Eyes. Ver. 19. Now we know that wbatfoever things the ^^^^- Kxxvi. Law faith^ it faith to them who ^' are under the law j [i. e. to the yews\ * that every Mouth [of the JeWy as well as the Gentile] may be ftoped, and all the World may become guilty before God* This laft Claufe, That every Mouth may be flopedy and the whole World become guilty before God, is the winding up, or concluding Force, of his foregoing Argument, with relation to both Jews and Gentiles. As I take it, the true Senfe of it is this. ** The Places which I " have quoted out of the Jewijh Scriptures, *' do unqueftionably fpeak of wicked and *^ corrupt Jews, so that by my Argumen- " tation, taking in what 1 have advanced H 4 «* con, * It fhould be rendered. So that every Mouth isjlopedy and the whole IVorld is brought in guilty before God. The Particle iva.', that^ here fignifieth, Jo that. So, 2 Cor. 1. 17. JVhat I purpofe^ do I purpofe after the Flejhy tvtt.^ fo that there is with me yea^ yea, and nay, nay, 1 Cor. vii. 9. For ye forr owed after a godly fort^ tvct^ fo thai in nothing are ye hurt by me, Eph. ii. 9. Not of Works, /vac f/.MT{? >:oe,v)(Yi?^i contained in the Law, thefe having not the [writen] Law, are a Law unto themfehes 5 which Jhew the work oj the Law writen in their Hearts, This clearly fuppofeth, that the Gentiles, who were then in the World, might have done the things contained in the Law b>) Nature, or their na- tural Powers. But they who do the things contained in the Law, are not the Objeds of God's Wrath, but of his Favour *. And again, Rom. i. 19, 20, 2i.^ the Apofl:le af- firmeth, that the Gentiles had Light fafficient to have feen God's eternal Power and God- I head * It is faid, I Cor. ii. 14. The natural Man receiveih not the things of the Spirit of God. But the Word ren- dered natural is not in the Greek $u{r.>t(^ natural^ but a very different Word, viz. -^Vvx^k'^ animal. The ani- mal Man, the Man who hveth the animal Life, who maketh Senfe and Appetite the Law of his Anions, re- ceiveth not the things oj the Spirit of God. i 1 4 T'be Do^irine ^Original Sin head in the Works of Creation : And that the Reaibn why they did not glorify God was, be- caufe they became vain in their Imaginations ^ and had darkened their foolifh Heart; fo that they were without Excufe, Obferve he doth not fay, their Nature was corrupted in Adam^ and therefore they did not glorify God ; for then they would have had, I will not fay a fairEx-cufe, but a juft Reafon, for not glori- fyitigGod, feeing thfcy would have been ut- terly incapable through no Fault of their own. But the true Reafon why they did not glorify God was, becaufe they had corrupted their own Nature ; and they were without Excufe^ becaule their Corruption and Depravity was their own Ad: and Deed. Therefore by the ilron^efl: Evidence we are obliged to feek for fome other Senfe of the Phrale, by Nature^ than that which relates to the Nature we bring into the World, the natural Conflitution of our Bodies and Minds. Nature, among feveral other things, frequently fignifieth an acquired Nature ; a Nature which Men bring upon themfelves by contrading either good or bad Habits. This might eafily be demonftrated by nume- rous Quotations. But not to infill upon that, by Nature, here may fignify, really, pro- perly, TRULY. For obferve, Te^tvcCiChildreny llridtly iignifieth the genuine Children of Pa- rents by natural Generation. But the Word is Part II. examined with Candour. 1 1 5 is alfo ufed figuratively, to denote Relation to a Perfon or Thing by way of Friend (hip. Regard, Imitation, Obligation, &c. As the Children of Goi J of the Kingddm, the Bride- groom, //jf Refurredion, ^Wifdom, Light, Obedience, Peace, &c. Thus, Children of Wrathy are they who are related to Wrath, or liable to Rejedion and PaniQiment. And whereas in thofe Days fome were Children in a lower Senfe, by Adoption^ fome in a higher, hy Nature, or proper Generation ; the Apoille tells the Ephefians ihcy vitxt by NafureC\\\\<^Ttn. of Wrath ; that is to fay, Children oj IVrath^ or related to Wrath^ in the moH: real and proper Senfe ; as he is a Child in the mofl: real and proper Senfe, who is one by Nature. Thus, I ^im, i. 2. he calls T^imQthy\i\% own Child, or Son in the Faith \ yv/ja-m-TszvQv, his true, GENUINE Son; not to (ignify he was the Child of the Apostle, or related to him, by natural Generation, (as the Words literally and feparately import) but that he was related to him in the higheft and flribiefi Senfe, with regard to the Faith ; namely, as he was not a mere ProfeiTor, but a real up- right Imitator of Apofcolic Faith. In like manner the Ephejtans are faid to be by Nature Children {tbkvck, ^ua-n, natural, genuine Children) of Wkath, not to fignify they were related to Wrath by their natural Birth, or the natural Conftitution of their Souls and Bodies j but that they were related to Wrath 12 in 1 16 T'he DoBrine (?/" Original Sin in the higheft and ftrid:eft Senfe with regard to Sinzndi Difohedience *, namely, not as they came under Condemnation by the (nAPAOTDMA) Offence of Adam ; not as they were made Sin- 72ers b'i the Difobedience of one Man * ; but as they were dead ///their own, perfonal inAPAn- THMASO Trefpafj^Sy and Sins, ver. i. and were actually Children of Difobedience themfelvcs, ver, 2. By Nature, therefore, I apprehend, is a metaphorical Expreffion,borrovved from that which conftituteth a true and genuine Child in a Family 5 and confequently is not intended to convey the Idea of Nature in the proper Senfe of the Word; but to fignify, that they w^ere really and truly Children of Wrath, i, e, flood in the (lri6teft and clofeft Rela- tion to Suffering. This I take to be the A- poftle's true Sentiment. And he expreffeth himfelf fo (Irongly to convince them, that Jheir being called to the Knowledge and Pri- vileges of the Gofpel, was not to be afcribed to their own Goodnefs above others, but to the free Grace or God ; which is the Point in View. See ver. 5. 8. The next Proof is, Rom.v, 6. For when we were yet without Strength y in due time Cbrift died for the ungodly, I. Th£ Apoftle is here fpeaking not of Mankind in general, but of the Gentiles only 5 as * Rom. V. iS. i9» Part IL examined with Candour, 1 1 7 as will appear to any one who impartially views the whole Thread of his Difcourfeand Argument from the Begining of the Epiftle, but efpecially from Chap. iii. 9, Tf^^hat then 'i Are we^ Jews, better than they^ Gentiles ? By no means. For (he proves) a mere Law, or Rule of Action, was no Ground of Juftifi- cation to either Jews or Gentiles, when both had violated it. In that Cafe nothing would do for either, but the Grace of the Lawgiver. This he argueth in Favour of the Gentiles^ whom the Jews would have excluded frodi Salvation, without a formal Subinifiion to the Law of Mi5/Jj; adding, in the Conclufion, ver, 29. Is he the God of the Jews only? Is he not alfo of the Gentiles ? Tes^ of the Gentiles alfo ', feeing it is one God who fall juflify the Circumcifion^ the Jews, by Faith, and the Vn- circumcifion^ the Gentiles^ through Faith, Then having put in a neceflary Caveat, 'yfr. 21. Vv^hich he had not then time to dwell upon, he advanceth a new Argument for the iame Purpofe, Chap, iv. in which he demonftrateth that the way wherein Abraham was juftified, was fuch as was in its own Nature open to Gentiles, as well as fews^ ver. 1 1 . l.hat he^ Abraham, might be the Father of all them that believe, though they be not circumcifed, i. e. tho* they be not '^ews, but Gentiles, ver. 16. that the Fromife might be fur e to all the Seed, not to that only which is of the Law, i, e. to the "Jews^ but to that afo which is of the Faith of I 3 Abra- 1 18 TChe DoBrine of Original Sin Abraham^ (though among the Gentiles) 'who IS the Father^ in a fpiritual Senfe, of us all^ Gentiles as well as Jews, The Father of many Nations, ver. 17, 18. And it is writen^ ver. 23, 24. that Faith was imputed to hi m for Kighteoufnefs, not for his fake alone ^ but for us. Gentiles, alfo^ to whom it JJjall be imputed^ if *we believe, Sec. Having eftabli(hed the Point, that the Gentiles m Chrifi have as good a Title to the Grace of God as the Jews^ he proceeds, Chap. v. \, therefore being jujiified by Faith, we. Gentiles, (puting himfelf with them, as being the Apoftle of the Gentiles) we. Gentiles, have Peace with God, i. e. are no more Enemies and Aliens ; ver, 2. ff^e have Accefs into this Grace, and rejoice, (it (hould be hoajt, by way of Comparifcn with the Jews, ^n\\o boajled in God, Chap, ii. 17. and boa/ted in the Law, ver. 23. The very fa one Word is ufed here.) And we rejoice, we boa ft, in the hope of the Glory oj God. Ver. 3. A?jdnot only fo, but iir. Gentiles, glory, we boafi (it is full the fame W^ord in the Greek) in Tribulations alfo, &c. yind, ver. 5. the Love of Godisfhed abroad in our Fie arts by the Holy Ghoji, which is given unto us. Gentiles, which ye fewi confels is a Token of God's Love. Ver, 6. For, and fur- ther (fo it might be rendered) and further Chrifi, when we^ Gentiles, were without Strength died for the Ungodly y for us Gentiles, who were \\ri^Qd\y, without God in the World, Eph. ii. 12. wunout the Knowledge and Worfliip of God, And Part II. examined with Candour. iig And of, and to the Gentiles he principally fpeaks to the End of the fixth Chapter^ where he turns hlmfelf to thofe that know the Law, that is, to the JVu firft Rdormers -, but had • been proferied and eitabliflied ti> the Church of Rome many Ages before either the /ijjembly cf Divines or the Reformers were m being ^nd the Proofs they ufe were fuch as had been, i fuppofe, com- mcnly applied by learned Men to the fame Purpofe. Part II. examined with Candour. 12^ " and Maturity in the Heart, it brings forth ** Sin ; and Siny when it isJimJJ^edy bringetb *^ forth Deatby or Deftrudion/' The original Caufe of Sin is a Man's choofing to follow the Appetites of the Fleih; and its dreadful End is Deftrudion. But how, I pray, doth it appear from this Place, that all Tranfgreffion and Wickednefs pro- Ceedeth from our Nature's being corrupted, &c. by Adam's one Sin ? Certainly the Apof- tle neither affirmeth nor intimateth any fuch thing; but chargeth the Wickednefs of Men upon its proper Caufe, namely, their being drawn away and enticed by their own Lu/i,. If you fay, that Luji proceeds from Original Sin, 1 afl<:, \¥ hence then proceeded the Luft of our firft Parents? For Eve faw that the forbidden Fruit was pleafant to the Eye, and to be deiired to make one wife ; and, ac- cordingly fhe indulged her irregular Defires, and did eat. What was the Caufe of her Luft, her irregular Deiire, or Inclination ? Shall we feign an Origi?2al Sin, a prior Cor- ruption of Nature for her, as we have done for ourfcives ? Another Proof is, Mat. XV. 19. For cut cj the Heart proceed evil Thoughts, Murders, Adulteries, Fornicati- ons^^ Thefts, Falje-witnefs, BIafphef?iie<. K That ^3^ ^^- Do5lrine of Original Sin That is, (taking in the Context,) «^ Wick- *' ednefs proceedeth not from any kind of *« Food received into the Body, but from the «' Heart and Mind." "^Very good. But what hath this Text to do with Adam\ Sin, or any ill Effeds it hath upon us ? R E F L E C r I 0 N S. ^' Neither of thefe Texts prove that «« Adam\ firft Sin is the Caufe of ali the <' Wickednels we commit ; or, which is the *' fame thing, that all our Wickednefs pro- «« ceeds from our being corrupted, or made *^ wicked hy Ada in ^ hril Sin. And whoever <' taketh them in this Senfe, manifeftly mix- ** eth the Forgery of Man's Imagination with '« the Truth of God. ** Further, if all adual Tranfgreffions, '* all Tranfgreflions that have been, are, or ^^ iliall be in the World, proceed from Adam\ ^' inil Sin, then in Effect Adam fined all " the Sin that hath been, is, or fhall be in " the World, and he is the only guiky Per- *« fon that ever lived in it. For if our Sins *' proceed from his, his Sin is the Caufe of «' cars; and the Caufe of every Effedl is alone <* chargeable with the Effed it produceth, or *' which proceedeth from it. '' Again, Part II. examined with Candour, 131 " Again, Upon thefe Principles, all <* adual Tranfgreffion, or all the Sin that *« hath been, is, or (hall be in the World, " proceedcth from Adam\ Sin, either by ne- « ceflary Conlequence, (as the Ajfembly of <* Divines Teem to fuppofe, in affirming, that *' through Adams Sin we are utterly indif- *' pofed to all Good, and ivholly inclined to all *< Evil) or through the Choice of our Wills, *< or partly by the one, and partly by the '« other. If by neceffary Confequence in the " whole, or in part, then all the Sin that ** hath been, is, or (hdW be in the World, " is no Sin at all, either in the whole, or in ** part ; for what proceedeth neceflarily, io *"' far as it proceedeth neceffarily, can be no *' Sin ; for whatever is neceffary, whatever " cannot be helped, before it comes to pafs, *^ is no Sin ; becaufe no body can be blamed '' for it, or however they cannot be blamed *' for it, who could no ways hinder its com- ^* ing to pafs. If you will fay that adual *' Tranfgreflion proceeds from Adam's Sin, *' through the Choice of our own Wills, '* and that without the Choice af our Wills, " it woLild not proceed from Adam's Tranf- ** grellion ; then it follows, that the Caufe ** of Sin is the Choice of our Wills, and not *' its proceeding from Adam's firii: Tranf- ^^ grellion ; feeing, upon this Suppofition, it *^ would not proceed from it, did we not K 2 *' choofe i^t The BoBrine ^/^ Original Sin *' choofe it ; that is to fay, Sin pcoceedeth *^ from our own Choice, as it necefiarily *' muft, and not from Adam's Tranfgreflion. *' And yet iMen have dared to charge even *' our blefkd Lord himfelf, who is the *' Truth, with affirming what I take to ^' be a moft palpable and dangerous Error^ *« that all tlK..^ickednefs that hath been, or *« (hall be, ir/the World, proceeds from -^- ^' dams firO: Tranforeflion. Whereas he ma- *' nifeftiy faith, that all Wickednefs proceed- ^' eth from our own Hearts 5 from our own " Choice and Inclination." Prop. Original Sin is conveyed from our fir ft Parents to their Pofterity, by natural Gene- ration^ fo as all that proceed from them in that Way J are conceived and born in Sin, Sense. It is by natural Generation, by one Man's being a Parent to another, that Original Sin is continued in the World, and communicated from one Man to another 5 and this fo fa rely and univerfally, that every Man, (excepting the Lord Jefus Chrifl) is not only bornj but even cojiceived in Sin, i, e, hath even then, in Conception, and by that Mean, a Nature fo corrupt, that he is thereby utterly indifpofed, difabled, and made oppo- fite to all that is fpiritually good, and wholly inclined to ail Evil. If any thing more is meant by being conceived in Sin^ 1 confefs I do Part II. examined with Candour. 1 3 3 do not underftand it. However lefs than this cannot be intended upon the Principles we are examining. Proofs. Pfal li. 5, Behold, IwasJI^apenin Iniquity^ and in Sin did my Mother conceive me. Translators, I judge, have carried the Senfe of this Text quite beyond the FfalmijW Intention. The Word ^nb^in which we tranflate/6^/'^«, fignifieth to bring forth , or to bear, ifa. li. 2. Look — unto Sarah ^H^^nrs that bare you, Prov. viii. 24; When there was no depth, ^D^^in / was brought forth. Ver, 25. — Before the Hills was I brought forth. And fo here -, Behold, I was brought forth, or born in Iniquity. Again ; The Word *:inDn% coficeived me, properly fignifieth, wanned me. The follow- ing are all the Places in the Bible, v^^here it is ufed as a Verb. Gen. xxx. iZ,—Hefet the Rods— before the Flocks in the Gutters— r^:ll:^r\'^ that they Jfzould conceive when they came to drink. It is applied to the fame Cafe, and tranflated conceive, ver, 39. and 41. and alfo Chap.xxxl lo—Deut.xix. 6. Left the Avenger of Blood pur jue the Slayer, while his Heart OH* is hot. I Kings i. i . Now King David was old, — and they covered him with Clothes, ^^ DH^ K?! but he gat no Heat. And the Place be- fore us, Pfal li. 5. Then EcdeJ. iv. 11.' K 3 Again, 134 ^^^^ Doctrine of Original Sin Again, ij ti£0 lie together they have DH He^t but how can one DH^ be warm alone ? Ifai. Ivii. 5. D^Dn^n infiaming your [elves with Idols, &c. Ezek. XX iv. 1 1. Then Jet it empty upon the Coals thereof^ that the Brafs oj it Dnri may be hot. These are all the Places where it is ufed in the Form of a Verb. It is often u(ed in the Form of a Noun^ and fignifies Wrath^ Indignation^ Fury, which is the Heat of the Mind ; and fo we fay in Englijh^ he is hot^ or in a great Heat. The original Force of the Word is to be hot \ and ic is applied to Conception; Resentment; to Warmth, by which the Body is nouriflied ; to Idolators in love with Idols \ to the Heat of Metal. The Heat of Resentment of Idolators, of Metal, are evidently foreign to the Purpolc. To Conception it is nowhere applied j but in Gen.xxx, 38, 39,4i.-xxxi. 10. But the Senfe it hath there will by no means fuit the Place underConfideration, [Jbi enimad briitcnim animantium coitum adhibetur, Neque cnimproprie Conceptionem denotata [quanqucm in verfione vianihus vulgi terenday & pub lice legenda^ ea vox non mdle ufurpatur) jcd eum ar^ dor em quo animalia ad coitum jlimidantur ; vel^ fi mavis, ipfum coeundi adlutn. Hoc nulli at- tente loca ipfa coiifidera72ti dubium ejje potefl. €tn. XXX. 38. Quum venirent pecudes ad biben- Part II. examined with Cajidour. 1 3 5 bibendum, e regione pccudum [collocabat baculos] ut iNCALESCERENT [re5lius^ nam incalefcebant] venientesad bibendum.^//^^Tr- tunt Jun. © Tremel. de colore coif us reBe inteU ligentes. ^ibus fuffragantur^z^nwwx^^ yio^- tan us m margine verfionis int cr linearis ^ adVer^ bum INCALESCEBANT, bis adnota?ites, coi- RENT, coiBANT. Scptuagtnta quoque inter - pretes Verba zyyuG-a-occjOyCoMMvn appetO;, in hoc loco vertendo utuntur. Similiter in verfibus fequen- iibus. Ver, 39. — Ita incalesceeant pe- cudes ad baculos illos, ^c, Ver. 41. Evcnit autem quandocunque incalesceeant pe- cudes compadae corporej ut poneret Jahakob virgas iilas ante oculos iftarum pecudum in canalibus; ut incalescerent ipfae ad ba- culos illos. — Cap.xxxi. 10. Fuit autem quo tempore incalescunt pecudes, ut attollens oculos meos viderem per fomnium ; ecce au* tern bircos iftos qui pecudes ineunt, varios cruribus, pundulis refperfos, &c. Satis fuani^ fejlumejtVerbum ^TX* hie non concipiendl a5iutn ^ fed coeundi calorem pgnificare. S^uem calorem elegant er Efaias ad jcortationem fpiritualem ido- lolatrarum t^'amjert ; de hoc vero incakjcendi genere Icqui Da v idem nemo Janus exijiimare pot eft. Mai rem enim incaliiijje^ aut iffum calejecijje^ eo modo quo incalejccrent yacobi pecudes^ Regem dicere^ prorfus indecorwn & ahjurdum. His adde, quod conceptio humana niinquam per t^T\\ femper per XXyTs in faa 'g K 4 librr 13^ ^^^ T)o5trine. of Original Sin libris effertur. Haec auiem ideo latiniiate do- ttaviy ut cajiis farcer em auribus,^ Therefore only the Warmth, by xvhich the Body is notiriflied, remains ; and of this, 1 make no doubt, David here (peak- eth. The ExprefTion conveyeth the Idea, net of his being conceived^ but of his being ivarm- ed^ cherijljed^ or niirfed by his Mother after he was born. And then the Verfe will run thuS' Behold^ I was. born in Iniquity^ andvn Sin did my Mother nurfe me. Which hath no Re- ference to the original Formation of his Con- ftitution ; but is a Pefiphrafis of his being a Siner Jrcm the Womb ; and is as much as to fay, in plain Language, I am a great Siner f I have coniraded ftrong Habits of Sin. For that this is a fcriptural, figurative Way of aggravating Wickednels is evident. See FfaL lviii.3. 7ke Wicked are ejhanged from the Womby they go afiray asfoon as they are born^ telling Lies, That is, my unjufl Ferfecutors in Sauh Court are exceedingly wicked, cor- rupt and falfe, addicting themfelves to Lies and Calumnies, and other vicious Courfes, Jfa, xlviii. 8. And waft called a Tranfgrefjor Jrcm the Womb, That is, a very heinous Of- fender, fet to Iniquity by prevailing Habits and Cufloms. This is fpoken of the Houfe of Jacobs a national Body 5 which fheweth it Fart II. examnedwlth Candour, 137 it is a proverbial Speech applicable to Com- munities, as well as fingle Perfbns. On the other hand, it is alfo ufed to fig- nify early and fettled Habits of Virtue, as Joh r^r\, 18. For from my Touth he [the Fa- therlefs] was brought up with me^ and I have guided her [the Widow] from jny Mother s JVomb, And probably it is of the like Import Ifai. xlix. I. The Lord hath called me ff^om the JVomb^ from the Boii;eh of my Mother hath he made mention of my Name 5 and in other Places/ These Texts make the Pfalmi/fsMe-^n' ing evident, when he faith, 1 was JJjapen in Iniquity, and in Sin did my Mother conceive me. Or more juftly, 1 was horn in Iniquity ^ and in Sin my Mother nurfed me. For who fees not, it is an hyperbolical Form of aggravating Sin, whereby he loadeth himfclf, and Itrongly con- demneth the Impurity of his Hearty and the Loofe he had given to his own unlawful In- clinations ? But he no more defigned to fig- nify that by natural Generation he had a Na- ture conveyed ^o him utterly indifpofed, difabled^ and oppofite to all that is jpiritually goody and wholly inclined to evil, than he intended to fignify, ftridlyand properly, that the Wicked are eflranged from the Womb^ and tell Lies as foon as ever they are born 3 or than Job de- fjgned to fignify that he was born with the Habits jjS The Docirine 5/^ Original Sin Habits of Virtue, and had been a Succour and Guide to the Widow from the very Mo- ment he came from his Mother's Wornb. We eafily fee the Senfe in thefe two laft Places ; and what hinders but we may as clearly fee the fame Senfe in a like Phrale in the Text under Confideration ? Shall we in- dulge unreafonable Prejudices in the Face of the brighteft Scripture-evidence ? But however you underftand the Text, you cannot take it in the literal Senfe ; nor have you any manner of Ground to conclude, that it relateth to Adam\ Sin. For, 1. In the whole Pfalm there is not one Word, nor Hint about -^^^;;2, or the ESeds of his Sin upon us. 2. It is plain beyond Doubt, that the Pjah?iiji is charging himfelf with his own Sin ; confeffing and lamenting his own per- fonal Wickednefs before God. 3. But if we take the Words in the lite- r<2/ Senfe of our Verfion, then is it manifeft, that he chargeth not blmfelf with his Sin and Wickednefs, but feme other Perfon, For if he was SHAPEN IN Iniq^jity, we all know, he did not fnape himfelf. And if he was CONCEIVED IN SiN, that he did not con- ceive himfelf. Therefore; if the Words be thus Part 1 1. examined with Candour. 139 thus under ftood, \^ho fees not, that the Plalmift thirows the w.hofe Load of his Ini- quity and Sin from ofl^himfelf upon another? And upon whom ? — Upon him that fhaped, and upon henhzi conceived him. — And who fiiaped hiai ? — Certainly GcD, his and our Creator. And this David underftood per- fectly well. For he confeffeth, Pfal, cxix. 73, 7hy Hands have japoioried and formed me. And Pjal, cxxxix, 13 — 16 For thou hafl pojfejjed my Reins, thou haji covered me in my Mother s JVomb, I will praije ihte^ for lamjearfully and wonderfully made. — My Subjiance was not hid jrom thee^ when I was ?nade in fecret^ and curioufy wrought in the lower farts of the Earth j \, e. of his Mother*s earthly Body. Thine Eyes did fee my Subflance yet being unperfeB^ and in thy Book all my Members were writ en y which in Continuance werejafhionedy when as yet there was none of them. — Now if God fiaped him in the Womb, and if he was tben^ and there fapcn in Iniquity ^ pray, tell me, By whom was he fhapenin Iniquity ? Or to whom muft his Sinfulnefs be attributed r Or how could he wiih Pleauire reflcd: upon his Formation, or praife God, that he "^^^jcarfully and won- der jully made^ if he was made /;7 Iniquity, in the mod miferable and unhappy Condition; fhapen and formed with a corrupt Nature^ ut- terly indtjpojedy di fabled y and oppofite to all fpi- ritual goody and inclined to all evil ? And liow can this be reconciled with what follows, Ver. C( 140 The DoBrine 5/" Original Sin Ver 6 ? Behold thou defireft Truth, or it is thy Will that we fhould have Truth iji the inward Parts 'y and in the hidden Part thou haft made me to know Wifdom, For fo it fhould be read, referring to the Senfe of Truth which God had given David, and which, had he attended to it, would have directed hiin to a better Condudl. As if he had faid, *' 1 ann amazed •* at my Folly, that I (hould be fo carelefs ; *' when I was not Ignorant that Thou re- ** quireft us, not to entertain, with the lead *' Kindnefs, thofe firft Motions which we find in our Thoughts and Defires after any Evil ; but uprightly to oppofe them. For ** which end Thou haft put a Principle of ** better Motions into us, and indued me ** with Wifdom ; which fecretly checks and *' correds thofe brutifh Inclinations." [Bp, P^/r/V/^'sParaphrafe.] The Inconfiftency arifing from the former part of the Verfe is fo glaring, that it is need- lefs to infift upon the Abfurdity of charging his Sin, or Sinfulnefs, upon his Mother who conceived him. But if, after all, you will adhere to the literal Senfe of this Text for the common Dodrine of Original Sin, (hew me any good Reafon why you ought not to admit the lite- ral Senfe of that Text, This is my Body, for Tranjubjianiiation f Will you fay, it is abfurd to part It. examined with Cafidour, 141 tofuppofe Cbrijl fpeaks of his real, natural Body ? And, I fay, it is abfurd to fuppofc the Ffalmijl means his being really and pro- perly fhapenin Iniquity^ and conceived in Sin. Will you fay, the Senfe of, This is my Body, may be dearly explained by other Scriptures, v^here the like Forms of Speech are ufed ? And, I fay, and have (hewn, that the Pfalmift'^ Senfe may as clearly and evidently be made out by parallel Texts, where you have the like kind of Expreflion. Will you fay, Tran- fubjlantiation is attended with Confequences hurtful to Piety ? And I will fay. So is the common Dodrine of Original Sin, For it is a Principle apparently leading to all manner of Iniquity, to believe Sin is natural to us, that it is interwoven and ingrafted into our very Conftitution, from our Conception, and Formation in the Womb. The next Proof is, Job xiv. 4., Who can briitg a clean thing out of an unclean ? Not one. Job is here fpeakingof the common Frailty and Weaknefs of our Nature, not with regard to Sin 5 but to the Shortnefs and Afflidlions of Life. Ver, i. Man that is horn of a Wo?nan is offewDays^ and full of Trouble. Ver. 2. He corn- el h forth like a Flower^ and is cut doim -, he fleet h alfo as a Shadow^ and continueth not, Ver. 3. A7id 142 T^e DoSinne cfOnglnsil Sin And dofl thou ope7i thine Eyes zipon fuch a one^ already fo feeble and wretched, and bringefi ms into yttdgmefit 'with tbee^ to add extraordi- nary Calamities to a tranfitory, perKhing Life ? Ver, 4. Who can bring a clean thing out oj an unclean ? Not one. It is a Sentence of the proverbial kind, and ufed to fignify, that " nothing can be more perfedt than its Ori- *' einal *." And therefore, as it fults all like Cafes, muft be underftood according to the Snbjed to which it is applied. Here it evi- dently (lands in relation to our Mortality. As if he had faid, Man is born of a Woman, We fpring from a mortal Stock, and there- fore are frail and mortal. Then he goes on re- prefenting, not the Sinfulnefs, but the Morta- ' lity of human Mature. Ver. 5. Seeing bis Days are determined^ the Number of his Months with tkee^ — 6. Turn from him that he may rejl^ &c. « — 7. For there is hope of a Tree, if it be cnt down^ that it will fpr out again, and that the tender Branch thereof will not ceafe. — 8. Though the "Root thereof wax old in the Earth, — g,yet through the [cent of Water it will bud, — i o. But Man dieth and waflcth away -, yea, Man giveth up the Gho/i, and where is he? — 11. As the IFaters fail from the Sea, and the Flood de^ cayeth and drieth up-, — fo Man lieth down^ and rijeth not, till the Heavens be no mor e, they jk all not awake ^ nor be rafed out oj their Sleep. If ^ * Bp. Patrick^ Paraphrafe. part IL examined with Candour^ 143 If It is urged, that, *i;^r. 'T^^Job fpeaks of his being broiighi into Judgment with God ; that thismuft be for Sin, and therefore, ver, 4. rFho can bring a dean things &c. mull be un- derilood of natural Pravity. lanfwer; tho' Judgment do relate to Sin, yet he is arguing againft being brought into Judgment, not from any fuppoled natural Pfavity, but evi- dently from the already weak and mortal State of Mankind. But fliould it be allowed to refer to the fuppofed natural Pravity, it would prove too much to ferve the common Scheme o^ Original Sin y for it would prove natural Pravity is fo far from rendering us fit Subjeds of Wrath, that it may be urged as a Reafon why God fhould not bring us into Judgment with him. Doji thou open thineEyes upon fuch an one^ and bringeft me into Judg^ ment with thee ? Who can bring a clean thing out of an unclean ? Another Proof is, Job XV. 14. IVhat is Man ^ that he Odould be clean? and he who is born of a Woman^ that he flmild be righteous ? Born of a Woman is the Periphrafis of a Man^ or it fignifieth no more than a Man, Matt. xi. 1 1. P'erily I [hy unto you^ among them that are born of IVomen^ i. e. among Men, there hath ?iot ri fen a greater Prophet than John Bapti/i, Born of a Wornan^ is the fame as a Man> The Phrafe indeed con- 144 ^'^^ Do5frine of Original Sin connoteth and includeth Frailty and Imper- fecflion ; but it is not to be underftood as the proper Reafon, why Man is unclean and un- righteous, neither in this Proof, nor that which goeth before it^^Job xiv. 4. For ob* ferve well, Job and his Friends ufe this man- ner of Speech in other Places of this Book, as Job XXV. 4. How then can Man be jufiified with God ? Or bow can he be clean that is born of a V/oman? And "Job iv. 17. Shall mortal Man be more jujl than God? Shall a Man be more pure than his Maker? Thus theyfpeak of human Imperfeftion. Now, if the true and only Reafon of the Uncleannefs and Im- perfedion, they fpeak of, had been our deri- ving; and receiving a corrupted Nature by ^- dam's Sin alone, and no other Way ; and if JobznA his Friends had known and believed this, then they ought, in Reafon and in Truth, to have given this as the only and true Reafon of the human Imperfedion and Uncleannefs which they mention. But inftead of this, they turn our Thoughts to a quite different Reafon, namely, the Uncleannels and Imper- fection of the higheft and bed of Creatures, in Comparifon with God. This is evident. See Job xxv. 4. — How can he be clean that is honioj aV/oman? Ver. 5. Beheld, even to the Moon, and it pAneth not, in Comparifon of his Excellency ; yea, the Stars are not pure in his Sight. YtxA)[How?f7uchlejs Man, that is a Worm -, end the Sen oj'Man^ who ii a Worm ? Job Part II. examined with Candour. 145' Job iv. 17. — Shall a Man he more pure than his Maker ? Ver. 3 8. Behold, he puts 710 Truft in his Servants ; and his Angels he chargeth with Folly, ** The heavenly Miniikrs themfelves " may fail ; for they are not perfectly wife, ** though they have no Flefli and Blood as " we have*." Even their Excellency com- pared to his is defedlive, their Wifdom Fol^ ly, their Strength Weaknefs. Fer, 19. How much lefs on them thai dwell in Hcufes of Clay, &c. '* How can we then pretend to Per- ** fedlion, who dwell in Bodies oi Dirt i ** &c *.'* And the Place before u&, Job xv. 14. IVhat is Man that hefiouldbe clean ^ &c. Ver. 15. Behold, he pute/l no truft in his SaintSy ** he cannot abfolutely confide in them ^' as if they were immutably good *'^' yea, the Heavens are not clean in his Sight, Ver. 16. How much more abominable and filthy is Man^ in Comparifon of the Divine Purity, who drinketh Iniquity like Water. Who is attended with fo many fenfual Appetites, and fo apt to indulge them ? You fee the Argument. Man, in his prefent weak and flefhly State, cannot be clean before God. Why fo ? Becaufe he is conceived and born in Sin, by reafon of Adam\ Sin ? No fuch thing. But becaufe, if the pureft Creatures are not pure in Compa- rifon with God, much lefs a Being fubjedl to fo many Infirmities as a mortal Man. Which L is * Bp. Pairick^ Parapbrafe. i^6 The Bodlrhe of Original Sin is a Demonftration to me, not only that Job and his Friends did not intend to eftablifh the Dodrine we are now examining, but that they were wholly Strangers to it. The laft Proof is, John iii. 6. That "which is b or 'n of the Flejh, is Flejh ; ajid that which is born of the Spirit^ is Spirit, That which is born, faith our Saviour, in the Senfe you Nicode^uis, fpeak of, is Flefh, A natural Birth produceth a mere natural Man. That which is born of a Woman, or b^ the Will of the Fleffj, (Chap. i. 13.) by natural Defcent and Propagation, is a Man, confiding of Body and Soul, or the mere Conftitution and Powers of a Man in their natural State j but that which is born of the Spirit^ is bor?i of Gody (Chap. i. 13.) into a di- vine and fpiritual Life ; into the right Ufe and Application of the natural Powers, in a Life of Righteoufnefs, Godlinefs, and Sobriety. The natural Birth produceth the, mere Parts and Powers of a Man ; the fpiritual Birth produceth a Man fandlified into the right Ufe and Application of thofe Powers in a Life of true Holinefs. This I take to be the true Senfe of the Text ; but do not fee that it either affirms or implies, that we derive from jidaujy by natural Generation, a Nature yz^//^ indijpojed, and difabled to all fpiritual good. Certainly that cannot be concluded from the Force of the Text j which, on the con« trary Part IL examined with Candour. i^y trary fuppofeth that we have a Nature fuf- ceptible of the beft kind of Habits, and capa- ble of being born of the Spirit. REFLECTIONS. *' These Texts fhould prove, that Na^ ^^ tural Generation \s the Mean of conveying «« froQ^ our firft Parents to us their Pofterity, <« Original Sin, or an utter Indifpofition, Dif- «* ability, and Oppofition to all that is fpirj- *' tually good, and a total Inclination to all <* that is evil. Which furely they do not ^« prove ; for if they did, then it would «' follow, that Natural Generation being the *« Mean of unavoidably conveying all Sin and *' Wickednefs into the World, muft itfelf be *' a finful and unlawful thing, and ought, ia *' Truth, to have been exprefsly prohibited " by the Law of God. Whereas it is cer- " tainly agreeable to the Nature of Things, ** and exprefly either comoianded, or allow- *' ed in Revelation. Gen, ix. r. God blejfed *' Noah and his Sons, and /aid unto them. Be ^^ fruitful and multiply, — So far as we eaC_ *^ and drink in Sin, it is a Sin to eat and " drink ; and fo far as we are generated in *^ Sin, it mull be a Sin to generate. '^ Further obferve — Divines, In this Ar- " gument, niufl: fuppofe Natural Genera- '* tion, as prodadive of the humaji Race, to L 2 •* b# 1^3 The DoSirine of OngimX Sin *' be a Caufe diflincfl; from the Power and ** Operation of God. Which is a great ** Miftake. For however the Will of Man *' may be concerned in Natural Generation^ *' it is certain we produce one another juft as " much as the Oak produces the Acorn. ^* The Action of Man is appointed for wife *' Reafons, but the proper Produdion of a *- Child is undoubtedly from God. So we " eat Food ; but it is the Power of God un- *' der certain Laws and eftabliflied Rules ** which digefts it, and diftributeth it through ** all the Parts of our Bodies. Now, if God ** produceth the Fcttus^ it is he that giveth it '* its Difpofitions, and confequently implant- ** eth Sin in it j which is abfurd.'* Prop. T& Fall brought unto Mankind the Lofs of Communion with God, Sense. Communion is friendly Converfe or Fell owfl^ip, with God; when he declareth his Will to us, or vilit^h our Spirits with his kind Influences, and we addrefs ourfelves to liim in Prayer, or any other Ad of Worfhip. Now by the Fall, /*. f. by Adanf^ firft Tranf- grelTiOn, it is here affirmed, that all Man- kind lo(l Communion with God; that is, 1 fuppofe, all friendly Intercourfe was cutoff between God, and not only Adam^ but alfo all Men that fliould defcend from him. Proofs. part II. examined with Candour. 149 Proofs. Gen/\\\. 8, 10, 24. Ver. 8. And they heard the Voice of the Lord GOD 'walking in the Garden^ in the cool oj the Day ; and Adam and his Wife hid them/elves from the Prefence of the Lord GOD among the Trees of the Garden. Ver. 10, And he f aid y 1 heard thy Voice in the Garden ; and I was afraid^ becaufe I was naked; and I hid myfelf\ Adam and his Wife, when they heard the Voice of God, hid themfelves from him, whom they had before met, probably, with Delight. The Reafon of which Adam giveth, ver, 10. namely, becaufe they were afraid. Gqilt made them both afliamed and afraid. But as thatOuilt was their own perfonal Guilt, fo the Fear that attended it was their own perfonal Fear; as I have ihewn upon this Place, Fart I. But here is no Intimation that their Pofterity alfo loft Communion with God, nor indeed any thing fpoken or^ their Pofterity. No doubt Adam^cnd Eve, by their Sin, forfeited Commujiion with God, &c. but it could be only for themfelves, and not for their Pofterity, who were no ways guilty ofj^ or ac- ceflary to, their Tranfgreffion. ;'f , « But God did not take the Forfeiture at their Hands : for, to fav nothing of the pra- cious Intimations intermixed with the Sen- tence itfclf, no doubt Adam and his Wife had L 3 frequent 1^0 The Doctrine ^^ Original Sin frequent Communion with God in the Ordi- nances of Religion ; feeing in the very next Chapter we find Cain and ^^^/ engaged in an Ad of folemn Worship; which the latter fo rightly performed, that the Lord had refpeB unto him, and to his Offering, And \i Cain was not accepted, it was not becaufe he had loft Communion with God on account of his Father's Sin, for that would have equally af- feded Atel and his Sacrifice, but becaufe he did not do well. The Fault was in himfelf. Gen, IV, 7. And at fundry Times God ap- peared to the Patriarchs and Prophets, and they had Communion with him without any Fetir, And at length, the Son of God came into the World, and fpake unto us the gra- cious Things of the Gofpel ; and ftill fpeak- eth to us by his Word and Spirit ; and Fel- lowfhip with the Father and the Son, blelTed be God, is a happy Advantage to this Day to all who are wife to underftand and improve it. So that as we could not juftly, by yJdam's Si 1, lofe Communion v/ith Goc3, it is true, in Faft, that we have not loft it. If you fsy, This is owing to the Mercy of Gcd in the Redeemer^ which rejicreth us to what we kfi in Adam — 1 anfwer. The Scripture, (as I have Giewn, Fart 1.) faith, that all we loft in Adam was that Life which ceafeth when v/e leave this World ; and that all that God's Grace doth for us in Chrijiy to repair that - Lofs, Part II. examined with Candour. 151 Lofs, is raifing us up at the laft Day. And therefore Communion with God is either the fame Grace, which was vouchfafed to Adam^ continued to us. Or, if there be any thing extraordinary in it, it belongeth to the Ke- dundancy of Grace, which overfioweth above and be3^ond the Confequences of Adam'% Sia, and hath no relation to any thing we loft by it. However, this Text, where there is no Mention made, nor Intimation given of A- dam's Pofterity, doth not prove that they, (fuppofing they were to have a Being, and to defcend from him) loft Communion with God for his Sin, though it is true he did for- feit it for himfelf. Ver. 24. So be drove out the Man ; and he placed at the Eaft of the Garden ofEden^ Cheru- hims^ and a flaming Sword ^ which turned every way^ to keep the way oj the Tree of Life, The Tree of Life can, with any Shew of Truth, be confidered only as either a Pledge and Sign of Immortality, or as a Mean of preventing the Decay of the human Frame ia innocence; in which reiped: it could be of no Ufe or Significancy to Man now doomed to Mortality. And being alfo condemned to a laborious Life, it was fit he fhould be banifhed out of the Garden, to the common and lefs fruitful Ground. This Text, in both Parts, hath immediate relation only to the Dura- L 4 tioa 152 ^be DoBrine ^Original Sin tion of Man's Life, and his outward Condition in the World ; and therefore is no Proof of Mankind's lofing Communion with God. Nor, for the Realon juft now given, can any fuch Proof poffibly be produced, any farther than as Men, by their own perfonal Wicked- nefs, cut themfelves off from the Love and Bleffing of their Creator. Prop. The Fall brought upon Mankind — • God's Dijpleajure and Curje^ fo as we are by Nature the Children of Wrath, Sense. By Adam\ one Tranfgreffion, and for no other Reafon, all Mankind became fub- jedt to God's Difpleafure and Curfe. Proof. Ephef. ii. 2, 3. This we have con- Udered before. REFLECTIONS. *' Plow Mankind, who were perfedly in- ** nocent of Adam% Sin, could for that Sin, ** and upon no other Account, be julily *^ brought under God's Difpleafure and Curfe, ** we cannot underftand. But, on the con- " traiy, v;e do underftand, and by our Fa- ** culties muft neceffarily judge, accord- *' ing to all Rules of Equity, it is unjufi. *' And therefore, unlefs our Underftanding, <* or Perception of Truth, be falfe, that is, *« unlets we do not underftand what we do *' underftand i or underftand that to be true, "^ '^^ ''^ '* v;hich Part II. examined with Candour, 153 ^ which other Minds underftand to be falfe. ^« it mull he unjuft. But if Underftanding *« clearly difcerning its Object, were thus *^ various, then it would be no Underftanding ^ in fome Beings or other. For inftance; if " my Underftandingdifcerneth that twice two *' is equal io four ^ and another Underftand- *' ing difcerneth that it is equal to fourteen^ ** then either his or my Underftanding is no *« Underftanding ; /. e. either he or I do un- " derftand what wedo notunderftand ; which *< is abfurd. Therefore Underftanding can- " not be various, but muft be the fame in all " Beings as far as they do underftand. And " therefore if we underftand, that it is unjujl^ <« that the Innocent fliould be under Dif- *' pleafure, or a Curfe, (and we fee it very «« clearly, as clearly as we fee that that which ** /i, is, or that which is not, is not) theo " God underftands is to be fo too. *' And pray, confider ferioufly what a " God he muft be, who can be difpleafed " with, and curie his innocent Creatures, " even before they have a Being. Is this «' thy God, O Chn/iian ? But fo far is God «' from curfing his innocent Creatures, that «« he hath not only turned the Sentence of «* Mortality into a general Good ; but hath ** alio lupplied a Superabundance of Grace ** in his Son. And I will be bold to fay, *\ that neither from Efh. ii, 2, 3. nor from any 154 ^b^ DoBrlne ^Original Sin «' any other Scripture, can the Proportion *• be proved." Prop. Ihe Fall brought unto Mankind — God's Difpleafure and Curfe^ Jo as we are by Nature — bond Slaves to Satan. — Sense. By Adam's one Tranfgreflion, and for no other Reafon, Men, every Man, and all Mankind, are become bond Slaves to the Devil 5 that is, he reigneth over us, governeth us, and worketh in us. Proof. 2 Tim. ii. 26. And thai tkey may recover themfelves out of the Snare of theDevil^ who are taken Captives by him at his Will. Speaking, I fuppofe, of any of the un- converted Gentiles^ who oppofed themfelves to the Gofpel, and were flill under the Power of Darkjiefs, and lived, accordi?2g to the Prince of the Power of the Air ^ the Spirit that wrought in them, the Children oj Difobedience^ Ephef. ii. 2. But this their Servitude to Satan is nei- ther here, nor in any other Part of Scrip- ture, afcribed to Adam's Sin, as the Caufe and Reafon of it j but always to the Wicked- jnefs, filthy Luft, and Idolatry in which the Gentiles lived. Adam himfelf was taken in the Snare of the Devil, not becaufe be was a bond Slave to him by Nature^ nor on account of the Tranfgreflion of any other Perfon, but thro* bis Part II, examined with Candour. 15^ his own Fault. And in the very fame Way his Pofterity have fallen into the fame deadly Snare, not thro' Adanis Sin, but their own. But obferve ; the Claufe, who are taken captive by him at his IVid, is not fpoken of the Devily but of the Servant of the Lord, ver. 24. , And, at his Will, is not the Will of the Devil, but of God. For thus, I doubt not, the Place fhould have been rendered. Ver, 24. T^he Servant of the Lord mujl be — patient^ in Meeknefs inftru^iing thofe that oppofe them/elves^ if God ^ pf r adventure, wt I I give them Repentance to the acknowledging of the 'Iruth ; ver. 26. and that they may awake out of the Snare of the De^ vily et^cay^vifjLivot being revived or brought [to life againj by him vtt ocut^, [by the Servant of the Lord] ^ig to sksivh BbXvjjjlu, to the Obedience of his [God's] Wtil, i. e. turned from the Pow- er of Satan unto God^ Adts xxvi. 18. This, I think, is the genuine Senfe of the Text. For the Word Zcoypsco fignifies to re- vive, bring to Life ; and js here elegantly oppofed to the Devil's enfnaring Souls to De- jlruction, as the Ad of God's Grace, and the Minilhy of the Gofpel, reicuing them out of his Hands (that is, bringing them out of Error and Wjckednels) in order to reftore them to Life and Salvation. And with the fame Force and Elegance it is applied to Fe^ ter's catching oj Men by the preaching of the Gofpel. 156 The Dodirine ^Original Sin Go(^t\,Liike V. 10. Henceforth c/.vdf^cd'snig scrn* ^uy^cav, thou /Jja/t catch Men^ namely, unto Life, and Salvation s for that is implied in the Force of the Word. And thefe two are all the Places where the Word is ufed in the New Teftament *. But * To confirm this Senfe of the Text, let it be ob- ferved, That as ATT02, he, him^ his^ always relates to a Perfon of^ to, or by whom fomething is faid or done, it frequently belongs to a remote Antecedent, without any Confufion. Becaufe the A6tion, or Thing fpoken or done, plainly determine that he or him do not be- long to the Perfon laft mentioned, but to one that ftands before it, and fometimes at a great Diftance. Take a few Inftances out of many. Mark iii. 2. TVatched him ; not the Man^ but the Son of Man , Chap. ii. 28. Luke ii. 22. — brought him to jerufalem, not MofeSy nor the Angela but the Childy Ver. 21. Luke iv. 29. — ihrti/i him out of the City^ not Naaman, or Elifeus^ Ver. 27. nor Elias^ Ver. 26. but Jofeph's Sony Ver. 22. or y^fisy Ver. 14. Luke xxiii. 15. — is done unto\\\m ; not Herody but this Man, Ver. 14. Hence it is plain, that when two or more Perfons are mentioned in the fame Paragraph, the Nature of the Ailion muft deter- mine to which of them the Particles he or him do be- long. Accordingly in 2 Jim* ii. 26. The Nature of the A6tion exprefledby t^eoypnixsm, fhews that hi7n belongs not to the Devily but to the Servant of the Lord, For (^coypiu always has immediate relation to Life^ in oppo- iition to Death* It fignifies to refocillate, revive one that is fainting away, to rejiorcy to bring to Lifey (Iliad. E. 698.) in which Senfe it anfwers well to etvoLm^eofftv, And the' it is here only applied to Hunting, fand there- fore is not well rendered taken captive in our Tranfla- tion) yet both with regard iolVar and Hunting it always fignifies to takealivey ox fave alivey in oppofition io flay- ing and dejlroying when taken, however Perfons may happen afterwards to be ufed. But this will not fuit the Divil Part 11. examined with Candour, 157 But in no Senfe that can be put upon the Place, confiftently with other Scriptures, can it be made to prove, that for Adam\ Tranfgref- fion, all we, his Pofterity, who are quite in- nocent of that Tranfgreffion, are fubjedled to the bond Slavery of Satan, For who but God fhall give that impure Spirit Licence to domi- neer and tyrannize over us ? And what a ftrange Inconfiflency mufl: that be in the Divine Dif- penfations, and in the Scriptures, if it can be made appear from them, that God hath (for no Fault of ours certainly, but only for j4dam's one Sin) put us all into the Hands of the De- vil, D{vil and his Snare, For the DevU is a Murder er^ John viii. 44.. The roaring Lion who vjalks about fe eking whom he may devour^ i Pet, v. 8. He is Abaddon^ Apol- lyon,a Dejlroyer^ Rev. ix. ii. And they who are in his JSnare are dead in Trefpaffes and Sins^ Eph. ii. i. Col. ii, 13. in a lethargic Sleepy Eph. v. 14. Natural Brute Beafls^ made by their ignorance, Luft, Wickiednefs to be taken and dejiroyed. The Devil's Snare has no Relation to Life, but to Death and Destruction. On the other Hand, the Defign of the Miniftry is to preach the IVord of Life in order to revive thofe who are dead in Sin^ and bring them to the Obedience of God. Be- fides, ocvT'^ anci exe^y^^ generally refer to two different Antecedents, as hie and i/k in Latin. 7>,erefore the Senfe of the Veife flands rightly thus. 7hat being re- vived by the Servant of the Lord, they may awake out cf the Snare of the Devil unto the Obedience oit\iQ Will of God. But obferve, (hould my Criticifm fail, yet the Ar^as worthy of any Regard. And furely this is no Evidence of fuperior moral Abilities ^ but of the contrary. What his fpecial Temp- tation was we do not know. The Scripture only faith, The M^^oman gave alfo unto her Hup- band with her^ and he did eat. Gen. iii. 6. But if his Temptation was of the fame De- S <^ree 1^6 7X(f Doctrine of Original Shi gree with that of Rve^ or even fuppofing it had feme additional Force beyond her's, I leave you to judge, whether fome, if not many, of his Foaerity, have not overcome Temptations more violent than his. And whether, for inllance, Jofeph'^ refifting the Solicitations of his Miftrefs; Mofes his rejufing to be called the Son of Pharaoh*j Daughter, and chufng rather to fuffer Afflidion with the People of Gody than to enjoy the Pleafures of Sin for a Seafon^ Heb. xi. 24, and ejleeming the Reproach of true Religion greater Riches than the Treafures of Egypt, Whether the brave and bold Refufal of the three young Menj Dan, iii. to woriliip 'Nebuchadnezzar^ golden Image, when they knew they fliould in a dreadful Manner be burnt alive in a fiery Fur- nace if they did not. Or whether DanieH re- folving rather to fee torn in Pieces by fierce Lions, than to forbear or even conceal the Worfhip of God for one Month of his Life. Dan, vi. 7. I leave you, I fay, to confider, whether thcfe Men, and many others, have not exhibited a Virtue, a Faith in God, and fteady Adherence to him, far fuperior to any thinp- we read or know of Adam, even in his moil perfect State. You will fay, the Grace of God fraigthened and ajjified thefe Men, I reply, that ail the Fa- culties and Hips that Adam had, and that 'we have^ arc Vv^hclly from the Grace or Good- Part Hi. examined with Candour. tjf Goodnefs of God. He had no Powers nof Advantages from himfelf any more than we; and therefore this doth not alter the State of the Argument 5 but it will ftill be true, that if God hath furniflied any Povvers to any of Adam\ Pofterity to perform a Holinefs fupe- rior to his, even though he did not favour Adam with thofe Powers ; it will, 1 fay, be true, that the fpiritual Strength of fuch of Adam\ Pofterity is fuperior to his ; and for this very Reafon too, becaufe God hath given thenn larger Communications of his Grace than he gave to him* These are all tlie Ads of Adam by which we can form any Idea of his natural Capacities, or moral Abilities before his Tranf- greffion. And now let any Man foberly weigh and fee, whether there be really in Revelation any Ground for exalting his Na- ture to fuch an extraordinary Degree of Puri- ty and Strength, as that to which Divines have raifeditj who have affirmed, all his Faculties were eminently perfed, and entirely fet to the Love and Obedience of his Creator; his Knowledge exceeding clear and extenfivej his Will in full Power and Inclination to do God's Will, and his AflFeaions pcrfedly tuned to the Love of that which is lupreme- ly good ; with fuch like Encomiums. As if he were of a much nobler, and more exalted Kind than we 5 and as if we, compared to N him, 178 The Do5fri?ie of Ov\gm2\ ^\a him, were a Race of forry, diminltive Wretches. And yet thefe fame Men, which is very odd, all of a fudden, while they are afcribing fuch great Things to Adam, fuppofe him irr^ mediately, in Contradidlion to the ex- prefs Prohibition of his Maker, guilty of the vileft A(ft that ever was commited under the Sun ; being, according to their Schemes, the Root, Cauie, and Rcafon of all the Sin, Tranfgrefiion, Apoftacy, Rebellion, and Cor- ruption, that ever hath yet been, or fliall hereafter be in the World. Object. II. But the Aflembly of Di- vines affirm, and qiwte the Texts under-men' iioned to prove, that Adam was created after God's own Image °, in Knowledge p, Righ- teoufnefs, and Holinefs^, having the Law of God writen in his Heart', and Power to fulfil it ^ jt^nd ivillyoujdy, that his Pojlerity are made in the fame Image of God^ ■ See the Affembly'j larger Catechifm. ^ Gen. i. 27. ? CcL m. 10. *i Ephef. iv. 24, '^ Rem. ii. 14, 15. ^ Eccl. vii. 29. Answ. That Adam was created after God*s own Image, is truly proved from Gen, \. 27. So God created Man in bis own Image ; in the Image oj God created he him. But whatever be the Meaning of the Image of God in this Place, no Reafon can be given why it fiiould not have the fame Senfe in Gen, ix. 6. Whofo jhedeth Part III. examined with Candour, 17^ Jhedeth Mans Blood, by Man /hall his Blood be Jhed\ for in the Image of God made he Man \ or, he hath made Man. And if this, that God made Man in his Image ^ was in Noah'^ Days, when the World had ftood 1656 Years, a good Reafon for punidiing Murder with the Death of the Murderer, and will con- tinue a good and true Reafon to the End of the World, then it followeth, that Men ia Noah's Days, as well as Adam^ were made in the Image of God, and alfo that they were to be made in the fame Image to the End of the World. Otherwife; if Men were not in Noah's Time, and in all Generations, made in the Image of God, this would neither then, nor in any future Time, have been any Rea- fon at all for punifliing the Murderer with Death ; feeing it would hold good only in Adams Cafe, who alone was made in the Image of God ; but would not hold good in the Cafe of any of his Pofterity, upon Suppo- fition they were not made in the Image of God. Therefore if Gen. i. 27. proveth that Adam was made in the Image of God, Gen^ ix. 6. proveth that his Pofterity alfo are made in the fame Image, whatever that image be. Accordingly it is laid, Gen, v. 3. That Adam begat a Son in his Likenefs^ after his Image ^ i. e. He begat a Man like himfelf, having the fame Nature, which God had given him. Our Tranflators add, in his own Likenefs', and it hath been underflood to refer N 2 to tSo 7he Bocirine of Original Sin to fome Likenefs or Image befides that Image in which God created him. But that is mere Suppofition, and cannot be concluded from the Senfe of the Words, which fland thus in the Original, — ^W he begat in bis Likenefs, in bis Image. The two following Texts are brought by the Ajfembly of Divines to prove and explain, what the Image of God was, in which Adam was made. Col. iii. lo. And have put on the new Man^ which is renewed in Knowledge [i. e. the Ac- knowledgment of the Truth] after the Image of him that [hath] created him [i. e. the new Man. For Epbef ii. lo. We are God's Work- manfhip, created in Chri/l Jefiis, by the Dif- penfation of VVifdom and Grace in Chrift ]^{\i^^ unto good Works, "] And, Epbef. iv. 24. And that ye put on the new Man, which after [the Image oi]Godis created in Rightcoujnefs and true Holincfs. These two Texts are parallel, and from them we learn, I. That as the old Man has Reference to the Life thefe Chriftians had lived while they were Heathens, {Ephef iv. 17. — that ye hence- forth walk not as other Gentiles walk^^vzx. 22. Hbat ye put off] concerning the for^mer Con- versation, Part III. examined "with Candour. i8i VERS AT ION, the old Man which is corrupt according to the deceitful Lufts.) As the old Man has Reference to a heathenifh Life, pr Converfation, fo the new Man has Reference to the Life of Truth, Righteoufnefii and Holi- nefs, which they were taught, and to which they were called, formed and created, by the Difpenlation of the Grace of God in the Gof- pel, and the Means he had there prepared. Read carefully Ephef. iv. ^vr. 17. to the End of the Chapter. We learn, 2. That this new Man, this new State, is after the Image, or is agreable to the Na- ture of him, who thus createth him *. But doth this prove, that Righteoufnefs and true Hoiinefs was the Image of God in which Adam was made ? Poffibly the Apoftle may allude to Adams being made in the Image of God, and taketh his Manner of Exprellion from thence ; but it will not, I had almoft faid it cannot, follow, that Jdam was originally created in this Image of God -, for a very good Reafon, becaufe this Image, or the Habits of Virtue and Hoiinefs, cannot be created in the (ame Manner as our natural Faculties. Our natural Faculties are made (and fo were Adam's) by an Ad: of God's ab- folute Power, without our Knowledge, Con- N 3 currence, * ,Sse this further explained Supplm, §. viii. iSa The BoBrine c/* Original Sin currence, or Confent. But moral Virtue, or Holinefs, in its very Nature, implieth the Choice and Confent of a moral Agent, with- out which it cannot be Virtue or Holinefs. God indeed can, and undoubtedly doth, af- fift and diredi us in this Choice and Con- fentj in Ways and Degrees which we are not able to determine. But ftill, Holinefs muft neceffariiy be the Choice of our own Minds. For how much fcever we are affilled in choofing^ it mufl be our own Act and Deed, or it cannot be cur Virtue and Holinefs. A Tieceflary Holinefs is no Holinefs ; a Virtue or Righteoufnefs fuppofed to be forced upon our Minds, and irrefiflibly infufed into us, whether we will or not, is no Virtue, no Righteoufnefs. Therefore, however God may provide and apply Means to engage our Wills to the Obfervance of what is right and true ; it is, I think, Demonftration, that we cannot, as moral Agents, obferve what is right and true, or be righteous and holy, without our own free and explicit Choice. And in confequence, jida?n could not be ori- ginally created in Righteoufnefs and true Ho* linefs; becaufe he muft choofe to be righte- ous before he could be righteous, and there- fore he muft exift, he muft he created^ yea, he muft exercife Thought and Refledion, before he ^jvas righteous. For Righteoufnefs is the right Ufe and Application of cur Pow- ers 5 confeauently our Powers muft not only erift. Part III. examined with Candour, 183 exin-, but alfo be ufed and applied before we can be righteous. From all this it feems evident, that when God is faid to have created Man in his own Image and Likenefs, Gen, i. 26, 27. it mufl: be underftood of the rational Faculties of his Mind, or the Dominion he had over the in- ferior Creatures, whereby he bore the nearell Refemblance to God of any Beings in this World; and not of Holinefs and Righteouf- nefs, which is a right Ufe of our fpiritcal Fa- culties 5 becaufe fuch an Ufe of them could not be till after they were created. And laftly, note — That if the foregoing Reafoning and Arguments be gooA^- Original Right eoujnefs is juil as far from Truth as Ori- ginal Sin, And to talk of our wanting that Right eoufnefs in which Adam was created y is to talk of nothing we want. Another Proof is, Rom. ii. 14, 15. For when the Gent He Sy who have not the haw, do by Nature the Things contained in the Law^ thefe having not the LaWy are a haw unto themf elves ; which fiew the Work of the haw writen in their HeartSy their Conjcience alfo bearing JVitneJSy and their noughts the mean while accufwg^ or elfe ex- cufmg one another. N 4 Whereas 384 ^^^ DoBrine of OugxndX Sin Whereas the Apoflle had affirmed, n^er, 12. that the Gentiles who Jin without Law, iliould perifh agreably to the Difpen- fation they were under, it might be objeded 3 But how can the Gentiles, who have no writ en Law, he accountable j or their Behaviour ^ or ob- noxious to Pimijhment for their Sins? To this he anfweretb, ver, 14. '' The Gejitiles have <* indeed no writen Law 5 but for all that, *' they have, and are under, a Rule of Life; " and that Rule is their Underftanding and ^' Reafonj as appears froni hence, that many <* of them aduaily do the Things contained ^« in the Law 5 are juft, kind, temperate, " and benevolent. Now, when they do by " Nature^ by their natural Powers, the vir- " tuous Adions which the Law requireth, <' thefe virtuous Heathens, feeing they have no *^ writen Law, do manifeft they are a Law, *' a Rule of Adion unto themfelves, Fer, 15. <* and hereby do evidence, that the Work ^« of the Lav/, the Good which the Law re- *^ quireth, and the Evil it condemns, is writ- <« en in their Hearts 3" (there's the Strefs and Force of the Apofile's Argument.) They pew that the V/ork of the Law is writ- en in their Hearts, infcribed upontheir NATURAL Faculties ; interwoven with the very Frame and Conftitution of the human Nature, and confequently that a Senfe of moral Cood and Evi! is common to all Mankind. Which Part III. examined with Candour. 185 Which further appears from the Force of Con- fcience in the Heathen, and from the Debates which arife among them about Right and Wrong, when either they accufe others, or defend themfelves. Therefore the wicked Heathen, who do not the Things contained in the Law, fhall juftly be condemned ^ becaufe having, as well as the virtuous Heathen, the Work of the Law writ en in their Hearts^ they ad: contrary to the Rules of their own Na- ture, and the Evidence and Senfe of Truth which God hath implanted in them. This is the Apoftle's Argument. And it clearly proveth, that the Light of Nature, common Reafon and Underllanding, is a Law, a Rule of right Adion to all Mankind; that all Men ought to follow it, and that, if they do not, they are anfwerable to God. Therefore this Text is fo far from ferving the Purpofe for which it is brought, that it over- throws the whole Scheme of Origifial Sin as taught by the Ajfembly of Divines. Here one cannot forbear obferving what ferious Regard hath been paid to the true Senfe of Scripture, and huw careful Divines were to eftablifh their Dodrine upon a juft and firm Foundation in the Word of God, when they could produce a Text to prove, that Adam in Innocence had the Law of God writen in his Heart, in Oppofition to the de- praved 1 86 The DoBrlne of Original Sin praved State of his Pofterity ; which Text manifeftly and undeniably affirms, that the moft corrupt Part of his Pofterity, the very Pagans, had the Law of God writen in their Hearts. The brightefi Revelation, thus wretch- edly appliedy muji be worfe than the Darhiefs oj mere Ignorance ; it will mt only not di [cover the Trutby but vindicate the greateji Error, The laft Proof is taken from, Ecclef.vM, 29. Z/O, this only have I founds that God hath 7nade Man upright^ but they have fought out ma?iy Inventions, The Wifeman in the Context is enquiring into the Corruption and Depravity of Man- kind, of the Men and Women that hved in his Times. In this Inquiry he met with Dif- ficulties. However, in this he was clear, and it was the only thing in which he was clear, that God had made Man, Man colledlively, or Mankind, upright, God had given to Men, not only to Adam at firft, but to all Men in fucceeding Generations, Reafon and Under- flanding to diftinguifli between Good and Evil, to choofe the one, and refufe the other j Powers to know and perform the Duty he requireth of them ; and therefore their Wickednefs muft not be afcribed to a good, juft, and holy God, as if he had given them a vicious and corrupt Nature 5 but to them- felves. Part III. examined with Candour, 187 felves, who have abufed the Goodnefsof God, blinded their own Minds, mifapplied their natural Powders and Appetites, by leeking out many Inventions to delude, mifguide, and corrupt themfelvcs. For obferve, the Text doth not fay, God made Man upright, but our firfl: Parents corrupted themfelves and their Pofterity, by feeking out one Invention, (for the firft Tranfgreffion was the Refult of but ONE Invention.) Nor doth the Text fay, Men are led to V/ickednefs by inbred, natural Cor- ruption ; but plainly. That God hath made Man upright, but tyl^y have fought out many Inventiom, Which demonftrateth the Text refers to other Inventions, befides that one, which our firft Parents found out, even to all the Inventions in all Ages, whereby Men have darkened their Underftandings, and de- bauched their Morals. These two lad Texts are brought in the JJJemblfs larger Catechifm, to prove, that our firft Parents had the Law of God wriien in their Hearts, and Power to fulfil it, in Op- pofition to their Poftcrity, who want that Right eoufnefs wherein they are fuppofed to be create dy and uhofe Nature is corrupted-, that is, utterly indifpofed, dijabled, and made oppo fit e to all that is Jpiritually good, and wholly in- clined to all Evil, and that continually. But if thofe Texts fpeak not of our firft Parents, but of their Pofterity, and the moft corrupt Part .<3-^x-h , of 1 88 The DoBrine gf Original Sin of their Pofterity too, it muft be true, and a very important Truth, that by Nature we have the Law of Gcd 'write?! in our Hearts^ and Tower to fulfil it, as well as they 5 and are equally bound to be thankful to God for our Being, and to glorify him by it. Object. III. But we derii^e from Adam a moral Taint and infedlion^ whereby we haije a natural Fropenfity to Sin. Answ. That we are born into the World capable of Sin and Wickednefs^ is true; and that our Conftitution is attended with many fenfual Appetites and Paffions, which if ex- ceffive or irregular, become iinful, is alfo true ; and that there is Danger, great Danger, of their becoming exceffive 2iX\d. irregular in a World fo corrupt and full of Temptation as ours is, is alfo true. But all this doth not amount to a natural Propenfity to Sin. For, 1 prefume, by a natural Propenfity, is meant, aneceffary Inclination to Sin, or that we are neceffarily finful from the original Bent and Biafs of our natural Powers ; which muft be falfe. For then we fliould not be finful at all y becaufe that which is negeflary, or which we cannot help, is not Sin. That we are weak, and liable to Temptation, is the Will of God, holy and good, and for glorious Purpoles to ourfelves. But if we are wicked, it muft be our own Fault, and cannot proceed from any Part lil. examined with Candour, 189 any Conftralnt, or Neceffity, in our Confti- tudon. For as to any moral T^aint or InfeBion derived from Adam, give me leave honeftly to confefs, I do not underftand what can be meant by it, in any Confiftency with Senfe or Truth. I do not know that we derive any thing at all from Adam, but by the Will and Operation of God^ no more than the Acorn deriveth from the Oak, It is^ I judge, a great, though common Fallacy, to fuppofe that fomething is infufed into the human Na- ture, fome Quality or other, not from the Choice of our own Minds, but like a Taint, Tindure, or Infedion, altering the natural Conftitution, Faculties,and Difpofitions of our Souls, abfolutely independent of ourfelves, and notfromtheWillofGod.ThatthisTaintruns like a Stream from Generation to Generation, and is tranfmited among ourfelves from ouq to another, while God looks on, feeth the Thing done, and hateth and curfeth us for it. ^ V/hich fuppofeth, that he hath no hand in it, (for hov/ could he hate us for it, if it were of his own doing ?) and yet, on the other hand, all Sides allow that it is what we can neither help nor hinder, and confequently cannot be our Fault. And then, how can it be a moral Taint or Corruption ? Can there be any moral Corruption in us, which we neither can, nor ever could help, or hinder ? Which tgo The DoBrine of Original Sin Which is not our Fault. Surely it is quite impoffible, and diredly repugnant to the Na- ture of Things. For Nature cannot be moral- ly corrupted, but by the Will, the depraved Choice of a moral Agent ; neither can any corrupt my Nature, or make me wicked, but I my f elf, 4 But fome have attempted to explain this intricate Affair. God, fay they, created every Man'$ Soul, feparate from his Body, in a State of fpotlefs Purity, and then infufeth it into the Body, and uniteth them together, by virtue of which Union the Soul becometh polluted. — But whence had thefe Men this Knowledge ? Who feeth not that here they talk of Things beyond the Reach of all hu- man Underftanding. This Scheme was contrived to falve the Abfurdity of God's being the Author of the Pollution of oar Nature. But it will not do. For granting that God created the Soul fpot- lefs, as no doubt he muft ; who infufeth it into the Body ? God. And if it is polluted by being infufed into the Body, who is the Author and Caufe of its Pollution ? God. For he infufeth it into the Body. And if God createth the Soul, who createh the Body ? Js it not the fame God and Father of us all, for ever to be loved, honoured, and adored, who in much Goodnefs and Wildom createth Par 1 1 II . examined with Candour, 191 createth both our Souls and Bodies? Mofl certainly. But he createth our Souls fpotlefs; how comes it then to pafs that ^he createth our Bodies polluted ; (for upon this Scheme it mud be fuppofed that the Body is antece- dently polluted ; otherwife how could it pollute the Soul as foon as it enters into it?) Mufl not every Thing God createth be pure and fpotlefs as it comes out of his Hands ? Whence then is it that our Bodies are pollut- ed ? That, fay they, is from Adam, Some de- filing Quality or other is derived from Adam^ which operates at the fame time God is creat- ing, mingleth with his Work by his Permif- fion, and polluteth the Thing he is forming. As if fome Power or other flood by, while he was planting the Vine, and fprinkied it with an infectious Liquor to poifon and corrupt its Juice, God being either not willing, or not able to hinder it. But this, lam perfuaded, is quite too grofs to be admited. Once more. How can the Body, efpecially in a State feparate from the Soul, be at all pollu- ted in a moral Senfe ? The Body, it is evi- dent, is unadive Matter, which in itfelf nei- ther is nor can be the Subject of moral Good and Evil, any more than a Log of Wood, or aMafs of Clay. In fcorr, it is abfurd to fay, the Body i^ polluted feparate from the Soul, It is ab- furd to fay, an infedlious Quality, or any thing ----- ' ' eKe, 192 ^e Do5lnne of Ongm2X Sin elfe, is derived from Adam to every humail Body, independent of the Will and Operation of God. And to fay, it is by his Will and Operation, is plainly to make him the Author of the Pollution. Object. IV, But if hath been often ob^ ferved, that the Vices of Parents do injeB the Blood of their Children^ and commimi cafe to them bodily Difte^nperSy yea^ and the Vices themfelves ; what Abfurditj then is it to admit ^ we derive a vicious Taint Jrom Adam ? Answ. Even vicious Parents do not always, in any Senfe, communicate Vice to their Children. For the Children of vicious Pa- rents often prove virtuous, and of virtuous Parents vicious. Ezek, xviii. ^, If a Man be juj% and do that which is lawful and right, — . Ver. 10. i/ this juft Man beget a Son that is a "Robber^ andjhedderoJBhod. — Ver. id^.Now lo^ if this Robber and Shedder of Blood, be- get a Son that jeeth all his Father's Sins, which he hath done^ and confidereth^ and doth not fuch like, &CC. Bv Thy Propagation it is not •pofibk Parents jQiouid communicate Vice 5 which is always the faulty Choice of a Perfon's own Will, otherwife it is not Vice. Indeed, the Blood and Spirits of the Child may be of the fame Temperature with thofe of the Parent ^ and fo Part III. examined with Candour. I93 foa Man may poflibly have Paffions and Ap- petites of the fame Degree or Quality with thofe of his Progenitors. Bat this can truly be affigned to no other Caufe befides the Will of God, who wifely appoints to every Man his Conftitution, and all his other Trials, as he thinks fit. Bodily Diftempers too may be occafioned by the Vices of Parents. But this alfo is from the Will of God; favourably, as I take it^ conftituting our Circumfliances fo, as toleflen the Quantity of Sin, or however of Mifchiei, in the World. No Changes can happen in our Conftitution, without either the Appoint- ment, or immediate Operation of God. And this Change, I think, is manifeftly for the better. For when vicious Parents ruin their Conftitutions, and Eftates, by Luxury and Debauchery, a Stop is not only put to the Outrage of their own Iniquity, but alfo their difeafed and lefs wealthy Poflerity, who may be inclined to follow their bad Examples, are difabled from runing into the fame Degree of Excefs and Violence. V/hereas if Wick- cdnefs fhould continue from Generation to Generation, in the fame profperous, healthy State, as among the long lived, vigorous An- tediluvians^ the fame univerfal Corruption might prevail, and quite ruin the World* Therefore, fo far as 1 can fee, this is to be O re- i 94 The Do5irine of Original Sin regarded as a gracious Expedient to difable the Wicked^ and to retrench the Exorbitancy of Vice. Object. V. Children begin very foon to. fin ; and how can this be accounted for^ hut \pon the Scheme inau 1 Cor. xiii. 5. Love is not eafily provoked^ ihinketh no Evil ', Greeks imputeth not Evil, ]. e. fludieth not to revenge Injuries, 2 Cor. V, 19. God was in Chrift reconciliiig the World unto himfelf] not imputing their Tref- fajfes unto them. Gal. iii. 6. Rven as Abraham believed Gody and it, bis Faith, ivas accounted to him for Right eoufnefs, 2 Tim. iv. 16. At my fir ft Anfwer^ 720 Man flood with mc, but all Menjorjcok me • / fray God, that it [their for fa king of me] may not be laid to their Charge, Jam. ii. 23. Abraham believedGod^ and it was counted to him for Right eouf?2eJs. These are all the Places I can find in Scripture, wbtre Imputation of Righteouf- nefs, or Sin, is fpoken of ^. And nothing you * Philem. xvlii. If he hath wronged ihef^ or oiueth ihce ought ^ put that on ?ny Auount — / will repay it. This relates Part III. examined ivitb Candour. zit you fee is faid to be imputed, reckoned, oc accounted to any Perfon, but the proper Adl and Deed of that Perfon. And 1 am fully perfuaded, that however one Perfon may fuf- fer on Account of the Sin of another, which may be appointed for juft, wife, and good Purpofes, no Man can produce any Scripture where it is faid, or implied, that the Sin of any one Man is imputed to another ; and will be bold to fay, that it is utterly impof- fible to {hew from th^ facred Writings, that the Guilt of the Parent's Sin may be imputed to, or charged upon their Pofterity. Object. VII. But there is a Law in ouf Members, in our Jiefily Appetites, which war- eth againfl: the Law in our Minds, bringing us into Captivity to the Law of Sin and Death ; and the holy Apojile with Sorrow acknowledgeth this was his own Cafe^ Rom. vii. 23, 24. A7id doth not this prove^ that it is the Cafe of ail Meuy even good and holy Men, while they are i?i this World ? And confequently that we come fnto the World infe^ied and depraved with thefe fmjul Difpofitions? P 2 AnsW. relates to a pecuniary Matter. For the Apoftle doth not take Onejimus's former WickeJnefs and Viliany up- pn himfelf, only he promifes to make good any Dama- ges he misht have done his Mailer. 2 1 2 7ke Jjodlrine of Original Sin Answ. I. If we come into the World /;j- jedled and depraved with finful Difpofitions *,. then Sin muft be natural to us ^ and if natural^ then necejjary > and if necej[ar)\ then no Sift, 2. The Apoflle, {Rom, Chap, vii.) doth not fpeak of himfelf, or of any other Man, as he cometh into the World, but as he is afterwards depraved and corrupted by his own wicked Choice. 3. He doth not there fpeak of himfelf or of any Man in a regenerate State 5 but de- fcribeth the unhappy Condition of a yew, in the Flep:^ under the Power of Sin, and un- der a Law, which condemneth him to Death for it. And this, to dcmonftrate the Need the ye^v had of the gracious Proviiion in CHRIST for his Salvation. That he fpeaks to the Jeu's in this Chap- ter, appears from ver, i. Know ye not. Bre- thren^ for I fpeak to them that know ike Law^ 2, e. to the jcws. That he fpeaks of a Jew under the Power of Sin appears from ver, 5. For when we were in the FleJ].\ the Amotions of Sin, which were by the Law wrought in cur Members to bring jorib Fruit unto Death, To the "* Diftinguifh between frnful Difpofitions, or Difpo*' fitions that arc fmtul, and DifpofiUens th;it mcy he fin- iul, or that may lead us to Sin. Part III. examined with Candour, 213 the Jews, certainly, he direcfleth himfelf^ for the Ge?itiles never were under the Law. That he is not fpeaking of himfelf, I think, is manifeft enough. For the Perfon, or Perfons, of whom he fpeaks, were, before the Coj7imandme?2t came^ i. e. before they were under the Law, once without the LaWy ver. 9. But the Apoflle never was without the Law; for he was born, and continued under the Law, till he was a Chriftian 5 and therefore it cannot be true, that he was ever without the LaWy before he came under it. Be- fide?, if he fpeaks of himfelf, he muft con- tradict what he faith of himfelf in other Places. I Tbejf. \\, 10. Tou are PJ^it?2effeSy and God alfoy how holil)\ and righteoujly^ and un- blameably we behaved ourfehes among you. Now could one that /j carnal and fold under Sin^ ver. 14. who is brought into Captivity to the Law of Sin, by fenfual Appetite, ver. 23. could fuch a Man call God and iht Church to witnefs to his holy and unblameable Life ? Or could fuch a one truly fay, he kept his Body under ^ and brought it into Suhjeclion ? I Cor, \x, 27. Or could he honeftly declare, he k?2ew 7iothing by himfelf^ 1 Cor. iv. 4, Or that he converjed in the PV^crld in Simpli^ city and godly Sincerity^ not in fefoly Wifdorn^ if he were a Man fiefhly and (old under bin ; if he lived in the Practice of v/hat his own Confcience condemned as evil and hateful ? If P 3 he 214 7he DoBrine of Original Sin he was brought into Captivity to the Law in his Members, how could he propofe himfelf a Pattern of Holinefs to Chriftians ? i Cor, xi. i. Be ye Followers cfme, even as I alfo am ofChrift. Phil. iv. 9. Thofe Things which ye have — heard cndfeen in me^ do. Or, if this were his Cha- radter, how could he anfwer the Accufation of his Enemies, 2 Cor. x. 2, 3. that he walk- id according to the Flefi ? Which yet he de- nieth with the greateft Affurance. Besides, doth he not plainly fuppofe the Perfon of whom he (peaks, is not delivered from the Slavery of Sin, and from Death, the Condemnation of the Law, when he maketh him cry out, ver, 24. O wretched Man that I am^ who JJ: all deliver me from the Body of this Death ? And how can this agree with the Apoflle's Cafe, who was in Chrifl^ exempt from Condemnation, zv\^ Jreedfrom the Law cj Sin and Death, by the Law of the Spirit of Life in Chriji Jefus ? Chap. viii. 2. It is no Objedion, that he here fpeaks in the firft Perfon [/,] for fo he doth in other Places, where it is manifeft he doth not mean Himfelf. See Rom, iii. 7. i Cor, vi. 12. — 3f- 23, 30.— >:iii. 1,2,3. That he fpeaks not of any regenerate Perfon whatfcever is alfo, 1 think, very clear, Becaufe it is the conftant Lnftruftion of the Golpel, Part III. examined with Candour, 2 1 5 Gofpel, that we mortify the Deeds of the Fiefi-, and the certain Rule of the Gofpel, that all who are born of God, and are in Chrift^ have really mortifed the Flefli with the Lufts, GaL V. 24. But for a Proof of this we need go no further than the Chapter which is before this Seventh Chapter, and that which foUov/eth after it. Chap, vi, njer, i. What JJ:allwe [Gen- tiles] fay then ? Shall we continue in Sin, that Grace may abound? God forbid. How fr:allwe^ that are dead to Sin, live any longer therein t Ver. 6. Knowing this, that our old Man is cru^ cified with him, that the Body of Sin might be dejlroyed, that henceforth we fljould not ferve Sin. Ver. 12. Let not Sin therefore reign i?t your mortal Body, that ye fioidd obey it in the Lufts thereof, Ver. 13. Neither yield you your Members as Inflruments of JJnrighteoufnefs unto Sin \ but yi eld yourf elves unto God, as thoje that are alive from the Dead-, and your Members as Inftruments of Eight eoufnefs unto God. Ver. 19, j^s ye have yielded your Members Servants to Ini^ quity, unto Iniquity ^ even fo now yield your Mem- bers Servants to Right eoifnefs, unto Holinefs, This certainly and infallibly is the true Chriftian Charader ; and if fo, judge you, whether he fpeaks of a Perfon in fuch a hap- py State, when he faith, Qjap. vli, 14. 1 am carnal, fold under Sin, Ver. 15. For that which I do^ I allow not. For what I would, that do I not I but what Ihate^ that do /. Ver. i8« For E 4 to 2 1 6 The DoBrine of Original Sin to will is prejent with me, but how to perform that which is good I find not, Ver. 19. For the Good that I would y I do not ; but the Evil that I would 7Wt^ that I do, Ver. 23. 1 fee another Law in my Members warring againfl the haw in my Mind, and bringing me into Captivity to the Law of Sin and Death. And if a Perfon in thefe deplorable Cif- cuQiflances of Bondage and Subjedion to Sin. can be in a regenerate State, can be in CHRIST JESUS, how is this confiaent with Chap, viii. i. There is therefore now no Condemnation to them that are in CHRIST JESUS, who walk not after the Fleflo^ hut after the Spirit ? Ver. 2. For the Law of the Spirit of Life, in CHRIST JESUS,, hath made me free from the Law of Sin, and of Death, Ver. 5. For they that are after the Flefh^ do mind the things of the Flefh ; but they that are after the Spirit, the things of the Spirit. For to be carnally minded is Death 5 but to be fpiritually minded is Life and Peace, Ver. 7. The carnal Mind is Enmity to God — Ver. 8. So then they that are in the Fleflj cannot pleafe God, Ver. 9. But ye are not in the Fleflo, but in the Spirit, if fo be that the Spirit of God dwell in you. Now if any Man have not the Spirit of Chri/iy he is none of his, Ver. 12. There] or e^, Brethren^ we are Debtors, not to the Flefh^ to live after the Flefh, Ver. 13. For if ye live af- ter the Flefld, ye fhall die \ but if ye through the Spirit Part III. examined with Candour, 2 1 7 Spirit do mortify the Deeds of the Body, ye ft: all live, Ver. 14. For as many as are led by the Spirit of Gody they [alone] are the Sons of God. This again is undeniably the true Chriftian Chara(fter. But is not this Charader diredlly oppofite to that in the foregoing Chapter? Is it not eafy for any pious Mind, that is wil- ling to underftand the Scriptures, to fee, that the Apoftle's Language in Chap. viii. as well as in Chap, vi. where he certainly doth de- fcribe the Life and Temper of a true Chri- ftian, is in a quite different Strain from that in Chap, vii ? But the Truth will appear flill more evi- dent, if we look into the whole Argument; which 1 fear you will not take in, unlefs you open your Bible, and keep a ftricl: Eye upon the Place as we go along. Obferve then ; the Apoftle having in the five firfl Chapters eftablifhed the Dodrine of Juftification by Faith, proceeds to (hew the Chriftian Obli- gation to Sandtity of Life. And firfl: ad- dreffeth himfelf in Chap, vi. to the Gentiles, and in Chap. vii. turn's to the fews ; where he affirms, that they were difengaged from the LaWy as a Miniftration of Death, ver, J. — 4. Next he demontlrateth, this was a great Benefit and Priviledge, by comparing the State of Siners under the Law (as diftin- guifhed 2 1 8 The DoBrine of Original Sin guiihed from the Go/pel) with their Stats when favoured with the Grace of the Go/peL In order to this he lays down two general Propofitions -, the firft affirming the State of the jfews in the Fle/h, and having no Relief but from the Law, ver, 5. For when we were in the FleJJjy the Motions of Sin, which were by the Law^ did work in our Members to bring jortb Fruit unto Death. And upon this Pro- pofition he difcourleth to the End of the Chapter. The other Propofition he layeth down, ver, 6. But now, under the Gofpel, we are delivered from the Law^ that being dead 'wherein we were held, that we fuould jerve in "Newnefs Of Spirit ^ and mi in the Oldnefs of the Letter. And upon this Propofition he dif- courfeth in Chap, viii. He then that would underftand this feventh Chapter, muft, while he is reading from the feventh Verfe, all along keep the fifth Verfe in his Mind ; for the A- poftle is explaining and commenting upon that fifth Verfe quite to the End of the Chap- ter. Ke is arguing with the Jew concerning thelnfufficiency of the Law of Mojes (as dif- tinguifhed from the Gofpel) for Sanftificati- on. Now this was a tender Point j for the yew was greatly prejudiced in Favour of his Law ; he boaft ed, and refted in his Law. And therefore the Apoftle ufeth every honeft Artifice to handle this ungrateful Subjed in the moft inofi^enfive Manner. Through the whole Chapter he nametb, as we fay, no Names. Part III, examined with Candour, 2 1 9 Names. Evidently he addreffeth the Jew^ but he fuppreffeth his Name. H« does not fay, we Jews, or ye Jews 'j that would have been too blunt and open. But to the feventh Verfe it is we ; u^e are dead to the Law-, when we were in the FleJJj ; we are delivered from the Law^ joining himfelf with them. And when the Subjed grows more harfli, he taketh it wholly to himfelf, and it is / to the End of the Chapter. I had not known Sin -, I was alive without the Law once^ meaning not himfelf, but the Jew, or Jews, in theFlefh, and un- der the Law. Again, he introduces Sin as a Perfon, and reprefents that as the Caufe of the Jews being llain or condemned to Death by the Law. But the mofl: mafterly Stroke of honeft Skill, is laying the Strudure of his Difcourfe in fuch a Manner, as to demonftrate the InfujSiciency of the Law under Colour of vindicating it. He had no Defign to villify the Law. No ; the Law is holy, and the Commandment holy, and juft, and good. And yet in this covert Way he clearly fhews three things, I. That the Law requireth the molt extenfive Obedience, ver, 7. difcovering Sin in all its Branches. 2. That it gives Sin a deadly Force, fubjeding every Tranfgreffion to the Penalty of Death, ver, 8. to 14, And . yet, 3. Supplieth neither Help nor Hope to the Siner, but leaveth him under the Pow- er of Sin, and the Sentence of Death, 'ver. 14. to the End of the Chapter. Hefup- pofeth 220 The DoSirifie ^Original Sin pofeth the Jeiv would alledge — '' But the '* Law is holy, and fpiritual ; and I affent to " it as good, as a right Rule of Adion that " ought to be obferved ; yea, I efteem it ** highly, I glory and reft in it, convinced *' of its Truth and Excellency. And is not *' this enough to conftitute the Law a fuf- '* ficient Principle of Sandification ?" No. Wickednefs doth not extinguifli a Senfe of Truth. A Man may affent to the beft Rule of Adion, and yet flill be under the Domi- nion of Luft and Sin, from which nothing can deliver him effedually, but a Principle and Powei: communicated from the Fomitain of Life. Here the Apoftle fubdivideth the Man in the Flefli into two figurative Perfons, or Principles, two /'s. The one 7, or Principle, affents to the Law as good, G?^. ver. i6. This Principle he exprefly tells us, ver, 22, is the inward Man^ or the rational Faculty. The other 7, or Principle, tranfgreffed the Law, ver. 23. And this Principle he ex- prefly tells us is the Flefhy ver. 18. Ihe Law in the Members^ or fenfual Appetite, 'ver. 23. And he concludes in the laft Verfe, that thefe two Principles were confident in one and the fame Man. So then with the Mind /w^- f€lj\ ATTOS Em, I the fame real, proper Per- ioxxy Jerve the Law of God-, but with the Flesh the Law of Sin, Which clearly di(- covers his true Drift and Argument, namely, to convince the Jew he might approve the Law, Part III. examined with Candour. 221 Law, and yet net be fanftified by it. For a wicked Man hath in him two /'s, or Prin- ciples, namely. Reason, which may (hew him his Duty and Obligations ; and Appe- tite, which may enflave his better Powers and keep him in a vicious Courfe, notwith- {landing he fees and knows better things. It is of great Moment to underftand the Apoftle rightly. Therefore 1 crave you would carefully attend to the following Paraphrafe of the whole Chapter. ROMANS, Chap. vii. Note, where the Star * is prefixed in the Text, 1 have varied a little from our Tranf- lation, but with a ftridt Regard to the Force and Order of the original Greek. Know ye not, Brethren, Knoiv ye mt^ Bre- (for 1 am now fpeakins: to ^^^f' (/^ Hp^^^ ^i cv u J /x J ^'-^ ^'^^^ ^'^'^i know the the "Jew, who underftand ^^^^^ ^^^ ^^^^ ^^^ the Law of Mojh) that the Law hath Dominion Law hath Dominion over a over a Man as long Perfon, and obligeth him ^' "" ^' ^^^'^b- to be fubjed to it, only fo long as it fubfifts, or is in Force. 2. To explain my Mean- 2. For the Women ing by a familiar Inftance ; f^'/.^^t "^f^t ^ ^ . . ^XT ' X 1 ^^"^^ " bound by the a married Woman is bound Law to h^x Husband by 522 ^be DoBrine i?/' Original Sin fo longai he liveth ; by the Law to her Hufband ^l'':^j\ ";^ while he liveth; but when he dead, Jhe is loojed tt n i • i i n • from the Law ofhtx her Huiband is dead, Ihe is Husband. difcharged from the Law which obligeth her to ma- trimonial Fidelity. 3. So then if while j. So then, if, while her her Husband Uvcth, Hufband liveth, (he becom- (he be married to an- . , » yr » wtc other Man./hejhall be ^^^-^ another Man s Wife, called an Adidterefs ; {he iucurs the Chara6ter of butifherHusbandbe ^^ Adulterefs ; but when deadjle IS free from , tt„/l__j • j^.j /y.^ • that Law'/fi that fie "^^ Muiband IS oead, me is is no Adulterefs, tho' free from the Law which Jhe be married to an- confineth her Affediou and other Man. Duty to him alone; and is no Adulterefs if ilie marrieth another Man, 4. Wherefore, my 4. In the fame Manner, Brethren, ye alfo are Brethren, the Law, become dead to ihe (^. , tt r Law by the Body of which was oHce your Huf- Chriji; thatyejimdd band, IS dead, and you are be married to another, quite difengaged from it by even to Him wh9 is /,, 'nj rr - r> j raijed from the Dead, ^hrtfl' ^^^"l!"g ,^ ,^^.1^' that zve J})ould bring and thro* his Death abolilh- forth Fruit unto jng the Law ; that you ^°^* might be married to another Hufband, even to Him who is rifen again from the Dead, and thereby bath given Affurance to all Men, that Death, the Curfeof the Law, is aboliflied ; that un- der this encouraging Hope we might bring forth Part III. examined with Candour. 223 forth the Fruit of fuch holy Adlions as will fecure to us the highefl Glory and Happinefs in the Favour of God *. 5. [And this to you 7^ te^j S- P^r zvhen we in particular, is a moft de- YIV'^'^U^^'^'l^j r ' Motions of bins which firable and ;;^^f/^rj Change were by the Law, did of State.] For under theL^'Z^;, work in our Members, when we were once funk to bring forth Fruit rT I • r r \ ^^to Death, into VICIOUS Habits, nnrul Paffions, which fubfifted in us notwithftanding the Law, working in our fenfual Part, did bring forth thofe Tranfgref- fions, which, by the Sentence of the Law, fubjeded us to Death, without any Hopes of being reftored to Life 4*. 6. But * Te are become dead to the Laiv.] A Metathefis^ for the Law is become dead to you. This is one Inftance of St. Paul's Addrefs, To have faid, the Law is deady v/ould have fhocked a Jew\ therefore he wifely choofeth to fay, you are dead to the Law. Which is, in Euedl, the fame thing ; for the Relation is diffolved, v/hich foever of the Parties dieth. f The Motions of Sin which were by, or under, or notwith(taRdii->g, the Law. Toe ^toc ra voy>s. See Loch. So Chap. W II. That he might be the Father of all them that' believe, S'\ uxpoCv^-iac, under Uncircumcifion, or, though, notwithftanding they be not circumcifid. nnd I Tim. 'n 15. 'Scod-iitrtja.i J^i J'loo 7ii<; riKvrjyovt:^^. But (he {hall be faved under, in the State of, or notwithftandino; the Procreation of Children; or although {he be engaged in the Procreation of Children, in Oppofition to a State of Virginity, h'ee Mr. Pyle upon the Place, who, I doubt not, hath given the true Senfs of that Text. 224 ^^^ DoSlrine ^Original Sin 6. But now we 6. BuT now under the are deltvered from Q^^^^^ ^^ have done Vvith the Law, that being dead wherein vje the Rigour of the Law, the were held-, that we Condemning Power thereof, fiouldferveinNew- 1^^^^^^ bound US in ever- refs of hpirit, and ^. u rn. not In theOldnefiof lafting Chains, being abohfli. the Letter, ed j that we might ferve God with a new Spirit, a Heart animated by the Grace and Hopes of the new Life-giving Difpenfation, and not in the old Letter j not as under the weak, lifelefs Difpenfation of the Law, which is but a mere naked Letter, only commanding Duty, and condemning the Breach of it, but fupplying neither Hope nor Strength for our Recovery when once we have broke it. 7. JVhatJJmil zue 7. [In thofe two Propo- faythen?htheLaw ^^^j^^^ have a fummary ^tn i' hcd forbid, .-x r • • c \ i-rr N.y J had not known Defcnptiou ot the dilterent Stn^biitLy the Law, Natures of the Law and for I had not known Qofpel. 1 fllall more fully Lv/t^ except the Law , • 1 1 • 1 a j hadfaid, -Ihou j}mU explain both in order. And not covet. as to the firft you may re- ply,] "JEW, What do you mean by faying, [injul Pojjioii^ njchich juhfijied m us mt-withllanding tbe Law ? Do you villify our Law, by charging it with favouring Sin ? A P O S. By no Means. I am fo far from fuggefting, that the Law favours any Sin, that 1 am Part III. examined with Candour, ^25 I am perfuaded we (hould not have known Sin, fo certainly and precifely, in all its latent Principles and minuteft Branches, but by the Law. For we (hould hardly have known that Luft, or irregular Defire, is Sin, had not the Law faid, Thoujhalt not covet, or indulge ir- regular Defire in thy Heart. The Law ex- tends to every Branch and Principle of Sin, 8. And [to explain the %.NowSin*hav^ reft of the Propofnion. ver 2'"c:^!ZX 5.] whereas Sin produces all zvrought in me all Manner of irregular Defires Manner of Comu- in all Mankind, where it ^'f''l'''. Forwhh^ 1 , T-» • 1 ^ out the Law cun was hath rower; in me, the Jew, ^g^d, it produced them under this further Circumftance of having received a deftruftive Force from the Commandment, or the Law threatening Death to the Tranf- greffors of it. For without the Law threat- ening Sin with Death, Sin had no fuch de- ftrudive Force or Advantage againft us -j*. \ tiin having received Force"] tt^o^y.w Xa-Cao-di, having received Force, /Advantage, impetum refillendi, fuhfidium^ a Recruit. We tranflate it, as here, Occafion, 2 Cor, xi. 12. Gal, V, 13. I Tim. v. 14. where manifeftly it iignifies, Advantage to do hurt. You gain the true Senfe of this Verfe, and the nth by laying the Strefs upon me, and reading it thus ; Sin wrought in me, as diftinguifhed from other Men, all Manner of Concupijcence having r/- aived Force by the Commandment, it wrought in ME under that Circumftance. Q^ 9 For 226 The Dodtrine of Original Sin c^. For 1 was alive p. FoR before the Law without the Law ^f ^r ^^^^ . ^^^ once J but when the J o > Commandment came, J^'^S Were allve j We WerC Sin revived^ and I not under the Condemna- ^'^^- tion of Death for our Sins 5 for the Law lubjeding the Tranfgreflbrs to Death, was not then in Be- ing j but when the Commandment, with the Threatening annexed, was given to us, then Sin revived, then it acquired a deftrudive Force, and became deadly to us -f*. 10. JndtheCcm- jq, AnD thuS the LaW, ^nandment which w,s ^.^-^^^ -^^ j^g ^^^ ^^^^^^ j^ ordamed to Life, i ^^ \ c u. • • t t found to be unio a Rule for obtaining Lifo, Death in the Iffue fubjeded us un- to Death. 11. ForS'mhav- n. FoR, obferve well, ing received Force by gjj^ being armed with a the Lommanament, y ^^ -r^ r it deceived ME, and by deadly torce trom the Law it few me, threatening Death to the Tranfgreffors of it, drew us "^ews afide into Difobedience ; and fo, by Virtue of the Law, fubjeded us to Death, without giving us any Hopes of being again reUored to Life. 12. Tpiere- i 1 was alive voithout the Law,'] This Is parallel to Rem. V. 13, — Sin is not imputed where there is no Law, or, w'.en Law is not in Being, Part III. exami?ied with Candour. 227 12. Therefore no- i2» if herefore thi thing I have faid is intended f/'^ ^ ^''^^ ^ , ^'^^ to impeach the banttity of /,^/^,, ^„^ juj^ and the Law ; the Law is in ^W. itfelf holy, and the Com- mandment is holy, juft, and good, 13. JEW. And yet you 13- IVasthemhat fay, we were made fubjedt ^'J;''^ ^^ f'^ J'^^' to Death by the Command- forbid. But Sin ; ment. Could that which is that Sin might ap- fo good be made deadly to ?'^'"' "''r^'fS ^f/f 5 >7n^c XT •T« I ' in me by that which US? ^P05. No. Take me /, ^,,^. ^/.^^ sm right. It was not the Com- might become exceed- mandment itfelf which flew ing Jmjul by the Qom- b^ r, . o ?nand?nent, ut biN ; It was OIN which fubje6led us to Death by the Law, jufl- ly threatening Sin with Death. Which Law was given us, that Sii-^ might appear, might be fet forth in its proper Colours, when we faw it fubjedted us to Death, by a Law per- fedly holy, juft, and good 5 that Sin by the Commandment, or by the Law, might be re- prefented, what it really is, an exceeding great and deadly Evil. 14. For we are all a- H- For we know greed, that the Law is fpi- '^''' '^'' ^'""^ 'l-£^{, ritual, requiring A(?:ions pure and rational, and qtrite apppfite to thofe our carnal Affedions do didate ; but I, 0^2 tlie £28 Tbf DoBrine ^Original Sin the Siner, am carnal, un- 'clrU Jdd unZ der the Dominion of fenfual Sin ^ Appetite, and the Habits of Sin 5 and for that Reafon condemned by the Law. The Fault is not in the Law, but in me the Siner > as ap- pears from hence. 1 5. For that which i ^, Th AT the Sin which Ida 1 allow not, for ^^^ g;^^^ commitS, is what what I would^ that . 1 , • do I not', but what he doth not allow with his / hate^ that do L Undcrftandiug and Reafon j for what his Reafon ap- proves and dictates, that he doth not % but what he hateth, what is abhorrent from his Reafon, that he doth, wickedly choofing what his own Confcience tells him is falfe and odious. 16. If then I do 16, Now, if a camal that whi.h 1 woidd y^^^ doth thofe things noi^ I conjent unto 1 ^1 • the Law, that it is which are not the Choice good, of his own Reafon, but the Didatesof his irregular Paf- fions, then his Reafon gives its Voice for the Law, and declareth it a true Rule of Life that ought to be obfervcd. 17. And -^ Sold under Sin,] He means a willing Slavery; as Jhr?b bad fold himfelf to work Evil, I Kings xxi. 20. And the JewSy Ifa. 1. I. Te have fold yourjehes to your Iniquiiici. He does not mean the seiner is forced lo iin. Part III. examined with Candour, 229 17. And further I con- ^1- ^^^ '^'^« ?> elude. It is not I in the beft ;;/'rrs/K'*".^ Senfe, it is not a Man's Rea- dwelUtb in me, fon, ieparately confidered, that produceth the wicked Adion ; but it is his finfui Propenfities, his indulged Paffions and Appetites, which have got the Pofleflion and Government of him -f-. 18. For we find by Ex- 18. For I know, perience, that in us, 1 mean 'h' '"^ ''''J'^'''' ''> our fleftily Appetites, dwell- dwelkth no good Cth no good thing. Thofc, thing-, for to will is undireded by the Mind, f ^>^ '^'^\ ^«^> f^^ .,. ^ ^ ^ how to perform that Will never prompt us to any ^/,;j, ;/,/^^^^ j^^^ thing right, true, or holy, not. For notwithftanding to 'will is prefent, is adjoined to a man ; notwith- ftanding God hath endowed him with Facul- ties to diftinguifh between good and evil, and to approve what is good ; yet being un- der the Government of fleilily Appetites, he is embaraffed and fadly defedive in pradtifing what he knows is good and right. 0^3 19- For t Parallel to this is ^am, i. 14. Every Man is tempted when he is drawn ajide of his own Luji^ and en- ticed. For the Apoltle cannot mean, that there is ibmething in a Man which iBak-eth him fin necellanly, whether he will or noj for then he would not fm at all. 230 ^he Docirine of Original Sin ig. For the Good 15. PoR what good.Ac- '^1 \Tli' Vi tions his Reafon choofes, mt\ hut the Evil , , . 1 n /r • 1 ivhich I would not, thofe he, the Man in the that I do, Flefli, doth not ; but on the contrary, he doth thatWick- ednefs which his Reafon difapproveth. 20. Islcw if I do 20. Now if he do what ihatlwould not it his Reafon difapproveth, it IS no more I that do . t r • j 1 r \ r it, hut Sin that dweU IS not (as I faid before) i, leth in me. the Man, in the beft Senfe, it is not his Reafon feparate- ly confidered, that produces the wicked Ac- tion, but the Prevalency of fenfual AfFedi- ons fettled and ruling in his Heart. 21. J f.nd then a 21. So that Certainly true Law^ that when / v - ^ a/t . u« • r.,^U ■would da Good, Evil '* '^' ^ ^^^n may be in fuch is prefent with me, ^ State, that while his Rea- fon approveth Obedience to the Law, the doing of Evil will attend him, and his indulged Appetites draw him into Difobedience. 22. For I delight 22. FoR as to that, 7, ■snthe Law of God ^j^-^j^ j^ ^j^^ ^^^^^^ ^y otter ihi INWARP , *,. 1 T^ r ' ' Man e. the Mind or Reafon, it js granted, « Jfa. Iviii, 2 It Is faid of a Nation, that did not do K3<.hte i'lticfb i Th^j/ feek vie daily^ and delight tQ k'-^.ow my li ap. Part III. examined with Candour. 231 granted, the Jew in the Flejh may efteem the Law of God. 23. But it is evident 23. But I fee Gn- thereisin hisfleflilvAppe- '^^'^ ^^^ '"^ "^y , .-^ ^\ MEMBERS waring tites another /, another Prin- agamji the Law in ciple of Adion, which fight- ^^>y mmii ^ and bring-' eth againft, and conquers H '''' 'T r^""^^'". , rP- • 1 r r> r ^'0' '^ ^"^ Law at the Principle of Reafon, ^,„ ^;^y^/, y^ ^,^ ^^^ captivating and inilaving him MetnUrs. to the Principles of Wicked- nefs, feated in the Lufts of the Flefli. 24. And now what (hall 24. O wretched a Siner do in this miferabk f:;it^,Z'p:L Situation ? He is under the the Body of this Power of fuch Paffions and Death ! Habits as the Law declareth to be fmful, and which even his own Reafon difapproveth, but is too weak to conquer ; and at the fame time being a Jew, under the Law, he ftands condemned to eternal Death by the Law for his wicked Compliances with them. How (hall fuch a wretched, inflaved, condemned Jew, be delivered from the Dominion of finful Lufts, and the Curfe of the Law, which fubjedtcth him to eternal Death*? Q_4 25. He * The Body, I conceive, is the whole that concurs to fubje(^ me to Death, 232 The Do5lrine of Original Sin ^S' lihanhGod, 25. He is delivered and tr&S^'Z obtains Salvation, net by with the MIND *, any Strength or Favour the ihe fame 1 ferve the Law fuppljeth, but by the Law of God; but Qrace of God, in our Lord with the FLESH the o^ r r-i -n r 1 • 1 Law of Sin. yeJusChrift'y for which wc are bound to be for ever thankful. To conclude the Sum of what I have advanced, concerning the Power of Sin in thefenfual Man, is this; namely, that the fame Perfon in his inward Man^ his Mind and Reafon, may aflent to, and approve the Law of God ; and yet, notwithftanding, by hisflefhly Appetites, may be brought under Servitude to Sin *. Chap. viii. i. Chap. viii. i. Thus un- * ^''' ;^^ '^''' \' der the weak and lifelefs no Condemnation to . ihem who are in Dllpenlation of the LaW, Chriji Jefus', who the Siner remains in a de- walk not after the piorable State, without Help Fhjh^ but after the ^ y^ • n j o- j Spirit. ^^ Hope, mliaved to Sm, and fentenced to Death. But NOW, under the Gospel, the mofl en- couraging * The FTn, the /, of whom the Apoftle here faith, ATTQ^ EI^, the fame /, is manifeftly the Em, the y, the Ferfon ffoken of in his preceeding Argumenta- tion. And here, after a very lively Touch upon the Grace of Redemption, he fums up what he had proved* Part III. examined with Candour^ 233 couraging Hopes fmile upon us, and we have the higheft Affurance, that all thofe who em- brace the Chriftian Faith, notwithftanding former Tranfgreffions, are quite difcharged from the Penalty of the Law, and difingaged from the Servitude of Sin ; if fo be they make that Faith a Principle of Obedience, and do not choofe to live in Wickednefs ac- cording to the Inftigation of flefhly Appetite ; but in Truth and Holinefs, according to the Didates of the inward Man^ or the rational Faculty, &c *. Should we be miftaken in the Senfe of any fingle Period in this Chapter, yet furely the Subjcd and Drift of the Apoftle's Argu- ment, is evident beyond all Doubt. Certainly he runs a Comparifon between the Law and Gofpel, with regard to the Jew in the Flejh. In Chap. vii. he fpeaks infallibly of the Law, and of the State of a Siner under the Law, which leaveth him inflaved to Sin without Help, and fubjeded to Death without Pardon. Then in Chap, viii. he undeniably turns to the Gospel, and fhews what Provifion is there made for Recovery from the Bondage ofSin^ to Sandity and Happinefs. Confe- quently * OTAEN APA NTN. Ap^ here i^ not illative^ but flrongly affirmative ; nempe. uiioi . ciee Matt. xii. 28. Luke XI. 48 — xviii 8. A61., vii, i. 1 Cor, v% 10. vii. 14,— XV. i4, 15, 18, ^c* 234 ^^^ DoBrine ^Original Sin quently he cannot be fuppofed by the wretch- ed Charadler, in Chap, vii. to defcribe the State of a Chriftian, unlefs he can be fuppo- fed to reprefent the Go/pel^ as weak and defec- tive as the Law itfelf. For if after Faith in Cbrijty and fuch Obedience to him as we can now perform, the Chriftian ftill remains un- der the Dominion of Sin, and the Condem- nation of the Law, which is the true State defcribed in Chap, vii. then the Grace of God is of no ufe to us, nor are we any nearer to Life, by being in Chr'ifi^ and walking after the Spirit^ according to our prefent Abilities; but ftill we want a new Redemption, and ought to cry out, O wretched Man^ who fhall deliver us ! &c. But here it may be objefled — Are not even good and holy Men attended with fenjiial Appe- tites and AffeBions^ and therefore may we not very jn/lly apply to them the Apojlle's Defcription of a Jew in the Flefh ? To this I an- Iwer. It is undoubtedly true, that even good and holy Men are attended with various Ap- petites and AfFedlions, and fuch as will exer- cife Vigilance, Self-denial, Faith, and Patience, while they are in the Body. For this Caufe St. Vaul kept his Body under y and brought it into SubjeBion^ lejl that by any Means, when he had preached to others^ he hmitXi fhould be a Caft-away, And the Apoftolic Writings a- bound with Exhortations to Chriftians to pofiefs their Part III. examined ^ivith Candour. 23; their Veffels in San^flification and Honour ; to watch and be fober, to abftain from flefbly Lufts, which war againft the Soul. But ftill this will not juftify us in applying what the Apoftle faith here of the Jew in the Flejh^ to true Chriftians, to good and holy Men ; be- caufe though fuch have, and while in this World will have, fenfual Lufts and AjfFec- tions to ftruggle with, yet they are not fuch Lufts as prevail and bring them into Captivity to Sin; for then they would loofe their Cha- rader, and ceafe to be good and holy Men. They are not fuch Lufts as conquer them j but fuch as they oppofe, conquer, and mor- tify. And therefore it is falle and injurious to true Religion, to fet them upon a Level with the Jew here in the Fleflo^ who is fup- pofed to be conquered and brought into Cap- iiviiy to the Law of Sin and Death. But you may fay — We find in Scripture that fometimes good Men have J a Hen foully into Sin, — And what then ? Doth it follow from thence, that all good Men are in the Fle/h^ xarnaU and fold under Sin ; that they are brought into Captivity to the Law of Sin and Death? Surely no. Good Men have fallen into Sin ; but their falling into Sin doth not denoininate them good Men, but their re- covering themfelves again to Repentance. For had they remained under the Power of Sin^ carnal^ and fold under Sin^ they would for ever have 236 The 'DoSlrine g/^ Original Sin have loft the Charadler of good Men, and really have been in the wretched Condition the Apoftle defcribeth in this Chapter. All that we can learn from the Faults of good Men in Scripture is, that they are obnoxious to Temptation, and may be overcome if they are negligent and fecure. And further, that, through the Mercy of God, it is poffibie he who hath fined may fee the Error of his Way, and return to the Obedience of the Juft. But we cannot from the Faults of good Men infer, that there is no Difference be- tween them and wicked Men who live habi- tually in Sin j or that David, when in Ab- horrence of his Crimes, he humbled himfelf before God, renounced and forfook them, was not a whit better as to the Principle in his Heart, but the fame Man as when he com- mited Adultery and Murder. But the Prophet faith — The Heart is de- ceitful above all things, and defperately wicked^ *who can know it? Jer, xvii. 9. Anjw, Chri- flians too generally negleding the Study of Scripture, content themfelves with a few Scraps, which, though wrong underftood, they make the Teft of Truth, and the Ground of their Principles, in Contradidion to the whole Tenor of Revelation. Thus this Text hath been mifapplied, to prove that every Man's Heart is fo defperately wicked, that no Man can know how wicked his Heart is. But Part IIL examined with Candour, 237 Bin the Spirit is (hewing the wretched Error of trading in Man. Ver. 5. Thus faith the Lord, cur fed be the Man that trufleth in Man^ and maketh Flefh his Arm, and whofe Heart de-^ partethfrom the Lord, Ver. 6. For he fhall he like the Heath in the Defart, and Jhall not fee when good cometh, &cc. Ver. 7. Blejfed is the Man that trulieth in the Lord, and whoje Hope the Lord is, Ver. 8. For he Jhall be as a Tree planted by the Waters, &c. And then (Ver, 9.) he fuhjoins a Reafon which demon- rtrateth the Error of trufting in Man, The Heart is deceitful above all things, and defpe- rateiy wicked , who can know it? We cannot look into the Hearts of thofe we truft ; un- der great Pretences of Kindnefs they niay cover the blacked Defigns. But God, the univerfal Judge, he knows what is in every Man, and can preferve thofe who truft in him from the latent mifchievous Counfels of the wicked and treacherous. Ver. 10. I the Lord fear ch the Heart ; / try the Reins, even to give every Man according to his Ways, and ac- cording to the Fruit of his Doings, This Text therefore doth not relate to the Difficulty which any Man hath to know his own Heart, but the Heart of thofe in whom he may confide. It may be further urged — Do we ^ot ex- periencey that we have corrupt and wicked Hearti? And that the Apojlles Dejcription, (Rom. 238 TheDoSirine of Original Sin (Rom. vii.) but too well fuits what we Jind in ourfehei ? — I anfvver. Every Man can beft judge what he finds in himfelf 5 but if any Man really finds his Heart is corrupt and wicked, it is the Duty of a Minifter of the Gofpel to exhort him earneftly to ufe thofe Means which the Grace of God hath provided for purifying ourfelves from all Filthinefs of Flefh and Spirit, and for perfedling Holinefs. 2 Cor. y'n. i. Let fuch a corrupt Perfon, as he valueth the Salvation of his Soul, hear and learn the Truth as it is in Jejm {Ephef iv. 22.) whereby he will be taught to pat off the old Ma?2, which is corrupt y according to the deceitful Liiflsy and to he renewed in the Spirit oj his Mind ; and to put on the new Man, which after God is created in Righteoufnefs and true Holinefs, To hear fome Chriilians talk, one would imagine they thought it their Duty, and a Mark of Sin- cerity and Goodnefs, to be always complain- ing of corrupt and defperately wicked Hearts, and confeqaently that they ought to have, or in fad (hould always have, fuch Hearts to complain of. But let no Man deceive him- felf A wicked and corrupt Heart is too dan- gerous a thing to be trifled with. I would not here be thought to difcourage the humble Sentiments every Man {hould have of him- felf, under our prefent Infirmities 5 but we may greatly wrong ourfelves by 2^falfe Humi- lity y and whoever carefully perufeth the New Teftament will find, that, however we are Part III. examined with Ca?idour. 239 are obliged to repent of Sin, a Spirit of cotn- plainingand bewailing is not the Spirit of the Gofpel ', neither is it any Rule of true Re- ligion, nor any Mark of Sincerity, to have a corrupt Heart, or to be always complaining of fuch a Heart. No, the Gofpel is in- tended to deliver us from all Iniquity, and to purify us into a peculiar People, zealous of good Works, jT/V.ii. 14. to fandlify us through- out in Body, Soul, and Spirit; that we may now be Saints, may now have Peace and Joy in the Holy Ghoft, and at length be prefented without Spot or Blemifh before the Prefence of God, Epbef, v. 25, 26, 27. Chrijl loved the Churchy and gave himfelf jor it^ not that it might continue groaning in a State of Corruption and Wickednefs, but that he mighty even in this WoxXA^fanBify and clean fe it with the wajhingoj Water ^ by the Word\, that he might prefent it to himfelf a glorious Church, not having Spot or Wrinkle^ or any fuch things but that it pjould be holy and without Blemtjlj, And this is the invariable Senfe of Revelation. Neverthelefs it is manifeftly true, that while we are in the Body we fhall be exercifed with the Infirmities and Palllons thereof. But this is not our Corruption or Wickednefs, but the Trial of our V'^irtue and Holinefs in re- fifting and fubduing every irregular Appetite, And it is the real Charader of every true Chriftian, not that he feels he hath a corrupt and wicked Heart, but that he crucifieth the Flejh 240 7be Do5lrine of Original Sin FlefJj with the JfeBiom and Lujls. (Gal. v. 24.) AndperjeBeth Holinefs in the Fear of the Lord. A realChriftian may fay, "My Heart is weak, " and my Paflions ftrong 5" but he is no real Chridian, or the Gofpel hath not had its proper EiFeds upon hini, if he cannot at the fame time truly fay, " I refifl and reftrain my " PaffionSjand bring them intoCaptivitytothe " Laws of Reafon and true Holinefs/* What- ever is evil and corrupt in us we ought to condemn ; noty^ as that it fhall still remain in us; that we may always be condemning it ; but, that we may speedily reform, and be EFFECTUALLY delivered from it; other- wife certainly we do not come up to the Cha- radcr of the Difciples of Jefus Chri/i, Therefore to give a dired: and final Anfwer to the Objedion taken from Rom. vii, we may from thence gather, that we are very apt, in a World full of Temptation, to be deceived and drawn into Sin by bodily Appe- tites ; that when once we are under the Go- yernment of thofe Appetites, it is at leaft ex- ceeding difficult, if not impradicable, to re- cover ourfelvcs by the mere Force of Reafcn ; and confeqnently that we ftand in need of that Life-giving Spirit, which the Apoftle mentions, Chap. viii. 2. and laftly, that the Cafe of thofe who are under a Law, threaten- ing Death to every Sin, muft be quite deplor- able, if they have no Relief from the Mercy of Part III. examined with Candour, 241 of the Lawgiver. Which fad Cafe, the Jewiy who adhered to the Law, and rejected the Gofpel, chofe for themfelves. But we can- not, from anything in \h2,i Chapter, infer, that we come into the World infeded and depraved with finful Difpofitions conveyed down to us from Adain, as the Effedl of his Sin ; (for the Apoftle giveth not the leaft Intimation of any thing relating to Adam, or the Corruption of our Nature in and by him) nor that any Man fineth necefTarily, or is unavoidably made a Siner, through the ma- lignant Influence of fome Principle, which it was never in his Power to command ; for then he would be no Siner at all. Much lefs can we infer, that the Apoftle is defcribing his own Cafe, or the Cafe of any upright Chriftian 3 though it be true that He had, and that all upright Chriftians, while in the Bo- dy, have fenfual Paffions to refift and morti- fy. But then, as they are in Chriji, it is their real Charadter, that they do refill and mortify thofe Paffions, not that they are overcome, and brought into Captivity by them ; which is the fad Ca(e and Charadter defcribed in the Chapter we have been examining. Which Charader, if it is finally our own, we fhall undoubtedly perilh. I HAVE been the longer upon this Paflage of Scripture, not only for the fake of the prefent Argument, but to free Chriftians R ffum ^42 ^he DoElrine of Original Sin from a dangerous Snare, into which, I fear, many have fallen, while from this Chapter they have concluded, that they might, by their Lufls, be hindered from doing the good they are convinced is their Duty, and by the Law in their Members be brought into Servi- tude to the Law of Sin, and yet, as to their Spiritual State, be in as good a Condition as the Apoftle Faul himfelf. A Perfuafion which hath a manifeft Tendency to give us Coo favourable an Opinion of the Workings of criminal AfFed:ions, to make us remifs in mortifying them, to encourage us,to venture too far in fenfual Indulgences, and to lull Confrience afleep when we are fallen under the Dominion of them. Or, if a better Mind preferveth a Man from thefe worfl: Confe- quences of this Miftake, yet, fo long as it remains, he mufl rob himfelf of due En- couragement to pious Induftry, and achearful Proerefs in the Chriftian Courfe. For after all his upright Endeavours, he will imagine he maketh very fmall or no Advances in a religious Life. Still he is but where he was 5 ftill carnal, and fold under Sin, /. e, ftill under the worft of Habits, and in the n:joit wretch- ed Condition. To make this good, common Infirmities are magnified into the blackeft Crimes ; and even imaginary Corruption and Guilt, inbred Corruption, and the Guilt of Jidam\ Sin, are admited to difquiet the Con- fcicnce. And fuch untoward Sentiments can- not Part III. examined with Candour. 243 not fail of infeebling^Hope, Love, and Joy* The Gofpel is glad Tidings of great Joy, which introduceth a bleffed, glorious, and lively Hope, giveth us the mod pleafing Sen* timents of the divine Love, infpireth a Com- fort and Peace far fuperior to all temporal Enjoyments, and exprefly requireth us to rejoice in the Lord^ to bold fafl the Confidence of Hope, to rejoice in Hope. But what room can there be in our Breafts for Joy and Hope, if we ftill conceive ourfelves to be in a State the Scripture every where condemns ? If we arc ftill carnal, and fold under Sin, how can we lift up a chearful Face towards Heaven ? We mud be deftitute of the Comfort which re- fults from a Heart purified by the Faith of JefuSi and remain under gloomy Doubts and Fears, which no Marks or Evidences can diffipate. If you are fatisfied with^ the Anfwers to thofe Objedlions, yet perhaps you may be in- clined to query, QaEST.I. Is not the Do^rine of Ongmdl Sin 72eccffary to account for the being of Sin in the World? How comes It to pafs there is fo much Wickednejs in the Worlds if our Nature be notfnjul ? Answ. Adam% Nature, it is allowed, was very far from being- finful, and yet he lined. R 2 And 244 ^^^ Dodtrifie cfOngmdX Sin And therefore the common Dodrine of Or/- ginal Sin is no more neceffary to account for the Sin that hath been, or is in theWorld, than it is to account for Adam's Sin. His Sin was not from a depraved Nature, but from his own difobedient Will ; and fo muft every Man's Sin, and all the Sin in the World, how much foever, be, as well as his. And to this Caufe alone the Scriptures conftantly affign the Wickednefs of all Men. QiTEST. II. How then are we horn Into the World? And what Ideas ought we to have oj $tir Being ? Answ. We are born into the World quite ignorant, Job xi. 12. Vain Man would be wife y though Man be born like a wild Ajss Colt, We are born as void of adual Knowledge, as the Brutes themfelves. We are born with many fenfual Appetites, and confequently liable to Temptation and Sin. But this is not the Fault of our Nature, but the Will of God, wife and good. For every one of our natural Paf- iions and Appetites are in themfelves good ; of great Ule and Advantage in our prefent Circumflances ; and our Nature would be defective, iluggiih, qf unarmed, without them. Nor is there any one of them we can at pielent fpare. Our Paffions and Appetites are, //? tbemjelves, wifely, and kindly too, im- planted in our Nature, and become evil only Part III. examined with Candour » 245 only by unnatural Excefs, or wicked Abufe. The Poffibility of which Excefs and Abufe is alfo well and wifely permited for our Trial. For without fome fuch Appetites, our Reafoa would have nothing to ftruggle with, and con- fequently our Virtue could not be duly exer- cifed and proved in order to its being rewarded. And the Appetites we have God hath judged moil proper, both for our Ufe and Trial. On the other hand, we are born with ratio- nal Powers, which gradually, and as God hath been pleafed to appoint, do grow up into a Capacity of the molt ufeful Knowledge, tho' of different Degrees, Even the Heathen {Ro?Ju i. 20, 21.) knew God, and might have glori- fied him as God. But, under the glorious Light of the Gofpel, we have very clear Ideas of the divine Perfections, and particularly of the Love of God, as our Father, and as the God and Father of our Lord and Saviour y(?- fus Chriji ; we fee our Duty in the utmoft Ex- tent, and the mofl cogent Reafons to perform it ; we have Eternity opened to us, even an endlefs State of Honour and Felicity, the Re- ward of virtuous Adions -, and the Spirit of God promifed for our Diredion and Aflift- ance. And all this may and ought to be applied to the purifying of our Minds, and the perfect- ing of Holinefs. To this Light, and to thefc happy Advantages, we are born; for which we are bound for ever to praife and magnify the R 3 , rich 546 The Docirine of Original Sin rich Grace of God in the Redeemer. And al Men in the World are born to feme Lights and /ome Advantages, for which they are ac- countable j though only according to the fe- veral Degrees of their Light and Advantages. This Idea then we ought to have of our Being' — That every thing in it is formed and appointed juft as it {hould be ; that it is a noble and invaluable Giftbeftovv^ed upon us by Jhe Bounty of God, with which we (hould be greatly pleafed, and for which we fhouid be continually and heartily thankful ; that it is a perifliable thing, which needeth to be diligent- ly guarded, and cultivated -, that our fenfual Inclinations are to be duly retrained and difci- plined, and our rational Powers faithfully ap- plied to their proper Ufes; that God hath given i]S thofe rational Powers, attended with thofe fenfual Inclinations, as for other goodPurpofes, lb in particular to try us, whether we will carefully guard and look after this moft inva- luable Gift of his Goodnefs ; and, that i{ WQ do not, he will in Juftice punifh our wicked Contempt of his Love 5 but if we do, he will gracioufly reward our Wildom and Virtue. And all, and every one of thefe Confiderati- cns, fhould be a Spur to our Diligence, and animate our Endeavours to anfwer thefe moft high and moft excellent Purpofes of his Wif- dom and Goodnefs, Quest. Part III • examined with Candour, 2 47 Quest. III. How far is our prefent State the fame with that (?/ Adam m Paradife f Answ. As to our mental Capacities, for any thing I can find in Scripture, they are the fame as Ada?n^^ faving fo far as God fees fit to fet any Man above or below his Standard. Poffibly the Force and Acutenefs of Under- (landing, was much greater in our Sir Ifaac Newton y than in Adam, And there are many in the World probably much below Adam^ in rational Endowments. And between the higbeft and loweft Degree of Reafon amongft Men, there are various Gradations, as our wife Creator feeth fit to give unto every one. We confift of Soul and Body, fo did Adam. We have fenfual Appetites, fo had he ; for he lived by eating and drinking as we do. And in the fingle Inftance of Eve'% Sin, we fee all that is now in the World d'xSukd^ thro* the various Branches of Iniquity, namely, the Liijl oj the Fie P^^ the Luft 0} the Eye, and the Pride of Life, He was upon Trial, fo are we. Many Men are overcome by Tempta- tion, and fo was Adam, We are to leave this World, and enter upon another, an eter- nal State, fo probably was Adam, But in thefe things we diflFer. Adam was created in the Maturity of bodily Stature, and mental Capacity; we in the Ignorance R 4 - and 248 The Dodfrine ^Original Sin and Weaknefs of Infancy. His Temptations were not many, ours are various and mul- tiplied ; not fo much by the Appointment of God, or the Difference of Circumftances, as by the increafed Corruption of Mankind, and the many wicked Inventions they have found out to abufe God's Mercies, and pervert their own Minds. He had leffer, we greater De- grees of divine Affiftance and Grace. He had not the many evil Examples before his Eyes that we have, but then he had no good Examples. As he was free from the Diiad- vantageofthe one, he wanted the Advantage of the other. Whereas, had we come into the World with our frefent Nature^ in an Age or Nation where Vice had been banifhed. Virtue of every kind univerfally pradifed, and the Grace of God as at prefent revealed, and had grown up under all the Advantages thence ariiing, I reckon we fhould have come into Being under Circumftances much more advantageous for Virtue and Piety, and for perfeverirg in it, than Adam, Further, his Body was found and hale, ours liable to Dif- cafes. He exempt from Toil and Sorrow, we fubjed to both. He to pafs out of the World, not by Death ; it is appointed to us to die. And thefe laft. Toil, Sorrow, Sicknefs, and Death, we lufFer in confequence of his one Ad of Difobedience. Quest* Part III. examined with Candour. 249 m Quest. IV, But how is it confiftent with the Jiiftice of God, that we fuffer at all upon account of Adam'j Sin ? Answ. Had God executed the Threat- ening upon Adam, and he, and his Pofterity in him, had been cut off in the very Day he fined, never to live, or have a Poffibility of living any more for ever, it would have been no more Injuftice to us, than if God had never created this World, or Adam in it. But now that we are, through the Grace of God, brought into Being, though we are ob- noxious to Sorrow and Death, and in Con- fequence of Adam's Sin too 3 yet this is not by way of Punishment to us, becaufe we were not guilty of his Sin, but by way of wife and gracious Dispensation ; as I have en- deavoured to fliew in the Appendix to the Firft Part. Let thus much fuffice for anfwering Ob- jections and Queftions. Judge freely for your felf, for I am not infallible 5 but judge can- didly, for I have delivered my Sentiments honeftly and impartially. We are next to enquire upon what true Grounds thofe Parts of our holy Religion ftand, which the Schoolmen have founded upon the common Dodrine of Original Sin, This 250 7he DoBrine ^Original Sin This Doftrine they have one way or other conneded with almoft every Part of Religion 5 but it will be fufficient to exaniine its fup- pofed Relation to the two principal Articles of Redemption and Regeneration. I. Redemption. Our Fall, Corruption, and Apoftacy in Adaniy hath been currently made the Reafon why the Son of God came into the World, and gave himfelf a Ranfom for us. And, 1. The Apoftle affirmeth, Rom, v. 18, 19. That by the Righteoufnefs and Obedience of Chrift, all Men are delivered from the Con- demnation, or Sentence of Mortality they came under, through Adam% one Offence and Difobedience. Thus far therefore the Redemption which is in Chrifl^ ftands in Con- nexion with Adams firft Tranfgreffion ; as I have endeavoured to fhew in the AppeJidix to the Firft Part. But, 2. The Redemption, or the Grace of God, in Chrift, extends far beyond the Confequences of Adam's Tranfgreffion. For fo the Apoftle {Rom.v, 15, 36, 17.) exprefly affirms, and by way of Caution too, that we might not miftake him, when he was difcourfing upon this very Point. But not as the Offence [of Adam] fo is tbejree Gijt, or Grace of God in Cbrift. 15, For Part III. exammed with Candour. 251 15* For if through the Offence of one many he dead ; much more /fo Grace of God^ and the Gift by Grace, which is by one Man, Jefus Chri/i, hath abounded unto many. 1 6. And not as it was by one that fined, fo is the Gift-, for the yudgment was by one [Offence] to Condemna- tion-y but the free Gift is of many Offences unto Jufiification, 1 7 . For if by one Mans Of- jence Death reigned by one -^ much more they who receive, well improve, the abun- dance of Grace y and of the Gift of Right eouf nefs^fhall reign in life by one,, J ejus Chriji^ Here you fee plainly the Apollle afferts a Grace of God in Cbrijl which already hath abounded, overflowed beyond the Effeds and Confequences of Adam\ Sin upon us ; and which hath refped:, not to his one Of- fence^ but to the many Offences, whicli Men have perfonally commited 5 not to the Death which reigned by him, but to the Life in which they who receive Chrill, or the fore-mentioned abounding of Grace ia Chriil^ fhall hereafter reign for ever. The Death inflided,in Confequence oi Adam's Sin, is reverfed in the Redemption in Chri/i, But that is not the whole Reafon and End of Re- demption by far, if we may trufl an infpircd Apoftle. The grand Reafon and End of Re- demption is, the Grace of God y and the Gift by Grace 'y the ereding and furnifhing a Dif. penfation of Grace, for the more certain and effedual Sandification of Mankind into the Image 252 The Doctrine of Original Sin Image of God; the delivering them from the Sin and Wickednefs, into which they might fall, or were already fallen ; to redeem them from Iniquity, and bring them to the Know- ledge and Obedience of God. And therefore, 3. The Scriptures of the New Teftament (excepting i?o»^. V. 12. &c. and i Cor. xv. 21, 22. before explained) do always affign the adual Wickednels and Corruption of Man- kind, wherewith they have corrupted them- felves, as the Reafon and Ground (next to the Grace of God) of ChrijV% coming into the World. To produce all the Scriptures, would be to tranfcribe a good Part of the New Teftament. Let it fuffice therefore to put you in Mind, that when the Apoftle, Rom. i. 16, 17. is profefledly demonflrating the Excellency and Neceffity of Gofpel Grace, (which is the fame thing as the Redemption in Chrift) for the Salvation of the World, he provcth it, not from the Eftate of Sin and Mifery into which they were brought by Adams Fall, but from the Sin and Mifery which they had brought upon themfelves, by their own wicked departing from God. Ver» 21. Becaufe that whe?2 they knew God^ they glorified him not as God; Jieither were thankjuU but became vain in their Imaginations^ and their joolijh Hearts were darkened. And fo on to the End of the Chapter. And as the Gentilesy fo likewife the Jewsy had corrupted themfelves, Part III. examined with Candour, 253 themfelves, and flood in need of Gofpel Grace, and Redemption, as well as other Men, Chap. ii. iii. to wr. 19. Where he con- cludeth, he had from notorious Fads, and Scripture-Proofs, flopped every Mouth both of jew and Gentile^ and brought in the whole World guilty hejore God^ infufficient for their own Juftification upon the Foot of the Deeds of mere Law. And then goeth on, but now the Righuoufnefs of God^ or that Method of Salvation which the gracious Lawgiver hath . provided, is man'ijefled to the World, ^c. for the Benefit of all Sorts of Men, [Ver, 23. For all fland in Need of it, all having finedy and come fl:ort of the Glory of God, i.e.\k\t Obedi- ence of God) that they may h^ jujlified freely by his Grace, through the Redemption which is in Chrili. &c. You fee the Apoftle groundeth the Grace of Redemption upon the adtual Wicked nefs of Mankind, and upon no other Caufe or Re a Ton. So Tit. iii. 3. For we our [elves aljo were Jometimes foolip, dij obedient, deceived^ ferving divers Lu/is a?^d Plcafures ; livi?7g in Malice and Envy ^ hateful and hating one ajiother, Ver. 4. But ajter that the Kindnefs and Love of God our Saviour towards J^lan appear edy ver»5. — According to his JMtrcy he faved us by the waJJjing of Regeneration^ and reneivifig of the Holy Ghojiy ver. 6. which he hath fljed on us abundantly through fefus Chrifl our Saviour, Ver. 7. That being jujlified by his Grace, we fl:}ould be made Heirs accordi?ig to the Hope of eternal 254 ^^^^ Do^rine of Original Sin eternal Life, Gal. i. 4. He gave himfelj for us^ that he might redeem us from this prefent evil World, i. e. from the Lii/ls of the Flejh, i Pet. i» 1 8. We are redeemed from a vain Converfati- on, I John iii. 8. For this Purpofe the Son of God was manifefied, that he might delircy the Works of the DeviL In fhort, (excepting the two Places above-excepted, which relate only to reverfing the Sentence of common Morta- tality) I know not of any Place in Scripture, where Redemption is not affigned, on God's Part, to his own free Grace; and on Man's Part, to the Depravation and Corruption of the World wherewith they have depraved themfelves. And I verily believe it is not in the Power of any Man to bring any Text to the contrary. 4. The Redeemer himfelf frequently fpeaks of the various Parts of his own great Work ; fuch as inlightening the World, converting Siners, raifing the Dead, &c, but of redeem- ing us from the Sinfulnefs and Corruption ot Nature derived from Adam, he faith not one Word in all the Four Gofpels. This, niethinks, (liould appear very furprifing to thofe who believe Original Sin, as commonly taught, is the principal Objed of Redemp- tion, For if that be true, why did not ChriH tell us fo ? Can we fuppofe, upon any juft Ground, it was not fit he fhould tell us ? Rather (hould we not have found it diftin- guifl^.ed Part III. examined with Candour. 255 gui(hed emphatically in every Page of the Gofpels, as a Matter relating to the true Knowledge of our fpiritual State, as the Sub- je6l of the deepeft Humiliation, and the only pernicious Principle againfl: which all our En- deavours are to be levelled ? But feeing he hath not faid one Word about it, and feeing he fpake exadly according to the Commiffion which the Father gave him, John xii.49,50. may we not fafely conclude, it was no Part of his Commiflion to preach the common Doc- trine of Original Sin? It hath been delivered as a fundamental Truth — That no Man will come to Chrid, the fecond Adam, who is not fir/i thoroughly con^ vinced of^ the fever al things he lojl in the fir ft Adam. — If fo, then furelyour Saviour, in his Miniftry, would have laboured above all things to explain and inculcate the Pravity and De- filement of Nature we derive from Adam^ and the eternal Damnation due to all Men upon that Account • as being, if our common Schemes are right, the only juft and efFedual Method to convince Siners. But whereas he is fo far from ufing this Method of draw- ing Men unto him, that he never, in any of his Difcourfes, fo much as mentions Adam^ or the Corruption of our Nauire in him ; and whereas the Apoftles alfo in their Ser- mons recorded in the Aclsy and preached to all Sorts of Perfons, are wholly filent upon this 256 The DoBrine of Original Sin this Head, and in their Epiflles ioo, excepting the two Places which relate to the reverfing the Sentence of common Mortality; we have juft Reafon to fufped: this is, not only no proper Method of converting the World, but a Dodlrine falfe, and fuperaded to the Truth as it is in Jefus, But, 5. Original Sin, as It is Guilt imputed^ is no Objed: of Redemption. Imputed Guilt is imaginary Guilt, which the Judge will think, and will have to be mine, though he knows it is not mine. Now in this Cafe there is nothing to be effected by a Redeemer. Upon Occafion oi Adams Disobedience, God niight, for wife and even beneficent Reafons, fubjed all Mankind to the fame Sentence of Mortality, which paffed upon him ; and for Reafons no lefs wife and bene- ficent he might appoint, that the Refurredtion of the Dead (hould (land in Relation to the Obedience of Chrift. It is highly becoming the univerfal Father, to beftow Benefits in a Way which (hall promote the moral Good. And heretheRedeemer hath the nobleft Work to do, in exhibiting before the World the mod illuflrlous Virtue, as above all things pleaf- ing to God, and the Ground of all Happinefs. But the only Way, that 1 can fee, of being redeemed from imputed^ imaginary Guilt is, for the Judge to think (as he is in Jufticc bound) that the fuppofed Guilt is not mine, or Part III, ekdmhied with Candoiif, 257 or that I am not guilty of a Sin I never com- mited. It is but altering a wrong Sentiment, and the thing is done. II. Regeneration. Why muft we be born again ? Anfw. Be-» caufe we are born in Sin. Our Nature in Adam is corrupted^ and utterly indifpofed^ dif- abled^ and made oppofite to all that is fpiritually good, and wholly inclined to all evil, and that continually ; therefore we mufl: be born againj before we can do any thing that is good and pleafing to God. But upon thefe Principles it cannot be our Duty to be born again, and confequently not our Fault if we are not, becaufe we are utterly difabled to all fpiritual Good, and wholly inclined to all Evil. Accordingly it is comnion to find Divines averting, that we are born again by fome uncertain, arbitrary and irrefiftible Workings of the Spirit of God, which operate upon fome few, and not upon others. Though the fame Divines tell us, that if any are not born again, they fliall be condemned to everlafting Torments. Which is to embarrafs Religion with inex- tricable Difficulties, and to fill the Minds of Chriftians with endlefs Perplexity and Con fu (ion. S But 8 I'he Doctrine of Original Sin But R^ge?2era!lo?2, or being horn again^ hornjrom above ^ or of the Spirit, is a Gofpcl Dodtrine 3 as it is ufed to fignify the gain- ing thofe Habits of Virtue and Religion, which give us the real Charadler of the Chil- dren of God. This is the mofi: perfect Senfe Qi Regeneration, And what thofe Habits are, is every where in the Gofpel explained, efpecially, Tit. ii. That we deny TJngodlinefs^ and worldly Lujh, and live foberly^ righteoiif- ly^ and godly. And why ought we to attain the Habits of Sandity ? Becaufe without Ho- jinefs no Man fliall fee the Lord ; and be- caufe, in the very Nature of things, we can- not be holy wiibout our own Choice and Endeavour ; and laftly, becaufe God hath endowed us with Underftanding, and fur- nished us with all proper Means to enable us to gain a Charader of Worth and Excel- lency. The Lord from Heaven informs us, fchn iii. 3. Except a Alan be born again^ or from above, he cannot fee, pofTefs or enjoy, the Kingdom of God. This he delivers as a Truth of the greateft Importance, and there- by teacheth us, I. That God, who delighteth in com- municating his Goodnefs, hath been pleafed to Part III. examined with Candour, ra^g to erecft a Kingdom or Family, Ephef, \\u 14, 15. a Society of rational Beings, united in and under him, for his Glory and their mutual Happinefs. This is every where fpoken of in the New Teftament, and is a Scheme highly worthy of the Father cj Lights, the only Fountain of Being and Enjoyment. II. Whereas earthly Kings cannot choofe their Subjeds, but mud take them as they find them, it is not (q with the fupreme Lord ; he choofeth his Subjeds, and will finally admit no Members into his King- dom, that are not rightly difpofed to relilh and promote the Happinefs and Welfare thereof. III. All Wickednefs and Ungodlinefs is quite contrary to the Nature and Ends of this Kingdom. It is a Kingdom wherein the holy and righteous God reigneth and governeth, and it is eredted purely for his Honour and Glory, and the Good of his Creation ; that all who are endowed with Underftanding and Reafon, may dwell with him as the Objeds of his Love ; be hap- py in him, and in the mutual Enjoyment of one another ; may be fubfervient to his Wifdom and Goodnefs, and employ their Powers and Capacities in any ufeful Way to which he fhall call and diredl them. This may well be allowed to be the Nature of S z ' God's 26o The Doolrine of Original Sin God's peculiar Kingdom. Now, it is mofi: evident without an habitual Subje6lion of the Will to Reafon and Truth, or to the Will of God, none can be fit to be Members of this Society or Kingdom. Unlefs there is an up- right Ule of Under (landing in diftinguifhing between Good and Evil ; unlefs there is a full Perfuafion, that all Reverence, Love, and Obedience, is due to God, our Creator, Lord and Father j unlefs his Favour is pre- fered before all other Enjoyments whatfo- ever j unlefs there be a Delight in the Wor- ship of God, and in Converfe with him ; unlefs every Appetite be brought into Sub- jedion to Reafon and Truth ; and laftly, unlefs there is a kind and benevolent Difpo- iition towards our Fellow-creatures, how can any Mind be fit to dwell with God, in his Houfe and Family, to do him Service in his Kingdom, or to promote the Happinefs of any Fart of his Creation ? The Original of Wick- cdnefs is Error, and the Fruits and Eff^e(fts of it Alienation from God, and Mifchief to all that are about us. He therefore that feeth and makcth no Difference between Good and Evil, Right and Wrong ; who difcerneth no Glory ai)d Excellency in Holinefs, and Righ- tcoufnels3 nothing falfe, odious, and pernicious in Sin ; who thinks irreverently of God, and habitually tranlgrefl~eth his holy Laws j who fondly embraceth any thing in the Crea- ture, in Contempt of God's Favour and Blef- fing J Part III. examined with Candour. 26 1 fingj who prefereth the Gratification of his own Lufts, to the Love and Obedience of fupreme Perfedlion, and will rather do what he knoweth is Evil, than crofs his own abfurd Appetites ; he that is of a wrathful, cruel, proud, envious, malicious, bitter, unforgiv- ing, uncharitable Spirit ^ fuch a one, I fay, is of a Character plainly inconfiftent with the Honour of God, and the Profperity of his Kingdom. Such a one cannot be a Vejjel un- to Honour^ fandlified and meet for the Mafter's Ufey and prepared unto every good Work. Oa the contrary, fuch a one is unclean, and un- meet for any Ufe, Office or Employment, under the great Mafter of the fpiritual and heavenly Family, and prepared and difpofed only to every evil Work 5 to do Wrong and Hurt to his Fellow-fubjeds. And for God to take fuch a one into his Kingdom, would be to take Error, Rebellion, and Mifchief into his Kingdom. Hence we read. Matt. xiii. 41. That theiSc^ of Man, who, under the Father, is fet at the Head of this Kingdom, will at his fecond Coming, gather out of\i all things that offend J and them who do Iniquity. What- ever is contrary to Reafon and Truth, what- ever is oppofite to the Will, Purity, and Per- fections of God, whatever is ofFenfive and mifchievous to his Creation, he will gather out of this Kingdom, and cad into Perdi- tion J v^hich is perfedily right, and agreable S 3 not 26z 7'he DoSfrine of Original Sin rot only to Justice, but even to Goojd- KESS itfelf. IV. It is one thing to he horn into God's Creation, and another thtng to be horn i?ito his peculiar Kingdom. This fliould be carefully obferved. All Creatures whatfoever come into Being, by no Virtue of their own, but by a fovereign Ad: of God's Power and Vv^ifdom, In this Refped there is no Difference between the meaneft Reptile under our Feet, and the higheft Archangel in Heaven. Whatever the natural Endowments of any Creatures are, they are wholly and folely the VVorkmanfhip and Gift of God 3 and though much Praife and Honour is due to him on this Behalf, yet none is due to them j on this Account, they are neither virtuous, not praife-worthy, feeing their natural Excellencies are not their own Choice, not from themfelves, but from God. And therefore it is moft evident, that in the Cafe of thole Creatures who are en- dowed with Reafon,and can underRandTruth and Falfhood, Good and Evil, Right and W^^ong, that their mere Exiftence, of how excellent a Degree foever that be, is not enough to recommend them to the Efteem and Approbation of their Creator. For every Creature muft live according to the Powers and Capacities it hath received 5 otherwife it hath received them in vain, and doth not anfwer the Ends of its Creation. Though its Powers Part III. examtTied wilh Candour, 263 Powers are of the very nobleft Kind, yet they are plainly ufelefs, if not duly applied. For of what Ufe and Value is the largeR Capaci- ty of Underiianding, which underftandeth nothing ; or that is drawn into Error by felf- i(h Affections ? Or how can God approve and efteem that Power pf choofing and refufing, which is employed only in choofing what is Evil, and refufing what is good ? Nay, muft he not diflike and condemn it as corrupt and perverfe ? It is therefore very clear, that in order to Acceptance with God^ and an Ad- mitance into his peculiar Kingdom, it is not enough, for an intelligent Being to exift ; but moreover it is abfoluteiy necefliiry, that it learn to employ and exercife its Powers fuitably to the Nature and Ends of them 3 that it he created anew ; that it put on the new Nature of right Adion, of true Holinefs ; that it be exercifed in Obedience and Subjeftion to God, and attain to a Habit of difcernincy between Good and Evil, and of following ftedfaftly that which is good and holy, jufi and true. So that you fee, it is one thing to be born into God's Creation, and another to be born into, or qualified for, his peculiar King- dom. The former dependeth entirely upon God's fovereign Pleafure, in giving Life and Being when and as he pleafeth ; the other depends upon a right Ufe and Application of that Life and Being, and is the Privilege S 4 only 264 7he DoBrine of Original Sin only of thofe wife and happy Spirits who attain to a Habit of true Holinefs. Now this explains to us, I. The Difpenfation our firft Parents were under before the Fall. They were placed in a Condition proper to engage their Gratitude, Love and Obedience > yet fo, that they were alfo under a particular Trial, by one Tree in the Garden, called, the Tree of the Knowledge of Good and Evil^ becaufe (probably) it was the appointed Means to teach, and exercife them in, the difcerning between moral Good and Evil, Obedience and Difobedience 5 and to form their Minds to an habitual Subjedion to the Law and Command of God, without which, whatever their natural Capacities wTre, they could not be received into his fpiritual Kingdom. And this alfo gives us a true Idea of the Fall. Which was not furely, as it hath been commonly reprefented, a fatl^ ingjrom a State of perfect Holinels, but in- deed a falling Jl.ort of fuch a State. For if Adam had been originally perfect in the Ha- bits of Holinefs, then what Occafion was there for any further Trial and Proof of his Holinefs ? 2. This explains to us the Difpenfation we are under, and the Reafon why we ought 10 be burn again. Not becaufe we are born wicked 5 Part III. examined with Candour. 265 wicked 5 or are by Nature corrupt^ quite dif- abled^ indifpofed, and made oppofite to all that is Jpiritually good, and wholly inclined to all evil. For, in plain Truth, this would be a good Reafon why we fliould not be born again, becaufe then we fhould be uncapable of it, as being no moral Agents ; but we mufl be born again, becaufe we are endowed with rational Faculties, whereby we are capable of knowing, obeying,. loving, and enjoying God; becaufe God bath gracioufly opened to us a Door into his Kingdom 5 and becaufe without a right Ufe and Application of our Powers, were they naturally ever fo perfedt, we could not be judged fit to enter into the Kingdom of God. 3. This giveth a good Reafon why we are nov^ in a State of Trial and Temptation ; namely, to prove and difcipline our Minds, to feafon our Virtue, and to fit us for the Kingdom of God ; for which, in the Judg- ment of infinite Wifdom, we cannot be quali- fied, but by overcoming our prefent Tempta- tions. And we know not, but that the beft and moft glorious that now are in that happy State, have gone through fome fuch Courfe of Trial as we now are under, 4. Lastly, this Account may ferve to give a right and generous Opinion of this Doctrine. It fliould not be regarded as a narrow 266 The DoBtine 5/^ Original Sin narrow Truth, that belongs only to us in this Earth, and fit only for the Meditation of the Superftitious and Melancholly, but to be dif- dained by great and free Spirits. Regeneration is a noble Truth, and fit for the Study of the moft refined and elevated Minds. It is the Foundation, the grand Law and Rule of God*s peculiar Kingdom ; without the Ob- fervance of which, no Beings whatever fhall be admited to tbe Offices and Honours of it. And upon the whole you may fee, that Regeneration, or our gaining the Habits of Virtue and Holinefs, ftands upon a firm and rational Bottom, without taking in any one Part or Particle of the common Dodlrine of Original Sin ; in which, fo far as 1 can difcern, no Branch of true Religion is any ways concerned, but ftandeth perfect and en- tire without it. However, that I may not feem toover- look the Dodtrine of the Spirit's Assist- ance, I fhall briefly obfervej that although when the Holy Ghoft^ or the Gifts of the Spirit, are mentioned in the epiftolary Part of the New Teftament, moft commonly thereby the extraordinary Effufion, and miraculous Gifts peculiar to the Apoftolic Age, are in- tended ; yet I make no Doubt, the Com- munication and Influence of the Spirit of God Part III. examined with Candour. 267 God in all Ages, to affift our fincere En- deavours after Wifdom, and the Habits of Virtue, is a Bleffing fpoken of, and promifed in the Gofpel. But never as fuppofing any natural Corruption, or innate Pravity of our Minds. The Influence of the Divine Power is neceflary to the Production of the Fruits of the Earth, v^^ithout which our Induftry, or any other Caufe, can have no Effedt. Yet all the World knows the Influence of the Di- vine Power is no ways inconfiflent with, buic ever fuppofeth human Application, and the natural Aptitude of the Soil to receive and impregnate the Seed caft into it. In like manner, the Aids of the Spirit of God (who can work upon our Minds in Ways and De- grees beyond our Knowledge) are perfedly confluent with our Diligence, and are fo far ' from fuppofing the previous Ineptitude of our Minds, or that our Powers are utterly indij- pojed, dijabled, and made oppoftte unto all that is Jpiritually good, and wholly inclined to all evil ^ that om previous Defire of the Spirit^s Aflift- ance, is exprefly made the Condition of our receiving that bed o{ Jpiritual Goods, Luke XI. 9. And I fay unto you, ajk^ and it p:all be given-, jeek, andyejball find -, k?70ck, anditfloall be opened unto you, 10. For every one that ASKETH, receiveth', and he that seeketh findeth\ and to him that knocketh, it fJ^aJl be opened, lu I/a Son Jhall ajk Bread of any oj you that is a Father^ will be give him a Stone^ 268 The DcBrim g/' Original Sin Stone ^ &c. 1 3 . If ye then bemg evil know hcno to give good Gifts unto your Children ; how much more Jloall your heavenly Father give the holy Spirit TO THEM THAT ASK HIM. And this is agreable to the whole Tenor of Re- velation, not excepting even the miraculous Gifts of the Spirit, which were not confered but upon a previous embracing the Faith of the Gofpe], and alfo to the Reafon of things; for it is highly fiting we fhould make a due Ufe of the Powers we already have, before we receive, and in order to our receiving fur- ther Help. For a Conclufion, give me leave to fug- geft a few things worthy of ferious Confide- ration. Is it not highly injurious to the God of our Nature, whofe Hands have fafhioned and formed us, to believe our Nature is originally corrupted, and in the v^orft Senfe of Cor- ruption too ? And are not fuch Dodrines, (which reprefent the Divine Difpenfations as unjuft, cruel, and tyrannical) the Source of thofe gloomy and blafphemous Thoughts that infeft and diftradt many good and honeft Souls ? For 1 am apt to think comniOn Ex- perience will make it good, that the more any fludy, and perfuade themlelves of the Truth of fuch Points, the more they are liable to dreadful, terrifying Apprehenfions of Part III. examined with Candour, 269 of the Deity, and the moft ugly Thoughts and Injedions. I AM ready to make all proper Allowance for the Prejudices of Education -, but is it fair and fiting, can it be pleafing to God, to look only at the Imperfections of our Being? Is it not impious faljely and unreafonably to magnify them, while we overlook, or but little regard, our Bleffings and Advantages ? Is this the Way to give Glory to God, our good and wife Maker ? To encreafe our Thankfulnefs, or to excite to proper Dih'gence in improving the noble Gifts he hath beftow- ed upon us? Rather, is it not to pick Quar- rels with his Work, and to difparage his Gifts? Hath it not a Tendency to chill and be- numb our Spirits, to cool our Love, to damp holy Joy and Praife, which fhould be the Life of a Chriftian, and to cut the Sinews of chearful Endeavours? No wonder \vq creep on in our Chriftian Courfe half defponding, v/hen our Hearts are clogged with fuch Weights as thefe ? Is this cur Kindnefs and Love to him that made us ? Do we thus re- quite our Father by runing down and leffen- ing his Beneficence ? To difparage ourNature, is todifparage the Work and Gifts of God. Doth not the Dodrine of Original Sin teach you to transfer your Wickednefs and Sin to a wrong Caaf;: ? Whereas in Truth you 270 7be DoSfrine of OnginzX Sin you ought to blame or QonAtvnn yonrfelf alone for any wicked Lufls, which prevail in your Heart, any evil Kabits you have contrad'ted^ sny finful Adions you commit; you lay the whole upon Adam. Adam, you fay, is the Caufe of the Corruption of your Nature, and the Corruption of your Nature is the Caufe of all your adual Tranfgreffions in Thought, Word, and Deed. — The World is very corrupt, and you are more or lefs ftained with the Pollution. True ; but you refer it to a wrong Caufe, and fuch a Caufe as maketh it ceafe to be Corruption, or really charges God with it. And what good End do you promote by this ? Humiliation and Repent- ance * ? No. Chearful Obedience ? No. The Love of God? No. No, but you embarrafs, perplex, and hinder all thefe Virtues, and all other religious Duties, What * We are told, '^ That ferlous Thoughts on the Points ** relating to Original Sin^ are necefiary to our being truly *' humble, and poor in Spirit." — But our Lord has taught us Humility and Poverty of Spirit upon the beft and tru- ed: Principles, without taking any the leaft Notice of Original Sin, Mat. v. 3. — xi. 29. — xviii. 4, Nor do the Apoftles, v hen inculcating Humility, ever fay aWord about natural Corruptio7i, or Original Sin. Hence I con- clude, that the Humility, or Humiliation or Poverty of tpirit, lelulting from ferious Thoughts upon Original Sin, is of the falfe and fuperltitious Kind. Humility has no necelfary Connection with any Sin. For our Lord, who knew no Sin, was the moft perfect Example of Hu- niility. Part III. examined with Candour. 2ji What can be more deftrudtive of Virtue, than to have a Notion that you muft, in fome Degree or other, be neceflarily vicious ? And hath not the common Dodtrine of Ori^ ginalSin a manifeft Tendency to propagate fuch a Notion ? And is it not to be feared fo many Children of good Parents have dege- nerated, becaufe in the Forms of religious In- ftrudion they have imbibed ill Principles, and -fuch as really are contrary to Holinefs ? For to reprefent Sin as natural, as altogether un* avoidable, is to embolden in Sin, and to give not only an Excufe, but a Reafon for fining. If we believe we are in Nature worfe than the Brutes, and this Dodlrine reprefents us as fuch, what Wonder if we act worfe than Brutes? The generality of Chriftians have embraced this Perfuafion. And what Won- der if the generality of Chriftians have been the mod: wicked, lewd, bloody, and treach- erous of all Mankind ? Certainly nothing generous, great, good, pure, can fpring from Principles, to fay the leaii, fo low and groveling. It is Matter of great Admiration, that the Chriftian Religion, which is calculated and intended to raife our Hearts above the Riches and Splendour of the Wox'-ld, and to teach us Self-denial, Humility, Love, Goodnefs, Innocence, &c, fhould be perverted to the vile Purpofes 272 ^he Doclrine o/" Original Sin Purpofes of temporal Wealth, Power, Pride, Malice, and Cruelty. And to me it is no lefs furprizing, that whereas the Chriftian Religion is wonderfully adapted to infpirc the mod pleafing and joyful Sentiments of the Divine Goodnefs and Love ; the Gofpel hath been fo far turned the wrong Way, that Chriftians have loft even a fenfe of the Beneficence of God, in giving them a rational Nature 5 and are fo far from' rendering the Praife of this his firfl and original Liberality, that it is the common Perfuafion of every Chriftian, that he ought, all the Days of his Life, to look upon his Nature with Abhorrence; and, in- ftead of being thankful, to be humbled for it. Which is to abhor and be humbled for the Munificence of his Maker. For certainly the Nature of every Man that comes into the World, and as he comes into the World, can be no other than the Work and Gift of God. This, I confefs, feems to me a Ma- fter-piece of the old Serpent's Subtilty, who hath been for a long time let loofe to deceive the Nations. Rev. xk. 3. Must it not greatly fink the Credibility of the Gofpel, to luppofe it teacheth the com- mon Dodlrine of Original Sin ? For if it is eafily feen to be an Abfurdity, who can be- lieve that to be a Revelation from God, which is chargeable with it ? And I make no doubt this, with other pretended Principles of the like Part III. examined with Candour, 273 like Nature, have filled our Land with In- fidels. Such Dodrines fet Religion in direct Oppofition to R^eafon and common Senfe, and fo render our rational Powers quite ufe- lefs to us, and confequently Religion too. For a Religion which we cannot underftand, or which is not the Objed of a rational Belief, is no Religion for reaionable Beloi^s. o o Is not this Dodrine hurtful to the Power of Godlinefs, not only as it filleth Mens Heads with frightful Chimeras, and loads their Confciences with the heavieft Fetters of Error, but alfo as it diverts their Thoughts from the heavenly and fubftantial Truths of Religion ? As it throws the MethodT and Means of our Salvation into Perplexity and Confufion, and renders all religious Principles uncertain ? We are made Siners we kno\\' not how, and therefore mud be forry for, and repent of, v/e know not what. " V/e are made Siners in an arbitrary Way, and we are made Saints in an arbitrary Way. But what is arbitrary can be brought under no Rules. Which Notions are mod likely to operate heft upon Parents Minds, and mod proper to be indilled into a Child ? That it is born a Child of Wrath, that it cometh into the World under God*s Curfe, that its Being, as foon as given, is in the word and mod de- T pi or able 2 74 '^^^ Doctrine of Original Sin plorable State of Corruption ? Or, that it is born under the Smiles of Heaven, endowed with noble Capacities, and formed in Love, for the Glory of Go^ and its own Happinefs, if bis Gcodnefs is not defpifed and negleded? Must it not lefien the due Love of Pa- rents to Children, to believe they are the vilcft and moft wretched Creatures in the World, the Objeds of God's Wrath and Curfe ? And what Encouragement have they to bring them lip in the Nurture and i\dmonition of the Lord, if they think they are under the cer- tain Curfe of God to eternal Damnation, sod but under a very uncertain Hope of his Blefling and Favour r Young People are exhorted to remember their Creator ; but how can they remember him without the utmofl: Horror, who, it is fu ppofed, hath given them Life under fuch deplorable Circamftances. To difpofe Youth to Converfion, is it not Motive enough, that, although they are not already in a State of Perdition, yet they will be fo, they will deRroy themfelves, if they do not put on the Habits of Holinefs ? Lastly, ccnfider ferioufly, are thofe that " icok into the Scripturei^, und compare the Dodrines Part III. examined with Candour. 275 Dodrines of Men with the pure Word of God, to be blamed or commended ? Is it not our Duty to fearchthe Scriptures? It was the Sin of the Pharifees, and Jewijh Dodfcrs, that they made the Commandment of God of none EfFed: by their Traditions ; and (hall we inci:':^ the like Guilt, by making the Love and Goodnefs of God of none Eftcd, by our traditionary Doctrines ? What other V/ay is there of contending for the Faith once de- livered to the Saints, but by feeking for it ia the Word of God ? Do we not blame the Papijls for their implicit Faith, for believing as the Church believeth ? And how are we better than they, if we take up our religious Principles upon Truft, and do not carefully adjuil them by the Standard of Divine Reve- lation ? Perhaps thofe who have gone before us, who yet may be allowed to have been pious and virtuous Men, did not fee the Truth in this and fome other Cafes ; and good Reafons may be given why they did not. But mull: not we therefore endeavour to un- derftand it ?" Mud their Knowledge be the precife Meafure of ours ? Or muti: the Truth and Word of God be limited by any human Underftanding whatfoever ? What if they had known but one half of what they did know, muft we never have known ir>ore ? What if they v/ere under ftrong Prejudices of Education, and would not examine I What if they fo reverenced the Opinions of T 2 '^ othc^ "576 T^be DoBrine of Original Sin other good and learned Men, or imagined thele Points to be of fo facred a Nature, that they durft not examine ? Or what if they fancied them fo much above all human Com- preheniion, that it was their Duty not to examine ? Or fo clear and certain, that there was no need to examine ? Or of fuch Weight and Importance, that it was impious to exa- mine ? Whatever their Foibles, or whatever their Fetters v/ere, what is that to us ? Are we not bound to follow Cbrifly and to call him alone Mafter ? Certainly Religion lay for many Hun- dred of Years in a very deplorable State of Corruption ; and it cannot be fuppofed, that it was reftored, nay it is certain that it was not reftored^ to its Purity all at once. And should we not be very much afraid of retain- ing any Part of the old Error and Superfti- tian, which funk the Chriftian Religion be- low even Paganifm itfelf ? Why fl^iould we fubjed our Confciences to the Bugbears, the Tales and Fables invented by Priefts and Monks, to the great Difparagement of the Gofpel, and the Goodnefs of God, and that holy Faith and Joy which we ought to have in him ? Is it not enoug;h that our Confcien- ces are fubjecfl to the Law of God^ but we ninfl; load them with heavy Burthens of hu- man Ficflions ? Certainly nothing is more for the Plonour of Religion, nothing is more for Part III. examined with Candour, 277 for your own Comfort, and chearful walking before God, than right Notions of his Dif- penfations; and therefore you fhould at lead take in good Part any honeft Endeavours to enlighten your Mind with juft Apprehenfi- ons of them. Thus I have, as well as I am able, gone through this ufeful and important Inquiry. May the Father of Lights illuminate our Un- derflandings 1 I do not know that I have put a wrong Giofs upon any one Scripture (I am fure I never defigned to do fo) nor am I in any Doubt or Uncertainty, at prefent, in my own Thoughts, about any thing 1 have ad- vanced. But that is no Proof I am every where right. I make no Pretenfions to In- fallibility. The Word of God is infallible; and that, not any thing i fay or judge, is the common Rule of Faith. And obferve, while we love the Truth, and honeftly endeavour, as we are able, all our Days to underftand what God hath revealed, whether the Know- ledge w^e gain be more or lefs,, we difcharge the Duty of good Chriftians ; nor can we be deftitute of that Faith which is neccfTary to a righteous and holy Life, and the Acceptance of God. The Word of God is the Rule of Faith 3 and if I have pointed out the Light fliining therein, it is well -, you ought to turn T '2 your 278 The DoBrine c/" Original Sin your Eyes to that Light. But as for Mc, I am a weak and imperfed: Man, and may have faid feveral weak and imperfedl things; and therefore declare, if upon further Exa- mination, or the kind Information of any Per- ibn of more Skill and Knowledge, I find my- ielf in any Miftake, I fliail be very glad to fee, and ready to own it. And if any one undertaketh to give you a better Account of things, hear him willingly 5 but give him jio Dominion over your Underflanding or Confcience. Judge for yourfelf; weigh coolly and impartially what he advances. And if he convinceth you by Scripture Evidence, that I have taken any thing wrong, you are bound in Confcience and Duty to receive the Truth he difcovers, and to rejedl my Error; but in the Spirit of Chriftian Love and Peace. And in fo doing you will approve yourfelf to God, and pleafe every honefl Man; and among the reft. Tour Friend and Servant y John Taylor. Reader, Part lU* examined with Candour. 279 Reader, IF in perufing this Book you have difco- vered any Truth you did not before un- derftand, it is my earned Requeft yom would rather lay it up in your Heart, for your own Ufe, than make it the Subjeft of Contention and Strife, the Fewel of Party Zeal, or the Occafion of defpifing or cenfuring thofe who do not yet fee it. And if you (hould enter into Difcourfe about it, let it be with all Mode- ration and Coolnefs on your Part ; in the Spirit of Peace, and mutual Forbearance. And therefore never converfe upon this or any other Point with an angry Man 5 Paffion and Keat blind the Judgments nor with a Bigot, who is determined for a Scheme, and refolved to open his Eyes to no further Evi- dence. And whenever Anger and Bigotry appear in a Converfation'already begun, break it off; for you cannot proceed to any good Purpofe, and will be in Danger of catching a Spirit which is quite contrary to the Goi- pel. Hold the Truth in Love. Fear God and keep his Commandments ; defpife earthly things; reftrain and regulate your Paffions 3 be conftant in reading the Scrip- T 4 tures, 28o The DoBrine of Original Sin, ^c. tures ; fervent in Prayer to God ; kind and compaflionate to all Men^ pundual and chear- ful in every Duty; humble in all your De- portnient ; upright and honeft in all your Dealings ; temperate and fober in all your Enjoyments ; patient under all your Afflidi- ons > watchful againft every Temptation, and zealous in every good Work ; and then with Joy look for the Coming of our Lord Jesus Christ, for he will affuredly appear to your everlafting Salvation. A SUPPLEMENT T o T H E ^ Scripture-Doarine o F ORIGINAL SIN, &c. CONTAINING Some REMARKS upon two Books, F I Z, The Vindication of the Scripture DoBrine of Original Siuy AND The Ruin and Recovery ^Mankind. In which Remarks are examined fome Sentiments re- lating to imputed Guilty the Calamities and Sinfulnefs_ of Mankind^ Adam'j being a federal Head^ the Forma- tion of our Nature^ and the Doctrine of Original Right eoufnefs. Whence refult feveral ufeful Particu- lars belonging to each. AAH0ETONTE2 AE EN AFAnH. Speaking the TRUTH in LOVE, Ephef. iv. 15. The Firft Edition of 7he DoBrine of Origin nal Sin^ examined with Candour^ was Publifhed in the Year 1738. The Supplement was Publiflied in the Year 1741. ^m^^^ M^ -z^m ^Mk. ^/'O^ ^# M^ 3^ THE PREFACE. Reader, PON the Viftdicators re- commending the Book, en- titled, The Ruin and Reco- 'very of Mankind^ as giving . the moft eafy^ rational and jcripniral Account of the Doc- trine of Original Sm^ I procured it; and upon a Peru al, found it contained the Vindicator*^ Principles, and chief Arguments, and was much belter than his adapted to the Defign I had formed before I faw it, which was to confider more fully than 1 had done in my Scripture-DoBrine^ fome Principles relating to the common Scheme of Original Sin. For as my own Reprelentation of thole Principles might have been difputed, 1 could not do without a Voucher '^ and he feemed to Me iv The PREFACE. Me the bed: I could have ; for he opens thofe Principles fully and without Referve, and gives Me all the Advantage I could wi(h to examine their Truth and Solidity, and to fhew how difficult it is for the ablefi: Pen to write confidently upon them. This is the Ufe I have made of this Book ; but with no Defign to difparage, or malign the Author, whoever he be. For the Candour and good Spirit difFufed through the whole Book, and his generous Efforts to enlarge our Thoughts upon fome Particulars, which I have no Oc- cafion to take notice of, induce Me to believe he is no Slave to a Scheme, and that he wrote his Book with as much Integrity as 1 am con- fcious I have writen mine, and with the fame good Intention to explain the Truth. As for the Vindicator^ I wi(h I had no Reafon to fay, he has done Me much Wrong in feveral Refpeds. He bears too hard [Page 42, &c.) upon my (liort Account of the glo- rious Work of Redemption. It is not the Subjed: of my Book, I only touch upon it by the bye ; though I believe what 1 have faid of it, will be found to be firi5ily fcripturaU God forbid I fhould mifreprefent or lefTen the Redeemer, or any Part of the Grace of God in him. I truly defire to underfland all that is revealed concerning the Redemption \n Cbriji Jefus^ which is the Joy of my Life, and rhe P R E FJC E. v and the daily Subjed of my Thankfgiving to God. However he (hould not have in- iinuated. Page 43, as if I excluded Atonement out of the Scheme of Redemption, vv^hen in^ that Part of my Book, which he is cenfuring, {Page 83.) I fay exprefsly, Chrift'sWorthinefs makes Atonement for Sin. And I am per- fuaded that it has made Atonement for Sin, in the higheft and fulleft, in the moft proper, perfect, and extenfive Senfe of Atonement. He frequently reprefents Me as attacked to a favourite darling Scheme ; as jludying to evade the Evidence of Scripture ; as put to> "wr etched Shifts to keep the Scriptures from tef tijying againjl my Scheme^ a Scheme which I am refoived at all Adventures to fupport^ &c. This is a heavy Charge ; but how true or falfe, muft be refered to a future Decifion. l^ke fudge ftands at the Door. In all his Book he very feldom faces my Argument, but plays at a Diftance with fome Criticifm or otb.er, upon which, (whether jufi: or not,) it doth not depend. To give one Inftance. Upon i Cor. xv. 21, 22. my Argument is, That we cannot from this Place conclude, that any thing came upon us by Adam's Offence befides temporal Death. This he doth not in the leaft contradid j but a- rnufes the Reader with an Attempt to prove, that the /^pofile in thofe Vcrfss is fpeaking not VI The P R E F A C E. not of the Refurredtion of all Men ^ but of the Saints only^ Page 15 — 18. which were it true, as it is falfe, is nothing to the Purpofe ; and yet he triumphs as if he had gained fon:ie great Vidory, when he leaves Me in full Poffeffion of the Argument. He names not fo much as one Text, be- fides the Five I mentioned, where the one Offence is certainly and plainly refered to. Nor doth he pretend to find in thofe Texts any other Confequences of that Offence be- fides thofe which 1 have found, namely, temporal Sorrow^ Labour and Death, He endeavours to (liew from thofe Texts, that Adanis Sin is imputed to us, and that v/e are pimifoed for it j but carries that Imputation and Punifhment no further than temporal Sorrow, Labour and Death. He does not fo much as aflirm that we can from them col- lect, that the Nature of all Mankind is mo- rally corrupted by Adanis Tranfgreffion, or that all Men thereby zxq juj'ily made liable to the Torments of Hell fir ever. Indeed, [Page 27.) he feebly points at a farther Judgment to Condemnation, which, as he faith, caj?2e upon all the fForld, belides that mentioned. Gen, iii. 19. namely in Rom, iii. 19. — that all the IForld 7nay become guilty before God, or fub- jed to tlie Judgment of God. But we all know, that Guiltinefs^ cr being fubjedly or obnoxious The P R E FA C E. vii obnoxious to Judgment, never did, nor will come upon all Men to Condemnation, — He de- ferts both the Perfons and Caufe he has un- dertaken to defend. Hs quite alters the Af^ femblfi Propofition, Tage 62 — 64. a certain Proof he thought it not defenfible; and wholly declines medling with any other Text they have brought to prove, that for Adam's Sin we are juftly liable to eternal Tor- ments in Hell. He allows the fuppofed Cor- ruption of Nature derived from Adam may be overcome by our natural Power, and that it is our own Fault, if we do not refift and overcome it, Page 63. He does not pretend to ajjert an utter Incapacity in Man to do his Duty for want of natural Powers ; but owns it is their Duty, and that they have natural Powers to do goodj and that their a5fual Sins are chargeable on their own Choice, ' Page 64. That it is the Sifters own Fault, that he fuf fers himfelf to be drawn away into the Com» mijjion of a5lual Sins, Page 70. That the Caufe of our Sin is the Choice of our own Will -^ or^ our Sin prf)ceeds immediately from our own Choice. And if all this be true, what becomes of the coriKTion Dodtrine of Original Sin ? Which yet he jjrenoufly endeavours to fup- port ; or wherein, as to the main Point, doth he differ from me ? Whom yet he warmly oppofes, I SFIQULD vai rhe P R E FA C E. I SHOULD be glad to fee all Debates, re- lating to the Senfe of Scripture, managed on all Sides in a Chriftian-like Manner; and wi(h, while we are endeavouring to difcover, or vindicate the Truth of Religious Princi- ples, we may none of us lofe the kind and amicable Spirit of the Gofpel ; or, refting in fpeculative Knowledge, negled Piety, or the Pradice of the folid and obvious Duties of Religion. |: .mm A SUP- SUPPLEMENT T O T H E Scripture-Doctrine O F ORIGINAL S I N, &CC. INTRODUCTION. W^^^ELIEVING the Scriptures to ^ B w ^^ ^ Revelation from God, and w S that they alone contain the true k.^)^^Jj( and genuine Principles of the Chrillian Religion, it is my Refolution to make them the Study of my Life. What Dodrine they teach, I embrace^ and will, to the bed of my Ability, teach and com- municate toothers. What in them I find not, I will neither profefs, nor teach, to gain any thegreateft temporal Advantages. And from this my upright Purpofe, through God's Af- fiftance, no Man fliall Me perfuade or deter 5 beingconvinced my eternal V/eU-beijigAtocnd^ upon this Condud:. If I corrupt tbe Tetnple, or Church of God, by falie Dodrine, 1' U know 2 INT RO DUCr lO N. know GodviWX corrupt or dejlroym^^ i Cof, iii. 17. If I am faithful to my Truli, as a Minifter of the Gofpel, whatever my prefent Lot may be, I am fure of receiving, in a little Time, the Crown of everlafting Life. Therefore it is my earneil Deiire, and higheft Ambition, to underftand, live, and preach the ^ruth as it is i?2 Jejus, I bear Good-will to all Mankind, and (liall ever ftudy to cultivate Peace and Friendfliip with all my Fellow- Chriftians. I would not willingly difturb, or difpleafe, any Perfon in the World ; and why fliould any be difpleafed at Me, while I iincerely follow God, and peaceably do my Duty ? But if any one is difgufted, or re- proaches, cenfures, or maligns Me, i matter H not. May 1 but approve myfelf to God, be happy in the Teilimony of a good Confci- ence, and in any Degree ferviceable to the Caufe of true Religion, I can difregard the Cenfures of Men3 who (liOrtly iliall return to their Duft, and, as well as myfelf, (tand be- fore the Judgment-Seat of CHRIST; where. lam fure, they (hall not judge Me, but be iudged themfelves. Ln this Mind j in Love and Peace with all Men, in a full Perluafion 1 am to anfvver, in the great Day, for what 1 now write, and in Dependence upon the Father of Lights y to lead Me into the Truth, 1 addrefs myfelf to the Work { have undertaken. SECT. No Shi imputed but PerfonaL 3 SECT. I. Of imputed Guilt. TH E firft thing which offers, is the Vindicators Reflection, p. 6. I fay, Scrip. Doc, p. 13- that the r^^/G^/7/of our firft Parents Traiifgreflion mull he Perfoliate end belong only to themfehes. Here he tells Me, That I /hould have known^ before 1 wrote on this Subje^^ that a(5taal, perfon^l Sin, and imputed Guilt, are quite two things^ which yet I perpetually confound^ or make them to be the fame^ throughout my Book, — But he will have no Realon to blame Me, if he confiders I was writing, not the Calvinijt' Schotaftic-, but the Scripture- Doclrine of O- riginal Sin, Now in Scripture, after the ftrideft Examination, I could not find that a5lual^ perfonal Sin^ and imputed Guilty are two different things, but one and the fame thing; faving only that aBual, perfonal Sin^ is then imputed, when it is laid to the Charge of the Perfon who has commited it; and oa thecontrary, is not imputed \Nh^n it is forgiven, or not taxed with a Penalty. For though ia Scripture an A6tion is frequently faid to be imputed, reckoned, accounted, to a Perfon, it is np other than his own Ad and Deed, which is accounted y reckoned, or imputed to U 2 him^ 4 No Sin imputed but PerfonaL him, either for Righteoufnefs or Condemna- tion. I have, with a good deal of Care, fearch- ed the facred Writings on this Head, and can find no more Places in all the Bible, where im- puting, accountingyox reckoning an Action to any Perfon is fpoken of, but thofe that follow. Gen. XV. 6. And he believed in the Lordy and he, [the Lord,] counted it^ [his believing in the Lord,] unto him for Righteoufoefs, So GaL iii. 6. Jam. ii. 23. Lev,x\\\, 3,4. What Man foever killeih an Ox, &c. and brings eth it not unto the Door of the "Tabernacle, &c. Blood [the Blood he hath unlawfully fpilt] jhall be imputed unto that Man^ Num. xviii, 26, 27. Te [Levites] fhall offer up an Heave- off ring of it, the ^ithe.s unto the Lord, even a tenth Part of the Tithe, and this \-otir Heave - fferifig pall be leckontd unto you, as though it were the Corn of the Thre)hi?2g-JIoor, and as the Fidnefs of the Wine-prefs. That is, it (hould be as acceptable to God as the Tithes, whicl> all the Tribes of Ifrael paid out of the Threihing-floor and Wine-prefs. 1 5^/;/. xxii. 15. 'Let not the King impute any thing [any difloyal Ad ion] to his Servant, for thy Ser- vant knew nothing oj all this, more or lefs ; and therefore nothing can julily be imputed 10 me. 2 Sam. x\x, 19. ShitDQi /aid unto the , King, Let not my Lord impute Iniquity to me^ neither remember that winch thy Servant did perverfely. PfaL xxxii. 2. B/ffed is the Man i9 No Sin imputed but PerfonaL 5 to whom the Lord irnputeth not Iniquity, i. e. his Tra7ijgre[jiGn and Sin fpoken of wr. i. Ffal cvi. 31. And that, [his executing Judg- ment] was counted unto him [Phinehas] for RightcGufnefs. Prov. xxvii. 14. He that blef" feth his Friend with a loud Voice^ rifing early in the Mornings it JJjall be counted a Curje to him, Rom. ii. 26. Ifxhe Uncircumcifion keep the Righteoufnefs of the Law, fiall not his [obedient] Uncircumcifion be accounted to him for Circumcifion ? Rom. iv. 3. Abraham be- lieved God, and it was counted to hitn for Righteouficfs--Ycv, 4. Now to him thatworketh is the * Reward not reckoned of Grace ^ but of Debt. But to him that worketh -not, but be- lievetb on him that jufiifieth the Ungodly, his Faith is counted /or Righteoufnefs, — Ver. 6. Even as David aljo defcribeth the Bleffednefs of the Man unto whom GW irnputeth ^Righteouf- nefs without Works, fciying, Bkjfed are they whoje Iniquities are forgiven, wbofe Sins are covered, Bleffed is the Man to whom the Lord will not impute Sin, Ver. 9. — We fay. That Faith was reckoned to ^brnhzivt for Righteouf- nefs.— Ver. II. — That he might be the Fa- ther of all them that believe^ though they be not €ircu?ncijed i that* Righteoufnefs might beim- U 3 puted * Reward and Righteoufnefs here have nearly the fame Signification ; Reward is oppofed to Punipment, and Rigbteoulncfs to Condemnat'iQn, 2 Cor. iii. 9. There- fore Reward and PJghteoufnefi are Things, not AC- TIONS, S© Phil, 18. Jf }h has wronged thee^ or oweth 6 No Sin imputed hut PerfonaL puted to them aljo. Ver. 20 — 25. He flag" gered not at the Promije^ — but nsoas ftrong in Fciiih, giving Glory to God. Being fully per - fuadedythat what ke hadpromifedhe was able alfo to perform ; and therefore it [his Faith] was i m p u t e d /c him for Right ecufnejs. Now it was not writen for his Jake alone, that it [his Faith] was imputed to him ; but for us alfo to whom it [our Faith] f}:all be imputed, if we believe en him that raijed up Jefus from the dead. Rom. V. 13. For until the haw Sin was in the World '^ [Men commited various Sorts of Sin] hut Stn is net imputed, -[the Sins of Men were not taxed with Death,] when there is no Law y [^7] cv]. 7, 6cc. The Fads they aliedge in Regard to Flam's and Gebazi's Pofterity, and the Children of Dathan and Ahiram *, fuffering through *" R. R. nnd the Vindicator add the Children of Ko- rah and Achan, But the Children of Kcrah died not. tiium l\ No Sin puniJJoed but Perfonal ij through the Sins of their Parents, are allowed6 But the FaB is one thing, and the Reafon of the Fa6t is another. The FaB may be true, but the Reafon affigned for it falfe. It is fadt that the Children Juffered, but it is falfe that the Guilt of Parents ^^%imputed io them, or that they were punished for their Crimes. Becaufe this is contrary to exprefs Scripture, and the Truth and Reafon of things. On tha other hand. Children in fuch Inftances are evidently regarded as the Property and Pojfef- Jions^ the mod dear and valuable Enjoy- ments of Parents, and come under the fame general Confideration with Cattle^ Land,Fruiti of the Earthy &c. confequently, in the Inftan- ces alledged, the Parents only were puniJJoed by the Sufferings of the Children 5 v/hich Sufferings had not refpedt to the Sin of Po- fterity, unlefs to prevent it, but only to the Sin of the Parents, how much or how long foever Pofterity might fuffer. This appears from feveral Paffages in Scripture. Lev. xxvi. 18, 21, 22, 285 29. — I will punifh you [even times more for your Sins. — Your h^nd/bali not yield her Increafe — -and if ye walk contrary unto Me, I will bring feven times more Plagues upon YOU, according to your Sins, I will alfo Jendwild Beajls among you, which /ball rob you Numb. xxvi. ii. And it is a Queftion whether the Chil- dren o^ Achan were ftoned with him ; but if they were, they might be privy to the Father's Crime ; for the ac- curfed thing was hid in bis Tent, where his Family lived, y^A vii, 22. bee Bp. Patrick's Comment. X of iS No Sin punijl^ed but Ferfonak c/'yourChildren, a 77 d de/iroy your Cattle. Here both Childre77 and Cattle are confidered, not as Criminals, not as involved in Sin and Guilt, but as Pcjjefjions and Enjoyments, And tho' the Children and Cattle ^o\x\^ fuffer^ yet only the Parents and Owners would ht puniJJoed, Ver. 28, 2.g,—I "Will chafiife yov /even times for YOUR Sins ; a72d ye Jl: all eat the Tlejlo of your Sons, and the Fleftd of. your Daughters P^all ye eat. Numb. xiv. 32, 33. As for you^ who have murmured ag^inft Me, jc^r Carcafes they foall fall 171 this Wildernefs ; and your Children Jhall 'Wander in the Wilder nejs forty Tears^ and bear your Whoredoms, Deut. xxviii. 15, 18, 4 r . If thou '-wilt not hearken unto the Voice of the Lord thy God — ciirfed fiall be the Fruit oj thy Bod)\ and the Fruitof thy Land — Thou fl: alt be- get Sons and Daughters, but thoufJjalt not EN- JOY them ; J or they fall go into Captivity, 2 Sam, xii. 14. The Child aljo which is born unto Thee, David, who haft done wickedly, fljalldie, i f a i . X i i i . 11, 16. And I wUl punish the World for their Evil, and the Wicked for their In- iquityy &c. Their Children alfo f:all be da/hed to Pieces before their Eyes, Jer. xi. 22. — / ivill PUNISH T H E M ^ the M e n o f Anaiboth ; the young Men fall die by the Sivord, their Sons ana their Dzu^hicrsf jail die by Famine. — It is thus that God vifits the Iniquities of the Fathers upon the Children. Jer. xxiii. 34. — X X i x . 32. — I will pun\(h Shemaiah — and his yiesd. \n the Fie brew it is, I will vifit upon- No Shi pumjl:)ed but Perfonal, t g Bhemaiah — and upon his Seed, To vifit doth not in itfelf fignify loptinifh^ but is of a gene-' ml Signification, and applied to G^:?^ as wel! as EviL Exod. iii. i6. PfaL cvi. 4. Job xxxv. 15, Prov, xix. 23. A Perfon may indeed be puniJJjed who is vifitedy becaufe he is the proper Criminal ; bat thofe who are vifited may not hQpuni/I;}ed^ becaufe they do not fufFer on ac- count of their own Sin, but only by way of Difpenfationj and wife Appointment. There- fore the Viiitation of Shemaiah, the Parents- was of one kind, and the Viiitation oi his Seed of another. For the Scripture directs us to conceive, not that the Child is puni/Jded, bat that the Sin of the Parent is punijhed in the SufFerincrs of the Child. In (hort, it is evi- dqnt, in all thofe Cafes, Children are confi- dered not as Criminals, involved in Guilt, but as Enjoyments, And as God has a Right to pu- niih us in any of our Enjoyments, fo no doubt this particular Inftance of punifhing Parents in their Children, their deareft Comforts and Enjoyments, is wifely appointed for good Pur- poses. The fovereign Lord, who daily takes away the Lives of infants, or of others, \a what way and whenfoever he fees bed:, and who often fuffers the Righteous to fall with the Wicked in publiek Judgments, may cut oft Children with rebelltaus Parents, to ilrike a deeper Terror into thofe thatfurvive, and to' caution them more effectually againfl: the like Offences. Fhe Governor of the World, v/ho X z has- 20 No Sin punijhed but FerfonaL has a Right to fettle every Man's outward Condition as he pleafes; may in much Good- nefs threaten and inflid: worfe temporal Circumftances^ Povertyj Difeafe, or a lefs ho- nourable Situation upon the Pofterity of vi- cious Parents, as the mofl powerful Motive to deter fuch Parents froo^ Impiety and Wicked- nefs 5 which, by fuch a Difpenfation, they are bound to abhor, as they value not only their own, but alfo the Profperity of thofe who are deareft tothem, and for whofe Welfare they are above all things folicitous. And this Con- flitution may likewife turn out very much to the moral Advantage of Pofterity themfelves ; efpecially if God forefees fuch Sins are likely to continue and fpread in the Family. For as thus the Memory of the Sin will be moft ef- fe. lo. to p. 79. and he has in EfFedt re- peated it in his Effay, p. 325 — 385, From the Calamities and Sinfulnefs of tlie World, R. R. argues, That ivJankind is now ■ not an innocent, but a degenerate Creature, out cf Favour with God, under his heavy Difplea- Jure, wretchedly J or Jaken of him^ antecedently to any Sin they have c 07777711 ted in their own Per- Jons ; and that the ku?nan Nature is corrupt and fwjul, even from the Be gining of Life, and as Joon as born. P, 56. 1. 3 2.-57. 5, &c. 329. — 16.— 338. i6, — 374 ^,&c. Here I de- fire it may be obferved, that the Degeneracy of Mankind is granted, as a Point never denied or doubted by any that I know of; and it is alfo granted, th^t feveral of Mankind have been under God's Difpleafure for their own penonai Wickednefs, and that upon this Ac- count he has inflided various Judgments upon them ; thcie things are not the Points in De- bate. Butthe Subjcdt of our prefcnt Enquiry is threefold, i. VVhether Mankirrd be out of Favour Remarks on R. RV Argument. 31 Favour with God, under his Curfe and Dif- pleafure, and wretchedly forfaken of him, an- tecedently to any Sin commited in their own Perfons. 2. Whether the Human Nature be corrupt and finful from the Begining of Life, and as foon as born. 3. And whether thefe Propofitions can be proved from the Calami- ties and Sinfiilnefs which now appear, or have at any Time appeared in the World. — Thefe are the Points R, R. has endeavoured to e- ftablifh. Let us fee what Evidence he has produced to fupport them. In his Defcriptions I think he has drained Fads quite too far; and in his Inferences from them has laid rather too great a Strefs upon Suppofition and Imagination. P. 14. 1. 24. Can we fuppofe, that tbe blejfed God would place his innocent Creatures in fuch a dangerous Ha- bitation? &CC. P. 17. 1. 21. Can we fuppofe that amongjl the Roots, the Herbs and the 'Trees ^ which are good for Food^ the great God would have fuffered Mif chief. Malady, and deadly Poi- Ion, to jpring up here and there f &cq, P. 19. 1. 13. Would there have been any fuch Creatures in our IVorld as Bears and Tygers ? See. P. 24. 1. 4. Can tve ever imagine the great and good God would have appointed intellectual Animals to be propagated in fuch a Way, as would neceffa- rily give juch ex qui fete Pain and AnguifJo to the Mothers who produce them, if they had been all accounted in his Eyes a Race of holy and fide fs Beings f And fo he goes on quite through the Argument, 32 Remarks on R. R'j Argument, Argument. But I doubt not a clofer Thought will convince this Author that our Suppofition$ and Imaginations are not a juft Standard by which to meafure the Divine Difpenfations, We fee things of this Nature befl: at a Di- flance,or as advanced by another Hand. And I wifti R, R, would be pleafed to obferve what Effect my Difcourfe would have upon him, fliould I attempt to perfuade him, that Man is now a degenerate, difcarded Creature, by the following Argumentation. ** Would in- ^' nocent Creatures have been thruft into the *' World in fuch contemptible Circumftances, ** dumb and helplefs ? Would young Angels *^ have entered upon Life in fuch a low and <^ groveling Degree of Exiftence, doomed to *^ grow up to Mamrity, and the Ufe of Rea- ** fon fo flowly, and to gain Knowledge and *' Learning with fo great Fatigue of Study ** and Application ? Rather would they not, ** like Man in Innocence, under the Smiles *' of his Creator's Bleffing, have made their ** firft Appearance in the Vigour of Reafon, " and all the Glories of an intelledtual Na- ** ture ? Can we imagine a World of rational ** Creatures, in full Favour with their Maker, *^ would have been fubjedted to the wretched *' Toil of walking upon the rough and miry «^ Surface of the Earth; or of relieving their •* feeble and exhaulkd Limbs with the forry •' Aid of brutal Strength and Speed, and not " have been fupplicd, like their celeftia! «i Kindred tx tt Remarks on R. R'5 Argument, 33 Kindred, with a fwift and painlefs loco- motive Power, that with Eafe and Plea-^ Aire they might have vifited not only any " the remoteft Parts of our Globe, but have " glided thro* the yielding Ether, and have ** enjoyed Converfc with their Fellow-minds •* in the neighbouring Spheres ? Can we ** fuppofe Innocents would have been doom'd " to the wretched Drudgery of building *« Bridges to pafs Rivers, or Ships to " plough the dangerous Ocean, or Houfes ** for their Habitation ? At lead, would not *^ all Materials, Stones, Trees, Iron, &c, *« have grown into their proper Forms, with- ** out obliging the Favourites of Heaven to «< the vile Servitude of hewing, fawing, *< and working them Into a Fitnefs for their <^ feveral Ufes ? View the Millions of Mor- *< tals who fpend all their Days from the *' early Morn till the Shades of Night, in " heaving, rubbing, or beating a Piece of ^« dull Matter, the Fragment of a Rock, the rough Limb of an Oak, or a maffy Bar of Iron, and fay, is this fit Imploy for In- telligences ? Are the Nerves of holy Inno- cents to be flrain'd in fuch abjedt Slavery ? Is not Man evidently under fomeuniverfal *' Degeneracy, and wretchedly abandoned by *' his Maker ? Survey the Globe, fee one ** half of it alwavs covered with the cold " and difmal Veil of Night, and all the In- ** habitants under a Sufpenre of Thought, y ** and . 23. 13. ht i^t2k% oj a pain- Jul Death being Part oj the 'Trial of fcmCj and cj pious Sii£ercrs ivbo bthave iDeUin dying, Eut thefe are only tranfient Thoughts, and overlooked in the main Body of his Argu- ment, which indeed would have fallen to the Ground, had they been inferred. Now feeing the Scriptures, as I have {hewn above, do exprefly represent Sufterings, Sorrows, and our common Moitality, as confiftent with the Remarks on R: R'i Argument. 39 the Favour and Bleffing of God, and as a Means of Reformation and Improvement in Virtue and Piety 5 yea, even the moft dread- ful Vifitations as intended for a kind Warning to all Pofterity, to caution theni againft Wickednefs; it is very evident R, R. in his Argument, has not given us a Notion of the Calamities of Life, agreable to the Mind and Word of God. — Befide?, do we not find, in fadt, that the ieji of Me?i, and the chief Fa- vourites of Heaven, have been, and may ftill be, made very unhappy by many Calamities and Oppreffions, and not unfrequently on ac- count of Virtue itfelf, which v^ill not fuilfer them to pradtife Iniquity, to procure their Pleafure and Peace ; and that, on the other Hand, the worjiof Men abound in the Com- forts and Pleafures of Life } p, 173. And how will R. R. reconcile this with his Scheme ? — Further J if Afflidions are mere Punifh- ments, mere Tokens of God's Wrath, Ven- geance, and Difpleafure againft us, for the Sin of another Man, of which we know nothing but by Hiftory, then how can we make a due Improvement of them ? The Scriptures tell us they ought to be confidered as the Cha- flifement of our Father and beft Friend, and to have a good EfFecfl upon our Hearts, and teach us Patience, Faith, Humility, Re- pentance, and bring forth the peaceable Fruit of Righteoufnefs. But, upon his Scheme, they can bring forth no Fruit but a ftupid Y 4 Hor- 40 Re fn arks on the Facis upon which Horror and Defpair under the Influence of this gloomy Sentiment, that we are at the arbitrary Difpofal of an irrefiftible Power, who fubjeds us to his Wrath, Curie, aud Ven- geance, for a Sin of which we neither have, nor can poiTibly have the leaft Conlcioujnefs or Remembrance y p. 82. From Judgments inflided upon particular Nations and Ferfons, he infers that wey i. e. all Mankind, are not the Favourites oj Hea- ven^ but under the Wrath of God, p. 17. ^-21. 1. 6. — 47. 5. But to infer the State of the whole from the Cafe oi Jctfie^ cannot be a fair way of arguing. I cannot fee that he has made good feve- ral of the Fads from whence he draws bis Conclufions. To begin with the firftj furely he is not quite jufl in pronouncing the Form of cur Earth in its prejent Divifions — of Seas, and Shores — irregular ^ abrupt^ and horrid. Doth it Icck, (faith he, p. 11.) like the regu- lar and hecutijul Frodu5l oj a God oj Wjdom and Order ? Survey a Map oj the World ^ and Jay, dees the Form oj it Jlrike cur Eyes with any natural Beauty or Harmony? Hath it the Appearance of a lovely^ wdl-adjujled Piece of WorkmanjlAp ? Or rather^ doth it not bear flrcngly on our Sight the Ideas oj Ruin and Conjujion? And be inflances in vafi broken Mountains^ Jhpendous Ch^'s and Promontories^ dread' R. R. f&m his Argument. 41 dreadful Precipices, immenfe Extents of wafle and barren Grounds, &c. p. 11 — 17. — Se- veral able Pens have given a very different Reprefentatlon of the Earth, by (hewing the Beauty, Connedion, and Ufe of all its Parts. P. 10. 1. 13. We colled: the Perfedions of God, from the Appearances of the World. Rom. i. 20. the Apoftle tells us, That the inviftble things of God, the Perfedions of his Nature, are, ever Jince the Creation of the World, clearly feen^ being underflood, or at- tended to, by the things that are made. Now, if the Earth doth not look like the Frodudl of a God of Wifdom and Order ^ but bears flrong^ ly on cur Sight the Ideas of Ruin ^nd Confu* fion, from what Appearances in it can we de- duce the Wifdom and Goodncfs of God ? Might not an Atheift, who denies the World to be the Produd of Wifdom and Goodnefs, ufe the very Argument R, R» here advances? Can it ferve any Purpofe of Piety, or true Re- ligion, to degrade the Workmanfliip of God, or to reprefent it as irregular^ abrupt, and horrid? It is a Rule of Scripture, Job xxxvi. 24. Remember that thou magnify his Work which Men behold. According to the Spirit of Truth, all God*i Works blefs and praife the Lord in all Places of his Dominion, Pfal. ciii. Even thofe R. R. thinks irregular and horrid, cxlviii. 7, 8, 9. The Pfalmifl defcrib- ing and admiring the Conftitution and Fur- niture of the Earth and Sea, PJal. civ. in the 24th Verfe 42 Remarks m R. R'j Fa5ts. 24th Verfe cries out, 0 Lord^ how mmiifold are thy Works ! In Wifdom ha/i thou made them alh, the Earth is full of thy Riches. So is this great and wide Sea, &cc. In fhort, whatever Philofophers may imagine ; however God might forefee all or any Part of Mankind would rebel againft him, p. 14. 14. or what Magazines of Wind, Flood and Fire foever are lodged in this Earth, or however they may have been already, or (hall hereafter be ap- plied in Judgment or Deftrudion, (as God may turn even the mofl ufeful and illudrious of his Creatures into the Inftruments and Ex- ecutioners of his Vengeance 5) yet we have no Authority from Scripture to fay, that the Earth looks like a Ruin, or that its prefent Conftitution, fo far as R, R. here confiders it, is at all different from what it was, when upon a Review God pronounted it, and all its Furniture, very good, Gen. i. 31. Con- fequently, wc have no Authority from Scrip- ture to fay, that the prefent Form and Fur- niture of the Earth carry in them evident Tokens of God's Difpleafure againft the In- habitants of it, much lefs of his Difpleafure antecedently to any Sin they have commit- ed in their own Perfons. On the contrary, the Scripture doth frequently afTure us, that the prefent Form and Furniture of the Earth is full of God's Riches, Mercy and Goodnefs, •and of the mofl evident Tokens of his Love and Bounty to the Inhabitants. Amongst Maris extenjive Dominion over the Brutes. 43 Amongst the various Plants and Animals, which the bountiful Lord of all has pro- vided for our Pleafure, as well as Ufe, there are fome noxious, fierce and venomous. But I cannot agree with i?. R, when he tells us, Difeafe, Anguijld and Deaths have entered into the Bowels and Feins c/ Multitudes, by an innocent and fatal Miftake of pernicious Plants and Fruits for proper Foody p. 17. 28. Some may have fuffered by fuch a Miftake ; but the Reafon and Experience of Mankind have generally been not only a fufficient Guard againft fuch Plants and Fruits, but alfo have turned them into Medicines for their Pains and Difeafes. Much lefs can I join him in reprefenting the Children of Men, in their pre- fent State, as formed to be the living Fres of Bears and Tygers^ Wolves and Lions, and our Life and Limbs as made to become Heaps of agonizing Carnage ; and our Flefh and Bones as given up to be cruf}:ied and churned between the Jaws of Panthers and Leopards, Sharks and Crocodiles^ p. 19, 22. As he ftates our Condition, there is no living on any Side of the Globe for poifonous Plants and Beaft:s of Prey, venomous Infedts, Vipers, Hornets, Mufcato's, and vexatious Flics. He adds, />, 20. 1. 3. Let Brutes be contented to prey upon their Fellow-Brutes, but let Man be their Lord and Ruler, and free from their A£aults 5 and fo be was, (faith the Jewifh Lawgiver) in his firjl 44 ^ ^^^^^^ extenfive Dominion over the Jirft and innocent State, But now J?. R, tells us, weak Man is no more their Lord and Ruler, for he can neither govern nor refijl thofe fierce Creatures. P. 1 9. 1. 8. — The Jew^ ijh Lawgiver mentions the brutal Wojld in Man's firft and innocent State, only in Gen, i. 28. God faith unto them ^ Have Dominion over- the Fijh of the Sea, and over the Fowls of the Air^ and over every living thing that moves up^ ' on the Earth. And Chap ii. 19, 20, where God brought every Beaft of the Fields and every Fowl of the Air unto Adam, to fee what he would call them. And the fame Jewijh Law- giver, about 1600 Years after Adam loft his InnoccNce, informs us, that God ordered all the Beafts, Cattle, creeping things, and Fowls, in unto Noah in the Ark, Gen. vii. 14, 15. and moreover renewed to him and his Pof- terity, namely, all Mankind, the Grant of Dominion and Lord(hip over all the Creatures, in as full and ample a Manner as to Man, in his firji innocent State, Gen. ix. 2. And God faid unto Noah and his SonSy the Fear oj you, and the Dread of yoUy fiall be upon every Beajl of the Far th, and upon every Fowl of the Air ^ and upon all that inoveih upon the Earth, and up- on all the Fijhes of the Sea j ifito your Hand are they delivered. And adds an Inftance of Do- minion not granted to Man in his fir Jl and in- ' nocent State -y Ver. 3. Every moving thing that liveth, fl:all be Meat jor you. Hence it ap- pears, that we have not only the fame, but evea Bmtes given to us than to Adam. 45 even a more extenfive Dominion over Fowls, FiQies, Beafts, and all that moves upon the Earth, than Man had in his fir jl: and innocent State. And it is v^ell known Men live gene- rally in Safety in all habitable Parts of the World, and in different Countries are daily exerciling Dominion not only over the tamer Tribes, but over Lions, Panthers, Sharks, Whales, Vipers, &c, however a Man now and then may happen to be llain by them, which is very feldom, or however God may at any Time by them execute Judgment up- on wicked Nations or Perfons ; a Work in which he employs the. Angels themfelves. Our Reafon renders us more than a Match for the B;utes, were they more numerous than they are. See Pfal, viii. 5 — 9. Jam, iii. 7. Therefore R. R, cannot infer upon this Head, that we are not in the full Favour and Love of the God that made us ; and that he has quartered his Armies^ his Legions among us, as Princes do in a rebellious Country, P. 2 1 , 1 25. Thorns and Thirties are the Effed: of a Curje upon the Ground for the Sip of Man; but for all that, we have no Authority to fay Man himfelf was curfed either in Body, Mind, or Pofterity. For whatever a Curfc be, whatever Relation Adam had to the Ground, or however the Curfe pronounced upon the Ground might affe^ft him, or his Pofterity^ 46 Man not under Goas Curfe. Pofterity, the Scripture doth not fay, curfed be Thou, Adam^ or Thou, Eve ; but curfed be the Ground, Man's Labour was increafed, but the Ground only was curfed. So Lantech^ Gen, V. 29. called his Son's Name Noab^ faying^ this fame Jhall comfort us concerning our JVorky and Toil of our Hands, becaufe of the Ground which the Lord has curfed. Which Curfe confifts in the diminiihed Fertility of the Earth ; notwithftanding which, fo far as it is fruitful, it is under God's Bleffing. PfaL Ixv, 9, iSc, — Thou vijitefl the Earth — thou greatly enriched it with the River of God', thou hleffejl the fpringing thereoj. Thou crownefl the Year with thy Goodnefs. In the Sentence no Curfe is pronounced upon either Adam\ Body, Soul, or Pofterity. And good Reafon why ; becaufe we all know Grace was pro- vided and intimated, even before the Sentence was pronounced, {Gen, iii. 15.) confequently, however the outward Condition of Adam or his Porterity, might, for wife Reafons, be altered, they were ftlll the Objeds of God's Love and BkJJifig, But had a Curfe been pronounced upon Adam's Pofterity for his Sin, it would not have implied the Im- putation of his Sin to his Pofterity, or their being on account thereof conlidercd as Cri- minals. Becaufe the Curfe upon the Ground for Adam's Sin implies no fuch Imputation. So Deut, xxviii. 18. Curfed be the Fruit of thy Body^ and the Fruit of thy Land, The Curfe upon Tk propagation ofManUndmt under, &c. 47 upon the Fruit of the Body, no more implies the Imputation of the Parentis Sin to the Child, than the Curfe upon the Fruit of the Land, implies the Imputation of the Owner's Sin to the Ground. We have no Authority, and furely fliould have no Indination, to make Curfes v/here God has pronounced none. And I dare fay, i?. R. upon Refledlion will be as little pleafed as I am with one he has made for the Female Part of our Species under the next Head, the Sorrow of Child bearing. P. 24. Are not, iays he, the muUiplied Sorrows, with which the Daughters of Eve continually bring forth their Toimg,^ a pretty evident Token thatthey are not in their original State of Favour with that God who created them, and pronounced a Bleff^ ing upon them in their Propagation'! The Jew- iih Lawgiver, in the Begining of his Hiftory, tells us, that God blejfed the firft Man and Woman that Jie made, and bid them be fruit- ful and multiply, and repienifli the Earth, and fubdue it • and the fame ancient Writer within a Page or two tells us, that Mf/^ multiplied Sorrows in the Bearing and Birth cj Children, are pronounced as ^ Curse from an offended God, Surely the Cwfe is not as old as the Bleff- ing ? But, Sin and Sorrow came in together, md fpreada wide Curse on the Birth of Man ^ which before flood under a Divine Eenedieiiofi 1 wonder R, R. could write this without drop- ing 48 The Propagation of Mankind ing a Tear, or fome kind Word of Con- dolence. It gives the Female Sex, of whom Nature teaches us to be particularly tender, the mod frightful Notions of a State of Preg- nancy, and the Hour of Travail ; and when they need the greatefl: Supports, robs them of their beft Confolation, the Favour of God, and fills their Minds with the moft dreadful of all Terrors, his Curse. But let them not be difcouraged 5 I will venture to fay, this Author himfelf upon fecond Thoughts, will be convinced he has quite mifreprefented the Cafe, For the Sorrow of Child-bearing is not inflided as a Curse. Gen, iii. 16. The Lord God doth not fay, the Woman was curfed with this Sorrow 5 and therefore R. R. has no Right to fay fo. Again ; whereas he faith. There is a wide Curfe (pre ad over the Birth of Man which before ftood wider a Divine BenediBion ; for God bleffed the firjl Man and JVofjian, and bid them be fruitful and multiply, and repienijh the Earth, This ftands in direct, though I am perfuaded, notdefigned Contradidion to the Truth and Evidence of Scripture. For the Jewip Lawgiver tells us, Gen. ix. i. that God, Sixteen Hundred and Fifty Six Years after he had pronounced a Bleffing upon the firft Man and Woman, and after he had fubjeded the Female Sex to the Sorrows of Child-bearing, repeated, at the Reftauration of the World, after the Deluge, the ver^ fame BleJJing to N^ah and his Sons, from not under a Curfe, but under a Blefling. 49 from whom all Mankind >were ag^ain to be propagated. And God blessed Noah and hi i SonSy and [aid unto them^ be fruitful and mul- tiply, afid repleni/loX he Earth. Hence it is un- deniably evident, that as Sorrow in Child-^ bearing was not pronounced as a Curfe^ fo it was not inconfiftent with, nor intended to exclude the original Blessing pronounced upon Propagation ; becaufe thai fame Blefling is repeated and declared to all Mankind, immediately after the Deluge. For which Reafon, it is alio evident, that the Propagad- on of the Species, in every Part of the World, has been, and ft ill is, under the very fame Bkf fing that was pronounced upon the firft Man and Woman. Marriage, defigned for the Pro- pagation of Mankind, is a Divine Ordinance* and God's Ordinances are not under his Curse, but under his Blessing. There- fore every married Woman is in that State which the Wifdom and Goodnefs of God has ordained ; and while fhe is with Child, and when fhe is in Labour, (lie ought not to be afraid with any Amazement^ 1 Per. iii. 6. but to put her Truft \n God, cpnfidering herfelf as under his Blening and Protedtion, notwith- fVanding the Sorrov^/ of Child-bearing. Which, no doubt, is wifely appointed in our prefenC State, to promote the moral Good, and may have its Ufe in taking off that Levity and Thoughtlefnefs, which otherwife might have attended Propagation-, and to fu-ggefl a Thou- fand ferioas Rcfiections to every Mother.-— 2 ^--^4?JER 5^ Labour no Curfe. Under the following Head he brines in another io^aginary Curse, nannely, Mans eating Bread in the Sweat of his Face ; which he tells us, Mojes acknowledges to be another of the Curfe s of Gody for the Sin of Man ^ P- 27. 1. 16. Mofs acknowledges no fuch thing. Through the firft Offence, the Labours of Life were increaied, not as a Curfe, but with recrard to our moral and eternal State, as a Blrffing. Labour is a Duty, and wholfome Dilcipline. Bad as the World is, it would be very much worfe, if we were not to work or rtarve. Idleneis is the Source of all man* ner of Wlckednefs. Every Man in the Ule of his Limbs and Senfes, may get a Subfift- ence ; and the labouring Part of Mankind, are even more chearful than thofe that have nothing to do, enjoy more Health and Vi- gour ot Body, and are bled with more Inno- cence and Peace. Poor and coarfe Fare may fuilain a happy Life. Having Food and Rai- ment we ought, and may, therewith be con- tent. Cottages are (lored with more Comfort than PalaceSc Slaves and Drudges may be vir- tuous and pious. Every Condition has its Ad- vantages as well as Temptations, and every Man may be happy if he choofes. Therefore Labor.r and low Life are no mark that Man is not the Objedl of God's Favour, nor a Proof that he is not innocent. The next Topic of 7^. iv's Argument, 13 the CharadkT, Temper, and Quality of Man- kind Sin no Proof of Original Corruption, 5 1 kind in general, with Regard to Religion and Virtue. I do not think thai we, who are not capable of preciiely deciding in what Degree any Ferfon, even of our intimate Acquaint- ance, is either virtuous or vicious, are quali- fied to pafs a true Judgment upon the moral State of the whole World. There are fo many things to be taken into the Accoar.t, as Ca'- pacities, Means, invincible Prejudices, De- grees of Temptation, which are known only to God, that it is impoffible we fliould make a juft Eftimate of the Wickednefs of Man- kind. However I dare not venture to con- jecture, that fcarce a Quarter of the World will be iaved ; much Lis can I ground an Ar- gument upon a Bottoai fo doubtful. P. r% Nor dare I fay, there is no Man lives one Day without breaking the Law oj God in Thought, mrd, or Deed, p. 41. 1. 7. Nor, that among the Heathens there are wloole Nations wicked^ without an Exception, p. 38. 1. i. 1 fometim^s think we carry our Cenlures of the Heathens too Far. There may be more Truth, Honefty, Goodneis, and Sobriety among them, than we are aware. And pollibly, every thing confi- dered, they may be lefs vicious than the Chri- ftian World in general. Our Lord tells us. Matt, viii. 11,12. That in the lad: Day, many Jhall come from the Ea/i and the IVej'i, from all Parts of the World, and f/:all fit down with Abraham, Kaac, ^/'2i Jacob, in the Kingdom of Heaven ; but the Children of the Kingdom, who have been favoured with the Fnvileges of Z 2 God's 52 Sinfulnefs of the World no Proof that God's vifible Church, yZW/ be caji out into outer Darknejs, But if we allow Mankind to be as wick- ed as R, R. has reprcfented theai to be, fup- pofe there is not one upon Earth that is truly righteous, and without Sin, and that fonie are very enormous Sinners j yet it will not from thence follow, tbat they are 7taturally corrupt^ or that every Man brings a Jin Jul Na^ ture into the JVorld^ dejUtute of the Image and Favour of God^ and without Sufficiency of Power to do his Duty ; which is the grand Point iR. jR. is labouring to eftablifli. For if finful Adion infers a Nature originally cor- rupt, then whereas Adam^ according to jR. i?. and thofe in his Way of thinking, commited the moft heinous and aggravated Sin, that ever w^as conamited in the World ; for, ac- cording to them, he had greater Light than any ocber Man in the World to know his Du- ty, and greater Power than any other Man to fulfil it, and was under greater Obligations than any other Man to Obedience; he fined when, according to R, R. he knew he was tht Reprefentative of Millions and Millions, and that the happy or miferable State of ail Mankind, depended upon his Condudt, which never was, nor can be the Cafe of any other Man in the W^orld ; he fined, when he knew his Sin might not only pave a Road for a few Miles, but, in Proceis of Time, the whole Globe with Skulls, R. R. p, 48. 1. 8. There- fore v^ mr Nature is originally corrupt. 53 fore I fay, if finful Adion infers a Nature originally corrupt, then (whereas Adam^ by the Confeffion of R. R. the firft Time he fin- ed, commited the moil heinous Sin that ever was commited in the World) it will follow, that his Nature was originally corrupt, that he was made with evil Inclinations, brought a finful, corrupt Nature into the World, de- ftitute of the Image and Favour of God, and without a Sufficiency of Power to do his Duty. But if we cannot infer from Adam\ Tranfgreffion, that his Nature was originally corrupt ; if, notwithftanding his fining be- yond any Offences Mankind have fince com- mited, it be true, that he was made in In- nocence, with a pure, uncorrupt Nature, in the Divine Image and Favour, and with a Sufficiency of Power to do his Duty j neither can we infer from the Tranigreffions of all, or of any Part of Mankind, that their Nature is originally corrupt 5 but, notwithftanding their Wickedncfs, however aggravated, it may be true, that every Man brings into the World, an innocent, pure and incorrupt Na- ture, in the Divine Image and Favour, and with a fufficient Power to do his Duty. Therefore if R, R, can either prove that Adam never fined, or will admit that his Nature was corrupt and finful, as it came out of God*s Hands, then his Argument may liand good. But if he allows Adam fined, even in the aggravated Manner he has defcri- bed or fuggcited, and yet notwithftanding Z 3 ' that 54 »S'/« no F roof of Original Corruption, that he was mace in the Irrtage gnd Favoifr of God, his Argument, for any thing i fee, muft inevitably and irrecoverably fall to the Ground. And thus all be has faid, and argu- ed from the culpable Ignorance, the Levi'd« nefc, Wickednefs, &f. 27; to 35, cr in any other Part of his Book, fairly amounts to nothing. Which will ap- pear more abundantly, if we take in the Cafe of the Angels, who \n Y^.^^^[^htx% fined and iepi not their fir ft Eft ate. (2 Fet. ii, 4. "fude 6.) Though created with a Nature fuperior to Adams, For this makes it undeniably evi- dent— That fining in the Degree of Adam's Guilt, cr in that of the Angels who are re- fer ved in exerlajting Chains under Darknefs^ unto the Judgment oj the (aft Da)\ would not prove, that ihe Nature o\ Mankind is origi- nally corrupt, cr deflitute of the imoge and Favour of God. — And thus a!fo the Argu- ment, that if we were born innocent we fbould continue finlels, appears to be equally fallacious; for it is granted^ that Adam and the Angels were created innocent, and yet did not continue fmlefs. So that from our Siujnlnef nothing can be concluded with re- ference to the Staie in which we are bprn, any further than that as Adam^ and the Angels were created, fo we are born in a Capacity of being finful. Again ; if our firfl: Parents had animal P^fiions which they ind^uiged in eating the forbiden Sufferings no Prcof of Original Corruption, ^^ forbiden Fruit, if they gave Way to the Al- lurements of Senfey or Appetite^ or Pajjion^ (p. 105.) and thereby introduced into their Breads, the uneafy Perturbations of Fear and Shame^ and yet their Nature was not origi- nally corrupt, but made in the Image and Fa- vour of God ; then it will follow, notwith- ftanding the inward An gut fl^ that jprings from all our uneafy and unruly Pafjiom of every Kind, that our Nature, as well as that of our firft Parents, is not corrupt from the Birth, but made in the Image and Favour of God. This takes off what he had advanced, with regard to our Paflions, p. 51, 52. Again; Adam by his Sin, brought him- feif under the righteous Judgment of God, and fubjedled himfelf and Poflerity to various Sufferings, and yet his Nature was not origi- nally corrupt, nor deftitute of the Divine Image and Favour; therefore, if it does not follow, that^^<^;;/s Nature was originally cor- rupt, &c. notwithllanding he fubjedted him- felf and Poderity, to various Sufferings, and to Death itfelf ; neither will it follow, that the Nature of any Man, or Body of IMen, is ori- ginally corrupt, cind dellitute of the Image and Favour of God, although they by their Sin, bring upon thcmfelves and Polterity, any kind of Sufferings, or Death itfelf. — This Argu- ment flrikes out all that R R, has faid in Re- ference to all thofe Calamities, Afflidions, Defolations, and Deftrudions, which God Z 4 may jj6 Sufferings no Proof th^i our ,.»ay injflid: upon Nations, or particular Per- fons for their own Sins ; and thofe Calamities inay take in 2II the Inftances of Suffering and Mifery which R, R takes into his Lift, except the Sorrow of Child-birth, the Sorrow of Labour and Toil in earning our Bread, and the common Mortality to which we are all fubjeded. Thofe we fuffer in Confequence ^jof the one Offence, and may come upon us whether we do or do not fin, whether we are^ virtuous or vicious. But as for all other Cala- mities, they may be inflided, and i?. R, can- not prove that they are not inflid:ed, for far^ iicuiar perfonal Sins. Even the Sufferings of Children, may be for the Corredion and Pu- nifhment of the Sins of Parents. ^js Again; if our firfl Parents by their Sin .brought Suffering not only upon themfelves, J^ut alfo upon others, even upon all their Pof- ^..terity, and yet the Nature of cur firft Parents .was not originally corrupt, nor deflitute of ' ,the Image and Favour of God 3 then will it follow very clearly, that the Nature of thofe Vvho fufter purely iii Confequence of their Sin, or the Sin of any other Perfon, is not by fuch .^.^ufFering proved to be corrupt originally, nor Ideiiitute of th^ Image and Favour of God. For if their Nature was not originally corrupt, who ccmmited the Sin, and occafioned the Suffering, with what Reafon, Truth, or Ar- ,gume,nj cap it be fuppofed, that my Nature is .origiually. corrupt, who am no ways concerned in Nature is originally Corrupt. 57 in the Commiffion of that Sin, either as Princi- pal or Acceffary, but only am thereby fubjeft- ed to Suffering ? If the Nature of the real Cri- minal was not originally corrupt, but made in the Image of God, it will even more ftrongly follow, that my Nature, who, as a Sufferer, am merely paffive, and no Criminal with regard to theTranfgreffion which introduced the Suffer- ing; it will, I fay, follow more flrongly, that my Nature is not corrupt or deftitute of the Image and Favour of God. This Argument takes off all that R, R, has faid, with regard to the Sufferings which are brought upon us in Confequence 0^ Adam's Sin. For if his Na- ture was made innocent, who was the Stner^ we may more ftrongly conclude, that our Nature is made innocent, who are only the Sufferers. For if Sin and Tranjgrejjion will not infer a Nature originally corrupt, much lefs will mere Suffer i?2g, which may happen where there is no Sin, as in the Cafe of Brutes and Infants ; or where there is the moft perfed: Obedience, as in the Cafe of our bleffed Lord* Thus R, R's Argument, whereby he at- tempts to prove from the Sinjulnefs and Mife- ry oj Mankind^ that our Nature is finful and corrupt from the Birth, and without the Image and Favour of God, is proved to be altogether infufiicient in every Part. I MAY add, that from the prefent State of things, an Argument may be taken diredly oppofite 5? Trejent State of things fields an oppofite to his. He has given us a laboured Account of the Sufferings and Calamities of human Life ; but what are the(e, in Compa- rifon of our Enjoj^ments ? Is there nothing in human Life but Wickednefs and Calamity? How much larger a Catalogue might he have prefented of the rich Furniture of rhe Ear^h for our Ufe and Pleafure, and the daily and moft extcnfive BlefUngs of God to ail the World ? He has given to all a rational Na- ture, a noble Gift, capable of the Knowledi^e, Obedience, and imitation of God, and of be- ing improved to fuch a Degree of Excellency as fhall, in his Efteem, qualify us for immortal Honour and Glory. In him all live, and move, and have their Being. He caufes his Sun to fhine, even on the Evil and Ungrateful. He doth good to all Mankind, giving them Rain from Heaven, and fruitful Sealons, fiiling their Hearts with Food and Gladnels. His watchful Providence guards our Health and Peace, is mindful of us, and vifits us every Morning. What Variety of Materials has he provided for our fafe, commodious, and plea- fant Living! How well has he furnillied us with Medicines to eafe our Pains, cuie our Wounds, and heal our Difeafes ; and, at the fame time, given Skill to the Phylkian and Surgeon to apply them 1 Were I to enumerate all the Inftances of God's Goodnefs that fall under our Obfervation, the Difcoveries of his Favour to thofe who do his Will, the Dif- penfations he has appointed to inllru(5t and reform Argument cppofite to R. R-s. 59 reform Mankind, and lead them in the way of Truth and Happinefs ; or were I to reckon 4]p all the InPiances of Virtue, Juftice, and Goodnefs, that are to be found in the World ; (for the World is not all Wickednefs ; R, R, himfelf, not very confiftently indeed with his Scheme, tells us, there are fome Men who have /ezeral natural Virtues^ as Tempe- rance^ Good-humour^ Compaffion^ Moderatio??^ &c. p. 126. in the Notes, and p. 171.) the wholfome Laws and Conftitutions for main- taining Juftice, defending Innocence, and pu- nifhing the Wicked 5 the noble Benefadlions for promoting Literature, relieving the Poor and Diiirefl'ed; the feverai not only curious, but moft ufeful, Arts, Sciences, and Inventi- ons, which Men have difcovered ; (and confi- der whofe Goodnefs it is which fupports and aids the rational Faculty in thcfe and other ufe- ful Diicoveries) in a Word, were J to infift up- on the Particulars of God's Goodnefs, and what is praife-worthy among Men, I fhould write a Book much larger than R,R's', and might at every Article, with much more Truth, afk, Are thele Creatures, lo well in every re- fped provided for, under God's Wrath and Difpleafure ? Is their Nature the Objedt of his Hatred and Curfe ? Are they not evidently the Care of his Goodnels ? Is he not mani- ieftly their Father ? Would he have open- ed his Eand fo liberally, had he not loved them, and delighted to do them good? Is he not working continually among them by his Power, 6o Prefent State of things yields an Power, and Providence? How could they live, if he did notever}^ Moment uphold and gaard their Being ? Doth he not feed and clothe them every Day ? Do they not tafte his Mercy in every Sup and Morfel ? Doth not his Mer- cy digeft their Food ? Doth not his Mercy beat in every PuKe, reciprocate in every Breath, lound in every Ear ? And are not the glorious Works of his Hands, and the Per- fedions of his Nature, evidently expofed to every Eye? And from the Works and Vir- tues that are found among them, doth it not appear, Men are Creaiures capable ot the no- blefl: Anions and Attainments ? Who then can be fo inconhderate, as to vilify the human Nature, or pronounce Man a contemptible Being, and neglected or forfaken of his Ma- ker ? — He vifits them with fore Judgments. -—True; but fuch Judgments happen but feldom ; and are intended to awaken, corrcdt, and reform. — He inflids frequently leffer Calamities. — True j but he doth not always chide ; his Bieffings and Mercies are new eve- ty Morning, and generally far exceed, in Proportion, any Sufferings he brings upon us. And even thole Afflidions are intended to difcjpline and exercife our Virtue, and io to promote the moral Good, and our trueft and everlafting Happinefs. — He is born under a Hazard of living in Sin, and perirtiing for ever. — True ; but this refults from the very Nature of a State of Probation, which places Man under a Poflibility of fining, and of be. Argument oppofite to R. R's. 6r being deftroyed. But this is no Fault of his Nature, nor any Defed: in the Favour of his Maker. If he lives in Sin, it is his own foolifli and wicked Choice ; if he is deftroyed, he deftroys himfelf. His Maker has no Plealbre in the Death of the Siner, but has furniflied him with all Powers and Means, confiftent with his being in a State of Trial, to teach, and reclaim him. He is the Saviour of all Men^ I Tim, iv. I o. He would have all Men to be Javed, and to come to the Knowledge of the Truth^ I Tim. ii. 4. And fo greatly doth he delight in the Salvation of Men, finful as they are, that he fent his only-begoten Son for their Re- demption, to be the Propitiation jor the Sins of the whole Worlds 1 John ii. 2. But fomc Parts of the Earth are not by far io much en-p- lightened with the Knowledge of God, of his Will and Grace, as others. — True 5 but is not the work of the Law writen in all their Hearts, and will not the Father of all deal m Mercy and Equity with all his Creatures, an(t make all favourable Allowances for the una- voidable Defed of Means and Advantages ? — Thus it is evident, that in forming a trud Judgment of the Relation in which rhe pre- ient World Rands to God, things not only may, but in Juftice to the Nature of Man, and hid) who formed it, ought to be fet in a View quite different from that which R,R^ has exhibi'ed. SECT. 62 Confequences of the Doctrine of ^ &< SECT. IV, Some Confequences of the DoSirine of Original Si72. BESIDES, R R. would do well to con- fider, whither his Argument and Re- prefentation of things have led him, and whi- ther they may poffibly lead fuch as draw proper Conclufions from them. -^*'\ v: I cannot digeft that Sentiment, p. 48. 1. 14.. j^dd to thiSy all the former Miferies, and then fay. Whether this World doth not look like a Province half for/a ken oj its gracious Governor ^ or almojl given up to Mifcbief and Mifery ? But as this may be an Inadvertency, 1 fliall only obferve — That the Mtfcbief which is in the World, is from the Wickednefs of Men ; and the Mfery is from a wife and good Go- vernor, to correct and reform that Wicked- nefs; therefore, notwithftandingboth, what the Scriptures conftantly affert is true, that God is the King of all the Earth, Pfal. xlvii. 7. his Kingdom ruleth over all, — ciii. 19. Nor of this has he left him f elf without Witnefs, in that he doth good to all, giving Rainjrom Heaven^ 4ndfruitfulSeaJons^&c. Ads xiv. ij. But M€n have Power to do their Duty, 6 -^ But by his Principles R, R. is led pro^ fejjediy to maintain, that Men have not a lufficicnt Power to perforoi their Duty. And what then will become of all Obligation to Duty ? For if I have no Power, or, which is all one, no fufficient Power to do my Duty, then it is evident, with all equitable and ho- ned Judges, that 1 have no Duty to do. For no Man can be obliged to do, nor can any reafonable Being exped he ibould do what he has not fufficient Power to do. Yet R, R. affirms, P. 41, 42. That in our pre I en t State the Fropenfities of the Will and Affeaiom to that which is evil are fo much fuperior, and pre- valent to the weak Influences of Under jianding, Reajon, and Conjctence ; and that the outward Temptations to which Mankind are expo fed all around them — efpecially in the Vigour and Per- feclions of afiimal Life, are fo abimdorfly too ftrong to be re/ijied by the infeehled Faculties of Reajon and Confciejice, that we ?mt/l be forced to acknowledge, that the moral a?id pratlical Powers of Mankind, in the prefent State, are by no means proportionate to the Law of God, and to his Duties, but vaftly inferior to them. — ^^What the Powers, Appetites, and Temp- tations of particular Perlons are, and the precife Proportion they bear to God's Law, and every Man's Duty, is known to God alone. H^vq we are no Judges. Only in general we may very fafely conclude, cofi- fidering that the Scripture no where teaches, I that 64 M^^ have Power fufficie?it that we have not a Sufficiency of Power to perform our prefent Duty 5 confidering that the Scripture, on the other Hand, every where exhorts us to the Difcharge of our Duty, and that we j[hall in the iaft Day be condenaned, not for any Propenfities to Evil we brought into the World with us, but for the wicked andjlothjul Negledl of our Duty, Matt, XXV. 26. Confidering thefe things, and alfo that the Judge of the whole Earth will certainly do right, requiring much only where he has given much, and accepting little where he has given but little, and will condemn no Man for not doing what he had not fuffi- cient Powers to do ; we may very fafely and affuredly conclude, that Mankind, in all Parts of the World, have fufficlent Powers to do that Duty which God requires of them, and that he requires of them no more than what they have fufficient Powers to do. — But here jR. i?. rephes, P. 43. 1. i. That the Demands of a Law mu/i not exceed the Powers oj an in- mce?2t and new made Creature, jujl as HE comes from the Hand of God ; but when .HE has fome way or other ruined and enfeebled^ pervertedy or broken h i s original Powers, or hrougU an evil Biafs into themy may not the Law of God continue to demand juch Obedi^ ence which H e has not at prefent Sufficiency of Power to yield or perform'? — Here R. R. con- fiders liU Mankind in all Ages as one Crea- ture, whOi when he came out of the Hand of to do their Duty. 6 j of God, had Powers to anfwer the Demands of the Law ; bnit, having broken his original Powers, the Law ftill juftly demands the fame Obedience of him*. And his Meaning is^ that although, through ^^t2w's Sin, the Powers of every Man in the World are ruined and broken, yet we are all as much obliged to Duty as he was, in the fupoofed far faperior Strength of his original Povvers. But though we are all of one Species or' Kind, yet are not each of us feparate and diftind Creatures ? Do we not evet-y one of us come from the Hands of God as well as Adam f And where have we any Intimation in Scripture, that when his original Powers were broken (if they were at all broken) that the Powers of every Man were broken at the lame Time ? Doth God ever now, or will he hereafter in Judgment deal with Men colleBively in their moral or religious Affairs, as if they were all but one Being, or Creature? Our Relation to the Law of God, and the Rule of T>a{y, may with Certainty be gathered from the Prccefs of Judgment in the laft Day, which is fre- quently and clearly dcfcribed in Scripture. And we always find that God will deal with Men in Judgment ^>^/;^/v zndifeparately^ render- * In this perplexed Way of talking he fiiJes into this InfinuatioH, " that we aie a Race of Beings, who by our *' own Folly — have perverted our FacuitiesX 1 6," contrary to his own Principle, '' that our Nature is corrupted from " the Birth, before we have xJone either Good ii Evil." A a mz 66 Men have Poiver fufficient sng to EVERY Man according to his Deeds, He will call each of his Servants to an Ac- count, him that has' received one Talent, and him that has received two, and him that has received 7?^^^. The individual Soul that fins fhall die, and fhall die for his oM^n Sins alone* Every one of m jloall give Account ofniyi* SELF, and of no other, to Gody Rom. xiv. 12* Every one {hall be judged according to the par- ticular Powers and Talents God has given him^ and not according to the Powers and Talents which God originally gave to Adam-, for what have we to do, or where doth the Scripture fay we have any thing to do with Adam\ origi- nal Powers? Confequently R, R*s Argument is built on the mod: abfolute Confufion of things and Perions, when in moral Affairs, and in Relation to the Rule of Duty, he confiders Mankind as one Being or Creature 3 and wheir he tells us, that the Law or Rule of Duty has refped, not to our prefent particular Powers, but to the original Powers of Adam, which he fuppofes were fuperior to ours. But the Rule of Duty wnll alfo be the Rule of Judg- ment ; therefore the Rule of Duty, and the Rule of Judgment are the fame, and bear the fame Relation to our Powers. But the Rule of Judgment every where in Scripture bears Relation, not to any fuperior Powers, with which Adafji was endowed, but only to the Powers, Capacities, Talents, and Advantages, God has given to each one of uS; fcverally and to do their Duty. 67 ^nd diftinftly j therefore the Rule of Duty nluft have Relation to the very fame Powers, and no other. In Judgment God will not ex- ped: Duty beyond the Powers he has given, and therefore he mud have given Powers e- qual to the Duty he expedls. — Buti?. R. fays, may not the LAJV of God continue to demand Obedience ? A Law indeed may in the Letter of it continue to demand or command even when the Subjecfl is quite difabled. But God himfelf commands our Obedience in Scrip- ture, not only as a Governor, but as a Pa- th er, defirous of our Welfare and Salvation, intreating and encouraging us to Obedience* Now to fay that God, while he befeeches, perfuades, and by all Motives of LbvE, ex- cites us to the Difcharge of our Duty, at the fame Time knows that we have not a Suffi- ciency of Power to do it, or that our Powers are by no Means proportionable to our Duties^ but \2^)Wy inferior to theniy is in EfFedt to fay, he is a Being that deferves no Manner of Re- gard. Which I am fure R, R, would be very loth to fay or think. But he thinks the Infufficiency of Our Power to do our Duty, appears from the conftant and daily Sim cf Mankind ^ p. 42, 1. 7. How far Mankind fin daily and con(Undy, neither he, nor any Man living, can certainly jvidge, BuC fuppofe Mankind do fin daily and conftantly, yet doth it'not follow, that they fiirfor want A a 2 of 6§ , ^The Sufficiency of our Power of fufficient Power to do their Duty ; for then they would not fin at all ; but becaufe they negled and abufe the Powers which God has given them. And if fining infers a Defeat of moral Power, then we mud conclude, Adam had not a Sufficiency of Power to obey God's Law; for he tranfgreflfed in a more heinous Manner than any of his Pofterity, And whereas by this Error, which I can- not but think is a very great one, R, R, is led to affert, that our Propenfities to Evil and Temptations are too firong to be effe5fualiy and conftanily refijled^ P'4A» that we are ahnojl un- der a NeceJJify of breaking God's Law, p. 44. I. iS. that we are ujiavoidably finful in a De- gree^p. 86, 24. that our Appetites and Paffions will be breaking out notwith/ianding our ever- lafling Watchjulnefs, p. 343. 1. 17. 1 wifii he would ferioufly confider, how much this Doc- trine is likely to favour Wickednefs, and dif» courage Mankind from Duty and Obedience. - To finifli thfs HeadV let it be' vvell ob- ferved, that we have no Powers but what are wholly from Gpd, who gives to different Men.difFerent Capacities, Powers and Talents; and who has appointed that the Powers of every fingle Perlon, fhould from his Infancy grow up flowly to a Maturity of Strength. Confequently, as in the eternal and unalterable Nature of things,,. cur, Duty muft be rriea- lured wholly from God. 69 fured by our Powers, to a lower but juft be- gining Degree of Power, a low^r or lefs De- gree of Duty muft be incumbent. A Child, which can but juft diftinguifh between good and evil, is not under Obligations to the lame Duty, as one in full Manhood ; nor is the Perfon at Manhood, who has but one Talent, obliged to the fame Degree of Duty and Ser- vice with him that has ;?w Talents jtho' both are obliged to be fincere and faithful, and both have Powers fufficient for the Duty required of them. Further, as our Powers are originally from God, fo the Exercife and Improvejiunt of them muft depend continually upon his Good- nefs and Bleffing. For in him, we live, and move, and have our Being, No Power can ad: beyond itfelf, or be a greater Power than it is, or do more than it is able 5 confequently no Power can make itfelf to be a greater Power in any Refpedt than now it is, becaufe then it would a(ft beyond itfelf, or would make itfelf do more than it is able. A Power to raife but juft Fifty Pound Weight, cannot make itfelf a Power to raife Threefcore ; for then it would make itfelf do more than itcanj confequently, if our moral Powers are increafed, improved, or attain to any higher Degree of Ability, that Increase or Improvement cannot be' from the Power which was at firft given, becaufe it could never have afted beyond itfelf; but the increafed Power, as well as the original Power, muft be from do^, who moreover hath , "^ ■ 'A a 3 - ' wifely yo We may reafonably thank God for our Being. wifely fettled this Conftitutionj that he who honeftly ufes the Power he already has, (hall receive fliil more, according to what our blcfled Lord has declared, Matth, xiii. 12. Whofoever hath, i..e. improves what God al- ready hath given him, to him JJ:all be given^ and he fiall have more abundance. Thus for the Being, Exercife, and Improvement of our Powers, we depend entirely and conftantly upon the Grace oj God. And, as we are fur- rounded with Temptations, it is our Duty, and Intereft too, as we value the Salvation of our Souls, to call on the Father of our Spi- rits, by Faith in Chrifl JefiiSy being aiJured he will never leave the upright Mind defti- tute of any needful Strength or Succour. The Sufficiency of our Power to do our Duty, is wholly from the Grace or Fawur of God 5 but we muft not therefore fay, that we have no Sufficiency of Power to do our Duty 5 and to Uy this, under Pretence of exalting the Grace of God, is to exalt the Grace of God by denying it, or by denying his Grace has done any thing for us. Juft as if to exalt the Goodnefs ot God in preferving our Being, we ihould deny that we have any Being at all. That wc have no Reafon to thank our Creator for our Being, is a Point not only de- ducible frcm the common Dodrine of Ori- ginal Sio^ but profefledly avowed by R. R. P. 368— 373. I add, faith h^, yet further, if We may reafinahly thank God for our Being, y% if any Creature who comes into this World has a greater Probability of being joolijh andfmful herey and miferable hereajter, than he hath of being wife and holy here^ and happy in the other World 'y neither then can he with Reafon blefs God J or give Thanh to the Author oj his Beings merely for his Exijiencey or coming into Life. Now fmce this is the Cafe, that the Bulk of Mankind are born to Trouble and Mifery here^ as Job V. 7, and as we have Efficiently Jhewn before ; a?id if they are alfo moft likely to run in- to Sin and Folly in this World, aiid Mifery in another^ (for almofl the whole World lies in Wickednefs, and there are few who (hall be faved) this Pro fpeB certainly forbids our mere Exiftence^ or Entrance into Life, to be called a Bleffing J and confequently we cannot reasonably give Thanks on that Account to the Almighty Being that made us, — Methinks this is enougfi to open any Man's Eyes, and to (hew the Nature and Tendency of the Dodrine we are exaniining. Unthankfulnefs was the Sin of the Heathen World, Rom. i. 21. When they knew God^ they glorified him not as God, neither were thankful. And here Unthankfulnefs is pro^ jeffedly eftabliflied upon a fuppofed Principle of the Chriftian Religion. Divines maintain, that as foon as we receive our Exiftence, we are under the Wrath, Curfe, and heavy Dif- pleafure of God ; and then the fofteft Infe- rence (which in itfelf is a very hign Degree Qf Ungodlinefs) is, that we cannot thank hiqi A a 4 for J 2 We may reofonably thank God for our Being, for our Exiftence. But if we cannot reafon- ably thank God for our Enirance into Life, or Exiftence, which is the fundamental Blef- iing, without which we can receive no other, then we cannot reafonably thank him for any thing befides. — And why cannot we reafonably thankGod forourExiftence? V^iWXy^becaulethe Bulk of Mankind are horn to trouble and Mijery here — But the Scriptures fay that our prelent Troubles are for our fpiritual Benefit, and to teach us true Wifdom, in order to our eter- nal Kappinefs — And partly becaufe when we come into the Worlds we have a greater Proba- bilit\ oj being finjul here, and miferable hereafter. Surely i?. R. doth not think himfelf a proper Judge of fuch Probability. But whence doth this Probability arife ? Doth it arife ir.erely from our being upon Trial, which neceffarily iticludes a Poff bility of falling into Sin and Folly ?-— But Adam in bis innocent State-was upon Triai as well as we; and I fuppofe we allow, he h^^d Rcafon to thank God for his Ex- iftence. Or is it becaufe our Trial is not equal- ly adjuftedjbut ourTenh^ptations arefuperior to our Powers? But this will impeach the Good- Defs and Juftiee of God^ who appoints every Man's TriaL Or is it becaufe we are worfted by Temptations, and run into Sin and Folly? This was Adam% Cafe, and yet his Exiftence was the Gift of God's Gocdnefs. What if the 'whole World lies in Wickednefs, and few therefore (liall be faved E Have Men no jRf^- Jon We may reafonallytMnk God for ourSeing.ji fon to be thankful, becaufe they are wicked, and ungrateful, a: d abufe their Being, and God's Bounty ? R R thinks we have Reafon io blefs God under the Light of the Gofpelyfor placijig us within the nearer and eajter Reach of Hdppinefsy if cur own evil Inclinations and Gbjiinacy do not with-hold us from feeking after it. But f uppole our own evil Inclifiations do with-hold us 5 fuppofe under the Light of the Gofpel the whole Chr'ftian Worldfhould lie in Wickednels, and but few Chriftians fhould be faved ; is it therefore certainly true, that we cannot reafonably thank God for the Gofpel ? But i?. R thinks he can alleviate <€ind moderate this dijmal AfpeSi and Situation of things, by telling us, we are fuflly required to adore and worfhip^ to admire andpraife God^ whofe Wifdom andGoodnefs, as well as his Pow- er^ fhine bright in the Creation of this Worlds and in the Formation of Mankind, as well as all other Animals ^ though no reafonahle Crea^ ture canpoffibly give Thanks but for fome real Benefit, p. 371. — We mufl admire 2,ndpraife God for his Goodncfs in our Formation, but not give Thanks for the Gift of Exiflence, How is that ? When GoA formed us, he gave us our Exifience\ and if that Exijience is not worth Thanks, as being no Benefit^ what can we admire or fraife in our Formation? We muft praife the great and glorious Being for the Creation of the World ; and (hould we not praile hiai for that which praijes -^ for an intelli- 74 DoBrine of Original Sin leads intelligent, rational Nature, which is more excellent and valuable in itfelf, than anv Part of the material World vv^e be .oid wit ; our Eyes ? — UnthankJulneJ's is a natural C nfe- quence of the common Dod:rine or Original Sin. And I ftiould think it equally it fers, that we cannot reafonably love the Author of our Exiftence. Indeed it greatly diminifties, if not totally excludes the Goodnels and Mercy of God, and confequently forbids our Grati- tude, and difcourages our Hope and Truil. I DO not in the leaft doubt but R. R. is a true Friend, and hearty Well-wifher to Man- kind J and yet, following his Principles too clofely, he vilifies, and pours great Contempt upon the human Nature, Throughout the Book he faith little or nothing in its Favour ; while he plies every Argument, and infifts upon every Topic to degrade it, as if adapted only to Folly and Wickcdnefs, and fometimes treats it with too much Scorn. j4re there any cf the brutal Kind that do not more regularly anfwer the Dejign of their Creation — than this iUuJlrious thing Man ? Pag. 327. 23. Let us furvey this firry Creature Man, p. 322. /. 14. •■^thisjorry Life^ p. 337. 1. 7. But we (hall not defpife Man, if we confider that God has moft illuftrioufly manifefted his Kindnefs end Love to Man, (Tit. iii. 4.) fmful as he is, by fending his Son into the World, that thro* him we might have eternal Life. Brutes ad: , by to Contempt of the human Nature. 75 by Inftindt, and therefore their Regularity is no more Virtue, than the regular Motions of a Clock 5 whereas Men are moral Agents, and adt upon Choice, and therefore are far the more excellent Creatures in themfelves, tho' they may mifapply their nobler Powers in a Manner the Brutes are not capable of; which is their own Fault, not the Fault of their Nature. Our Lord tells us, a Man, even in his prefent. State, is much better than a Sheep^ Matth. xii. 12. But he has eflabli(bed the Dignity and Excellence of our Nature, in the mofl: evident and furprizing Manner, by being made Flejhy and dwelling among us^ tak- ing upon him all the finlefs Infirmities, and fubmiting to the bittereft Sufferings of this forry Life, Therefore our Nature is the Ob- jed: of the Divine Love, and the Redeemer thought it deferving of his higheft Regards. —Men are wicked — The more the Pity. But we fliould not therefore treat them with Contempt, but rather labour to reform them, by puting them in mind of the worth of their Nature, that they may live up to flie Value God has fet upon it. — And as the common Dodrine of Original Sin prompts us to vilify the human Nature, fo, if we ad upon its Principles, we ihall rather hate than love one another, I MAY here take Notice of another In- ftancc wherein R. R, has not done Juftice to our jb DoBrine of Original Sin leads our Nature. P. 333. 1. 27. The fame Defires and Inclinations which belong to the animal Kindy attack the human Ra^e alfo, but with greater Rage and Violence^ andjeem to de7nand their prefent Gratification 5 and that not at one Seafon of the Tear only^ but at all Seafons^ with more Conftancy than in other Creatures^ and give the younger Crouds of Mankind many more Diflurbances, — The natural Propenfity jR. 2?, here fpeaks of, is in itfelf an innocent Faffion, implanted in Adam\ Namre as well as ours, by the Wifdom of Gou, for valuable Pur- pofes. But R, R. coniiders it here not in its proper Nature, but as a mere fenfual, and even much u^orfe than brutal Appetite ; or rather, as abuled in the higheft Degree by the Wicked and Unclean. Whereas it has no Exiuence in our Conilitution, till Years of Puberty, and then it advances gradually ; and befides the Divine Light oiReajon^ which by this time ought to have made great Improve- ments, is attended with Modelly^ unknown to Brutes, to check the Exorbitance of it, and to fecure againft the bold Approaches of Vice. And at full Age it is the Will of God, providing for our Comfort, that this Paffion Ihould incline us to Marriage, But as for the more than brutal Rage ^;?^ Violence with which it demands a present Gratis fication^ this has no Place in the proper State -and Courfe of Nature. The World fupplies many Inftances of Chaftity preferved even under to Contempt of the human Nature. 77 under ftrong Temptations. Great Numbers ^of both Sexes live many Years, feveral their whole Lives, without gratifying this Paffion at all. Courtship takes up Months, and fome- times Years ; and Marriage, in all Nations of the World, is generally folemnized with Deli- beration, Decency, and Order. — And if this Paffion is in us the fame all the Seafons of the Year, fo is Reafon alfo, its Governefs, Further, it is fjever excited to a violent De- gree, but by previous Exceffes and Follies ; (how far fuch religious Reprefentatlons as i?. R. has given of our Nature may tend to en- courage a vicious Flame, he would do well ferioufly to confider) and by thofe, by Intem- perance and lewd Conversation, it is true it may be excited to a monftrous Irregularity, and the Contagion may fpread far. But this is UNNATURAL ; and we muft not take the Meafure oF our Health and Enjoyments from a Lazar-Houfe^ nor of our Underftanding from Bedlam, nor of our Morals from a Goal^ nor of this Paffion from Harlots zni .De- bauchees. 01 hns- Ai^J ti now We iird here, let tis^^ defcend to the Cafe of Infants. P. 35. he fays. Mankind '^n'ity'younger Tears, before it is capable of -proper moral ABions, dif covers the Principles "ioj Iniquity y and the Seeds of Sin, What young <^FermentsojSptteand Envy, what native Ma- 'lice and Rage are found in the little Hearts of fi^^ay Iiifanti, fS Advantages of infants for Infants, and fufficiently difcovered by their little Hands^ and their Eyes, and their wrathjul Coun^ tena?2ce5y even before they have learned to (peak, or to know good or evil. Sur€\y R.R, has here laid on his Colours too ftrong. Ferments of Spite, Envy, native Malice^ and Rage, in the little Hearts of Infants ! Our Lord, who knew their Hearts better than we, and his Apoftle, give us different Ideas of them. Matt, xviii. 3, Except ye be converted^ and become as little Children, ye fiall not enter into the Kingdom of Heaven, JVhofoever therefore jh all humble bim* felf and become as this little Child, the fame is greatejl in the Kingdom of Heaven. Here little Children are made Patterns of Humility, Meeknefs, and Innocence, i Cor, xiv. 20. Brethren^ he not Children in Underfianding : howbeit in Malice be ye Children, i. e. have no Malice at all. Pfal cxxxi. 2. Surely I have behaved and quieted my felf as a Child that is weaned of his Mother ; my Soul is even as a weaned Child. We are upon Trial, and it is the Will of our Father, that our Confti- tution (hould be attended with various Paffions and Appetites, as well as our outward Con- dition with various Temptations. But if we judge impartially, we ftiall di [cover in our younger Tears fomething better than the Prin- ciples of Iniquity^ and the Seeds of Sin. Modef tyy Curiofity^-Fear^ Emulation, naturalAffe5llon to Parents ; and the Appetites neceilary to prefcrve th^ animal Life, are moft prevalent, or growing up in Religion and Virtue. 79 or done have Exiftencein the State of Child- hood. By Modejty and Fear they become entirely fubjedl to Authority, are difpofed to reverence their Superiors, and are rendered fufceptible of gpod Impreffions from the In- ftrudions of thofe who are v^^ifer than them- fclves, before whom Nature inclines them to fubmit their Spirits. And as all their Faculties are tender and fupple, and as they are endow- ed with the nobleft of all Principles, that of Reafon and Underftanding; as they have an early Senfe of Truth, of Right and Wrong, of Duty to Parents and Governors, of the Being, Goodnefs, Power, and Omniprefence of God their Maker, I mean when duly inftrudled ; as their Hearts are ftrongly knit to their Pa- rents, as they are fond of Commendation, ob- lervant of Examples, excited by Rivalrtiipj and have fufficient Strength of Memory to retain what they can be taught ; as they grow up under our Tuition very gradually, and their intelledtual Capacities are opening and enlarging, through the long Space from In- fancy to Manhood; ail thefe are no fmall Ad- vantages, under the Bleffing of God, to their being happily trained up in the Way wherein, they (hould go, and of receiving fuch a deep Tindlure of V^irtue and Religion, as will give them a ftrong Biafs and Difpofition to both, all their Days. Add to thefe natural Advan« tages, the Grace of the Goipel, under which the Children of Qrijliaus siVQ bornj and Pa- rents So Sufferings of Infants not rents have the greateft Encouragement, eixn the Hopes of eternal Life, to bring up their Children in the Nurture and Admonition of the Lord, (See Scrip, DoEl.p, 190, 191, 192.) And Numbers, in all Agesof theWorld, have rifen by due Culture to very confiderable De- grees of Excellence. Tho* after the bed Education, Children in a State of Trial will have Appetites and Temptations to ftruggle with, as well as Adam in Paradife ; and as he, fo they may be feduced into Sin and Difobedience. But thereby they will not, any more than he, publifh the Iniquity and Shame of their Nature, (R, R.p. 27-^- *9-) but of their own foolifh Choice and Condudt. As to what our Author calls you?2g Ferments of Spite and Envy^ &c. they will be further confidered in a more proper Place, The Miferies of Infants, which R, R. has defcribed in a Manner that will have great EfFed upon the Imagination, is another Topic from which he concludes them to be a Race of Beings out oj Favour with their Maker ^ and under bis Difpleafure from their Birth, p. 54. I, 17. — hit tie mijerahle Beings ^ not treated as the innocent^ harmlejs Creatures of a God of Love and CowpaJJion — but a little Sort of Criminals under Jome general Curfe and Pu- nifJment^ p. 57. and this before they know any thing of moral Good and Evil, p. 54. — Sfange Sort of Criminals I What a gloomy, unnatu- inconfijlent ivith God's BUJJing, 8 1 ral, difcouraging Notion muft this give Pa- rents of thofe tender Parts of themfelves } He adds, p. 57. // Mankind had ftood in their original Innocence, furely th eir Infant -Off- fpring would have entered into the World under fome general Word of Blejjing, The God who made the fir ft Parents of Mankind^ muft cer^ iainly have bleffed them, and faid, ^'Be fruic»- *' ful, and multiply, and replenish the Earth/* and their Infants would have been born like little young Angels, ever eajy and f mi ling in a Per- feSfion of Innoceiice^ and in Circumftances of Pleafure 5 and they would have grown up by many little Efforts oj Qoodnefs, to il:e fuller Knowledge and Love of their Maker, and the PraBice of every Virtue-^ furrounded with the Comforts and SaiisfaBion of an Infant-State^ and guarded from every Mi f chief by h kind and watchful Providence. But, alas^ the Cafe of Children is quite the Reverfe of this Purity and Peace, Survey the Dangers and Mtferies jufl mentioned^ and fay^ Are thefe provided to re- ceive young Angch, juft entering into Being f Were thefe Maladies, and Griefs, and Groans , prepared to feize a Race of little Angels com* ing into our World ? If Seraphs and Cherubs had been made to propagate in cur Manner^ would the great and good God have provided fucb Scenes of Pain and Peril^ Difeafe and Deaths to have met their young blooming Offspring at the very Gates of Life^ and to have attended them all their PFav : or would he' have lent them fo B b foQn^ 8 2 Suffer Ings of I n fii n ts not jhon, and in fuch va/l Multitudes^ to Death and Darknefs ? IVould God have ever appointed a Race of Infant- Jngeh, io have entered into a Being in the midji cf Juch Infelicities ^ &c ? — Here lurely R, R. indulges too much to Fan- cy and Conjednre. However, I am fatisfied the Scripture will not juiiify fome of thofe Sentiments. For whereas he tells us, that the infant-Offspring of Mankind, would in a State of Innocence bave entered into the IVorld^ under Jome general Word of Blefjingy and in Proof of this quotes the original Bleffing pro- nou.nced upon Adam and Rve^ Gen. i. 28, God hleffcdthem, and J aid. Be fruitful and multiply^ and replenijh the Earth ^ but that now the In* f ant -Offspring of Mankind are a Race of Be- ings out cf Favour vAtb their Maker ^ under his Difpleafure even from the Birth^ and under fome general Curje and Punijlment. This Hands in dired, though 1 am fatisfied not de- figned Contradidion to the Scriptures of Truth. For at the Reftauration of the World, after the Deluge^ being 1656 Years after the original Bkffjng was pronounced upon the Propagation and Birth cf Mankind, the very fame Kleffing, in the very fame Words, is ex- prefsly repeated, and pronounced upon Noah and his Sons, from whom all Mankind were again to be propagated ; Gen, ix. i. And God tie fed Noah and his Sons^ and fa id unto them^ Be fruitful and midtiply^ and repleniflo the Earth. Hence it appears^ that the Infant- Offspring inconfijknt with God's BleJ/ing, 83 offspring of Mankind, however expofed to Suffering, come into the World under the fame general Word of Blefjing, under which they would have entered into it, in a State of Innocence. And this likewife demonftrates, that the Sufferings of Infants are not the Ef- feds of God*s Curfe and Difpieafure againft them, but confident with his Biefliiig ; nor to be confidered as Punijhments inflicled upon Criminals^ but as appointed for other wife and good Purpofes^ if not to themfclves, yet to others. And the Lord of all Being can never want Time, Place, or Power, to compenfate abundantly any Sufferings they now undergo in Subferviency to his good Providence, S E G T. V. A general Argument taken from what God has declared co?tcerning the State of Mankind at the Restau- RATION of the World after the Deluge^ HAVING again mentioned the Re- STAURATioN of the World after the Deluge, 1 thall here take occafion to form a general Argument upon it; thus. The Race of Man had two Beginings, and two natu- ral Heads, The firfl Begining was at the Creation of the World) and the firft na- B b 2 , tural 84 The fame Blejjing upon Man at the ttiral Head was Adam. The other Begin- ing of the human Race was at the Restau- R ATioN of the World, after the Deluge ; and (he iecond natural Head was Noah, includ- ing his Sons. With refpedt to the firft Be- gining and natural Head^ there are but Three Faflages in the Hiftory of the Creation *, from whence Divines infer, or can infer, the fuperior Excellency of Adam% State and Na- ture, above ours ; namely, I. — Gen. i. 28. jind God blejjed them, and [aid unto them, Be fruitjul and multiply^ and repleni/h the Earth, — Hence it is concluded, that the Propagation, and Birth of Mankind, originally flood under the Divine Blejjing^ which now is under his Curfe. IL- — Arid have Dominion over the FiJJj of the Sea, and over the Fowl of the Air, and over every living thiiig that moveth upon the Earth, Hence it is infered, Man originally had Dominion over the Brutes, which now we are deprived of. ill. — Gen,\,2y, God created Man in bis Image ^ in the Image of God created * The PafFages I fpeak of, relate immediately to the Creation o^ Adam. As for his being put into the Gar- den, allowed Accefs to the Tree of Lite, and forbiden to eat of the Tree of Knowledge, thefe do not relate to his Creation., but to the original Difpenjation under which God placed him \ and therefore have nothing to do with my Argument. Only 1 may obferve, that both the G^r- d^n^ and the Tree of Life ^ had immediate Relation to the ivurati- n of Man's Life, and his outward Condition in the World. Sec Scrip. Do^. p, 149. However, under theDif- penfation of Grace, we have a Grant of an heavenly Pa- rad2/e^2,i\d Tree cf LifCi far excelling thofe Adam enjoyed. Reftauration/^; at the Creation. 85 created he him. Hence it is argued, that Man was originally made with a Nature pure and uncorrupt, which now in us is from the Womb corruptand finful. — Thefe ThreePar- ticulars include all the Bleflings, Privileges, Endowments, and Pre-eminence of Nature, according to which Adam^ in his Station, was among the reft of God's Works pronounced very good, Gen. i. 31. And from thefe Three Particulars, Divines deduce the Superiority of his Nature above ours. — But on the other Hand, with refpecft to the fecond Begining^ and natural Head, the vtxy fame Bieffings and Marks of Excellency, are by God declared and pronounced upon the human Nature more ex- prefsly and emphatically at the Restaura- TioN of the World, when the Race of Man- kind was to be propagated anew from Noah and his Sons. 1. — Gen. ix. i. And God bleffed Noah and his Sons, and f aid unto them. Be fruitful and multiply, andreplenifldthe Earth, Which is re- peated, ver. 7, And you, be ye fruitful and mul- tiply^ bring forth abimdantly in the Earth, and multiply therein. — Hence 1 conclude, with che cleareft Evidence, that the Propagation and Birth of the human Race, in ail Parts of the World, both with regard to Parents, and the Fruit of their Bodies, is under the very fame Bleffing of God, which was pronounced ori- ginally upon our firft Parents. 11. — Ver. 2. And the Fear of you, and the Dread of you, fhall be upon every Beajl of the Earth, and upon every B b 3 Fowl S6 The fame BleJJing upon Man ai the Fowl of the Jir^ upon all that movetb upon the Earth, and upon all the Fifies of the Sea -, into your Hands are they delivered. Every moving thing thai liveth^ fhall be Meat for you ; even as the green Herb have 1 given you all things, <--^ Hence I infer, that we have a more extenfjve Dominion granted to usover the brutal World, than was originally given ioAdam, 111. — Vcr, 6. Whofo P:edetb Mans Bleed, by Man fall his Blood be fed \ for in the Image of God made he^ or hath he made, Man, — No Evidence can be produced, that the Image of God is here to be underftood differently from Gen. i. 17. On the other Hand, that it is not to be underftood dif- ferently, but of the fame Image in which Adam was made^ is not only implied in the Ufe of the fame Word, but is ftrongly confirmed by God's repeating here the original Bleffing, and pro-^ nouncing it upcn the future Formation of the human Nature; and is fully efiabliflied by the i^poftle James, who tells us exprefsly. Chap, iii. 9, that Men^ indefinitely, are made after the Similiiudey or Likenefs cj God. Hence therefore I conclude, that whatever the Image of God be, in which Adam was made, in the f^me I- mage of God, Men in ISoak\ Time were, and to the End of the World were to be made. For no Man is to be murdered, nor according to St. fames to be curjedy becaufe Man, or Men, are madeinihe Image of God. S^tSa^ip.Dc^.p, ly^. Now, as thefe Three Particulars do fumma- rily Reftauration, as at /^^ Creation. 87 rily and diftindly contain all the Bleffings, En- dowments, Privileges, and Pre-eminence con- fered upon Man at the iirft Begining of the human Race at the Creation, before he was put into the Garden, and confequently, before he had tranfgrefiea the Law of his Trial, and before the "judgment to Condemnationy (menti- oned Rom. V. 16, 18.) paiTcd upon him ; and before all Men were made Siners by his Difobe- dience^ ver. 19. And as every one of thofeThree Particulars is exprefly, clearly, and feverally re- peated, and more emphatically and extenfively pronouced upon Man, at the other Begining of the human Race, at the Restauration, af- the judgment paffed upon u^^dam to Condemna- tion, had come upon his Pofterity ; after the many, i. e. all Mankind, were made Siners by his Difobedience; and after he was driven out of the Garden from the Tree of Life-, this to me is a clear and undoubted Demon ftration, L That the Judgment which came upon all Men to Condemnation^ and the Expuliion from the Garden and Tree of Lije^ did no Ways alter the primary Relation in which God flood to Man, and Man to God. But, notwithffandingthatJudgmentandExpulfion, God was the God and Father of Mankind, as much as he was to the firft made Man ; and ftill Mankind were his Children and OfF- fpring, for he gives them the very fame Blejfing he gave to the firft made Man, and B b 4 declares S8 defame BleJJingupon Man at the declares they, as well as he, were made in his Image, Confecjuently, for the fame Reafon, II. That the Love, Regard, and Provi- pence of God towards Mankind in general, are ftill the very fanne as to Man at his firft Formation. III. That our Nature, as derived from Noah, our fecofid natural Head, is attended with juft the fame Bleffings, Endowments, and Pre-eminence natural and moral, which were pronounced, or confered upon oxxxjirji natural Head^ immediately as foon as he was created. Therefore we no more derive a corrupt Nature from out feccnd natural Head^ than we fhould have done from the^r//, had he never fined. IV. That whatever came upon us, in Conicquence of the Judgment to Condemna" tion^ viz. Deaths Labour^ and Sorrow^ came upon us no further, nor in any Senfe, Kindj or Degree, but what was perfedly confiftent with the original Bieffing pronounced upon Jldam at his Creation ; for the very fame Bleffing is pronounced upon Noahznd his Po- fteriiy, at theRESTAURATioN of the human Race. So that certainly that Ccndemnationy wliich came upon all A.en^ cannot be under- ftood as infering the Wrath and Curfe of God upoi. Mankind, but only as fubjcding us to fuch Reftauration, as at the Creation. 89 fuch Evils as were perfedly confiftent with his Bleffing, Love, and Goodnefs, declared to Adam as loon as he came out of his Maker's Hands ; and confequcntly to fuch Evils as God in Righteoufnefs might have fubjeded Mankind to originally, and from the Creation of Mam, had not the eftablifhed Method of his Difpenfations required, that thofe Evils fhould not be introduced into the World be- fore Adam had fined. And if thole Evils, which come upon us, in Confequence of the yudgment to Condemnation, do not prove that we are under God's Wrath and Curfe^ much lefs do any particular Calamities, which parti- cular Nations or Perfons fufFer for their own Sins, prove that Mankind in general are under God's IVratb and Curje. V. It is no lefs evident, that when St. Taul fays. By the Dijobeaience of one ^ many, i. e. all Mankind, were made SinerSy he cannot mean they were madeSiners in any Senfe what- (oever, inconfiftent with the original Bleffing and Declaration of God pronounced uponMan in his innocent and finlefs State ; becaufe that very fame Bleffing and Declaration is repeated and pronounced upon Mankind, long after they were made Siners by Aaam% Diiobe- diecce. Conttquently, being made Siners^ muft necelTarily be underftood in Confiftency with the original Bleffing,Favour,andLoveof God, io/inlejs innocent Man. The fame thing may 90 Our Situation much happier than Adam's. may be concluded concerning that other Claufe, and fo Death came upon all Men^ as far as which all have fined^ or are in a State of Suffering. From all which I conclude, taking in the Hope of eternal Life which is fet before us, that our State, with regard to the Bkfiing of God, and the Dignity and Faculties of our Nature, in themfelves confidered^ is not inferior to that in which Adam was created. But, miftake me not ; 1 fay, in themjches confidered -^ not conlidered as any of us may have pol- luted and perverted our Nature, or difpleafed our God, by Sin; for that indeed will make a wide Difference between the State oi Adam before he fined, and the State of thofe who are defiled and enilaved by Sin. And further, as to the Channel through which God's Blef- fing is now conveyed, and as to the Foot upon which Mankind now ftand, with regard to their prefent Advantages, and their future Happinefs, our Cafe is much altered from that of Adam before he tranfgreffed. For when Adam tranfgrefled, not only was his Life and Being forfeited, but alfo the Exiftence of his PoTlerity, which was included in his ; ^nfomuch, that had the Threatening been im- mediately executed upon Adafn and £a;^,they would have had no Pofterity. Thus, by the DISOBEDIENCE of one, the whole World of Mankind, with regard to their poffible Ex- iftence, Our Situation much happier than Adam*s. " 9 \ iftence, were loft; not by the Imputation of -^^- dam'^ Siiij but by the neceffary and natural State of things. Thus the Exiftence of the whole Race canne under the Condemnation of the Law, as the whole Race would have been intercepted by it, had the Sentence been im- mediately inflided upon our firft Parents. But God our Father had the nobleft Defigns of Wildom and Love in view for a loft World ; and his Grace immediately counter-a6led the Effects and Confequences of Adarn^ Tranf- greffion, by advancing a new and happy Dif- penfation, founded upon the OBEDIENCE and Right eoiifnefs of his Son, our Lord yefiu Cbriji. in which Difpenlation the World is not only reftored to Life, but gracious Provi- f5on is made for the Infirmities of Mankind j Pardon provided not only for Adam\ one Tranfgreffion, but alfo for all future Tranf- greffions upon Repentance; and all proper Means and Difpenfations furnifhed for en- lightening and reclaiming finful Men, when they fhould forfake God, and be alienated from him thro' wicked Works. And whereas it was the Will of God, that all Mankind fhould be iubjed to Death, in the fame Dif- penfation a ReJurreBion is provided, and like- wife an Inheritance in eternal Life, to all who are fitly qualified for it. Thus the State of things now ftands ; very different indeed from that in which Adam was before he fined. Yet this State not only fecures to us the ori- ginal 92 Our Situation much happier than Adam's, ginal Bleffings confered upon him, but like- wife makes us happy in the Riches of the Di- vine Gr ACE,y^r beyond what he was favour- ed with when created. For then Adam wae placed under the Rigour of the LAV/^ tranf- grefs and die, without any Hope of Pardon. For the Law works Wrath^ Rom. iv. 15. is the Miniftraiion of Death and Condemnation^ 2 Cor. iii. 7, 9. by the Works of which no Flejh livingjJdallbe julitfied^ andunderwhich Adam loft all, the Law fubjeding him to Deathu^- on the firft Tranfgreffion. He therefore was under a very dreadful Difpenfation, Vv^hich, had it not been relaxed, the World could ne- ver have flood. But his Poflerity have been, and ftill are, under the mild Difpenfation of Grace, which makes Allowance for our In- firmities, provides Succour under Temptati- ons, vouchfafes the Benefit of Repentance, and promifes theRemiffion of Sin. The LAIV indeed was brought in among the Jews^ a fmall Part of Mankind, not as the principal and final Difpenfation, (for they were alfo under Grace, as appears from the many Calls to Repentance, and Promifes of Pardon made to them) but only as fubfervient to Graceyio lead them to CHRIST. But all the reft of the World, from the Time God promifed the Seedof theWoman (hould bruife the Serpent^s Head, to this Day have been, and to the End of the World ihall be, under Grace; and confequently are, as to the Favour of Goda Our Situation much happier than Adam's. 93 God, and eternal Salvation, in a much more favourable Situation than Adam was, virhile under the Rigour of Law^. SECT. * Obfsrve^ God, who had in his Counfels before the World was created, laid the whole Scheme ofthefeveral Difpenfations he intended therein to ere6l. [^^sxv. i8. Eph. i. 4. I Pet. i. 20. j thought fit to xntroduce thofe Difpenfations, by placing the firft Man under mere LAW^ obey and live^ tranfgrefs and die; not as defign- ing it for the final Difpenfation, by which all Mankind were to lland or fall, in reference to their fpiritual and eternal State ; the Event proves the contrary. But only as an Introdu£lion to the general Difpenfation of GRA(jE^ and all its Subdivifions, which in his Fore- knowledge and Wifdom he had before purpofed fhould follow in due Order and Time. And the Difpenfation o( Lazvy I humbly conceive, was judged the moft pro- per Introduciion to all the refl, (which were to fall un- der the general Difpenfation of Grace) not only as it is the moil fimple and natural, but alfo with refpe<5l to Difcipline and lnflru I) IE NC E of the fccond Man^ tkc Lord from Heaverij at ail inconfiftent with any Evidence in Natural Rehgi- on, relating to a future World, or the immortality of the Soul ; but explains and confirms that Evidence. For thofc Articles in Revealed Religion, are to be confidered as Difpenfations or Conjiitutions^ according to which God executes his original Purpofe, with regard to our Ex- iftence in a future World, in fuch a Manner, as to ma-» nifeft the Glory of his Wifdom and Goodnefs, and to promote the Virtue and Kappincfs of his Creatures. Which feems to me the nobieft Excrcife of the Divine Perfections, with regard to the Work of his Hands. The Principles of Natural Religion point out a future State> but Revelation (hews the noble Schemes and Me- thods, by which infinite Wi(dom has thought fit to open that State to Mankind. As 1 may fay. Natural Religi- cn fl ews that the King intends to take me to Court; Revelation difcovers, that for wife Reafons, and in a Way pioper to form my Temper an J Behaviour agrea* bly to the Dignity 1 am to enjoy, he has appointed and impowered his Sen, the Prince, to take Care that I be brought thitherj and fettled there. K,R's Scheme of a federal Head. > 95 Notion oXAdcvni being ^federal Head, Surety^ 2Lnd Repre/efitalive of all Mankind, having Co long prevailed, and being not only by R.R but alfo by many other Divines, made the Ground of Origi72al Sin, it demands our Attention ; and the Examination of it may afford us a clearer View of fome Particulars relating to the Divine Dirpenfations, efpecially as R. R. has given us a large Account of it. His Sen- timent is this — That fome original Perfon [Adam] /hod before God as a common federal Head^ and Reprejentative of Ma?ikind, upon Condition of bringing Happinefs or Mijery on all the Race, according as he behaved well or ill^ and through his Difobedience^ Sin and Mifery came upon all whofe Head he was, and whom he reprefefited ) i.e. upon all Mankind. P. 81. Hence he infers, Sm is fome way imputed to us by our Inter efi in^ and Communion with, this federal Head, Surety^ and Reprefentative, who has aSiually fined, P. 85. ^^al he confeffes ingenuoufly, and like a Man of Probity, that he is 7iot fond of fuch a Schetne^ or Hypotheiis, of deriving fome fort of Guilt from a Surety^ or Reprefentative^ though it has been embraced by a confuierableParty of Cbri/Uans, both ancient and modern. No 3 be would gladly renounce it, be^ caufe of fome great Difficulties attending it^ if he CGuld find any other Way to relieve the much greaterDifficiihies, and harder Imputations Mpon the ConduM of Diviiie Providence^ if we follow any other Track cf Sentiments,? , 88. To this Principle 96 R. R*i Scheme of a federal Head. Principle he joins another, namely, that one original Parent [Adam] fined again(l his Ma- ker, and fuftained the Mtjeries confequent upon it, in his own Perfon fir ft ; and when he became a Father^ he /pre ad a fmjuland miferable Na- ture through all his Race and Of spring, by mere natural Propagation,V2.'i. 81. This Scheme he diflikes even more than the other, and thinks, indeed very jaftly, that the Juftice and Goodnefs of God cannot be vindicated in making and maintaining fuch a dreadjul Lau\ or Order of Propagation, through 6000 Tears^ p. 87. in the Note, hndh^ conjejpth, (p. 115.) that it is his prefent Opinion, that the mere Do5irine of the animal Propagation of Man, according to the natural Law of Creation, is not afufficient Relief to the Difficulty which fticks upon his Thoughts, 'without fiippofmg the firfl Father of Mankind to be a common fe- deral Head, and Reprcfentative of his Poflerity, as well as the natural Spring and Fountain of (hem. But thefe two Suppofttions put together, (I think, fays \\€) ahfolve and clear the Conduct of Pro-Jtdence, and the Divijte Government^ from all Imputations of Injujlice, See alio p. 163.1. 0 Hence it appears, that the Scheme of a fedcraiHead,ox P.eprefentative, by our Rela- tion to whom his Sin is imputed to us, is the grand Pillar upon which R. R. reds the whole of the Dodtrine of Original Sin, and confe- ouentlv R. R J Scheme of a federal Head. 97 quenUy of Redemption, And he explains it in this Manner — That Adam not only had a Law given him^ with a Penalty threatened for the Breach of it, but alfo a Covenant made with him-^ and a Promife given to him, 720t only of conti- nuing in hts prefent Happinejs, but of his being immutably confirmed and eflablif}:ed in Imm.orta- lity, p. 98. That this Covenant is jiijily fuppofed to reach to his Pojierity, afid include' hts Of- fpring as well as himfelf.in this Manner, (viz.) // Man continued in his State of Obedience^ and thereby confirmed or advanced himfef in the Image and Favour of his Maker, and fe^ cured immortal Life to himfelfby his Obedience^ during the appointed Time of his Trial, he fhculd alfo propagate his Offsprings perhaps in that eftabliffoed or advanced Degree of the Di- vine Image and Favour, cr at leafi in the Secu- rity of immortal Life and Happinefi to them ^, hut if Man fhould bring a fnful Taint ^ dnd vicious Diforder upon his Nahire, and Difeafes and Death upon his animal Body^ by tajiing fomeforbiden Pleafure, and fining againjl God, that he fJoould not only lofe this Image and Fa- vour of God himfelf, with all his Privileges^ but that he fhould beget his Offspring in his "own finful Likenefs, and in his own unhappy Cir- cum/lances • dtfpoiled of the Image and Favour of God^ dnd of the Privileges which their Fa- ' ther enjoyed, during his Innocency, Page 102. Cc This 9? R. Ws Scheme of a Jederal Head, . This Scheme thus formed and explained^ R. R. endeavours to (hew, is not only not unjnft, but an Inftance of Goodnefs to Man- kind^ confidering the ftrong Obligations Adam muft be under, to be obedient, in order to fecure and preferve the Happinefs of thofe Mul- titudes, which JJjould Jpring from him^ as well as his own, and which would be involved in his Mifery, in Cafe he difobeyed. Nofmgle Per- Con /landing the Teji of Obedience ^ to obtain his own fmgle Happinefs^ can be fuppofed to have an equal Motive to Diligence^ and Watchfidnefs, and Duty, with that Man who was intrufled both with his own Welfare^ and with the WeU fare of Millions^ dear to him as his Children^ and whofe Peace or Pain, Life or Death, would naturally awaken all his JVatchJulnefs^ beyond the mere Care of his fingle Self P. 103, 116, 117. Which he backs with feveral Confide- rations ; as, i. That Happinefs might have been fecured to Mankind by this Confiitution, as well as forfeited and loji. If there was on one Side fo ^reat a Rifk as the Innocence, IF elf are, and jiappi7icfs of Mankind, enirii fled with one Per^ fouy fo that Sin and Mifery would be brought upon Millions^ if he fined, and lofi the Image ofGcd and his Favour, there rjas as great an Advantage allowed on the other Side to all Man- kind, even the everlajling Security of their In- nocence, Welfare^ and Happinefs, ij this one Ferfon continued in his Obedience, &c. P. 1 1 5. 2. He R. R'i Scheme of a federal Hedd. g g 2, He alledges feveral Inftances taken from among Men, and from Scripture, P. ii6. — * 124. in which he fays. Children have been punifhed for the Faults, or rewarded for the Vircue of Parents \ and Reprefentaivves and Plenipotentiaries^ appointed by civil Societies, have, by their good or ill Condud:, very much hurt or benefited the whole Communi- ty. 3. Though all Mankind were not atlually prefent to confent that their Father fnould be their Reprefeniative ^ yet the Appointmmt is fo jufi. and equitable in the Governor of the IVorid^ and alfo there is Jo much Goodnefs in it^ confi-- dering that they were to have enjoyed Immorta^ lity and Happinefs^ if he had kept his Innocence^ that no72e of the Race ^ Adam could reafonably have refufed this PropofaL — And if we fuppofe all his Pojlerity to have been endowed with the clear Reafon and V/ifdom^ the Sagacity and fo- ' jid Judgment^ of innocent Man ^ and to have bad this ^iejlion propofed to them — Whether they would each ad: for themfelves in a dangerous State of Trial, or have their common Father, appointed as a Reprefentative, to a(5l for them — furely they fnufl have chofen their common Father to have been their Reprefentative ^ for their Reajon and V/ifdom would have affured them that their Innocence^ and Happinejs were fafer in his Hands^ than in their own-, inajmuch as the Obligations that lay on him to fecure it^ both for himfelfandforjhem, were much fronger C c 2 than 1 oo R. R'^ Scheme of a federal Head, than could lie on every fmgle Perfon ailing only J or himfelf. P. 123, 124. Having thus fettled his Scheme, and coniidered fome Difficulties relating to the Propagation of the Soul, which he fuppofes lie in the Way of it, (but which are nothing to our or any other Purpofe) he then, ladly, turns to the Scripture, and thinh^ that in a FEW Bages he has made it appear^ that the holy Scripture^ both in the Old and New Tejla- ment^ and the Jewifh Church in the interme- diate Time, SEEM to give us the fame Senti- raenis oj the Conveyance of Sin, MiferyT, and Death, from the firji Man Adam, to all his Off'sprijigy and encourage us to receive, as LHvine 'Truth, that fame Dodrine ^'Original Sin, ivhich human Reafon approves as mcjl pro- bable. P. 161. Thus R. R. explains, and endeavours to eftabli(h this Scheme. But would he be fo gccd as to review this laft Part of his Work, I flatter myfcif he would fee that he has hand- led the Scriptures too fuperiicially, and not wirh that Care and Attention which is due to their Pignity and Authority; and upon a more clofe Infpedlion, I am fatisfied, the greateft Part, if not all of the Texts would fland be- fore his Thoughts in a quite difrerent Light. However, I am pretty fure his taking the Senfe Qt the Jezi'ifb Cliurch, in the Times between the R. R's Scheme of a federal Head. i o r the Old and New Teflament, from a Book fo futil and fabulous as the Second of Efdras in the Apocrypha, will not have his final Ap- probation. Much lefs that bare-faced Infult upon the Wifdom of God, 2 Efdras v\u ^6. It had been better not to have given the Earth to Adam, or elfewhen it was given him, to have relirained him from finings &c. Nor can I think that Paragraph, P. 80. where he fettles the Method of forming his Scheme, will (land the Teft of a feverer Thought. To find an Anfwer to this ^ejUon [How came Sin and Milery to overfpread Mankind ?] we fjail not immediately run into Revelation and Scripture ; though doubtlefs we have the mod certain and {2X\^{z^ox^ Account of it given us there ; yet fince what the Scripture fays of this Matter is fo fort, and is to be derived chiefly from thel^hird Chapter (p/^Genefis, and the Fifth Chapter to the Romans, and from feme few other general Hints that are fcattered up and down in the Bible, let us try whether we cannot, by a Train of PvEASONINgs, with a little Help from Scripture, find out fome Clew that will lead us into the Spring and Original of this finful and miferable State ; and afterward we will enquire whether or 720 this very Clew of Reafoning, this Track of Guilt and Mifery^ be not the fame which Scripture more directly points out to us, and (Irongly confirms by all its facred and divine Dlfcoveries on this Sub- jrV^. — But I afk, are we fure we have the right C c 3 Clew, IG2 R. R's Scheme of a federal Head. - Ckw^ and follow a Track which leads to Truth ? In the preceding Paragraph R, R. tells us, it is mt a very eafy thing to find a jatisfaC" iory Arfwer /^ the propofed Enquiry 3 that it was a vexing ^uefiion amc7ig the Schools of the Thilcfophers, [Men who profcjTed the Art of ReaJoning'\ whence Evil caoie amongfl: Man-, kind ? And none of them, though they had many GuefTes and loofe Conjedures, could give an Account of this Matter to fatisfy the Minds of jludious Men. — And may not our Gueffes and Corfcdures fail as well as theirs ? If the Diffi- culties and Darknefs which attend this — ^tef- iion — are fo many and great ; (P. 1 3 6.) and // doiittlefs we have the mofi certain and fatisfac- tory Account of this Affair given in Scripture ; if the Scripture /'c/;2/i it cut mere dire^h than Reafoning, zvA fircngly confirms it, why fliould we not immediately take the Account from Scripture? Why rather difparage the Scripture- Account^ ^sfof.ort^ and to be derived from a Place or two, and fome few other fc altered general Hints^ when at the fame time we fsy it is certain and fatisfaBcry'? And having Certainty already, why muft we iSrft try and pi]22.Ie ourfelves and the Subjcdt, with what is doubtful'? Why a Candle before the Noon-day Sun ? Is it the fureft Way of coming at the Truth, to fet afide a certain and direB Rule, in order to try firfl whst we can do WMth one which is knov^n to be not adequate to the Cafe, and which is ccnfefied to h^ive failed the ableft R. R's Scheme of a federal Head. 1 03 ^^/^y? Mafters ? Or, is not this the mod pro- bable Way of obfcuring and weakening the Evidence of ihe certain and dtreB Rule, by firft drawing over it the Darknefs of one doubtful and fallacious? Do we not all know, that learned Men firft introduced corrupt No- tions, Strife, and all Confufion into the Chri- ftian World, by begining at their own Heads and Imaginations, every Man ftriking out his owa Scheme, and then preffing the Scripture into its Service ? Thus the Scriptures have been rendered unintelligible, and in efFedl ex- ploded ^ and thus Men from one Step to another have been encouraged to advance Sen- timents relating to Revelation, which they know are not fupported by it. And 1 am con- cerned to find R. R. advance fo near to this very dangerous Step in that Paragraph which introduces his JJjort Examination of Scripture, P. 136. ^eji, — Doth the Word of God, which is our trueft and fafeft Guide, — fupport this Scheme? Anfw, i. Tbe Dificulties and Darkneffes which attend this important ^ef tion^ How came Sin and Miiery into the World ? Are jo many and greats that if by reafoning on thefe SubjeSs, i^e can hut find any Hypothefis, or fuppofed Scheme oflranf- anions between God and Man, which will give us a tolerable Solution of thofe Difficulties^ and lead us through this dark Scene of Providence, without any ju/i Imputation or RefeBicn^ upon the Wifdom, fujliccy and Goodnefs of our Crea- C c 4 tor ', T c 4 R.R's Scheme of a federal Head, tor \ it ought to have ccnfderahle Weight with every reajonijig and enquiring Mindy if it he not contrary to Scripture ^ though it fiotdd not be af- ferted and exprefly maintained in Scripture, . — This Paragraph relates to the eftablifliing a Fundamental Point of Revealed Religion ; and I can hardly think i?. R. will be willing it fliould {land to future Ages as a Rule, or as his Rule for fettling Chriftian Dodrine and Faith ; fince it refolves both into human Rea- foning, opens a wide Door to Fidicn and Ima- gination, and will ferve to jufiify the wildeft Notions a weak and fallible Man may con- ceit not inconfiftent with Scripture, and the Perfections of God. Nor can I conclude from this Paragraph, or the two following Pages, that R, R, was thoroughly perfuaded, his Scheme is well-grounded inScripture, feeing he again lays fo much Strefs upon our own ConjediureSy SuppoftionSy and ReaJoningSy im- mediately before he approaches the facred Oracles, P. 139. 1. 9, It ought to be reckoned a great HappinejSy if or Order oj Propagation^ without taking in a federal Head r?nd Reprefentative, according to a righteous Conjtitution^ the Formation of our Nature, 133 ConJiitutio72. And further it is his Sentiment, that the Execution of tLis Law of Pro- pagation is inconfiftent with the Holinefs of God 3 for he affirms pofitlvely — That God's Holinefs will not permit him to create Beings with fuch innate and powerful Principles of> Iniquity as are in our Nature, P. 61. i. — 163. 12 — 195. What then is the righteous Con ft i- tution which brings this Law of Propagati- on to a Confiftency with the Juftice, Good- nefs, and HoHnefs of God ? — It is this, (P. 102.) " That Adam being made our fe- *^ deral Head and Reprefentative, if he con- " tinued obedient, all his Pofterity fhould be *' propagated holy and happy ^ if he were *' difobedient, they (hould be propagated fin- *^ ful and miferable." Therefore upon the Conftitution of a federal Head, God has efta- bliflied or made the Law of Propagation we are examining. But how that Conftitution which eftabliflies a Law, the making of which is inconfiftent with the Juftice and Goodnefs of God, and the executing of it fnconfiftent with his Holinefs, can be a righteous Conftiiution, I confefs^ is quite be- yond my Comprehenfion. I cannot fee how any Conftitution can make that true which is falfe, or right which in itfelf is wrong. On the contrary, I (hould think, if R, R's Law or Order of Propagation be repugnant to the Goodnefs, Jurtice, and Holinefs of God, as it certainly is, it muft be ?mich more fo to E e 3 eftablilli J 34 I^» VSs Sentiments concerning cftablifli it by a folemn, publick, and univer- fal Conftitution.^'-But if this Law of Propa- gation, by which it is fuppofed, Sin is infufed into our Nature, be fo falfe and odious that God could neither make nor execute it, how comes Sin to be infufed into our Nature? This R.R. tells us (P. ig^,)muftbe ejieemedas am- tural EffeB or Conjequence of Ad Sitn's fir /i Sin. Adam introduced vicious, Jinful, [immoral] Ferments into his own Flefh and Blood, and communicated them to his Poflerity. P. 163. 164. Ihe great God, as an offended Governor y [offended at us for a Sin we never commited] lets the Courfe of Nature take its Way, and communicate the natural EffeBs of one Mans Offence to his Offsprings &c. — -Here i^. 7?. fup- pofes the Ccu?'Je 0} Nature to be a proper, ac- tive Caufe, which will work, and go on by itfelf "without God, if he lets or permits it ; whereas the Courje of Nature, feparate from the Agency of God, is no Caufe, or nothing. If he {hall iz^^But God frjt jets it to work, and then it goes on by itjelj — 1 anfwer ; that the Courfe of Nature fhould continue itfelf, or go on to operate by itfelf, any more than at iiffl: produce itfelf, is abfolutely impollible. —But fuppofe it goes on by itfelf, can \i Jtop itfelf? Can it work any other wife than it doth? Can the Courfe of Nature ceafe to generate ? Or can it produce a holy inflead of zfnful Na- ture if It pleafes? No Advocate for Original Sin willsfBrm this. Therefore, if it is a Caufe, it the Formation of our Nature. 1 3 5 k is a paffive Caufe which cannot ftop, or avoid producing itsEffeds. And if God fets it to work, and it cannot ceafe working, nor avoid producing its Effects till God ftops it, then all its EfFecfts, in a moral Account how- ever, muft be affigned to him who firft fet it to work. And fo our Sinfulnefs will be charge- able upon God. It is very difficult, if not impoffible, for the moft learned, and ingenious Perion to write clearly andconfiftendy upon the Scheme R, R. has efpoufed. However, I afk leave to fay—That although he ufes and applies thefe Principles as freely, as if they were the moft obvious Principles of Truth and Religion, yet neither in Scripture, nor in the Reafon of things, can I find any Foot-fteps of them ; and therefore to me they feem wholly imagt-^ nary and fi^itious. But to come to the Point. Whoever maintains that a finful Nature is really tranf- fered, or derived from Adam to us, cannot poflibly avoid runing foul upon this Rock, That God doth not make or create the Nature of every Man that comes into the IV or Id, For leeing this Dodrine reprefents our Nature as linful and hateful to God, as foon as ever it is made in the Womb, and feeing our Nature as foon as it is made in the Womb; can be no otherwife than as the Maker has made it 5 it E e 4 follows 136 Original Sin incGnftffent follows neceffarily, that God is not the Maker of our Nature in the Womb j for he can- not make a thing which is finfid, becaule he is infinitely holy ; nor would he make a thing which is hateful to him, becaufe by the very Terms he would hate to make fach a thing. Confequently, upon thofe Princi- ples, God cannot be the Maker of our Na- ture.— To fay he makes us according to his own Origi?ial Decree^ or Law of Propagation^ which obliges him to make us in a Manner which he abhors, is really making bad worfe; for it is fuppofing him to be fo defective in Wifdom, as, by his own Decree or Law, to lay fuch a Conftraint upon his own Adions, that he cannot do what he would, but is continually doing what he would not, what he hates to do, and what he condemns in us, *viz. making us finful, when he condemns us for making ourfelves finful. It cannot here be faid, ^hat God, a^ing according to this Conjlitution [which was to take Place whether Adam — was innocent or firiful) is not charge- able with particular Events j becaufe it is fup- pofed God eftabiifhed thisConftitution, when he knew it might, at leal^, take a very v^'rong and odious Turn 5 and after it is fuppofed to have taken that Turn, if he makes us, it is he who puts it in Execution. — But Adam gave it the wrong Turn, — Anf. — That we fhould be made finful is the wrongeft thing in the World, And if God, according to his mth God's being cur Maker. 137 his own Conftitution, makes us finful, be- caufe Adam fined, then it will follow, that God obliged himfelf, in cafe Adam once did wrong, to do the wronged thing in the World in every Age, and in the Cafe of every Man that comes into the World. In cafe Adam made himfelf wicked, God flood ob- liged, by his own Law and Conftitution, to make us all wicked. Which is infinitely ab- furd. Again ; to fay that God creates the Subftance of our Nature, but the depraved and finful Qualities, the vicious Ferments^ which are in it, are communicated to us from Adamy this alfo is abfurd. For thofe Qualities muft be communicated by fome Power, or Virtue, continued 'ixov[\Adamio this Day, And if fo, then it muft be a Power fuperior to God's Power ; for while he is making his Work, this Power or Virtue communicates fuch Qualities to it as God hates, and doth not like fhould be in it: (for if God loves and likes our Sinfulnefs, then he cannot be difpleafed at it, or it is all one as if he fhould himfelf im- mediately caufe ourSinfulnefs.) Thereforethis Power or Virtue is fuperior to the Power of God, for it produces Efteds in his Work while he is making it, which he diflikes and abhors. The Willoi an Agent may indeed be contrary to, and oppofe the ^/7/ of God, commanding JD«/v ; but in the Cafe under Confideration, Will\% not concerned, neither the Will of the Parents, nor of the Child conceived, nor of God; 138 Ged makes the Nature God 5 but it is a me^e Power or Virtue de^ rived from Adam, which, according to the Scheme we are examining, produces Qu^alities in our Nature which God would not have to be there ; a Power which makes God make what he hates, and conlequently it is a Power fuperior to God's j and then in our Forma* tion God is but an Under-workman, or, which is here the fame thing, no Workman at aU. Thu s, in every Point of View, the Dodrine of Original Sin contradids this fundamental Article of ^//Religion — That God is the Maker of every Man that comes into the World — ^in Oppofition to the ftrongeft Evidence of Scrip- ture, which exprefly, clearly, and fully af- firms, not that God made Mankind^ after an unintelligible way of fpeaking, when he firft came out of the Hands of his Maker ; but that God makes in the Womb the Nature of every fingle Man that comes into the World, as really and immediately, as truly and properly, as he made the firft Man, A^ dam. JOB X. 2.7 mil fay unto God. v. 8. ihifie Hands have made me, and fapio?7ed me, together round about ; yet thou doft deftroy me. Remember^ I befeech thee^ thou haft made me as the Clay^ and wilt thou bring me into Duft again ? Haft thou not poured me out as Milk, and of every fmgle Perfon. 135 (Snd cruddled mt like Cheefe? Thou hajl clothed me with Skin and FleP:^ and haft fenced mc with Bones and Sinews. Thou haft granted mc Life and Favour^ or with me thou haft made Life and Mercy y and thy Vifitation has prefervei my Spirit — xxxi. 15. Did not he that made ME, [the Mailer] in the Womb, make him, [the Servant ?] and did not one fafttion us in the Womb ? — xxxiii. 4. The Spirit of God hatb made vnQ, and the breath of the Almighty hath given me life — Pfal. cxix. 73. Thy Hands have made me and fa(hioned me — cxxxir. 13 — 17, For thou haft poftejfed my Reim, thou hajl covered me in my Mother s Womb. 1 will fraije thee, for I am fearjully and wonder juU ly made ; marvellous are thy Works, and that my Soul knoweth right well. My Subllance was ?20t hid Jrom thee when I was made in fecret^ andcurioujly wrought in the loweft Parts of the Earth. ThineEyes did fte my Sub/lance yet be- ing unperjeci^ and in thy Book all my Members were writ en, which in Continuance were fa^ flmned^ when as yet there was nojie of them. Ecclef. xii. i. Remember thy Creator in the Days of thy Touth. Ifa. Ivii. 16. The SpU rit fhould Jail before me, and the souls which 1 have made. Jer. xxxviii. 16. As the Lord livetb who made us this soul. Thus it (lands clear to the meaneft Capa* city, and beyond ali Controverfy, that God (not tiie Course of Nature, which, con- fidered 140 Godtnakes the Nature of its alL fidered apart from the Agency of God, is no- thing, or no Caufe at all ; but God the Ori- ginal of all Being, and the only Caufe of all natural EfFeds) makes, forms, fafhions, cre- ates all Men, and every individual Man in the Womb, both >S^2^/ and 5^^7, as certainly, re- ally, truly, and immediately, as he made A- da??! 5 for our Creation and Formation by God in the Womb, is affirmed and defcribed more clearly, largely, and particularly^ than the Creation of Adatn is. As truly as God made Adam of the Duft of the Earth, and breath- ed Life into him, fo truly and immediately he makes us of the earthly Subftance of our Pa- rents Bodies, and brearhes Life into us ; and every Man comes out of the Hands of God, as much and as properly as Adam did. And if God creates the Nature of every Man in the Womb, he muft create it with all the Properties and Qualities which belong to thai Nature as it is then, and /i made. For St is impoffible God fhould make our Nature, and yet not make the Qualities which it has when made s becaufe this would be, at the fame time, to make it what it /i, and what it is not. No Subftance can be made without fome Qualities and Properties belonging to it. And it muft neceffarily, fo foon as it is made, have thofe Qualities which the Maker gives it, and no other 5 for (hould it, in the very In- ftant it is made, and as it comes out of his Hands, Our original ^laUties cannot befmfuL '141 Hands, have any other, then it would at the fame time both be and ^xc'^ ^^ what he has made it. And if God creates the Nature of every individual Perfon in the Womb with all its Properties and Qualities, then whatever thofe Properties and Qualities are, whether bodily Infirmities, or any particular Paffions, Appe- tites, Principles, Propenfities, Difpofitions,G?r. fuch Qualities muft neceffarily be the Will and Work of God, and fuch as be in his in-^ finite VVifdom judges fit and expedient to be- long to the Nature of every individual. For out of his Hands alone the Nature of every Man in the World doth, and muft neceffa- rily come attended with thok Qualities which God gives it, and no other. Consequently thofe Paffions, Appe- tites, Propenfities, iif Cc can pot ht finful in us; becaufe they are, and can be no other than the Will and Work of God in us. If there are Ferments in our FleJIj and Blood, or any Principles and Seeds in any Part of our Con» ftitution, as foon as formed in the Womb, thofe Ferments cannot be vicious^ nor the Fer- ments of Spite arid E?2vy^ as they are then and there in our Nature ; nor can thofe Principles be Principles of htiquity, nor thofe Seeds the Seeds of Sin ^ as then planted in our Conftitu- tion, becaufe they are all then d.nd there form- en '"'3 1 4 2 ^he original ^alities ed, infafed, and planted by the Hand of our good and holy Creator. They are indeed fuch Paffions, Propenfities, Appetites, Ferments, fcfr. as 7nay be vicioufly and finfully applied j but they cannot be vicious and finful in them^ Jehes^ nor as originally belonging to our Con, flitution. Becaufe as they are originally \ti our Conftitution, t\iQy can be no other than the Workmanfliip of God 5 and moreover there is not one of them that can be named, but may be applied to virtuous as well as vi- cious Purpofes. But if Divines w/7/ fay — That fuch Paf- fionSj Appetites, PropenHties, zt^Jinful^ and render us the Objeds of God's Wrath and Difpleafure 5 they (hould confider , it is infi- nitely abfurd, and highly difhonourable to God to fuppofe he is difpleafed at us, and regards us as the Objedls of his Wrath for what he himfelf has infufed into our Nature. For it is evident beyond all Contradiction, that, if thofe Paffions and Propenfities are finful, the Sinfulnefs of them is not in any Equity or Juftice to be charged upon me, or upon my Nature ^ nor in any fair or up- right dealing can I be under the Wrath or Difpleafure of God for them ; unlefs that can be finful or deferving of Wrath in me which is neither caufed, advifed^ nor con- fcnted to by me ; or unlefs 1 can deferve God's V/ratb and Difpleafure, becaufe I was over- of our Nature cannot be finfuU 143 over-powered when I could not poflibly re- iift J or unlefs it be difpleafing to God for NO Power to be overcome by his own Al- mighty Power. This Argument will alfo hold good with regard to any other Power^ or Virrue which may, though abfurdly be fup- pofed to give us our natural Qualities, ^c* For in this cafe they would not be Jinful iti us J becaufe infufed into us by a Power un- der which we were altogether />^^/i;^, and to which we had no Power to oppofe. * In both Cafes Sinfulnefs will be natural, that is to fay, necessary and unavoidable to us ; and if fo, then no Sinfulnefs with regard to us; for nothing can be finful in me which I can no ways avoid, help, or hinder. Nor will the Diftindion of natural and moral Impotency in the lead v^^eaken the Force of this Argument. For it is plain what Divines here call a morale is a natural Impo- tency 5 for the fuppofcd finful Propenfities are, according to them, implanted originally in our Nature^ and they tell us exprefly our Nature is ortgijially finful. The Impotency therefore is natural -^ and confequently with refped: to us necejfary ; or if you pleafe^ it is a natural moral impotency, which is a Con- trad idion. For if it be natural it cannot be moral \ and if it be moral it cannot be iia^ turah Further^ i^j^ The original ^alities Further 5 if Divines will fay — That our Nature is fo corrupted that we are utter- 1. Y indifpofedy di fable dy and made oppofite fo all Jpiritiial good^ and wholly and continually htclinedto all evil \ and that from this natural Caufe all our adual Tranfgreffions proceed, (which is the true Dodtrine of Original Sin; otherwife what means the Dodlrine of the New Nature^ and offpecial, efficacious, irre- fijlible Grace to produce it?) or if our adtual Tranfgreffions are the natural EffeSis of A- dam\ Sin, as R. R, has defcribed them to be, P. 83, 109. then our adual Tranfgref- fions are the natural Effeds of a natural Caufej and \i tiatural, (ov fo far as natural) they muft be necejfary and unavoidable^ and fo far no Tranfgreffions at ail. This Con- clufion is abfolutely unavoidable, fo far as any Man affirms, the Sins of Men proceed from^a corrupt Nature. For from a Nature corrupt in its Formation, and from the Womb, as it is fo corrupt, no Sin can poffibly proceed. FrOxM all this I would gladly perfaade my- felf R. R. will fee there is no lolid Ground for affirming, that a fmjul Nature may be pro- pagated, that our Nature \% finful from the Birth, or that the Propenfities which belong •to it ^itfmfuL They cannot h^ fmful, be- caufe they are the Work of God j or whofe Work foever they are, with regard to us, they are of our Nature canJiot be JinfuL 145 are necejfary and unavoidable^ and upon that Account too cannot be finfuL Indeed it is manifeft to the comnnon Senfe of all Man- kind, that nothing in our Conftitution is fin- ful, till it is finfully applied, either in the Thought and Intent of the Heart, or in fome outward Ad:s. Hunger and Thirft are Ap- petites belonging to our Nature, but are not linful till we fufFer them to become irregular, and mifapply them to Gluttony and Drunk- ennefs. Though even then the Fault is not in the Appetite, but in the Perfon who fuffers it to become exceffive. Here the Vindicator will afk, (P. \\o,^ViXiX how comes it to pafs^ that cur appetites and Pajjions are now Jo ir^ • regular and ftrong^ as that not one Perfon has refilled them, fo as to keep hi ?nf elf pure and in* noceht ? Anfw. How far any Man refifts, or has refiiled his Appetites, fo as to keep or not keep himfelf pure and innocent, is a Cafe in which I am no Judge. However, if the Vifi- dicatcr will tell the World, How it came to pajs that Adam*i Appetites and Paffiom were fo irregular and jlrong, that he did not refijl them fo as to keep hi mje If pure and innocent^ when upon the Vtndicator\ own Principles, he was far more able than we, to have refifted them J I alfo will tell him, how it comes to pafs, that his Pofterity do not refill: them. Sin doth not alter its Nature by being gene- ral ; and therefore how far foever it Ipreads, mufl come upon ail, and every Man, juft as it F f came 146 HoWi and for "what End^ . came upon Adaniy not neceflarily and unJM voidably, but by their own Choice and Com- pliance with Temptation. See Jam. i. 13 — 16. with Dr. Benfon\ Comment, efpecially on the 14th Verfe. See alfo how the Apoftle Paul accounts for the Corruption and Dege- neracy of Mankind, Rom, i. ver. 18. to the End of the Chapter. Where we find no mention, nor the leafl: Intimation of a Na- ture originally corrupt. A fure Proof the Apoftle knew nothing of it ; feeing he gives not the leaft Hint of it, when his Argument led him diredly and ftrongly to it. In (hort, the great, the wife^ and good God, gives every Man what particular Paffi- ons and Appetites, and in what Degree he thinks fit, and adjufts every Man's Trial,, as to Kind and Circumftances, no doubt in perfedt Equity and Goodnefs. He, with his own Hand, meafures to every Man his Capacities^ Talents, Means, and Opportunities. We are Born neither righteous nor finful > but capa- ble of Being either, as we improve or negled: the Gcodnels of God, who fends every Man into the World under his Bleffing ; endows every Man with that Senfe of Truth and Falf- hood, Right and Wrong, which we call Con- jciefice, to be an intimate Monitor and Guide at all times > he affords every Man futficient Light to know his Duty, and has fet before bim many Motives to perform it ; he allows ©very ^s)e are fefit into Life. ii^J every Man the Benefit of Repentance and Pardon if he tranigreiies ; and at the laft Day will, in perfedl Equity, judge every Man ac- cording to his particular Cafe and Situation in Life. Thus God has made every one of us a Prefent of a Rational Being, the nobleft and moft invaluable Gift, upon the mod reafon- able and beneficent Terms, and for the high- eft and moft glorious End, viz, that being cultivated and fcafoned with the Habits of Virtue, in our prefent State of Probation, it may be exalted to immortal Honour and Glory in the future World. And this Gift we fliould highly prize, thankfully accept from the kind and bountiful Donor, and in- ftead of finding Fault with it, and his Dif- penfations, (liould magnify his Goodnefs, and apply ourfelves vigoroufly to improve our Being, and to comply with the Difcipline he has prefcribed, in hopes of the Glory he has promifed ; being perfuaded, that the Lord is righteous in all his Ways, and holy in all his Works ; and that if we fail of attaining the Perfection and Happinefs of the future World, it will one Day be made to appear before Angels and Men, to be our own very great Fault, and not the Fault of our Nature^ or the munificent Donor of it, the Father of our Spines, to whom be Glory and Ho-^ nour for ever. Amen. Ff2 SECTe 148 Of Original Right eoufnefs. SECT. VIIL Of Original Right eoufne/s. /ORIGINAL Righteoufnefi is reckoned ^ one great Pillar of Original Sin^ and is defcribed to be, that moral Rectitude in which Adam was created. His Reafon was clear ^ and Senfe, Appetite, and Pafjion were jubjeB to ity his Judgment uncorruptedy his Will had an inward^ conftant, fuperior Biafs^ Benty and Propenfity to Holinefs and Virtue 5 he had an inward Inclination to pleafe and ho- 720tir Godyfupreme Love to his Creator ^ a Xeal and Defire to ferve him^ a My Fear oj offend- ing him, with a Readinefs to do his Will. R, i?. P. 4, 5, 6, 106. Thefe Principles, or Image of God, were created with Adam. The Meaning is not, that Man was created with fuch Powers as rendered him capable of acquiring Righteoufnefs and Holinefs , but he was made in this image of God> an In- clination or Propenfity to Holinefs, was con- created with him^ was wrought into his Na- ture when it was produced, and belonged toit^ I fcppofcj like a natural Faculty or Inftindio Now this Original Right eon f?2efs (lands thus in the Scheme of Original Sin. When Adam fined, he loft this coricreated moral Redi- tude, I fuppofe, juft as if he had loft forae Raf^ral Power 3 for Inftance, the Faculty of S'^ht Of Original Righteoufnefs, 149 Sight, &c. confequently, the Nature of aU his Pofterity comes into the World, like his, deftitute of this Image of God, as if we had been born blind in Confequence of Adam\ lofing his Sight. And not only fo, but we are alfo morally corrupt ; for whereas he had a natural Propenfity to Holinefs, our Nature not only labours under a mere Privation of that Propenfity, but I know not how, has contraded a natural Propenfity to Wickednefs and Sin ; and we are not only not made in the Image of God, but we are made in Ini- quity and Sin. This is the Ufe made of Ori- ginal Righteoufnefsy by the Advocates of Ori- ginal Sin. It is not to be con fide red as a mere adventitious Quality, which is acquired by the right Application of a Man's natural Powers, but it mufl be fuppofed to be na- tural to Adam, wrought into his Nature, O- therwife, when he fined, his Nature might lofe nothing but his own Innocence, and con- fequently, our Nature in him might lofe no- thing at all, and fo the Doctrine of Original Sin would fall to the Ground. Thus the whole Scheme of Original Sin has a neceffary Dependanceupon Original Right eoujnefs. The Proofs brought to fupport it are no more than the Four following ; viz. Gen, i. 27. (which is lufficiently confronted by Gen» ix. 6.) Rom. ii. 14, 15. (which is fpoken not of Adam^ but of the Heathen, the mod corrupt Part of his Pofterity.) CoL iii. 10. Ephef, iv. 24. Ec- F f 3 clef ISP A further Explication of clef vii. 29. Thefe Texts I have endeavoured to fet in a true Light, Scrip. Doc, P. 179 — 186. But the Three laft may, perhaps, re-, quire a little further Explication. Col. iii. 9, 10. Lie not one to another^ fee- ing that you have, by your Chriftian Profeffion, put off' the old Man with his Deeds, And have put on the new Man, which is renewed in KnoW' ledge, after the Image oj him that created him. Ephef. iv. 22, 23, 24. That ye put of con- cerning, or with refped to, the jormer Con- verfation, the old Man, which is corrupt, accord- ing to the deceit Jul Lufts. And be renewed in the Spirit of your Mind ; and that ye put on the new Man^ which after God is created in Kighteoufnefs and true Holi}2efs^ Though here the old and new Man have refpedt to, yet I think they do not fignify, a Converfation, or Courfe of Life. For the old Man, Col. iii. 9. is diftinguifhed from his Deeds, which are confidered, not as the old Man hinnfelf, but as fomething belonging to him. The old Man with his Deeds. And Ephef jv. 24. the Jormer Converfation is not the old Man hirpfelf, but one particular Refped: in which he is confidered. To explain this Point, it may at prefent fuffice to remark, I. That the new Man included two Sorts of People, viz. believing Jews and Gentiles y and Col. iii. 9, 10. Eph. iv. 22, &c. 151 and was created {Eph. ii. 15.) when Cbrijl aboUJloed in his Flejh the Enmity^ or that which feparated the Jews and Gentiles — -for to make^ or CREATE (Ktish) in himjelf of twain y {i. e, of believing Jews and Gentiles) one new Man. 2. That the Apoftle tells the Colojjian Chriftians, (Chap. iii. 8.) that now, (/. e. after they had embraced Chriftianity) they were obliged to put off Anger y &c. and exhorts them not to lie to one another, ver 9. and ver. 1 2* to put on Bowels of Mercy , &c. That is to fay, he exhorts them to admit the Chriftian Spirit in their Hearts, and to pradife Chrillian Du- ties in their Lives, as the Eledl of God, holy, and belovedy for this Reafon, (ver. 9, 10.) feeing they h-^Aput off the old Man^ and had put on the new. Which fhews the new Man was fomething they might have put on, and yet be defedive in the Chrillian Temper and Con- verfalion, or in perfonal internal Holinefs. O- therwife, how could he exhort them to per fo^ nal internal Holinefs, after they had put off the old J and put on the new Alan, if the new Ma?z fignities internal, per/onal HoVniQfs ? Bat it is plain, he here confiders the puting off the old and puting on the new Man, as a Chriftiaa Privilege, or Profession, and not as a real Change of Temper and Converfation. 3. In Epkef iv. 22, 24. he confiders the F f 4 one If2 A further Explication of one and the other as a Chriftian Duty. That ye put off, &CC. That ye put on, &c. The Ephefians as well as Colofjians, had, by VrofeJJi- Cfty put off the old, and put on the new Man ; and therefore were obliged to do it cffe5lualhj^ by renouncing the Spirit, Deeds, and Con- verfation of the one, by being renewed in their Minds, and by pradifing the Virtues of the other. This different Way of confidering the puting off the old, and puting on the new Man, will be eafily apprehended by thofe who underdand fuch Places as i Cor. v. 7. — vi, 8, 9, 10, 1 1. 2 Cor. vi. i. 4. The puting on the new Man, in either of the fere -mentioned Senles, is one thing, and the creating of him is another. He muil: firfl: be created^ as the Apoflle fuppofes he was, before he could be put on. The crea- ting oi him IS God's Work \ for God created him, Col, iii. jo. The put i?'ig him on, is our prc/effon or Duty, which we are ex hoi ted to perform, or make good, and therefore muft. be the Choice of our Minds, and the Bufmefs of our Lives. God created the new Man when he erected the Gofpel Difpenlation, Eph, ii. 15, 20, 21, 22. w't put him on in ProjeJ/ion, when we embrace the Faith of the Gofpel; we put him on in Truth^^nd effec7ual/y, when we put off Anger ^ Lying, Stealing, &cc, and being renewed in the Spirit of our Mind, put on Bowels oj Mercies^ Kindnefs, Truth, homH Indujlry^ Col. ill. 9, 10. Eph.iv. 22, &c. 153 Indiiftry^ and every Chriliian Virtue and Duty. Read Col iii. i. to the End; and Ephef. iv. 27, to the End of the Epiftle. 5. The old Man and the new^ and the new Man\ being renewed and created, and the renewing of the Ephefiam^ do all manifeftly refer not to our Fall in Adam^ nor to any Corruption of Nature derived from him, but to their Gentile State, and wicked Courfe of Life, from which they were lately converted to Chriftianity. Ephes. ii. j i. Wkerejore re^ member that ye being in time pajfed Gentiles in the Flep, &:c. — 12. That at that Time v^ were without Cbri^fl^ being Aliens Jr am the Com'* monwealth of Krael, &c. — i^ But now in Cbrijl^ ye ---are made nigh, &c.. — 14. For he is our Peace ^ who bqs made both, Jews and Gentiles, one, — 15. Having abolifhed the En- mity^ for to create in himielf oj twain ^ one Dew Man. Ephes. iv, I'-j, nis I fay — that ye hemejorih, in your Chnftian State, walk not as other Gentiles walk, &c. — 18. Having the Underjlanding darkened, &;c. — 19. Who being pajl feelings work all Xjncleannejs^ k.c-^zo.But ye have not fo learned Chri/L — 21. If fo be that ye have heard him, the Gofpel, and have been taught by him, — 22. That ye put off con- cerning ibejormer Converfation, the old Man, ^c> — 2 3 . And he renewed in the Spirit of your Mtnd\ — 24. And that ye put on the new Man, tfc— 25, Wherefore put away Lyings and f peak the I j;4 ^ further Explication of the Truths &c. Col. iii. 7, 8, 9. In the which Inftances of Wickednefs, ye alio walked Jome- time, when ye lived in them. But now, when you have renounced Heathenifm, and embra- ced the Faith of the Goipel, you alfo put off all thefcy Anger, Wrath^ Malice^ &c. Lie not to one another^ feeing that ye have put off" the old Man with his Deeds, and have put on the new, which is renewed in Knowledge. Thefe Three are ^11 the Places, in the New Tefta- ment, where the new Man is mentioned. And not only here, but in all other Places of Scripture, "Renewing has Relation not to our Fall in Adam, but to a vicious Courfe of Life J except one Place, viz. 2 Cor. iv. i6. Though our outward Man perijh, yet the in- ward is renewed, [refreshed, repaired] Day by Day. There are but Two Places more, in all the NewTeftament, where this Word is ufed; namely, Rom. xii. 2. And be not conformed to [the Wickednefs of] this World, but be ye transformed by the itx\t^\x\g of your Mind, — Tit. iii. 3. We ourf elves alfo were fometime fooUJhy difobedient, Sec. ver. 4. but after that the Kindnefs of God appeared — ver. 5. he faved us by — the renewing of the Holy Ghofi. From all this, I apprehend, we may gather, that the Old Man relates to the Gentile State, and that the New Man is either the Chriftian State, or the Chriftian Church, Body, or So- ciety, Col. iii. 9, 10. Eph. iv. 22, &c, j pp ciety. And as God /poke in his Holinefs, Pfal. Ix. 6. afflicted D2iV\d in Faithjulnefs — cxix. 7/ called our Lord in Rigb^eoujnefs, Ifa. xlii. t. fo he created the New Man, i. e. ereaed and eftabliftied the Gofpel-State, or Church, in Righteoufnejs and true Holinefs, after his own Image. In Conformity to his own holy and righteous Nature, he conftituted the Gof- pel Church with a view to promote Righte- oufnefs and true Hohnels among Men. For we, the whole Body of Chriftians, are God's WorkmanJJ:ip, created in Chriji Jefus unto good Works, which God ordained, When he laid the Scheme of the Gofpel, that we JJoould walk in them, Ephef. ii. 10. He has called us with an holy Calling, 2 Tim. i. 9. As he who has called us is holy, we are bound to be holy in all manner of Converfation, The Goipel is a Scheme formed and fitted by a holy God to promote Virtue and Happinefs. Whoever pleafes foberly toconfider thefe things, I am perfuaded will fee no Ground in thefe Texts to conclude, that Righteouf- nefs, or Holinefs, was concreated \N\th Jdam or wrought into his Nature. For neither in them, nor in the Context, is there one Word about Mam-, much lefs in this, ov any other Part of Scripture, is it affirmed, or fo much as intimated, that Adam was created in Righ- teoulnels or Holinefs. Between Mam and ebe new Man there is in thefe Verfes neither Com- 156 Ajurther Explication of Eccle{. vli. 29. Comparifon nor Oppofition. The mw Man is not fallen Man reftored to his primitive Temper ; for the new Man is not any thing created in our Hearts, nor doth what is faid of him relate to perfonal internal Holinefs, otherwife than as a Means or Motive, Evi- dently, what relates to perfonal internal Holi- nefs (and conlequently to the matter in De- bate) is the PUTING ON the new Man^ which being confidered by the Apoftle as our Dutyy which he exhorts us to perform, gives no manner of Countenance or Support to the Dodrine of Original Righteoujnefs, Here give me leave to fay, 1 cannot but think Divines have thrown the Scriptures, and theDodtrines of Chriftianity, into no Imall De- gree of Darknefs and Perplexity, by under- ftanding thefe Texts of a fuppofed Corruption of Nature derived from Adam^ which fpeak of that Corruption wherewith Mankind, efpecial- ly the Gentiles^ had corrupted themfelves. EccLES. vii. 29. — God hath made Man up- right ; but they have fought out many Inventions. —The Word upright in our Language, when applied to a Perfon, generally, if not always, connotes a Charader of Virtue. An upright Man is a Man of Integrity, or a righteous Man. But the Hebrew Word JaJJjary which we ren- der upright^ doth not generally iignify a mo- ral Character. For it is applied to various things A further Explication (j/'Ecclef. vii. 29. 1 57 things not capable of moral Adlion. A right Way, or Path^ i Sam. vi. 12. 2 Chron. xxxii. 30. ifai. xl. 3. — xlv. 2. Ezra viii. 21. Pfal. evil. 7, £?^. i^/^^^ Judgments^ Neh. ix. 13. Right Words, Job. vi. 25. Wine moves itfelf right y Prov. xxiii. 31. Straight or right Feet^ Wings, Ezek. i. 7, 23. and to fundry other things. And to Perfons, or moral Agents, it is not applied in one uniform Senfe. Judg. xiv. 3. Then his Father— faid:, Is there never a Woman among the Daughters of thy Brethren^ — that thou goefl to take a Wife of the uncir^ cumcijed Philiftines ? And Sampfon faid. Get her for me, for p?e pleafes me well. Heb. She is right in my Eyes. Here right doth not refer to her religious Charader, but to the Agre- ablenefs of her Perfon to Sampfon, 2 Kings x, 3. Look out the beji ajtd meet eft [Heb. right- eft] ^ your Mafler's Sons^ and fet him on the Throne^ and fight for your Mafter's Houfe, Here right refers to regal Abilities. — -Ver. 15. He [ jehu] fainted Jehonadab, and f aid unto him^ Is thy Heart right, as my Heart is with thy Heart ? Here it relates to Sincerity of Friend- fhip. — Hence it appears that 'Jaft:ary right, doth not always imply Uprightnefs, or Righ^ ieoufnefs. For it is frequently applied to things not at all capable of moral Right eoufnefs. And when applied to moral Agents, it may be un- derftood, not abfolutely, in the moft exten- five Senfe, but partially and relatively. For as the way in which God led the Ifraeliies in the i^B A further Explication ofEccld. vii. zg, the Wildernefs, [Pfal, cvii. 7.) was not the right Way, or the (horteft and readied Road from Egypt to Canaan ; but right only with refpedt to the Counfel of the Divine Wif- dom ; fo Sampfons young Woman was rights not with regard to her religious Charadter, but his AfFcdions ; and fonne one of AhaU% Sons might be right as to his regal Capa- city, but in no other Refped ; and Jehus Heart was right in his Friendfhip to Jeho^ Tiadab, but not wholly with regard to God : For 2 Kings x. 29, 31. He departed not J rem the Sins of Jeroboam^ and took no heed to walk in the haw of the Lord God of Ifrael, This makes it evident, that it may be faid, God bath made Man right, (for it may, and I think ought to be fo tranflated) and yet there- by may not be denoted his being right in the higheft and moft perfedl Senfe, or his being adlually righteous ; but only his being right with regard to his being made with thofe Powers, and favoured with thofe Means and Encouragements^ by a proper Ufe of which he may become righuouSy or right in the beft and moft abfolute Senfe in which a moral i^gent can be right. And that Man's being made right, in the Text before us, is to be underftood only of his having thofe Powers and Advantages which are proper to enable and induce him to be righteous or boJy, feems to me maaifeft from this 'A further Explication ^Ecclef. vii. 29. 159 this further Confideration ; that Man here is to be underftood coUeBively^ not of Adam only, but of all Mankind. It is Haadam in the Original ; and the following are all the Places in Scripture where it is ufed. Which Places, whoever pleafes to examine, will find it commonly fignifies indefinitely a Marty any Man, every Man^ Men, and is but applied in Two or Three Cafes to a fingle Perfon. Mam. Gen, i. 27. — ii. 7, 8, 15, 16, 18, 22, 22, 25. — iii. 12, 22, 24. — iv. 5, 6,. {deflroy) 7. — vii. 21. — viii. 21, 21. — (hand ^f) (iifi^f) '^^' 5, 5, — [Man's Blood, made be) 6, 6. £;cd?^. ix. 9, 19, 22. — xxxiii. 20. Lev. v. 4. — vi. 3. — xviii. 5. Numb, xviii, 15. — xix. 13. — xxxi. 47. Deut, v. 24. — viii. 3, 3. — XX. 19. Jojh. xi. 14. — xiv. 15. Jud.xv'uj, II, 17. I 5^;«. xvi. 7, 7. 2 iS^w. vii. 19. (^«)') I A7;7^j viii. 38. i Chron. xvii. 17. 2 ttr^;?. vi. 29. — xxxii. 19. PfaL civ. 14. (of) Prov. xxvii. 19, 20. Ecclef. ii, 12. — iii. II, 13, 19, 21,22. — V. 19. — vi. 7.— vii. 14, 29.— viii. 6, 9, 17, 17.— ix. i, - 12. — X. 14. — xi. 8. — xii. 5, 13. Ifai, ii. 20, 22. Jen iv. 25. — vii. 20. — xxi. 6. — xxxi, 30. Ezek. iv. 12, 15. — XX. II, 13, 21. Jon. iii. 7, 8. Zeph. I 3. Zecb. viii. lo. ^ Adam. Gen. ii. 19, 19, 20, 21, 23. — iii, 8, 9, 20. f Men. Gen. vi. i, 2, fofj 4. -^ xi. 5. I^i;. xxvii. 29. Numb. v. 6. — xii. 3. {all) i6o A further Explication of Ecc\d, vii. 29, {all) — xvi. 29, 32. T Sam. xxvi. 19. i Ki72gs viii. .39. 2 Chron, vi. 1 8, 30. Job vii. 20. PfaL cxv'i. II. — cxlv. 12. Ecclef i. 13. — ii. 3, ^5roved from GaLiiu 10. Cur fed is every om. who continuetb not in all things,. 6^0. But ihe Covenant of Grace in a Redeemer, advanced, and, eftabliihed be- fore God paffed Sentence upon Adam, rever- it^ this, Cii^fey which v/as. Death without a Revival to 'Life, by introdacing a Refurrec- tion. So R. R, funpof.s, P. 231. And fo I make no Doubt^j/?;;;;sanderftood it; how- ever, Ew^t^^. Seventh ..Man ixom Adam ^ certainly did io underdand it, when he pro- phefied of the Coming ot\our Lord at the lad 1 i Day, 194 Remarks on the Second Edition Day, Jude Ver. 14, 1 ^. Therefore the Death, which j4dam and his Pofterity die, is not a Curfe, not the Curfe of the Law. See Supplement, P. 90-— 93. and P. 113 — 120. R. R. P. 42. in the Note. I anfwer, — that Children appear to be of a much meeker and milder Temper than grown Perfons, &c. Ans. Thofc Texts, Matt, xviii. 3. i Cor, xiv. 20. P/al. cxxxi. 2. do not appear to fpeak of Children in a comparative View. R. R, Hid, I. 21. Bui after all I afky are 720t thofe fad DefcriptionSy which I have given of the vicious Tempers of many Children y juft and true f Ans. I think not; and I have given my Reafons, Supplement ^ P. 141. i?. /?. fpeaks more juftly of Infants, P. 147,325. R. R, P. 47. It has been faid indeed-— -that if the fir ft Man^ even Adam, did jail into Sifiy though he was made innocent and perfedfy then among a Million of Creatures, e-jery one might finy though he was made as innocent and perfedi as Adam ; a?id that this is a better Account of fo univerfal an Apoftacy, To which Janfv/er ; there is indeed a bare Foffibiliiy of this Event y but the Improbability that every Creature of the Ruin and Recovery of Mankind. 195 Creature Jhould fall into Sin, is in the Pro- portion of a Million to one. Ajid I prove it thus. If a Million of Creatures were made hut in an equal Probability to ft and or fall ; and if all the Numbers from one, to one Mil- lion inciufively, were Jet in a Rank, it is plai?i that it is a Million to one that juft any fn^Je pro- pofed and determined Number of all this Mul- titude fjjould fall by Sin, Now the total Sum is 07ie of thefe Numbers, that is the laft of them ; and conjequently in this Way of Calcula- tion, it is a Mtllion to one againfi the Suppo- fition, that the whole Number of Men Jloould fall. And yet further, if they were all made in a far greater Probability of ftanding than falling, which the Jufiice and Goodnefs of God feem to require, then it is much mere than a Million to one, that all Jhould fin againft their Creator without Exception. — And this Argu-' me?2t mill grow fill 1 en l^houfand T^imes flrong~ er, if we juppofe Ten Thoujand Millions to have lived jince the Creation, Ans. My Arguaient, to which this is an Aftfwer, is here reprefented very imperfedily. \t confifts of two Parts, and ftands briefly thus, {Supplem, P. 52.) If finful Action in- fers a Nature originally corrupt^ then [where- as Adam, by the Confeffion of R. R. commited the moft heinous Sin that ever ivas commited in the World) it will follow that his Nature wai originally corrupt, that he was made with I i 2 evil 196 Remarks on the Second 'Edition evil Inclinations^ &c. [To this 7?. R, faith not one Word, though this is the main Argu- ment which I oppofe to his, whereby he un- dertakes to (hew — That wicked Adions in- fer a corrupt Nature originally, I add,] But if we cannot infer from Adam'i Tranfgreffion^ that his Nature was originally corrupt -, neither can 'we infer from the "TranJgreJJions' of ally or of any Part of Mankind^ that their Nature is originally corrupt, &c. — To this it is anfwer- ed, if a Million of Creatures were made in 2n equal Probability to ftand or fall, it is a Million to one they would not all fall. — But this is no Anfwer to my Argument. In- deed the Reafoning may hold good, where all Circumftances agree to make the Chance or Probability equal with regard to every Indi- vidual, in the fuppofed Million. But I ap- prehend the Laws of Chance^ or equal Proba- bility^ are not rightly applied to the Cafe in Hand, which ought rather to be eftimated by the Laws of Infe^lion, as I may fay. When Sin is once entered into a Body of Men^ in a World of Temptation and Allure- ment, there it makes its Progrefs, not accord- ing to the Laws of Chance^ but of Inf^iion ; it afTumes the Nature of a Contagion, and one Siner produces another, as the Serpent drew in Eve^ and as Eve drew m Adam ^, the firft Sin and Siner (according to the Apoftle, I Cor. v. 6.) being like a little Lea^ ven, which leavens the whole Lump, This r Cafe of the Ruin and Recovery of Mankind. 197 Cafe therefore requires a Calculation, not ac- cording to the Laws of equal Probability, or Chance^ but according to the Nature of fuch a fpreading Contagion as may be compared to the Infedion of a Piece of Leaven put into a Lump of Dough. — It does not appear that uidam was made in a far .greater Probability of ftanding than of falling, R. R. P, 48. It has been faid again, If the Nature of our firjt Parents was not origin nally corrupt, who commited the firjt Sin, and Qccafioned the Suffering, neither is my Nature originally corrupt^ who am no ways concerned in the Commiffion of that Sin, but only am thereby fubjedfed to Suffering. — I anfwer, But ij the Sin oj our fir ft Parent laid him under Guilt, tainted and defiled his own Nature, both Soul and Body, and I am derived from him as my Spring and Head, I may be thus defiled aljb^ receiving a Taint both in Soul and Body,]rom the firjt Criminal, as 1 have jhewn afterwards, Ans. This Objedion and Anfwer (hould have come in alter the frighttul Account of the Sufferings of Mankind. However, in Anfwer to my Argument, R. R. iliould have proved that fuffering, on the Account of ano- ther Man's Sin, proves that my Nature is originally corrupt. Inftead of that, he tells us we may derive a defiling Taint iiom Adam, 1 i 3 This 198 Remarks §n the Second Edition This is giving up his Argument taken from our Sufferings. R. R. UiJ, in the No'e. Oi/ervey I do not here a[[erf^ that Man has not a remote Ipeculative, and natural Power to obey the Law of God 3 but it is abundantly evident, he has not an immediate, proximate, and mo- ral or pradical Power to do it, ftnce not one cj all Mankind have ever done it. Ans. Adam is one of all Mankind who did not obey the Law cj God. And therefore, according to i?. i2's Aflertion in this Place, Adam even in Innocence, had not an im- mediate^ proximate^ and moral or pra5iical Power to obey the Law of God. But 1 con- fefs I do not underftand this Diftindion, and as I cannot find it in the Word of God^ I am lefs concerned about it. If Divines can latisfy themfelves to introduce fuch Subtihies into the pure and plain Dodrine of the Gof- pel, I mud leave them to pleafe themfelves. But it is evident every ivlan has fufficient Power to do his Duty, becaufe God in the laft Day will exped no more Duty from him than what he has given him Power to per- form. Matt, XXV, 14 — 31. See Supphn, P. 62—70. R. R. P. 71. // has been ohjcdled here, that thefe Sufferings cJ Children may be for the CorreC" of the Ruin and Recovery of Mankind. 199 Corre5iion and Punijloment of the Sins of their Parents. But the Anfwer is evident, viz. Can a God of Equity and Juftice inflidi fuch Suf ferings on Children without any fuch Con/litu- tiony whereby the Sins of Parents may be as it were tranjlated or imputed to the Children^ [Ans. Yes. As well as he can inflid: Suffer- ings on Cattle, for the Sins of the Owners. See Suppletn, P. 16, &c. R, R, goes on.] Befides, many of the Parents of thofe fuffering Children, may be dead or abjmt^ fo as never to know it^ &c. Ans. Here two things are omlted, which ought to have been taken Notice of. i. The Proof 1 have given that Children, notwith- ftanding their Sufferings, come into the World under the fame general Word of Blef- £ng that was pronounced upon Adam. 2. Their Sufferings being appointed for wife and good Purpofes to others^ as well 2i% Parents, (Supplem. P. 82, 83, 128.) in favour of his own Argument, that the Death of the Infants of wicked Perfons may anfwer good Pur- pofes, he takes in Neighbours, as well as Pa- re fits ; P. j4i.) and lo he ihould have done for me. R. R. P. 73. Some have been fo weak as to reckon up a large Catalogue of the Injiances of Divine Bounty and Goodnefs in this lower World, and add thereto the Revelation and Propofal of I i 4 his 200 Remarks on the Second Edition bis faving Grace ; and they •'would make this as evident a Proof that Mankind {lands in the Favour of God, as all the other Injlances of the Miferies of human Life can be any Proof of an univerfal Degeneracy of Men, and the Anger of God againft them. — But it is very eafy to repl)\ that the Goodnefs of God may incline him to be- flow a Ihcujand Bounties and Graces upon Cri- minals and their ivhole Race -, hut I think his yuftice and Goodnefs will not fuffer him to in- fli5i Miferies in fuch an univerfal Manner where there has been no Sin to deferve them, either in Parents or Children, in Head or Members, in the7nf elves or their Reprefentatives, Ans. It is owned there may be, and really is. Sin more than enough among Mankind, to deferve all the Sufferings God infliclls upon them; and as the Scriptures reprefent thofe Sufferings as difciplinary for Corredion and Reformation, it is evident there is no Occa- fion to introduce the Notion of Reprefenta- tives, Pv. Pv. P. 105. in the Note. In Jlorj^ — the fe Events [the Sinfulneis and Sufferings of Mankind] ??iull arife from fuch a Conftitution or Covenant [of a federal Head] formed or executed by God as the righteous and fupreme Governor of the Worlds or from the f over eign and arbitrary Appointment of God^ as a Crea- tor and abfolute Lord, And 1 think the Exe- cution of the Ruin and Recovery of Mankind. 20 f cution of this Sovereignty brings a harder Im- peachmeut of God's Condu£l than this Adl of Government. Ans. The Scriptures tell us thefe Events arife from neither of the Caufes here affigned. But that the Wickednefs of Men proceeds from themfelves ; and their Sufferings from the Wifdom, Juftice, and Goodnefs of God, ^ the Governor of the World, to difcipline, correct, and reform his finlul Creatures. This View of things, indeed, is inconfiftent with.i?, i?*s Scheme and Arguments. But it is what the Scripture fully, clearly, and frequently reprefents -, and a fair Enquirer and Defcriber of the Divine Conftitutions,and the State of Mankind in relation to God, ought not to overlook it. This View of things gives us an infinitely more rational and ufeful Account of our prefent State, than the Suppofition of a Reprefentative^ who by his Condu(5t was to make all future Gene- rations holy and happy like Angels, or mife- rable, finful, and corrupt, even from their ^irth ; which, as it is apparently without any foundation in Scripture^ fo it fets our Afflic- tions in theabfurd, ufelefs, and gloomy View of mere Plagues and Miferies brought upon us for a Sin of which we know nothing but from Hiftory ; and reprefents our Sinfulnefs as coming upon us unavoidably, and fo, in E- quity, difchargesus from the Guilt of ir. R.R. 202 Remarks on the Second Edition R. R. P. 1 1 9 . And it is poffthle^ that alfo all this might be Jet hejore thejirji Man in a very ftrong Light by God his Creator ; he might be informed that he Jhould have a large Poflerityy and they Jhould all Ji and and be happy y or fall and be mijerable together with himfelj\ And again, P. 163. Ans. i?. Rs Reafonings upon the Obliga- tions Adam was under, plainly fuppofe that he knew he was the Reprejentative of his Pofterity. And if fo, then what a mon- llrous, enormous Siner mufl: &'\s Reprefenta- five of ours be, who could, 'or the Sake of one fenfual Gratification, knowingly, with his Eyes open, ruin himfelt, and Millions and Millions of Creatures that were to defcend from him, when he had full Power to do other wiie, when his Will had an inward Biafs and Fropenfity to Holme fs and Virtue -^ when his Senfe^ Appetite ^ and PaJJiony were jubjeB to Reajon ; when his Mind and Conjcience had a Power to govern the lower Facul- ties ^ and keep them in due Obedience ; when his Heart was inlaid with hove and Good-will to the Creatures^ and ejpectally thoje of his own Species ; and when he was endued with a Principle ofHoneJly and Truth in dealing with them, R. R. P. 5, 6. And yet, at the fame Time, how perfectly abandoned mufl: he be to all Senie of Truth and Honefly, of Dutv o/ the Ruin nnd Recovery of Mankind. 203 Duty to God, and AfFedion to Mankind j how violently prevalent againft Reafon and Con- fcience muft Appetite or Paflion be, when he would not deny himfelf one fingle Grati- fication, though he faw, in a veryJirongLighf^ that he fhould thereby involve himfelf, and ail his Pofterity, in the moft deplorable Corrup- tion and Mifery ? What an odd Conipoiition muft the Man be, who, though he had an inward Inclination to pleafe and obey God, a Zeal and Defire to ferve him, and an holy Fear of of ending him, with a Readinefs to do his WilL R. R. P. 5. and his Heart was inlaid with Love and Good-will to his own Species, P. 6. yet when he knew, that by obeying, ferving, and not ojfFending God, he fhould make him- felf, and all the Millions and Millions of his , own Species to a Man, holy and happy as the blefled and glorious Angels, he refufed io do even v^hat he was inclined io do, what he had a Zealand Defire to do, and might readily have done ; and rather chofe what was againft his Inclinations, and v>^hat he had a holy Fear of doing, viz. to difobey and offend God, and make us all finful and miferable. What Brute or Savage in Afia, Africa, or Ame- rica, can be fuppofed to be fo ignorant and thought lejs of himfelf and Poflenty^ and fo in- folent and rebellious again/i God ? i?. iJ. P» 33. Can we believe the hleffed God would put Juch a wretched Piece ofWorhnanflnp, as this Reprefentative of ours, out of his pure Hands ? 204 Remarks on the Second Edition P. 34. R. R, fuppofes it would have lain much Concern upon the Heart of good and in- nocent Man^ to oblige him to Watchfulnefi in his Duty^ had he merely been appointed to be the Reprefentative of Millions who were no way a* kin to him ; but when every one oj thofe Mil- lions is his own Offsprings that the Obligation is inhanced by all the Tendernefs of a Father, and all the Solicitude that an innocent, bene- volent Father mufi be Juppofed to have for the Welfare of thofe who fhould jpring from him. (P. 119.) But it feems, all the Strength of this Obhgation was not fufficient to reftrain this good and innocent Man, this tender and benevolent Father^ from fo much as eating of one particular Fruit, when he knew, and clearly faw^ that he (hould thereby ftrip all his Pofterity of Plolinefs and Happinefs, and fab- jedt them to the End of the World to Sin andMifery. What Idea then muft we have oi this Reprefentative? What a Monfter of Vice, Thoughtleffnefs, Rebellion, Perverfe- nefs, and Cruelty, muft he be ? What Man, in his Senfes, would have trufted his eternal Happinefs or Mifery in the Hands of fuch an abandoned Wretch ? Or, who can imagine it was the 7nofl probable, and the fafejl Way to fecure Happinefs to Mankind^ by having this vafl Trujl commited to fuch an inconfiftent Creature ? (P. 134.) Or who will fay, that we ftood as good a Chance for Happinefs and Holinefs of the Ruin and Reavery of Mankind, 205 Holinefs as of the contrary, by having a Re- prefentative fo ftrongly bent upon our Ruin ? (P. 132.) And whatniuft we think of our Ma- ker? How remote muft it be from Juftice, Be- nevolence, VVifdom, and Goodnefs, to intruft a Conftitution, which, if it turned out wrong, would oblige him to create every Man coming into the World with a corrupt and finful Na- ture, a thing inconfiftent with his Goodnefs and Judice — to intruft the Welfare of Mil- lions of Millions, even a whole World of his Creature?, to the Condudt of a Man who he could not but know, if what R. i?. advances be true, was in the higheft Degree weak and inconfiderate ? And this too under the Ri- gour of Law, according to which, one falfe Step would ruin all — But let us not be fright- ed j a little Refledion will convince us we may entertain far more favourable Thoughts both of our rirpL Parent, and of the wife and graci- ous God, who created both him and us. God is righteous in all his Ways, and holy in all his Works, and Adam might be as good and ho- neli a Man as moft of us are. For, in (hort, this whole Affair of a Reprefcntative, is a mere Fitlion^ "Without any Ground in Re a f on or Scripture^ which in every View contradicts and deilroys itfelf. R. R. P. 121. in the Text — God forfook his difobcdient Creature^ and departed from him^ 2o6 Remarks on ihe Second Edition him, &c. {in the Note.) Objedion. But God^ as a tender Father of our fir [i Parents^ guarded and cberijhed their Bodies by clothing them^ he gave them a Proraife of Mercy and a Saviour immediately y he revealed a Gofpel to them, Sec, How then can it be truly (aid, that he forfook them ? Anfwer. The great Gody as a righteous Governor oj ihe World, and upon the Foot of his broken Law, which pronounces Tribulation and Wrath upon every Soul that doth amifs, may be well f aid to for fake his difobedient Crea- ture. Ans. The Tribulation and Wrath fpoken of Rom. \\. 8, refers to the future Judgment^ as the Apoftle tells us twice, Ver. 5, 16. That Paragraph, Ver. i — 17. defcribes not the Terms of the Covenant of Works, as R. R, tells us, P. i66. and elfewhere, but the final Iffue of things in the la/i Day ; and therefore only affirms — That all good Men will then be rewarded, and that all bad Men will then be punifhed, but gives not the leaft Ground to conclude, that any Part of Mankind are under the broken Law of Works, or forfa- ken of God in this prefent World, which is always in Scripture reprefented as the Day of God^s Grace. R.R. Ibid. And in this View even ihe Ele5l themjehesare called Children of Wrath by Nature even as others j notimthfianding that of the Ruin and Recovery of Mankind, 207 that God has provided a Covenant of Grace, &c. Ans. See this Text explained, Scrip. Doc. ofOrig.Siuy P. no. — 116. R. R. Ibid. All this Provi/ion therefore for the Good of Man in this Life^ or for the Salvation of htm hereafter^ doth not hinder the Scripture jrom reprejenting Men^ in their fal" len State, under the Law oj Works ^ as mifera- hie and deftitute of God's Favour, and without Hope. Ans. The Scripture reprefents Adam, be- fore he fined, as under the Law of Works. And the fews, for a fpecial Reafon, were under that Law. But the Scripture tells us, that the Law was not in Being from Adam to Mofes y and that it is not now in Being un- der the Gorpel— Fcr we are 720t under Law, but under Gracs. And to fay, that Men are now in this Life ujider the Law ofWorks^ dejlitute of God's Favour, and without Hope, is a capital Error, and fubverfive of the whole Gofpel. How can Men be under the Law of Works, [Sin once and die for ever] or how can they be deftitute of God's Favour, when he has vouchiafed to them the Riches of his Grace in a Redeemer? How can they be without Hope, when he has given them the 20 8 Remarks 07i the Second Edition the Hope of eternal Life ? And where do the Scriptures reprefent all Mankind as deftitute of God*s Favour, and without Hope, as de- fcended from Adam^ and on Account of bis Sin ? The Gentiles were without Hope^ (Ephef. ii. 12.) as they had not the Hope of the Gofpel revealed to them. R. R. P. 133. the Note. Doth that Man write the fincere Senfe of his own Mind and Confcience, who charges thofe Exprefjions about a dangerous Trial for Adam's Pofterity if Adam had ftood, with this Suppofition or Inference, that we are none of us upon a State of Trial now, and that Adam alone was upon Trial for us all, Sf^. But letfuch a Man knoWy that we have ever owned and granted^ that we are in a State of per fonal Trial at pre- Jent, and that the Day cf Judgment is deftgned to decide that important Event. But let it be remembered aljo, this is upon the Foot of a New Covenant propofedto the World fince the F.illofMd.m, &c. Ans. It is R, R% avowed Scheme — That if Adam continued in his State of Obedience, he JJmdd propagate bis Offspring in the Divine /- mage and Favour, and fe cure immortal Life and Happinefs to them — But if Man Jhould fin^ 'cgainii God, that he pould beget his Offspring defpoiled of the Image and Favour of God, and i?ivohed of the kuin and Recovery of Mankind, 209 invoked in Mifery, P. 117, 118. ThatM^/^, upon theje Terms^ was put into a State of Trial, P. 119, 120. "Ihat unhappy Man fined, by giving way to the Allurements of Senfe, or Appetite^ or Pajion—and thereby loji his hinocence and Happinefs, That then^ fmful and mijertible Man went on to propagate tis Kind according to the Conftitution and Co- venant above mentioned, ^x\^ Jo produced all his Race in the fame degenerate, Jinful, and miferable State, into which he had plunged ,himfel}\ P, 124. Now what can be more evident than that, according to his Scheme, Adam alone was to be upon Trial for us all, that he was to pafs the Trial in cur Steady P. 138. that he was to a5l for us as our Re- prejentative, P. 141, 142. and that his Con- duct was to determine the moral and natu- ral State of all his Pofterity, to the End of the World ? Then we may rightly conclude, as R. R, fuppofes, all Mankind are ftill un- der that original Conftitution and Cove- nant with J^am, according to which he alone was to be upon Trial for us all, that none of Aclam's Poilerity are in this World upon per- fonal Trial. I knew very well, when I wrote the Paragraph in my Book, to which he re- fers, that he owned we are now upon per- fonal Trial ; and alfo that he owned God had provided Hope and Salvation for Man» kind, by the Covenant of Grace, immediately upon the Fail of Jdam-, but I could not fee Kk how 2 1 o Remarks on the Second Edition how either of thefe were confiftent with his Scheme. And it is that alone I am arguing aG^ainft, R. R. P. 137. And why may not all Man* kind ivith the fame Reafon be /aid to fall into Coj^demnation and Ruin^ in their natural and federal Heady and yet the great God bejujt and righteous ? Ans. By no Means — Becaufe none of the Inftances he has brought, of Lofs of Eftate and Honour to a fingle Perfon in a Noble- man's Family, or the Mifcondudt of the Re- prefentatives of States, do corrupt the Nature of thofe whom they reprefent, or bring them under the Wrath and Difpleafure of God. R. R. P. 179. the Note. The Author has: read what Oppofition has been made to his tia- tural and obvious Expo/ition of this Argument y as handled by the Apoflle in this Epifile [Rom. V, 1 2^—20 ] and he finds fuch perverfe Dif iortions of the Scriptures from their plain Senfe^ andjuch abfurd Confequences rifmgfrom this Oppofition, that he leaves what he has here faid as Jufficiefit to jujlify his Expofition to the Vnderflanding.oj afincere and hone fl Read- er ^ notwithfianding all the boafting Pretences to Scripture y and flemn Exhortations to at- tend to it^ which are i?it reduced on the other Side. Ans» of the Ruin and Recovery of Mankind. 2 1 1 Ans. This is only talking a Man's Plea- fure, and runing down others with hard Names, and unkind Cenfures and Infinua- tions, but neither juftifies his Expofitions, nor difproves mine. Let the Reader foberly perufe my Comments upon Rom» v. 12 — 20. Script, Do5l. P. 27 — 64. and then let him judge. R. R. P. 183. I Objedion. It confufesand perplexes our Ideas to treat of Mankind thus as one colledive Body, (Sc. I anfwer— - Mankind is evidently reprefented in this Man-- ner in fever al Verfes in Rom. v. Ans. St. Taul^ Rom, v. always diftinguifh- es between Adam^ and all Men his Pofterity, Ver. 12, 18, 19. and doth not, like iJ. jR. confider Adam^ and all Men^ as one Crea- ture ; which not only confufes our Ideas, but fupplies falfe Reafonings. See Supplem, P. 64, 65, 129. R, R. P. 185. // /j readily granted, that all that is contained in the Bleiling given to Noah, is very confflent "with that Curfe of God which came upon all Men, by the fir jl Sin ; but that Curje is not conftflent with the original Blejfwg that was given to Adam. K k 2 Ans. 212 Remarks on the Second Edition Ans. All the afflidive Confequences of Jldam\ Sin upon his Pofterity, muft be per- fedlly confident with the original Bleffing given to Adarn^ otherwife God could not have confiftently given that very fame Bleffing to Noah, Here, inftead of proving that the Bleffing to Noah is not the fame with that to Adam, R, R, in the next Paragraph only argues, that it did not take away the Pains cf Child-bearing from Women, nor bard Toil from Men, nor Death from either 5 whereas Adam's Bleffing was without all thefe. I anfu^er it was fo j but then it is evident, it is in its own Nature perfedtly confiftent with all thefe, becaufe it is renewed to Noah with- out any Manner of Alteration^ after the In- ftances of Suffering were introduced into the World. And fuppofe it refers to the vafl Defolation by the Flood, that doth not alter the Nature of it. And as for fecuring the World from the like Stroke for the future^^ that is provided for afterward by the Cove- nant of the Rainbow. He faith, P. 187. That the Dominion over the Brutes given to Adam, carries in it more than merely the Blejjtng to Noah. But this is only affirmed, not proved. See P. 190, 19K of this Piece. R. K, of the Ruin and Recovery of Mankind. 211 R. R. P. 188. Dr. Cheyne fuppofes the Licence to kill and eat Birds and Bea/h, was defigned in the Providence of God to fiorten the Life of Man after the flood — which ve- getable Food would have prolonged. Ans. We ftill enjoy great Plenty of vege- table Foods but do not find in Fad, that they who eat nothing but that, live longer than other Men. However this doth not hinder the flaying and feeding upon Animals from being an additional Inftance, and indeed the higheft Inftance of Dominion over them; for we have a Licence to kill and eat an\\ as and when we pleafe. R. R. P. 188. The Image of God in which Adam was made atfirji^ confijled eminently^ if we will believe St. Paul, in Righteoufnefs, Ephef. iv. 24. for the Chriftian is required to put off the old Man, /. e. the finjui Temper which he brought ijito the World with him^ &c. Ans. This I am perfuaded is not agreable to the eiTential and plain Marks in the Text. See Supplem. P. 150 — 156. R. R. Ibid. Whereas that Part of the Image of God which remained after the Fall^ was the natural Image of God, viz. the fpiritual Fa* cutties and Immortality of the Soul^ or the po- K k 3 litical 214 Remarks on the Second Edition litical Image of God, in a Degree cj Dominion over the Creatures ; fo the Image ofGodfigniJies^ I Cor.x'u*/, or perhaps in /if Corporeal Image, or Form, i. e. in that Majefty of Stature and Countenance^ nvherein God himfelf appeared and converfed with Adam in the Garden, Ans. All thefe Senfes of the Image of God as limiting the Senfe of Gen. ix. 6. where it is faid of Mankind, that they are made in the Image of God, are only affirmed, but not proved. The Texts Gen. ix. 6. Jam, iii. 9. fpeak of Men's being made in ail Ages, in the Image of God^ in the fame Words in which Adam is faid to be made in the Image of God^ without the leaft Intima- tion that it is in either Place to be under- ftood in a limited Senfe. — In Abort, had the Bleffings given originally to Adain been fo greatly altered and diminiflied as has been pretended, then they could not have been exprefly and more ftrongly repeated to Noah. Nor doth the Entrance of Adam's Sin into the World, and of Death and Suffering by his Sin, prove that they are to be underliood in a diminutive Senfe ; becaufe after Adam'% Sin, God confered upon Mankind, a Bleffing of a much greater Value than any of them, and more expreffive of his Love, extending far beyond any Confequences of Adam's Sin upon his Pofterity, (as the Apoftle fhews, Rom. v. 15, 16.) even the Bleffing of his Grace of the Ruin and Recovery of Mankind, 2 1 5 Grace in our Lord 'Jefui Chrijl^ which in- cludes the Gift of eternal Life, R. R. P. 403. There has been indeed a bold and fevere Charge brought againjl this Opinion^ [that we cannot reafonably give Thanks for our Exiftence to the Almighty Being that made us] viz. That it is a very high Degree of Ungodiinefs, that it greatly diminiflies, if not totally excludes, the Goodnefs and Mer- cy of God, and confequently forbids our Gra- titude, and difcourages our Hope and Truft *. Ans, It is a bold and grievous Accufation in^ deed^ but it wants all Proof Our Saviour bimfelf has fhewn uSy that it is certain, the Bulk of Mankind walk in the broad way to Deftrudlion, and but few find the Gate of Life^ Mat. vii. 13, 14. This aloiie is fuffi- cient Ground to maintain a Probability of Per* fins in general, who come into this World, be^ ing mijerable rather than happy \ and in this View, how can Mankind with Reafon give Thanks to their Maker for meer Exifience, which in the prefent fallen State, expojes us rather to Mifery than Happinefs f And the Arguments which are ufed to oppofe this Opinion, are fo weak and ill-grounded, that 1 chearfully leave them to the Senfe^ Reafon, and Confcience of eve- ryfincere Reader to anfwer and refute them, K k 4 Ans. * This Part of the Charge I advanced not againft this particular Opinion, but againft the whole Ductrinc of Original Sin, 2 1 6 Remarks on the Second Edition Ans. Indeed I muft afk leave to renew this Charge, and am heartily grieved and greatly aftoniihed an Opinion fo ftiocklng and iaipious (hould be periifted in. Calling my Arguments weak and grcundlefs^ is not dil- proving them^ (See Supplem..?, 70, 71, &c,) and chearfully leaving them to the Senje, &c. of the Reader^ is a mean, low Shift to evade what a Man cannot anfwer; and may be chearfully ufed at a dead Lift. AH that is ad- vanced in Vindication of this Opinion is this, that our Lord tells us, the Bulk of Mankind *walk in the bread way of DeJlruBion, &c. But doth our Lord fay, that this their De- ftrudion is owing merely to God's giving them Exiftence, or making them Men? Then indeed they could have no Reafon to thank God for their Creation, becaufe they would be created only for eternal Deflrudion. But our Lord affirms no fuch thing. On the contrary, he always charges the Perdition of Men upon themfelves j and in this very Paf- fage, which R. R. has quoted, our Lord earneftly cautions and exhorts Men not to walk in the broad Way ; which plainly (hews, that it is their own Fault if they do. It is their own Fault that they perifh, and they perifli for this very Reafon, becaufe they are not ihankjul to God for their Exiftence, and his other Bleffings, but abufe their Being and his Goodnefs. And (hall we fay, that becaufe Mea of th Ruin an J Recovery of Mankind. 217 Men are unthankful and difobedient, there- fore they have no juft Reafon to be thankful and obedient ? What is this but to vindicate the Impiety of Mankind, and to teach them to fay, they have no juft Reafon to be pious ? And what muft that Dodrine be, which leads us to an Opinion fo apparently profane ? i?. R, has greatly mifreprefented the State and Circumftances of Mankind, and the Difpea- fations of God in this Part of the Book, as well as under the Eight firft Queftions at the Begining of it ; but this Opinion ftrikes fo diredly at the Root of all Religion, both na- tural and revealed, that I (hould never have thought it could have entered into the Heart of any Man who believes there is a God. And i?. i?. could be led into it by nothing but a very falfe Scheme of Religion. R. R. P. 407. Every Man who comes in- to this Worlds ai confidered in our common Head and Reprefentative Adam, in his State cj Innocence and Trials with full Power to obey his Makers LaWy and with far fuperior Motives to Obedience^ hath good Reafon, {even as Adam our Father had) to thank God for his Exiflence ; for he was made in fuch Cir-- cumflances (under Adam his Head) which carried in them a much greater Probability of fianding and being happy ^ than of falling and being mijerable, Ans. 2 1 8 Remarks on the Second Editid^t Ans. Now we have found, i. That every Man that comes into this World, cannot rea- fonably thank God j or his Exijience, 2. That every Man that comes into this World, has good Reafon to thank God for his Exijlence, Such is the Sophiftry and everlafting Chicane of School-Divinity ; an Art to reconcile the moft palpable Contradidions, and to perplex the cleared and moft important Truths. But what good Reafon have we to thank God for our Exiftence? Anf. Becaufe confidered in our Reprefentative Adam, we were made in fuch CircumftanceSy as carried in them a greater Probability^ &c. This fuppofes, that every Man when he comes into the World, is to be confidered in the fame Circumftances that A- dam was in when he was made ; becaufe Adam was his Reprefentative^ and the Cir- cumftances in which he vvas made, repre- fented the Circumftances in which we are made, or we muft be fuppofed to be made in the fame Circumftances in which Adam was made. And now all Sides may be eafy j for it is made out both that we are made in Original Sin, and that we are not made in Original Sin ; and if this will not fatisfy eve- ry Body, I cannot tell what will, R. R. P. 41 1. Here it is affirmed by R. R. that the Original Law offVorks, which curfes every one who continues iiot in all things there of the Ruin and Recovery of Mankind, 219 there required^ is not abrogated, but that all are under the Curfe and Condemnation of it^ except thofe who have accepted of the Covenant of Grace by Jincere Repentance and Faith^ or Trull in the Mercy oj God, Ans. The Arguments I have advanced upon this Head, may be feen Siipplem, P, 113. — 119, 1 add here, that the Law as a Rule of Duty neither is, nor can ever be abrogated; and I agree with R, R» that the Law is writen in the Heart of Man by Nature^ Rom. ii. 15. and that whojoever offends in one Point is guilty of all^ Jam. ii. 10. that by the Law is the Know- ledge of Sin, and that no Flejh can be juflified by it. Thefe Texts R, R. alleges in Vindication of his Aflertion, that we are now under the Law of Works. But though they prove that we are now under the Law, as a Rule of Duty ^ yet they do not prove that we ace under the Law, as a Rule of Nullification^ as it curfetb every one who continues not in all things there required. Nor doth the Apoftle, Rom, ii. 9. affirm that the Law NOW brings Indignation and Wrath upon every Soul that doth amifs ; (as R, R. here tells us) for the Apoftle evi- dently fpeaks of that Tribulation and Wrath^ which will come upon every Soul of Man that does amifs in the Day of Wrath y Ver. 5. in the Day when God jhall judge the Secrets of Men by Jefus Chrifi^ Ver 16. *. But at prefent wc are * Nor by viroij.o'rt] ep^a «^ct9^>:mmmmm^m# #^^MM)^MMMMX POSTSCRIPT. WHEREAS R.R, profeffes to de- rive his Sentiments on the Subjedl of Original Sin Uom Scripture ; and whereas he grounds his Dodrine upon Adam\ being our Reprefeniative in fuch Manner, that if he was obedient, all his Poftcrity fliould be born holy and huppy, and continue to be fo; but if he fined, all his Pofterity fhould be born finful and miferable under God*s Wrath and Curfe, I fliould be glad to fee, and hereby I do earneftly requeft R, R, to produce that Text or Place of Scripture, either in the Old or New Teflament, where Adam is faid to be our Reprefentative, fo that he obeying we' (hould all have been holy and happy ; he fining, we fhould all be finful and mife- rable, under God's Wrath and Curfe, even from Postscript. 227 from the Birth. And this muft be allowed to be a fair Propofal ; which cannot reafon- ably be refufed, feeing our Relation to ^^am is a Matter of pure Revelation, which can be known and underftood only by Scripture Evidence; and feeing we all appeal to Scrip- ture, as the only fufficient and proper Rule for fetling our Faith in this Points Lla THE following Obfervations, by Way of Reply to the Rev. Mr. John Wesley's Remarks on Dr. Taylor's Scripture-Dodlrine of Original Sin, were left, in the Doc- tor's Hand-writing, to be added to the next Edition of that Treatife. Thefe brief Hints, in the Judgment of the Editor, contain a fufficient Confutacioa of all Mr. Wesley's Objedions, as far as the Scripture- Dodrine is concerned. A REPLY T O T H E Reverend Mr. John Wesley's Re- marks on Dr. Taylor's Scripture- Dodrine 95^ Of iginal Sin. P92. W. How are you affured, that God when he created him [A Jam] did not give him fpiritual as well as animal Life ? 7, I am affured of this, by the Reafons given Supplem. Seel. VIII. Ibid. jT. No other Life is fpoken of before. W. Yes there is. The Image of God 15 fpoken of before. T, And the Image of God is fpoken of af- terwards, as belonging to the human Nature now, as well as to Adam when firft created. Gen. ix. 6. Jam, iii. 9. P. 93. W. — and breathed into thy Noflrih the Breath of Lives^ both of animal Life and of fpiritual Life, 1^13 ^- 230 Reply to Mr. Wefley'i B,e marks on the 71 tD'^'^n Life^ is of the Plural Number, but the Senfe is Singular, as CD^D Water, ie- nehrae^ Darhiejs^ &c. And is fo far from including fpiritual Life, that it is applied to wicked Men, who are dcftitute of fpiritual Life, to Brutes who are incapable of it. Gen. vi. 17. — vii. 14, 15, 22. Ibid. W. Therefore other Confequences of his Sin may be equally implied, though they are no n:iore exprefled than this. Tl They may indeed be implied, except they are abford, contradidory, and impoffible, P. 95. W* This is all you can difcern in the Mcfciic Account, as the Confequence of our firfl Parents Sin, before God judged them. Mr. Hervey difcerns fomething more. T. Rather, Mr. Hervey imagines fome- thing more; P. 108. W. You have not yet proved^ that Death, throughout this Paffage, means only the Death of the Body. T, The Proof, that the Death, from which all Mankind are releafed at the Refurreftion, is the only Death which came upon all Man- kind, in Confequence of Adam\ Sin, is very evident from the Antithefis, or Oppofition be- tween the Members of the following Senten- ces, Rrjn, v. 18. Tberejorey cis by the 0 fence of " Scripture - DoBrine i?/ Or ig i n al S in . 231 rfone, [Judgment came] upon all Men to Condemnation \ even fo by the Right eon fnefs of. one [the free Gift came] tipon all Men un- to Jupification of Life, i Cor. xv, 21, 22. For Jince by Man came Death, by Man came alfo the Resurrection of the Dead [that is of all the Dead 5 for it fol- lows,] For as in Adam all die^ even fo in Chrift fJmll all be made alive ^ [or reftored to Life] He fpeaks evidently of the gene- ral Refurredion of all Men, and not of the Juft only. For the erroneous Principle which fome of the new Chriftian Converts at &- rinth advanced, was this, (Ver, 12.) that there is no Refurre5lion [at all] of the Dead, It is plainly againft this general Propo- fition, that the Apoflle immediately argues, {J^er, 13.) But ij there is no RefurreBion [at all] of the Dead, then is not Chrift rijen^ (Ver. 14.) ylnd if Chrift be not rifen, &cc. (Ver. i8.) Then they alfo who are fallen a- fleep in Chrift, are perifhed, [or totally loll, becaufe upon this Suppofition, they will not be raifed from the Dead.] Ver, 29. Fife what fhall they do, who are baptized for the Dead^ if the Dead rife not at all — [u oXcog vBK^oi ovK sy£i^ovjoct'\ ? if none of the Dead are to be raifed. It is plain, that his Argu* ment relates, not only to the Refurredion of the Jujt, or the Glory which they would enjoy above other Men, but to the Refur- redtion of all Men in general 5 even that L 1 ^ Rq- 232 Reply io Mr. Wefley'i 'Remarks on the Refurredion, without which, even Believer$ in Chrift, would not only have a lefs Degree of Life than they expeded, but would pe- rijhy [cciroT^mTo] or be totally loll 5 and vi'ith- out which, the Apoftle himfelf expeded no Manner of Advantage frorn all his Labours and Sufferings; [Ver. 32.] on the contrary, if the Dead rije not ; let us eat and drink, for To-morrow we die^ and there is an End of us. Thus he argues j but when he explains the Refurredion, and what would follow upon it, he dwells, as he naturally would, upon the Cafe of thofe who are Chrijfs at his Com- ing, {Fer 22i and Fer, 35, &c.) in order to fliew the Chriftians to whom he wrote, what a glorious Profped w^as fet before them, and to animate them in the Work of the Lord^ Ver. 58. Now the two Verfes, namely, 21, 22. belong to the argumentative Part of his Difcourfe, and are therefore^ ^ the ExprefTions plainly declare, to be underrtood of the Refurredion of all Mankind. Con- fequently, the Death, from which all Man- kind Oiall be releafed at the Refurredion, is the only Death which came upon all Man- kind, in Confequencc of Adam's Sin. But fuppofing he fpeak§, jn thofe Two Verfes, only of the Refurredion of the Juft^ he (peaks only of the Refurredion of their Bodies, or the Reftoration of that Lif^p which was extingui(hed by Death in this World; Scripture-'Dodinne of Origrnal Sin. 233 World/ as appears plainly from the whole Chapter ; and, therefore, can mean no other Death but that when he faith, for fince by Man came Death ^ for as in J dam all die. Prii2, W. Where is it writen, That the Law, which fubjeded the Tranfgreffor to Death, was abrogated by Adam s TranfgreJJion ? I want a clear Text for this. T. A Mifreprefentation. 1 do not fay that the Law was abrogated by Adam's Tranf- greflion, (Tranfgreffion doth not abrogate the Law) but that it was abrogated upon, (that is, foon after) Adam's Tranfgreffion, namely, when Grace was introduced. And the very Texts under Confideration {Rom. v. 13, 14.) prove that it was then abrogated, 'till it was revived by Mofes, P. 115. W. Doth it intirely difcharge them from thefe Confequences ? From Sor- row, and Labour, and Death ? T. Yes, doubtlefs it is intended to dif- charge them from all thofe in the future World. But the Apoftle is fpeaking of Death only ; and my Comment is to be underftood of that only. P. 118. W. That is, the Grace of God in Chrift, &c. T. This 234 Reply to Mr, Wefley'j Remarks on the T. This is a Mifreprefentation of my Senfe. P. 125. W. The Refurredion is the firft and fundamental Step in the Gofpel-Salva- tion. No ; &c, T, A Mifreprefentation. See Script, DoB. P. 61. Ibid, W. Now you cite all thefe Texts, as relating to the general ReJurre5lio?j, T. A Mifreprefentation. It is falfe. I cite them, as relating to the Gofpel Salvation in eternal Life, or as they relate to the Re- furredion of the Jujl. P. 134. W, Was not the Sentence alfo grounded on this Threatning, Unto Duft thou (halt return, perfonally direded to him ? And is this nothing to his Pofterity ? r. We could not have certainly known that this Sentence afFeded Adam\ Pofterity, had not the Apoftletold us, that it did, Rom, y^ J 2 — 20. We might have fuppofed that we died for our own Offences, or by the mere Will and Pleafure of God. p. 135. W. The Threatning ! What was the Threatning to them ? r. The Scripture-DoBrine of Original Sin . 235 T". The Execution of the Threatning, of which I am fpeaking, was of great Import- ance to them. P. 136. W. Therefore whoever they are whom Mr. T — excludes from this All^ {all have fned) &c. T. I exclude none from that All. P. 146. W. The next Proof is, &c. T. This Paragraph, with the Two follow^ ing, is a grofs Mifreprefentation. The whole Thread of his Difcourfe, from the begining of the Epiftle, may clearly prove, that the Apoftle is fpeaking of the Gentiles only in Rom. V. 6. though he may, in the preceding Thread of his Difcourfe, mention the Jews^ by way of comparing thern with the Gen-^ tiles. P. 151. W. Still following the Bent of corrupt Nature. T. In this Paragraph, corrupt Nature is arbitrarily inferted. P. 156. W. For to fay, ''Eve had irre- ^« gular Defires before (he fined,*' is a Con- CradidioDo r. Whether 236 Reply to Af/'. Wefley'i Remarks on the T. Whether it be, or be not a Contradic- tion, I have not fpoke in that Manner. P. 162. W. In the whole Pfalm there is not one Word about Uriah. T, But there is a fufficient Intimation in the Title of the Pfalm. P. 171. JV. God produces the Man, but not the Sin, as in Murder he caufeth the muf- cular Motion, but not the Sin. T. The Nature of a Man cannot be pro- duced without thofe Qualities which belong to it when it is produced. But mufcular Mo- tion or Power may be caufed, without apply- ing that Motion or Power to the Ad: of Mur- der. Suppofe God caufes the Motion or Power, it is the wicked Agent that applies it to Murder, who might, if he had pleafed, have applied it to a better Purpofe. P. 190. W. And God could create either Men or Angels, endued from the very firft Moment of their Exiftence, with whatfoever Degree of Love he pleafed. T. That is to fay, he could create them in the higheft Degree of Love to Objeds they were not acquainted with. Which is abfurd. Nq Scripture-Do&rine of Original Sin. 237 No Man can love what he doth not firft know is lovely. And therefore the Faculty of Knowledge muft be exercifed before he can love. And therefore, though Men or An- gels maybe endued with a Capacity of Love, they cannot be endued with Love itfelf, from the firft Moment of their Exiftence. P. 191. 7*. Righteoufnefs is the right Ufe and Application of our Powers. W, Here is your capital Miftake. No, it is not. It is the right State of our Powers. It is the right Dt/pofition of our Soul^ the right Temper of our Mind, r. Therefore this light 5/ j/^*, IMfpofition^ Temper^ muft be confidered antecedently to, and feparately from all Exercife of Thought, or any other Ufe or Application of our Pow- ers ; and fo muft be conadered antecedently to, and ftparately from all Defire, and all Choice of right Adtion. And, therefore, can with no Propriety be called Righteouf- nefs, or true Holinefs, which muft at leaft imply a Defire and Choice of righteous or holy AcSion ; but muft be no more than a Capacity of Righteoufnefs or Holinefs. If it be faid, " This Difpofttion^ State^ or Tern- " per^ is an Inclination to Righteoufnefs j'' I anfwer — An Inclination to Righteoufnefs be- fore a Man knows and hath confidered what Right- 238 Reply to Mr, Wefley 'i Remarks on the Righteoufnefs is, is an Abfurdity, an Incli-» nation to he knows not what, or to nothing. Adam therefore muft not only be created, but alfo muft know and confider what Righ- teoufnefs was, before he could be fo much as inclined or difpofed to it. P. 199. W, I have felt in me a Thoufand Times, fomething which made me tranfgrefs God's Law, whether I would or no. r. That cannot be true. Such Notions muft embolden foolifti Men in Wickednefs, when they have been taught to imagine, they cannot help doing wickedly, P, 204. W, Every paffionate Man can confute you in this. T". Every paffionate Man hath a Power to command and govern his Paffion, if he choofes. But you, who vindicate and jufti- fy your Paffion, as what you cannot help, upon a pretended Principle of Religion, arc never likely to command your Paffion. P. 205. W, I cannot poffibly, on this Suppofition, account for the general Wick- ednefs of Mankind in all Ages and Nations. When Adam and Eve fined, all that were in the World fined. r. This Scripture-Dodfrine ^Original Sin. 239 T*. This is an idle way of talking. The gemral Wickednefi of Mankind hath, always and every where, been the Wickednefs of fingle Perfons ; and therefore we may ac- count for the Wickednefs of any Number of fingle Perfons, in the fame way that we ac- count for the Wickednefs of any one Man. P. 208. TV. Man is fufficient for him- felf. y. This is a grofs Mifreprefentation. I ne- ver thought or afferted any thing like it. P. 212. W, But this is not a different Thing, but precifely the fame with the Free-Gift, Confequently your whole Struc- ture, raifed on the Suppofition of that Diffe- rence, is a mere Caftle in the Air. T". A Mifreprefentation. I never fuppo- fed, or affirmed, that the Grace of God, and tbe Gift by Grace, was different from the Free-Gift. P. 214. W. Juft as fafely may we con- clude, that it was no part of his Commiffion, to teach and make known to Men, the many things he had to fay to his Apoftles before his Death, ViYnchih^y could not ih^n bear, John xvi. 12. He confidered the Littlenefs of their 240 Reply io Mr, Wefley'^ Remarks on the their Knowledge, with the Violence of their Prejudices. Tl But it is always fuppofed, that the Dodrine of Original Sin is clearly taught in the Old Teftament, * with which the Apo- flies were well acquainted. How then could they be ignorant of it, or prejudiced againft it ? How could they be unacquainted with it, if they felt a corrupt Nature in their own Breafts, as plainly and certainly as Mr. PF. feels it in his ? Were they not as religious, fenfible, and confcientious Men as Mr. IV. P. 225. W. I cannot but add a fewWords, &c. T. In this Paragraph, being born oftbeFleJh^ is turned into Something that we are born with ; whereas it rather denotes, Something we are born without, P. 226. W. We do not believe our Na- ture is originally corrupted. Did God give us originally fuch a Nature as this ? T. Why then do you call the fuppofed Corruption of your Nature Original Sin j or the Sin of your Original, if your Nature is not originally corrupted ? P. ♦ See P. 215. There was kfs Need, &c. Bcripfure-Douirine 5/" Original Sin. 241 P. 235. IV. I believe none ever did, or ever will die eternally, merely for the Sin of our firfl: Father, ' T. This IS denying one principal Article of Original Sin. See Affembly's Catechifm. Ibid. W. It was but now you yourfelf ob- ferved. That by ** our Sins were imputed to Chrift/* we mean, " He fuffered for them J* T. This is a Mifreprefentation. I never obferved any fuch thing. P. 2^s6. W. But to fuffer for Sin, and to be punifhedy are precifely the fame. T. To fuffer in Confequence of another Man's Sin, in which I had no hand, diredl- ly or indiredly, and to be puniJJjed for it, can- not be precifely the fame. P. 246. T. But natural Evil may be mix- ed with a State of Trial. Confequently, this World could not be built for a Seat of Happi- nefs. W. Admirable drawing of Confequences 1 It 7nay be 5 therefore it could not be other wife. Mm r. A 242 R^Pb ^^ ^^* Wefley'5 Remarks on the T. A Mifreprefentation. The Confequence is drawn from other Premifes befides natural EviL See Supplement. P. 35. P. 248, W, We have no Authority from Scripture, to fay that the Earth, in its prefent Conftitutiony is at all different from what it was at its firft Creation. T. A Mifreprefentation of my Senfe. See Supplement. P. 42. P. 250. W, Cur fed is every Man that con^ iinueth not^ &c. The Moment therefore thai he fined, Adam fell under this Curfe, 7*. True — But this Curfe did not come in- fo any Part of the Sentence, which God pro- nounced upon Adanty after he had fined. P. 251. W. The Confequence is not good. !r. See the Remark on P. 205. P, 269. W, By Death we now mean tem- poral Death, according to the whole Tenor of your Argument. T. A Mifreprefentation. By Death in Law, I always mean, as the Scripture means, eter- ^W Death. P. 274, Scripture-'DoBrine g/' Original Sin. 24;^ P. 274. T. If God produces the Nature of every Man in the Womb, he mull produce it with all the Qualities, which belong to that Nature, as it is then and^^ produced. W, So if God produces the ABion of every Man in the World, he muft produce it with all the Qualities, which belong to that Ac- tion, as it is then and fo produced. 7. Very true. You run a Parallel in this and the following Paragraphs, between God's producing an A^ion^ and his producing the Nature of every Man in the Womb, in order to difprove what I have advanced concerning the latter. But your Inftance of God's pro- ducing an ABion^ hath a contrary Force and EiFed. For it confirms my Aflertions in every particular rtfped. Your Principle is falfe, that God produces ^vtxy fmfid Aclion in the World. God gives the Power by which e- very Adion is performed ^ but it is the Agent who produces the Adion, by the Power which he hath received from God ; and therefore it is the Agent alone, who is charge- able with the Sinfulnefs of the Adion. P. 278. W. It would not follow, that they [thofe Adions] were innocent. M m a T. 244 ^^Pb ^^ ^^' Wefley'i Remarks otitbe 7". But it follows, if they are unavoidable^ that I, who do them, am innocent. Ibid, W, But how comes it, that all Men under the Sun, Tnould chufe Evil rather than Good ? tT. Becaufe they chufe it, juil: as Adam did, by yielding to Temptation. P. 290. W, Not by 2iny Jinful IncUnati-^ on^ but by yielding to Temptation, he did lofe the Love and Image of God. r. In this Paragraph it is affirmed, that Adam fined, barely by yielding to Tempta- tion, without any previous finful Propenfity or Inclination. But he could not poffibly yield to Temptation, without chafing to do To., He muft previoufly chufe to yield, before he yielded. He could not chufe to yield, with- out being inclined to yield 5 or he could not chufe to yield to Temptation againft his In- clinations. And if he was inclined to do a fin- ful Adion, fuch Inclination muft be finful. P. 292. JV, The Moment he exifted, he knew and loved. T, But he muft know before he could kve, P. 293. Scripture-Dodtrine of Original Sin. 245 P. 293. JV, How could a Wife, Juft, and Good God, place his Creature in fuch a State, as that the Scale of Evil (hould prepon- derate ? T, Whatever Weight you lay in the Scale of Virtue and Obedience, it is certain the o- ther Scale of Evil and Difobedience did pre- ponderate, and the Scale of Virtue and Obedi- ence did adually ** fly up and kick the Beam." You get no Advantage therefore, by magnify- ing the moral State, in which you fuppofe A^ dam was created ; feeing it turns out juft as bad upon your Scheme, as upon mine. And you are as much obliged, as I am, to anfwer your own Queftion, How could a Wife^ y^, and Good God^ &c. P. 297. PF. That one Man fined, doth not prove that he had a corrupt Nature. T. Nor by the fame Argument that ano- ther fined, nor that a third fined, and fo on, till we come to Ten Thoufand Millions. All the Siners, in that vaft Number, ar^ each of them fingle Siners, and therefore if the Sin of any fingle Man doth not prove that he had a corrupt Nature 5 no more will the Sin of any other fingle Man, till you come to any the greateft Number of Men, prove that he, or any one of them, hath a corrupt Nature. M m 3 P. 298. 246 Reply to Mr. Wefley'j Remarks on the P. 298. W. But how came Sin to enter into a Body of Men ? T. Jiifl as it enters into every Individual which compofes that Body ; with this Addi- tion, that they often corrupt one another. Ibid. W. Why doth not one good Man produce another, as naturally as one Siner produces another ? T. Doubtlefs one good Man doth at leaft fometimes produce another, and fometimes a confiderable Number. P. 299, 300. W. But if they were [vir- tuous] why did not this Mixture amend the Vicious, rather than corrupt the Virtuous ? 71 Becaufe the Virtuous, being left to the Fredom of their own Will, as Adam was, yielded to Temptation, as he did. .u- cu p. 300. W. How came Vice to have a Majority again, among the New Inhabitants of the Earth ? T. I do not know that Vice had a Majo- rity among them. But if it had j it was be- caufe they yielded to Temptation, as Adam did. Ibid. Scnpfure-DoBrine ^Original Sin, 247 Ibid, W. Nay, fuppofe Man a reafonable Creature, and fuppofing Virtue to be agrea- ble to the higheft Reafon, according to all the Rules of Probability, the Majority of Mankind muft in every Age have been on the Side of Virtue. T. A greater Part of Mankind in every Age, may have been on the Side of Virtue, than is comnionly imagined. But whereas Mr. W, ftrenuoufly afferts, that the Majority of Mankind in any Age was very far from being on the Side of Virtue, it will follow from his Argument in this Place, that we muft fuppofe Man to be no reafonable Crea-- ture, nor Virtue to be the bigheji Reafon, For he faith, upon thefe Suppofitions, according to all the Rules of Probability, the Majority of Mankind in every Age, muft have been on the Side of Virtue. P. 301. PF. Where do the Scriptures fay, that all Sufferings, thofe of Infants in parti- cular, are purely difciplinary ? 7*. Where the Scriptures fpeak of Death, or any Calamity inflidled upon Children, fuch Calamities are reprefented as difciplinary to Parents, See Supplement. P. 80. M m 4 Ibid, 248 Reply to Mr. Wefley*^ Remarksy &c. Ibid, JV. How did the Sufferings of Gre- cian or Roman Infants tend to their Correc- tion and Reformation ? T. The barbarous Way of expofing their new born Children had a Tendency to pro- duce in the Minds of the Confiderate, an Ab- horrence of all fuch unnatural, and worfe than brutifli Pradices ; and to fhew them how fadly their Morals w^ere corrupted. And as for the innocent Babes, it was a Mercy to them to be delivered out of the Hands of fuch cruel and barbarous Parents. P. 305. W. And do Pain and Death then make no Manner of literatim? T. No. For the fame Blefling is gi^^en to Noahy and all that were to defcend from him, as is given to Adam, and to all that were to defcend from him. This plainly (hews, that you fliould make an Alteration in your Senti- ments. ^S^ The JVcrd Grace confidcred, 249 X A P I Z. *Qu.I.TT7HETHER any Influence VV upon the Mind, difpofing it to the Pradice of Virtue, is Grace in the Scripture Senfe ? II. Whether there is any foundation in Scripture for the Diftinftion betwixt Com- mon and Special Grace ? III. Whether any Chriftian Virtues, in the Minds of Believers, have in Scripture the Name of Grace or Graces ? X A P I S is ufed to fignify, I. The general Favour of God or Man. Luke i. 30. ii. 40, 52. Ads ii. 47. vii. 10. 46. xiv. 26. XV. 40. Rom. i. 7. iii. 24. iv. 4, 16. XV. 5, 6. xvi. 20, 24. I Cor. i. 3. xvi. 23. 2 Cor. i. 2. ii. 14. viii. 9. [xii. 9.] xiii. 13. Gal. i. 3, 15, vi. 18. Eph. i. 2. vi. 24. Phil. i. 2. iv. 23. Col. i.2. iv. 18. I Thef. i. I. v. 28. 2 Thef. i. 2, 12. ii. 16. iii. * Since Dr. Taylor's Deceafe, this was found a- mong his Manufcripts. AjfO The Word Grace conjidered. iii. 1 8. ? Tim. i. 2, 14. vi, 21. 2 Tim<; i. 2. iv. 22. Tit. i. 4. iii. 15. Phil. iii. 25. Heb. ii. 9. iv. 16. x. 29. xiii. 25. James iv. 6. [twice repeated.] i Pet. i. 2. iii. 7. V. 5, 10. 2 Pet. i. 2. 2 John 3. Rev. i. 4. xxii. 21. 2. Thanks or Favour procured, [which implies the Favour of Men.] Luke vi. 32, 33, 34. xvii.9. Rom.vi. 17. I Cor, i. 30. XV. 57. 2 Cor. viii. 16. ix. 15. 1 Tim. i. 12. 2 Tim. i. 3. i Pet. ii. 19, 20. 3. The Gofpel and its BlefGngs. John i. 14, 16. [the Apoftle here compares the much fuperior Grace of the Gofpel, to the Grace vouchfafed to the Jews under the Mo- faical Difpenfation,as appears from the follow- ing Verfe, where Grace is ufed in the fame Senfe] Ads xiii. 43. xiv. 3. xv. 11. xx. 24, 32. Rom. v. 2. 2 Cor. i* 12. Gal. i. 6. ii. 21. V. 4. Eph. L 6, 7. ii. 5, 7, 8. Col. i. 6. 2 Tim. i. 9. Tit. ii. 11. iii. 7. Heb. xii. 15, I Pet. i. 10, 13. V. 12. 2 Pet. iii. 18. Jude 4. Afts xi. 23. [the Grace of God with Refpeft to propagating the Gofpel by miraculous Operations.] i Cor. xv. jo. 2 Cor. xii. 9. Adts xviii. 27. 4. Generofity, or a generous Gift. Ads I'he Word Grace tonjidered. 251 Adls iv. 33. [the following Verfe feetns to give this Meaning,] i Cor. xvi. 3. 2 Cor» viii. I, 4, 6, 7, 19. ix. 8, 14. Phil. i. 7. 5. The Favour of Man in granting a Re- queft. Afe XXIV. 27. XXV. 3,9. 6. The Favour of God in beftowing any particular Gift or Office. Rom. i. 5. xii. 3, 6. xv. 15. i Cor. i. 4, iii. IQ. XV. 10. Gal. ii. 19. Eph. iii. 2, 7, 8, I Pet. iv. 10. 7. The Grace of God with refpefl: to the Gofpel, or Salvation of Mankind. Rom. iii. 24. v. 15, 17, 20, 21. vi. i, 14, 15. 2 Cor. iv. 15. vi. i. 8. Gratification, Satisfaction, what is ex- ceeding defirable to the Mind. 2 Cor. i. 15. Eph. iv. 29. Philemon 7. Luke iv. 22. 9. A Senfe of the Grace of God, or Chrift. Cd. 2^2 The Word Grace ccnftdered. Col. iii. 16. 2 Tim. ii. i# Heb. xii. 28. xiii. 9. JO. Gracefulnefs. Col. iv. 6, 1. From the Examination of thefe Texts, it does not appear that %ap/^, Favour, or Grace, does ever fpecially, particularly, and only fignify, the Influence of the Spirit of God upon the Heart, difpofing us to believe in Chrift, and to pradife Virtue. But it may poffibly be included with other Bleflings in the general Notion of the Favour, or Grace of God. 2. From this Examination it does not ap- pear, that there is any Foundation for the Diftindionof Grace, into Common and Spe- cial. 3. Nor do we find that Grace is ufed in Scripture to fignify any particular Virtue, except 2 Cor. viii. 7. In the Courfe of this Examination, we have found, that the Thorn in the Flefh, the MeiTenger of Satan which buffeted Paul^ [2 Cor. ^he Word Grace conjidered. 253 [2 Cor. xii. 9.] could not be any thing cri- minal, or that had a criniinal Tendency; but muft relate to fomething in PauF% Perfon or Speech, whereby his Miniftry might be dif- regarded, and rendered lefs acceptable and fuccefsful. For our Lord, in anfwer to his Prayers, that it might be removed, told him in EfFedt, that it would be continued (and he fupported under it, by the Grace of God) which 'Could not have been right, had it been any thing of a criminal Kind. Our Lord adds, for his Encouragement and Satis- fadtion, that his favourable Affiftance fhould be fufficient for him, to make his Preaching, and propagating of the Gofpel fuccefsful ; and that the Name of our Lord would be magnified, by his labouring under that Dif- advantage ; which was fo fatisfadtory to the Apoftle, that he gladly gloried in his Infir- mities, that the Power of Chrift might more illuftrioufly reft upon him. Books publifhed by John Taylor, D. D. and fold by M. Waugh, in Lombard- Street. I. /\ Paraphrase with Notes on the Xjl Epiftle to the Romans. To which is prefixed a Key to the Apoftolic Writings ; or an Eflay to explain the Gofpel-Scheme, and the principal Words and Phrafes the A- poftles have ufed in defcribing it. Quarto. The Third Edition. Bound los. 6d. II. A Scheme of Scripture-Divinity, formed upon the Plan of the Divine Difpen- fations. With a Vindication of the Sacred Writings. Bound 6s. HI. A Defence of the common Rights of Chrlftians, and of the Sufficiency and Per- fection of Scripture, v^ithout the Aid of hu- man Schemes, Creeds, and Confeffions, &c. With a prefatory Difcourfe, in Defence of the common Rights of Chriftians. With a Paraphrafe and Notes on the Texts relating to the Affair of the Inceftuous Perfon. The Third Edition, is. 6(4. IV. The Scripture-Doctrine of A- tonement examined j firft, in Relation to Jewifh Sacrifices j and then, to the Sacrifice of our blefled Lord and Saviour Jefus Chriftr 2S. V. The Lord's-Supper explained upon Scripture Principles, and adapted to the Ufe of common Chriftians. is. VJ, The Covenant of Grace, and Bap- tifm the Token of it, explained upon Scnp- tuie Principles, is. \ Date Due 7 \